While Europe’s shining knights spent their lives slaying dragons, the Chinese sought after and worshiped Eastern dragons as the most benevolent, wise, and generous of all creatures. Indeed, to be called “dragon face” was a great honor, and it was believed that emperors received counsel and aid from dragons in times of need.

A few emperors even proudly claimed to be direct descendants of dragons. Pairings between humans and dragons were thought possible, since dragons were capable of changing their shape and size to assume whatever form they desired.

Unlike the fierce western dragons who hoarded treasure and demanded virtuous young women as sacrifices, the dragons of Chinese legend showed tenderness toward humans, and even acted in their behalf many times, sometimes at great cost.

This is seen in one of the oldest legends about the Four Dragons. According to this legend, China once had no rivers. The people were dependent on the gods to send rain for their crops.

One year the ruler of the gods, Yu-Huang-Shang-Ti, or the Jade Emperor, did not send rain in due season. As the crops began to wither and die, the people turned to the heavens for help.

In the Eastern Sea lived four dragons which heard the cries of starvation, and were moved with compassion. Eagerly they left their comfortable underwater home and sought out the mighty Jade Emperor. In behalf of the starving people below, the dragons pleaded with the emperor to send rain and save the crops. But the emperor was not pleased with the dragons and he refused their request.

Ten days passed, and still no rain fell. The people were so hungry they were eating bark, grass roots, and white clay. Undeterred by the cruel and selfish emperor, the dragons devised a plan to create a rainstorm and thus save the villagers. Rushing to their home in the Eastern Sea, they scooped up the water and sprayed it into the sky. The water fell like raindrops over the crops, and the hopeful people leaped with joy.

But when the sea god told the Jade Emperor what the dragons had done, the emperor grew very angry. How dare the dragons rebel against his word! He was in charge of all the affairs of heaven, earth, and sea, and did not like his authority to be questioned. The dragons were arrested and taken to the heavenly palace. Then the Jade Emperor ordered the mountain god to separate the four dragons in different corners of the country and imprison each under a mountain.

The four dragons were unrepentant, and as the mountains were pressed upon them they thought of yet a new way they could help the people. So each dragon transformed itself into a river, winding out of its mountain prison back to the people and their crops.

The black dragon in the far north became the Heilongjian, the yellow dragon and the long dragon in central China became the Huanghe and the Changjiang (Yangtze), and the pearl dragon in the south became the Zhu. And this, according to legend, is how the four great rivers in China were formed.

As in the ancient telling of the four dragons, water and rain were often associated with Eastern dragons. It was believed at one time that dragons existed in every storm and pool of water. Although they sometimes caused severe rains that destroyed houses, uprooted trees, and flooded inhabitants, the Chinese never regarded the dragon as malevolent.

Because of the prevalent belief in yin and yang, it was accepted that to reap the benefit of the storm, one had to survive the horror of it. In this way Eastern dragons were seen as the givers of life while at the same time the cause of great death and destruction.

About the Author:

Francesca Black has long been interested in the history of dragon and lore http://www.dragon-gifts.com and http://www.mystical-creatures.com

Article Source: ArticlesBase.com – Dragons in the East

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Image by ramon82 via Flickr

Author: Suzanne

The influence of symbolism in Vietnamese art has been in vogue since prehistoric times. One of the most supernatural of all creatures, dragons and fairies, symbolized various instances of Vietnamese art.

From the Dong Son civilization to the modern Nyugen Dynasty, the dragon motif has been used in various forms and shapes in sculptures, paintings, palaces, and different religious or architectural structures. The evolution of the dragon symbol portrayed the changing beliefs and culture of the people from time to time.

The Dong Son civilization (400BC to 200AD) saw the reptile version of the dragon, also known as the “Giao Long” dragon. This symbol was found etched on a number of bronze urns and weapon hatches.

The following period (Dai La) witnessed Vietnam under Chinese colonization from the first to the tenth century. This period had a profound impact on Vietnamese art. This is clearly evident from the decorative tiles found at Co Loa, where the Dai La dragon shows remarkable resemblance with its Chinese counterpart.

Vietnam breathed the air of independence with the dawn of the Ly Dynasty. This period can also be termed the ‘golden period’ for Vietnamese art as it reached the peak of excellence. Water dragons symbolizing the God of Rain found way into Vietnamese art during this period.

Some of the distinguishing features of this dragon in contrast to the Chinese creature were: thin and long body; undulated body contours of a serpent; small head with long whisker and mane and fine legs with small claws. The Chuong Son tower now showcases an extraordinary example of the Ly dragon carved on stone.

The heritage of the Ly Dynasty was transferred to the later Tran Dynasty (13-14th century). The fire-gurgling creature during this period still appeared with a small head and body; an instance of which can be found in the Pho Minh temple.

