In the year of the dragon. Where is the tomb of the dragon? (Continued from the sequel)

"in front of the shrine, after which it rained a little. The Gampai seisuiki tells us that in 1174 there was such a severe drought that the rivers dried up and the fields could not be cultivated. Then a monk from Hieizan named Tōken, 澄憲, who had the rank of gonshōshōzu, 件少僧都 to help the peasants, wrote a letter to the dragon gods and read it aloud while looking up at the sky. In this letter he rebuked the dragons, urging them to send rain. The non-gods (gods) and dragon deities, he wrote, should not be ashamed of correcting their omissions, and so they, the dragons, should send "sweet rain" (甘雨) to put an end to this terrible drought. The dragons heeded these words and sent continuous rain, so that both the emperor and the people were filled with deep respect for the power of Töken, as well as reverence for Buddhist teachings." Among the dragon officials, there were also dragon officials. In other words, anyone could master knowledge if they had the talent for it. He read further: "The Sanshu Kidan contains the following legends. In the vicinity of the seven ponds in the Enuma Mountains, in the area of Kaga Province, many strange things happened. There were people who heard the voices of several hundred people there in the middle of the night, and saw these people lighting torches over the ponds. Fishermen had seen the water begin to rise for no reason, and the farther they retreated, the higher the water rose, until they finally stopped fishing and ran home as fast as their legs would carry them. When they looked back from a distance of one, or two tö from the ponds, they saw a silver dragon (銀龍) in the form of a boy (ginryu no warabegata, 童形) appearing above the water. Between these ponds was a road where sometimes a huge face would appear; one night it seemed as if several men were fighting there. In times of drought, people worshipped these ponds and prayed beside them for rain. One day the people of a nearby monastery found a little girl there. They took her home and raised her, but after twelve years she began to talk incessantly about her desire to make a pilgrimage to Ise, and although she was told that it was against the laws of the Empire (since she was a woman), she kept talking about it. Finally her foster parents gave in, secretly hired a portable wagon, and allowed her to visit Ise. She went with pleasure, but as she approached the lake, she said: "This must be my lake; carry me to the shore," and when the porters did so, she adjusted her garments and said: "I am well acquainted with these places; you may go home." Then, in her beautiful robes, she jumped into the water and disappeared into the deep. She was a beautiful girl, but with an elongated face (a sign of something unnatural). Although the author doesn't say so, apparently that was a female dragon temporarily turned girl. Another female dragon lived in the so-called Rope Pond (nawa ga ike, 縄ガ池) in Ettyu Province. It was a pond in the mountains about two ri in diameter. Severe storms and rains often broke out in its vicinity when the weather was good everywhere else. Up to the time of the author, a female dragon resided in the pond, which because of this never dried up; his contemporaries attributed to him a great influence on the weather. A similar pond is mentioned in Sanshu kidan koheng. It was believed that an evil snake (akujia, 悪蛇) lived there and did strange things. When someone stood on the shore of a pond and looked into the water, the wind would blow so strong that the person would rush home. If they prayed for rain there, the words were usually answered. The author was not sure whether the horrible-looking woman who appeared one night on a neighboring bridge to a man returning from a party in a light drink was a snake from the pond or a werewolf of the tanuki wind. She stood on the balustrade of the bridge, whipping upward her hair and laughing loudly with her mouth wide open, showing her black teeth. Her wicked face was square and very ugly; she seemed to have only one leg. When people approached her with torches, she ran away. Another time she attacked a man who had also taken a good cup of sake and was returning home in the middle of the night. She dragged him off the road into the grass and then disappeared, but the poor man was sick for a month. Since the water from this pond flowed by the village and under the bridge, it is possible, says Hotta, that the woman was a snake from the pond, although her body, which she handled so deftly, disappearing instantly, does not resemble that of a dragon snake (龍蛇) (which always uses the cloud as a means of transportation). The name of Shirosyuto Pond (白醜人)-no ike, or 'White Ugly Man's Pond', was probably related to the transformation of the snake into an ugly woman." And this reading is already from his dream about summoning dragons with scribbled plates of metal: "Irritating dragons by throwing iron, or garbage, into their ponds. If iron utensils were thrown into the 'Rope Pond,' mentioned in § 8, the earth was suddenly enveloped in darkness, and a whirlwind scattered the rice-fields. For this reason the peasants strictly forbade outsiders to approach the pond without sufficient reason. It was said that greedy traders who bought rice threw metal shavings into the pond to cause a storm and rain that would destroy the crop and cause rice prices to skyrocket. This method of irritating the dragons by means of iron, which they disliked very much, was borrowed from China, as we have seen above; it was also practiced at the "Ugly Woman's Pond," mentioned in the Sanshu kidan koheng (above, § 8), when within a day after some one had thrown metal shavings into the pond, a violent storm actually arose, and rain poured down in streams. We may compare this with a passage from the Matsunoya hikki, where we read that the inhabitants of (the district of) Tsukui-agata, Sagami Province, often threw horse manure, old sandals, and other garbage into the neighboring Toyama pond when there was a drought. Upon doing so, they would immediately flee for fear of an angry dragon, which would immediately rise up, causing a terrible storm and heavy rain. As we wrote above, the idea of summoning rain by making a dragon angry is purely Chinese. It is the pond inhabited by a dragon, or snake, that we find mentioned on p. 653 of the Sanshu Kidan (Chap. I). In summer, when people were waiting for rain, they would go to it, cut a mackerel into pieces, and throw this into the mountain pond, at the same time praying for rain. Such a prayer was always answered and the rain began immediately. This appears to be an offering to the dragon, but may be another way of