Dragon's Touch

"He who fights too long against dragons becomes a dragon himself; and if you gaze too long into
the abyss, the abyss will gaze into you."
Friedrich Nietzsche

Dragons A - Z

Dragons A - Z Index
Dragons A - H
Dragons I - P
Dragons Q - Z

This is the start of the Dragons A - Z section

A

Aapep
The Legend: The Egyptian creation myths did not only did not only mention life and procreation
but forces of darkness were spoken of as well. The story of Aapep's birth was told in the 2nd
century BC on the walls of Esna temple. It tells of Neith (An Archer Goddess of the Delta)
producing Aapep by spitting into the primeval water. Infact Aapep's name means "He who was spat out". The serpent
god was the embodiment of the forces of chaos. His huge serpentine coils lurked in the Duat, the region beneath the earth, every dusk waiting for the sungod Re to make his daily journey across
the sky. Aapep would then try to destroy the sun by attempting to trap it in his mouth. Each time the sun god Re would have to defeat the serpent. But Aapep was indestructabe and so the victory was never final. Often the defeat of Aapep was depicted on Pharaos' tombs. Although the
serpentine dragon could not be killed, he was shown being chopped to pieces or under the foot of
Re who was usually in the form of a cat, one of the many animals held sacred in Egypt. The battle between Re and Aapep was a very important one to the Egyptians. If Aapep was ever victorious, it would signify the end of the world. However if Re ever managed to kill the serpent for good, then it was said the world would be plummeted back to chaos with out the balance of good and evil
keeping it stable.
Each night Re would travel through the Duat in the night-barque called the Mesketet, also known
as the boat of millions. The night time journy was said to be hazardous. The Duat was divided into
12 gates, each one has different feature and most of them hostile. Re had to pass them all. Re's journy through the Duar was recorded in three main texts: The Book of Amduat, The Book of
Gates and The Book of Caverns. Each one disagrees with the other as to the exact nature of the gates but each one mentiones the meeting of Aapep and Re on this journy and this meeting was essential in securing the suns reappearence the following day.
It seems as though Aapep was not attested before the middle kingdom and seems to have come
into being in the uncertain and fearful times which followed the pyramid age.
The serpentine god was sometimes equated with the god of chaos, Set and yet in other texts it is set who is enlisted to combat Aapep and that it was he who resisted the dragons hypnotic stare
and would succeed in fighting Aapep off each night. The truth is, we cant be sure what exactly
was believed.

Notes: Aapeps other names were "Apep, Apopis and Apophis."

References: Ancient Egypt - David P.Silverman, Giants, Monsters & Dragons - Carol Rose, Gods
& Pharaos from Egyptian Mythology - Geraldine Harris, Mythology - C. Scott Littleton, The
Complete Gods & Goddesses of Ancient Egypt - Richard H. Wilkinson

Amphisbeana
The Legend: The Amphisbeana is a reptile in European legends and Heraldry. The name is
derrived from a greek word and means "to go both ways". The classical writer, Lucan, described it
in his work, Pharsalia as living in the Deserts of north africa where, like most reptiles, it laid and hatched its young from eggs in the sand. It often appeared in the medieval bestiaries as a winged two
headed dragon with the second head being at the end of its large tail, which is often clasped by its front head. In this form it was able to cartwheel quickly around the deserts. This was not its only means of transportation though, as it was said to run extremely fast. Equipped with eagles legs
and claws, a deadly venemous bite and eyes that could penetrate the darkest night, the amphisbeana was considered to be a formidable opponent in combat. Even wereit cut in half,
legend says it was able to rejoin itself. The two classical writers Pliny the Elder and Lucan wrote
of a captured Amphisbeana for medical purposes. Its dried skin, they said, was meant to aid in curing rheumatism and while alive it was reported to be a talisman for pregnancy. Its believed with
an element of certainty that the Amphisbeana was based on a factual reptile inhabiting the Libyan deserts, capable of running in either direction, having a tail that would rise like a head at the threat
of danger. As stated in the DT Timeline John Greenleafwhittier wrote the poem "The double headed snake of newbury" which described the Amphisbeana quite well. You can see more of this in the Timeline.

Symbolism: In Christian symbolism the Amphisbeana is viewed negatively as an adversairy to be defeated by heroes and saints. A concept later attached to the Devil. before this it is believed the
two headed dragon symbolised opposites and cycle continuation, similar then to Ouroboros.

