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The Circle of the Dragon - Dragons of FamePersiaAhriman (1) Alternative Names: Angra Mainyu Type/Species: Serpent Origin: Persian Mythology/Zoroastrian Belief History: In the religion known as Zoroastrianism, Ahriman is the equivalent of the devil. He found against Spenta Mainya (the Holy Spirit) and Ahura Mazdah, the supreme "Father" god. Furthermore, Ahriman tried to hurt man. Ahriman introduced the frost in the winder, heat in the summer, and diseases throughout the year. He also created Azhi Dahaka, a dragon who could bring ruin to the Earth. Azhi Dahaka created the planets against the stars as he sprung up to heaven. Ahriman is considered to be the embodiment of evil (darkness, ect). When he invaded Heaven, it was in the form of a dragon. However, Mithra battled and won against Ahriman. It is also said that Ahriman had dragon minions. Symbolism: As the embodiment of all evil and material desires (jealousy, greed, and so on), Ahriman is a poor symbol for dragons. Physical Description: Unknown Abrasax (2) Alternative Names: Anbraxas Type/Species: Hydra Origin: Persian Mythology History: This creature resides in Persian Mythology, where he is described as being a croass between a two-legged dragon and a serpent. In addition, he had the head of a cockerel. His weapon was a whip. Abrasax was often refered to as some sort of demon, as he was known for having a poor temper. Abrasax means "supreme being", and the sum of the letters (Greek) of the name equals 365. So, even though regarded as some to be a demon, Abrasax was the Lord of the 365 Virtues. Obviously, one of these virtues is prominant for each day of the year. He is further remembered by having his name engraved on gems. These are commonly called Abraxas Stones and are usually used for talismans. Symbolism: Abrasax holds the symbol of virtue and of power. Being known to have a bad temper, he almost has a bit of duality to him. Physical Description: He was a cross of a serpent and a two-legged dragon, and he had the head of a cockerel. top of the page Asdeev (3) Type/Species: Western-Style Dragon Origin: Persian Mythology History: Asdeev was the white dragon of Persian Mythology. He was slain by Rustam (also known as Rootsam or Rustem). Rustam slew the dragon as one of his tasks which ultimately lead to his final victories. Symbolism: While Asdeev does not have any clear symbolism, this dragon does have a unique trait. Unlike the other dragons of Europe and other areas, Asdeev was white. Physical Description: Asdeev was much like a western dragon, and he was white as well. Dahak (4) Alternative Names: Azi Dahaka, Azidahaka, Azhi Dahaka, Azi Dahak Type/Species: Hydra Origin: Persian Mythology/Zoroastrian beliefs History: From Zoroastrian beliefs, Dahak was an evil being that wished to destroy the good and worthy in the world. His body is said to be filled with spiders, snakes, and lizards. Should he be cut open, these creatures would infest the Earth. As the servant of Angra Mainu, or the Ultimate Evil, he attempted to rid the world of human beings. Moreover, he was said to be the son of Angra Mainu and Autak. In addition, Dahak also tried to extinguish the Divine Glory, a sacred fire. The hero Thraetona did not manage to kill him, but he did manage to chain Dahak under a mountain, where Dahak will have to remain for eternity. Prophecy claims that, near the final battle and the end of the world, he will be able to break free of his chains. Afterward, he will cause mass destruction. Symbolism: Dahak lacks redeeming qualities. He was obviously a symbol of evil and fear. Physical Description: Dahak was said to have three heads, each with six eyes and three pairs of fangs. His wings were said to be so enormous that they would block out the sun. Ganj (5) Type/Species: Western-Style Dragon Origin: Folklore of Persia History: Ganj is a Persian dragon that is like a stereotypical Western dragon. He is a huge dragon and a gauridan of a grand horde. In this horde, there are many precious stones, one of which is embedded into his head. Symbolism: Unknown/None Physical Description: Unknown Azi Dahaka Alternative Names: Azidahaka, Azhi Dahaka Type/Species: Hydra and/or Dragon Beast Origin: Persian Mythology/Zoroastrian Belief History: Azi Dahaka has been known as both a dragon and a snake, but he is always seen as a three-headed creature with at least two of these heads being snake-like in nature.(6) The Avesta, the holy book of the Zoroastrian religion, refers to this creature as "the strongest Drug that Angra Mainyu [aka Ahriman] created against the material world".(7) The creature was said to be born of the female demon Autak and also related to Ahriman, the great evil. He was first noted as a creature who preyed upon cattle, but then he began to dine upon human beings. He destroyed the first human, Yima; thus, Thraetaona planned to punish him.( 
