recursal/Fanatic-Fandom huggingface dataset:
Mini

Der Boss Mini gehört den Elementen Leere, Metall und Erde an. Er ist vom Typ Boss.

## Bosse

Den "Boss"-Rang muss man sich verdienen. Niemand kann einen Bossdrachen züchten. Auch wenn sie nicht an Kämpfen teilnehmen, lasse sie auf deinen Inseln herumlaufen und anderen Drachen helfen, 10% SCHNELLER GOLD ZU PRODUZIEREN.

## Zucht

Bossdrachen können nicht gezüchtet werden, außerdem kann man mit Ihnen auch nicht züchten. Sie sind nur Käuflich zu erwerben nach dem man sie im Kampf besiegt hat. Wenn er auf der Kampagnenkarte (Mission 205) besiegt wurde, kann er für 2.499 Edelsteine gekauft werden und ist ohne Brutzeit sofort vorhanden.
Richard de Fournival

#### French original

Par le flairier meisme fui-je pris come li Unicornes qui s'endort au douc flair de la pucele.

Car tieus est la nature del Unicorne qu'il n'est nule beste si crueuse à prendre; et a une corne en la narine que nule armeure ne le puet contretenir, si que nus ne li ose corre sus ne attendre, fors virge pucele. Car quant il en sent une au flair, il s'agenolle devant li et si s'umelie docement aussi come por servir. Si que li sage veneor qui sevent la manière de sa nature metent une pucele en son trespas et il s'endort en son giron. Et lors quant il est endormis, si vienent li veneor; qui en veillant ne l'osent prendre, si l'ocient.

En tel maniere s'est amors vengié de moi. Car j'avoie esté li plus orgueilleus vers amors qui fust de mon aage, et me somblout que je onques n'avoie veue feme que je vousisse mie avoir del tot à ma volenté, par si que je l'amasse aussi très durement comme je ooie dire c'on amoit. Et amors qui est sages veneres me mist en mon chemin une sage pucele à qui doceur je me sui endormis, et mers d'itel mort come à amor apertient. C'est desesperance sanz atente de merci.

Por ce di-jou que jou fui pris au flairier et encore m'aelle adiès tenu au flairier. Et ai ma volonté lessie por la siue à porsivir.

#### English translation (Jeanette Beer, 2000)

I was captured also by smell, like the unicorn, which falls asleep at the sweet smell of maidenhood.

For such is its nature that no beast is so cruel to capture. It has a horn in the middle of its forehead which can penetrate all armor, so that no one dares to attack or ambush it except a young virgin. For when the unicorn sense a virgin by her smell, it kneels in front of her and gently humbles itself as if to be of service. Consequently, the clever hunters who know its nature place a maiden in its path, and it falls asleep in her lap. And then when it is asleep the hunters, who have not the courage to pursue it while awake, come out and kill it.

That is just how Love avenged itself on me. For I had been the haughtiest young man of my generation toward Love, and I thought I had never seen a woman that I would want for my own, a woman I would love as passionately as I had been told one loved. The Love, who is a clever hunter, put a maiden in my path and I fell asleep at her sweetness and I died the sort of death that is appropriate to Love, namely despair without expectation of mercy.

And so I say that I was captured by smell, and my lady has continued to hold me since by smell, and I have abandoned my own will in pursuit of hers.

### La response de la dame

#### French original

Et si quic bien que contre li se pue-on pau garder: Nient plus come on fait del Unicorne, dont jou ai enten dut de vous que à li ne se puet contrester haubers ne escus, fors tant que prisse est, par la decevance, à la vraie Virge.

Par ma foi! de ceste Unicorne me douteroie-je molt: car je sai bien que si trenchans chose n'est come beaus parlers. Car à droit parler, nule chose ne puet si tost un dur cuer percier, come douce parole et bien assise!
Kobolddrache

Der Kobolddrache gehört den Elementen Erde und Wind an und besitzt den Seltenheitswert Gewöhnlich.

## Drachenkodex

Da er von glitzerndem Gold angezogen wird, kann ich den Kobolddrachen immer nach Hause locken, indem ich eine Münze in die Luft werfe. Die Münze wieder zu beschaffen, ist jedoch eine ganz andere Sache, da dieser Drache einen starken Besitzanspruch auf alle Glitzerdinge erhebt.

## Zucht

Der Kobolddrache ist ein Drachenteiledrache  und kann mit 5 Drachenteilen erhalten werden.

Die Brutzeit beträgt 6 Stunden und 30 Minuten.
J-A-M de Moyriac de Mailla

**Joseph-Anne-Marie de Moyriac de Mailla** was a French Jesuit missionary to China. He translated a Chinese chronicle Tongjian Gangmu (通鉴纲目) to French (using a Manchu translation).