References: A Little History of Dragons - Joyce Hargreaves, Fabulous Monsters & Other Magical Creatures - The Cryptozoological Society of London, Giants, Monsters & Dragons - Carol Rose.

Basilisk
The Legend: The Basilisk is an amazing creature from European and Middle Eastern Legend & Folklore. It is a hard creature to describe due to the many different descriptions and sources which range from ancient times to roughly the seventeenth century, when its popularity waned. At first it was describe as merely a small reptile, resembling a grass snake or some such similar creature. However there were destinctions, such as its thorax that remained erect and out of contact
with the ground when it moved and a protrusion resembling a crown on its head. It is from this
crown that it gets its name. It comes from the greek word basileus which translates to mean
"king". Therefore it is known as the king of reptiles. The Basilisk was a feared beast and rightly so because every part
of this creature meant death for anyone it touched, breathed on or even saw. Its bite, smell, breath and even its gaze were fatal to living beings. Accordingto tale, it could spit venom far enough to hit
a bird in mid-flight, killing. Its gaze, like a gorgons would kill or turn a victim to stone instantly. It is
said that its destruction was such, that it was said to have been responsible for bringing about the deserts Libya and the Middle East, where it lived. In the Hebraic Book of Jeremiah (8:17) and the Psalms (91:13) the Basilisk is mentioned as a symbol of the Devil to be overcome by the coming Messiah. Pliny the Elder mentiones the creature also in his Historia Naturalis from 77AD. Pliny's account of the Basilisk is the earliest record of the creature that i have found so far. It was said that there were three ways to destroy the terrifying Basilisk.

The first was probably taken from the Gorgon myths. You would need to carry a crystal
globe and reflect the creatures stare back at it, thereby causing it to kill itself.
Another way was to carry a weasel which was supposedly the enemy of the Basilisk. It was said to have a venemous bite that would kill the large lizard.
Lastly you can defeat a Basilisk by carrying a cockerel. The crowing of the bird would send the Basilisk into a fit and eventually kill it.

In the 14th century the english author and diplomat, Chaucer (1345 - 1400) mentions the Basilisk in his "Parsons Tale" in the Canterbury tales under the name of Basilicok. Over time this name changed and developed into one many of you will be familiar with. The Cockatrice. This
development may have been inspired with the idea of the cockerel killing the Basilisk. The Cockatrice's name was not all that had evolved. The description of the beast was also vastly
different. It was now said
to have the head, neck and legs of a cockerel, the tail of a serpent,sometimes with a human face and sometimes with a cockerels face and the wings of a dragon. Unlike other serpent based creatures however the Cockatrice would hold itself upright on its cockerel like legs. It kept all of its deadly venom and infact increased it so that if its skin was pierced by a spear, its venom would
travel the length of the spear and kill the person carrying it. Other tales mention the Cockatrice
being able to rot fruit from quite a distance and pollute the water it drinks from, making it unedible
for centuries. In the 15th century, England was ruputed to have a plague of Basilisks. They would terrorise the
land causing destruction and death in their wake. Its said that one brave man donned a suit of mirrors and walked the length of the land slaying all the Basilisks that he could find. However this story is one of few as most of the tales about the Basilisk are told and written in North Africa and
the Middle East.

The Basilisk or Cockatrice from a Woodcut, Nuremburg 1510

References: Dragons - Carolyn Scrace & Gerald Legg, Fabulous Creatures and other Magical Beings - The Cryptozoological Society of London, Giants,Monsters and Dragons - Carol Rose, www.psyeta.org accessed on 10/06/07

Bel and the Dragon
The Legend: The History of the Destruction of Bel and the Dragon is one of the apocrypha of the Old Testament, excluded from the Torah and from Protestant versions of the Bible but included in
the Catholic canonical text of Daniel. It recounts two tales that attempt to demonstrate the faith
and cunning of Daniel, a Jew in Pagan Babylon, and the foolishness of worshipping false idols.