annoying him by mistreating one of his subordinates, a fish, before his eyes." On the decline in the understanding of the broad mas, due to such negative instances of treatment of dragon officials, he read the following: "A dragon engraved on an incense vessel was regarded as the giver of rain. The pine trees encouraged the clouds to thicken and caused rain. The dragon was so closely associated with rain that even an incense jar decorated with the "cloud dragon", unryu (雲龍), was thought to be the reason why it always rained on the day of the Inari festival. This vessel was kept among the precious objects in the temple dedicated to the Rice Goddess, but was hidden away when it was suspected that it might cause unnecessary rain on Inari Day. This was not the case, however, as it rained both before and after this measure was taken. Once the day appointed for children's dances in praise of Inari arrived. On the days of honoring Sanno, Suwa, and Tada Hatiman, the weather was good, but Inari's celebration was constantly spoiled by rain. Finally, the reason for this was discovered. The boards of the stage on which the dances were performed were made from the wood of a certain sacred pine tree that had belonged to a neighboring Shinto temple, but had been sold by the villagers during a time of money troubles. The man who bought the trees put them near the Inari temple and, as the wood was very strong, it was used to build a stage for sacred dances in that temple. Now the people remembered that whenever the wood was used (such scenes were only temporary, and were dismantled after the festival) and the sun shone over the stage, it soon began to rain. For this reason, a messenger was sent to the village from which the wood had been taken to find out more about the trees. He returned with the news that the two woodcutters who had cut them down had died a few days later in an insane state, as if they had suddenly been possessed by an evil spirit. This confirmed the people's suspicions that the pine was the cause of the rain on the day of Inari's feast; so the wood was taken down and laid outside the prayer hall (instead of being used to build scaffolding). They said, "We heard that in China, during the reign of Emperor Huang Di of the Qin Dynasty (246-210 B.C.), a pine tree suddenly became a huge tree and prevented rain from falling. Now how do these pine trees cause rain? It is said that these pine trees, being covered with scaly bark, turn dragon-like when they get old. This is probably the reason why they have the marvelous power to gather clouds and cause rain." So said the people, and they all marveled at the magical effects of the pine trees." And further he began to proofread the information that interested him: "The Eight Dragon Kings. A Shinto (!) temple dedicated to the Eight Dragon Kings is mentioned in Seki-no akikaze. The author of this work himself prayed there for rain, and his words were heard. He then ordered the villagers to repair the temple. Afterwards, when the heavens opened and did not close for too long, he again successfully prayed to the dragon, this time to stop the rain. The suicide of a Buddhist dragon. In the Nihon shukyo fuzokushi is an old record explaining the names of three Buddhist temples in Shimosa Province. In 730 A.D., when the abbot of Shaku-myo prayed for the dispensation of rain by order of the emperor, he was remarkably successful, and at the same time a dragon appeared in the air, cut its body into three parts, and died. The middle part fell in the Imba district, where the temple was named Ryufukuji, 龍腹寺, or "Dragon Belly Temple." The tail fell in the district of Katori (also in Shimosa), and a temple of Ryubiji (龍尾寺, "Dragon Tail Temple", was erected in his honor, while the head fell in the place where the aforementioned monk prayed, and where Ryukakuji Temple, 龍角寺, or "Dragon Horn Temple" (in Sakai Village, Shimohabu District) now stands and reminds worshippers of ancient dragons. A similar legend is contained in the Yuho meisho ryaku, which cites the Shisekishu. The blue dragon, hearing a monk expounding the Buddha's teachings, became so emotional that his body split into three parts (References: "Cf. above. where we read about an old mirror with a dragon-shaped handle used in China as a magical tool to induce dragons to give rain"). Where the head fell, the temple of Ryutoji, 'Dragon Head Temple' (near Nara), was built; at another place in Nara, where the dragon's tail fell, Ryubiji was erected; its torso gave its name to Ryufukuji, also in the old capital,-the only one of the three temples still in existence in the time of Muju (i.e., early in the fourteenth century)." "As we have seen above, the legends of the Indian Nagas already in the time of Nihongi, i.e., at the beginning of the eighth century, served to embellish the ancient tales of the Japanese sea-gods. The magnificent palace of Oo-watatsumi-no-Mikoto at the bottom of the sea and the "Jewel that fulfills all wishes" of the Empress Jingo leave no doubt of their Indian origin. In Chapter III we saw that prayers for rain, which at first were addressed exclusively to Shinto deities, especially to river deities in the form of dragons, from the 9th century began to be addressed to the Nagas as well. In times of drought, emperors increasingly resorted to the services of Buddhist monks, seeing them as the most powerful guardians of the country, and large crowds of monks of the Shingon school recited their sutras in the palace, as well as at the dragon pond in the Sacred Spring Park, in order to induce the Nagas to send rain to the whole country. As for the legends in this chapter, many of them, though referring to the Nagas, have Chinese features. This is quite clear, since it was through China that Indian legends came to Japan. Moreover, many of the original Japanese dragons, to which Chinese legends were attached, were later identified with the Nagas, resulting in a mixture of ideas." "Sandai jitsuroku (901) quotes a written supplication of the Lord of Harim, Sugawara no Koreyoshi (812-880) to the Great Buddha of the Naga (in 861), where we read these words: 'You give motion to Darkness and Light; the Dragon Kings retreat into the depths of the watery regions, and stars appear all over the sky (i.e., from the effects of your teachings).'" In the same prayer we find the well-known term ryujin hachibu, 龍神八部, "Dragons, Spirits, (or Dragon Deities) and (other beings) of the eight branches," a variant of tenryu hachibu, 天龍八部, or ryuten hachibu, 龍天八部. Shäsekishū ( before 1312) mentions a sutra entitled Shintikan-kyō 心地観経, where we read: "If one wears even one sacred Buddhist garment, he will be able to cross the sea untouched by poisonous dragons." So great