## Text

### Histoire générale de la Chine, ou Annales de cet empire, Tom 9

#### French original

L'an 1224, Tchinkis-han marcha à l'orient vers un grand royaume appellé *Hindou*; s'étant arrêté à une forteresse nommée *la Porte de Fer*, ses *Mongous* virent un animal semblable à un cerf, mais dont le poil étoit verd; il avoit une queue de cheval & sa tête n'étoit armée que d'une corne. Ce monstre avoir l'usage de la parole, & il leur dit qu'il falloit que Tchinkis-han ne passât pas plus avant & qu'il retournât sur ses pas. Tchinkis-han, qui vit lui-même cet animal, demanda à Yéliu-tchoutsaï ce qu'il en pensoit: "Prince, répondit ce sage ministre, cet animal s'appelle *Kiotouan*; il est si vîte à la course que dans un jour il peut faire huit à dix mille *ly*, & il entend les langues étrangères; au-reste il est doux & il a horreur du carnage. Il y a quatre ans que votre majesté fait la guerre dans les pays occidentaux, sans doute que l'auguste Tien ne voit pas avec plaisir la désolation de tant de peuples & qu'il vous envoye cet animal pour vous le faire connoître. Si vous conformant à sa volonté, vous accordez la vie à tant de malheureux, vous vous procurerez une félicité sans bornes". Tchinkis-han se disposa aussi-tôt à s'en retourner.
Oryx

**Oryx** (ὄρυξ) is an animal mentioned by Aristotle. According to his "History of Animals", there are a few single-horned and solid-hooved animals, like the Indian ass, but only the oryx is single-horned and cloven-hooved.

It is suspected that, rather than the leucoryx, the word refers to an antelope called nilgai, which lives in India.
Midrash Tanhuma-Yelammedenu

R. Judah and R. Nehemiah discussed this verse. R. Judah said: It was a large pure anumal, with a single horn in its forehead and a skin of six different colors that roamed the desert. They captured one of them and from it skin made a covering for the ark. R. Nehemiah contended that it was a miraculous creature He created for that precise moment, and that it disappeared immediately thereafter from earth. Why is it called *orot tahashim* ("sealskins," lit. "skins of *tahashim*")? Because the verse states: *The length of each curtain shall be thirty cubits* (Exod. 26:8). What known animal could supply enough skin for a curtain of thirty cubits? It must, indeed, have been a miraculous creation, which disappeared (immediately after it was created).
Samuel Turner

**Captain Samuel Turner** was a British soldier in India.

#### English original

[Raja of Bootan] had a very curious creature, he told me, then in his possession; a sort of horse, with a horn growing from the middle of his forehead. He had once another of the same species; but it died. I could not discover from whence it came, or obtain any other explanation than *burra dûre!* a great way off! I expressed a very earnest desire to see a creature so curious and uncommon, and told him that we had representations of an animal called an unicorn, to which his description answered; but it was generally considered as fabulous. He again assured me of the truth of what he told me, and promised I should see it. It was some distance from Tassisudon, and his people paid it religious respect; but I never had a sight of it.
Book of Doves

**Book of Doves** (Голубиная книга)

## Text

### Book of Doves, part 1

#### Russian original

У нас индрик-зверь всем зверям отец.

Почему индрик-зверь всем зверям отец?

Ходит он по подземелью,

Прочищает ручьи и проточины:

Куда зверь пройдет,- Тута ключ кипит;

Куда зверь тот поворотится,-

Все звери зверю поклонятся.

Живет он во святой горе,

Пьет и ест во святой горе;

Куды хочет, идет по подземелью,

Как солнышко по поднебесью,-

Потому же у нас индрик-зверь всем зверям отец.

### Book of Doves, part 2

#### Russian original

Единорог-зверь – всем зверям отец.

Почему единорог всем зверям отец?

Потому единорог всем зверям отец,-

А и ходит он под землею,

А не держут его горы каменны,

А и те-то реки его быстрые;

Когда выйдет он из сырой земли,

А и ищет он сопротивника,

А того ли люта льва-зверя;

Сошлись оне со львом во чистом поле,

Начали оне, звери, дратися:

Охота им царями быть,

Над всемя зверями взять большину,

И дерутся оне о своей большине.

Единорог-зверь покоряется,

Покоряется он льву-зверю,

А и лев подписан – царем ему быть,

Царю быть над зверями всем,

А и хвост у него колечиком.
Girolamo Merolla

**Girolamo** (**Jerom**) **Merolla da Sorrento**

#### Italian original

Non escludono i Liocorni, da loro chiamati, Abada, le virtu de'quali da me non si narrano, per haverne tutti notitia.

I Liocorni di queste selve sono differenti da gli altri, che sogliono comunemente nominar gli Scrittori, mentre di quelli, se vogliamo adherire a ciò, che quivi hò udito, non più se ne trovano. Anzi essendomi incontrato con un P. Teatino Missionante di ritorno da Goa nell' Indie Orientali, mi sisse, d'haver procurator d'haverne uno, e per qualunque diligenza da lui usata, gia mai potè trovarlo; aggiungendo, d'haver udito anche egli da quei Orientali, versatissimi ne' Astrologia, massimamente i Chinesi, che secondo il computo fatto da loro, tutt' i very Lioncorni morirono il giorno medesimo, in cui spirò CHRISTO N. S. forsi (io direi) per esser' il nostro Redentore rassomigliato a sì casto animale: *Et dilectus quemadmodum filius Unicornium. Psalm. 28.6.* il tutto però si rimette all verità, conforme anche disse lo stesso P., il di cui nome non mi sovviene. I Lioncorni dunque, o Abada di queste Regioni, arrivano all grandezza d'un Bue, con un sol corno in fronte, concesso dalla natura per arma, solamente a maschi. Possiedono questi la stessa virtù de gli antichi, se si prendono giovanetti, e vergini; Gli altri più annosi tengono pure la virtù, ma più debole, per la congiuntione fra di loro, a cagion della prole.

#### English translation

Here is also the unicorn, called by the *Congolans*, *abada*, whose medicinal virtue being sufficiently known, needs not to be taken notice of.