Each night vast quantities of food were laid out for the Babylonian idol Bel, which was all gone by morning. When King Cyrus asked Daniel why he did not worship Bel, Daniel replied that he could
not worship an idol made with the hands of men and claimed that the statue had never eaten a bite. By strewing ashes over the floor before the temple of Bel was sealed for the night, Daniel showed the following morning that the priests and their families were responsible for the disappearance of the food by their footprints which came from a secret entrance. Cyrus had the priests slain and gave Daniel the temple to destroy. Cyrus then asked of Daniel why he would not worship the dragon revered by the Babylonians, which ate and was surely living, and Daniel set out to slay the dragon and thus disprove its divinity. He made lumps of pitch, fat and hair and placed them in the dragon’s mouth, which caused it to burst. Seeing their Gods destroyed, the people of Babylon then turned against the King, believing him to have become a Jew, and demanded Cyrus deliver Daniel to them to sacrifice to the lions. Meanwhile in Judea an angel visited Habakkuk who was about to deliver dinner to his farmhands, lifted him by the hair and transported him to the lions’ den to deliver the meal to Daniel, who had been there six days without, and then returned
Habakkuk home. On the seventh day in the lions’ den Cyrus went to mourn Daniel but, finding him untouched, was convinced of the greatness of the God of Daniel and had those who had placed
him there thrown into the lions’ den in his stead, where they were promptly eaten.

It is thought that this was originally written in the 2nd century BCE, after most of the Old Testament. Certainly there are many borrowings from other parts of the Old Testament, such as
the part of Habakkuk which is reminiscent of Ezekiel 8:3 and Daniel’s six days in the lions’ den which also occurs in chapter 6 of the Book of Daniel. It has also been suggested that the author
had never been to Babylon due to inaccuracies in the descriptions given. The name Bel is thought
to have come from Baal, a Semitic work meaning ‘owner’ or ‘lord’ often applied to the Canaanite Gods, and thus it may have been a non-specific name for a Pagan God rather than referring to a particular deity of the culture. The style of writing is also very different from the Book of Daniel,
which is written like a chronological record for scholars compared to the polemic popular story
style of Bel and the Dragon. Robert C. Dentan, in the Oxford Companion to the Bible disputes its authenticity in saying “The story of Bel is at least a good story, but the story of the dragon is so preposterous as to verge on the grotesque... there is no evidence from antiquity that the worship
of live snakes was ever a feature of Babylonian religion.” Some aspects of the story are almost humorous, and it can be seen as a satire of Paganism and idolatry, as many theologians do,
rather than an attempt at a historical account. However, representations of dragons have been
found from the time of Cyrus the Great (who took Babylon in 539BCE) and earlier in Babylon,
such as the dragon of Ishtar Gate built in the time of Nebuchadnezzar II (604-562BCE), and
therefore it is quite feasable that dragons were venerated, or at least an important symbol, at the time the story was set. Robert Dentan also contends that pitch, fat and hair is hardly a lethal mix, but if dragons were to build up hydrogen for flight, such a concoction may prevent it from being
able to release hydrogen and therefore bursting open would be a possible consequence

Notes: The History of Bel and the Dragon is often proposed as a substitution for Marduk and
Tiamat, or an earlier version of George and the Dragon. Although all three describe the triumph of
the new Gods or the One God over the old or heathen Gods, the similarities are few.

References: Dragons and Dragon Lore - Ernest Ingersol, Harpers Bible Dictionary - Paul J. Achtemier (ed)(1985), The Holy Bible: Containing the Old and New Testaments in the King James Version - Thomas Nelson Publishers, The Missing Books of the Bible Volume II - Halo Press
(1996), The Oxford Companion to the Bible - Metzger, Bruce M. & Coogan, Michael D, http://www.ishtartemple.org.

Buccoleon
The Legend: I stumbled apon this dragon while doing an emailed request to me. I normally would not put this dragon on here due to the lack of firm evidence but the tale is one i particularly like and so here it is.
The legend goes that a dragon lived near Aleppo in Northern Syria. He was a gentle creature, so much so that he would cry when ever the Belgian Crusaders and the Saracens started fighting. It was for this reason that the dragon was known as The Weeping Dragon. Due to their animosity the two factions fought much of the time and so the dragons tears would flow with abundance into the ground making the soil unusually fertile. From this soil sprouted a rare flower. The crusaders
became fond of the bright colored flower and named it The Turks Turban. Had they known The Weeping Dragons name, perhaps they would have named the flower, Buccoleon, which is what he was called. When the last Saracen war was over, one of the Crusaders named, Taff, brought back the seeds of The Turks Turban flower to Flanders and planted them in his own garden. For his
efforts Taff was rewarded with beautiful tulips in a variety of brilliant colores. The tulips gained the Crusader great praise and wealth. The fame of the tulips was so great that news of the flowers reached Buccoleon, who, now that the war was over, had been living in his quiet marshes in the outskirts of Aleppo.