was the reverence even these dangerous creatures had for the Buddha and his devotees. In the Fuso riyakki (c. 1150) it is said that in 596, when the Buddhist temple of Hokoji 法興寺 was being consecrated in Nara, a purple cloud descended from the sky and covered the Buddha's pagoda and pavilion; then the cloud became five-colored and took the form of a dragon or phoenix, either human or animal. After a while it disappeared in a westerly direction. A much later work, the Yuho meisho ryaku (1697) contains a legend about a Buddhist temple called Unryujang, "Temple of the Cloud Dragon," in the Fuwa district of Mino province. When the abbot (references: "In another text 琛 is given instead of 深; in this case the meaning is: 'Dragon Kings move precious stones from the sea regions'") Ryushu 龍湫, who lived from 1307-1388, was erecting this shrine, a dragon with a pearl in its mouth appeared on the day work began-a very good sign. For this reason, he named the mountain Ryushuho, "Top of the Dragon Pearl" (龍珠峯). When the construction was completed, flowers rained down from the sky. In the history of Shitenno-ji, the "Monastery of the Four Deva Kings," a Buddhist monastery built by Shotoku Taishi in Namba (present-day Osaka), we read that in one of the buildings of this monastery complex, called Keiden-in, there was a deep pond called Koryochi, in which a blue dragon was supposed to live. At a distance of 36 tö from the temple of Hakusan Gongen, "Manifestation of Mount Hakusan" (the Buddhist name for the ancient Shinto deity of this mountain, situated on the border of Mino, Hida, Etizen, and Kaga provinces) was, as stated in the Kojidan, (1210-1220) a sacred pond called Mikuriya-no ike, or "His Majesty's Kitchen Pond." All the Dragon Kings were said to gather there to prepare their food (供養, kuyo, sacrificial food). Human beings could not approach it, for as soon as they contemplated doing so, a terrible storm broke out in which the intruders perished. However, two holy men prayed to Hakusan Gongen to allow them to scoop some water from his pond. Another monk who heard this remained in the temple for thirty-seven days, repeating the same prayer incessantly. Then he went to the shore of the pond and sent kuyo-ho, "the way of offering food," with full sincerity. The sky remained clear, and there was no thunder or rain to drive him away. However, as soon as he scooped some water into the jug, his mind became clouded and he felt that he was dying. However, he was able to return home after gathering his wits. The sick who drank this water, or rubbed themselves with it, were certainly cured by the power of Buddhist teachings. The Uji Shui monogatari (1213-1218) contains a story about a young Buddhist monk who lived in the Nara period (719-784) and once made the following crude joke. On the shore of Sarusawa Pond (near Kofuku Temple), he put up a placard announcing that on a certain day and hour a dragon would rise from the pond. Everyone who passed by believed this, and on the day in question a huge crowd of people gathered from Yamato, Kawachi, Izumi and Setsu provinces to see the miracle. The monk himself, standing at the gate of Kofuku Temple, was greatly amused to see how successful his joke had been, and laughed into his sleeve as he looked at the crowd in a state of eager expectation. When evening descended and no dragon appeared, everyone went home, greatly disappointed. The gempei seisuiki (c. 1250) tells us how in 717 the Zen monk Shinyu was invited by an unknown goddess, who said that she always guarded the emperor and others, to climb to the top of Mount Hakusan to worship her "true appearance" there. When he got there and prayed at the pond on the mountain, while making exclamations (kaji) and three sacred mudras (magical finger figures), a huge nine-headed dragon in the shape of a snake appeared from the middle of the pond. The monk, however, claimed that this was not a real image of the deity and intensified the effect of his mantras (magic formulas) until finally it took the form of the divine eleven-headed Kannon. Comparing this legend with the above-mentioned passage from the Kojidan, we can easily assume that the sacred pond on Mount Hakusan was from ancient times the refuge of the original Japanese dragon, which gave rise to the various Buddhist dragon legends concerning this pond. In Genko shakusho (before 1346), we read how the day before the monk Jitsuhan 實範 arrived at Daigoji (in Kyoto), Genkaku 厳覚, the abbot of that monastery, saw in a dream a blue dragon flying out of a pond in the garden, raising its head and spitting out clear water from its mouth. Realizing the significance of this dream, the abbot the next morning ordered the novices to clean the monastery in order to give a dignified welcome to the venerable disciple, who indeed soon arrived. In a much later work, Sanshu kidan kohen (1779) we find the following details of a story about an old woman who cured all kinds of diseases. She was believed to have been possessed by a deity from a neighboring pond,-a river otter (kawa-oso, 水獺), or dragon-snake. She was a strange, poor, old woman who ate only boiled flour and refused to accept money from her patients. Her fame was so great that hundreds of people came to her near and far to obtain some potion. These were unusual remedies, as they were nothing in reality. After the patient had told her of his troubles, she would retire inside, place a rough mat over his head, and after sitting in concentration for a while, go out and give the imaginary medicine to the patient, saying, "Here is a remedy for seven days. If you believe in me and think that you have really swallowed the medicine, it will certainly help. If after seven days there is no result, come again." If a person followed her advice, he was invariably cured. No wonder the sick people gathered from all over the country. As she was busy from morning till night, she distributed talismans on which was written "Namu Amida Butsu", or something of the same kind, and her seal attached, instead of following the lengthy procedure she had followed in the beginning. If anyone tried to cheat her, she would find out immediately. She was such a striking creature that some people offered to buy her (from villagers?) for seven hundred ryo and take her to the capital, but the authorities prevented this. The strange food she consumed excited suspicions as to whether she was possessed by a tanuki, especially because she ate with her face almost completely down into the bowl. Others believed her to be the mother of Ho-gun (鮑君, Lord of the Salt Fish[?]), or the wife of the "Great King in Straw Sandals," i.e., one of the Ninno. The physician of that locality, however, was of a different opinion. He told