THE DRAGON.ÆLIANUS DE NATURÂ ANIMALIUM.
BookII. ch. 26.
The dragon [which is perfectly fearless of beasts], when it hears the noise of the wings of an eagle, immediately conceals itself in hiding-places.
BookII. ch. 21.
Æthiopia generates dragons reaching thirty paces long; they have no proper name, but they merely call them slayers of elephants, and they attain a great age. So far do the Æthiopian accounts narrate. The Phrygian history also states that dragons are born which reach ten paces in length; which daily in midsummer, at the hour when the forum is full of men in assembly, are wont to proceed from their caverns, and [near the river Rhyndacus], with part of the body on the ground, and the rest erect, with the neck gently stretched out, and gaping mouth, attract birds, either by their inspiration, or by some fascination, and that those which are drawn down by the inhalation of their breath glide down into their stomach—[and that they continue this until sunset,] but that after that, concealing themselves, they lay in ambush for the herds returning from the pasture to the stable, and inflict much injury, often killing the herdsmen and gorging themselves with food.
BookVI. ch. 4.
When dragons are about to eat fruit they suck the juice of the wild chicory, because this affords them a sovereign remedy against inflation. When they purpose lying in wait for a man or a beast, they eat deadly roots and herbs; a thing not unknown to Homer, for he makes mention of the dragon, who, lingering and twisting himself in front of his den, devoured noxious herbs.
BookVI. ch. 21.
In India, as I am told, there is great enmity between the dragon and elephant. Wherefore the dragons, aware that elephants are accustomed to pluck off boughs from trees for food, coil themselves beforehand in these trees, folding the tail half of their body round the limbs, and leaving the front half hanging like a rope. When an elephant approaches for the purpose of browsing on the young branches, the dragon leaping on him, tears out his eyes, and then squeezing his neck with his front part and lashing him with his tail, strangles him in this strange kind of noose.
BookVI. ch. 22.
The elephant has a great horror of the dragon.
BookVI. ch. 17.
In Idumea, or Judæa, during Herod’s power, according to the statement of the natives of the country, a very beautiful, and just adolescent, woman, was beloved by a dragon of exceptional magnitude; who visited her betimes and slept with her as a lover. She, indeed, although her lover crept towards her as gently and quietly as lay in his power, yet utterly alarmed, withdrew herself from him; and to the end that a forgetfulness of his passion might result from the absence of his mistress, absented herself for the space of a month.
But the desire of the absent one was increased in him, and his amatory disposition was daily so far aggravated that he frequently came both by day and night to that spot, where he had been wont to be with the maiden, and when unable to meet with his inamorata, was afflicted with a terrible grief. After the girl returned, angry at being, as it were spurned, he coiled himself round her body, and softly and gently chastised her on the legs.
BookVI. ch. 63.
A dragon whelp, born in Arcadia, was brought up with an Arcadian child; and in process of time, when both were older, they entertained a mutual affection for one another. The friends of the boy, seeing how the dragon had increased in magnitude in so short a time, carried him, while sleeping with the boy in the same bed, to a remote spot, and, leaving him there, brought the boy back. The dragon thereon remained in the wood [feeding on growing plants and poisons], preferring a solitary life to one in towns and [human] habitations. Time having rolled on, and the boy having attained youth, and the dragon maturity, the former, while travelling upon one occasion through the wilds in the neighbourhood of his friend, fell among robbers, who attacked him with drawn swords, and being struck, either from pain, or in the hopesof assistance, cried out. The dragon being a beast of acute hearing and sharp vision, as soon as he heard the lad with whom he had been brought up, gave a hiss in expression of his anger, and so struck them with fear, that the trembling robbers dispersed in different directions, whom having caught, he destroyed by a terrible death. Afterwards, having cared for the wounds of his ancient friend, and escorted him through the places infested with serpents, he returned to the spot where he himself had been exposed—not showing any anger towards him on account of his having been expelled into solitude, nor because ill-feeling men had abandoned an old friend in danger.
BookVIII. ch. 11.
Hegemon, in his Dardanic verses, among other things mentions, concerning the Thessalian Alevus, that a dragon conceived an affection for him. Alevus possessed, as Hegemon states, golden hair, which I should call yellow, and pastured cattle upon Ossa near the Thessalian spring called Hæmonium [as Anchises formerly did on Ida]. A dragon of great size fell violently in love with him, and used to crawl up gently to him, kiss his hair, cleanse his face by licking it with his tongue, and bring him various spoils from the chase.
BookX. ch. 25.
Beyond the Oasis of Egypt there is a great desert which extends for seven days’ journey, succeeded by a region inhabited by the Cynoprosopi, on the way to Æthiopia. These live by the chase of goats and antelopes. They are black, with the head and teeth of a dog, of which animal, in this connection, the mention is not to be looked upon as absurd, for they lack the power of speech, and utter a shrill hissing sound, and have a beard above and below the mouth like a dragon; their hands are armed with strong and sharp nails, and the body is equally hairy with that of dogs.
BookX. ch. 48.
Lycaonus, King of Emathia, had a son named Macedon, from whom eventually the country was called, the old name becoming obsolete. Now, one of Macedon’s sons, named Pindus, was indued both with strength of mind and innate probity, as well as a handsome person, whereas his other children were constituted with mean minds and less vigorous bodies.
When, therefore, these latter perceived Pindus’s virtue and other gifts, they not only oppressed him, but in the end ruined themselves in punishment for so great a crime.
Pindus, perceiving that plots were laid for him by his brothers, abandoning the kingdom which he had received from his father, andbeing robust and taking pleasure in hunting, not only took to it himself, but led the others to follow his example.
Upon one occasion he was pursuing some young mules, and, spurring his horse to the top of its powers, drew away a long distance from those who were hunting with him. The mules passing into a deep cavern, escaped the sight of their pursuer, and preserved themselves from danger. He leaped down from the horse, which he tied to the nearest tree, and whilst he was seeking with his utmost ability to discover the mules, and probing the dens with his hands, heard a voice warning him not to touch the mules. Wherefore, when he had long and carefully looked about, and could see no one, he feared that the voice was the result of some greater cause, and, mounting his horse, left the place. On the next day he returned to the spot, but, deterred by the remembrance of the voice he had heard, he did not enter the place where they had concealed themselves.
When, therefore, he was cogitating as to who had warned him from following his prey, and, as it appeared, was looking out for mountain shepherds, or hunters, or some cottage—a dragon of unusual magnitude appeared to him, creeping softly with a great part of its body, but raising up its neck and head a little way, as if stretching himself—but his neck and head were of such height as to equal that of the tallest man.