It had been said by a soothsayer that should the fighting ever stop, the tears of the dragon would
dry up and that his brown scales would turn to scales of pure gold. This prophecy was proven to
be true as, now the war was over, Buccoleon no longer felt like weeping and his brown scales had indeed turned to gold.

Buccoleon finally decided that he would fly across the land to see the tulips that he himself and
given the the earth. The only problem was he didnt have an exact idea on how to get to Flanders
and Ghent. He decided to ask the advice of a marsh bird hovering nearby

"Tell me" said Buccoleon, "you birds fly everywhere and hear everything - how shall i
go to the garden of Taff?"
"Easily told" Whistled the bird "My brother was there last month. Fly Northward, and then Northwest, until you see the Bosporus, the Garden Horn and the Marmora. After you arrive at stately Constantinople, ask the clouds that float at day break over the citadeland they will tell you more."
"Thanks" Said Buccoleon "I'll start at once" and with that he started his journey.

The people of Aleppo were sad to see their dragon leave but knew they could not pursuade a good dragon to stay if he did not want to.
Buccoleon asked directions from the clouds and several others until he finally found the wind. As
the dragon and the wind journied together, the dragon said

"Have you ever chanced to see the gardens of Taff?"
"Many times" Answered the wind"
"How does it look?" Asked the Buccoleon.
"Like a sunset spread over the ground" Said the wind.
"Are the tulips of one color?" Inquired Bucooleon.
"Of as many colors as the rainbow" Replied the wind.

Not long after this talk, the wind pointed downwards at a faint gleam of color. It was the fairest
thing the dragon had ever seen and he made to tell the wind as such when an arrow struck him
and Buccoleon fell headlong towards the earth. The dragons descent looked like the fall of a
glorious golden star.
It turned out the goldsmith had been envious of Taffs tulips and wished to gain wealth from Buccoleons golden scales and because of this, he had, had the dragon shot.

It was voted that Buccoleon should be placed on the top of the Belfry tower on the pivot of the weathervane. There on the belltower, today, is the golden dragon - a shining figure - turning,
turning with the winds, morning, noon and night, and looking down at the gardens of tulips in
Ghent.

Notes: This is just one version of the legend. The story written here was based on a variation
written in the book "Belgian Fairy Tales" by William E.Griffis.
A more widely accepted version of the tale is one where the flowers where brought back to Ghent
by Phillip Van Artevelde

The figure of Buccoleon has since weathered and been replaced with a new one.
This is a picture of the original.
(c) ukstudentlife.com

References: www.sacred-texts.com, www.ukstudentlife.com

Cockatrice
See Basilisk

Ddraig Goch, Y
The Legend: The legend of Y Ddraig Goch has many variances and its impossible which one
was the original tale. However i will do my best to give a detailed account of the myth. The legend starts when King Vortigern (or Gwrtheyrn in Welsh) the Saxon leader (some say Vortigern was
not Saxon but was just a brit who invited the saxons into Britain) was attempting to conquer
Britain. He started to build a fortress in the Welsh mountains of Snowdonia but every morning the building stones had dissappeared. Vortigerns wisemen advised him that he must send for a child sacrifice to prevent this from happening which of course he did. A boy, Emrys, was brought to the building site where he told the King and his wise men the problem was infact two dragons that
dwelt in a cavern beneath the building site. (Other tales say they resided in Lake Bala) Instead of sacrificing Emrys, Vortigern took a group of his best men down into the cavern. The dark expanses of the cavern revealed two dragons, one red and one white. With the intrusion on their domain the dragons begun to engage each other in combat. When the red dragon (Y Ddraig Goch) defeated
the white dragon (Gwiber) the boy disclosed their symbolised meanings. Gwiber represented Vortigern and his invading Saxon armies and Y Ddraig Goch represented the guardian of the
Welsh. The cavern itself was meant to portray Britain from which the Saxons (according to the symbolised prophecy) would be driven. The name Gwiber now means 'adder' or 'viper' It is
said that Emrys later became the master of that castle which was later renamed to Dinas Emrys. With out a doubt i feel the dragons from the Lludd & Llefelys myth are the same dragons as the
two in this tale. As to which order they came or the exact details? we can only guess. My
thoughts are that this myth was taken straight from the
Lludd & Llefelys legend. This myth was later changed and rewritten by Geoffrey of Monmouth
(1100 - 1154) in his Historia Regnum Britanniae (c. 1147) and the child sacrifice Emrys was
changed to the supernatural Merlin or Myrddin Emrys which is Merlins name in Welsh. It might
be, due to the popularity of this version of the tale, that this is the reason for the adoption of
Y Ddraig Goch of Wales as their national flag.