Hotta, the author of the Sanshu kidan kohen, "This old woman is being helped by some kind of water demon. I have often heard from the villagers that she 'cleanses herself,' as she calls it, twice a day by entering the pond and diving underwater several times, so that not even her head can be seen. After talking to several patients, she would wash her head with well water; if her head was not wet, she could not see the patient. This creature is undoubtedly connected with the well,-whether it be a river otter, or a dragon-snake. Thirty, or forty years ago, when her husband was still alive, a Buddhist nun came one winter and lodged in their house; she did the laundry and looked after not only herself but others as well. Afterward she stayed there every month for three or four days and then went home. Finally a man, alerted by a neighbor, followed her from the upper floor of his buddy's dwelling as she left his house. After moving some distance away in human form, she turned to a streak of white vapor(白氣), flew into the pond, and disappeared under the water. The man, extremely frightened by this, went to a nearby Buddhist temple and asked the abbot to read prayers for him. Moreover, he pasted sacred Buddhist texts and incantations on the walls of his house to ward off evil. This was enough, as the nun never appeared again. However, a couple years later the man died, and now, more than thirty years later, strange things began to happen again in the same house. The old woman has probably been possessed by the Master (主, nusi) of the pond." So said the doctor, no doubt envious of her medicinal fame, but at the same time expressing the folk prejudices of the time. The term "dragon-snake" seems to point to the Naga,-the serpent identified with the dragon; moreover, Buddhism plays an important part in this story. Before the [Meiji] Restoration, the so-called "Dragon God Festival" (Ryujinsai, 龍神祭) was celebrated annually by a monk of Gongen Temple in Hakone, a well-known mountain village in Sagami Province. Three hundred and thirty-three go (合) of "red rice" (sekihan) in a new wooden barrel were offered to the Dragon God of Lake Hakone as follows. A Buddhist monk (Ieyasu Shrine is now owned by Shintoists) would row a boat to the middle of the lake and place the barrel on the water, after which the boat would sail on, without either the rower or the monk turning around. Then they would hear the sound of a whirlpool at the place where the offering had been placed, and the barrel would disappear under the water. Rebirth in the form of a dragon. In the Taiheiki (c. 1382) we find the following legend. The second son of Emperor Godaigo, Prince Takanaga, also called Ichi-no Miya, who had been exiled to Hata, in the province of Tosa, missed his concubine, who had remained in Kyoto, so much that he sent his devoted vassal Hada-no Takebumi to the capital to bring her to him at the place of exile. When the latter was on his way, bound for Tosa with the woman, and they were waiting for a tailwind at Ama-ga Saki, in the province of Setzu, a certain samurai named Matsuura Goro, fell in love with the beautiful woman, snatched her away, and brought her to his ship, which immediately set sail. As soon as Takebumi realized what had happened, he immediately ordered the ship to return in a loud voice, but his only response was a mocking laughter, and the ship continued on its way. Then poor Takebumi, not knowing what to do, said: "Today I will turn dragon deity at the bottom of the sea and stop this ship." With these words, he gutted his stomach and jumped into the sea. There is a well-known whirlpool called Uwa no Naruto, "The Sounding Door (i.e. a small whirlpool) to Uwa", between Shikoku and Awaji, which was said to be the Eastern Gate of the Dragon Palace. It was there that Takebumi's vengeance manifested itself in its terrible form, for the ship caught in the whirlpool circled for about three days, and attempts to placate the dragon deity by throwing overboard all sorts of valuable things, such as bows, swords, and clothes, came to nothing. The crew then concluded that the dragon desired the woman herself, and Matsuura was about to throw her into the raging waters when a Buddhist monk advised him not to arouse the dragon's fury by human sacrifices, which invariably disgusted the dragon because he was a pure being who believed in Buddha. Better, said the minister, to read the sutras and pray. Thereupon the whole crew prayed to Kannon, and lo! The spirit of Takebumi appeared on the waves, waving to the ship as he had done before his death, with several of his servants on horseback in front of him. Although all sorts of miraculous things often happened at that place, this time it was no doubt the embittered spirit of Takebumi who had caused the attack. So they put the woman and one sailor into a small boat, hoping to propitiate the spirit in this way and get rid of her without killing her. As soon as this was done, the ship finally got out of the whirlpool and disappeared in a westerly direction; nothing more was heard of it. As for the woman, she happily reached the island, where she was welcomed by the hospitable inhabitants, and there she remained for the rest of her days without risk of being kidnapped again. In Lake Fuse in Ettyu Province, as Hotta, the author of the Sanshu kidan and Sanshu kidan kohen, tells us, a disappointed lover drowned himself; it was believed that his passion (執念, shunen) condensed into the form of a white dragon (in other words, his soul, because of his passionate state at the time of death, was reincarnated as a dragon). Already in the time of Hotta (18th century) this was an old legend, and the lake had become ten times narrower than before, so that the dragon no longer lived in the water, but in the so-called "dragon hole" (龍窟, ryu-kutsu) beneath the ground, where "dragon vapors" or "dragon breath" (龍氣) rose upward as a sign of the presence of a demon (Chinese Moments). At the beginning of the An'ei era (1772-1780), people crossing a river that flowed into a lake saw a long white monster swimming from the lake into the riverbed. When it found itself at the bottom of the stream, the water turned completely white. Sometimes the dragon showed its snowy white back, but not its head or tail. Some who saw its seldom-shown head said it was square. One day, after amusing himself and swimming along the shore, he disappeared. The dragon was said to have lived in the neighborhood for a long time, and to have been called the "white man" (白男, shiro-otoko); Hotta suggests that it was the same man who had once drowned himself, taking that appearance after the adultery of his lover, the "white girl," and who lived afterward underground because the lake