But out stept a ladye.
In the end the prince managed to have the wicked Queen transformed into a toad, which in memory thereof, as every Northumbrian boy knows, spits fire to this day: but it is notable that the sorceress was not transformed into a dragon, as the story would probably have run if the dragon form had not already been detached from its original character, and by many noble associations been rendered an honourable though fearful shape for maidens like this princess and like Melusina.
In the same direction point the legends which show dragons as sometimes victorious over their heroic assailants. Geoffrey of Monmouth so relates of King Morvidus of Northumbria, who encountered a dragon that came from the Irish Sea, and was last seen disappearing in the monster’s jaws ‘like a small fish.’ A more famous instance is that of Beowulf, whose Anglo-Saxon saga is summed up by Professor Morley as follows:—‘Afterward the broad land came under the sway of Beowulf. He held it well for fifty winters, until in the dark night a dragon, which in a stone mound watched a hoard of gold and cups, won mastery. It was a hoard heaped up in sin, its lords were long since dead; the last earl before dying hid it in the earth-cave, and for three hundred winters the great scather held the cave, until some man, finding by chance a rich cup, took it to his lord. Then the den was searched while the worm slept; again and again when the dragon awoke there had been theft. He found not the man but wasted the whole land with fire; nightly the fiendish air-flyer made fire grow hateful to the sight of men. Then it was told to Beowulf.... He sought out the dragon’s den and fought with him in awful strife. One wound the poison-worm struck in the flesh of Beowulf.’ Whereof Beowulf died.
Equally significant is the legend that when King Arthur had embarked at Southampton on his expedition against Rome, about midnight he saw in a dream ‘a bear flying in the air, at the noise of which all the shores trembled; also a terrible dragon, flying from the west, which enlightened the country with the brightness of its eyes. When these two met they had a dreadful fight, but the dragon with its fiery breath burned the bear which assaulted him, and threw him down scorched to the earth.’ This vision was taken to augur Arthur’s victory. The father of Arthur had already in a manner consecrated the symbol, being named Uther Pendragon (dragon’s head). On the death of his brother Aurelius, it was told ‘there appeared a star of wonderful magnitude and brightness,’ darting forth a ray, at the end of which was a globe of fire, in form of a dragon, out of whose mouth issued two rays, one of which seemed to stretch out itself towards the Irish Sea, and ended in seven lesser rays.’ Merlin interpreted this phenomenon to mean that Uther would be made king and conquer various regions; and after his first victory Uther had two golden dragons made, one of which he presented to Winchester Cathedral, retaining the other to attend him in his wars.
In the legend of Merlin and Vortigern we find the Dragon so completely developed into a merely warrior-like symbol that its moral character has to be determined by its colour. As in the two armies of serpents seen by Zoroaster, in Persian legends, which fought in the air, the victory of the white over the black foreshowing the triumph of Ormuzd over Ahriman, the tyranny of Vortigern is represented by a red dragon, while Aurelius and Uther are the two heads of a white dragon. Merlin, about to be buried alive, in pursuance of the astrologer’s declaration to Vortigern that so only would his ever-falling wall stand firm, had revealed that the recurring disaster was caused by the struggle of these two dragons underground. When the monsters were unearthed they fought terribly, until the white one
Hent the red with all his might,
And to the ground he him cast,
And, with the fire of his blast,
Altogether brent the red,