Symbolism: Y Ddraig Goch is a typical dragon before the coming of Christianity. The red dragon symbolises defense and is the Guardian of the Welsh.

Notes: I have found mention of other sources which state that Merlin advised Vortigern that Gwiber, the white dragon would win. This of course depicted the Saxons defeating the Welsh.

References: Giants, Monsters & Dragons - Carol Rose, Heroes of the Dawn - Celtic Myths -
Timelife Books, The Real Middle Earth - Brian Bates, www.croeso-betws.org.uk - accessed on 14/06/07

Dragon of Ladon
The Legend: This is the name of the dragon in the classical mythology of Greece and Rome.
It is described as having an enormous, scale covered body and two hundred fiery eyes on a
hundred different heads. The Dragon of Ladon is described as the offspring various different deities. Such as Phorcys and Ceto, Gaia, or of Typhon and Echidne. Some tales however state the
dragon is the creation of the goddess Hera. According to legend it was Hera who had placed it
in the garden of the magic apple tree belonging to the Hersperides, where it coiled itself around
the trunk of the tree as its guardian and defender. The dragon would often torment the Titan atlas
as he held the heavens on his shoulders. This is the same dragon that appears in the eleventh labour of the hero Herculese or Heraclese. In that tale of the twelve labours Heraclese shot the Dragon of Ladon so accurately that it died instantly without putting up a fight. When Hera discovered the dead dragon she placed it in the heavens as the constellation, known to the
ancient world as the serpent, Draco. The Constellation is described very well by Aratus here.

"As it were the branch of a river circles in wondrous way the [Constellation] Drakon, winding
infinite around and about; on either side of his coil are borne along the Bears, that shun evermore the blue sea. Now towards the one he stretches the end of his tail, but with the coil he intercepts
the Lesser Bear. The tip of his tail ends by the head of Helike, but in the coil Kynosoura has her head. For his coil circles past her very head and comes near her feet, but again, turning back,
runs upward. Not one lone star shines on his head, but on his brows are tow stars lit, and two in
his eyes, and one beneath is set upon the chin-point of the dread monster. Aslant is his head,
and he seems most
like as if he were nodding to the tip of the tail of Helike; his mouth and right temple straight
confront the end of her tail. That head wheels near where the limits of setting and rising blend" - Aratus, Phaenomena 45

To celebrate his victory Heraclese had an image of the Dragon of Ladon placed apon his shield.

The Dragon of Ladon
The dragon Ladon, coiled around the tree of Hesperides with the daughters of the titan Atlas.

References: Giants, Monsters and Dragons - Carol Rose, www.theoi.com - accessed on 11/06/07

Fafnir
The Legend: The story of Fafnir is one told in the Norse mythology of Scandinavia and in the Teutonic mythology of what is now Northern Germany. There are several different versions of the legend but the most complete Scaninavian version of Fafnir's story is the Icelandic
"Volsung Saga" written sometime between 1200 - 1270.
The earlier stories were probably written by Christian authors about Pagan characters.
The version i have read mentions the Aesir (some versions state Loki) having to pay a ransom,
or blood money, to a dwarf named Hreimdar for having killed one of his sons. The two remaining sons, Fafnir and Regin fought over the ransom. Within the treasure was hidden a ring which had,
had a curse placed apon it. One night, consumed by the curse, Fafnir murdered his father and left with the treasure. Still driven by the curse Fafnir turned himself into a poison filled dragon. He was said to be gigantic in size and when he moved he would breath out poison. He did not breath fire
as is typical of dragons nor is there any mention of wings. He did however have legs (though they
are not directly mentioned) and so Fafnir was very reptillian in appearance.
Under the affects of this curse he devoted his life to protecting his ill-gotten gains and to ravaging
the countryside.
Regin, now berefit of any money, became a smith, eventually adopting the young hero Sigurd (Siguror) as an apprentice. As Sigurd grew into manhood Regin tried to convince him to fight his dragon-brother. In the "Volsung Saga" he tells his apprentice that the dragon is not large among other things in an attempt to persuade the hero to do battle. Sigurd agreed to fight Fafnir on the condition that Regin forge him a powerful sword. Regin did this using the broken parts of a sword named Gram that had belonged to the heroes father, Sigmund.
Sigurd then dug a ditch and lay in wait for Fafnir. When the dragon walked over the ditch, the hero stuck his sword up into the skin under the left shoulder (thus proving the dragon had legs). Sigurd then cut open Fafnir's heart and cooked it over a fire. Whilst doing this he burned himself and
licked his hand. The taste of dragons blood endowed him with the understanding of all languages.