Although Pindus was alarmed at the sight, he did not take to flight, but, rallying himself from his great terror, wisely endeavoured to appease the beast by giving him to eat the birds he had caught, as the price of his redemption.
He, cajoled by the gifts and baits, or, as I may say, touched, left the spot. This was so pleasing to Pindus, that, as an honourable man, and grateful for his escape, he carried to the dragon, as a thank-offering, whatever he could procure from his mountain chases, or by fowling.
Nor were these gifts from his booty without return, for fortune became immediately more favourable to him, and he achieved success in all his hunting, whether he pursued ground or winged game.
Wherefore he achieved a great reputation, both for finding and quickly catching game.
Now, he was so tall that he caused terror from his bulk, while from his excellent constitution and beautiful countenance he inflamed women with so violent an affection for him, that the unmarried, as if they were furious and bacchantes, joined his hunting expeditions; and married women, under the guardianship of husbands, preferred passing their time with him, to being reported among the number of goddesses. And, for the most part, men also esteemed him highly, as his virtue and appearance attracted universal admiration. His brothers only held a hostile and inimical feeling towards him. Wherefore upon a certainoccasion they attacked him from an ambush, when he was hunting alone, and having driven him into the defiles of a river close by, when he was removed from all help, attacked him with drawn swords and slew him.
When the dragon heard its friend’s outcries (for it is an animal with as sharp a sense of hearing as it has quickness of vision), it issued from its lair, and at once, casting its coils round the impious wretches, suffocated them.
It did not desist from watching over its slain [friend] with the utmost care, until those nearest related to the deceased came to him, as he was lying on the ground; but nevertheless, although clad in proper mourning, they were prevented through fear of the custodian from approaching and interring the dead with proper rites, until it, understanding from its profound and wonderful nature, that it was keeping them at a distance, quietly departed from its guard and station near the body, in order that it might receive the last tokens of esteem from the bystanders without any interruption.
Splendid obsequies were performed, and the river where the murder was effected received its name from the dead man.
It is therefore a peculiarity of these beasts to be grateful to those from whom they may have received favours.
BookXI. ch. 2.—Dragon Sacred to Apollo.
The Epirotes, both at home and abroad, sacrifice to Apollo, and solemnise with extreme magnificence a feast yearly in his honour, There is a grove among them sacred to the god, and inclosed with a wall, within which are dragons, pleasing to the god. Hither a sacred virgin comes alone, naked, and presents food to the dragons. The Epirotes say that these are descended from the Delphic python. If they regarded the virgin ministering to them with favour, and took the food promptly, they were believed to portend a fertile and healthful year; if they were rude towards her, and would not accept the proffered food, some predicted, or at least expected, the contrary for the coming year.
BookII. ch. 16.—Dragon in Lavinium.
There is a peculiar divination of the dragon, for in Lavinium, a town of the Latins but in Lavinium, there is a large and dense sacred grove, and near it the shrine of the Argolic Juno. Within the grove is a cave and deep den, the lair of a dragon.
Sacred virgins enter this grove on stated days, who carry a barley cake in their hands, with bandaged eyes. A certain divine afflatus leads them accurately to the den, and gently, and step by step, they proceed without hindrance, and as if their eyes were uncovered. If they are virgins, the dragon admits the food as pure and fit for a deity.If otherwise, it does not touch it, perceiving and divining them to be impure.
Ants, for the sake of cleansing the place, carry from the grove the cake left by the vitiated virgin, broken into little pieces, so that they may easily carry it. When this happens, it is perceived by the inhabitants, and those who have entered are pointed out and examined, and whoever proves to have forfeited her virginity is punished with the penalties appointed by the laws.
“The masculine sex also seems to be privileged by nature among brutes, inasmuch as the male dragon is distinguished by a crest and hairs, with a beard.”
BookXVI. ch. 39.
Onesicritus Astypalæus writes that there were two dragons in India [nurtured by an Indian dancer], one of forty-six and the other of eighty cubits, and that Alexander (Philip’s son) earnestly endeavoured to see them. It is affirmed in Egyptian books that, during the reign of Philadelphus, two dragons were brought from Æthiopia into Philadelphia alive, one forty, the other thirty cubits in magnitude.
Three were also brought in the time of King Evergetis, one nine and another seven cubits. The Egyptians say that the third was preserved with great care in the temple of Æsculapius.
It is also said that there are asps of four cubits in length. Those who write the history of the affairs of Chios say that a dragon of extreme magnitude was produced in a valley, densely crowded and gloomy with tall trees, of the Mount Pelienæus in that island, whose hissing struck the Chians with horror.
As none either of the husbandmen or shepherds dare, by approaching near, estimate its magnitude, but from its hissing judged it to be a large and formidable beast, at length its size became known by a remarkable accident. For the trees of the valley being struck by a very strong wind, and the branches ignited by the friction, a great fire thence arising, embraced the whole spot, and surrounded the beast, which, being unable to escape, was consumed by the ardour of the flame. By these means all things were rendered visible in the denuded place, and the Chians freed, from their alarms, came to investigate, and lighted on bones of unusual magnitude, and an immense head, from which they were enabled to conjecture its dimensions when living.
BookXI. ch. 17.
Homer was not rash in his line,
Terrible are the gods when they manifest themselves.
For the dragon, while sacred and to be worshipped, has within himself something still more of the divine nature of which it is better to remain in ignorance.
Indeed, a dragon received divine honours in a certain tower in Melita in Egypt. He had his priests and ministers, his table and bowl. Every day they filled the bowl with flour kneaded with honey, and went away; returning on the following day, they found the bowl empty.
Upon one occasion, a man of illustrious birth, who entertained an intense desire of seeing the dragon, having entered alone, and placed the food, went out; and when the dragon commenced to feed at the table, he opened suddenly and noisily the doors, which according to custom he had closed.
The dragon indignantly left; but he who had desired to see him, to his own destruction, being seized with an affliction of the mind, and having confessed his crime, presently lost his speech, and shortly after died.
BookXII. ch. 39.
When Halia, the daughter of Sybasis, had entered the grove of Diana in Phrygia, a certain sacred dragon of large size appeared and copulated with her; whence the Ophiogenæ deduce the origin of their race.
BookXV. ch. 21.—Concerning the Indian Dragon.
Alexander (while he attacked or devastated some portions of India, and also seized others), lighted on, among other numerous animals, a dragon, which the Indians, because they considered it to be sacred, and worshipped it with great reverence, in a certain cave, besought him with many entreaties to let alone, which he agreed to. However, when the dragon heard the noise made by the passing army (for it is an animal endowed with a very acute sense of hearing as well as of vision), it frightened and alarmed them all with a great hissing and blowing. It was said to be seventy cubits long.
