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diff --git a/.gitattributes b/.gitattributes new file mode 100644 index 0000000..d7b82bc --- /dev/null +++ b/.gitattributes @@ -0,0 +1,4 @@ +*.txt text eol=lf +*.htm text eol=lf +*.html text eol=lf +*.md text eol=lf diff --git a/LICENSE.txt b/LICENSE.txt new file mode 100644 index 0000000..6312041 --- /dev/null +++ b/LICENSE.txt @@ -0,0 +1,11 @@ +This eBook, including all associated images, markup, improvements, +metadata, and any other content or labor, has been confirmed to be +in the PUBLIC DOMAIN IN THE UNITED STATES. + +Procedures for determining public domain status are described in +the "Copyright How-To" at https://www.gutenberg.org. + +No investigation has been made concerning possible copyrights in +jurisdictions other than the United States. Anyone seeking to utilize +this eBook outside of the United States should confirm copyright +status under the laws that apply to them. diff --git a/README.md b/README.md new file mode 100644 index 0000000..8534fb2 --- /dev/null +++ b/README.md @@ -0,0 +1,2 @@ +Project Gutenberg (https://www.gutenberg.org) public repository for +eBook #67168 (https://www.gutenberg.org/ebooks/67168) diff --git a/old/67168-0.txt b/old/67168-0.txt deleted file mode 100644 index 566687e..0000000 --- a/old/67168-0.txt +++ /dev/null @@ -1,1459 +0,0 @@ -The Project Gutenberg eBook of The Chinese Dragon, by L. Newton Hayes - -This eBook is for the use of anyone anywhere in the United States and -most other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms -of the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you -will have to check the laws of the country where you are located before -using this eBook. - -Title: The Chinese Dragon - -Author: L. Newton Hayes - -Contributor: Fong F. Sec - -Release Date: January 15, 2022 [eBook #67168] - -Language: English - -Produced by: Jeroen Hellingman and the Online Distributed Proofreading - Team at https://www.pgdp.net/ for Project Gutenberg (This - file was produced from images generously made available by - The Internet Archive/Canadian Libraries) - -*** START OF THE PROJECT GUTENBERG EBOOK THE CHINESE DRAGON *** - - - - - THE CHINESE DRAGON - - BY - L. NEWTON HAYES - - WITH AN INTRODUCTION BY - FONG F. SEC, LL.D. - - 龍 - - THIRD EDITION - - COMMERCIAL PRESS, LIMITED - SHANGHAI, CHINA - 1923 - - - - - - - - -INTRODUCTION - - -The subject of this little book is of general interest to people who -are acquainted with things Chinese. The dragon has played a large part -in Chinese thought through four thousand and more years. Even in these -days of the Republic it still fills an important place in Chinese life. - -The dragon is one of the most common ornamental designs in China and -one meets it wherever one goes in this country. However, in spite of -the significance attached to the dragon, very little has ever been -written concerning it in either Chinese or English. Only a few general -articles on this subject have been published in magazines, and the -references to it in books are very brief. No independent study of the -dragon in book form has been made in either of these two languages -until now. - -The author is peculiarly fitted to undertake this piece of work. He was -born in China and speaks the Chinese language as a native. Thus he has -had the first-hand knowledge and the language to help him in his study. -He has been studying on the subject of the dragon for fourteen years. -In this time he has traveled over more than one half the number of -provinces of China. The study is therefore not the result of a few -month’s investigation, nor is it the product of research in only one -city or province. The author’s acquaintance with the people and the -language of China have made it possible for him to go to original -sources and to study the subject from every angle. - -Perhaps the last word on the Chinese dragon is not yet said, -nevertheless it is safe to say that this treatise is as complete as our -present knowledge will permit. This little volume should be of value to -all who are interested in China. - -This account of the dragon will not only be of value to foreigners, but -it will also be such to Chinese. The author has made this study a hobby -for many years and the result of his research is a splendid -contribution to the literature on China. It would be a good idea for -more people to take up the study of other phases of Chinese life in the -same way and thus help to interpret China to the West. - - -Fong F. Sec. May 9, 1922. - - - - - - - - -PREFACE - - -In the spring of 1909 the writer had the honor of being a guest for a -week in the summer home of Dr. W. A. P. Martin, near Peking. Many -residents of the Capital during the decade preceding the Revolution, -and for a number of years before that, knew “Pearl Grotto” and visited -the venerable senior missionary of China, then lately retired from the -Presidency of the Imperial Tung Wen College. - -Dr. Martin was a scholar of the old school and enjoyed few pursuits -better than that of reviewing his remarkable memory of the classical -writers. During the meals the old gentleman, then nearly eighty, would -quote readily from Homer, Horace, and Virgil, and would ask his guest -to translate the passages freely into English and to cite the books and -chapters quoted. - -After a few days in this uncomfortable situation the guest began to -cast about for some means of relief. At that time he had been in the -country but a few months, and was just beginning a general study of -Chinese art. The dragon, among other objects of interest, particularly -attracted his attention. It occurred to him to ask Dr. Martin some -questions about this creature whose form was so popular with the -Chinese. Accordingly a carefully prepared list of six or seven -questions about the dragon was launched one morning across the -breakfast table before the attack of Greek and Latin began. The first -question met with a noncommittal reply, the second fared little better, -and so on to the end. Then Dr. Martin admitted that this was one of the -subjects about which he knew very little. He was, however, very warm in -his desire to help find answers to these questions, and he referred his -guest to his personal friend, Sir Robert Hart, the Inspector General of -the Imperial Customs, who had also lived fifty years in China. -Unfortunately Sir Robert’s replies were as vague as those of the -retired Professor. The questions which were asked of these two eminent -Sinologues were also submitted to several other British and Americans -in Peking, and later to many Chinese, but with similar results. - -It soon became evident that if the searcher for light on “Things -Chinese” were to learn much about this creature which had challenged -his attention, he must look it up from original sources. He was later -convinced of this fact when he found it impossible to secure any -satisfactory information from books published in English. He then -resolved that before he himself was fifteen years in the country he -would have answers to the seven questions which he had asked of his -friends in Peking. The contents of this brochure are the results of a -study made in ten provinces of China over a period of fourteen years. -While this volume is not offered as the final word upon this subject, -it probably represents the most exhaustive study thus far given to the -Chinese dragon. - -This book is not intended primarily for Sinologues and it contains no -Chinese characters. The volume is written for the average reader, who -in his study of things Chinese, has little time to go to original -sources. Most people do not wish to be burdened with long quotations to -prove abstract hypotheses or to have Chinese characters inserted in the -text repeatedly to break the sequence. - -If later interest in this subject justifies it, a larger work will be -attempted and a more detailed presentation of the material thus far -collected will be made. The writer’s purpose in this book has been to -make as clear a statement of the subject as could be done within the -compass of a small book, without introducing unnecessary material. If -he has succeeded in this endeavor, he will be more than gratified. - - - - - - - - -CONTENTS - - - Page - Introduction vii - Preface ix - Illustrations xv - - CHAPTER ONE - The Place of the Dragon in Chinese Life 3 - - CHAPTER TWO - How the Dragon Idea Originated 10 - - CHAPTER THREE - The Varieties of Dragons 15 - - CHAPTER FOUR - What Dragons Really Look Like 23 - - CHAPTER FIVE - People Who Have Seen Dragons 31 - - CHAPTER SIX - The Dragon in Western Mythology 38 - - CHAPTER SEVEN - Quaint Beliefs About the Dragon 45 - - CHAPTER EIGHT - How Dragons Control the Fortunes of Men 51 - - CHAPTER NINE - The Hold of the Dragon on China 57 - - - - - - - - -ILLUSTRATIONS - - - Bronze Dragon, Kang Hsi Period - Dragon Colonnade at Chufu Frontispieces - Page - Emperor Kang Hsi in Dragon Robes 1 - The Dragon Throne of the Recent Emperors 2 - The Han Dynasty Dragons 7 - The Porcelain Dragon Screen 8 - The Dragon Staircase 13 - An Imperial Dragon 14 - Tablet to Confucius 17 - Dragon Gateway 18 - The Dragon Stone 21 - Dragon Eaves-Tile 22 - Dragon-Guarded Astrolabe 25 - Surrounded by Dragons 26 - A Dragon-Mounted Bell 29 - A Cloud Dragon 30 - Circular Dragon Eaves-Tile 35 - Chien Lung Vases 36 - A Living Dragon 43 - Two Porcelain Dragons 44 - The “Dragon Square” 49 - The “Dragon Disk” 50 - Emperor Kang Hsi on the Dragon Throne 55 - A Dragon Lantern 56 - A Dragon Column 59 - The Gateway to the Dragon Well 60 - The Dragon Tablet 63 - A Dragon Boat Race in Foochow 64 - - - - - - - - -CHAPTER ONE - -THE PLACE OF THE DRAGON IN CHINESE LIFE - - -There are real dragons living in China to-day. These are not the -horrible monsters that some have imagined them to be. They are friendly -creatures highly revered by all the people. They possess marvelous -powers and they occasionally permit themselves to be seen by mortal -eyes. Such is the belief of at least seven out of every ten Chinese. - -The popular belief in the dragon is so deeply rooted and so widespread -that it is advisable for one to secure an accurate knowledge of the -Chinese idea of the venerated saurian if he desires to gain a truly -sympathetic understanding of this remarkable people. Nearly every phase -of Chinese life bears evidence of the influence of this unique member -of the animal kingdom. Particularly is this true in the realms of their -art, literature, folklore, zoölogy, history, and religion. - -Chinese art employs dragon designs in endless variety. The graceful -lines of its symmetrically proportioned body are found in every part of -the country painted upon silks and porcelain, woven into brocades, -carved on wood, embroidered upon satin, cast in bronze, and chiseled -upon marble. It is the most characteristically Chinese of the many -Oriental designs which are so attractive to Western students of art. - -The literature of the country abounds in references to this marvelous -creature as one may readily discover by even a cursory study of its -books of history, poetry, letters, medicine, and fiction. - -Chinese folklore is replete with countless entertaining stories of the -wonderful feats of this great animal, while an infinite number of -proverbs and old folks’ sayings bear their testimony to the almost -universal belief in its existence. - -Popular zoölogy places the dragon next to man, at the head of the list -of all living creatures, thus occupying the position of the lion or -tiger in our Western classification. Strictly speaking, Chinese natural -history gives the dragon the rank of king only of scale-covered animals -or creatures which live in the sea; the two fabulous creatures, the Chi -Ling and the Phœnix respectively, have first place above all beasts and -other animals which live upon the earth, and all birds and other -creatures which fly in the air. But because the dragon is equally at -home in the air and on the earth, as well as in the sea, it has been -ranked as the ruler of all created life below man. - -Chinese geomancy for ages has looked to the dragon as a means of -determining the fates and fortunes of the “Sons of Han.” Until very -recently comparatively few Chinese would build a house or bury a corpse -without first consulting a geomancer, who would, in one way or another, -refer to its probable influence upon his action. It is, moreover, a -generally accepted belief that every twelfth hour, day, month, and year -of the lunar calendar are under the dragon’s dominating control. - -Chinese history records scores of appearances of the king of beasts -through the four thousand or more years since the age of the three -mythical rulers. Appearances of the dragon are connected with the -stories of many prominent characters of China’s past. Perhaps the most -noteworthy reference is one which states that two dragons as guards of -honor visited the home of Confucius on the day that great sage was -born. These frequent references to the dragon are considered, for the -most part, by the majority of Chinese scholars quite as authentic as -the statements about the famous worthies themselves. - -Chinese religion places the dragon in the calendar of its deities as -the God of Rain and the Ruler of Rivers, Lakes, and Seas. As such it -has been worshiped for centuries. There are probably very few cities of -any size in the whole country which, at least until the recent -revolution, were without a temple or shrine to the dragon king. This -deity was worshiped on the first and fifteenth of every month. - -In the opinion of the writer dwellers in other lands commonly think of -the dragon in much the same light as they think of the centaurs, of -Geryon or the Minotaur of Grecian fables: a strange mythical creature -merely the product of human fancy. It is also probable that most of -them think that the majority of Chinese consider it in the same way, -but this is a mistaken conception. It may be considered a very -conservative estimate to state that at least three hundred and sixty -million Chinese believe in the actual existence of dragons as firmly as -other peoples believe that there are such animals as tigers roaming in -the jungles of Bengal and such monsters as walruses wandering over the -icy stretches which border the arctic circle, though they themselves -may never have set foot upon the shores of India nor have crossed the -Arctic Sea. - -Quite recently the writer made a localized study of the universality of -the belief in dragons. One hundred representative Chinese of different -ages and walks in life in an important city were asked the following -questions: Do you believe in the present existence of the dragon? And -what percentage of the people of China do you think hold this belief? -Eighty-two of the one hundred answered the first question in the -affirmative. Regarding the universality of the belief in the dragon -these men estimated that at least eighty-six and six-tenths per cent of -their fellow nationals believe in its existence. The above study bore -out very accurately the writer’s estimate of the extent of the popular -belief in the dragon. His judgment was based upon questions asked many -scores of Chinese in ten different provinces of the country through a -period of fourteen years. - - - - - - - - -CHAPTER TWO - -HOW THE DRAGON IDEA ORIGINATED - - -The elaborate conception of the dragon which we find to-day in Chinese -art and literature is undoubtedly a very different animal from the one -which was responsible for the origin of the dragon idea. The fabled sea -serpent, the alligator, the salamander, and the boa constrictor have -each been regarded as the prototype of this unique creature. It is far -more likely, however, that some antediluvian saurian was the true -source from which the dragon idea has sprung. Back in the dawn of -history some early member of the human race may have met with one of -these monstrous creatures which paleontologists tell us were, in some -period of their development, equally at home on land and in the sea, -and because of its gigantic size and marvelous powers attributed to it -a supernatural origin. In later ages, even the unearthed skeleton of -one of these monsters might have been sufficient to have led to the -inception of the story. If this theory is correct it is easy to -understand how through succeeding ages the belief could have grown and -how superstition and coincidence would have done their share to -elaborate from the early monster the marvelous creature of the present -day. - -According to the theory advanced above, the writer believes that the -most probable prototype of the dragon is the Brontosaurus of the -Mesozoic age, although the present conception of the dragon may easily -have sprung from such other prehistoric animals, as the plesiosaurus of -the same period or the Iguanodon of the Cenozoic age. Skeletons of -these giants of the saurian family and pictures of the reconstructed -animals indicate a striking resemblance to the graceful creatures that -dominate the art of China. - -The first appearance of the true dragon, according to the records of -what is considered to be authentic Chinese history, occurred some -forty-six centuries ago during the reign of Huang Ti, or Hsuan Yuan, -the third of the five great rulers. We are told that after this -personage had reigned one hundred and eleven years a large dragon -appeared and took him to heaven upon his back. Since that day dragons -have been seen in every dynasty and by hundreds of witnesses, as -Chinese history abundantly attests. Dragon appearances were considered -auspicious, and augured well for the affairs of state. In support of -this belief, it is interesting to note that when the late President -Yuan Shih-kai was trying to make himself emperor his friends made at -least one attempt to unearth what were supposed to be the bones of a -dragon. This was done in order that the superstitious among his -countrymen might be led to feel that his desire to reëstablish the -empire was according to the law of heaven. - -For centuries it was the custom for anyone who saw a dragon, either -himself or through the magistrate of the district in which he lived, -immediately to announce the fact to the emperor. In early days history -was often