MaesterOriginal post here on my blog as part of the Monsters and Myth series. If anyone wants to guest post please contact me.
Monsters and Myth – Dragons | Library of Erana
Dragons have been part of mythology for centuries. The Welsh, for example, have Y Ddraig Goch, the Red Dragon as the national emblem — a dragon passant (standing with one foot raised) on a green and white background. Although the currently flag is relatively new the mythology of the Welsh Dragon is at least fifteen hundred years old, possible even Roman. The kings of Aberffraw used it to symbolise their power and authority after the Romans left. The first recorded use of it to Symbolise Wales is from the 9th Century (Nennius — Historica Brittonum). Geoffrey of Monmouth linked the dragon to the Arthurian legends — after all King Arthur’s father was Uther PENDRAGON, and so again the dragon is intrinsically interwoven with British myth.
Henry VII (Henry Tudor) had a dragon on his coat of arms — the Welsh heritage again coming to the fore and during the reign of his son, the might Henry VIII the red dragon standard was often flown on Royal Navy ships.
In the Mabinogion the Red Dragon fights the invading White Dragon and his pained shrieks cause women to miscarry, animals to perish and crops to fail. The king of Britain (King Lludd) visits his French brother Llefelys and, on his advice, digs a huge pit, filled with mead and covered with a cloth. The Dragons cease their battle, drink the mead and fall asleep, still covered in the cloth. They are then trapped beneath Dinas Emrys in Snowdonia. Centuries later King Vortigern attempts to build a fort there, and every night the castle foundations are demolished. Wise men tell him to find a boy with no father and sacrifice him — to appease whatever is causing the problem. That boy is Merlin, who will become the Great Wizard, and he dismisses this advice and tells the king about the dragons. The two dragons are freed and continue their fight — the Red Dragon symbolising the people of Vortigern and the White Dragon the Saxons. The latter is defeated — thus these are the Saxons who failed to subdue the people of Vertigorn who would become the Welsh.
Dragons symbolise great power and strength. They are, perhaps the most legendary of beasts and to defeat one (or field one) was only the territory of the greatest of heroes. Chinese, Indian, Malayan, Japanese, Khymer, Phillipino, Korea, Catalan, French, Greek, British, Germanic, Scandanavian, Slavic, Romanian, Albanian, Pre-Islamic, Tartar, Judeo-Christian and Turkish mythology all speak of dragons, wyverns, wyrms or basilisks. The ancient Egyptians worshipped a crocodile named the Messah — which later became a dragon, and the sign of Kingship. Think about it — the Nile Crocodile is a supreme predator, a feared monster and little can best it. What better ideal for kingship — powerful, terrifying and unbeatable.
Then, of course, we have the symbolism of dragons as the ultimate evil — the devil or other wicked beast destroying the good Christians and being vanquished by a Christian Hero. On the other hand Chinese Dragons are seen as lucky.
Dragon literature is diverse — Christian mythology (as mentioned), Norse, Celtic, Beowulf, St George, to name but a few. And more modern writers such as Tolkien, Cindy Lyle, George RR Martin, Cressida Cowell, JD Hallowell, David Gaider and many, many more feature a dragon of one sort or another. Here’s a challenge — type Dragon in the search engine of Good Reads — I tried and there were over 100 pages of books with ‘Dragon’ in the title and that’s just the beginning. Movies, video games, table-top games and toys feature the most legendary of monsters. Dragons are all around us — some kind and benevolent and some much less so. We are culturally bound with Draco and his kind.
St George and the Dragon
I am British, and Britain has a very rich heritage of myth and folklore; we have dragons, we have knights who slay them, we have mythical kings and magic swords, we have monsters inhabiting Scottish Lochs, we have fairies, pixies and ghosts aplenty, we have heroes and antiheroes. Yet many people scoff at fantasy, thinking it is simply elves, dwarves or similar; a genre read by geeks and nerds. Well yes, in part it is, but fantasy and folklore have been with us from the dawn of time in one form or another.
Let’s look at one of the best known English myths — that of St George and the Dragon.