These unicorns are very different from those commonly mentioned by authors; and if you will believe what I have heard say, there are non of that sort now to be found. A *Theatine* missioner to the *East-Indies* told me, at his return from *Goa*, that he had endeavoured to get one of these last, but whatever diligence he us'd, he could by no means obtain it. He added moreover, that he had heard several of the *Eastern* people, especially the *Chinese* astrologers, say, that according to their computations those unicorns all dy'd the same day that our Saviour dy'd. What allusion these can have to our Saviour may probably be from their chastity, but I must leave all to my reader, who will condemn and approve as he thinks fit. The unicorn or *abada* of this country commonly arrives to the bigness of an ox, and the male only has a horn in his forehead: These have the same virtue as the other sort, if taken young, and before they have coupled; for the old ones lose much of their virtue by coupling.

## External links

* Original in the Internet Archive
* Translation in the Internet Archive
William the Clerk of Normandy

## Text

### Bestiaire Divin

#### French original

Or vos diron de l'unicorne:

Beste est qui n'a fors une corne,

Enz el meleu de front posee.

Iceste beste est si osee,

Si conbatant et si hardie,

A l'olifant porte envaie,

La plus egre beste del mont,

De totes celes qui i sont.

Tant a le pie dur et trenchant,

Bien se conbat o l'olifant,

Et l'ongle del pie si agu,

Que riens n'en peut estre feru,

Qu'ele nel perce ou qu'ele nel fende.

N'a pas poor que se deffende

L'olifant, quant ele requiert;

Quer desoz le ventre le fiert,

Del pie trenchant cum alemele,

Si forment, que tot l'esboele.

Ceste beste est de tel vigor

Qu'ele ne crient nul veneor.

Cil qui la veulent essaier

Prendre par engin, et lier,

Quant ele est en deduit alee,

Ou en monteigne, ou en valee,

Quant il ont trove son convers

Et tres bien assigne son mers,

Si vont por une dameiselle,

Qu'il sevent qui seit pucelle;

Puis la font seier et atendre

Au recet, por la beste prendre.

Quant l'unicorne est venue,

Et a la pucelle veue,

Dreit a le vient demaintenant,

Si se chouche en son devant;

Adonc sallent cil qui l'espient;

Ileques la prennent et lient,

Puis la meinent devant le rei,

Trestot a force ou a desrei.

Iceste mervellose beste,

Qui une corne a en la teste,

Senefie nostre Seignor

Jhesu-Crist, nostre Sauveor.

C'est l'unicorne esperitel,

Qui en la Virge prist ostel,

Qui est tant de grant dignite;

En ceste prist humanite,

Par quei au munde s'aparut;

Son pueple mie nel quenut.

Des Jeves einceis l'espierent,

Tant qu'il le pristrent et lierent;

Devant Pilatre le menerent,

Et ilec a mort le dampnerent.

Icele beste veirement

N'a qu'une corne seulement,

Senefie sollenpnite,

Si cum Dex dist por verite,

En l'Evangile aperte et clere:

"Nos sommes un deu et un pere."

Et le boen prestre Zacarie,

Einz que Dex nasquist de Marie,

Dist que en la meson Davi,

Son boen effant, son boen norri,

Drecereit damledeu son cors.

Et Dex dist meismes uncors,

Par Davi, qui si crie et corne:

"Si cum li corn de l'unicorne,

Sera le mien cors essaucie".

Si cum Dex l'out covenancie,

Fu cele parole aemplie,

Si comme dist la prophecie,

Quant Jhesu-Crist fut corone

Et en la neire croiz pene.

La grant egrece senefie,

Donc ceste beste est aemplie,

Ce qu'onques ne porent saveir

Les pootes de ciel, por veir,

Trone, ne dominacion,

L'ore de l'incarnacion:

Onques n'en sout veie ne sente

Le deable, qui grant entente

Mist a saveir, moult soutilla,

Onc ne sout comment ce ala.

Moult fist Dex grant humilite

Quant por nos prist humanite;

Issi com il meismes dit,

Et en l'Evangile est escrit:

"De mei, ce dist Dex, apernez,

Que entre vos ici veez,

Comme je sui simplex et douz,

Humble de cuer, non pas estouz."

Sol por la volente del pere

Passa Dex par la Virge mere,

Et la parole fu char fete,

Que virginite n'i out frete;

Et habita o nos meismes

Si que sa grant gloire veimes,

Comme verai Dex engendre,

Plein de grace et de verite.
Syriac Physiologus

#### German translation (Karl Ahrens, 1892)

Vom Einhorn. Das Einhorn ist ein kleines Tier und gleicht einem Böckchen. Es ist sehr sanft und ruhig; jedoch weil es mitten auf dem Kopfe ein starkes Horn hat, das sehr hoch und emporgerichtet ist, so kämpft es mit diesem gegen die Tiere und fürchtet sich vor nichts. Wie aber wird es gefangen? Man schickt, heisst es, eine reine Jungfrau in die Nähe seines Weges, da wo es gewöhnt ist, Wasser zu trinken. Und wenn es die Jungfrau sieht, die mit einem schönen Gewande geschmückt ist, so geht es zu ihr; und sie setzt sich, das Einhorn aber springt und setzt sich in den Schoss der Jungfrau, wie wenn es saugen will. Hierzu hat es eine natürliche Neigung. Und die Jungfrau hebt es an ihre Brust und säugt es, und wie ein vom Wein oder Schlaf Berauschter wird es stille bei ihr und schläft. Dann kommen die Jäger, nähern sich ihm allmählich und fesseln es; und auf diese Weise, sagt man, wird jenes Tier gefangen.