The influence of Chinese culture and heritage rose profoundly in the later Ly Dynasty, with Chinese emperors adopting Confucianism, Buddhism, and Taoism. As a consequence, the dragon symbol came to be associated with the emperor and his authoritative powers.

The dragon motif then began to be extensively used in tombs, and religious temples. Dragons of the later Ly Dynasty also owes greatly to the Chinese influence. Large head, gigantic body, thick scales, long sharp claws, thick mane, and a beastly glance summarize the appearance of the Ly dragon.

The modern Nyugen Dynasty hails from the “Tu Linh”- the four mythical Chinese creatures namely the phoenix, the dragon, the lion, and the tortoise. These creatures were collectively portrayed in numerous paintings, sculptures, royal palaces, and tombs in Hue.

These fiery dragon motifs have attracted the attention of connoisseurs all over the world. Art gallery in Vietnam showcases these mythical creatures in their changing moods. Imbibing the Chinese motif, Vietnamese art have become even more alluring.

About the Author:

Suzanne Macguire is an expert writer with keen interest in contemporary art.

You can also find this article here: http://www.goarticles.com/cgi-bin/showa.cgi?C=959440

Article Source: ArticlesBase.com – The Wrath of Dragons in Vietnamese Art

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Image via Wikipedia

Author: Naveen Marasinghe

The Feast of the Drunken Dragon has an interesting history. Legend has it that during the Qing Dynasty, villagers of mainland China were attacked with a plague. They called upon the Buddha to protect them, by parading a large statue of the Buddha through village streets. During the procession, a python (believed to have been sent from heaven) blocked their way. A drunken monk is then said to have cut the python into three pieces, and dancing in glee, threw the pieces into the river.

The river water turned red from the python’s blood and then the python is said to have re-emerged from the river and flown in to the skies. This was assumed as a sacred omen, since the python was believed to be a sacred dragon sent from heaven. After this the villagers discovered that the weeds growing in the river had accrued certain medicinal values that could cure plague.

Since then, the Feast of the Drunken Dragon is celebrated in the Chinese cities of Macau, Zhuhai and Zongshan where people dance the ‘drunken dragon dance’, in processions, while drinking and spitting out Chinese rice wine.

In Macau, the Feast of the Drunken Dragon has been regularly held for the past fifty years, on the eight day of the fourth month of the Chinese Lunar calendar. This day also coincides with the birthday of the Buddha and the feast of God Tam Kung. It begins with the traditional Chinese custom of eye-dotting which takes place at the Kuan Tai Temple in Senado Square. After this, the procession progresses to every fresh food market in Macau.

Another tradition during the Feast of the Drunken Dragon involves giving out “longevity rice” in lunch boxes (for free of course). This rice is supposed to give a long life and many offspring to the eater. Such lunch boxes are given out at Iao Hon, Holland Garden, Toi San and Patene along with Red Market and Sao Domingos Food Market.

If you stay at a http://www.sands.com.mo/” luxury Macau hotel you can enjoy the festivities of this event first hand. The hotel will arrange all your itineraries if you so require, even allowing you to participate in the celebrations. The http://www.sands.com.mo/ Sands Macao Resort Hotel is especially recognized for its concierge services, besides the luxury accommodations and ultra-modern conveniences.

About the Author:

Naveen Marasinghe is an Online Marketing Executive at eMarketingEye which is a search engine marketing agency that offers integrated Internet marketing solutions and specializes in serving the online travel and hospitality industry. (http://www.emarketingeye.com/ )

Article Source: ArticlesBase.com – Do the Dragon Dance at the Feast of the Drunken Dragon in Macau

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Ansu Bird. Often called the "first dragon," it is actually more of a bird. Image via Wikipedia

Author: James Crowe

Have you ever been curious about the first Dragon in history? Where it was from, did it have a name? I know I was. I also realized that I would have to settle on the first Dragon in recorded history. Since time travel still eludes me.

That is when I decided to do a little surfing, well, a lot of surfing and a lot of reading, as it turned out. Yes, I even hit the hard copy.

At first I was instantly gratified, as I’m sure many have been before me. A lot of web sites that I went to all told me the same… my quest was over…it was Anzu of Babylon, a.k.a Zu, c.1st Millennium B.C. From “Ninurta vs. Anzu” or “The Myth of Anzu”.

I read the descriptions, and with the exception of a few minor variations, it was this: Body and head of a lion, wings of an eagle (I didn’t realize they had eagles in Babylon), razor sharp talons, the beak of a bird with teeth, and an armor-plated breast. It to me was a bit of a let down. I don’t know about you, but to me Anzu sounds more like a griffin than a dragon.