It did not, however, show the whole of itself, but only exposed its head from the cave. Its eyes were said to have been of the size (and rotundity) of a Macedonian shield.
ORIGINAL PREFACE TO “WONDERS BY LAND AND SEA” (“SHAN HAI KING”).
The Classic containing “Wonders by Land and Sea” has been praised by all who have read it, for its depth, greatness, far sightedness and completeness; since the narratives therein contained are all wonderful and different from ordinary things. Moreover, the truth or veracity of the book is a matter of doubt to nearly all men, and I therefore think it fit that I should give my opinion on the subject. It has been said by the philosopher Chuang that “the things that men do know can in no way be compared, numerically speaking, to the things that are unknown,” thus in reading “Wonders by Land and Sea,” the force of his remark becomes apparent to me.
Now, since heaven and earth are vast, it follows that the beings which inhabit them must reasonably be numerous. The positive and negative elements being heated by vernal warmth, produce myriads of living beings of classes innumerable. When the essence of ether combines, motion becomes apparent and generates into wondrous and roving spirits, which, floating about and coming into contact with anything, enter into it and thus create wonderful beings, whether they be inhabitants of mountain or sea, or wood or stone; yea, so numerous are they, that it is an impossible task for me to give them in detail.
The evolution of the essence of the elements generates sound, which by development produces a certain image. When we call a thing wonderful, it is because we do not know the reasons attending its origin, and what we do not call wonderful, we still are unaware why it is not so. And why? A thing is,per se, not wonderful, it is because we wish to consider it so; the wonder is in ourselves and not in the thing. For instance, when a savage looks at the cotton cloth we wear, he calls it hemp; and when an inhabitant of Yüch (Soochow and vicinity) sees a rug, he calls it fur or hair. The reason may be found in this: we believe only those things to which we have been educated, andanything which might not be perfectly understood by us we deem wonderful. Hence the shortsightedness of human nature. I will now give a passing remark of what is known amongst us. A place called Ping Shui (?) produces fire, while the Yen mountain produces rats. Now all men know these facts, and yet when we read and speak of the classic treating of the “Wonders by Land and Sea,” we call it wonderful! When a thing is really wonderful, we do not consider it so; and what is not wonderful, we persist in considering it to be so. Such being the case, if, what should be wondered at, we do not call it so, then there cannot be a single wonder in the whole Universe; and if we call a thing wonderful which in truth is not so, then up to the present time there can be nothing wonderful. Moreover, if what is unknowable appears clear to our minds, it follows that all things on earth should be understood by us.
According to the Bamboo Annals of Chi Chuen, and the records of King Müh, it is said that when that King went to visit the Fairy Queen of the West, he took with him as gifts to her, beautiful jade stones, and the best of raw and embroidered silks; while, on the other hand, the Fairy Queen gave a banquet in honour of the King, on the banks of the lake formed by white jade stones. During the banquet they composed and spoke their thoughts in verse, and the sentiments embodied therein were beautiful. Then the royal pair repaired to the hillock adjoining the Küen Lun mountain, and roamed over the palaces of King Hsüen Yüan, which were situated there, and thence to the artificial terraces of the Chung hill, and gazed on the precious and wonderful things collected by that king. Returning to the residence of the Fairy Queen, King Müh had a stone tablet engraved recording the event, and erected it in the Queen’s magic garden. On King Müh’s return home, he brought with him to the Middle Kingdom beautiful wood and magnificent flowers, precious stones and elegant jades, golden oils and silver candles. In his travels, King Müh rode in a chariot drawn by eight splendid horses; the right-hand horses were of a dark colour, while those on the left hand were greenish. Tsao Fu was the charioteer, and Pen Yung, who stood on the King’s right, was the body-guard. Myriads ofliscould thus be traversed. They went over barren wastes and over celebrated mountains and large rivers, yet none of them barred their onward course. To the east they came across the Halls of the Giants; to the west they arrived at the mansions of the Fairy Queen; to the south they crossed over a bridge composed of immense tortoises; and to the north they drove over streets made of layers of feathers. Traversing these, then, King Müh commenced his journey homeward full of joy. History informs us that “King Müh, riding in a chariot drawn by eight magnificent horses, with Tsao Fu as charioteer, made a journey to the west, in search of adventures in hunting, and, coming to the Fairy Queen ofthe West, was so happy, that he almost forgot to return home.” These words are similar to those recorded in the “Bamboo Annals” of Chi Chuen. The classic called “Spring and Autumn,” says that “King Müh was a man of vast ambition, and desired that the whole world should bear the tracks of his cart-wheels, and receive the imprints of his horse’s hoof,” and the “Bamboo Annals” illustrate this ambition.
The disciples of Ts’ian Chow were all eminent scholars of famous attainments, but they were all sceptical as to the veracity of the adventures of King Müh, and say that in looking over history they are convinced of their fallacy. Sz Ma Tseen also, in writing the preface to the “Records of Ta Wan,” says that when Chang Ch’ien went on his mission to Ta Hsia, he traversed the whole length of the Huang Ho up to its very source, but never came across the Küen Lun mountain. Moreover, Sz Ma Tsëen in his own history also says, in referring to the “Book of Wonders by Land and Sea,” that, “As to the wonders described in that work, I, for my part, dare not vouch for their truth.” In the face, therefore, of all these authorities, is it not a hard task for me to prove the contrary? If the “Bamboo Annals” of a thousand years ago be not taken at the present day as a truthful record of the past, then, indeed, most of the narratives contained in the “Book of Wonders by Land and Sea” must be false. Now, Tung Fang Shun knew of Pe Fang; Lin Tsz Chen proved satisfactorily the existence of Tao Chea by a corpse from that kingdom. Wang Ch’i had an interview with men having two distinct faces on their heads, and a man from the sea coast picked up a dress having two very long sleeves. In carefully studying, therefore, these books, I am convinced that their stories mainly coincide with the tales in the “Book of Wonders by Land and Sea.” Behold these evidences then, ye who doubt, and place some credence in the narrations contained in this book.
