THE NEW SCHAFF-HERZOG
proof (cf. Baudissin, ut sup., and the references there given). A similar beliei entered the folkand church-lore of Christians; and just as the heroes and demigods of classic or Teutonic story (Perseus, Siegfried, Beowulf) were credited with combat against, and mastery over dragons, so were heroes of Christian story (St. George, St. Sylvester).
In the Old Testament the Authorized Version translates four Hebrew words by this term, and in the New Testament dragon is the rendering of the Gk. drakon in Rev. xii., xiii. 2, 4, 11, xvi. 13, xx. 2. The four Hebrew words are: (1) the masculine plural tannim (from an assumed singular tan), " howlers," occurring in Job xxx. 29; Ps. xliv. 19; Isa. xiii. 22, xxxiv. 13, xxxv. 7, xliii. 20; Jer. ix, ] 1, x. 22, xiv. 6, xlix. 33, li. 37; Mic. i. 8, in the A. V uniformly translated " dragon," but rendered in the R.V. " jackals "; (2) the feminine plural tannoth (Mai. i. 3), from the same singular or an assumed tanndh, translated " dragons " in the A.V. and " jackals " in the R. V.; (3) the singular tannim (regarded as a mistake for tannin, see below, which is found in some manuscripts), occurring only in Ezek. xxdx. 3, A. V. and R. V. " dragon," and xxxii. 2, A. V. " whale," margin and R. V " dragon " (possibly meaning the crocodile); (4) the singular tannin, plural tanninim, occurring Deut. xxxii. 33; Neh. ii. 13; Ps. lxxiv. 13, xci. 13, xclviii. 7; Isa. xxvii. 1; Jer. li. 34 The R. V. follows the A. V. in rendering " dragon," except in Ps. lxxiv. 13 and cxlviii. 7, margin, where it has " sea monsters," and Ps. xci. 13, where it has " serpent." This same word is in Gen. i. 21 and Job vii. 12 rendered by A. V " whale," by R. V. " sea monster "; in Ex. vii. 9, 10, 12 both A. V and R. V. have " serpent "; in Lam. iv. 3 A. V has " sea monsters " and R. V " jackals." The nearly uniform rendering in the A. V follows closely that of the Septuagint, which translates all cases by drakon except Gen. i. 21, where ketos, " whale," is found. This rendering doubtless originated in confusion between words from two roots, one of which meant " to howl," and the other probably " to be extended." Modern investigation has revealed this distinction, which is probably accurately reflected in the R. V. There is some question whether " wolf " would not in some passages be more accurate than " jackal." The word is employed metaphorically (e.g., Isa. li. 9), and also with mythological reference (Isa. xxvii. 1, and the passages in the New Testament). Neither of these usages is present in the apocryphal story of Bel and the Dragon, which is simply a Haggadic story. Job xxvi. 13 is probably a reminiscence of belief in the dragon as an inhabitant of the heavens, while Amos ix. 3 exhibits the belief in the creature as existing in the sea.
Geo. W Gilmore.
Bibliography: For a review of the legends centering about the dragon nothing is better than E. S, Hartland, Legend of Perseus, 3 vols., London, 1894-96. Consult further: P. Lerch, in Orient und Occident, i. 4, pp. 751-754, Gottingen, 1862; W. W. von Baudissin, Semitische Rehgionsgeschichte, i. 255-292, Leipsic, 1876; G. A. Barton in JAOS, xv. 1 (1891), 23-24; H. Guiikel, Schopfung 'und Chaos, pp. 69 sqq., 320-323, Gottingen, 1895; Smith, Rel. ol Sem., p. 176; DB, i. 620-621, ii. 526; EB, i. 1131- 1134, ii. 2305-06; JE, iv. 647-648; and the later commentaries on the passages cited in the text.
DRAGONADES. See Huguenots; Nimes, Edict of.
DRANE, AUGUSTA THEODOSIA (Sister Francis Raphael): English Dominican; b. at Bromley St. Leonard's (a suburb of London), Middlesex, Dec. 28, 1823; d. at Stone (7 m. n.n.w. of Stafford), Staffordshire, Apr. 29, 1894. She was educated privately, and until the age of twenty-seyen was a member of the Church of England. Carried beyond the Tractarian movement, however, she became a convert to the Roman Catholic Church in 1850, and after a residence of six months at Rome, 1851-52, she was received as a postulant in the Dominican convent at Clifton Oct. 4, 1852. She became a professed at Stone, where the convent had meantime been transferred, in 1856, and from 1872 to 1881 was prioress of the convent. From 1881 until within three weeks of her death she was mother provincial of the Order. She was the author of a large number of books (many of them published anonymously), including The Morality of Tractarianism (London, 1850); Catholic Legends and Stories (1855); The Life of St. Dominic, with a Sketch of the Dominican Order (1857); The Knights of St. John, with the Battle of Lepanto and the Siege of Vienna (1858); Memoir of Sister Mary Philomena Berkeley, Religious of the Third Order of St. Dominic (1860); Christian Schools and Scholars, or Sketches of Education from the Christian Era to the Council of Trent (1867); Life of Mother Margaret Hallahan (1869); The History of St. Catherine of Siena and her Companions (1880); The History of St. Dominic, Founder of the Friar Preachers (1891); Catholic Readers (5 vols., 1891); and The Spirit of the Dominican Order, illustrated from the Lives of its Saints (1896). She translated P. Chocarne's Le Reverend Pere H. D. Lacordaire de I'ordre des Freres precheurs, sa vie intime et religieuse (London, 1868), and edited The Autobiography of Archbishop Ullathorne (1891) and Letters of Archbishop Ullathorne (1892).
DREAMS: Dreams are commonly considered in all religions a means of revelation. The strange, wonderful, but often lively phenomena of dream life, sundered at the time from conscious knowledge and thought, are accepted as prophetic revelations of divinity to the sleeper. Consequently men endeavor to induce prophetic dreams by sleeping in places supposed to be favorable or by taking potions. Such practises were followed by Egyptians, Babylonians, Assyrians, Persians, Chinese, Greeks, Romans, Germans, and many other peoples. But, since the dream pictures were often obscure, there grew up the art of interpreting dreams, while still there was often the acknowledgment that these means were delusive. In the Bible dreams appear as a means by which God speaks to man, warns him of danger, imparts knowledge, gives counsel, and directs for the future. Such dreams of instruction have been known in all times as in the present, for why should not God choose this method of communication with mankind? In the dream the inner life is often more strongly impressed than is possible under ordinary conditions, the consciousness is