As I’m sure you will agree from the Babylonian depiction to the right. I also noticed a lot of copy and paste activity between a lot of the sites. So I decided to take a closer look, and actually read the original story as translated from the Babylonian clay tablets. At no time is Anzu referred to as a dragon. In other Babylonian text it is actual referred to as the Anzu Bird.

In Sumerian text of the 3rd Millennium BC, Anzu was known as, the Zu-bird, a mythological creature which at times wrought mischief. From – Gilgamesh, Enkidu and the nether world – (Sumerian) : “In its branches, the Anzu bird settled its young.” So, as far as the Babylonians and I are concerned, not only is Anzu not the first dragon, but not a dragon at all, and deserves no further mention. I did feel I was on the right trail though, so I pushed on into deeper study of Babylonian text.

My Reading and the views in other web sites brought me to an older “Dragon” in Babylonian and Assyrian text, Tiamat, creator of the gods and earth. c.2nd Millennium B.C. From the “Enuma Elish” or “The Seven Tablets of Creation”. The fact that Tiamat was a dragon is not clear. In fact she has about as many detractors as she does supporters.

She is often described as a Serpent type Water Dragon. Except for that fact that she was said to have given birth to dragons, along with a host of other creatures;

“She set up vipers and dragons, and the monster Lahamu,

And hurricanes, and raging hounds, and scorpion-men,

And mighty tempests, and fish-men, and rams;

They bore cruel weapons, without fear of the fight.

Her commands were mighty, none could resist them;

After this fashion, huge of stature, she made eleven [kinds of] monsters.”

The descriptive evidence in the tale leaves one wondering to the fact of her being a dragon. She is in fact called a woman in the text, and mention is made of her lips. The following are all the pieces of description contained in the text of the Enuma Elish for Tiamat:

First: (Tablet 1)

unto Tiamut, the glistening one

Next: (Tablet 2)

Tiamat, who is a woman, is armed and attacketh thee.

… rejoice and be glad;

The neck of Tiamat shalt thou swiftly trample under foot.

… rejoice and be glad;

Next: (Tablet 4)

But Tiamat… , she turned not her neck,

With lips that failed not she uttered rebellious words:

Next: (Tablet 4)

Tiamat opened her mouth to its full extent,

Next: (Tablet 4)

He seized the spear and burst her belly,

Next: (Tablet 4)

And the lord stood upon Tiamat’s hinder parts

Tiamat a dragon? I leave that to you. I myself do not find enough evidence in the old text to support the fact, but likewise I do not find enough to dismiss her. But, as for being the first dragon, that I can dismiss. (For those of you who enjoy Creation Myths though, her story is the first Creation Myth in recorded history!)

I was scratching my head. Here I was deep in the world that the Greeks called Mesopotamia, home of the Babylonians and Assyrian, the birth place of civilization, and writing, but where was my dragon! That’s when I smacked myself in the head.

The region may have been the birth place of writing, but it wasn’t the Babylonians or the Assyrian that were the parents, they were but mere students…of the Sumerians! Mesopotamia, was originally Sumeria for over two thousand years! So I head for Sumeria!

And that’s where I found it! The First Dragon written of, and the first dragon slayer story, and in the first written language Cuneiform!

KUR

Sumeria 3rd Millennium B.C.

“Since the dragon-slaying theme was an important motif in the Sumerian mythology of the third millennium B. C., it is not unreasonable to assume that many a thread in the texture of the Greek and early Christian dragon tales winds back to Sumerian sources.”

Samuel Noah Kramer, Sumerian Mythology, 1944

“Samuel Noah Kramer spent most of his life studying this literature, by piecing together clay tablets in far-flung museums.”

Sumerian Mythology, 1944, revised 1961

We find mention of Kur in three myths from the 4th – 3rd Millennium B.C., (more than a millennium before Tiamat!), In the introductory prologue to the epic tale “Gilgamesh, Enkidu, and the Nether World,”( written on eight tablets – seven excavated in Nippur and one in Ur), Where Enki, the water-god, fights Kur after he learns that The goddess Ereshkigal was carried off violently into the nether world, by Kur.

Enki fought Kur from a boat, and Kur fought back savagely with stones of all sizes, and attacked Enki’s boat with the primeval waters which it controlled. Unfortunately for us, the author of this tale is so anxious to proceed with the Gilgamesh tale that he doesn’t finish the dragon part, and leaves us hanging. It is certain that Enki wins though because he is in the rest of the poem, Kur is not.

See anything familiar; Damsel in distress, knight comes to the rescue and slays the dragon.

The second version of the slaying-of-the-dragon myth can be found in “The Feats and Exploits of Ninurta.” (49 tablets) A significant version, due to the fact that it is evident that it was utilized by the Semitic redactors in the creation of the Babylonian Creation Myth featuring Tiamat.