Thraetaona (also refered to as Atar) said, "Grant me this, O good, most beneficent Ardvi Sura Anahita! that I may overcome Azi Dahaka, the three-mouthed, the three-headed, the six-eyed, who has a thousand senses, that most powerful, fiendish Druj, that demon, baleful to the world, the strongest Druj that Angra Mainyu created against the material world, to destroy the world of the good principle; and that I may deliver his two wives, Savanghavach and Erenavach, who are the fairest of body amongst women, and the most wonderful creatures in the world."(9) Thraetaona succeeded in his quest and temporarily defeated him, chaining him to Mount Demavand, rendering him powerless. At the end of time, however, the dragon is predicted to break free and wreak havoc, destroy one-third of the human population, but he will, in the end, be defeated by Keresaspa.(10) Symbolism: Azi Dahaka is a symbol of evil and vengence as well as jealousy. Physical Description: There are two very different descriptions of this dragon. One is a that Azi Dahaka is a winged snake with three heads and huge wings that blot out the Heavens. The other is that of a human with two serpents coming out of his neck.(11) In addition, lizards and scorpions are said to crawl all over his body, both while moving and stationary.(12) Footnotes 1. Angra Mainyu 2. Myths, Gods and Fantasy by Pamela Allardice 3. Giants, Monsters & Dragons by Carol Rose 4. Giants, Monsters & Dragons by Carol Rose 5. Giants, Monsters & Dragons by Carol Rose 6. Giants, Monsters & Dragons by Carol Rose 7. Tables of Ancient Middle Eastern Deities 8. Giants, Monsters & Dragons by Carol Rose 9. Avesta: Khorda Avesta: Hymn to the Waters: IX 10. Giants, Monsters & Dragons by Carol Rose 11. Giants, Monsters & Dragons by Carol Rose 12. Tables of Ancient Middle Eastern Deities http://www.blackdrago.com/famous_persia.htm |
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Africa
Aido Hwedo Alternative Names: Rainbow Serpent, Rainbow Snake, Dan Ayido Hwedo(1) Type/Species: Ouroboros Origin: Folkore of the Dahomey in West Africa History: This creature helped to create the universe by transporting Mawu, a god, through the cosmos. Aido Hwedo also created the mountains of the earth as well, which were said to be its excrement. However, the Earth became far too heavy, so the god Mawu ordered the Rainbow Serpent to coil underneath the world to hold it up. In order to help Aido Hwedo, the oceans were created to comfort the dragon while it held up the world. However, the oceans would sometimes not help, and therefore this dragon would tremble and thus make the Earth quake(2). In order to remain strong, it is said that Aido Hwedo needed a great amount of iron, and there would sometimes not be enough. When this happens, it is said that Aido Hwedo would eat its own tail. Thus the problem comes: the iron, supplied by the ocean for Aido Hwedo, would someday give out. When it does, this mighty dragon would eat its own tail, and the world, unable to support itself, would slip into the oceans.(3) Symbolism: In a sense, Aido Hwedo is seen as both a creator and a supporter of the world. The end of the world, as predicted in this folkore, is said also to be the weakness of this giant serpent - the shear mass of Aido Hwedo can not be maintained. Therefore, Aido Hwedo can be seen as a symbol of eternity and rebirth, much as any Ouroboros. Physical Description: Aido Hwedo was said to be a vast rainbow serpent, so vast that it could hold up the entire world. Bida(4) Type/Species: Serpent Origin: Soninike Folklore History: In Wagadu, it rained gold three times a year because Lagarre's grandfather had given Bida, the dragon, ten maidens every year. Under Koliko's guidance, Lagarre planned to continue with Bida's deal, except he would only sacrifice one maiden a year. Bida was outside the gates of Wagadu, where Lagarre agreed to give him one maiden a year so that it would rain gold three times a year. For three years, women were sacrificed to Bida. By custom, the next first born female in Wagadu was to be sacrificed to Bida. This was Sia Jatta Bari, perhaps the fairest maiden born to Wagadu. Her lover was Mamadi Sefe Dekote, who often wooed her with gold. But, she was promised to Bida, so she wsa dressed up in marriage attire and brought to the well outside the city, where she was to be consumed by Bida. The people of the two came out with her, following her. Mamadi did not wish her to die, so he road out with the precession to face Bida. Each time Bida took a maiden, it was his wont to raise his head three times out of the well, on the third time taking his victim. When Mamadi reached the well, he cut off Bida's head as he reached out for the third time. His head flew off, and he cried a curse out upon Wagadu, which would make the golden rain stop for seven years, seven months, and seven days. The people, upon hearing this curse, chased Mamadi and Sia Jatta Bari out of the area. It was only because of Mamadi's uncle that they escaped to a safe place. Their story does not end with a happily ever after, however, for Sia Jatta decieved Mamadi. She did not love him, despite his sacrifices he made for her. After having cut of his small toe and his small finger to cure her headache, she told him she would only love someone with ten fingers and ten toes, not nine. Out of revenge Mamadi had her hairdresser run a magic ointment upon her forehead which forced her to fall in love with him. Afterwards, he tricked her into sleeping with his man-servant, which caused her to die in shame. Symbolism: Bida has been interpreted to be a symbol