#### English translation (Odell Shepard)

There is an animal called *dajja*, extremely gentle, which the hunters are unable to capture because of its great strength. It has in the middle of its brow a single horn. But observe the ruse by which the huntsmen take it. They lead forth a young virgin, pure and chaste, to whom, when the animal sees her, he approaches, throwing himself upon her. Then the girl offers him her breasts, and the animal begins to suck the breasts of the maiden and to conduct himself familiarly with her. Then the girl, while sitting quietly, reaches forth her hand and grasps the horn on the animal's brow, and at this point the huntsmen come up and take the beast and go away with him to the king.—Likewise the Lord Christ has raised up for us a horn of salvation in the midst of Jerusalem, in the house of God, by the intercession of the Mother of God, a virgin pure, chaste, full of mercy, immaculate, inviolate.
Stanislas d'Escayrac de Lauture

**Stanislas d'Escayrac de Lauture**

#### French original

Les Africains en distinguent deux variétés dont l'une est de couleur claire, l'autre de couleur foncée. C'est près de ces eaux que se montre le rhinocéros et peutètre aussi ce monocéros dont les Africains nous entretiennent; d'après eux, ce monocéros appelé ab-garn, c'est-à-dire le père ou le maitre de la corne, porte audessus du front une corne longue et droite, tantôt nuancée comme l'albàtre égyptien, tantôt noire; cette corne est mobile sur une sorte de pédoncule charnu et érectile; l'ab-garn la laisse d'ordinaire retomber en avant, il la redresse pour combattre et en frappe son ennemi de façon à le jeter en l'air et à le faire retomber sur une corne plus petite, située en arrière de la première.

Tel est le rapport des Africains, je ne me porte pas garant de sa véracité, j'inclinerais cependant à croire que l'ab-garn existe rèellement.

#### English translation

Africans distinguish two varieties [of the river Nile], one of which is light-colored and one dark. Near these waters is seen rhinoceros, or perhaps also monoceros, as the Africans maintain; according to them, this monoceros, called ab-garn, that is 'father,' or 'master of the horn,' carries on the forehead a long and straight horn, either striped like Egyptian alabaster, or black. This horn is movable on a sort of fleshy and erectile peduncle. The ab-garn usually suffers it to fall down in front; he straightens it for combat, and tosses his enemy so as to make the latter fall on a smaller horn situated behind the foregoing.

This is the report of Africans; I do not guarantee its veracity, but I incline to the belief that the ab-garn really exists.
Herodotus

**Herodotus** (Ἡρόδοτος) (c. 484–425 B.C.) was a Greek historian and geographer, who lived in the V century B.C. He is known as "the Father of History"; he was the first to collect materials systematically and place events in a historiographic context. However, he often fails to distinguish facts and myth and aside from people who praised him, there were also ones accusing him of spreading lies.

## Text

### The Histories 4,190

#### Greek original

τὸ δὲ πρὸς ἑσπέρης τοῦ Τρίτωνος ποταμοῦ Αὐσέων ἔχονται ἀροτῆρες ἤδη Λίβυες καὶ οἰκίας νομίζοντες ἐκτῆσθαι, τοῖσι οὔνομα κέεται Μάξυες. οἳ τὰ ἐπὶ δεξιὰ τῶν κεφαλέων κομόωσι, τὰ δ᾽ ἐπ᾽ ἀριστερὰ κείρουσι, τὸ δὲ σῶμα χρίονται μίλτῳ. φασὶ δὲ οὗτοι εἶναι τῶν ἐκ Τροίης ἀνδρῶν. ἡ δὲ χώρη αὕτη τε καὶ ἡ λοιπὴ τῆς Λιβύης ἡ πρὸς ἑσπέρην πολλῷ θηριωδεστέρη τε καὶ δασυτέρη ἐστὶ τῆς τῶν νομάδων χώρης. ἡ μὲν γὰρ δὴ πρὸς τὴν ἠῶ τῆς Λιβύης, τὴν οἱ νομάδες νέμουσι, ἐστὶ ταπεινή τε καὶ ψαμμώδης μέχρι τοῦ Τρίτωνος ποταμοῦ, ἡ δὲ ἀπὸ τούτου τὸ πρὸς ἑσπέρην ἡ τῶν ἀροτήρων ὀρεινή τε κάρτα καὶ δασέα καὶ θηριώδης· καὶ γὰρ οἱ ὄφιες οἱ ὑπερμεγάθεες καὶ οἱ λέοντες κατὰ τούτους εἰσὶ καὶ οἱ ἐλέφαντές τε καὶ ἄρκτοι καὶ ἀσπίδες τε καὶ ὄνοι οἱ τὰ κέρεα ἔχοντες καὶ οἱ κυνοκέφαλοι καὶ οἱ ἀκέφαλοι οἱ ἐν τοῖσι στήθεσι τοὺς ὀφθαλμοὺς ἔχοντες, ὡς δὴ λέγονταί γε ὑπὸ Λιβύων, καὶ οἱ ἄγριοι ἄνδρες καὶ γυναῖκες ἄγριαι, καὶ ἄλλα πλήθεϊ πολλὰ θηρία ἀκατάψευστα.