In this version, Ninurta, the warrior-god, is the hero of the story. His personified weapon, Sharur, kisses up to him in a drawn out speech extolling the heroic qualities and deeds of Ninurta to convince him to go after Kur, and attach and destroy him.

What Sharur has against Kur is not written in the text that is available. Ninurta leaves to do as asked, but finds himself lacking and “flees like a bird”. Sharur though, won’t let it go and speaks, reassuring and encouraging Ninurta with his words. “Ninurta now attacks Kur fiercely with all the weapons at his command, and Kur is completely destroyed.”

Things fall apart after that. The primeval waters of the nether world which Kur had been in control of rise to the surface so violently that no fresh water can reach the fields and gardens. The gods of the land in charge of irrigation and cultivation, are desperate. The Tigris does not flood as usual, and the river water is unfit for use.

“Famine was severe, nothing was produced,

The small rivers were not cleaned, the dirt was not carried off,

On the steadfast fields no water was sprinkled, there was no digging of ditches,

In all the lands there were no crops, only weeds grew.

Thereupon the lord sets his lofty mind,

Ninurta, the son of Enlil, brings great things into being.”

Ninurta then piled up stones over the dead body of Kur, and kept piling them until he had a great wall in front of the land. The wall blocked and held back the raging primeval waters (mighty waters) stopping the waters of the lower regions (nether world) from rising to the surface of the earth. Ninurta gathered up the waters that had already flooded the land and lead them into the Tigris. Which can now over flow and water the fields.

“What had been scattered, he gathered,

What by Kur had been dissipated,He guided and hurled into the Tigris,

The high waters it pours over the farmland.”

The third version of the slaying-of-the-dragon myth can be found in “Inanna and Ebih.” A one hundred and ninety line poem. (12 tablets)

The dragon-slayer in this version of the story is a goddess, Inanna, curiously known as both the goddess of love and also as the goddess of battle and strife, (She must have been married), and is also referred to in many Sumerian hymns as “The Destroyer of Kur.” Kur, is also referred to as The ‘mountain,’ in the Poem. Did I mention that Kur was also the first fire breathing dragon?

It, the poem, begins with a long passage that extolls the virtues of Inanna. It is followed by a long speech by Inanna to An (the leading deity of the Sumerian pantheon.) (by the third millennium. B. C. though, Enlil, the air-god, had already taken Ans place. Placing this in the forth millennium B.C.)

The meaning of her speech is sometimes hard to understand, her attitude is clear though; Either Kur, who appears unaware of, or perhaps is oblivious to, her power, glorifies her virtues, and becomes submissive, she will do violence to the monster. This is part of her threat:

“The long spear I shall hurl upon it,

The throw-stick, the weapon, I shall direct against it,

At its neighboring forests I shall strike up fire,

At its . . . I shall set up the bronze ax,

All its waters like Gibil (the fire-god) the purifier I shall dry up,

Like the mountain Aratta, I shall remove its dread,

Like a city cursed by An, it will not be restored,

Like (a city) on which Enlil frowns, it shall not rise up.”

An responds by giving her a detailed account of all of Kurs mischief that he has wrought against the gods:

“Against the standing place of the gods it has directed its terror,

In the sitting place of the Anunnaki it has led forth fearfulness,

Its dreadful fear it has hurled upon the land,

The ‘mountain,’ its dreadful rays of fire it has directed against all the lands.”

An continues with a description of Kurs power and wealth, and warns Inanna against attacking it. But Inanna doesn’t listen to Ans discouraging speech. Filled with anger and wrath she opens the “house of battle” she leads her weapons and aids and attacks and destroys Kur. She then stations herself upon Kur, and utters a paean of self-glorification.

So there you have it, the first dragon in recorded history, given to us by the sumerians.

From the book Sumerian Mythology:

“The Sumerians were a non-Semitic, non-Indo-European people who lived in southern Babylonia from 4000-3000 B.C.E. They invented cuneiform writing, and their spiritual beliefs influenced all successive Near Eastern religions, including Judaism, Christianity and Islam.”

In closing let me say that the Sumerians gave us writing, they gave us culture, but most of all they gave us dragons. We should give them a moment of silence.

Reference Material:

Ninurta vs. Anzu, c.1st Millennium B.C., author; unknown

Gilgamesh, Enkidu and the nether world, c.3rd Millennium B.C., author; unknown

“Enuma Elish” or “The Seven Tablets of Creation, c.2nd Millennium B.C., author; unkown

Sumerian Mythology, 1944, 1961, by; Samuel Noah Kramer

About the Author:

James Crowe is the owner of Fantasyoutpost.com. He has been dealing with Fantasy and Medieval items and collectibles for many years. http://www.fantasyoutpost.com

Article Source: ArticlesBase.com – The First Dragon

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