counted from the appearance of a particular dragon. - -A popular fable relates that Yü Wang was able to end the great flood -2297 B.C. only after he had succeeded in capturing the dragon, who was -said to be responsible for the deluge. The animal was chained in heavy -irons and imprisoned, after which the flood subsided. Ever since that -time all dragons, we are told, have trembled at the memory of the only -man who ever conquered their kind. - - - - - - - - -CHAPTER THREE - -THE VARIETIES OF DRAGONS - - -To the majority of people the word “dragon” denotes one animal only. -There are, however, at least eight species of animals which bear this -name. These are the Lung Wang, the Shen Lung, the Li Lung, the Chiao -Lung, the Ying Lung, the Chiu Lung, the Tsao Lung, and the Tu Lung. -They all belong to the genus dragon (Lung), but each has one or more -characteristics which differentiates it from the others. For example, -the Li Lung, or Chih Lung, as it is also named, has and is the only -species which possesses wings. It is, however, but one of these -species, the Shen Lung, which will be considered at this time. Of the -eight varieties this is the one best known. The others may be dismissed -with a word. Dr. Williams, in his “Middle Kingdom,” mentions only three -varieties and says that these are respectively dragons of the sky, of -the sea, and of marshes. However, it seems that the Chinese are not -generally accustomed to make such a classification. They rather -consider that the one species, Shen Lung, controls and operates in all -of these three spheres. Most of the other varieties are minor creatures -which are practically unknown and have slight bearing upon this study. -The one exception to this rule is the Lung Wang, or dragon king. This -species differs from the others in that its members possess a dragon’s -head upon a human body. By some this dragon is said to answer to -Neptune in Western mythology. Each ocean has a dragon king. The members -of this species differ from those of the one in which we are the most -interested in that dragon kings rarely grow old and never die. The -remaining varieties are all quite secondary and practically never -appear in any form of art. These are mentioned only occasionally in -Chinese literature. This article will therefore be confined to an -account of the Shen Lung, or spirit dragon, the real dragon, the dragon -which has held China in its spell since the days of Yao and Shun. - -All true dragons are of two kinds: those which are such by birth and -those which become dragons by transformation from fish of the carp -species. The transformed variety become dragons by leaping up the -waters of a certain cataract upon a western mountain stream. Large -numbers of carp swim once each year, we learn, to this waterfall known -as the “Dragon’s Gate.” Here under the cataract they flounder about, -jumping and springing up out of the swirling waters; a few of them -succeed in getting over the falls to the higher waters above. Those -which are successful in this effort become dragons. After the story of -this strange occurrence became known to the public, it was incorporated -into the life of the people in a popular saying, and scholars who -succeeded in passing the great triennial literary examinations were -said to have “passed the Dragon Gate.” The use of this figure was -doubtless to illustrate the difficulty of passing the examinations, for -it implied that it was as difficult a task for a man to succeed at -these examinations as it was for the carp to leap up over the falls. -This figure has, in addition, the happy inference that even as the -carp, an ordinary fish, might become a mighty dragon, just so by this -supreme effort a scholar might become a master of arts, thus placing -the value of the transformation on a very high scale. - -One ancient authority tells us that there is a class of these great -saurians which are known as “lazy dragons.” These do not like to exert -themselves in the task of directing clouds which carry rain over the -surface of the earth. They sometimes make themselves small in size, -drop to the surface of the earth and hide in trees, under roofs of -houses, and even in the clothing of unsuspecting countrymen. The -Thunder God, learning of their desertion from their posts of duty, -sends his messengers to search for them and when he discovers their -location, kills them with thunderbolts during an electric storm, after -the manner of Zeus. This explains to many an unsophisticated man the -frequent destruction of life and property during thunderstorms. An -epithet that in some parts of the country is often hurled at lazy -people is “Lan Lung,” or “lazy dragon.” - - - - - - - - -CHAPTER FOUR - -WHAT DRAGONS REALLY LOOK LIKE - - -Comparatively few Chinese of the older generation seem to question the -existence of dragons or to doubt the marvelous powers usually -attributed to them. In view of this fact it is surprising to find how -ignorant is the average person who holds this belief when asked to give -an accurate description of the great creature. Perhaps this is not -strange, however, when we remember that there are apparently no books -which purport to give any complete account of the dragon. The -innumerable references to it in Chinese literature largely deal with -the dragon’s performances and say little about his appearance. In order -to make a satisfactory study of the dragon one must, therefore, follow -a tedious process of collecting, eliminating, and coördinating a -multitude of stories, proverbs, and incidents from history, and make a -careful study of selected pictures and carvings, and if possible secure -interviews with those who profess to have seen the great king of the -animal creation. - -One writer, who is anxious to make intelligible to the average person -the accepted representation of the king of all created life below man, -describes the dragon in terms of animals with many of which we are -quite familiar. He says that it has the head of a camel, the horns of a -deer, the ears of a cow, the neck of a snake, the body of a fish, the -scales of a carp, the claws of an eagle, the eyes of a devil, and the -paws of a tiger. - -The bodies of all dragons, we are informed, are symmetrically divided -into three sections of equal length, these divisions being from the -point of the nose to the shoulders, from the shoulders to the thighs, -and from the thighs to the tip of the tail. - -The “Shoh Wen,” a book written during the Tang dynasty, says that the -dragon has the following marvelous powers: “It may cause itself to -become visible or invisible at will, and it can become long or short, -and coarse or fine, at its own good pleasure.” This wonderful -versatility, of course, makes it difficult for us to find any recorded -statement of the maximum length of this creature, since there is no -limit set for its expansion. Another book of the Tang dynasty helps out -a little, however, when it describes a certain dragon, which was found -dead, as having been over one hundred feet long, while other accounts -lead us to believe that the dragon at times assumes a size several -miles in length. The smallest size of which any statement has been -found was the length of a silkworm. - -In color, dragons are differentiated as being red, yellow, blue, white, -or black. During the Manchu dynasty, yellow was the imperial color, and -the yellow or golden dragon was designated the imperial dragon. In the -preceding dynasty, the Ming dynasty, when red was the national color, -it is believed that the red dragon was proclaimed, by decree of the -emperor, the official dragon of the empire. - -Every careful observer in the Far East has noticed a difference in the -number of claws in the pictures of dragons—some possessing three, -others four, and still others five claws. The smallest number is found -on the dragons of Japanese art. Ordinarily Chinese dragons have four -claws, while those of five were recognized as imperial dragons. The two -types of Chinese dragons, with these slight variations, are, however, -one and the same species, and are identical in every other respect. An -attempt has been made to prove that the variation of claws from three -through four to five is a historic development, but we can find no -conclusive proof to substantiate this theory. It is possible that the -ancient dragon designs of China have only three claws on each foot. -Japan borrowed her art from China, and it is not unlikely that at the -period when she borrowed this design the Chinese dragon was represented -with only three claws. - -It is said of the carp that it always has exactly thirty-six scales in -each row, leading from its head to its tail. After the same manner, -dragons are described as possessing eighty-one scales in each series. - -The true dragon has nine sons. Each is different in appearance from the -other and each possesses his own peculiar characteristics. These -children of the dragon are the variants in appearance from the general -line which we are accustomed to look for in the dragon, and which we -often see in carvings and architecture. The dragon heads on bells, on -the peak tiles of temples and palaces, on sword hilts, on monuments, -and in similar places are representations of the progeny of the God of -Rain and do not portray that god himself. - - - - - - - - -CHAPTER FIVE - -PEOPLE WHO HAVE SEEN DRAGONS - - -In spite of the fact that modern zoölogy has never included in the -pages of its textbooks descriptions and pictures of the dragon as a -creature of reality, yet there are men in China to-day who claim to -have seen these animals, some of which have been described very -accurately. The writer has had the pleasure of conversing with several -Chinese who assert that they have seen the dragon at close range. He -has also secured, at secondhand, information from others who are said -to have looked upon this most marvelous of creatures. All of the men -whom the writer interviewed were of sound mind and were accredited by -their acquaintances with being men of reliable character. There is no -reason to believe that any one of them were inebriate or under the -power of hallucination at the time they witnessed the creatures of -their description. - -A teacher in a Tientsin school related that he once saw a dragon in his -native province, Shantung. The animal had been killed, so it was -believed, by the order of heaven, as a punishment for some misdeed, and -had fallen to the earth, where it lay as the center of attraction for -hundreds of people who came in crowds from that whole countryside. Its -appearance was identical with that of the popular pictures with which -we are familiar. A school servant, who was also a native of Shantung, -and whose home was near the sea, declared that he once saw a dragon. He -told the writer that it was about fifteen feet long and that it fell to -the earth during a severe rainstorm. It, too, attracted a large crowd -of spectators. Although this man was unable to give very satisfactory -details, yet his unusual earnestness and apparent sincerity were -convincing evidence that he had really seen a monster of a remarkable -type. - -A third person, an elderly gentleman, who is a teacher of classics in -one of the schools of Nanking, informed the writer that when he was a -young man a dragon fell one night from the sky and lay for twenty-four -hours near his home. The country folk respectfully covered it with -matting, but he managed to raise the covering and saw its great cowlike -head, its four legs, and its scale-covered body. It was about fifty -feet long and blue in color. As in the other two cases, this dragon -disappeared from the earth during a heavy storm. It was generally -believed that it came to life again and was taken up into the heavens -upon a cloud, which formed beneath its body. - -The artist who drew the picture of the cloud dragon recounted that, -during the thirty-fourth year of the Emperor Kuang Hsu, while he -himself was on his way to Peking to receive the seals of a district -magistrate, he came across a dragon lying upon the banks of the Yellow -River in Shantung province. It was blue in color and was several tens -of feet in length. The whole air was filled with a very offensive salt -sea odor, and out of respect for the creature, which was supposed to -have fallen from heaven, the crowd of people that stood around was -busily engaged in sprinkling water upon its body. The head resembled -that of a cow and the artist said that except for the long eyebrows the -picture of the cloud dragon represented very faithfully what he -actually saw. - -Another Chinese has related that a business partner of his, while on a -journey up the Yangtze River, saw three dragons crossing a mountain -range near the shore. Every person on board was spellbound as they -watched the three monsters—one yellow, another white, and the third -blue—as they majestically made their way with great undulating strides -up the mountain side. The dragons passed by so near the boat that the -observers saw every detail of their heads and the lacelike scales of -their bodies. The boat was respectfully stopped in mid-river, and only -when the dragons had disappeared over the ridge did the boatmen resume -their task at the oars. - -Various stories have come to the writer, of dragons which have been -seen either riding upon banks of fog or dangling from passing clouds -during great windstorms or rainstorms. Invariably these have been -described as having scale-covered bodies. One reasonable explanation -for the suspended dragons may be found in insipient tornadoes and water -spouts which never reach the ground. There seems, however, to be no -explanation for the dragon visits described by the five observers, -unless it be that strange monsters of the deep either crawled up out of -the river and lay on the bank, in a dormant state, or were sucked up by -ocean- or river-water spouts, and when the columns of water broke over -the land the creatures were dropped far from their natural habitat. Two -difficulties at once present themselves to combat this hypothesis. The -first of these is the improbability that there are such creatures in -existence, and the second difficulty lies in the strangeness of their -disappearance after coming to the earth. As a possible explanation of -the first difficulty, we wish to ask whether it is not possible that -there are still existing in the depths of the sea and in great rivers -curious reptiles and strange monsters such as no human beings now -living have ever seen, the descendants of the mighty saurians which -lived upon the earth long ages ago, and which geologists tell us later -entered the sea, making that their more secretive habitat? - -As an explanation for the disappearance of the dragon in these three -instances the writer notes two facts. The dragons in each case were -seen on the banks of great rivers and in each case disappeared after a -heavy rain. Might it not have been that the monsters were in reality -not dead but only unconscious, and that the heavy flood washed the -creatures back into the river whence they were carried out to sea? - - - - - - - - -CHAPTER SIX - -THE DRAGON IN WESTERN MYTHOLOGY - - -The dragon is not a conception of the Chinese mind alone. It also -occupies a prominent place in the legends and literature of most of the -countries of Europe. Cicero in his “de Divinatione” (Book II, line 30), -Euripides in his “Philostratus” (Book I, line 2), and Homer in the -“Iliad” (Book II, line 309) all mention a dragon. - -The Bible, in twenty-two references in the Old Testament and thirteen -instances in the New, refers to the dragon either allegorically or as a -real animal; however, in many of these passages, especially in the Old -Testament, the word “dragon” is an unfortunate rendition, for in -several places the writers of the Scriptures very evidently had the -conception of an animal that was in all probability the modern jackal. - -The myths and legends of Europe have preserved for us numerous dragon -stories with which we are more or less familiar. Among others are the -tale of Perseus, who rescued Andromeda from a dragon; the story of St. -George and the Dragon; the account of Sigfried, who killed a dragon at -Worms; and the story of Beowulf, who in the early days of history’s -dawn dispatched a dragon after slaying Grendel. - -King Arthur, who was spoken of as the “dread Pendragon,” is described -by Tennyson, in his “Idylls of the King,” as sitting upon a veritable -dragon throne which would vie in splendor with that of China’s Manchu -emperors. The vivid imagination of the poet laureate gives us this -picture: - - - “To his crown the golden dragon clung - And down his robe the dragon writhed in gold - And from the carven work behind him crept - Two dragons gilded, sloping down to make - Arms to his chair, while all the rest of them - Through knots and loops and folds innumerable, - Fled ever through the woodwork till they found - The new design wherein they lost themselves.” - - -Many coast and river cities of England, France, Italy, and Egypt still -proudly recount their local legends of cruel dragons which were slain, -after battles royal, upon near-by rivers or in adjacent seas. We may -read of the Green Dragon of Mordiford, the Dragon of Norwich, the Great -Dragon of Pittempton, the Dragon of Naples, the Dragon of Arles, the -Dragon of Lyons, the Dragon of Marseilles, Sebec, the Dragon of the -Nile, and many more. These stories are proudly treasured as the sacred -traditions of their respective cities and countries. - -The Chinese conception of the dragon presents a very different creature -from that of the nations bordering on the Mediterranean and the -Atlantic. It is true that there are a few points of similarity, but -there is only one to which we shall call attention at this time. That -is regarding its keenness of eyesight. Both types are endowed with -marvelous vision. The Chinese dragon is deaf and it is explained that -its eyes, through natural compensation, have attained an extraordinary -power. His vision is so keen that he can easily distinguish a blade of -grass one hundred li away. In this connection it is interesting to -recall that the English word “dragon” is derived from the Greek -“drakon” (δράκων), which