The Sage King made exhaustive researches into these wondrous beings, and then drew their images. It is indeed impossible to hide the existence of these wonders! The “Book of Wonders by Land and Sea” was compiled seven dynasties ago (up to the Tsin dynasty), a space of 3,000 years. During the Han dynasty this book received the closest attention, and was elucidated for the benefit of its readers; but shortly after it again fell into neglect. Moreover, since then, the names of some mountains and rivers have undergone changes. At the present day, teachers and expounders are unable to explain these wonders, and hence through disuse their reasons given at an earlier age have almost sunk into oblivion. Alas, for the loss of Reason! Fearing, therefore, that it will be entirely lost, I have written the accompanying work, making lucid the points that are obscure, and erasing those that are useless; pointing out what would not be noticeable, and explaining the parts that are deep. I shall endeavour to reclaim what has almost become obsolete, that it may stand forthousand of ages, and the wonders herein recorded shall not, from the present day, be lost. Thus the works of the Emperor Yü of the Hsia dynasty will not be lost in the future, and the records of the Barren Wastes beyond the boundaries of this Empire will be transmitted to posterity. Will not this be a laudable object?
Insects that spring from grassy ground cannot soar as high as the birds of the air, nor can the living beings that inhabit the sea rise up heavenwards like the dragon. A man of medium abilities in music can never be a member of the Orchestra in the Halls of Chuen Tien, nor can the water-buffalo traverse the watery deeps to which even ships dare not venture. Hence, unless a person be of the highest understanding, it would be a hard task to converse with him intelligently of the “Wonders by Land and Sea.” And I sigh because it is only the learned and intelligent man that can read understandingly the tales in this work.
KWOH P’OH,Assistant Secretary and an Official of the 6th Rank,of the Tsin Dynasty.
A MEMORIAL PRESENTED BY LIU HSIU, BY ORDER OF HIS IMPERIAL MAJESTY THE EMPEROR, ON THE “BOOK OF WONDERS BY LAND AND SEA.”
The Memorialist, an officer of the Fourth Rank and Charioteer to His Majesty the Emperor, having received commands to comment upon and make right wonderful books, now reports that an officer named Wang, a subordinate in the Board of Civil Office, had already made comments and set right thirty-two chapters of the “Book of Wonders by Land and Sea,” but which the memorialist has reduced to eighteen chapters. This book was compiled during the time of the three Emperors (Yao, Shun, and Yü). At that time there was a great flood, insomuch that the people had no places to live, but only in caves and holes in the rocks, and upon the tops of trees.
The father of Yü, by name K’un, being ordered by the Emperor to assuage the floods, was unable to do so; the Emperor Yao therefore ordered Yü, the son, to do so. Yü used four things in his journey around to make the floods flow away. He first cut away the trees on high mountains to obtain a view of the surrounding country; and having settled as to which was the highest mountain, and which the largest river, Yih and Peh Ye undertook to drive away the wild beasts and birds abounding in the country, and named the mountains and rivers, and classified the fauna of the country, and pointed out which was water and which was land. The feudal lords assisted Yü in his work, and thus he traversed the four quarters of the Empire, where footprint of man seldom could be found, and where boats and carts scarcely reached. He named the five mountain divisions of the Empire and eight seas that bound it. He noted where each kind of precious stone could be found, and the wonderful things he had seen. The abode of animals of land and sea, flora of the country, birds of the air, and beasts of the field, worms, the unicorn, and the phœnix, all these he fixed, and also made known their hiding-places; also the furthest removed kingdom of the earth, and men who were different fromhuman beings. Yü divided the Empire into nine divisions, and determined upon the tribute to be given by each division, and Yih and his comrade noted which was hurtful and which was harmless for the “Book of Wonders by Land and Sea.”
All the deeds handed down to us of the sages are clearly noted in the Maxims of the Ancients. The work therein expressed is a matter that can be believed in. During the reign of Shiao Wu there was commonly seen a rare bird, which would eat nothing. Tung Fang Suh saw this bird, and gave its name; he also told what it would eat. His words being attended to, the bird ate what was given it. Someone asked Suh how he knew of it; he said he had read of the bird in the “Book of Wonders by Land and Sea.” During the reign of Shiao Hsüen, a large stone was broken in Shang Chuen, which then sank into the ground and displayed a house of stone; in the house was a man of Tao Chia, with his arms tied. At that time the memorialist’s father, named Hsiang, was a Censor, and he said that this Tao Chia man was a traitor to his king. Being questioned by the Emperor how he could know it, he said that he had read of it in the “Book of Wonders by Land and Sea,” which says, “A traitor having killed his king in Tao Yü, he was chained and confined in a mountain, his right leg was cut off, and both his arms tied behind his back.” The Emperor was much surprised at this. All scholars acknowledge that this book is perfectly wonderful, and all intelligent men should read it, and be able to speak upon these wonderful beings and things, and learn the customs of far-off kingdoms and their inhabitants. Hence the Yi King says, “In speaking of the products of the empire, care should be taken to avoid confusion,” and learned men, therefore, may not be doubtful.
A memorial presented to the Throne by
LIU HSIU.
AFTER PREFACE TO THE “BOOK OF WONDERS BY LAND AND SEA.”
In the sayings of the philosopher Tso, the following remarks may be found: “Virtue existed during the times of the Hsia dynasty; drawings of all animals far and wide were made, and the metal from which the urn was made, for the purpose of engraving thereon the images of these animals, was presented as tribute by the feudal lords of the Nine Kingdoms. This urn contained the images of all manner and kinds of animals. This was for the purpose of letting the people know about their existence, so that they might avoid them in entering the mountains and forests, and the genii of the mountains and rivers. Hence the object of the classic treating on the ‘Wonders by Land and Sea.’” When Yü assuaged the floods, the Emperor presented him with a red-coloured wand made of jadestones, and then abdicated his throne in his favour; on this account he ordered a tribute of metals from the feudal lords of the Nine Kingdoms, wherewith to cast the urn, on which were engraved all kinds of animals from far and wide, such as the wonderful animals and beings of mountains, rivers, grass, and wood, as well as the wonders to be found among walking animals and inhabitants of the air. Yü, when Emperor, caused the forms of these wonders to be described, how produced, and their natures; he also had them classified. When he had described those wonders, whether seen or heard of, or common or uncommon, or rarely heard of, all these he had described minutely, whereby, when the people heard of them, an exceeding fear fell on them. All animals and beings that were common in those days were described in the Annals of Yü, but such as were wonderful and rare were engraved on the nine urns. These urns when completed were placed in those parts of the empire where these wonders originally came from, in order that the people of that age might learn and see daily the things that were either heard of or seen by others.