had become too narrow. Since he could not flood the land and destroy the fields, he simply took occasional walks to the neighboring seashore. Near the same crossing lived a creature called a shiga, which stretched out and held up boats when the snow began to melt; this, too, was a kind of "breath" (氣); probably, says Hotta, the same "dragon's breath" that was observed by one desperate man during the Keityo era (1596-1614), as told in a work called Tugaiden. According to the more modern work, Nihon shukyo fuzoku shi mentioned above, there is a pond in the village of Kasahara in Totomi Province called "Sakura-ga ike", "Cherry Tree Pond". In it lives a huge dragon, to whom those who have a special wish pray on the middle day of higan (彼岸, "that shore," the seven-day period of both equinoxes; the middle day is the immediate equinox), at the same time making offerings to him consisting of a basket of hardened boiled rice (kowameshi, 強飯, viz.i.e., sekihan, 赤飯 "red rice," rice cooked with red beans), which they let float on the water. If they later find the basket empty, it is a sign that the dragon has eaten the rice, having accepted the offering and listened to the request, however, if the rice is still in the basket, the request will not be fulfilled. This dragon is the reincarnation of the Buddhist monk Ganko, 源皇, of the Tendai School of Hieizan, teacher of Honen shōnin, 法然, who lived 1132-1212. Genko wished to become a dragon, as his life was too short to acquire sufficient knowledge of Buddhist teachings. One day he heard from one of his disciples that the above-mentioned pond was a perfect residence for a dragon. Then he sat down in religious concentration (samadhi), dripped water on his hand, which caused clouds and rain, and flew through the air to the pond. There he died in meditation, and when his disciples came and called him, a huge dragon appeared from the water and cried. At the request of his disciples he assumed his former human form and spoke to them for a long time. We may mention here an old legend we find in the Goukansho, which states that Inoue-no Naishinno, Imperial Princess Inoue, daughter of Emperor Shomu and concubine of Emperor Konin, was turned dragon even before her death. She was accused of practicing wu-tsu, 巫蠱, a Chinese magic that used reptiles and insects to make her prince the heir to the throne. Because of this, she was imprisoned in an earth hole in 722 by order of Prime Minister Fujiwara no Momokawa, and both she and her son died three years later. However, according to popular belief she turned dragon even before her death. The dragon kings of the sea delay the passage of ships to receive Buddhist treasures as offerings. In Fuso ryakki (1150) the following legend is told about the abbot Dosho (道昭), who went to China in 651 and before returning to Japan received from Hsuan-tsang, a famous pilgrim who had traveled to India in 629 and returned in 645, in addition to relics of the Buddha and sutras, a small cauldron for preparing medicines. Xuan-tszang brought this cauldron from India and said that its value was enormous, as any disease could be cured with the medicines prepared in it. This proved to be true, as one of Dosho's companions, who fell ill before they left China, was immediately cured by this marvelous object. On the way to Japan, in the middle of the ocean, the ship suddenly stopped and did not move for seven days, while the waves and wind roared terribly all around. Then the soothsayer said: "There is something on board that the sea-god wants. I think it is a cauldron." At first the abbot refused to give up his treasure, saying that there was no reason for the Dragon King to ask for the thing. However, when the others, who feared for their lives, urged him to follow the diviner's advice, the abbot gave in and threw the cauldron into the water. Immediately the storm subsided and the waves disappeared, and the ship could continue on its way, and soon they arrived in Japan. Apparently, the Dragon King really wanted an offering in the form of a cauldron. The Konjaku monogatari describes how a prime minister carrying a precious Buddha image from across the sea for his lord was caught in a terrible storm. To no avail, he threw all sorts of valuable premets into the sea; the Dragon King obviously wanted something else. Finally, the minister realized what to please him with, and praying for his life, he offered him a pearl from between the eyebrows of a Buddha image. The dragon king stretched out his hand and took the pearl, whereupon the storm subsided. Although the danger had passed, the minister, certain that his head would be cut off when he confessed to his lord the loss of the precious pearl, wept bitterly and begged the Dragon to return it to him. Then the sea god appeared to him in a dream and promised to return the pearl if he stopped the nine turtles that were tormenting the dragons. Overjoyed, he woke up and, turning to the sea, replied that he wished to free the dragons from the turtles by rewriting and offering sacred Buddhist scriptures. And when he had done so, the Dragon King fulfilled his promise and returned the pearl, but it had lost its luster. Again the sea-god appeared to the minister in a dream and said that the pearl had freed him from the turtles of the snake-road (蛇道), but the Kongo-hannya-kyo (Vajra-prajnya-paramita sutra) which he had transcribed for him (the dragon) appeared even more efficacious, for it removed all his suffering." "In Northern India there lived a Buddhist abbot named "Buddha Vow" who was seeking for the good of men the "Precious Pearl that fulfills all desires." He boarded a ship and, when he was already in the middle of the sea, he called out to the Dragon King with the help of the Buddha. Having bound him by means of the magic folmula (tantra), he demanded the pearl from him, whereupon the dragon, being unable to escape, took the pearl out of his head and was ready to give it to the servant. The latter stretched forward his left hand, at the same time making with his right hand the "sword sign", mudra (a magical figure made of fingers). However, the Dragon King said: "In former times, when the Dragon King's daughter Sagara gave the precious pearl to Shakyamuni, the latter accepted it with folded hands; why does a disciple of the Buddha accept it with one hand?" Then the attendant folded his hands, ceasing to make mudras, but as he was about to take the pearl, the dragon, no longer suppressed by the mystic sign, broke free from his hands and flew up into the sky, leaving the attendant empty-handed and in a damaged boat. The only survivor was the minister himself. Afterward he met Bodhidharma, the patriarch who had arrived by sea from South India (in 526), and