Most accounts claim St George was born in Cappadocia, in what is now Turkey, of Darian origin. He enlisted in the Roman army, and quickly achieved a reputation for his physical strength bravery, loyalty and courage and he achieved a rank of Tribunus Militum, in charge of over 1000 men. He was martyred during the reign Emperor Diocletian in 303 AD in Lydda, Palestine, for refusing to persecute Christians, when Diocletion brought in edicts against what was then a reasonably small but vociferous sect. Including the burning of churches, the destruction of holy scriptures and the execution of Christians. George defended the Christians and their faith and was imprisoned, tortured and executed. There are various accounts of is martyrdom, some claiming it took seven years as God restored him to life three times. His fame was carried as far as Russia, with his head was carried to Rome. His emblem of the red cross on a white background was carried on the tabards and shields of crusader knights. It is also the flag of England and forms the red cross part of the Union Flag of Great Britain. St George is the patron saint of England, taking the role from St Edward the Confessor who is now often forgotten. His tomb attracted pilgrims, and his fame spread when Richard the Lionheart introduced his military cult to England during the crusades and the Battle of Acre, before this his cult appeared in Byzantium. John Cabot carried his emblem to Newfoundland and both Sir Walter Raleigh and Francis Drake flew his standard. It was also carried by the Pilgrim Fathers on the Mayflower.
Jacobus de Voragine in his Golden Legends (13th Century) speaks of him in Silene in Libya. Another 10th Century account places St George in the fictional area of Lasia, ruled by a tyrannical emperor called Silinus. The area had a lake, inhabited by a venomous dragon, local inhabitants would feed it sheep to keep it passive, and then when these failed to satisfy it, children were chosen at random. One day the lottery fell on the king’s daughter, the king offers half his kingdom if his daughter was spared. This is an idea which appears in other mythology — the king — unable to defeat a monster offers his daughter and riches to a hero. St George, the knight, happened to be passing and wounding the dragon with his lance (and with God’s blessing) then capturing the dragon with the princess’s girdle allowed it to be led by the noble lady to the city gates, where St George converted them to Christianity and duly slew the dragon.
In some accounts he was the son of an English Lord, Lord Albert of Coventry and his mother died in childbirth. The babe was stolen by a ‘wild-woman’ of the woods (possibly a witch or gypsy) but he eventually outwits her and becomes a knight. Of course after the slaying of the dragon and rescue of the princess he married the maiden, returned to England and lived happily ever after… Although as with many legends another version states he faces a second dragon, in Warwickshire, kills it but subsequently dies of its poison.
Of course this is a religious myth, and many would say not fantasy as such — the dragon represents evil, and those who slay them champions of Christianity. He is also believed to have protected horses from witchcraft — one should hang a flint with a hole over the stable door with verse depicting him vanquishing a hag. But there is more than religious allegory, he epitomised courtly and chivalrous values; he was a warrior, saviour of damsels in distress and vanquisher of monsters. And some would say religion uses elements we class as fantasy, and ideas which appear in religion appear in myth and folklore. The two are intertwined. The more magical elements of the myth probably appeared after the Reformation, with the overtly Christian inferences stripped out by the Protestants and the more romantic elements of the story take the fore.
His heart (allegedly) lies in Windsor and was a favoured relic of King Henry V, who invoked him at the siege of Agincourt (1415), where the English were victorious against the French, but later kings have claimed his protection and as the patron saint of England his influence is firmly entrenched. There are other local English myths — including one in an Essex village where a dragon (probably a crocodile escaped from the king’s menagerie) was killed by a local nobleman — one Sir George Marney. The Uffington White Horse, in Berkshire, England (an ancient white chalk horse cut into the landscape) has a dragon myth. There is a hill named Dragon Hill, is claimed by Thomas Hughes in his book The Scouring of the White Horse (1859) to have been the site of the slaying of the dragon by ‘King George’. The bare patch is supposed to be where the blood of the dragon spilled, nothing will grow. Hughes cites another region, Aller in Somerset, where a shepherd tells of a hill which saw the death of the dragon and the burial of its slayer. The horse at Uffington is itself curious being linked with Alfred the Great, (878 AD) Hengist the Anglo Saxon leader, Celtic (100BC) but in fact has been in existence since the Bronze Age — around 1000BCE. Brinsop in Herefordshire also claims ownership of St George — its parish church has a medieval carving of the deed being done. The dragon apparently residing in the local ‘Dragon’s Well’ and the next village being known as Wormsley — ‘worm’ or ‘wyrm’ being an alternate word for dragon.