#### English translation (G. C. Macaulay, 1890)

On the West of the river Triton next after the Auseans come Libyans who are tillers of the soil, and whose custom it is to possess fixed habitations; and they are called Maxyans. They grow their hair long on the right side of their heads and cut it short upon the left, and smear their bodies over with red ochre. These say that they are of the men who came from Troy.
This country and the rest of Libya which is towards the West is both much more frequented by wild beasts and much more thickly wooded than the country of the nomads: for whereas the part of Libya which is situated towards the East, where the nomads dwell, is low-lying and sandy up to the river Triton, that which succeeds it towards the West, the country of those who till the soil, is exceedingly mountainous and thickly-wooded and full of wild beasts: for in the land of these are found both the monstrous serpent and the lion and the elephant, and bears and venomous snakes and horned asses, besides the dog-headed men, and the headless men with their eyes set in their breasts (at least so say the Libyans about them), and the wild men and wild women, and a great multitude of other beasts which are not fabulous like these.

#### Analysis

Herodotus writes about asses with horns living in Africa. This account is frequently connected with Ctesias's single-horned Indian ass, although Herodotus himself does not make assertion about only one horn; on the contrary his use of the plural number (*κέρεα* in Ionic dialect) seems to suggest otherwise. The simplest explanation is that he is describing common antelopes.
Tawfiq Sayigh

**Tawfiq Sayigh** (توفيق صايغ) was a Palestinian poet. He is an author of a 430-verse prose poem "A Few Questions I Pose to the Unicorn" (بضعة أسئلة لأطرحها على الكركدن Bidhat Asila Li Atrahaha Ala Al-Karkaden)

## Text

### A Few Questions I Pose to the Unicorn

#### English translation (Zahra A. Hussein Ali, 1999)

In our inaugural dawn,

In the pageantry of conferring names

When the legions streamed

Past the dais,

All animals, like parades, paired together.

You headed the pageantry

Without a mate.

All felt whole, contented,

Marching in uniform stride.

You led them alone

Like the horn in the middle of your head;

Trippingly, with anxious steps.

You searched with sight and sniff

For her, the never-to-be-found even

In Highest Paradise.

In the magnificent dawn,

In the sweeping pageantry,

Only you and God were solitary.

And as He sought his Virgin

You sought yours;

For centuries He pursued her,

Searched in every corner,

Felt blissful upon finding her, and transformed.

Like you, He loved virginity.

And like you, He preserved it.

A true diety and a fabulous beast;

Would the sequel differ?

He wanted her to be His love

So she became the beloved

And a mother

So she concealed Him for nine months

Then gave birth to Him as He had wished,

And she fed Him honey and milk.

A true diety and a fabulous beast.

Your endeavor was the same,

So how could the sequel differ?

Did not her consecrated blood

Seek to drink His blood

Though it was not more sanguine than your blood?

And the thirty-three years,

Are they longer in God's life span

Than the hours in your life span?

Your love for the virgin

Is God's love for her;

The two-horned's shunning her,

The one with cloven hoof,

(cont.)
Aberdeen Bestiary

## Text

#### Latin original

Est monoceros monstrum mugitu horrido, equino corpore elephantis pedibus, cauda simillima cervo. Cornu media fronte eius protenditur splendore mirifico, ad magnitudinem pedum quatuor, ita acutum ut quicquid impetrat facile ictu eius foretur. Vivus non venit in hominum potestatem, et interimi quidem potest, capi non potest.

#### English translation (Colin McLaren, 1995)

The monoceros is a monster with a horrible bellow, the body of a horse, the feet of an elephant and a tail very like that of a deer. A magnificent, marvellous horn projects from the middle of its forehead, four feet in length, so sharp that whatever it strikes is easily pierced with the blow. No living monoceros has ever come into man's hands, and while it can be killed, it cannot be captured.
John Campbell

#### English original

During our absence from Mashow two rhinoceroses came into the town during the night, when the inhabitants assembled and killed them both. The rhinoceroses, shot by Jager, on the preceding day, having been cut up, were brought, the one in a waggon, the other on pack-oxen. We divided one among Kossie, Munameets, and Pelangye. They brought also the head of one of them, which was different from all the others that had been killed. The common African rhinoceros has a crooked horn resembling a cock's spur, which rises about nine or ten inches above the nose and inclines backwards; immediately behind this is a short thick horn; but the head they brought had a straight horn projecting three feet from the forehead, about ten inches above the tip of the nose. The projection of this great horn very much resembles that of the fanciful unicorn in the British arms. It has a small thick horny substance, eight inches long, immediately behind it, which can hardly be observed on the animal at the distance of a hundred yards, and seems to be designed for keeping fast that which is penetrated by the long horn; so that this species of rhinoceros must appear really like a unicorn when running in the field. The head resembled in size a nine-gallon cask, and measured three feet from the mouth to the ear, and being much larger than that of the one with the crooked horn, and which measured eleven feet in length, the animal itself must have been still larger and more formidable. From its weight, and the position of the horn, it appears capable of overcoming any creature hitherto known. Hardly any of the natives took the smallest notice of the head, but treated it as a thing familiar to them. As the entire horn is perfectly solid, the natives, I afterwards heard, make from one horn four handles for their battle-axes. Our people wounded another, which they reported to be much larger. Two redboks were also shot.

1. ↑ The head being so weighty; and the distance to the Cape so great, it appeared necessary to cut off the under jaw and leave it behind; (the Mashow who cut off the flesh from it had ten cuts on his back, which were marks for ten men he had killed in his life time.) The animal is considered by naturalists, since the arrival of the skull in London, to be the unicorn of the ancients, and the same as that which is described in the xxxixth chapters of the book of Job. The part of the head brought to London, may be seen at the Missionary Museum; and, for such as may not have the opportunity of seeing the head itself, the annexed drawing of it has been made.
Sinad

**Sinād** (Arabic: سناد) is a creature living in India, which looks very much like an elephant, but is smaller. Some say it has a single horn on the forehead or nose, connecting it with the karkadann. Sinad is known for its very sharp thorny tongue capable of separating the flesh from bones of whatever it licks. However, it poses mortal danger to the newborn calf, as the mother, led by her maternal instinct, tries to lick it clean, in effect flaying it alive. This behavior led to false rumors that mothers eat their offspring. To protect itself, the calf does not leave the womb until it grows strong enough to run away immediately after birth. Meanwhile, it sticks its head out and feeds on leaves.