The things brought by tribute-bearers from afar were also addedunto the nine urns. Indeed, this made wonders an ordinary matter. That the people might learn these things was the idea of the sage King Yü. Hence, even though at that time all things were described honestly, still the works of that period are far deeper than those of the Chow dynasty. At the time of the last Emperor of the Hsia dynasty, the historiographer Chung Ku, fearing that that Emperor might destroy the books treating of the ancient and present time, carried them in flight to Yin. History also says that K‘ung Kiah compiled into a book all the things that were engraved on the vases and dishes from the time of Hwang Ti and his ministers, Yao and Sz. And the Annals treating on the animals described on the nine urns were due to such men as Chung Ku and K‘ung Kiah. These Annals are now known as the classic treating on “Wonders by Land and Sea.” The nine urns were extinct at the time of Tsing, but the pictures and classic still existed. During the Tsin dynasty, T’ao Chang and his school of poets gazed upon the pictures of the “Wonders of Land and Sea.” In the “Seven Commentaries” of the Yuen family, there is observed a case of Chang Sun Yao’s pictures of these wonders. These cases may be cited as proofs of the authenticity of the wonders. At the present time, the classic treating on these wonders still exists, but the pictures have become extinct. This classic has been treated upon and commented on and made intelligent by the people that have come after it, insomuch that the names of different districts of the Tsing and Han dynasties have been made to correspond with some of the names mentioned in the “Book of Wonders by Land and Sea.” Hence the readers of this book are divided into the believing and the doubting. The believers base their belief upon the fact that it was the Emperor Yü who compiled it and explained its origin. The doubtful base their doubt on the probable fact of the book having been written by people who existed after Yü, and therefore unreasonable. This is indeed a base calumny. Liu Hsiu of the Han dynasty makes mention of the book in his seven chapters treating on it. And his style of composition might be said to be very ancient. Kwoh P’oh of the Tsin dynasty in his preface and notes on this book, states these wonders. The honour of transmitting this book to posterity is due to Liu Hsiu and Kwoh P’oh; but, to prevent learners from considering that the notes made by the two scholars are of no importance, I have therefore written this preface.
YANG SUN,Of the Ming Dynasty.
EXTRACTS FROM “SOCIAL LIFE OF THE CHINESE,”
by Justus Doolittle.
Ch. II., p. 264.
“The dragon holds a remarkable position in the history and government of China. It also enjoys an ominous eminence in the affections of the Chinese people. It is frequently represented as the great benefactor of mankind. It is the dragon which causes the clouds to form and the rain to fall. The Chinese delight in praising its wonderful properties and powers. It is the venerated symbol of good.
“The Emperor appropriates to himself the use of thetruedragon, the one which has five claws on each of its four feet. On his dress of state is embroidered a likeness of the dragon. His throne is styled ‘the dragon’s seat.’ His bedstead is the ‘dragon’s bedstead.’ His countenance is ‘the dragon’s face.’ His eyes are ‘the dragon’s eyes.’ His beard is ‘the dragon’s beard.’
“The true dragon, it is affirmed, never renders itself visible to mortal vision wholly at once. If its head is seen, its tail is obscured or hidden. If it exposes its tail to the eyes of man, it is careful to keep its head out of sight. It is always accompanied by or enshrouded in, clouds, when it becomes visible in any of its parts. Water-spouts are believed by some Chinese to be occasioned by the ascent and descent of the dragon. Fishermen and residents on the border of the ocean are reported to catch occasional glimpses of the dragon ascending from the water and descending to it.
“It is represented as having scales, and without ears; from its forehead two horns project upwards. Its organ of hearing seems to be located in these horns, for it is asserted that it hears through them. It is regarded as the king of fishes.
Proclamations emanating directly from the Emperor, and published on yellow paper, sometimes have the likenesses of two dragons facing each other, and grasping or playing with a pearl, of which the dragon is believed to be very fond.
Ch. II. p. 338.
“The sagacious geomancer is also careful to observe the mountain or hill on the right and left sides of the spot for a lucky grave. The left-hand side is called the black dragon; the right-hand side is called the white tiger. The lucky prospects, in a Chinese sense, on the hills situated to the left, should clearly surpass the prospects of the hills on the right. And the reason for this is manifest, for theblack dragonis naturally weaker than thewhite tiger.
Ch. I. p. 275.
“The common belief is that the dragon and the tiger always fight when they meet; and that when the dragon moves, the clouds will ascend and rain will soon fall.
“Hence, in a time of drought, if the bones of a tiger should be let down into this well called the ‘dragon’s well,’ and kept there for three days at the most, there will, it is sagely affirmed, most likely be rain soon.
“The tiger’s bones are used to stir up or excite the dragon.”
EXTRACTS FROM THE “PAN TSAOU KANG MU.”
The Kiao-Lung.(The four-footed coiled Dragon. The Iguanodon.—Eitel.)
This animal, according to Shi Chan, belongs to the dragon family. Its eye-brows are crossed, hence its name signifies “the crossed reptile.” The scaled variety is called theKiao-Lung, the winged theYing-Lung. The horned kind are calledK‘iu, the hornless kindLi. In Indian books it is calledKwan-P’i-Lo.
Shi Chan, quoting from theKwan Cheu Ki, says: “The Iguanodon (?) is more than twelve feet long; it resembles a snake, it has four feet, and is broad like a shield. It has a small head and a slender neck, the latter being covered with numerous protuberances. The front of its breast is of a red colour, its back is variegated with green, and its sides as if embroidered. Its tail is composed of fleshy rings; the larger ones are several. Its eggs are also large. It can induce fish to fly, but if a turtle is present they will not do so.
“The Emperor Chao, of the Han, when fishing in the river Wéi, caught a white Iguanodon. It resembled a snake, but was without scales. Its head was composed of soft flesh, and tusks issued from the mouth. The Emperor ordered his ministers to get it preserved. Its flesh is delicious; bones green, flesh red.”
From the above it may be seen the Iguanodon is edible.
The Crocodile.
“TheT’oFish, we call it the Earth Dragon, and have correctly written the character. It resembles the dragon, its voice is terrible,and its length is ach’ang(a hundred and forty-one English inches). When it breathes it forms clouds, which condense into rain. Being a dragon, the term ‘fish’ should be done away with.”