means “to gaze” or “to see,” and the classics -more than once refer to the animal as “sharpsighted.” - -We do not know who first attached the English name “dragon” to the -Chinese conception “lung,” but it is hardly fair to the Oriental ruler -of the sea to be branded with the stigma which accompanies the English -designation. Since the recent revolution, several devout Westerners -have been heard to express their great satisfaction that the dragon -flag has now forever disappeared. A misconception of the use of the -word “dragon” had caused the speakers to confuse the evil monster -mentioned in the book of Revelation with the animal so highly revered -by the Chinese. The dragon of the Chinese differs from the generally -accepted Western idea in three striking particulars: in appearance, in -disposition, and in the regard in which it is held. - -In appearance, the European conception varies but slightly from the -creature which was its probable prototype, save for the addition of a -pair of wings. The Chinese species is developed to a higher degree. The -latter has a more massive head from which protrude two branching horns. -This species, with the single exception of the Chih Lung, or Li Lung, -has no wings but travels from place to place upon the clouds. - -A still greater difference between the two varieties exists in the -matter of disposition. The European dragon is usually portrayed as a -cruel monster, the personification of all that is evil, and the enemy -of man. Christian art represents it as opposed to law, harmony, and -progress and symbolic of sin and paganism. In this allegorical sense it -is painted in struggles with St. George, St. Michael, and St. -Sylvester, who personified Christianity and enlightenment. Saints and -martyrs are pictured in the process of crushing the dragon beneath -their feet. The Chinese dragon, on the other hand, is in this respect -very nearly its antithesis. It is a beneficent creature, a friend to -man. It brings the rain which produces the crops that in turn supply -his food. - -The third point of distinction between the two dragons lies in the -esteem in which it is held. The Western species was a horrible, -loathesome creature, shunned and dreaded by all mortals, while the -Asiatic dragon is held in reverence and even worshiped by the Chinese. -This creature is in fact so highly revered that one of the most sacred -titles which was bestowed upon the emperors was “The True Dragon.” - - - - - - - - -CHAPTER SEVEN - -QUAINT BELIEFS ABOUT THE DRAGON - - -“The whiskers of the dragon,” according to a book of the Yuan dynasty, -“are three feet long and purple in color. If dragon whiskers are -mounted upon a crystal handle like a horsehair whip and are placed in a -room at night, flies and mosquitoes will not enter.” We are further -informed that “if this instrument is swished through the air it will -make such a noise that chickens, dogs, cows, and horses on hearing it -will try to hide. If dragon whiskers are placed in deep water all -scale-covered animals will swim immediately to the spot, thinking that -their master, the dragon, is there.” - -A strange fire plays about the body of the dragon. This differs from -the fire with which we are familiar in that it blazes brightly when -brought into contact with water. If, however, terrestrial fire touches -the dragon flames, the latter will immediately be extinguished. - -As long as the dragon has moisture in the form of water or clouds -surrounding its body, it retains its marvelous powers of motion and of -mutability, but when this moisture dries up, the dragon becomes -powerless and dies. - -It is said that the blood of some dragons is red; of others, black. -Rubies are often supposed to be petrified drops of the red variety. - -We are informed of the remarkable fact that dragons change their bones -periodically and as regularly as snakes shed their skins and deer their -horns. Dragon bones are supposed to be buried in many high mountains, -and their presence has much to do with the determination of fêng-shui. -Lofty peaks that are frequently tipped with clouds or enveloped in mist -are believed to contain the bones of some great dragon which attract to -themselves the moisture of the passing clouds. - -The saliva of the dragon, we are told, is purple in color, and is -considered the most fragrant of all perfumes. It is said to be employed -in the manufacture of a very valuable incense. “Dragon’s saliva -incense” was formerly sent as a tribute to the emperor by one of the -western provinces. - -One writer expresses a remarkable theory of the dragon’s posthumous -state. He says that when they die dragons turn into crabs. Dragons are -punished for minor offenses, according to the will of heaven, by having -their ears cut off; for greater offenses, by being sent to the earth, -where they are exposed to the view of men in a state as if dead. - -Three things of which dragons are exceedingly fond are bamboo trees, -arsenic, and the flesh of swallows. The graceful branches of the bamboo -are very pleasing to the eye of the dragon who, when there is no human -being in sight, delights to lie under their shade and hear the wind -rustling the leaves above. Arsenic, which is to mortal man a deadly -poison, is food to the dragon. In fact, it is a favorite article of -diet, and dragons grow fat upon it. The delicacy, however, for which -the dragon has the greatest fondness, is swallows’ flesh. Woe to the -man who ever tries to cross a body of water in a boat after having -eaten a dish of roasted swallows, for a peculiar fragrance, which -dragons are always able to detect, will cling to his person. The man in -the boat will be pursued by one of these animals, who will cause a -storm to rise, the boat will be upset, and the unfortunate person -precipitated into the water, where he will fall easy prey to the ruler -of the sea. Under ordinary conditions the dragon shows no fondness for -human flesh, but with such provocation we are told that he should be -considered entirely excusable. - -At the autumnal equinox, according to one source, the majority of -dragons descend into the sea where they hibernate for six months. In -fact, the home of dragons is on the floor of the ocean where they dwell -in beautiful palaces. At the vernal equinox dragons leave the sea and -ascend again into the clouds. Destructive typhoons and equinoctial -hurricanes along the coast, in the spring and autumn, are caused by the -disturbance of the waters when the great animals thus enter or leave -their maritime home. - - - - - - - - -CHAPTER EIGHT - -HOW DRAGONS CONTROL THE FORTUNES OF MEN - - -The surface of the earth is believed to be covered with a network of -invisible paths of the dragon known as Lung Mei. People who build their -houses or find graves for their dead upon one of these courses are -extremely fortunate. The ruling emperors, however, made efforts to -prevent their subjects from occupying the positions upon such -auspicious sites. When Chao Ming, the founder of the Sung dynasty, -while still an unknown young man in reduced financial straits, was -forced to move his father’s bones, he carried them in a reed bag and -buried them by accident upon one of these dragon paths. As a result of -this fact, we are told, heaven smiled upon him and he himself not long -afterward became an emperor. - -Within the past few years, a young Chinese, who had been studying in -Japan, committed suicide for political reasons while on his way across -the ocean. Because he was so well beloved he was buried by his friends -in a beautiful mountain valley on a dragon path. The Board of Rites in -Peking, on hearing of this, ordered the grave removed, sending telegram -after telegram to the local magistrates to have the coffin disinterred -at once and taken to another spot. Since the Revolution, it is said -that the student’s body has been taken back to its first resting place. - -When Chinese observe the natural phenomenon which in the West is -commonly described as “the sun drawing up water,” they say that what is -seen is the dragon sucking up water to form the clouds. - -When rain falls upon one man’s field and not upon his neighbor’s, or -upon one half of a man’s farm and not upon the other, one explanation -which is advanced for this fact is that the line which marks the -division of dry and wet land is directly beneath the boundary line of -the territory governed by two different dragons. One sees fit to order -rain when the other does not. The territories controlled by the -different dragons are redistributed once each year, on the seventeenth -of the third month, which is known as “Li Hsia,” “The Festival of the -Beginning of Summer.” - -A few amusing illustrations of the way in which dragon superstitions -have been allowed to play a leading part in Chinese life have come to -the writer’s attention. A Tientsin district magistrate, about forty -years ago, tried to make an outlet from the Pei River in order to turn -off the water at the time of a flood. After spending too much money in -what proved to be an unsuccessful effort, he jumped into the river and -was drowned. The story goes that the flood immediately subsided and the -official turned into a dragon. Shortly afterwards he was changed into a -snake and was captured. This creature was carried in state into -Tientsin City where it was placed in the dragon temple and was -worshiped by the viceroy of Chihli province, who was none other than Li -Hung Chang. This official later became prime minister and held that -position for twenty years. - -In the heart of Wuchang there is a steep hill which cuts the business -part of the city into two sections. This hill is so steep that it is -practically impossible to carry the traffic over it. Some Chinese claim -the hill to be the dwelling place of a tortoise, others of a serpent, -and still others of a dragon. Some years ago, when Chang Chih Tung was -living in that city as viceroy of Hunan and Hupeh, he caused a tunnel -to be cut through the hill so that communication from one business -center to the other would be facilitated. Not long after this was -completed, the viceroy began to suffer from a carbuncle on his neck. -Chinese and foreign physicians alike failed in their attempts to cure -him. At last a geomancer was consulted. “I know the reason for your -Excellency’s illness,” he said without hesitation. “You have caused the -dragon’s haunt to be penetrated. Block up the tunnel in the hill and -you will get well.” The thing was done, the viceroy soon recovered, and -faith in the dragon on the part of the people of Wuchang was more -firmly established than ever. It might be added that since the -Revolution the tunnel through the hill has again been opened. - -Many years ago large numbers of the students of Hangchow City failed to -pass the Chu Jen, or Master of Arts, Examination. The fact sorely -puzzled the city magistrates, who lost much “face.” No explanation -could be found for this fact until a geomancer explained that a dragon -living in the mountain range northwest of the city had no room to wag -his head, and that a large section of one end of the range must be dug -away before Hangchow students would be able to succeed. The geomancer’s -suggestion was carried out, the dragon was given the chance he desired, -and it is needless to say that since that time all has been well. - - - - - - - - -CHAPTER NINE - -THE HOLD OF THE DRAGON ON CHINA - - -The word “dragon” occupies a prominent place in the common phraseology -of the country. Some illustrations of this fact are as follows: - -Deaf people are called “lung,” a character formed by the combination of -the dragon and ear characters signifying a person with ears like a -dragon (which we are informed is deaf). - -The asparagus plant is known as “dragon’s beard grass.” - -The gentian flower is called the “dragon’s gall.” - -A common variety of pine is known as “dragon’s tail pine,” from the -supposed similarity of its branches to the tail of the dragon. - -Amaryllis lilies and also the blossoms of a certain locust tree are -called “dragon’s claw flowers.” This is no doubt on account of the -shape of the flower clusters. - -Fire engines are called “water dragons.” - -Locomotives and water faucets are commonly designated as “dragon -heads.” - -The keel of a ship goes by the name of the “dragon bone.” - -Water spouts are known as “dangling dragons.” The name was probably -given them by junkmen and fishermen who considered these to be the -tails of dragons suspended from the clouds. - -Spirited horses are said to have “dragon dispositions.” - -Betrothal certificates are known as “dragon-phœnix papers.” - -Wedding cakes are called “dragon-phœnix cakes.” - -The published list of Master of Arts graduates was known as the -“Dragon-Tiger Register.” - -A large number of cities, prefectures, rivers, and mountains have the -character “dragon” incorporated into their names. One of the largest -rivers of Manchuria and one of its three provinces are named Hei Lung -Kiang (Black Dragon River), because it is related that a large black -dragon once made its appearance in its waters. - -One of the most famous mountains of the province of Kiangsi is known as -the “Dragon-Tiger Mountain.” - -Perhaps the most popular kind of tea in China is the “Dragon’s Well -Tea.” This received its designation from the fact that its original -home was in a valley of that name. Among the hills on the farther -shores of Hangchow’s beautiful West Lake is nestled a monastery, on the -estate of which is a pool of crystal-clear water. From the depths of -this “well” a dragon was once seen to rise. The “Dragon’s Well” is now -the name of the monastery and also of the surrounding hills. Tea of -this name, though it may never have grown near Hangchow, is as highly -prized in distant Szechwan and in other distant parts of China as it is -in the capital of Chekiang province. - -In the excellent new encyclopedia recently issued by the Commercial -Press, there are no less than 257 references to the dragon. Fifty-one -of these are the names of cities or villages, twenty-four of mountains -and rivers, and fifteen the names of flora of various genera. - -The emperor’s most reverential title was “The True Dragon,” and in -harmony with that idea the word “dragon” in the adjectival sense was -used in names of all that had to do with his life and position. As an -example of this his throne was the “dragon’s seat,” his hands the -“dragon’s claws,” the pen he used was the “dragon’s brush,” the -imperial robes were called “dragon’s garments,” and the imperial glance -was known as “dragon’s eyes.” - -The “Dragon Tablet” was the name given to the imperial tablet, which -was worshiped during the Ching dynasty in every large temple and -monastery in the land, and even in Mohammedan mosques. The inscription -on the tablet read as follows: “To the reigning Emperor. May he live -ten thousand years, ten thousand years, ten thousand times ten thousand -years.” The tablet received its name from the fact that it represented -the Emperor, “The True Dragon,” and because it bore at its top a -dragon’s head. - -One insignia of official rank, until the recent Revolution, was the -picture-square embroidered in gold and silver thread and worn on the -front and back of official robes. The squares worn by civil officers -bore the pictures of birds, while those of military officials were -decorated with the pictures of animals; each rank and grade having its -corresponding variety of bird or beast. The emperor, the princes, and -the prime minister were allowed the special privilege of wearing the -dragon on one of these embroidered squares. - -The round disk on the Chinese Dragon Flag, which is often pictured -before the mouth of the dragon, is explained by some as a pearl, by -others as a huge spider metamorphosed into a ball. We are repeatedly -told in fables that dragons have a peculiar fondness for teasing -spiders. A more satisfactory theory, however, is that the disk -represents the sun. According to this explanation, the dragon is not -trying to devour that heavenly body, as some would lead us to suppose, -but is gazing with a great longing, for it desires to become like the -sun in brilliance. - -In referring to the Dragon Flag, the fact is worthy of notice that -although this design appeared upon Chinese military banners through -many centuries, the selection of the dragon emblem as a national -insignia was of comparatively recent date. It is probable that the -custom of foreign nations of using national emblems had a large part to -play with the adoption of a national flag. - -There is a feeling among many friends of China, and even among a few -Chinese as well, that the effect of the Revolution and the passing of -the Dragon Flag will very shortly kill out the dragon idea. This the -writer believes is impossible. A belief that has gripped the nation for -over forty centuries is not to be shaken even by a great revolution, -which, though cataclysmic in itself, yet in relation to the ages which -have passed, is little more than a ripple upon the surface of the sea -of time. The dragon is neither a symbol of the Manchu dynasty nor a -type of absolute monarchy, and has nothing in common with either. The -idea is distinctly a heritage of the Chinese race itself, and as such -it will probably live as long as this people. It will survive at least -until a generation after Western science has permeated and dominated -every seaside village, every mountain hamlet, and every inland city, to -the remotest bounds and limits of this vast Republic. - - - - - - - -*** END OF THE PROJECT GUTENBERG EBOOK THE CHINESE DRAGON *** - -Updated editions will replace the previous one--the old editions will -be renamed. - -Creating the works from print editions not protected by U.S. copyright -law means that no one owns a United States copyright in these works, -so the Foundation (and you!) can copy and distribute it in the -United States without permission and without paying copyright -royalties. Special rules, set forth in the General Terms of Use part -of this license, apply to copying and distributing Project -Gutenberg-tm electronic works to protect the PROJECT GUTENBERG-tm -concept and trademark. 