I must admit that the Komodos here were slightly less exciting than the movies made me believe dragons are. No fire breathing, no people eating (at least not in our group) and generally lots of sleeping and lying around. Not that I blame them, it was hot and humid. Luckily it also meant that we could get quite close and have our picture taken with them.
Because this is how you train your dragon! Thank you to the awesome Nikki from The Pin the Map Project for playing Mother of Dragons and for not minding me sharing a shot of her in her bikini all over social media!
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The blue tree monitor (Varanus macraei) is a new species of monitor lizard discovered in 2001 and found only on the Indonesian island of Batanta. It belongs to the tree monitor group in the genus Prasinus. It is a long and slender lizard with a prehensile tail that makes up to two-thirds of its total length. Males can measure up to 3.5 ft in length, with females being slightly smaller.
This monitor is almost exclusively arboreal, meaning that most of its life will be spent navigating through the trees and rarely venturing to the forest floor. It has adapted to moving through the canopy by using its prehensile tail for grasping and balance. Its tail can be maneuvered as needed, either coiled close to the body, or outstretched like a whip to use as a defense. Its needle-sharp claws also aid in climbing. Mottled blue and black coloration provides camouflage for this lizard in the canopy. When threatened, it will make a hasty retreat into a tree hollow or crevice.
Living organism or work of art? Is there a difference? In the case of the blue glaucus, also known as the blue dragon, the answer is no. The blue dragon (Glaucus atlanticus) is a type of mollusk, or sea slug, known as a nudibranch. It can be found on the surface of the Atlantic, Pacific, and Indian oceans in temperate and tropical waters throughout the world.
This ornate creature rarely grows larger than three centimeters long or just over one inch. The blue dragon floats on its back (an air bubble in its stomach helping it maintain buoyancy), its brightly colored underbelly exposed to airborne predators. The blue side of its body acts as camouflage against the backdrop of ocean waves, while the pearlized silver/grey side blends in with the bright sea surface, hiding it from predators below.
Although blue dragons live on the open ocean, they sometimes wash up onto the shore, making for a spectacular - if small - sight against the beige sand. Beach-going humans may be compelled to pick the tiny beauties up for a closer look, but doing so can result in a painful sting.
Movie tells the story of alien beasts descended from heaven at the beginning of the creation of the world, and the nations of the world enshrine alien beasts as gods and use the power of alien beasts to rule the country. Hundreds of years later, the hidden realm consecrated the nine-headed beast Xiangliu as a god, in order to snatch the power of the sacred beasts of the dragon realm, consecrating the blue dragon as the god, and invaded the dragon realm. Dragon Kingdom soldier Xiang Tian was in danger at the critical moment when the enemy was under pressure. He brought the guardian beast Qinglong back to King City to pass on the battle report. Under the guidance of Ling Xuanji, the daughter of the Ling family, the guardian of the Dragon Kingdom, he returned to the border battlefield and paved the way. Soldiers from the Dragon Kingdom defend the history of the Dragon Kingdom against the hidden country's army. ( Source : Biadu) Edit Translation
The painting of cobalt blue on a porcelain body, which first flowered in China in the fourteenth century, is arguably the most important development in the global history of ceramics. Produced for the court, this spectacular storage jar, an example of porcelain from Jingdezhen, is dated to the rule of the Xuande emperor by an inscription on the shoulder. The painting depicts a powerful dragon undulating through a sky defined by a few sparse clouds. The unusual monstrous faces on the neck of the jar may derive from the kirtimukha (face of glory) that is often found in Indo-Himalayan imagery and was popular in China in the early fifteenth century.
(10/23/2012) The wild blue iguana population has increased by at least 15 times in the last ten years, prompting the IUCN Red List to move the species from Critically Endangered to just Endangered. A targeted, ambitious conservation program, headed by the Blue Iguana Recovery Team, is behind this rare success for a species that in 2002 only numbered between 10 and 25 individuals.