Shi Chan says theT’ocharacter in appearance resembles the head, the belly, and the tail. One author says that an animal, which is identified with the crocodile, is found in the lagoons and marshes of the Southern Sea, at no fixed time. Its skin is made into drums. It is very tenacious of life. Before it can be flayed quantities of boiling water have to be poured down its throat. Another author states that the crocodile is of a sleepy disposition, with the eyes (nearly) always shut. It is of immense strength. It frequently dashes itself against the river bank. Men dig them out of their caves. If a hundred men dig them out, a hundred men will be required to pull them out; but if one man dig, one man may pull them out; but the event in either case is very uncertain. Another author states that recently there were found in the lakes and estuaries many animals resembling lizards and pangolins in appearance, which utter dreadful cries during the night, to the great terror of sailors. Shi Chan says crocodiles’ dens are very deep, and that bamboo ropes are baited in order to catch him; after he has swallowed the bait he is gradually pulled out. He flies zigzag, but cannot fly upwards. His roar is like a drum’s, and he responds to the striking of the watches of the night, which is called the crocodile drum, or the crocodile watch. The common people, when they hear it, predict rain. The nape of the neck is bright and glistening, more brilliant than those of fish. It lays a large number of eggs, as many as a hundred, which it sometimes eats. The people of the South appreciate the flesh, and use it at marriage festivities. One author states that the crocodile has twelve different varieties of delicious flesh; but the tail, like serpent’s flesh, is very poisonous. The crocodile’s flesh cures quite a host of diseases.
The Jăn Shé, orSouthern Snake. (Mai-Teu-Shé= closed up (concealed) head snake.)
Shi Chan says: “This snake is a reptile (having a wriggling motion). Its body is immense, and its motion is wrig-wriggling (jăn-jăn)[319]and slow; hence its name,Jăn-Shé. Another author says its scales have hair like moustaches (jăn). It lives in Kwangtung and Kwangsi (literally, South of the Hills). Those that do not lift their head are the true kind; in this way they were called the ‘Concealed Head Snake.’”
Sung quotes T’ao Hung King to the effect that its habitat is in Tsin-ngan (Fukien), and also Su Kung, who says that it is found in Kwéicheu and Kwangcheu, towards the south, at Kaocheu and Hoün. At several places in the south of the Hills they are still found. Hung King says the large ones (in their coils?) are several fathoms in circumference. Those that walk without raising their heads are the genuine ones. Those that conceal their heads are not genuine. Its fat and gall can be mixed together. The large ones are more than a foot in diameter and more than twelve feet long. It is a snake, but it is short and bulky. Su Kung remarks that its form resembles a mullet’s and its head a crocodile’s. Its tail is round and without scales. It is very tenacious of life. The natives cut up its flesh into slices, and esteem it as a great delicacy. Another says: When steeped in vinegar the slices curl round the chop-sticks, and cannot be released; but when the chop-sticks are made of grass stems (mong’tso), then it is practicable.
Another says: “This snake is a hundred and forty-four feet long; it often swallows a deer. When the deer is completely digested, then it coils round a tree, when the bones of the deer in the stomach protrude through the interstices of the scales.... If a woman’s dress is thrown towards it, it will coil round and will not stir.”
Shi Chan, quoting “The Wonderful Records,” says: “The boa is sixty to seventy feet long, and four to five feet in circumference; the smaller ones from thirty-six to forty-eight feet long. Their bodies are striped like a piece of embroidery. In spring and summer it frequents the recesses of forests, waiting for the deer, to devour them. When the deer is digested the boa becomes fat. Someone says that it will eat a deer every year.”
Another author says: “The boa, when it devours a deer or wild boar, begins with the hind legs. The poisonous breath of the boa comes in contact with the horns; these fall off. The galls, the smaller they are the better they are.” Another says: “Boas abound in Wang Cheu (Kwangsi). The large ones are more than a hundred and forty feet long. They devour deer, reducing the horns and bones to a pulp. The natives use the dolishos and rattans to fill up the entrance to its den. The snake, when it smells them, becomes torpid. They then dig him out. Its flesh is a great delicacy. Its skin may be made into a drum, and for ornamenting swords, and for making musical instruments.”
TheYu Hăng Chisays: “Rustic soldiers in Kwangsi, when capturing boas, stick flowers in their heads, which when the snake observes, it cannot move. They then come up to it and cut off its head. They then wait till it exhausts itself by its jumping about and dies. They then take it home and feast on it.” Compare Ælian [De Naturâ Animalium, lib. vi. chap., xxi.]: “They hung before the mouth of the Dragon’s den apiece of stuff flowered with gold, which attracted the eyes of the beast, till by the sound of soft music they lulled him to sleep, and then cut off his head.”
TheShan Hai Kingsays: “ThePasnake can eat an elephant, the bones of which, after three years, are got rid of. Gentlemen that eat of this snake will be proof against consumption.” Kwoh P’oh, in his commentary, says the boa of to-day is identical with thePasnake.
EXTRACT FROM THE “YUEN KEEN LEI HAN.”
The Dragon.—Chap. I.
TheShwoh Wănsays: “The dragon is the chief of scaly reptiles: in the spring he mounts the heavens, in the autumn he frequents the streams. This is favourable.” Again, “When the dragon walks he is calledsah, when he flies he is ayao.”
TheKwang Yasays: “When he has scales he is aKiao,[320]when he has wings aYing-Lung,[321]when horns aKiu-Lung,[322]without horns aChih-Lung.”
TheMing Wuh Kiaiof theOdessays the dragon has horns at five hundred years, at one thousand years he is aYing-Lung.
TheP‘i Ya Kwang Yaosays: “The dragon has eighty-one scales. This is nine times nine, nine is theyang(male principle). The dragon is produced from an egg, in which he is enfolded.” Again, it says that theNéi Tiensays: “Dragon-fire comes in contact with moisture and there is smoke, with water and it is consumed (i.e.a man may extinguish it with water).”
TheFang Yensays: “Before the dragon has ascended to heaven he is aP‘an[323]Lung.” The Yih King says: “When his clouds move the rain falls, and the various things put forth their forms at the time he rides upon the six dragons and ascends the heavens.” “The first nine: The hidden dragon is inactive. The diagram indicates that the subtile ether is below. The second nine: When the dragon is seen in thefields it is profitable to meet the great man. The diagram indicates that virtue is extended. Fifth nine: The flying dragon appears in the heavens: The diagram indicates the great man creates.” Again, “The dragons contend in the wilds, their blood is azure and yellow.” Again, “Thunder is a dragon.”
The Yuen-Ming-Pao section of theCh‘un ts‘iusays: “The dragons begin to speak,yinandyang[324]are commingled”; thence, it is said, the dragon ascends and clouds are multiplied. TheYih King, in all the diagrams, clearly says: “The summer winds arise and the dragon mounts the skies.”
In theYuen-Shăn-K‘iof theHiao Kingit is said: “Virtue approaches the fountains and the yellow dragon appears. It is the Prince’s image.”
In the “Tso-K‘i” of theHiao Kingit is said: “The Emperor is filial, the heavenly dragon bears the plans and the earthly tortoise issues a book.” TheHo-t‘usays: “Yellow gold after one thousand years produces a yellow dragon, azure gold after one thousand years, the azure dragon; red and white dragon is also thus. Black gold after one thousand years produces the black dragon.”
