In the sub- Apostolic Age we have in Clement of Rome (A.D. 97) 'to whom (God) be the ,qlory for ever and ever,' chs. 3S, 43, 45, 50 perhaps of Christ. 58 'through whom (Christ) is the glory, etc.,' and 65 ' through whom (Clirist) be glory and honour, power and greatness and eternal dominion unto him (God) from the ages past and for ever and ever. Amen.' Ignatius uses none of the doxologies. The Didache (c. A.D. 100 to 125) adds to the Lord's Prayer : * For thine is the power and glory for ever and ever' (cli. 8) ; gives in the Eucharistic prayers twice : ' Thine is the glory for ever and ever,' and once : ' For thine is the glory and the power through Jesus Clirist for ever and ever ' (ch. 9). In the post-Eucharistic prayer it gives twice the same benediction again: 'Tliine is the glory for ever and ever,' and once : ' Tliine is the power and the glory for ever and ever.' The do.xologies in the Martyrdom of Polycarp and in Justin Martyr are too late for this work.
Literature. — Besides the books referred to above, see F. H. Chase, The Lord's Pratjer in the Early Church { = TS\.Z [1 S91]), 168-178 ; and, especially for liturgical use, Thalhofer in Wetzer- Welte2, iii. 200t)-10 ; " P. Meyer in PRE-^ v. 593-4; H. Fortescue in CE v. [1909] 150-1 ; WolfF in RGG ii. [Tubingen, 1910]930£E. ; G. Rietschel, Lehrbicch der Liturqik, Berlin, 19U0,
p. 355f. J. Alfred Faulkner.
DRAGON (5pd/twi').— The word is found in the NT only in Rev 12^-" 13--*-" 16'=* 20^. In each case, with the exception of 13^^ ('as a dragon'), the reference is to the sj'mbolical ' great red dragon ' with seven heads and ten horns (12^) who is ex- pressly identified with ' the old serpent, he that is called the Devil and Satan' (v.^; cf. 20-). When inquiry is made into the origin and meaning of the symbolism, it becomes evident that what we find in Rev. is an adoption and application to Christian purposes of certain conceptions that played a large part in the literature of pre-Christian Judaism, and had originally been suggested to the Jewish mind by its contact with tlie Babylonian myth- ology. The Apocrj'phal book of Bel and the Dragon testifies to the existence in Babylon of a dragon- worship that must have been associated with be- lief in the ancient dragon-myth which forms so important a feature of the Babylonian cosmogony. In the Creation-epic Tiamat is the power of chaos and darkness, personified as a gigantic dragon or monster of the deep, Avho is eventually overcome by Marduk, the god of light. In the post-exilic Jewish apocalyptic literature a dragon of the
* ZNTW, 1907, pp. 4, 319.
t Meyer, Com. in loc. ; Denney, EGT, 'Rom.,' 1900, p. 658.
t See Sanday-Headlam, Romans^, pp. 233-238 ; GifFord, Speaker's Com., ' Romans,' pp. 18, 168, 178-9. Lepsius, Bischoff, and Stromann (ZXTW, 1907, p. 319, 1908, p. SO) conjecture that the true reading is uiv 6 (instead of 6 oiv) : i.e. ' oJ whom (of the Israelites) is God over aU, blessed for ever.'
depths becomes the representative of the forces of evil and opposition to goodness and God. But it was characteristic of Judaism, v ith its fervent Messianic expectations, that the idea of a conflict between God and the dragon should be transferred from the past to the future, from cosmogony to history and eschatology, so that the revolt of the dragon and his subjection by the Divine might be- came an episode not of pre-historic ages but of the last days (cf. Is 27S Dn 7^). In Rev. the visions of non-canonical as well as canonical apocalyptists have been freely made use of ; and the Jewish features of the story of the dragon are apparent (cf. 12^ with Eth. Enoch, xx. 5, Assumption of Moses, X. 2). But what is characteristic is that the figure and functions of the dragon are turned to Christian uses, so that they have a bearing upon Christ's earthly birth and heavenly glory (12^), upon the present conflict of Christianity with the world's evil powers and its victory over them by ' the blood of the Lamb ' and ' the testi- mony of Jesus Christ' (vv."- i^- ^7)^ and above all upon the assurance of Christian faith that God will destroy the dragon's present power to accuse His people and persecute them even unto death (yy 10. 11. 13. 17)^ and will at the appointed time send forth His angel to subdue him utterly (20^'^).
LiTER.iiTtJRE. — H. Gunkel, Schopfung und Chaos, Gottingen, 1895; AV. Bousset, The Antichrist Legend, Eng. tr., London, 1896 ; art. 'Dragon' in EBi. J, C. LAMBERT.
DKEAM. — 'Dream' may be defined as a series of thoughts, images, or other mental states, which are experienced during sleep. The words that are most frequently translated ' dream ' in the Bible are oi'^n and 6vap. In the OT dreams are described somewhat in detail, especially those of Jacob (Gn 28^"-^-), of Joseph (Gn 37^-'"), of Nebuchadrezzar (Dn 2 and 4), and of Daniel (Dn 7). In the NT, the only instances given are those of the appearance of the angel to Joseph (Mt po-23 2^^- ^^- -"), the dream of the Magi (Mt 2^^), and the notable dream of Pilate's wife (Mt 2V^). In spite of the fact that certain dreams are set out with considerable fullness of detail, the instances recorded are not numerous, which seems to indicate that God's revelations by this medium are to be regarded as exceptional and providential rather than as the usual means of communication of the Divine will. The Fathers were in the habit of warning the Christians against the tendency to consider dreams as omens in a super- stitious sense.