At the time of the Indo-Iranian unity, the Indo-Iranians must have imagined dragons restraining the heavenly waters and causing drought, and not releasing them until slain by a god or hero, as in the Rigvedic myth of Indra and Vtra. In the Iranian Zoroastrian literature, however, other than Gandara who lives in the Vourukaa Sea, dragons are rarely mentioned in connection with water, though they are sometimes said to dwell by rivers. The demon which causes drought seems not to be a dragon (Av. Apaoa, Mid. Pers. Ap); instead, the Zoroastrian dragons, materially huge monsters with ravenous appetites for men and horses, have been given their place in the Mazdayasnian view of the world, in which all monsters are the creations of evil and thus antagonists of the true, Mazdayasnian religion. Still but sketched, or briefly alluded to, in the extant Avesta, this aspect of the Iranian dragons is elaborated throughout the later religious writings. In Manichean myths, however, we notice a change in the concept of the monsters, which are now located in the oceans, presumably as the result of Mesopotamian influence.
In India the dragon-fight was symbolically connected with New-year and the end of drought but in ancient Iran there is no trace of a connection between the killing of the dragon and Now Rz. Scholars attempting to see such a connection (e.g. Dumzil, Le problme des centaures, pp. 72f., and Widengren, Religionen, pp. 41-49) have failed to prove it (Boyce, Zoroastrianism I, p. 102 n. 110).
Clearly a large number of elements from different sources, literary and oral, combined to form the various concepts of dragons. These elements and their various connections and interactions, especially those stemming from the Iranian and the Semitic traditions still have to be investigated in detail.
Ferdn. This is the great dragon-slayer in the Avesta, where he is said to have slain Ai Dahka. In the national legends, however, Ferdn has lost the role of a dragon-slayer, no doubt because his opponent ak was transformed more strongly into a pseudo-historical person, though he is still described as having two snakes growing from his shoulders, a reminiscence of his once reptilian body. In another legend Ferdn transforms himself into a dragon to test his sons (h-nma I, p. 256 l. 1; see further below).
In the h-nma (I, p. 202 vv. 1015-51) Sm slays a dragon which has come out of the Kaaf-rd. (The same feat is attributed to Rostam in the Jahngr-nma, ms. Bibl. Nat., Supp. Pers. 498, fols. 62f.) Ebn Esfandr (I, p. 89) has recorded a legend from Mzandarn in which Sm had slain a dragon there at a place called Kva Kalda near the sea. The dragon was fifty ells (gaz) long and was killed with a single blow of a specially made mace. The episode was put into abar verse, a line of which has been preserved by Ebn Esfandr (ibid.). (A picture of a dragon trying to coil its tail around the hero has been preserved, see Widengren, op. cit., pls. 11 and 12.)
Bahman son of Esfandr. According to the Bahman-nma (B.M. ms. Or. 2780, fols. 186f.), a dragon named Abr-e Sh (Black cloud) swallowed Bahman while he was out hunting. The defeat of the hero may symbolize the loss of the crown of an Iranian king to a foreign invader, perhaps Alexander.
Another interpretation of the dragon-slaying by Indo-Iranian gods is that the god in question was a god of thunder and lightning, that the dragon was a black cloud, and that by slaying the dragon, the god released water impounded in its stomach to fall as rain.
A recent psychoanalytic interpretation of the dragon-slaying theme, propounded by Otto Rank, a pupil of Sigmund Freud, deserves mention. Rank thinks that the entry of heroes into the belly of the dragon is a symbolic expression of the desire of sons to reenter the womb of the mother. Among other evidence for his theory he cites Iranian dragon-slaying legends.
The dragon is a well-attested motif in the lore of the Indo-European peoples (see Hartland; Rheim, 1912; Smith; Fontenrose; and Lutz). In Persian folklore, the dragon (adah) appears mostly in tales of magic and in legends. It is curiously missing in myths which are narratives concerned with creation (see Bascom). (In the following all motif numbers refer to Thompson, 1955).
Blue sea slug (Glaucus atlanticus) approaching the venom-filled tentacles of a Indo-Pacific Portuguese man-of-war (Physalia utriculus). Both were washed ashore as part of a mass, multi-day stranding of thousands of Portuguese man-of-war. Glaucus nudibranchs are immune to the venom of the blue bottles that they consume. South Africa.
Day 2: Pulau Mioskon, Pulau Wai, Pulau Dua. In the morning, the crew brought us to the Mioskon Slope on the north side of the Dampier Strait, where sea creatures flurried about on a vast stretch of coral reef that extends from the shore of the islands. We arrived to a shallow habitat near a small island full of a complex array of coral reef habitats and fish diversity to match. A great anemone of dark blue and purple emerged from its coral surroundings to make a lovely home for a pair of clownfish. 2351a5e196
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