TheTwan-ying-t‘usays: “The yellow dragon is the chief of the four dragons, the true beauty of the four regions. He can be large or small, obscure or manifest, short or long, alive or dead; the king cannot drain the pool and catch him. His intelligence and virtue are unfathomable; moreover he ensures the peaceful air, and sports in the pools.” Again, it says: “The yellow dragon does not go in company, and does not live in herds. He certainly waits for the wind and rain, and disports himself in the azure air. He wanders in the wilds beyond the heavens. He goes and comes, fulfilling the decree; at the proper seasons if there is perfection he comes forth, if not he remains (unseen).”
TheShi Kisays: “The bright moon pearl is concealed in the oyster, the dragon is there.”
Books of the after Wei dynasty say, “Persia has three pools.” They narrate that a dragon lives in the largest, his wife in the second, and his child in the third. If travellers sacrifice, they can pass; if they do not sacrifice they encounter many storms of wind and rain.
Lü-lan asserts that Confucius said, “The dragon feeds in the pure (water) and disports in the clear (water).”
Sun-k‘ing-tsz says: “The accumulated waters form the streams, theKiao-Lungis brought forth.” Han-Féi-shwoh-nan says: “Now as the dragon is a reptile he can be brought under control and ridden.[325]But below his throat are tremendous scales, projecting a foot. If a man should come in contact with them he would be killed.”
Kwan-tsz says: “The dragon’s skin has five colours, and he moves like a spirit; he wishes to be small and he becomes like a silkworm; great, and he fills all below heaven; he desires to rise, and he reaches the ether; he desires to sink, and he enters the deep fountains. The times of his changing are not fixed, his rising and descending are undetermined; he is called a god (or spirit).”
Hwai-nan-tsz says: “The dragon ascends and the brilliant clouds follow.” Again, he says: “ThisKiao-Lungis hidden in the streams, and his eggs are opened at the mound. The male cries above and the female cries below, and he changes; his form and essence are of the most exalted (kind). Man cannot see the dragon when he flies aloft. He ascends, and wind and rain escort him.”
TheTihing P‘iensays: “Wings beautiful grow for the flying dragon; hair soft like that of a calf on theyingdragon; scales only for theKiao-Lung. Only in pools is found theSien-Lung.” Chang-hang said: “How theTs‘ang-Lungmeets the summer and aspires to the clouds, and shakes his scales, accomplishing the season. He passes the winter in the muddy water, and, concealed, he escapes harm.” Pan-ku, answering Pin-hi, said: “TheYing-Lunghides in the lakes and pools. Fish and turtle contemn him, and he does not observe it. He can exert his skill and intelligence, and suddenly the clear sky appears. For this reason theYing-Lung, now crouching in the mud, now flying in the heavens, appears to be divine.”
Lun-hang says, “When the dragon is small, all the fish are small; this is divine.”
Pao-pòh-tz says: “There are self-existent dragons and there are worms which are changed into dragons.” Again, he says: “Among the hills theCh‘ăn day, called the rain master, is a dragon.” Hwai-nan-tsz said: “TheChuh-Lungis north of the goose gate concealed in the Wei-Ü mountain.” TheShan-hai-kingsays the god of the Chung-shan is calledChuh-Lung. When he opens his eyes it is day, when he shuts his eyes it is night. His body is three thousandlilong.
TheShui-hing-chusays: “TheYulungconsiders the autumn days as night. But the dragon descends in the autumn and hibernates in the deep pools; how then can he say that autumn is night?” It also says: “There is a divine dragon in the vermilion pools at Kiao-chew. Whenever there was a drought, the village people obstructed the upper tributaries of the pool, and many fish died; the dragon became enraged at such times, and caused much rain.”
TheKwah-ti-t‘usays: “At the dragon pool there is a hill with four lofty sides, and within them is a pool seven hundredlisquare; a herd of dragons live there, and feed upon the many different kinds of trees.It is beyond Hwui-ki forty-five thousandli.” Again, it says: “If you do not ride on a dragon you cannot reach the weak waters[327]of the Kwan-lun hill.”
ThePoh-Wuh-Chisays: “If you soak the dragon’s flesh in an acid (and eat it), you can write essays.” Again, it says: “The Tiao-sheh is in form like a dragon, but smaller. It likes danger; hence it is appointed to guard decayed timber.” Again, it says: “The dragon lays three eggs. The first isKi-tiao. He goes ashore and cohabits with the deer or deposits his semen at the water’s edge, where it becomes attached to passing boats or floating wood and branches. It appears like a walnut, it is calledTsz-chaoflower, and constitutes what is mentioned in theTao-ch‘uas dragon-salt.” Again, it says: “Below the dragon-gate every year in the third month of spring, yellow carps, two[328]fish, come from the sea, and all the streams, with speed to the contest. But seventy-one can ascend the dragon-gate in a year; when the first one ascends the dragon-gate there is wind and rain. It is followed by fire which burns his tail, and then he is a dragon.”
TheShih-I-Kisays: “East of the hills of Fang-chang there is a dragon plain where there are dragon skins and bones like a mountain: spread out they would cover one thousand five hundred acres. To meet him when he sloughs his bones is like the birth of a dragon. Or it is said the dragons constantly wrangle at this place. It is enriched with blood like flowing water.”
TheShuh-I-Kisays: “In the P‘uning district there are the isles where the dragons are buried. Fu-loo says the dragons shed their bones at these isles, the water now contains many dragon-bones, in these mountains, hills, peaks, and gorges. The dragons make the wind and rain. There are dragons’ bones everywhere, whether in the deep or shallow places; there are many in the ground. Teeth, horns, vertebral columns, feet, it seems as though they are everywhere. The largest measure one hundred feet or exceed one hundred feet. The smallest are two feet or three or four inches. The bones are everywhere. Constantly when looking for anything they are seen.” Again, it says: “It is told of the Kuh mountains in Ki-cheu that when the dragon is a thousand years old, he enters the mountains and casts his bones. Now there is a dragon hill, from the midst of the hill issues the dragon’s brains.”