together they traveled to Japan. During the time when Jie was the chief abbot (zasu, 座主) of Hieizan, someone saw in a dream seven of the eight Great Dragon Kings crossing the great sea in ships; the eighth ship did not have a dragon in sight. When he inquired about the reason for this Dragon King's absence, he received the reply that the absent dragon was currently the Chief Abbot of Hieizan. Apparently, Jie was a transformed Utpala, the last of the Eight Great Dragon Kings. That this dragon was his "true appearance" we have seen above. In Taiheiki, an exiled man on the island of Sado prays to various gods to send a ship to his remote location. Among these deities we see, "Gongen (Manifestations), Kongo doji (Vajra kumara), Tenryu (Heavenly Dragons), Yasya (Yakshas), and the eight Great Dragon Kings." Apparently, the Nagas mentioned at the end were considered distinct from the Heavenly Dragons, forming one of the four classes of Nagas mentioned above. The eight Dragon Kings probably belonged to the second class of Nagas, the 'Divine Dragons' (神龍)." That the observation and corresponding actions of the Dragon constellation was a planetary phenomenon, not a phenomenon of a few countries, is indicated by the title, "Dragon Kings of the Inner and Outer Seas." "Dragon Kings of the Inner and Outer Seas. In the Gampai seisuiki it is said that Fujiwara no Yasuyori, exiled to the island of Kikai-ga shima aroused the compassion of "the dragon-gods of the inner and outer seas and (other beings of) the eight directions." We find the same expression, i.e., "the dragon-gods of the inner and outer seas," in the Taiheiki, where we read how in 1333 Nitta Yoshisada, a devoted general of Emperor Godaigo, invoked them. He was on his way to Kamakura for the purpose of punishing Shikken Hojo Takatoki, and on arriving at Inamurazaki, a promontory between Enoshima and Kamakura, he prayed to the "dragon-gods of the inner and outer seas" that the sea might recede so that he might cross with his troops along the shore and thus reach Kamakura easily. They evidently heard his prayers, for that same night there was such a low tide that Takatoka's ships could not dock at the shore, and the arrows of his soldiers did not reach Nitta's troops, who were marching along the dry shore straight to Kamakura. There they made their way into the city and forced Takatoki to gut himself." Indirect confirmation of the assumption of a planetary phenomenon, provided him with numismatics, where in the book "Peter Kos "Leksikon anticne numizmatike. S poudarkom na prostoru Jugovzhodnih Alp in Balkana. Narodni muzej Slovenije" provides black and white photos of coins with the sign from Mohenjo-Daro, in his time, deciphered by him as "time of Brahmans". These coins are: 1. Dupondij drahem, tri-(3 drahem) in - didrahme (novec z vrednostjo 2 drahem). Poznamo tudi hemidrachmon, novec polovicno vrednostjio drahme. Atiska drahma s prvotno povprecno tezo 4.3 g. ki pa se je hitro znizevala, je ostala predvsem na vzhodu dolgo priljubljeno placilno sredstvo. Po prihodu Rimljanov je bil rimski - denarij (denarius) v obtoku po vrednosti izenacen z atisko drahmo. Dupondij (Dupondius). V casu rimske republike v skupini - aes grave ulit bronast novec v vrednosti dveh asov. Novec (Roma // kolo preckami) z oznako vrednosti II so izdelovali med leti 26 in 242 pr. Kr. [1]. (Page 100). Translated, "Dupondium drachma, tri-(3 drachmas) and - didrachma (a coin with a face value of 2 drachmas). We also know the semidrachma, a coin whose value is half that of a drachma. Atiska drachma with an initial average weight of 4.3 grams. which, however, quickly declined, remained a popular means of payment for a long time, especially in the East. After the arrival of the Romans, the Roman denarius (denarius) in circulation was equal in value to the Attic drachma. Dupondius (Dupondius). During the Roman Republic, the group cast a bronze coin of the value of two aces, the aes grave. Noveki (Roma // kolo preckami) with value mark II were produced between 26 and 242 BC. Cr. [1]. Page 100. 2. EDONI (EDONOI) Natancneje nelocirano tracansko pleme, kije poseljevalo ozemlie vzhodno od spodnjega toka reke Strimon (Strymon)in v neposredni blizini pangajskega gorovja, kjer so bila bogata nahajalisca srebrove rude. Ob reki Strimon je mejilo na pleme - Bizaltov(Bisallat). V zgodnjem 5. stoletju pr.Kr. so kovali oktodrahme s tezo okoli 28 g s podobno upodobitvijo vojgscaka z dvema bikoma, kot se pojavlja na novcih plernena - Oreskov (Oreskior). Ti srebrniki so edini od plemenskih kovov v - Makedoniji in verjetno prvi novci nasploh, na katerih se pojavlja ime niihovega kralja, saj je na zadnji strani okoli stiridelnega inkuznega kvadrata grski napis NOMIEMA EDONEON BAEILEOE GITA (= novec edonskegakralja Geta)[1] oziroma GETA BAEILEY HDONEON (=Geta, kraljEdonov)[2]. (On this coin). Geta je bil verjetno nekoliko mtajsi sodobnik makedonskega kralja Aleksandra I.(498-454 pr. Kr.) in verjetno se legenda s kraljevim imenom pojavlja na novcu prav po makedonskem zgledu. Nekateri avtorji pripisujejo plemenu tudi kovanje srebrnikov z upodobitvijo gosi in zabe, ki so jih drugi pripisovali kovnici Ejon (Eion). Lit.H. GAEBLER, Die antiken Munzen Nordqriechenlands, Bd. III Die antiken Munzen von Makedonia undd Paionia. Berlin 1935, 144; J.N.Svoronos, L'hellenisme primitif de la Macedoine prouve par la numismatique et l'or du Pangee, Chicago 1979, 49-52; J. Jurukova, Monetni sakrovista ot baigarskite zemi. Monetite na trakijskite plemena i vladeteli, Sofia 1992,25; N. G. L. Hammond, A Histery of Macedonia, Vol. II. 550 - 336 B. C., Oxtord 1979, 76-86. (104 - 105 pages). Translated: "EDONI (EDONOI) More precisely, a non-local Thracian tribe that inhabited the area east of the lower reaches of the Strimon River and in the immediate vicinity of the Pangaean Mountains, where there were rich deposits of silver ore. The border with the tribe of Bisaltes (Bisallat) passed along the river Strymon. At the beginning of the V century BC minted octodrakm weighing about 28 g with the same image of a warrior with two bulls, which is available on the coins of Plernen - Oreskov (Oreskiora). These silver coins are the only ones from the tribal mints of Macedonia, and probably the first coins at all to bear the name of their king, for on the reverse side around the square of the engraved steridel is the Greek inscription NOMIEMA EDONEON BAEILEOE GITA ( = coin of the Edonian king Geta)[1] or GETA BEILEY HDONEON (= Geta, king of the Edonians)[2]. (On this coin). Geta was probably a somewhat younger contemporary of the Macedonian king Alexander I (498-454 BC), and the legend with the king's name probably appears on the coin exactly after the Macedonian pattern. Some authors attribute to the tribe also the minting of silver coins with the image of a goose and a forget, others attributed the mint to Ejon (Eion). Lit.H. GAEBLER, Die antiken Munzen Nordkriechenlands, Bd. III Die antiken Munzen von Makedonia und Paionia. Berlin 1935, 144; J.N. Svoronos, Primitive Hellenism de la Maceduan proving numismatic and gold, Chicago, 1979, 49-52; J. Zhurukova, Monetni sakrovista ot Baigarskite zemli. Coins of Thracian tribes and rulers, Sofia 1992,25; N.G.L. Hammond, History of Macedonia, Vol. II. 550-336 BC, Oxford, 1979, 76-86. 