Marco Polo, describing his travel across the strait of Molucca, mentioned unicorns living in the kingdom of Basma, saying they are ugly mud-wallowing brutes, completely unlike the Western depictions, and that their best weapon are their tongues. Scholars, such as Edward Topsell, remarked that his description is reminiscent of the rhinoceros, but since the traveller said they have a horn on the forehead and not on the nose, they classified them as unicorns.

## Name

سناد (sinād) is the vocalization in the Sarre manuscript of al-Qazwini. Turkish translation from 1709 gives the spelling سنّاد (sannād).

## Gallery

Unborn sinad sticking its head outThe young running away from its mother
Camahueto

Inhabitants of the Chiloé Island have a legend of a single-horned creature called **Camahueto**. Its name in Mapudungun means "very bad" (*cadme* – very, *hueto* – bad). According the Huilliche Indians, Camahueto is the size of a yearling calf with a single silver horn on its head. The color of the creature is "mari", the blue-green color of the sea. Camahueto is born in rivers; at first it is small, but quickly grows and once it reaches adulthood, it rushes towards the sea. With its strong claws and sharp teeth, it can destroy ships and feeds not only on fish, but also on human flesh.

## Bibliography

* Austin Whittall, *The Patagonian unicorns* (part 1, part 2), 2009
Albertus Magnus

**Albertus Magnus**, that is **Albert the Great**

#### Latin original

*Monocerontem* vocant animal ex multis compositum, mugitu horridum, equino corpore, elefantinis pedibus, cauda suilla, capite cervino, in media fronte cornu gestans splendore miro pulcrum longitudinis quatuor pedum adeo acutum quod facili ictu perforat omne in quod impingit. Vix autem aut nunquam domari potest et vix vivum in hominis venit potestatem: vinci enim se videns, occidit furore seipsum.

### De animalibus, lib. XXII, 126

#### Latin original

*Onager* autem *Indicus* alius est a praedicto, magnitudinis magnae et fortitudinis, cornu ingens gestans in medio frontis: et hoc animal quasi iactans fortitudinem aliquando saxa frangit de rupibus non ob aliud nisi in suarum virium demonstrationem. Ungulas habet acutas valde et continuas.

#### English translation

However, the *Indian wild ass*, different from the aforementioned [African ass], is of great size and might and carries a huge horn in the middle of its forehead. This animal likes to boast its strength, sometimes ripping the splinters off a rock for no other reason but the demonstration of its power. It has very sharp solid hooves.

### De animalibus, lib. XXII, 144

#### Latin original

*Unicornis* est animal moderatae quantitatis respectu suae fortitudinis, buxei coloris et fissae in duo ungulae pedis, in montibus et desertis habitans longum valde cornu in fronte gestans quod ad saxa limat, et cum ipso perforat etiam elefantem nec timet venatorem. Hoc animal magnus Pompeius ad spectaculum Romae exhibuit.

Dicunt autem quod hoc animal adeo virgines puellas venerator quod ipsis visis mansuescit et aliquando iuxta eas soporatum capitur et ligatur: capitur etiam cum adhuc est pullus iuventis et tunc domatur.

#### English translation

The *unicorn* is an animal of moderate size in respect of its strength. It is of boxwood color and has cloven hooves. It lives in mountains and deserts and carries a very long horn on its forehead, which it sharpens on rocks and with which it can even pierce an elephant. It needs not fear the hunters. Pompey the Great exhibited this animal in the games at Rome.

They say, however, that this animal adores young virgins so much, that having seen them, it becomes tame and once asleep beside them, it is captured and bound. It also may be taken and subdued when it is still young.

## External links

* Monoceros in the Internet Archive
* Indian ass in the Internet Archive
* Unicorn in the Internet Archive
Kurishk

**Kurishk** (also **Koresck**) is a one-horned sheep in Zoroastrian mythology. According to the Bundahishn, there are five species of sheep, the fifth of which is the Kurishk, which is as large as a horse and has a great horn. It lives in the hills. One of Persian kings, Manuschihar, kept a Kurishk as a steed.

Odell Shepard said that the Koresck educated one of the Zend kings, but that is probably a mistranslation of the Bundahishn. It is not even clear if the creature's horn really is singular. Its original prototype is believed to be the mouflon.