Monsters and Myth – Dragons | Library of Erana
Dragons have been part of mythology for centuries. The Welsh, for example, have Y Ddraig Goch, the Red Dragon as the national emblem — a dragon passant (standing with one foot raised) on a green and white background. Although the currently flag is relatively new the mythology of the Welsh Dragon is at least fifteen hundred years old, possible even Roman. The kings of Aberffraw used it to symbolise their power and authority after the Romans left. The first recorded use of it to Symbolise Wales is from the 9th Century (Nennius — Historica Brittonum). Geoffrey of Monmouth linked the dragon to the Arthurian legends — after all King Arthur’s father was Uther PENDRAGON, and so again the dragon is intrinsically interwoven with British myth.
Henry VII (Henry Tudor) had a dragon on his coat of arms — the Welsh heritage again coming to the fore and during the reign of his son, the might Henry VIII the red dragon standard was often flown on Royal Navy ships.
In the Mabinogion the Red Dragon fights the invading White Dragon and his pained shrieks cause women to miscarry, animals to perish and crops to fail. The king of Britain (King Lludd) visits his French brother Llefelys and, on his advice, digs a huge pit, filled with mead and covered with a cloth. The Dragons cease their battle, drink the mead and fall asleep, still covered in the cloth. They are then trapped beneath Dinas Emrys in Snowdonia. Centuries later King Vortigern attempts to build a fort there, and every night the castle foundations are demolished. Wise men tell him to find a boy with no father and sacrifice him — to appease whatever is causing the problem. That boy is Merlin, who will become the Great Wizard, and he dismisses this advice and tells the king about the dragons. The two dragons are freed and continue their fight — the Red Dragon symbolising the people of Vortigern and the White Dragon the Saxons. The latter is defeated — thus these are the Saxons who failed to subdue the people of Vertigorn who would become the Welsh.
Dragons symbolise great power and strength. They are, perhaps the most legendary of beasts and to defeat one (or field one) was only the territory of the greatest of heroes. Chinese, Indian, Malayan, Japanese, Khymer, Phillipino, Korea, Catalan, French, Greek, British, Germanic, Scandanavian, Slavic, Romanian, Albanian, Pre-Islamic, Tartar, Judeo-Christian and Turkish mythology all speak of dragons, wyverns, wyrms or basilisks. The ancient Egyptians worshipped a crocodile named the Messah — which later became a dragon, and the sign of Kingship. Think about it — the Nile Crocodile is a supreme predator, a feared monster and little can best it. What better ideal for kingship — powerful, terrifying and unbeatable.
Then, of course, we have the symbolism of dragons as the ultimate evil — the devil or other wicked beast destroying the good Christians and being vanquished by a Christian Hero. On the other hand Chinese Dragons are seen as lucky.
Dragon literature is diverse — Christian mythology (as mentioned), Norse, Celtic, Beowulf, St George, to name but a few. And more modern writers such as Tolkien, Cindy Lyle, George RR Martin, Cressida Cowell, JD Hallowell, David Gaider and many, many more feature a dragon of one sort or another. Here’s a challenge — type Dragon in the search engine of Good Reads — I tried and there were over 100 pages of books with ‘Dragon’ in the title and that’s just the beginning. Movies, video games, table-top games and toys feature the most legendary of monsters. Dragons are all around us — some kind and benevolent and some much less so. We are culturally bound with Draco and his kind.
St George and the Dragon
I am British, and Britain has a very rich heritage of myth and folklore; we have dragons, we have knights who slay them, we have mythical kings and magic swords, we have monsters inhabiting Scottish Lochs, we have fairies, pixies and ghosts aplenty, we have heroes and antiheroes. Yet many people scoff at fantasy, thinking it is simply elves, dwarves or similar; a genre read by geeks and nerds. Well yes, in part it is, but fantasy and folklore have been with us from the dawn of time in one form or another.
Let’s look at one of the best known English myths — that of St George and the Dragon.