104 - 105 pp. 3.V v vzhodni Etruriji (okoli Arezza) so izdelovali se vec serij ulitih bronastih novcev brez legende, ki jih prav zato ni mogoce pripisati doloceni kovnici. Na njihovi sprednji strani je vedno upodobljeno kolo s preckami, na zadnji strani pa so razlicne upodobitve (kolo, krater[8], amfora, itd.). Izdelovali so novce razlicnih vrednosti (od asa do uncije), vzporedno z ulitimi novci pa so novce istih tipov tudi kovali. Novce teh serijje mogoce datirati na konec 4. oziroma v 3. stolele pr. Kr. Znatilnost etrudianskih mest, ki so po grskem vzoru pricela izdelovati lastni denar, ie uporaba razlicnih teznih standardov za njihove denarne enote. Etruscanski denar je bil v obtoku iziemno izoliran, saj je v glavnern krozil le na podrocju politicnega teritorija posameznega mesta, kjer so ga kovali. Izjemoma ga najdemo tudi na sosednjih obmocjih, med drugim tudi v juzni Franciji in na podrocju zahodnega Balkana. Pripisovanje novcev posameznim kovnicam je mogoce le v primeru legende na novcu, prav tako so se vedno nereseni stevilni kronoloski problemi posameznih novcnih - emisij. Lit.-F. Catalli, Monete Etrusche, Roma 1990. (Page 115 - 116). Translation: In eastern Etruria (near Arezzo) several series of cast bronze coins without legends were issued, which cannot be attributed to a specific mint. On their obverse side always depicts a wheel with spokes, and on the reverse side - various images (wheel, crater[8], amphora, etc.). Issued coins of different denominations (from an ace to an ounce), and in parallel with cast coins were minted and the same type of coins. Coins of this series can be dated to the end of IV or III century BC. A peculiarity of the Etrudian cities, which began to produce their own money on the Greek model, is the use of different weight standards for their monetary units. Etruscan money was extremely isolated in circulation, as it mostly circulated only in the political territory of the individual city where it was minted. Exceptionally, it could also be found in neighboring regions, including southern France and the Western Balkans. The attribution of coins to individual mints is possible only if there is a legend on the coin, and numerous chronological problems of individual coin issues have always remained unresolved. Lit.-F. Catalli, Moneta Etrusche, Rome, 1990. pp. 115 - 116. 4. Grski novci. Sredi 6. stoletja pr. Kr. so novce iz elektruma priceli izpodrivati srebmi novci, katerih vrednost je bilo mogoce natancneje dolociti. V 2. polovici 6. stoletja pr. Kr. so vse kovnice maloazijskih mest presle na kovanje srebrnih novcev,ki se je je nato hitro razsirilo na celinski del Grcije (tu so bile Atene ena prvih mestnih drzavic, ki je pricela kovati srebmike)[7-stater kovan v Egini okoli 500pr Kr.], nato pa se v grske kolonie v juzni Italiji in na Siciliji. V juzni Italiji je kot prva zacela delovati kovnica v mestu Syharis [8-stateriz okoli 530-500 pr. Kr], (this coin) (Page 128 - 129). Translation: Greek coins. In the middle of the 6th century BC. Kr. began to replace electrum coins with silver coins, the value of which could be determined more accurately. In the second half of the 6th century B.C. Cr. all the mints of the cities of Asia Minor switched to minting silver coins, which then spread rapidly to mainland Greece (Athens was one of the first city-states to begin minting silver coins) [7-staters minted on Aegina around 500 B.C.], and then to the Greek colonies in southern Italy and Sicily. In southern Italy, the first mint to operate was in the city of Sycharis [8-statheriz circa 530-500 B.C. Cr], (this coin) pp. 128 - 129. 5. Ihnaji (Ichaioi) Peonsko pleme, ki je poseljevalo podrocje zahodno od reke Axios (danes podrocje okoli Koufalia v Grciji) s prestohico lchnai. Med okoli 540 in 511 pr. Kr. so v kovnici lchnai kovali srebrne oktodrahme (29.2-17.8g) [1] (this coin) in - stateie (9.5-9.2g) s podobno upodobivijo, kot jie na novcih plernen - Oreskov (Oreskioi) in - Edonov(Edones) in ki prikazuje golega mladenica med dvema voloma, napis I+NAION // kolo v irkuznem kvadratu[1]. (This coin). Na drugem tipu staterjev (didrahem) je upodobljen vojak, ki drzi vzpenjajocega se konja, napis I+NAIQN // kolo [2l. Poleg omenjenih novcev so verjetno med okoli 510 in 480 pr. Kr. kovali se oktobole[3] (this coin) in diobole[4] (this coin) with klesesesim bikom na sprednji strani in s kolesom na zadnji strani. Lit.-J.N.SVORONOS, L'hellensime primitif de la Macedoine prouce par la numismatique et l'or du Pangee, Chicago 1979, 40-46; N. G.L. HAMMOND, A Histori of Macedonia, Vol. II. 550 - 336 B. C., Oxford 1979, 75-9l. Translated: Ichaioi Peon tribe inhabiting the area west of the Axios River (today the area around Koufalia in Greece) with the prefix lchnai. Approximately between 540 and 511 BC. Cr. silver octodrachms (29.2-17.8g)[1] (This coin) and - statia (9.5-9.2g) were minted at the Lchnai mint with a similar image as on the Plernen coins - Oreskova (Oreskioi) and - Edonova( Edones) and depicting a naked young woman between two oxen, the inscription I+NAION // wheel in an iridescent square[1]. (This coin). Another type of staters (didrachm) depicts a warrior holding a riding horse, inscription I+NAIQN // wheel [2l. In addition to the mentioned coins, probably between 510 and 480 BC. Kr. octobols[3] (this coin) and diobols[4] (this coin) were minted with a carved bull on the front and a wheel on the back. Lit.