## References

1. ↑ Odell Shepard. *The Lore of the Unicorn*. Chapter VIII.
2. ↑ Antonio Panaino, "Between Mesopotamia and India: Some Remarks about the Unicorn Cycle in Iran"
Kongzi Jiayu

#### Chinese original

叔孫氏之車士，曰子鉏商，採薪於大野，獲麟焉；折其前左足，載以歸。叔孫以為不祥，棄之於郭外，使人告孔子曰：「有麇而角者何也？」孔子往觀之，曰：「麟也。胡為來哉？胡為來哉？」反袂拭面，涕泣沾衿。叔孫聞之，然後取之。子貢問曰：「夫子何泣爾？」孔子曰：「麟之至，為明王也。出非其時而見害，吾是以傷焉。」

#### English translation (James Legge)

A waggoner of Shusun's, Zichushang, was gathering firewood in Daye, when he found a lin. Having broken its fore left leg, he carried it home with him in a carriage. Shusun thinking it inauspicious, threw it away outside the suburbs, and sent a messenger to tell Confucius of it, saying, "What is it? It is an antelope and horned." Confucius went to see it, and said, "It is a lin. Why has it come? Why has it come?" He took the back of his sleeve and wiped his face, while his tears wet the lapel of his coat. When Shusun heard what it was, he sent and had it brought [to the city]. Zigong asked the master why he wept, and Confucius said, "The lin comes [only] when there is an intelligent king. Now it has appeared when it is not the time for it to do so, and it has been injured. This is why I was so much affected."
Spencer Trotter

#### English original

In a certain issue of Science (February 2, 1906, Vol. XXIII., p. 195) Mr. C. R. Eastman contributed an exceedingly interesting article under "Notes on the History of Natural Science," on "The Real Unicorn." In setting forth the facts as to the origin of this fabulous animal, brought to the notice of the western world by Ctesias, Mr. Eastman concludes that the source of this strange creature of the medieval mind is to be traced to certain relief profiles described by Ctesias as graven on the walls of the Persian court at Persepolis and figuring some "Asiatic ruminant new to the Greeks, with the two horns appearing in side-view as one." To the animal so depicted Ctesias gave the name of "unicorn" or "monoceros."

Unquestionably Mr. Eastman's view as to the unicorn's zoological position is probably close to the real facts. It remains to determine, if possible, what species of "Asiatic ruminant" can stand sponsor for the fabulous creature. Some horned beast known to the ancient Persians, the horns of which would appear as a single horn in profile and would point forward when the animal's muzzle was held downward as in the defensive attitude or when grazing, could be the only one so pictured as to give rise to the idea of a "unicorn" or "monoceros." Such a beast, I think, may be seen in the male Nilghai (*Boselaphus tragocamelus*), an Indian antelope, ranging at present from the southern foothills of the Himalaya to beyond Mysore, though most abundant in the central parts of Hindustan. Any one standing alongside of a Nilghai can see at once how the spike-like horns spring straight upward, bending slightly forward, and how the near horn hides its fellow.

The knowledge of this animal would undoubtedly have reached the ancient Persian civilization from the trans-Indus region, and the artists of the period would very naturally have graven but a single horn in bas-relief profile. Further evidence that this animal was known to the ancient Persians is to be found in the name itself—"Nilghai," or "Nylghau," being of Persian origin and meaning "blue bull." The species first became known to the modern world of Western Europe about 1745, and was described and figured in *Philosophical Transactions* for that year by Dr. Parsons, in a paper entitles "An Account of a Quadruped brought from Bengal and now to be seen in London." In *Philosophical Transactions* for 1770 Dr. William Hunter published a very full account of this animal from living specimens brought to England, and bestowed upon it the native name "Nylghau."

As the unicorn of Ctesias failed to materialize in the fauna of any country, it was relegated to the land of fabulous creatures, and became concentionalized in the art of the ancient and medieval world. If, as Mr. Eastman points out, its origin is to be found in the bas-reliefs on the walls of Persepolis, then, undoubtedly, it must have been a figure from some living prototype, and this prototype could, it seems to me, be none other than the Nilghai, the only Asiatic ruminant with horns so placed as to give rise to such a conception.

Spencer Trotter

Swarthmore College
Jacques de Vitry

#### Latin original

Sunt ubi vnicornes quos Græci Rhinocerotes appellant, habentes in media fronte cornu robustissimum longitudine quatuor pedum. Hoc cornu quodcunque animal ventilant, perforant etiam ipsum elephantem & in vertice percutiendo dejiciunt & occident. Quando autem à venatoribus capiuntur, ex sola indignatione animal superbum moritur. Nulla tamen venantium fortitudine capi possunt, sed virgo pulchra & ornata ante eorum oculos proponitur, que aperit eis sinum suum, & statim omni deposita feritate in puelle gremio suscipiuntur, & ibidem quiescentes soporati capiuntur. Monoceros autem alia est bestia, quasi monstrum quoddam atrocissimum mugitu horrido, caput habes quasi cerui, corpus velut equi, caudam ad modum porci, pedes autem elephantinos, vno cornu acutissimo in medio frontis armatur, captum potest perimi, sed nequaquam domari.
Drachen Liga Arena

Die Drachen Liga Arena ist der zweite Weg für Drachen, um zu kämpfen. Der Drachen kämpft gegen Drachen anderer Spieler mit dem Ziel, Punkte zu gewinnen und Stufen zu erreichen. Am Ende der Woche wird der Spieler basierend auf der Zahl seiner erreichten Punkte belohnt. Sie wird mit Erreichen des 11. Levels freigeschaltet. Es braucht 40 Minuten, um eine Punkte-Einheit Energie aufzufüllen. Das aktuelle Energie-Limit liegt bei sechs. Es ist allerdings möglich mit 3 Edelsteinen pro Energie oder mit Arena-Steinen wieder aufzuladen. Die Arena-Steine sind rot, im Gegenteil zu den Portalsteinen für die Kampagnenkarte, die blau sind. VIP Spieler haben 6 Energie-Einheiten, nicht-VIP Spieler haben 4 Energie-Einheiten.

Wenn gewünscht, kann die Auswahl der Gegner jeder Zeit für Edelsteine erneuert werden oder kostenlos alle drei Stunden.