Most accounts claim St George was born in Cappadocia, in what is now Turkey, of Darian origin. He enlisted in the Roman army, and quickly achieved a reputation for his physical strength bravery, loyalty and courage and he achieved a rank of Tribunus Militum, in charge of over 1000 men. He was martyred during the reign Emperor Diocletian in 303 AD in Lydda, Palestine, for refusing to persecute Christians, when Diocletion brought in edicts against what was then a reasonably small but vociferous sect. Including the burning of churches, the destruction of holy scriptures and the execution of Christians. George defended the Christians and their faith and was imprisoned, tortured and executed. There are various accounts of is martyrdom, some claiming it took seven years as God restored him to life three times. His fame was carried as far as Russia, with his head was carried to Rome. His emblem of the red cross on a white background was carried on the tabards and shields of crusader knights. It is also the flag of England and forms the red cross part of the Union Flag of Great Britain. St George is the patron saint of England, taking the role from St Edward the Confessor who is now often forgotten. His tomb attracted pilgrims, and his fame spread when Richard the Lionheart introduced his military cult to England during the crusades and the Battle of Acre, before this his cult appeared in Byzantium. John Cabot carried his emblem to Newfoundland and both Sir Walter Raleigh and Francis Drake flew his standard. It was also carried by the Pilgrim Fathers on the Mayflower.
Jacobus de Voragine in his Golden Legends (13th Century) speaks of him in Silene in Libya. Another 10th Century account places St George in the fictional area of Lasia, ruled by a tyrannical emperor called Silinus. The area had a lake, inhabited by a venomous dragon, local inhabitants would feed it sheep to keep it passive, and then when these failed to satisfy it, children were chosen at random. One day the lottery fell on the king’s daughter, the king offers half his kingdom if his daughter was spared. This is an idea which appears in other mythology — the king — unable to defeat a monster offers his daughter and riches to a hero. St George, the knight, happened to be passing and wounding the dragon with his lance (and with God’s blessing) then capturing the dragon with the princess’s girdle allowed it to be led by the noble lady to the city gates, where St George converted them to Christianity and duly slew the dragon.
In some accounts he was the son of an English Lord, Lord Albert of Coventry and his mother died in childbirth. The babe was stolen by a ‘wild-woman’ of the woods (possibly a witch or gypsy) but he eventually outwits her and becomes a knight. Of course after the slaying of the dragon and rescue of the princess he married the maiden, returned to England and lived happily ever after… Although as with many legends another version states he faces a second dragon, in Warwickshire, kills it but subsequently dies of its poison.
Of course this is a religious myth, and many would say not fantasy as such — the dragon represents evil, and those who slay them champions of Christianity. He is also believed to have protected horses from witchcraft — one should hang a flint with a hole over the stable door with verse depicting him vanquishing a hag. But there is more than religious allegory, he epitomised courtly and chivalrous values; he was a warrior, saviour of damsels in distress and vanquisher of monsters. And some would say religion uses elements we class as fantasy, and ideas which appear in religion appear in myth and folklore. The two are intertwined. The more magical elements of the myth probably appeared after the Reformation, with the overtly Christian inferences stripped out by the Protestants and the more romantic elements of the story take the fore.
His heart (allegedly) lies in Windsor and was a favoured relic of King Henry V, who invoked him at the siege of Agincourt (1415), where the English were victorious against the French, but later kings have claimed his protection and as the patron saint of England his influence is firmly entrenched. There are other local English myths — including one in an Essex village where a dragon (probably a crocodile escaped from the king’s menagerie) was killed by a local nobleman — one Sir George Marney. The Uffington White Horse, in Berkshire, England (an ancient white chalk horse cut into the landscape) has a dragon myth. There is a hill named Dragon Hill, is claimed by Thomas Hughes in his book The Scouring of the White Horse (1859) to have been the site of the slaying of the dragon by ‘King George’. The bare patch is supposed to be where the blood of the dragon spilled, nothing will grow. Hughes cites another region, Aller in Somerset, where a shepherd tells of a hill which saw the death of the dragon and the burial of its slayer. The horse at Uffington is itself curious being linked with Alfred the Great, (878 AD) Hengist the Anglo Saxon leader, Celtic (100BC) but in fact has been in existence since the Bronze Age — around 1000BCE. Brinsop in Herefordshire also claims ownership of St George — its parish church has a medieval carving of the deed being done. The dragon apparently residing in the local ‘Dragon’s Well’ and the next village being known as Wormsley — ‘worm’ or ‘wyrm’ being an alternate word for dragon.
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