of greed and how it spreads from person to person. Others say that Bida is a symbol of oppression for wealth. Physical Description: Bida was said to be seven coils long, much like a giant serpent. Monyohe (5) Type/Species: Snake/Human Origin: Basotho Folklore History: There once was a chief who married a woman who produced no children. He grieved over the lack of a child; so, they went to a witch doctor to see if there was anything to be done about it. The witch doctor said that he could take away the barrenness of the woman, but her son would be like no other human child. He would be wrapped in the skin of a snake. This happened, but the chief was glad to have a child. The parents, however, were embarrassed by their son's appearance, so they hid him away during the day. All the people of the tribe hoped to catch a glimpse of the chief's child when he was moved to his own hut (because he was too large for his parents'), but the chief and his wife moved their son at night, when no one was awake. When Monyohe had to go to school for five months, as was the custom, the chief built his grass hut away from the other boys. Again, Monyohe was moved at night, as to not disgrace his parents. There he stayed for the five months and returned to his father, again at night. No one but his parents had seen him. After his schooling, the father said that it was time for Monyohe to be married. The chief would find his son a good bride, for he had many heads of cattle to barter with and only one son to marry. (It was custom that the husband's family give an offering to the wife's family, regardless of what the man looked like. The fact that Monyohe was covered in snake skin had nothing to do with it.) But Monyohe said that he wanted to choose his wife for himself, but his father told him that he would frighten any woman that laid eyes upon him. They would run from him! Stubbornly, Monyohe told his father that he was going to find himself a wife. So he slithered out (again, at night) to the watering hole where women bathed. And he waited. He studied various women, and he studied them well. After due consideration, he chose Senkepeng, the only daughter of the big wife of the chief. He then went over to play with the women who were in the water, as they often played games, but they fled when they saw him. He called to Senkepeng, and she bravely returned to him. He asked her, "How can you run away from love itself?" His proposal, however, did not satisfy her. She asked him where his cattle was. He told her that he had water. She laughed at him and told him that he did not have arms to protect her nor feet to dance with her, so how could he be her husband? She laughed and ran away with her friends. Monyohe took this very badly. He took all the water in that area, where Senkepeng's tribe was, away from them. He left the area and took all the water, and all the rain. A drought fell upon her people, whose cattle grew thin and died. Her father was asked to send people to find water, so that they may move and find food. The chief, the father of Senkepeng, send one of his sons and a group of people with watermelon, cattle, and hunting dogs. They were to find water and return with some, and perhaps lead the tribe back to this water, should no rain come. The group left, and after eating all the watermelon and worrying about dying of thirst, they awoke one morning to find that their dogs were wet! With this surprise, they followed the dogs to a great body of water, which was so deep that the water appeared black. They rejoiced. Yet, when they cupped the water in their hands and brought it to their mouths, it was not water they held, but something like rock! They, grown men, cried. Monyohe, who was under the water, saw the men weep and laughed, just as Senkepeng laughed at him as she ran away. When the men heard him laughing, the son of the chief, Masilo, asked the water why it laughed. Monyohe replied that it was he, Monyohe that laughed at them. Masilo asked him why he could not spare so much as a handful of water, since he had so much, and Masilo also pointed out that they were asking for very little and had done Monyohe no harm. Monyohe then explained that it was Senkepeng, the daughter of the chief, who had done him harm. He had taken the water to prove to her that he who has water has more worth than he who has cattle. Masilo, Senkepeng's older brother, told Monyohe that he should only be punishing Senkepeng, not the entire tribe, for her foolishness. But, Monyohe said that he would barter the water for Masilo's sister in marriage. Masilo agreed, having no other option. As soon as Monyohe returned the water, the land grew fertile again, and the cattle grew fat again. Monyohe, the great water snake, had one more offer to make to Masilo, however. He told Masilo that he himself would come fetch his wife, so that Masilo would not have to bring her to him. He said that when he came there would be a large dust cloud in the sky, following in his wake. Masilo was discouraged by this; he doubted that his father would approve his sister being given in marriage to a large snake. However, he agreed, but he told those who traveled with him not to tell his father. Masilo returned and the people rejoiced over the water. It