-J.N.Svoronos, L'Hellensime primitif de la Macedoine prouce par la numismatique et l'or du Pangee, Chicago 1979, 40-46; N.G.L. HAMMOND, History of Macedonia, Vol. II. 550-336 B.C., Oxford 1979, 75-9l. 6.Korkyra. ...didrahme s povprecno tezo 5.5 g (sprednji del ali glava krave // cvetlicni motiv v pogloblobljenem kvadratu)[2-zgodnejsi: 500-450 pr. Kr.; 3- mlajsi: okoli 450 - 400 pr. Kr.], - drahme s povprecno teco 2.74 g (amfora // cvetlicni motiv)[4], diobole s tezo 0.94 g (sdkoljka // cvetlicni motiv) in 0.29 g tezke obole (vaza //cvetlidni motiv). Motive s tetradrahem sta v 5. stoleju pr. Kr. prevzeli tudi kovnici v obeh korkirskih kolonijah v lliriku, Dlrahij (- Dyrrhachium) in Apolonija (- Apollonia). CvetIicni motiv na zadnji strani novcev so pogosto interpretirali kot upodobitev Alkinoovega vrta, saj naj bi na Korkiri, otoku miticnega Alkinoa, v njegovi palaci dobil zatociske Odisej (Homer). (Page 183). Translated: Korkyra. ...didrachms with an average weight of 5.5 g (front or cow's head // floral motif in a recessed square)[2- Earliest: 500-450 B.C. Kr.; 3- Younger: ca. 450 - 400. bC Kr.], - drachms with an average weight of 2.74 g (amphora // floral motif)[4], diobols with a weight of 0.94 g (glass // floral motif) and 0.29 g obol (vase // floral motif) . The tetradrachmatic motifs date to the 5th century BC. Cr. also took control of the mints in the two Corcyrian colonies in Llyrica, Dlrachium (-Dyrrachium) and Apollonia (-Apollonia). The floral motif on the reverse of the coins is often interpreted as a representation of the garden of Alkinoi, since Odysseus (Homer) is said to have found refuge on Corcyra, the island of the mythical Alkinoi, in his palace. pp. 183. 7. Litra. Sicilska utezna enota (odgovarjala je - funtu kovine) in bronasti novec, ki sev grskem svetu prvic pojavi na Siciliji okoli leta 430 pr. Kr.[1]. (this coin) Deli se v 12 - uncij (uncia). Novci razlicnih vrednosti se razlikujejo po oznakah vrednosti v obliki pik (6 pik na primer oznacuje novec z vrednostjo 6 uncij = pol litre). Vrednost korintskega - staterja (z upodobivijo Pegaza na sprednji strani), ki je je bil v tem casu v obtoku tudi na Siciliji in v juzni Italiji, je znasala 10 liter. (Page 206). Translation: liter. A Sicilian unit of weight (it corresponded to a pound of metal) and bronze coin, first appearing in the Greek world in Sicily around 430 BC. The kr.[1]. (this coin) is divided into 12 ounces (oz.). Coins of different denominations are distinguished by denomination markings in the form of dots (e.g., 6 dots denote a coin with a denomination of 6 ounces = half a liter). The value of the Corinthian stater (with the image of Pegasus on the obverse), which at that time was also circulating in Sicily and Southern Italy, was 10 liters. page 206 8. On page 298 there is a black and white photo on a metal square of a typical airplane. Not described in any way. "The time of the Brahmans - people fly." 9. Sinus Rhizonicus. Kovali so tudi novce z z zvezdo s sestimi ali osmimi kraki na zadnji strani in z upodobitvijo makedonskega scita na sprednji strani novcev (s tezo 1.6 - 1 g)[3-Budva]. (This coin). Na redkih srebrnikih s tezo 0,7 g je upodobljena glava goveda in crki E II [4]. (This coin) Crke na novcih je mogoce tolmaciti kot grske zacetnice mest: E=Epitsuran(Cavtat), P=Rhizon(Risan), A=Acruuium(Kotor\, B=Buthua(Budva)in A=Leusinium (okolica Trebinja), za katera so jih kovali. - Analiza tez kaze, da so kovali novce dveh teznih sistemov, in sicer prvega s povprecno tezo 4,5 g. kar bi odgovarjalo tezi atiskih - drahem, in drugega s povprecno tezo 3,5 g, kar odgovarja tezi rimskega - viktoriata (victoriatus). Tako drahme kot viktoriati so bili tedaij v - obtoku na obalnem ilirskem podrocju, zato so omenjene povprecne teze avtonomnih srebrnikov razumljive. Podrocje obtoka teh novcev je bilo lokalno omejeno. Lit.-K.PINK, 'Lokale Pragungen aus dem Sinus Rhizonicus', Serta Hoffileriana, Zagteb 1940, 527-535. (Pages 312 - 313). Translated: Sinus Rhizonicus. Coins with a six- or eight-pointed star on the reverse side and a Macedonian slash on the obverse side (weighing 1.6 - 1 g) were also minted [3-Budva]. (This coin). Rare silver coins weighing 0.7 g depict a cattle head and the letters E II [4]. (This coin) The letters on the coins can be interpreted as the Greek initials of the cities: E=Epitsuran (Cavtat), P=Rison (Risan), A=Akruium (Kotor), B=Buthua (Budva) and A= Leusinius (Trebinje district), for which they were minted, corresponds to the thesis of the Roman victoriatus.Both drachms and victoriates were then in circulation in the coastal Illyrian area, so the mentioned middle theses of the autonomous silver coins are understandable. The area of circulation of these coins was locally limited.Lit.-K.PINK, 'Lokale Pragungen aus dem Sinus Rhizonicus', Serta Hoffileriana, Zagteb 1940, 527-535. pp. 312 - 313. 10. TINTENI (TYNTENOI) Peonsko pleme, ki ni patapseje locirano, vendar je verjetno poseljevalo rodgosje rudnika Resen v danasnji Republiki Makedoniji. Med okoli 540 in 510 je kovalo 29,8 g tezke oktodrahme [1] (this coin) in okoli 9,3 g tezke - staterje [2]. (this coin) Upodobitve na novcih so podobne kot na novcih trako-makedonskega plemena - Ihnaiev. Na sprednji strani je mladenic s konjem, na zadnji strani kolo. Na tezkih novcih je na sprednji strani upodobljen moz med voloma, na zadnji strani kolo. Na novcih je napis TYNTENON. Lit.-J.N. SVORONOS, L'hellenisme primitif de la Macedoine prouove par la numismatique et l'or du Pangee, Chicago 1979,46-48; J.JURUKOVA, Monetni sakrovista ot balgarskite zemi. Monetite na trakijskite plemena i viadeteti, Sofia 1992, 17-33; N. G. L. HAMMOND, A History of Macedonia, Vol. II. 550 - 336 B.C., Oxford 1979, 74-85. (Pages 343 - 344). Translated: TYNTENOS (TYNTENOI) A tribe of peons not precisely located, but probably inhabiting the area of the Resen mine in today's Republic of Macedonia. Between 540 and 510, octodrakhms weighing 29.8 g [1] (this coin) and staters weighing about 9.3 g [2] were minted. (this coin) The images on the coins are similar to those on the coins of the Thracian-Macedonian tribe, the Ichnaeans. On the front is a young woman with a horse, on the back is a bicycle. The heavy coins depict a man between oxen in the front and a wheel in the back. The coins bear the inscription TYNTENON. Lit.-J.N. SWORONOS, Primitive Hellenism de la Macedoana made for numismatics and Pangea gold, Chicago, 1979, 46-48; Ya.YURUKOVA, Monetary Treasure of the Bulgarian Land. Coinetites and Thracian tribes and Viadetes, Sofia, 1992, 17-33; N. G. L. HAMMOND, History of Macedonia, Vol. II. 550-336 BC, Oxford, 1979, 74-85. pp. 343 - 344. 11. Tressis.V - denarnem sistemu rimske republike bronasti uliti novec iz skupine - aes grave vrednosti treh - asov. Pojavlja se kratek cas v 1. polovici 3. stoletja pr. Kr. Na sprednji strani je upodobljena Roma, na zadnji strani pa ima kolo s preckami. Na obeh straneh novca je oznaka vrednosti III. Lit.-E.J.HAEBERLIN, Aes Grave, Frankfurt 1910,58. (Page 358). Translated: tressis B - monetary system of the Roman Republic, a bronze cast coin from the group - aes grave with a denomination of three - ace. Appears for a short time in the first half of the 3rd century BC. Kr. Roma is depicted on the front, and on the back it has a wheel with spokes. On both sides of the coin there is a mark of denomination III. Lit.-E.J. HABERLIN, Aes Grave, Frankfurt, 1910,58. pp. 358. Continuation follows. Beregovoy V.I. "In the year of the dragon. Where is the Tomb of the Dragon?".