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-} -.p063width { -width:335px; -} -.p064width { -width:699px; -} -@media handheld { -} -/* ]]> */ </style> -</head> -<body> -<p style='text-align:center; font-size:1.2em; font-weight:bold'>The Project Gutenberg eBook of The Chinese Dragon, by L. Newton Hayes</p> -<div style='display:block; margin:1em 0'> -This eBook is for the use of anyone anywhere in the United States and -most other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms -of the Project Gutenberg License included with this eBook or online -at <a href="https://www.gutenberg.org">www.gutenberg.org</a>. If you -are not located in the United States, you will have to check the laws of the -country where you are located before using this eBook. -</div> - -<p style='display:block; margin-top:1em; margin-bottom:1em; margin-left:2em; text-indent:-2em'>Title: The Chinese Dragon</p> -<p style='display:block; margin-top:1em; margin-bottom:0; margin-left:2em; text-indent:-2em'>Author: L. Newton Hayes</p> -<p style='display:block; margin-top:1em; margin-bottom:0; margin-left:2em; text-indent:-2em'>Contributor: Fong F. Sec</p> -<p style='display:block; text-indent:0; margin:1em 0'>Release Date: January 15, 2022 [eBook #67168]</p> -<p style='display:block; text-indent:0; margin:1em 0'>Language: English</p> - <p style='display:block; margin-top:1em; margin-bottom:0; margin-left:2em; text-indent:-2em; text-align:left'>Produced by: Jeroen Hellingman and the Online Distributed Proofreading Team at https://www.pgdp.net/ for Project Gutenberg (This file was produced from images generously made available by The Internet Archive/Canadian Libraries)</p> -<div style='margin-top:2em; margin-bottom:4em'>*** START OF THE PROJECT GUTENBERG EBOOK THE CHINESE DRAGON ***</div> -<div class="front"> -<div class="div1 cover"><span class="pageNum">[<a href="#toc">Contents</a>]</span><div class="divBody"> -<p class="first"></p> -<div class="figure cover-imagewidth"><img src="images/new-cover.jpg" alt="Newly Designed Front Cover." width="480" height="720"></div><p> -</p> -</div> -</div> -<div class="div1 frenchtitle"><span class="pageNum">[<a href="#toc">Contents</a>]</span><div class="divBody"> -<p class="first xd31e96">THE CHINESE DRAGON -</p> -</div> -</div> -<div class="div1 frontispiece"><span class="pageNum">[<a href="#toc">Contents</a>]</span><div class="divBody"> -<p class="first"></p> -<div class="figure frontispiece1width" id="frontispiece1"><img src="images/frontispiece1.jpg" alt="Bronze Dragon, Kang Hsi Period" width="455" height="676"><p class="figureHead"><span class="sc">Bronze Dragon, Kang Hsi Period</span></p> -<p class="first">Three hundred years ago Pèro Veribest, Jesuit priest at the court of Kang Hsi, cast -a number of bronze astronomical instruments for his imperial patron. The apparatus, -of which this is a part, stands in the open, but the workmanship is so perfect and -the care it has received has been so faithful that one would hardly imagine that this -dragon was cast more than three centuries ago. </p> -</div><p> -</p> -<p></p> -<div class="figure frontispiece2width" id="frontispiece2"><img src="images/frontispiece2.jpg" alt="Dragon Colonnade at Chufu" width="477" height="674"><p class="figureHead"><span class="sc">Dragon Colonnade at Chufu</span></p> -<p class="first">Ten stately stone columns in the portico before the Confucian Temple at Chufu, Shantung. -This temple stands near two of China’s most sacred shrines, the sites of the birthplace -and of the grave of China’s greatest sage. The pillars are monoliths of white marble, -nearly twenty feet in height. These are decorated with huge dragons in deep relief. -This is said to be the most perfect and most beautiful stone colonnade in China. </p> -</div><p> -</p> -</div> -</div> -<div class="div1 titlepage"><span class="pageNum">[<a href="#toc">Contents</a>]</span><div class="divBody"> -<p class="first"></p> -<div class="figure titlepage-imagewidth"><img src="images/titlepage.png" alt="Original Title Page." width="427" height="720"></div><p> -</p> -</div> -</div> -<div class="titlePage"> -<div class="docTitle"> -<div class="mainTitle">THE CHINESE DRAGON</div> -</div> -<div class="byline">BY <br><span class="docAuthor">L. NEWTON HAYES</span> -<br>WITH AN INTRODUCTION BY <br><span class="docAuthor">FONG F. SEC, LL.D.</span> </div> -<div class="docImprint"><span class="xd31e138">龍</span> -<br>THIRD EDITION -<br>COMMERCIAL PRESS, LIMITED <br>SHANGHAI, CHINA <br></div><span class="docAuthor">1923</span></div> -<p></p> -<div class="div1 copyright"><span class="pageNum">[<a href="#toc">Contents</a>]</span><div class="divBody"> -<p class="first xd31e151"><span class="sc">First Printed in 1922</span> -</p> -<p class="xd31e151"><span class="sc">Reprinted in 1922, 1923</span> -</p> -<p class="xd31e151"><i>ALL RIGHTS RESERVED</i> -<span class="pageNum" id="pb.vii">[<a href="#pb.vii">vii</a>]</span> </p> -</div> -</div> -<div id="intro" class="div1 introduction"><span class="pageNum">[<a href="#xd31e211">Contents</a>]</span><div class="divHead"> -<h2 class="main">INTRODUCTION</h2> -</div> -<div class="divBody"> -<p class="first">The subject of this little book is of general interest to people who are acquainted -with things Chinese. The dragon has played a large part in Chinese thought through -four thousand and more years. Even in these days of the Republic it still fills an -important place in Chinese life. -</p> -<p>The dragon is one of the most common ornamental designs in China and one meets it -wherever one goes in this country. However, in spite of the significance attached -to the dragon, very little has ever been written concerning it in either Chinese or -English. Only a few general articles on this subject have been published in magazines, -and the references to it in books are very brief. No independent study of the dragon -in book form has been made in either of these two languages until now. -</p> -<p>The author is peculiarly fitted to undertake this piece of work. He was born in China -and speaks the Chinese language as a native. Thus he has had the first-hand knowledge -and the language to help him in his study. He has been studying on the subject of -the dragon for fourteen years. In this time he has traveled over more than one half -the number of provinces of China. The study is therefore not the result of a few month’s -investigation, nor is it the product of research in only one city or province. The -author’s acquaintance with the people and the language of China have made it possible -for him to go to original sources and to study the subject from every angle. -<span class="pageNum" id="pb.viii">[<a href="#pb.viii">viii</a>]</span></p> -<p>Perhaps the last word on the Chinese dragon is not yet said, nevertheless it is safe -to say that this treatise is as complete as our present knowledge will permit. This -little volume should be of value to all who are interested in China. -</p> -<p>This account of the dragon will not only be of value to foreigners, but it will also -be such to Chinese. The author has made this study a hobby for many years and the -result of his research is a splendid contribution to the literature on China. It would -be a good idea for more people to take up the study of other phases of Chinese life -in the same way and thus help to interpret China to the West. -</p> -<p class="signed"><span class="sc">Fong F. Sec.</span> -</p> -<p class="dateline"><i>May 9, 1922.</i> -<span class="pageNum" id="pb.ix">[<a href="#pb.ix">ix</a>]</span> </p> -</div> -</div> -<div id="preface" class="div1 preface"><span class="pageNum">[<a href="#xd31e219">Contents</a>]</span><div class="divHead"> -<h2 class="main">PREFACE</h2> -</div> -<div class="divBody"> -<p class="first">In the spring of 1909 the writer had the honor of being a guest for a week in the -summer home of Dr. W. A. P. Martin, near Peking. Many residents of the Capital during -the decade preceding the Revolution, and for a number of years before that, knew “Pearl -Grotto” and visited the venerable senior missionary of China, then lately retired -from the Presidency of the Imperial Tung Wen College. -</p> -<p>Dr. Martin was a scholar of the old school and enjoyed few pursuits better than that -of reviewing his remarkable memory of the classical writers. During the meals the -old gentleman, then nearly eighty, would quote readily from Homer, Horace, and Virgil, -and would ask his guest to translate the passages freely into English and to cite -the books and chapters quoted. -</p> -<p>After a few days in this uncomfortable situation the guest began to cast about for -some means of relief. At that time he had been in the country but a few months, and -was just beginning a general study of Chinese art. The dragon, among other objects -of interest, particularly attracted his attention. It occurred to him to ask Dr. Martin -some questions about this creature whose form was so popular with the Chinese. Accordingly -a carefully prepared list of six or seven questions about the dragon was launched -one morning across the breakfast table before the attack of Greek and Latin began. -The first question met with a noncommittal reply, the second fared little better, -and so on to the end. Then Dr. Martin admitted that this <span class="pageNum" id="pb.x">[<a href="#pb.x">x</a>]</span>was one of the subjects about which he knew very little. He was, however, very warm -in his desire to help find answers to these questions, and he referred his guest to -his personal friend, Sir Robert Hart, the Inspector General of the Imperial Customs, -who had also lived fifty years in China. Unfortunately Sir Robert’s replies were as -vague as those of the retired Professor. The questions which were asked of these two -eminent Sinologues were also submitted to several other British and Americans in Peking, -and later to many Chinese, but with similar results. -</p> -<p>It soon became evident that if the searcher for light on “Things Chinese” were to -learn much about this creature which had challenged his attention, he must look it -up from original sources. He was later convinced of this fact when he found it impossible -to secure any satisfactory information from books published in English. He then resolved -that before he himself was fifteen years in the country he would have answers to the -seven questions which he had asked of his friends in Peking. The contents of this -brochure are the results of a study made in ten provinces of China over a period of -fourteen years. While this volume is not offered as the final word upon this subject, -it probably represents the most exhaustive study thus far given to the Chinese dragon. -</p> -<p>This book is not intended primarily for <span class="corr" id="xd31e193" title="Source: sinologues">Sinologues</span> and it contains no Chinese characters. The volume is written for the average reader, -who in his study of things Chinese, has little time to go to original sources. Most -people do not wish to be burdened with long quotations to prove abstract hypotheses -or to have Chinese characters inserted in the text repeatedly to break the sequence. -<span class="pageNum" id="pb.xi">[<a href="#pb.xi">xi</a>]</span></p> -<p>If later interest in this subject justifies it, a larger work will be attempted and -a more detailed presentation of the material thus far collected will be made. The -writer’s purpose in this book has been to make as clear a statement of the subject -as could be done within the compass of a small book, without introducing unnecessary -material. If he has succeeded in this endeavor, he will be more than gratified. -<span class="pageNum" id="pb.xiii">[<a href="#pb.xiii">xiii</a>]</span> </p> -</div> -</div> -<div id="toc" class="div1 contents"><span class="pageNum">[<a href="#toc">Contents</a>]</span><div class="divHead"> -<h2 class="main">CONTENTS</h2> -</div> -<div class="divBody"> -<p class="first"> <span class="tocPageNum"><span class="sc">Page</span></span> -</p> -<p><span class="sc"><a href="#intro" id="xd31e211">Introduction</a></span> <span class="tocPageNum">vii</span> -</p> -<p><span class="sc"><a href="#preface" id="xd31e219">Preface</a></span> <span class="tocPageNum">ix</span> -</p> -<p><span class="sc"><a href="#loi" id="xd31e227">Illustrations</a></span> <span class="tocPageNum">xv</span> -</p> -<p>CHAPTER ONE -</p> -<p><span class="sc"><a href="#ch1" id="xd31e236">The Place of the Dragon in Chinese Life</a></span> <span class="tocPageNum">3</span> -</p> -<p>CHAPTER TWO -</p> -<p><span class="sc"><a href="#ch2" id="xd31e245">How the Dragon Idea Originated</a></span> <span class="tocPageNum">10</span> -</p> -<p>CHAPTER THREE -</p> -<p><span class="sc"><a href="#ch3" id="xd31e254">The Varieties of Dragons</a></span> <span class="tocPageNum">15</span> -</p> -<p>CHAPTER FOUR -</p> -<p><span class="sc"><a href="#ch4" id="xd31e264">What Dragons Really Look Like</a></span> <span class="tocPageNum">23</span> -</p> -<p>CHAPTER FIVE -</p> -<p><span class="sc"><a href="#ch5" id="xd31e273">People Who Have Seen Dragons</a></span> <span class="tocPageNum">31</span> -</p> -<p>CHAPTER SIX -</p> -<p><span class="sc"><a href="#ch6" id="xd31e282">The Dragon in Western Mythology</a></span> <span class="tocPageNum">38</span> -</p> -<p>CHAPTER SEVEN -</p> -<p><span class="sc"><a href="#ch7" id="xd31e291">Quaint Beliefs About the Dragon</a></span> <span class="tocPageNum">45</span> -</p> -<p>CHAPTER EIGHT -</p> -<p><span class="sc"><a href="#ch8" id="xd31e300">How Dragons Control the Fortunes of Men</a></span> <span class="tocPageNum">51</span> -</p> -<p>CHAPTER NINE -</p> -<p><span class="sc"><a href="#ch9" id="xd31e310">The Hold of the Dragon on China</a></span> <span class="tocPageNum">57</span> -<span class="pageNum" id="pb.xv">[<a href="#pb.xv">xv</a>]</span> </p> -</div> -</div> -<div id="loi" class="div1 contents"><span class="pageNum">[<a href="#xd31e227">Contents</a>]</span><div class="divHead"> -<h2 class="main">ILLUSTRATIONS</h2> -<table class="tocList"> -<tr> -<td class="tocDivNum"></td> -<td class="tocDivTitle" colspan="7"><span class="sc"><a href="#frontispiece1">Bronze Dragon, Kang Hsi Period</a></span> </td> -<td class="tocPageNum"></td> -</tr> -<tr> -<td class="tocDivNum"></td> -<td class="tocDivTitle" colspan="7"><span class="sc"><a href="#frontispiece2">Dragon Colonnade at Chufu</a></span> -</td> -<td class="tocPageNum"><i>Frontispieces</i></td> -</tr> -<tr> -<td class="tocDivNum"></td> -<td class="tocDivTitle" colspan="7"> -</td> -<td class="tocPageNum"><span class="sc">Page</span></td> -</tr> -<tr> -<td class="tocDivNum"></td> -<td class="tocDivTitle" colspan="7"><span class="sc"><a href="#p001">Emperor Kang Hsi in Dragon Robes</a></span> </td> -<td class="tocPageNum">1</td> -</tr> -<tr> -<td class="tocDivNum"></td> -<td class="tocDivTitle" colspan="7"><span class="sc"><a href="#p002">The Dragon Throne of the Recent Emperors</a></span> </td> -<td class="tocPageNum">2</td> -</tr> -<tr> -<td class="tocDivNum"></td> -<td class="tocDivTitle" colspan="7"><span class="sc"><a href="#p007">The Han Dynasty Dragons</a></span> </td> -<td class="tocPageNum">7</td> -</tr> -<tr> -<td class="tocDivNum"></td> -<td class="tocDivTitle" colspan="7"><span class="sc"><a href="#p008">The Porcelain Dragon Screen</a></span> </td> -<td class="tocPageNum">8</td> -</tr> -<tr> -<td class="tocDivNum"></td> -<td class="tocDivTitle" colspan="7"><span class="sc"><a href="#p013">The Dragon Staircase</a></span> </td> -<td class="tocPageNum">13</td> -</tr> -<tr> -<td class="tocDivNum"></td> -<td class="tocDivTitle" colspan="7"><span class="sc"><a href="#p014">An Imperial Dragon</a></span> </td> -<td class="tocPageNum">14</td> -</tr> -<tr> -<td class="tocDivNum"></td> -<td class="tocDivTitle" colspan="7"><span class="sc"><a href="#p017">Tablet to Confucius</a></span> </td> -<td class="tocPageNum">17</td> -</tr> -<tr> -<td class="tocDivNum"></td> -<td class="tocDivTitle" colspan="7"><span class="sc"><a href="#p018">Dragon Gateway</a></span> </td> -<td class="tocPageNum">18</td> -</tr> -<tr> -<td class="tocDivNum"></td> -<td class="tocDivTitle" colspan="7"><span class="sc"><a href="#p021">The Dragon Stone</a></span> </td> -<td class="tocPageNum">21</td> -</tr> -<tr> -<td class="tocDivNum"></td> -<td class="tocDivTitle" colspan="7"><span class="sc"><a href="#p022">Dragon Eaves-Tile</a></span> </td> -<td class="tocPageNum">22</td> -</tr> -<tr> -<td class="tocDivNum"></td> -<td class="tocDivTitle" colspan="7"><span class="sc"><a href="#p025">Dragon-Guarded Astrolabe</a></span> </td> -<td class="tocPageNum">25</td> -</tr> -<tr> -<td class="tocDivNum"></td> -<td class="tocDivTitle" colspan="7"><span class="sc"><a href="#p026">Surrounded by Dragons</a></span> </td> -<td class="tocPageNum">26</td> -</tr> -<tr> -<td class="tocDivNum"></td> -<td class="tocDivTitle" colspan="7"><span class="sc"><a href="#p029">A Dragon-Mounted Bell</a></span> </td> -<td class="tocPageNum">29</td> -</tr> -<tr> -<td class="tocDivNum"></td> -<td class="tocDivTitle" colspan="7"><span class="sc"><a href="#p030">A Cloud Dragon</a></span> </td> -<td class="tocPageNum">30</td> -</tr> -<tr> -<td class="tocDivNum"></td> -<td class="tocDivTitle" colspan="7"><span class="sc"><a href="#p035">Circular Dragon Eaves-Tile</a></span> </td> -<td class="tocPageNum">35</td> -</tr> -<tr> -<td class="tocDivNum"></td> -<td class="tocDivTitle" colspan="7"><span class="sc"><a href="#p036">Chien Lung Vases</a></span> </td> -<td class="tocPageNum">36</td> -</tr> -<tr> -<td class="tocDivNum"></td> -<td class="tocDivTitle" colspan="7"><span class="sc"><a href="#p043">A Living Dragon</a></span> </td> -<td class="tocPageNum">43</td> -</tr> -<tr> -<td class="tocDivNum"></td> -<td class="tocDivTitle" colspan="7"><span class="sc"><a href="#p044">Two Porcelain Dragons</a></span> </td> -<td class="tocPageNum">44</td> -</tr> -<tr> -<td class="tocDivNum"></td> -<td class="tocDivTitle" colspan="7"><span class="sc"><a href="#p049">The “Dragon Square”</a></span> </td> -<td class="tocPageNum">49</td> -</tr> -<tr> -<td class="tocDivNum"></td> -<td class="tocDivTitle" colspan="7"><span class="sc"><a href="#p050">The “Dragon Disk”</a></span> </td> -<td class="tocPageNum">50</td> -</tr> -<tr> -<td class="tocDivNum"></td> -<td class="tocDivTitle" colspan="7"><span class="sc"><a href="#p055">Emperor Kang Hsi on the Dragon Throne</a></span> </td> -<td