Notes: In the "Ring of the Nibelung" by Richard Wilhelm Wagner (1813-1883) Sigurd is called Sigfried, while the two brothers are named Alberich and Mime.

References: Giants, Monsters & Dragons - Carol Rose, The Medieval Dragon: The Nature of the Beast in Germanic Literature - Joyce Tally Lionarons, The Oxford Companion to World Mythology.

Hydra (The)
The Legend: The myth starts when Amymone, one of the daughters of Danaus, was told by her father to go off in search of water due to the prolonged drought in Argolis. During her travels she happened apon a Satyr whome she had awoken while chasing a deer. The Satyr instantly tried to ravish her. Desperate to escape Amymone invoked the god Poseiden who threw his trident at the Satyr. Of course this caused the Satyr to take flight, dodging the weapon. Instead of striking its target the trident struck a rock. Poseiden himself then lay with Amymone. Once the god learned
of the task the girls father had set her he told her to pull the trident from the rock. She did as she was bid and three streams of water jetted upo from the holes made by the tridents three prongs. Thios spring was named Amymone and soon became the source of the river Lerna which would
never fail, even through summers hottest attempts.

It was at Amymone that the monstrous Hydra was born to Echidne and Typhon under a plane tree and then it lived in a nearby lake. It was this lake that murderers would go for purification hence
the proverb "A Lerna of evils" The Hydra had a prodigous dog-like body and between 7 - 9 heads
one of which was supposed to be immortal. In some stories it was said to have 50 heads,
100 heads and even 1000 heads. Added to this, it was said to be extremely venemous making it
a beast few could survive against.

Of course defeating the Hydra at Lerna was one of Heracles's tasks given to him by Eurytheus.
This was the only task that Heraclese needed mortal help to complete. He took Iphikles's son
Iolaus with him on his way to Lerna and together they made their way through the marshes
nearby. On the advice of Athene, Heraclese forced the Hydra into the open by firing flaming
arrows into its lair. When the Hydra was away from the safety of its home Heraclese attacked
it with his club but every time he crushed one of the heads, two more grew back in its place. The commotion attracted
a large crab which came to the aid of the Hydra. It grabbed the hero's foot but was soob killed with
a crushing blow from Heracles's club. (Some references say the crab was crushed under
Heraclese's foot.) The hero called to Iolaus to pass him a lighted torch. He then used the brand to sear the flesh each time he crushed one of the heads. That way no growth could force its way through. Before long only the central head remained. Athene had already warned him that the
central head was immortal and so Heraclese chopped it off with his sword and buried it under a boulder. Before the hero left he dipped his arrow heads into the dead dragons poison glands. This made him even more lethal as there was no known antidote for the Hydra's venom.

Notes: It seems it was astrologers who brought the crab into the story so it would correspond with the 12 signs of the zodiac though that being the case it should have featured in Heraclese's
struggle against the Nemean Lion, the next sign. On Greek coins the Hydra has seven heads, probably a reference to the seven outlets of the river Amymone. On a last note Heraclese's destruction of the Hydra seems to relate to a real historical even: the attempted suppresion of the lernean fertility rites.

References: Greek Mythology and Religion - Ha'i'Talis, Mythology - C.Scott Littleton, The Greek Myths Vol 1 & 2 - Robert Graves - Folio Society.

Dragons A - Z Index
Dragons A - H
Dragons I - P
Dragons Q - Z

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