was a long time, so long that the fear of losing his sister to Monyohe was put to rest. However, one day, a great cloud of dust in the sky was seen, and Masilo knew what it meant. He went to Senkepeng and told her everything. She looked at him and told him that she would run, and if Monyohe caught her, she would marry him. With that, she ran outside of her home as quickly as she could. When Monyohe arrived, Masilo explained what had happened. He also asked that Monyohe not harm the tribe, as it was Senkepeng's choice to run. Monyohe, however, was not displeased; for, it is becoming for a wife to run from the bridegroom and him to chase after her and bring her home. With that, he ran after her, as she had a very large head start. Senkepeng was already tired, but she could see him running with his cloud of dust behind him. She kept running. As she ran, a shepherd saw her and told her to break her necklace of beads. She did so, and when Monyohe came upon them he could not help himself; he had to pick them up. In the time it took him to do so, she had gained a larger gap between them. Yet, he was still catching up to her. She ran by a group of young boys, and they told her to sing a song, that he may dance. She sang a song, and the boys sang it with her. When Senkepeng heard it, he danced. As he danced, his body began to knot up. However, she ran not much farther to a village and the villagers could see the cloud following her. She told them the entire story, and they aimed to help her. They planted knives in the ground showing only their sharp points so that Monyohe could not see them all. The villagers said that he would grow tired and then slide on his belly; therefore, the knives would cut him! This happened. When it did, the villagers ran to see what became of him. They saw that a huge snake skin, cut from nose to tail by their knives. But it was not a dead snake that they saw; no, it was a beautiful man, a man that was clearly that of a chief. He was so beautiful and decked out with weapons of grandeur that no man that was there was as good as he. Senkepeng, upon seeing him, hid her face, because she loved him as soon as she saw him. They walked back together, him in front and she behind. And they were married. Alternative Story: There is another story of Monyohe and his wife. Maliane was a foolish child, the child of a chief, and she was rude and haughty. She had to be waited upon; her father allowed all this. She did no work, and she got away with being rude. However, one day she was so rude to her mother that her father punished her. She ran out into the field with her little dog. She told him, "I am going to run away and never come back." Her little dog went with her. After much running, she came to an area full of reeds. While she rested, her little dog told her that it would be foolish to be rude out here; she would have to be kind and good when people offered to help her. She agreed, and as soon as she did a rat appeared and offered to chew through the reeds to make her way. She also came upon a woman afflicted with a rash, whom she itched. In return, the woman gave her strength of the heart. She then came upon a crippled woman who could not lift the jug of water to her head. She helped. The woman than told her that she could help her marry the son of a chief, whom no one had seen. She followed the advice of the woman, which was that she should not eat before others eat, that she should sit on the bare ground, that she should pass up the new water jug for the old water jug, and so on. She followed the rules laid down by this woman, and she went to the chief's hut to see if she could marry his son. After she had been with them for one dinner, the chief's wife pointed how sweet, kind, and not rude she was. So they asked her to marry her son, Monyohe. She had heard of this Monyohe, the water snake, but she went to his hut to meet him. When she did meet him at night, she was scared, and she ran away in the morning back to her village, where she collapsed with thirst. Her parents tried to give her water, but she was still thirsty. There was no more water left in the house, and Monyohe had taken up residence in the water hole. The witch doctor then came and persuaded Monyohe with meat out of the water. But, when he came out of the water, he left behind his skin, and appeared before them as a beautiful man. Then, he married the chief's daughter, and his father gave a coral of cattle for her. Symbolism: There is a lot of cultural significance embedded in this story; the value of women in married as well as the honor women gain from being "hard to get" (literally). Monyohe, too, while he looked like a snake, turned out to be a beautiful man, whom Senkepeng fell in love with immediately. Perhaps it is a story about "judging a book by its cover". Physical Description: Monyohe was wrapped in the skin of a huge snake, taller than any tree when he stood upon his tail. Underneath the skin, he was a handsome man who was clearly the child of a chief. Footnotes 1. Giants, Monsters, & Dragons by Carol Rose 2. Giants, Monsters, & Dragons by Carol Rose 3. Giants, Monsters, & Dragons by Carol Rose 4. A Treasury of African Folkore by Harold Courlander 5. Tales from the Basotho by Minnie Postma |