class="tocPageNum">55</td> -</tr> -<tr> -<td class="tocDivNum"></td> -<td class="tocDivTitle" colspan="7"><span class="sc"><a href="#p056">A Dragon Lantern</a></span> </td> -<td class="tocPageNum">56</td> -</tr> -<tr> -<td class="tocDivNum"></td> -<td class="tocDivTitle" colspan="7"><span class="sc"><a href="#p059">A Dragon Column</a></span> </td> -<td class="tocPageNum">59</td> -</tr> -<tr> -<td class="tocDivNum"></td> -<td class="tocDivTitle" colspan="7"><span class="sc"><a href="#p060">The Gateway to the Dragon Well</a></span> </td> -<td class="tocPageNum">60</td> -</tr> -<tr> -<td class="tocDivNum"></td> -<td class="tocDivTitle" colspan="7"><span class="sc"><a href="#p063">The Dragon Tablet</a></span> </td> -<td class="tocPageNum">63</td> -</tr> -<tr> -<td class="tocDivNum"></td> -<td class="tocDivTitle" colspan="7"><span class="sc"><a href="#p064">A Dragon Boat Race in Foochow</a></span> </td> -<td class="tocPageNum">64</td> -</tr> -</table> -<p><span class="pageNum" id="pb1">[<a href="#pb1">1</a>]</span></p> -</div> -</div> -<div class="div1 frontispiece"><span class="pageNum">[<a href="#toc">Contents</a>]</span><div class="divBody"> -<p class="first"></p> -<div class="figure p001width" id="p001"><img src="images/p001.jpg" alt="Emperor Kang Hsi in Dragon Robes" width="463" height="619"><p class="figureHead"><span class="sc">Emperor Kang Hsi in Dragon Robes</span></p> -<p class="first">Kang Hsi, the venerated patron of art and literature, died at the age of sixty-nine, -after ruling China for sixty-one years. This portrait was painted in the Imperial -Palace at Peking, shortly before he died in 1723. </p> -</div><p> -<span class="pageNum" id="pb2">[<a href="#pb2">2</a>]</span></p> -<p></p> -<div class="figure p002width" id="p002"><img src="images/p002.jpg" alt="The Dragon Throne of the Recent Emperors" width="720" height="437"><p class="figureHead"><span class="sc">The Dragon Throne of the Recent Emperors</span></p> -<p class="first">This massive structure, surmounted by countless dragons, stands in the Imperial Palace -in Peking. From the dragon throne issued the decrees which, before the Republic, controlled -the destinies of one quarter of the human race. </p> -</div><p> -<span class="pageNum" id="pb3">[<a href="#pb3">3</a>]</span> </p> -</div> -</div> -</div> -<div class="body"> -<div id="ch1" class="div1 chapter"><span class="pageNum">[<a href="#xd31e236">Contents</a>]</span><div class="divHead"> -<h2 class="label">CHAPTER ONE</h2> -<h2 class="main">THE PLACE OF THE DRAGON IN CHINESE LIFE</h2> -</div> -<div class="divBody"> -<p class="first">There are real dragons living in China to-day. These are not the horrible monsters -that some have imagined them to be. They are friendly creatures highly revered by -all the people. They possess marvelous powers and they occasionally permit themselves -to be seen by mortal eyes. Such is the belief of at least seven out of every ten Chinese. -</p> -<p>The popular belief in the dragon is so deeply rooted and so widespread that it is -advisable for one to secure an accurate knowledge of the Chinese idea of the venerated -saurian if he desires to gain a truly sympathetic understanding of this remarkable -people. Nearly every phase of Chinese life bears evidence of the influence of this -unique member of the animal kingdom. Particularly is this true in the realms of their -art, literature, folklore, zoölogy, history, and religion. -</p> -<p>Chinese art employs dragon designs in endless variety. The graceful lines of its symmetrically -proportioned body are found in every part of the country painted upon silks and porcelain, -woven <span class="pageNum" id="pb4">[<a href="#pb4">4</a>]</span>into brocades, carved on wood, embroidered upon satin, cast in bronze, and chiseled -upon marble. It is the most characteristically Chinese of the many Oriental designs -which are so attractive to Western students of art. -</p> -<p>The literature of the country abounds in references to this marvelous creature as -one may readily discover by even a cursory study of its books of history, poetry, -letters, medicine, and fiction. -</p> -<p>Chinese folklore is replete with countless entertaining stories of the wonderful feats -of this great animal, while an infinite number of proverbs and old folks’ sayings -bear their testimony to the almost universal belief in its existence. -</p> -<p>Popular zoölogy places the dragon next to man, at the head of the list of all living -creatures, thus occupying the position of the lion or tiger in our Western classification. -Strictly speaking, Chinese natural history gives the dragon the rank of king only -of scale-covered animals or creatures which live in the sea; the two fabulous creatures, -the Chi Ling and the Phœnix respectively, have first place above all beasts and other -animals which live upon the earth, and all birds and other creatures which fly in -the air. But because the dragon is equally at home in the air <span class="pageNum" id="pb5">[<a href="#pb5">5</a>]</span>and on the earth, as well as in the sea, it has been ranked as the ruler of all created -life below man. -</p> -<p>Chinese geomancy for ages has looked to the dragon as a means of determining the fates -and fortunes of the “Sons of Han.” Until very recently comparatively few Chinese would -build a house or bury a corpse without first consulting a geomancer, who would, in -one way or another, refer to its probable influence upon his action. It is, moreover, -a generally accepted belief that every twelfth hour, day, month, and year of the lunar -calendar are under the dragon’s dominating control. -</p> -<p>Chinese history records scores of appearances of the king of beasts through the four -thousand or more years since the age of the three mythical rulers. Appearances of -the dragon are connected with the stories of many prominent characters of China’s -past. Perhaps the most noteworthy reference is one which states that two dragons as -guards of honor visited the home of Confucius on the day that great sage was born. -These frequent references to the dragon are considered, for the most part, by the -majority of Chinese scholars quite as authentic as the statements about the famous -worthies themselves. -<span class="pageNum" id="pb6">[<a href="#pb6">6</a>]</span></p> -<p>Chinese religion places the dragon in the calendar of its deities as the God of Rain -and the Ruler of Rivers, Lakes, and Seas. As such it has been worshiped for centuries. -There are probably very few cities of any size in the whole country which, at least -until the recent revolution, were without a temple or shrine to the dragon king. This -deity was worshiped on the first and fifteenth of every month. -</p> -<p>In the opinion of the writer dwellers in other lands commonly think of the dragon -in much the same light as they think of the centaurs, of Geryon or the Minotaur of -Grecian fables: a strange mythical creature merely the product of human fancy. It -is also probable that most of them think that the majority of Chinese consider it -in the same way, but this is a mistaken conception. It may be considered a very conservative -estimate to state that at least three hundred and sixty million Chinese believe in -the actual existence of dragons as firmly as other peoples believe that there are -such animals as tigers roaming in the jungles of Bengal and such monsters as walruses -wandering over the icy stretches which border the arctic circle, though they themselves -may never have set foot upon the shores of India nor have crossed the Arctic Sea. -<span class="pageNum" id="pb7">[<a href="#pb7">7</a>]</span></p> -<p></p> -<div class="figure p007width" id="p007"><img src="images/p007.jpg" alt="The Han Dynasty Dragons" width="477" height="349"><p class="figureHead"><span class="sc">The Han Dynasty Dragons</span></p> -<p class="first">The brick upon which these dragons are molded was baked two thousand years ago. It -was dug up recently near Kaifengfu, in Honan province, one of the ancient capitals -of China. When two dragons appear in art they usually face each other. On this ancient -brick the reverse is true. The circle through which these animals have wound themselves -has become, in modern art, a disk. Most dragons are portrayed gazing intently at the -disk, which is usually described as the sun. The simplicity of these dragons is very -marked in contrast to the elaborate designs of the present day. </p> -</div><p> -<span class="pageNum" id="pb8">[<a href="#pb8">8</a>]</span></p> -<p></p> -<div class="figure p008width" id="p008"><img src="images/p008.jpg" alt="The Porcelain Dragon Screen" width="720" height="435"><p class="figureHead"><span class="sc">The Porcelain Dragon Screen</span></p> -<p class="first">Nine huge dragons of many colors disport themselves upon this imperial screen. It -is approximately one hundred feet long and twenty feet high. This impressive structure, -faced with porcelain tiles of the finest texture, stands on the edge of the “North -Sea,” within the walls of the Imperial Palace in Peking. </p> -</div><p> -<span class="pageNum" id="pb9">[<a href="#pb9">9</a>]</span></p> -<p>Quite recently the writer made a localized study of the universality of the belief -in dragons. One hundred representative Chinese of different ages and walks in life -in an important city were asked the following questions: Do you believe in the present -existence of the dragon? And what percentage of the people of China do you think hold -this belief? Eighty-two of the one hundred answered the first question in the affirmative. -Regarding the universality of the belief in the dragon these men estimated that at -least eighty-six and six-tenths per cent of their fellow nationals believe in its -existence. The above study bore out very accurately the writer’s estimate of the extent -of the popular belief in the dragon. His judgment was based upon questions asked many -scores of Chinese in ten different provinces of the country through a period of fourteen -years. -<span class="pageNum" id="pb10">[<a href="#pb10">10</a>]</span> </p> -</div> -</div> -<div id="ch2" class="div1 chapter"><span class="pageNum">[<a href="#xd31e245">Contents</a>]</span><div class="divHead"> -<h2 class="label">CHAPTER TWO</h2> -<h2 class="main">HOW THE DRAGON IDEA ORIGINATED</h2> -</div> -<div class="divBody"> -<p class="first">The elaborate conception of the dragon which we find to-day in Chinese art and literature -is undoubtedly a very different animal from the one which was responsible for the -origin of the dragon idea. The fabled sea serpent, the alligator, the salamander, -and the boa constrictor have each been regarded as the prototype of this unique creature. -It is far more likely, however, that some antediluvian saurian was the true source -from which the dragon idea has sprung. Back in the dawn of history some early member -of the human race may have met with one of these monstrous creatures which paleontologists -tell us were, in some period of their development, equally at home on land and in -the sea, and because of its gigantic size and marvelous powers attributed to it a -supernatural origin. In later ages, even the unearthed skeleton of one of these monsters -might have been sufficient to have led to the inception of the story. If this theory -is correct it is easy to understand how through <span class="pageNum" id="pb11">[<a href="#pb11">11</a>]</span>succeeding ages the belief could have grown and how superstition and coincidence would -have done their share to elaborate from the early monster the marvelous creature of -the present day. -</p> -<p>According to the theory advanced above, the writer believes that the most probable -prototype of the dragon is the Brontosaurus of the Mesozoic age, although the present -conception of the dragon may easily have sprung from such other prehistoric animals, -as the plesiosaurus of the same period or the Iguanodon of the Cenozoic age. Skeletons -of these giants of the saurian family and pictures of the reconstructed animals indicate -a striking resemblance to the graceful creatures that dominate the art of China. -</p> -<p>The first appearance of the true dragon, according to the records of what is considered -to be authentic Chinese history, occurred some forty-six centuries ago during the -reign of Huang Ti, or Hsuan Yuan, the third of the five great rulers. We are told -that after this personage had reigned one hundred and eleven years a large dragon -appeared and took him to heaven upon his back. Since that day dragons have been seen -in every dynasty and by hundreds of witnesses, as Chinese history abundantly attests. -Dragon appearances <span class="pageNum" id="pb12">[<a href="#pb12">12</a>]</span>were considered auspicious, and augured well for the affairs of state. In support -of this belief, it is interesting to note that when the late President Yuan Shih-kai -was trying to make himself emperor his friends made at least one attempt to unearth -what were supposed to be the bones of a dragon. This was done in order that the superstitious -among his countrymen might be led to feel that his desire to reëstablish the empire -was according to the law of heaven. -</p> -<p>For centuries it was the custom for anyone who saw a dragon, either himself or through -the magistrate of the district in which he lived, immediately to announce the fact -to the emperor. In early days history was often counted from the appearance of a particular -dragon. -</p> -<p>A popular fable relates that Yü Wang was able to end the great flood 2297 <span class="asc">B.C.</span> only after he had succeeded in capturing the dragon, who was said to be responsible -for the deluge. The animal was chained in heavy irons and imprisoned, after which -the flood subsided. Ever since that time all dragons, we are told, have trembled at -the memory of the only man who ever conquered their kind. -<span class="pageNum" id="pb13">[<a href="#pb13">13</a>]</span></p> -<p></p> -<div class="figure p013width" id="p013"><img src="images/p013.jpg" alt="The Dragon Staircase" width="458" height="657"><p class="figureHead"><span class="sc">The Dragon Staircase</span></p> -<p class="first">In most Confucian and imperial temples the center of the path that leads from the -temple entrance to the sacred shrine is known as the spirit way. Where this route -leads up a staircase, one usually finds not steps but a large inclined stone on which -are carved one or more dragons. At the hour of worship the spirit of the one who is -honored, travels, we are told, over this course. The dragon monolith shown in this -photograph leads up to the smallest, the central one, of the three altars at the Temple -of Heaven in Peking. </p> -</div><p> -<span class="pageNum" id="pb14">[<a href="#pb14">14</a>]</span></p> -<p></p> -<div class="figure p014width" id="p014"><img src="images/p014.jpg" alt="An Imperial Dragon" width="720" height="421"><p class="figureHead"><span class="sc">An Imperial Dragon</span></p> -<p class="first">This lifelike creature, symbolic of imperial power, adorns one of the walls within -the palace ground of Peking. Here, as in most representations, the dragon is shown -gazing longingly at the flaming sun. He desires, we are told, not so much to seize -that heavenly body as to learn the secret of its brilliance, so that it may add to -his own glory. </p> -</div><p> -<span class="pageNum" id="pb15">[<a href="#pb15">15</a>]</span> </p> -</div> -</div> -<div id="ch3" class="div1 chapter"><span class="pageNum">[<a href="#xd31e254">Contents</a>]</span><div class="divHead"> -<h2 class="label">CHAPTER THREE</h2> -<h2 class="main">THE VARIETIES OF DRAGONS</h2> -</div> -<div class="divBody"> -<p class="first">To the majority of people the word “dragon” denotes one animal only. There are, however, -at least eight species of animals which bear this name. These are the Lung Wang, the -Shen Lung, the Li Lung, the Chiao Lung, the Ying Lung, the Chiu Lung, the Tsao Lung, -and the Tu Lung. They all belong to the genus dragon (Lung), but each has one or more -characteristics which differentiates it from the others. For example, the Li Lung, -or Chih Lung, as it is also named, has and is the only species which possesses wings. -It is, however, but one of these species, the Shen Lung, which will be considered -at this time. Of the eight varieties this is the one best known. The others may be -dismissed with a word. Dr. Williams, in his “Middle Kingdom,” mentions only three -varieties and says that these are respectively dragons of the sky, of the sea, and -of marshes. However, it seems that the Chinese are not generally accustomed to make -such a classification. They rather consider that <span class="pageNum" id="pb16">[<a href="#pb16">16</a>]</span>the one species, Shen Lung, controls and operates in all of these three spheres. Most -of the other varieties are minor creatures which are practically unknown and have -slight bearing upon this study. The one exception to this rule is the Lung Wang, or -dragon king. This species differs from the others in that its members possess a dragon’s -head upon a human body. By some this dragon is said to answer to Neptune in Western -mythology. Each ocean has a dragon king. The members of this species differ from those -of the one in which we are the most interested in that dragon kings rarely grow old -and never die. The remaining varieties are all quite secondary and practically never -appear in any form of art. These are mentioned only occasionally in Chinese literature. -This article will therefore be confined to an account of the Shen Lung, or spirit -dragon, the real dragon, the dragon which has held China in its spell since the days -of Yao and Shun. -<span class="pageNum" id="pb17">[<a href="#pb17">17</a>]</span></p> -<p></p> -<div class="figure p017width" id="p017"><img src="images/p017.jpg" alt="Tablet to Confucius" width="478" height="359"><p class="figureHead"><span class="sc">Tablet to Confucius</span></p> -<p class="first">This red lacquer tablet, inscribed with eight characters in gold, stands in the shrine -of the Provincial Temple of Chekiang at Hangchow. The inscription may be freely translated, -“The Sacred Tablet of Our Revered Teacher Confucius.” The tablet is approximately -four feet high and one foot wide. Nine dragons play hide and seek in the framework -that borders the edge of the inscription. Two larger dragons twine themselves about -the slender pillars before the shrine. These serve as guards of honor. These two creatures -symbolize the two dragons which, history says, encircled the home of Confucius when -the sage was born. Similar tablets are found in all temples to Confucius throughout -China. </p> -</div><p> -<span class="pageNum" id="pb18">[<a href="#pb18">18</a>]</span></p> -<p></p> -<div class="figure p018width" id="p018"><img src="images/p018.png" alt="Dragon Gateway" width="655" height="490"><p class="figureHead"><span class="sc">Dragon Gateway</span></p> -<p class="first">Within the main entrance to Nanking’s Examination Hall, where the Master’s Degree -was earned, stood a long “spirit wall.” Upon the front of this structure was painted -a dragon gate, beneath which was shown a carp changing into a dragon. A Bachelor of -Arts, according to China’s ancient system of education, upon becoming a Master, was -congratulated by his friends as having passed through the “Dragon Gate.” The implication -was that it was as difficult for a Bachelor of Arts to become a Master as for a carp -to be transformed into a dragon. </p> -</div><p> -<span class="pageNum" id="pb16b">[<a href="#pb16b">16</a>]</span></p> -<p>All true dragons are of two kinds: those which are such by birth and those which become -dragons by transformation from fish of the carp species. The transformed variety become -dragons by leaping up the waters of a certain cataract upon a western mountain stream. -Large numbers of carp swim once each year, we learn, to this waterfall <span class="pageNum" id="pb19">[<a href="#pb19">19</a>]</span>known as the “Dragon’s Gate.” Here under the cataract they flounder about, jumping -and springing up out of the swirling waters; a few of them succeed in getting over -the falls to the higher waters above. Those which are successful in this effort become -dragons. After the story of this strange occurrence became known to the public, it -was incorporated into the life of the people in a popular saying, and scholars who -succeeded in passing the great triennial literary examinations were said to have “passed -the Dragon Gate.” The use of this figure was doubtless to illustrate the difficulty -of passing the examinations, for it implied that it was as difficult a task for a -man to succeed at these examinations as it was for the carp to leap up over the falls. -This figure has, in addition, the happy inference that even as the carp, an ordinary -fish, might become a mighty dragon, just so by this supreme effort a scholar might -become a master of arts, thus placing the value of the transformation on a very high -scale. -</p> -<p>One ancient authority tells us that there is a class of these great saurians which -are known as “lazy dragons.” These do not like to exert themselves in the task of -directing clouds which carry rain over the surface of the earth. They sometimes make -themselves small in size, drop <span class="pageNum" id="pb20">[<a href="#pb20">20</a>]</span>to the surface of the earth and hide in trees, under roofs of houses, and even in -the clothing of unsuspecting countrymen. The Thunder God, learning of their desertion -from their posts of duty, sends his messengers to search for them and when he discovers -their location, kills them with thunderbolts during an electric storm, after the manner -of Zeus. This explains to many an unsophisticated man the frequent destruction of -life and property during thunderstorms. An epithet that in some parts of the country -is often hurled at lazy people is “Lan Lung,” or “lazy dragon.” -<span class="pageNum" id="pb21">[<a href="#pb21">21</a>]</span></p> -<p></p> -<div class="figure p021width" id="p021"><img src="images/p021.jpg" alt="The Dragon Stone" width="481" height="389"><p class="figureHead"><span class="sc">The Dragon Stone</span></p> -<p class="first">In the city of Kaifengfu, Honan, the first capital of the Sung emperors, is a sacred -building known as the “Dragon Pavilion.” Within this structure, which stands on an -eminence high above most of the buildings of the city, is a large basaltic stone known -as the “Dragon Throne.” This is cut in the form of a cube of about six feet in each -dimension and rests to-day under the shrine of the Pearly Emperor. Nine hundred years -ago the Sung emperors doubtlessly placed their lacquered thrones upon its upper surface. -In order to protect it from vandal hands, the historic stone is now incased within -wooden walls, which form a cavelike room about it. Fourteen dragons in deep relief -surround the outer edge: five on the front and back faces, and two on either end. -Visitors must use candles in order to see at all in the inky darkness. Because of -the narrow quarters no photograph can be taken. This drawing by a Kaifengfu artist -was made under the greatest difficulties and is probably the first reproduction ever -attempted. </p> -</div><p> -<span class="pageNum" id="pb22">[<a href="#pb22">22</a>]</span></p> -<p></p> -<div class="figure p022width" id="p022"><img src="images/p022.jpg" alt="Dragon Eaves Tile" width="689" height="427"><p class="figureHead"><span class="sc">Dragon Eaves Tile</span></p> -<p class="first">This crescent-shaped tile fell from the roof of one of the imperial temples of Peking. -It is made of highly glazed porcelain and is ten inches across and five inches high. -Its age is estimated to be about two hundred years. </p> -</div><p> -<span class="pageNum" id="pb23">[<a href="#pb23">23</a>]</span> </p> -</div> -</div> -<div id="ch4" class="div1 chapter"><span class="pageNum">[<a href="#xd31e264">Contents</a>]</span><div class="divHead"> -<h2 class="label">CHAPTER FOUR</h2> -<h2 class="main">WHAT DRAGONS REALLY LOOK LIKE</h2> -</div> -<div class="divBody"> -<p class="first">Comparatively few Chinese of the older generation seem to question the existence of -dragons or to doubt the marvelous powers usually attributed to them. In view of this -fact it is surprising to find how ignorant is the average person who holds this belief -when asked to give an accurate description of the great creature. Perhaps this is -not strange, however, when we remember that there are apparently no books which purport -to give any complete account of the dragon. The innumerable references to it in Chinese -literature largely deal with the dragon’s performances and say little about his appearance. -In order to make a satisfactory study of the dragon one must, therefore, follow a -tedious process of collecting, eliminating, and coördinating a multitude of stories, -proverbs, and incidents from history, and make a careful study of selected pictures -and carvings, and if possible secure interviews with those who profess to have seen -the great king of the animal creation. -<span class="pageNum" id="pb24">[<a href="#pb24">24</a>]</span></p> -<p>One writer, who is anxious to make intelligible to the average person the accepted -representation of the king of all created life below man, describes the dragon in -terms of animals with many of which we are quite familiar. He says that it has the -head of a camel, the horns of a deer, the ears of a cow, the neck of a snake, the -body of a fish, the scales of a carp, the claws of an eagle, the eyes of a devil, -and the paws of a tiger. -</p> -<p>The bodies of all dragons, we are informed, are symmetrically divided into three sections -of equal length, these divisions being from the point of the nose to the shoulders, -from the shoulders to the thighs, and from the thighs to the tip of the tail. -<span class="pageNum" id="pb25">[<a href="#pb25">25</a>]</span></p> -<p></p> -<div class="figure p025width" id="p025"><img src="images/p025.jpg" alt="Dragon-Guarded Astrolabe" width="527" height="410"><p class="figureHead"><span class="sc">Dragon-Guarded Astrolabe</span></p> -<p class="first">This exquisitely wrought bronze instrument for measuring the position of the stars -may be seen in Peking. It stands at the foot of the ramp leading to the Imperial Observatory. -Three hundred years ago the Jesuit astronomer Veribest had this, and a score of other -magnificent instruments, cast for the emperor Kang Hsi. Most of these great pieces -are surmounted or protected by dragons of the finest workmanship. </p> -</div><p> -<span class="pageNum" id="pb26">[<a href="#pb26">26</a>]</span></p> -<p></p> -<div class="figure p026width" id="p026"><img src="images/p026.jpg" alt="Surrounded by Dragons

 " width="463" height="688"><p class="figureHead"><span class="sc">Surrounded by Dragons</span> -</p> -<p class="first">This palace portrait was a prized possession of the Manchu emperors. Yung Cheng, the -<span class="corr" id="xd31e731" title="Source: sun">son</span> of Kang Hsi, is here shown upon the throne, which he ascended in 1723. Countless -dragons disport themselves upon his costly robes of state and writhe and wreathe themselves -in the lattice structure of his imperial throne. </p> -</div><p> -<span class="pageNum" id="pb25b">[<a href="#pb25b">25</a>]</span></p> -<p>The “Shoh Wen,” a book written during the Tang dynasty, says that the dragon has the -following marvelous powers: “It may cause itself to become visible or invisible at -will, and it can become long or short, and coarse or fine, at its own good pleasure.” -This wonderful versatility, of course, makes it difficult for us to find any recorded -statement of the maximum length of this creature, since there is no limit set for -its expansion. Another book of the Tang dynasty helps out a little, however, when -it describes a certain dragon, which was found dead, as <span class="pageNum" id="pb27">[<a href="#pb27">27</a>]</span>having been over one hundred feet long, while other accounts lead us to believe that -the dragon at times assumes a size several miles in length. The smallest size of which -any statement has been found was the length of a silkworm. -</p> -<p>In color, dragons are differentiated as being red, yellow, blue, white, or black. -During the Manchu dynasty, yellow was the imperial color, and the yellow or golden -dragon was designated the imperial dragon. In the preceding dynasty, the Ming dynasty, -when red was the national color, it is believed that the red dragon was proclaimed, -by decree of the emperor, the official dragon of the empire. -</p> -<p>Every careful observer in the Far East has noticed a difference in the number of claws -in the pictures of dragons—some possessing three, others four, and still others five -claws. The smallest number is found on the dragons of Japanese art. Ordinarily Chinese -dragons have four claws, while those of five were recognized as imperial dragons. -The two types of Chinese dragons, with these slight variations, are, however, one -and the same species, and are identical in every other respect. An attempt has been -made to prove that the variation of claws from three through four to five is a historic -development, but we can find no <span class="pageNum" id="pb28">[<a href="#pb28">28</a>]</span>conclusive proof to substantiate this theory. It is possible that the ancient dragon -designs of China have only three claws on each foot. Japan borrowed her art from China, -and it is not unlikely that at the period when she borrowed this design the Chinese -dragon was represented with only three claws. -</p> -<p>It is said of the carp that it always has exactly thirty-six scales in each row, leading -from its head to its tail. After the same manner, dragons are described as possessing -eighty-one scales in each series. -</p> -<p>The true dragon has nine sons. Each is different in appearance from the other and -each possesses his own peculiar characteristics. These children of the dragon are -the variants in appearance from the general line which we are accustomed to look for -in the dragon, and which we often see in carvings and architecture. The dragon heads -on bells, on the peak tiles of temples and palaces, on sword hilts, on monuments, -and in similar places are representations of the progeny of the God of Rain and do -not portray that god himself. -<span class="pageNum" id="pb29">[<a href="#pb29">29</a>]</span></p> -<p></p> -<div class="figure p029width" id="p029"><img src="images/p029.jpg" alt="A Dragon-Mounted Bell" width="424" height="686"><p class="figureHead"><span class="sc">A Dragon-Mounted Bell</span></p> -<p class="first">Three dragons unite themselves to form the structure from which hangs this graceful -bell. The frame is of redwood from southern China and, like much of the carvings from -the city of Foochow, it is richly inlaid with silver. A fourth dragon coils over the -surface of the bell. Two dragonlike heads unite to form the loop by which the bell -is hung. These represent one variety of the nine sons of the king of the animal world. -</p> -</div><p> -<span class="pageNum" id="pb30">[<a href="#pb30">30</a>]</span></p> -<p></p> -<div class="figure p030width" id="p030"><img src="images/p030.jpg" alt="A Cloud Dragon" width="463" height="459"><p class="figureHead"><span class="sc">A Cloud Dragon</span></p> -<p class="first">One of the men who claimed to have seen a living dragon was by profession an artist. -This medallion was drawn by him. “Except for the whiskers, this painting represents -what I saw when a young man in Shantung province.” The cloud dragon is a favorite -theme of artists. Dragons are supposed to travel about upon the clouds. It is a common -belief, and one which was held also by Confucius, that clouds spring from dragons. -An ancient and well-known saying declares: “Clouds come from dragons and wind from -tigers.” </p> -</div><p> -<span class="pageNum" id="pb31">[<a href="#pb31">31</a>]</span> </p> -</div> -</div> -<div id="ch5" class="div1 chapter"><span class="pageNum">[<a href="#xd31e273">Contents</a>]</span><div class="divHead"> -<h2 class="label">CHAPTER FIVE</h2> -<h2 class="main">PEOPLE WHO HAVE SEEN DRAGONS</h2> -</div> -<div class="divBody"> -<p class="first">In spite of the fact that modern zoölogy has never included in the pages of its textbooks -descriptions and pictures of the dragon as a creature of reality, yet there are men -in China to-day who claim to have seen these animals, some of which have been described -very accurately. The writer has had the pleasure of conversing with several Chinese -who assert that they have seen the dragon at close range. He has also secured, at -secondhand, information from others who are said to have looked upon this most marvelous -of creatures. All of the men whom the writer interviewed were of sound mind and were -accredited by their acquaintances with being men of reliable character. There is no -reason to believe that any one of them were inebriate or under the power of hallucination -at the time they witnessed the creatures of their description. -</p> -<p>A teacher in a Tientsin school related that he once saw a dragon in his native province, -Shantung. The animal had been killed, so it was <span class="pageNum" id="pb32">[<a href="#pb32">32</a>]</span>believed, by the order of heaven, as a punishment for some misdeed, and had fallen -to the earth, where it lay as the center of attraction for hundreds of people who -came in crowds from that whole countryside. Its appearance was identical with that -of the popular pictures with which we are familiar. A school servant, who was also -a native of Shantung, and whose home was near the sea, declared that he once saw a -dragon. He told the writer that it was about fifteen feet long and that it fell to -the earth during a severe rainstorm. It, too, attracted a large crowd of spectators. -Although this man was unable to give very satisfactory details, yet his unusual earnestness -and apparent sincerity were convincing evidence that he had really seen a monster -of a remarkable type. -</p> -<p>A third person, an elderly gentleman, who is a teacher of classics in one of the schools -of Nanking, informed the writer that when he was a young man a dragon fell one night -from the sky and lay for twenty-four hours near his home. The country folk respectfully -covered it with matting, but he managed to raise the covering and saw its great cowlike -head, its four legs, and its scale-covered body. It was about fifty feet long and -blue in color. As in the other two cases, this dragon disappeared from the earth during -a <span class="pageNum" id="pb33">[<a href="#pb33">33</a>]</span>heavy storm. It was generally believed that it came to life again and was taken up -into the heavens upon a cloud, which formed beneath its body. -</p> -<p>The artist who drew the picture of the cloud dragon recounted that, during the thirty-fourth -year of the Emperor Kuang Hsu, while he himself was on his way to Peking to receive -the seals of a district magistrate, he came across a dragon lying upon the banks of -the Yellow River in Shantung province. It was blue in color and was several tens of -feet in length. The whole air was filled with a very offensive salt sea odor, and -out of respect for the creature, which was supposed to have fallen from heaven, the -crowd of people that stood around was busily engaged in sprinkling water upon its -body. The head resembled that of a cow and the artist said that except for the long -eyebrows the picture of the cloud dragon represented very faithfully what he actually -saw. -</p> -<p>Another Chinese has related that a business partner of his, while on a journey up -the Yangtze River, saw three dragons crossing a mountain range near the shore. Every -person on board was spellbound as they watched the three monsters—one yellow, another -white, and the third blue—as they majestically made their way with great <span class="pageNum" id="pb34">[<a href="#pb34">34</a>]</span>undulating strides up the mountain side. The dragons passed by so near the boat that -the observers saw every detail of their heads and the lacelike scales of their bodies. -The boat was respectfully stopped in mid-river, and only when the dragons had disappeared -over the ridge did the boatmen resume their task at the oars. -</p> -<p>Various stories have come to the writer, of dragons which have been seen either riding -upon banks of fog or dangling from passing clouds during great windstorms or rainstorms. -Invariably these have been described as having scale-covered bodies. One