TheK‘ié-Lan Records at Loh-yang[329]say: “You cannot trust the hills in the west. They are too cold. There is snow both winter and summer. In the hills there is a pool where a bad dragon lives; long ago some merchants rested near the pool, until the dragon became enraged, abused, and killed them. A priest,[330]Pan-T‘o, heard of it, and, leaving his seat to the pupils, went to the kingdom of Wuchang tolearn the Po-lo-man incantations; he mastered them in four years, and returned to his seat. He went to the pool and invoked the dragon. The dragon was transformed into a man, repented, and followed the king. The king then removed.” Again, it says: “To the west of the kingdom of Wuchang there is a pool in which the dragon prince dwells. There is a monastery on the banks of the pool, in which there are more than fifty priests. Whenever the dragon prince does anything marvellous, the king comes and beseeches him, using gold, precious stones, pearls, and valuables, throwing them into the pool. Afterwards they are cast up and the priests gather them. This monastery relies upon the dragon for food and clothing and the means to assist people. Its name is ‘Dragon Prince Monastery.’”
TheTs‘i-tirecords say there is a well in the city of Ch‘áng-ping at the brambles; when the water is disturbed a spiritual dragon comes and goes. So the city is called the dragon city.
TheShi-San-Tsinrecords say Ho-li has also the name Dragon Gate. Great fish collect below it, in number one thousand. They cannot ascend. If one ascends it is a dragon. Those which do not ascend are fish. Hence it is called the “Pao-sai-lung-man.” (Great carp ascend the dragon gate and become dragons; those which do not ascend prick the forehead and strike the cheek.) Again, it says: “The Lung-sheu mountains are sixtylilong; the head enters the Wei waters, the tail extends to the Fan streams. This head is two hundred feet high; his tail descends gradually to a height of fifty or sixty feet. It is said that long ago a strange dragon came out from south of the mountains to drink the Wei waters. The road he travelled became mountain. Hence the name.”
TheKiao-Cheu-Kísays: “In Kiao-chi at Fung-ki-hien there is a dyke with a dragon gate; the water is one hundred fathoms deep. Great fish ascend this gate and become dragons. Those which cannot pass, strike the cheek and puncture the forehead, until the blood flows. This water is continually like the Vermilion pool.”
The annals of Hwa-yang say: “Only at Wu-ch‘ing district does the earth meet the gate of heaven; the dragon which mounts to heaven and does not reach it, falls dead to this place, hence when excavating you find dragon-bones.”
TheI-Tung-Chisays: “Twentyliwest of Lin-fung-hien is a stone dragon, among the cliffs is a rock like a dragon. In a year of drought wash it, and it rains.” Again, it says: “At Yen-T‘ang there is a pond called Smoky Pond; it is north-east of the city tenli. Its depth has never been ascertained. It is reported that long ago a man caught a white eel, and was about to cook it, when an old man said, ‘This is the dragon of the river Siang; I fear calamity will follow.’ The man was angry, and, regarding the words as vain, proceeded. The next day the whole village was submerged.”
TheKwoh-Shi-Pusays: “At the time of the spring rains the carp springs through the dragon gate and becomes transformed. At the present time, in Fan-cheu of Shansi, there is a cave in the mountains; in it are many cast bones and horns of dragons. They are collected for medicine, and are of five colours. It is recorded in theChw‘enthat north of the Wu-t’ai hills, below the terrace, is Azure Dragon Pool, about one-third of an acre in extent. The Buddhist books say five hundred evil dragons are confined (here). Whenever it is mid-day a thick mist gradually arises. A pure priest and candidates for the priesthood may see it. If a nun or females approach then there is great thunder, lightning, and tempest. If they come near the pool, he certainly will belch forth poisonous breath and they will die at once. Foreigners say that in Piolosz there is a spiritual dragon which goes and comes among the granaries. When a servant comes for rice the dragon vanishes. If the servant comes constantly for rice the dragon does not suffer it. If there is no rice in the granaries, the servant worships the dragon, and the granaries are filled.”
Yuin-Chu-Tsihrecords: “If one sees a dragon’s egg in the lake or river there will certainly be a flood.”
TheNan-Pu-Sin-Shusays: “The dragon’s disposition is ferocious, and he fears bees’-wax, loves jade, and the King-ts‘ing delight to eat the flesh of cooked sparrows. For this reason men who eat sparrows do not cross the sea.”
ThePah-mung-so-yensays: “The perverse dragon, when rain is wanted, sneaks away into old trees or into the beams of houses. The thunder god pulls him out.”
Wu-ch‘ăn-tsah-ch‘aosays: “There is a great dragon which sloughed his skin on the brink of the Great Lake. Insects come out from his scaly armour. Instantly they are transformed into dragon-flies of a red colour. If men gather them they get fever and ague. If men now-a-days see these red dragon-flies they call them dragon-armour, also dragons’ grandsons, and are unwilling to hurt them.”
Pi-shu-suh-hwasays: “In Suh-chan and Hang-cheu the twentieth day of the fifth month is called the day of the separation of the dragons. Therefore, in the fifth and sixth months, whenever there is thunder, and the clouds crowd together, if they see a tail bent down, and stretching to earth from among the clouds, moving like a serpent, they say, ‘The dragon is suspended.’”
Tsu-tz say: “The spiritual dragon leaves the water and dwells in the dry place, and the mole, crickets, and ants annoy him.”
Kung Sun Hung replied to Tung Fang Shoh, saying: “Before the dragon has ascended he is of a sort with fish and turtles; after he has ascended the heavens his scales cannot be seen.”
Siu Tsung Yuen answered an inquirer, saying: “TheKiao-Lungascends to the heavenly fountain. He pervades the six regions (North,South, East, West, Above, Below). He moistens all things. Shrimps and the leech cannot depart one foot from the water.”
TheShwoh-Wansays: “TheKiaobelongs to the dragon species. When a fish attains three thousand six hundred [years ?] it becomes aKiao; on attaining this much the dragon flies away.” Again, it says: “[Dragons] without horns areKiao.”
TheP’i-Yasays: “TheKiao’sbones are green, and they can bring their heads and tails together and constrict anything; hence they are calledKiao. A popular name for them is ‘the horse’s lasso.’” Another author says theKiao’stail has fleshy rings; they are able to compress any creature, and then tear it with the head.
TheShuh-I-Kisays the eye-brows of aKiaounite, and their uniting is a proof that it is aKiao.
TheSiang-Shu(Book of Physiognomy) says that when the eye-brows unite the epithetKiaois applied, because theKiao Shănhas crossed eye-brows.
TheYueh-kiu(Divisions of Seasons) says that the season of autumn is unfavourable to theKiao.
TheKia-Yü(Family Discourses) says that if a stream contains fish, then noKiaowill stay in it.
Hwai-nan-tsze says that no twoKiaowill dwell in one pool.
TheShan-Hai-Kingsays theKiaois like a dragon and snake, with a small head and fine neck. The neck has white ornamentations on it. The girth (?) is five cubits; the eggs of the capacity of three catties; and it can swallow a man.