reasonable -explanation for the suspended dragons may be found in insipient tornadoes and water -spouts which never reach the ground. There seems, however, to be no explanation for -the dragon visits described by the five observers, unless it be that strange monsters -of the deep either crawled up out of the river and lay on the bank, in a dormant state, -or were sucked up by ocean- or river-water spouts, and when the columns of water broke -over the land the creatures were dropped far from their natural habitat. Two difficulties -at once present themselves to combat this hypothesis. The first of these is the improbability -that there are such creatures in existence, and the second difficulty <span class="pageNum" id="pb37">[<a href="#pb37">37</a>]</span>lies in the strangeness of their disappearance after coming to the earth. As a possible -explanation of the first difficulty, we wish to ask whether it is not possible that -there are still existing in the depths of the sea and in great rivers curious reptiles -and strange monsters such as no human beings now living have ever seen, the descendants -of the mighty saurians which lived upon the earth long ages ago, and which geologists -tell us later entered the sea, making that their more secretive habitat? -<span class="pageNum" id="pb35">[<a href="#pb35">35</a>]</span></p> -<p></p> -<div class="figure p035width" id="p035"><img src="images/p035.jpg" alt="Circular Dragon Eaves Tile" width="468" height="568"><p class="figureHead"><span class="sc">Circular Dragon Eaves Tile</span></p> -<p class="first">This tile was found in the débris near the Ming Tomb of Nanking. The body of Chu Yuan -Chang, the founder of the Ming dynasty and the only emperor buried in the imperial -cemetery east of Nanking, was interred about 1399. This tile is of dark yellow porcelain, -eight inches in diameter. It is probably five hundred years old. </p> -</div><p> -<span class="pageNum" id="pb36">[<a href="#pb36">36</a>]</span></p> -<p></p> -<div class="figure p036width" id="p036"><img src="images/p036.jpg" alt="Chien Lung Vases" width="694" height="428"><p class="figureHead"><span class="sc">Chien Lung Vases</span></p> -<p class="first">These two dainty porcelain vases of the Chien Lung period were “burned” a little over -one hundred years ago. The paws of the dragon each contain five claws. Creamy clouds -and red flames of fire fill in the background, while conventional green waves decorate -the base. </p> -</div><p> -<span class="pageNum" id="pb37b">[<a href="#pb37b">37</a>]</span></p> -<p>As an explanation for the disappearance of the dragon in these three instances the -writer notes two facts. The dragons in each case were seen on the banks of great rivers -and in each case disappeared after a heavy rain. Might it not have been that the monsters -were in reality not dead but only unconscious, and that the heavy flood washed the -creatures back into the river whence they were carried out to sea? -<span class="pageNum" id="pb38">[<a href="#pb38">38</a>]</span> </p> -</div> -</div> -<div id="ch6" class="div1 chapter"><span class="pageNum">[<a href="#xd31e282">Contents</a>]</span><div class="divHead"> -<h2 class="label">CHAPTER SIX</h2> -<h2 class="main">THE DRAGON IN WESTERN MYTHOLOGY</h2> -</div> -<div class="divBody"> -<p class="first">The dragon is not a conception of the Chinese mind alone. It also occupies a prominent -place in the legends and literature of most of the countries of Europe. Cicero in -his “<span lang="la">de Divinatione</span>” (Book II, line 30), Euripides in his “Philostratus” (Book I, line 2), and Homer -in the “Iliad” (Book II, line 309) all mention a dragon. -</p> -<p>The Bible, in twenty-two references in the Old Testament and thirteen instances in -the New, refers to the dragon either allegorically or as a real animal; however, in -many of these passages, especially in the Old Testament, the word “dragon” is an unfortunate -rendition, for in several places the writers of the Scriptures very evidently had -the conception of an animal that was in all probability the modern jackal. -</p> -<p>The myths and legends of Europe have preserved for us numerous dragon stories with -which we are more or less familiar. Among others are the tale of Perseus, who rescued -Andromeda from a dragon; the story of St. George and the <span class="pageNum" id="pb39">[<a href="#pb39">39</a>]</span>Dragon; the account of Sigfried, who killed a dragon at Worms; and the story of Beowulf, -who in the early days of history’s dawn dispatched a dragon after slaying Grendel. -</p> -<p>King Arthur, who was spoken of as the “dread Pendragon,” is described by Tennyson, -in his “Idylls of the King,” as sitting upon a veritable dragon throne which would -vie in splendor with that of China’s Manchu emperors. The vivid imagination of the -poet laureate gives us this picture: -</p> -<div class="lgouter"> -<p class="line">“To his crown the golden dragon clung </p> -<p class="line">And down his robe the dragon writhed in gold </p> -<p class="line">And from the carven work behind him crept </p> -<p class="line">Two dragons gilded, sloping down to make </p> -<p class="line">Arms to his chair, while all the rest of them </p> -<p class="line">Through knots and loops and folds innumerable, </p> -<p class="line">Fled ever through the woodwork till they found </p> -<p class="line">The new design wherein they lost themselves.” </p> -</div> -<p class="first">Many coast and river cities of England, France, Italy, and Egypt still proudly recount -their local legends of cruel dragons which were slain, after battles royal, upon near-by -rivers or in adjacent seas. We may read of the Green Dragon of Mordiford, the Dragon -of Norwich, the Great Dragon of Pittempton, the Dragon of Naples, the Dragon of Arles, -the Dragon of Lyons, the Dragon of Marseilles, Sebec, the Dragon of the Nile, and -<span class="pageNum" id="pb40">[<a href="#pb40">40</a>]</span>many more. These stories are proudly treasured as the sacred traditions of their respective -cities and countries. -</p> -<p>The Chinese conception of the dragon presents a very different creature from that -of the nations bordering on the Mediterranean and the Atlantic. It is true that there -are a few points of similarity, but there is only one to which we shall call attention -at this time. That is regarding its keenness of eyesight. Both types are endowed with -marvelous vision. The Chinese dragon is deaf and it is explained that its eyes, through -natural compensation, have attained an extraordinary power. His vision is so keen -that he can easily distinguish a blade of grass one hundred li away. In this connection -it is interesting to recall that the English word “dragon” is derived from the Greek -“<i lang="grc-latn">drakon</i>” (<span class="trans" title="drakōn"><span lang="grc" class="grek">δράκων</span></span>), which means “to gaze” or “to see,” and the classics more than once refer to the -animal as “sharpsighted.” -</p> -<p>We do not know who first attached the English name “dragon” to the Chinese conception -“<i>lung</i>,” but it is hardly fair to the Oriental ruler of the sea to be branded with the stigma -which accompanies the English designation. Since the recent revolution, several devout -Westerners have been heard to express their great satisfaction that <span class="pageNum" id="pb41">[<a href="#pb41">41</a>]</span>the dragon flag has now forever disappeared. A misconception of the use of the word -“dragon” had caused the speakers to confuse the evil monster mentioned in the book -of Revelation with the animal so highly revered by the Chinese. The dragon of the -Chinese differs from the generally accepted Western idea in three striking particulars: -in appearance, in disposition, and in the regard in which it is held. -</p> -<p>In appearance, the European conception varies but slightly from the creature which -was its probable prototype, save for the addition of a pair of wings. The Chinese -species is developed to a higher degree. The latter has a more massive head from which -protrude two branching horns. This species, with the single exception of the Chih -Lung, or Li Lung, has no wings but travels from place to place upon the clouds. -</p> -<p>A still greater difference between the two varieties exists in the matter of disposition. -The European dragon is usually portrayed as a cruel monster, the personification of -all that is evil, and the enemy of man. Christian art represents it as opposed to -law, harmony, and progress and symbolic of sin and paganism. In this allegorical sense -it is painted in struggles with St. George, St. Michael, and St. Sylvester, who personified -<span class="pageNum" id="pb42">[<a href="#pb42">42</a>]</span>Christianity and enlightenment. Saints and martyrs are pictured in the process of -crushing the dragon beneath their feet. The Chinese dragon, on the other hand, is -in this respect very nearly its antithesis. It is a beneficent creature, a friend -to man. It brings the rain which produces the crops that in turn supply his food. -</p> -<p>The third point of distinction between the two dragons lies in the esteem in which -it is held. The Western species was a horrible, loathesome creature, shunned and dreaded -by all mortals, while the Asiatic dragon is held in reverence and even worshiped by -the Chinese. This creature is in fact so highly revered that one of the most sacred -titles which was bestowed upon the emperors was “The True Dragon.” -<span class="pageNum" id="pb43">[<a href="#pb43">43</a>]</span></p> -<p></p> -<div class="figure p043width" id="p043"><img src="images/p043.jpg" alt="A Living Dragon" width="475" height="706"><p class="figureHead"><span class="sc">A Living Dragon</span></p> -<p class="first">Most representations of the dragon indicate peaceful, passive creatures. The artist -who designed this dragon for the garden of the emperors at Peking was a master of -his art. This graceful creature fairly throbs with life, and we almost hold our breath -as we look with the expectation that it will detach itself from the mural background -and launch out into space. It is a living thing, and we feel that in another moment -it will jerk back its head and rise to disappear before our very eyes. </p> -</div><p> -<span class="pageNum" id="pb44">[<a href="#pb44">44</a>]</span></p> -<p></p> -<div class="figure p044width" id="p044"><img src="images/p044.jpg" alt="Two Porcelain Dragons" width="720" height="427"><p class="figureHead"><span class="sc">Two Porcelain Dragons</span></p> -<p class="first">Of the nine huge saurians that play in the emerald waves beneath the pale blue sky -on the imperial screen at Peking, no two assume the same attitude. Leaping, springing, -and lunging, each is struggling to reach the sun disk, which lies just out of reach -before its face. </p> -</div><p> -<span class="pageNum" id="pb45">[<a href="#pb45">45</a>]</span> </p> -</div> -</div> -<div id="ch7" class="div1 chapter"><span class="pageNum">[<a href="#xd31e291">Contents</a>]</span><div class="divHead"> -<h2 class="label">CHAPTER SEVEN</h2> -<h2 class="main">QUAINT BELIEFS ABOUT THE DRAGON</h2> -</div> -<div class="divBody"> -<p class="first">“The whiskers of the dragon,” according to a book of the Yuan dynasty, “are three -feet long and purple in color. If dragon whiskers are mounted upon a crystal handle -like a horsehair whip and are placed in a room at night, flies and mosquitoes will -not enter.” We are further informed that “if this instrument is swished through the -air it will make such a noise that chickens, dogs, cows, and horses on hearing it -will try to hide. If dragon whiskers are placed in deep water all scale-covered animals -will swim immediately to the spot, thinking that their master, the dragon, is there.” -</p> -<p>A strange fire plays about the body of the dragon. This differs from the fire with -which we are familiar in that it blazes brightly when brought into contact with water. -If, however, terrestrial fire touches the dragon flames, the latter will immediately -be extinguished. -</p> -<p>As long as the dragon has moisture in the form of water or clouds surrounding its -body, it <span class="pageNum" id="pb46">[<a href="#pb46">46</a>]</span>retains its marvelous powers of motion and of mutability, but when this moisture dries -up, the dragon becomes powerless and dies. -</p> -<p>It is said that the blood of some dragons is red; of others, black. Rubies are often -supposed to be petrified drops of the red variety. -</p> -<p>We are informed of the remarkable fact that dragons change their bones periodically -and as regularly as snakes shed their skins and deer their horns. Dragon bones are -supposed to be buried in many high mountains, and their presence has much to do with -the determination of fêng-shui. Lofty peaks that are frequently tipped with clouds -or enveloped in mist are believed to contain the bones of some great dragon which -attract to themselves the moisture of the passing clouds. -</p> -<p>The saliva of the dragon, we are told, is purple in color, and is considered the most -fragrant of all perfumes. It is said to be employed in the manufacture of a very valuable -incense. “Dragon’s saliva incense” was formerly sent as a tribute to the emperor by -one of the western provinces. -</p> -<p>One writer expresses a remarkable theory of the dragon’s posthumous state. He says -that when they die dragons turn into crabs. Dragons are punished for minor offenses, -according to the <span class="pageNum" id="pb47">[<a href="#pb47">47</a>]</span>will of heaven, by having their ears cut off; for greater offenses, by being sent -to the earth, where they are exposed to the view of men in a state as if dead. -</p> -<p>Three things of which dragons are exceedingly fond are bamboo trees, arsenic, and -the flesh of swallows. The graceful branches of the bamboo are very pleasing to the -eye of the dragon who, when there is no human being in sight, delights to lie under -their shade and hear the wind rustling the leaves above. Arsenic, which is to mortal -man a deadly poison, is food to the dragon. In fact, it is a favorite article of diet, -and dragons grow fat upon it. The delicacy, however, for which the dragon has the -greatest fondness, is swallows’ flesh. Woe to the man who ever tries to cross a body -of water in a boat after having eaten a dish of roasted swallows, for a peculiar fragrance, -which dragons are always able to detect, will cling to his person. The man in the -boat will be pursued by one of these animals, who will cause a storm to rise, the -boat will be upset, and the unfortunate person precipitated into the water, where -he will fall easy prey to the ruler of the sea. Under ordinary conditions the dragon -shows no fondness for human flesh, but with such provocation we are told that he should -be considered entirely excusable. -<span class="pageNum" id="pb48">[<a href="#pb48">48</a>]</span></p> -<p>At the autumnal equinox, according to one source, the majority of dragons descend -into the sea where they hibernate for six months. In fact, the home of dragons is -on the floor of the ocean where they dwell in beautiful palaces. At the vernal equinox -dragons leave the sea and ascend again into the clouds. Destructive typhoons and equinoctial -hurricanes along the coast, in the spring and autumn, are caused by the disturbance -of the waters when the great animals thus enter or leave their maritime home. -<span class="pageNum" id="pb49">[<a href="#pb49">49</a>]</span></p> -<p></p> -<div class="figure p049width" id="p049"><img src="images/p049.jpg" alt="The “Dragon Square”" width="459" height="433"><p class="figureHead"><span class="sc">The “Dragon Square”</span></p> -<p class="first">This insignia of rank was worn on a gown by the great statesman Li Hung Chung. All -Manchu officials carried, upon the front and the back of their robes of state, richly -embroidered squares like this. The gowns of civil officers bore pictures of birds, -while those of military officials had animals. Each of the nine ranks in both series -employed its own distinguishing emblem. The dragon was worn by the prime minister, -by princes, and the emperor. Li Hung Chang was prime minister of China for twenty -years. The threads are of gold and silver and the background is black satin. </p> -</div><p> -<span class="pageNum" id="pb50">[<a href="#pb50">50</a>]</span></p> -<p></p> -<div class="figure p050width" id="p050"><img src="images/p050.jpg" alt="The “Dragon Disk”" width="475" height="458"><p class="figureHead"><span class="sc">The “Dragon Disk”</span></p> -<p class="first">This exquisite design was the insignia worn by a prince of the imperial house of the -Ching dynasty. The insignia of the prime minister was square like those of lower officials. -Princes were distinguished by circular emblems. This dragon disk is eleven inches -in diameter and is embroidered with gold and black. </p> -</div><p> -<span class="pageNum" id="pb51">[<a href="#pb51">51</a>]</span> </p> -</div> -</div> -<div id="ch8" class="div1 chapter"><span class="pageNum">[<a href="#xd31e300">Contents</a>]</span><div class="divHead"> -<h2 class="label">CHAPTER EIGHT</h2> -<h2 class="main">HOW DRAGONS CONTROL THE FORTUNES OF MEN</h2> -</div> -<div class="divBody"> -<p class="first">The surface of the earth is believed to be covered with a network of invisible paths -of the dragon known as Lung Mei. People who build their houses or find graves for -their dead upon one of these courses are extremely fortunate. The ruling emperors, -however, made efforts to prevent their subjects from occupying the positions upon -such auspicious sites. When Chao Ming, the founder of the Sung dynasty, while still -an unknown young man in reduced financial straits, was forced to move his father’s -bones, he carried them in a reed bag and buried them by accident upon one of these -dragon paths. As a result of this fact, we are told, heaven smiled upon him and he -himself not long afterward became an emperor. -</p> -<p>Within the past few years, a young Chinese, who had been studying in Japan, committed -suicide for political reasons while on his way across the ocean. Because he was so -well beloved he was buried by his friends in a beautiful mountain <span class="pageNum" id="pb52">[<a href="#pb52">52</a>]</span>valley on a dragon path. The Board of Rites in Peking, on hearing of this, ordered -the grave removed, sending telegram after telegram to the local magistrates to have -the coffin disinterred at once and taken to another spot. Since the Revolution, it -is said that the student’s body has been taken back to its first resting place. -</p> -<p>When Chinese observe the natural phenomenon which in the West is commonly described -as “the sun drawing up water,” they say that what is seen is the dragon sucking up -water to form the clouds. -</p> -<p>When rain falls upon one man’s field and not upon his neighbor’s, or upon one half -of a man’s farm and not upon the other, one explanation which is advanced for this -fact is that the line which marks the division of dry and wet land is directly beneath -the boundary line of the territory governed by two different dragons. One sees fit -to order rain when the other does not. The territories controlled by the different -dragons are redistributed once each year, on the seventeenth of the third month, which -is known as “Li Hsia,” “The Festival of the Beginning of Summer.” -</p> -<p>A few amusing illustrations of the way in which dragon superstitions have been allowed -to play a leading part in Chinese life have come to <span class="pageNum" id="pb53">[<a href="#pb53">53</a>]</span>the writer’s attention. A Tientsin district magistrate, about forty years ago, tried -to make an outlet from the Pei River in order to turn off the water at the time of -a flood. After spending too much money in what proved to be an unsuccessful effort, -he jumped into the river and was drowned. The story goes that the flood immediately -subsided and the official turned into a dragon. Shortly afterwards he was changed -into a snake and was captured. This creature was carried in state into Tientsin City -where it was placed in the dragon temple and was worshiped by the viceroy of Chihli -province, who was none other than Li Hung Chang. This official later became prime -minister and held that position for twenty years. -</p> -<p>In the heart of Wuchang there is a steep hill which cuts the business part of the -city into two sections. This hill is so steep that it is practically impossible to -carry the traffic over it. Some Chinese claim the hill to be the dwelling place of -a tortoise, others of a serpent, and still others of a dragon. Some years ago, when -Chang Chih Tung was living in that city as viceroy of Hunan and Hupeh, he caused a -tunnel to be cut through the hill so that communication from one business center to -the other would be facilitated. Not long after this was completed, the viceroy began -to <span class="pageNum" id="pb54">[<a href="#pb54">54</a>]</span>suffer from a carbuncle on his neck. Chinese and foreign physicians alike failed in -their attempts to cure him. At last a geomancer was consulted. “I know the reason -for your Excellency’s illness,” he said without hesitation. “You have caused the dragon’s -haunt to be penetrated. Block up the tunnel in the hill and you will get well.” The -thing was done, the viceroy soon recovered, and faith in the dragon on the part of -the people of Wuchang was more firmly established than ever. It might be added that -since the Revolution the tunnel through the hill has again been opened. -</p> -<p>Many years ago large numbers of the students of Hangchow City failed to pass the Chu -Jen, or Master of Arts, Examination. The fact sorely puzzled the city magistrates, -who lost much “face.” No explanation could be found for this fact until a geomancer -explained that a dragon living in the mountain range northwest of the city had no -room to wag his head, and that a large section of one end of the range must be dug -away before Hangchow students would be able to succeed. The geomancer’s suggestion -was carried out, the dragon was given the chance he desired, and it is needless to -say that since that time all has been well. -<span class="pageNum" id="pb55">[<a href="#pb55">55</a>]</span></p> -<p></p> -<div class="figure p055width" id="p055"><img src="images/p055.jpg" alt="Emperor Kang Hsi on the Dragon Throne" width="455" height="620"><p class="figureHead"><span class="sc">Emperor Kang Hsi on the Dragon Throne</span></p> -<p class="first">Kang Hsi was the second emperor of the Manchu dynasty. He ascended the throne at the -age of eight and ruled China for over sixty years. This portrait was once preserved -in the imperial galleries of the Manchu rulers. </p> -</div><p> -<span class="pageNum" id="pb56">[<a href="#pb56">56</a>]</span></p> -<p></p> -<div class="figure p056width" id="p056"><img src="images/p056.png" alt="A Dragon Lantern" width="639" height="362"><p class="figureHead"><span class="sc">A Dragon Lantern</span></p> -<p class="first">The fifteenth day of the first month of the Chinese year is known as the “Feast of -Lanterns.” For centuries Chinese in many parts of the country have observed the evening -of the fifteenth with lantern parades. One of the most spectacular of the lanterns -usually exhibited is made in the form of a huge dragon. Before the Republic was established -dragon lanterns were not infrequently seventy-five to one hundred feet in length. -These were supported by from twenty-five to thirty men. Occasionally those lanterns -were used at other times of the year, more particularly on the fifth of the fifth -month of the lunar calendar, a holiday known as the “Dragon Boat Festival.” </p> -</div><p> -<span class="pageNum" id="pb57">[<a href="#pb57">57</a>]</span> </p> -</div> -</div> -<div id="ch9" class="div1 chapter"><span class="pageNum">[<a href="#xd31e310">Contents</a>]</span><div class="divHead"> -<h2 class="label">CHAPTER NINE</h2> -<h2 class="main">THE HOLD OF THE DRAGON ON CHINA</h2> -</div> -<div class="divBody"> -<p class="first">The word “dragon” occupies a prominent place in the common phraseology of the country. -Some illustrations of this fact are as follows: -</p> -<p>Deaf people are called “<i>lung</i>,” a character formed by the combination of the dragon and ear characters signifying -a person with ears like a dragon (which we are informed is deaf). -</p> -<p>The asparagus plant is known as “dragon’s beard grass.” -</p> -<p>The gentian flower is called the “dragon’s gall.” -</p> -<p>A common variety of pine is known as “dragon’s tail pine,” from the supposed similarity -of its branches to the tail of the dragon. -</p> -<p>Amaryllis lilies and also the blossoms of a certain locust tree are called “dragon’s -claw flowers.” This is no doubt on account of the shape of the flower clusters. -</p> -<p>Fire engines are called “water dragons.” -</p> -<p>Locomotives and water faucets are commonly designated as “dragon heads.” -<span class="pageNum" id="pb58">[<a href="#pb58">58</a>]</span></p> -<p>The keel of a ship goes by the name of the “dragon bone.” -</p> -<p>Water spouts are known as “dangling dragons.” The name was probably given them by -junkmen and fishermen who considered these to be the tails of dragons suspended from -the clouds. -</p> -<p>Spirited horses are said to have “dragon dispositions.” -</p> -<p>Betrothal certificates are known as “dragon-phœnix papers.” -</p> -<p>Wedding cakes are called “dragon-phœnix cakes.” -</p> -<p>The published list of Master of Arts graduates was known as the “Dragon-Tiger Register.” -</p> -<p>A large number of cities, prefectures, rivers, and mountains have the character “dragon” -incorporated into their names. One of the largest rivers of Manchuria and one of its -three provinces are named Hei Lung Kiang (Black Dragon River), because it is related -that a large black dragon once made its appearance in its waters. -</p> -<p>One of the most famous mountains of the province of Kiangsi is known as the “Dragon-Tiger -Mountain.” -<span class="pageNum" id="pb59">[<a href="#pb59">59</a>]</span></p> -<p></p> -<div class="figure p059width" id="p059"><img src="images/p059.jpg" alt="A Dragon Column" width="455" height="657"><p class="figureHead"><span class="sc">A Dragon Column</span></p> -<p class="first">This remarkable monolith stands near the entrance to the famous Ming Tombs, thirty -miles north of Peking. A huge dragon, surrounded by clouds, wraps itself closely about -the tall shaft. There are two of these columns at the Ming Tombs, one on either side -of the Spirit Road. The five-clawed dragons symbolize the imperial nature of the extensive -cemetery, where are buried thirteen emperors, each in his massive mausoleum. </p> -</div><p> -<span class="pageNum" id="pb60">[<a href="#pb60">60</a>]</span></p> -<p></p> -<div class="figure p060width" id="p060"><img src="images/p060.jpg" alt="The Gateway to the Dragon Well" width="720" height="497"><p class="figureHead"><span class="sc">The Gateway to the Dragon Well</span></p> -<p class="first">Situated four or five miles west of the city of Hangchow is the center of the district -that gives its name to what is perhaps the most famous tea in China. This is known -as the “Lung Ching.” The tea takes its name from a pool of water called “The Dragon -Well.” The walls of a monastery now surround the pool. This photograph shows the entrance -to the temple grounds. The two characters over the arch form one of the best-known -names in all China. </p> -</div><p> -<span class="pageNum" id="pb58b">[<a href="#pb58b">58</a>]</span></p> -<p>Perhaps the most popular kind of tea in China is the “Dragon’s Well Tea.” This received -its designation from the fact that its original home <span class="pageNum" id="pb61">[<a href="#pb61">61</a>]</span>was in a valley of that name. Among the hills on the farther shores of Hangchow’s -beautiful West Lake is nestled a monastery, on the estate of which is a pool of crystal-clear -water. From the depths of this “well” a dragon was once seen to rise. The “Dragon’s -Well” is now the name of the monastery and also of the surrounding hills. Tea of this -name, though it may never have grown near Hangchow, is as highly prized in distant -Szechwan and in other distant parts of China as it is in the capital of Chekiang province. -</p> -<p>In the excellent new encyclopedia recently issued by the Commercial Press, there are -no less than 257 references to the dragon. Fifty-one of these are the names of cities -or villages, twenty-four of mountains and rivers, and fifteen the names of flora of -various genera. -</p> -<p>The emperor’s most reverential title was “The True Dragon,” and in harmony with that -idea the word “dragon” in the adjectival sense was used in names of all that had to -do with his life and position. As an example of this his throne was the “dragon’s -seat,” his hands the “dragon’s claws,” the pen he used was the “dragon’s brush,” the -imperial robes were called “dragon’s garments,” and the imperial glance was known -as “dragon’s eyes.” -<span class="pageNum" id="pb62">[<a href="#pb62">62</a>]</span></p> -<p>The “Dragon Tablet” was the name given to the imperial tablet, which was worshiped -during the Ching dynasty in every large temple and monastery in the land, and even -in Mohammedan mosques. The inscription on the tablet read as follows: “To the reigning -Emperor. May he live ten thousand years, ten thousand years, ten thousand times ten -thousand years.” The tablet received its name from the fact that it represented the -Emperor, “The True Dragon,” and because it bore at its top a dragon’s head. -</p> -<p>One insignia of official rank, until the recent Revolution, was the picture-square -embroidered in gold and silver thread and worn on the front and back of official robes. -The squares worn by civil officers bore the pictures of birds, while those of military -officials were decorated with the pictures of animals; each rank and grade having -its corresponding variety of bird or beast. The emperor, the princes, and the prime -minister were allowed the special privilege of wearing the dragon on one of these -embroidered squares. -<span class="pageNum" id="pb63">[<a href="#pb63">63</a>]</span></p> -<p></p> -<div class="figure p063width" id="p063"><img src="images/p063.jpg" alt="The Dragon Tablet" width="335" height="490"><p class="figureHead"><span class="sc">The Dragon Tablet</span></p> -<p class="first">During the Manchu dynasty, practically every Buddhist and Taoist temple of any size -had an imperial dragon tablet in a prominent place upon the altar. Usually this stood -before the image. The words it bore were these: “To the reigning emperor. May he live -ten thousand years, ten thousand years, ten thousand times ten thousand years.” In -the gilded decoration about the characters three dragons twine themselves. Many such -tablets may still be seen, although China has now been a Republic for ten years. This -photograph was taken in Hangchow in March, 1922. The tablet stands on the altar in -the Temple of the Great Buddha, which is situated upon the north edge of the West -Lake. </p> -</div><p> -<span class="pageNum" id="pb64">[<a href="#pb64">64</a>]</span></p> -<p></p> -<div class="figure p064width" id="p064"><img src="images/p064.jpg" alt="A Dragon Boat Race in Foochow" width="699" height="428"><p class="figureHead"><span class="sc">A Dragon Boat Race in Foochow</span></p> -<p class="first">This copy of an old engraving depicts a huge “dragon boat” passing gracefully up the -Min River at Foochow. Twoscore rowers paddle the long craft, which glides swiftly -up the river to the weird music of drums and gongs. </p> -</div><p> -<span class="pageNum" id="pb62b">[<a href="#pb62b">62</a>]</span></p> -<p>The round disk on the Chinese Dragon Flag, which is often pictured before the mouth -of the dragon, is explained by some as a pearl, by others as a huge spider metamorphosed -into a ball. We are repeatedly told in fables that dragons have a <span class="pageNum" id="pb65">[<a href="#pb65">65</a>]</span>peculiar fondness for teasing spiders. A more satisfactory theory, however, is that -the disk represents the sun. According to this explanation, the dragon is not trying -to devour that heavenly body, as some would lead us to suppose, but is gazing with -a great longing, for it desires to become like the sun in brilliance. -</p> -<p>In referring to the Dragon Flag, the fact is worthy of notice that although this design -appeared upon Chinese military banners through many centuries, the selection of the -dragon emblem as a national insignia was of comparatively recent date. It is probable -that the custom of foreign nations of using national emblems had a large part to play -with the adoption of a national flag. -</p> -<p>There is a feeling among many friends of China, and even among a few Chinese as well, -that the effect of the Revolution and the passing of the Dragon Flag will very shortly -kill out the dragon idea. This the writer believes is impossible. A belief that has -gripped the nation for over forty centuries is not to be shaken even by a great revolution, -which, though cataclysmic in itself, yet in relation to the ages which have passed, -is little more than a ripple upon the surface of the sea of time. The dragon is neither -<span class="pageNum" id="pb66">[<a href="#pb66">66</a>]</span>a symbol of the Manchu dynasty nor a type of absolute monarchy, and has nothing in -common with either. The idea is distinctly a heritage of the Chinese race itself, -and as such it will probably live as long as this people. It will survive at least -until a generation after Western science has permeated and dominated every seaside -village, every mountain hamlet, and every inland city, to the remotest bounds and -limits of this vast Republic. -</p> -</div> -</div> -</div> -<div class="back"> -<div class="transcriberNote"> -<h2 class="main">Colophon</h2> -<h3 class="main">Availability</h3> -<p class="first">This eBook is for the use of anyone anywhere at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms of the Project -Gutenberg License included with this eBook or online at <a class="seclink xd31e45" title="External link" href="https://www.gutenberg.org/">www.gutenberg.org</a>. -</p> -<p>This eBook is produced by the Online Distributed Proofreading Team at <a class="seclink xd31e45" title="External link" href="https://www.pgdp.net/">www.pgdp.net</a>. -</p> -<h3 class="main">Metadata</h3> -<table class="colophonMetadata" summary="Metadata"> -<tr> -<td><b>Title:</b></td> -<td>The Chinese dragon</td> -<td></td> -</tr> -<tr> -<td><b>Author:</b></td> -<td>L. Newton Hayes (1883– )</td> -<td><a href="https://viaf.org/viaf/217552280/" class="seclink">Info</a></td> -</tr> -<tr> -<td><b>Contributor:</b></td> -<td>Fong Foo Sec 鄺富灼 (1869–1938)</td> -<td><a href="https://viaf.org/viaf/98901996/" class="seclink">Info</a></td> -</tr> -<tr> -<td><b>Language:</b></td> -<td>English</td> -<td></td> -</tr> -<tr> -<td><b>Original publication date:</b></td> -<td>1923</td> -<td></td> -</tr> </table> -<h3 class="main">Revision History</h3> -<ul> -<li>2022-01-14 Started. </li> -</ul> -<h3 class="main">External References</h3> -<p>This Project Gutenberg eBook contains external references. These links may not work -for you.</p> -<h3 class="main">Corrections</h3> -<p>The following corrections have been applied to the text:</p> -<table class="correctionTable" summary="Overview of corrections applied to the text."> -<tr> -<th>Page</th> -<th>Source</th> -<th>Correction</th> -<th>Edit distance</th> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd31e193">x</a></td> -<td class="width40 bottom">sinologues</td> -<td class="width40 bottom">Sinologues</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd31e731">26</a></td> -<td class="width40 bottom">sun</td> -<td class="width40 bottom">son</td> -<td class="bottom">1</td> -</tr> -</table> -</div> -</div> -<div style='display:block; margin-top:4em'>*** END OF THE PROJECT GUTENBERG EBOOK THE CHINESE DRAGON ***</div> -<div style='text-align:left'> - -<div style='display:block; margin:1em 0'> -Updated editions will replace the previous one—the old editions will -be renamed. -</div> - -<div style='display:block; margin:1em 0'> -Creating the works from print editions not protected by U.S. copyright -law means that no one owns a United States copyright in these works, -so the Foundation (and you!) can copy and distribute it in the United -States without permission and without paying copyright -royalties. 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