Jeder Kampf kostet 1 Arena-Energie. Die Fokus-Angriff Option kann ausgewählt werden, welche 2 Arena-Energie braucht und die HP der Drachen um 50% steigert.

Spieler kämpfen für Punkte. Spieler der Top 140 in ihrer Liga steigen in die nächste Liga auf. Ab der Bronze Liga 2 fallen Spieler der Ränge 361-500 auf die nächste untere Liga zurück.
Assassinendrache

Der Assassinendrache gehört den Elementen Leere und Metall an und besitzt den Seltenheitswert Ungewöhnlich.

## Drachenkodex

Während der Assassinendrache in der Tat in der Schlacht Furcht einflößt, denke ich, dass sein Name etwas verfehlt ist. Das Einzige, was er je vor Zeugen weggeputzt hat, sind riesige Smoothies bei der Fütterung.

## Zucht

Der Assassinendrache ist ein Drachenteiledrache und kann mit 8 Drachenteilen  erhalten werden.

Die Brutzeit beträgt 14 Stunden und 30 Minuten.
The Asiatic Journal

#### English original

*Unicorns in Asia*.—A writer in the *Universel*, whom we suspect to be M. Klaproth, adverting to the information obtained by the late Major Latter, respecting the existence of an animal in Tibet closely resembling the unicorn of the ancients, has revived the belief of naturalists in the existence of this hitherto fabulous animal, by adducing testimonies thereto from oriental writings. He remarks that, previous to Major Latter's report, the Catholic missionaries, who returned to Europe from China, by way of Tibet and Nepal, in the seventeenth century, mentioned that the unicorn was found in that part of the great desert which bounds China to the west, where they crossed the great wall; that Capt. Turner, when travelling in Tibet, was informed by the raja of Boutan, that he had one of these animals alive; and that Bell, in his Travels to Peking, describes a unicorn which was found on the southern frontier of Siberia. He adds: "the great Tibetan-Mongol dictionary, entitled *Mingghi ghiamtso*, a copy of which is deposited in the Royal Library (at Paris), mentions the unicorn, under the name of *serou*; and another work, not less authentic, the Geographical Dictionary of Tibet and Central Asia, printed at Peking by order of the emperor Këen-lung, where it describes a district in the province of Kham, in Tibet, named Sera-zeong, explains this name by 'river of unicorns,' because, adds the author, many of these animals are found there. In the history of the Mongol-Khans published and translated by Mr. J. J. Schmidt, at St. Petersburgh, we find the following fact stated: 'Genghiz Khan, having subjected all Tibet, in 1206, commenced his march for Hindustan (Enedkek). As he ascended mount Jadanarung, he beheld a beast approaching him of the deer kind, of the species called *serou*, which have a single horn at the top of the head; it fell on its knees thrice before the monarch, as if to pay respect to him. Every one was astonished at this incident; the monarch exclaimed, "the empire of Hindustan is, we are assured, the country where are born the majestic Buddhas and Bodhisatwas, as well as the potent Bogdas and princes of antiquity: what can be the meaning, then, of this animal, incapable of speech, saluting me like a man?" Upon this, he returned to his own country." 'This story (continues M. Klaproth) is also related by Mahomedan authors who have written the life of Genghiz; something of the kind must, therefore, have taken place. Possibly some of the Mongol conqueror's suite may have taken a unicorn, which Genghiz thus employed, to gain a pretext for abstaining from an expedition which promised no success."

When we consider that eight years have elapsed since the account of Major Latter was given, and that, notwithstanding our increased opportunities of intercourse with Tibet, no fact has since transpired which supplies a confirmation of that account, except the obtaining a supposed horn of the supposed unicorn, we cannot participate in these renewed hopes.

1. ↑ See *Asiat. Journ.* vol xi. p. 154.
Xiezhi

**Xiezhi** (Chinese: 獬豸) or **zhi** (廌) is a Chinese legendary creature, which looks like a goat with a single horn on its forehead. It can by nature distinguish the innocent from the guilty and punishes the latter, piercing them with its horn. Gao Yao, the minister of justice in the court of Emperor Shun, was said to have a xiezhi and use it in criminal proceedings, whenever he was in doubt about the guilt of the suspect.

King Xuan of Qi once asked his minister Ai Zi about the xiezhi. The sage answered that it was a sacred animal kept in the Imperial Court in ancient times. When it saw a corrupt official, it pierced him with its horn and devoured. "If such animal lived today", he added, "it would not need to go hungry."

According to Shuowen Jiezi, xiezhi looks like an ox with a single horn. The dictionary also mentions the animal in the definition of the 薦 jiàn character, which is composed of 艸 (grass) and 廌 (zhi). An ancient deity once gifted a xiezhi to Huangdi, the Yellow Emperor. The ruler asked: "What does it eat? Where does it live?" The deity answered: "It eats jian-grass. In summer, it lives in marshy areas. In winter, it stays where evergreens and cypresses grow."

## Xiezhi and the law

    Xiezhi is regarded in East Asia as an allegory of legal justice. In the Ming and Qing Dynasties, a picture of a xiezhi was on the official badge of government censors, whose job was to seek out corruption and maintain discipline among other court officials. The character "law" in Chinese – 法 fǎ – is a simplification of earlier 灋 fǎ, which is a compound of 水 (water), 廌 (zhi) and 去 (to remove, to avoid). This shows how in Ancient China xiezhi was integral to the concept of law.

## Name

The name of the animal is one of the oldest words in the Chinese language. Like all words, it was originally monosyllabic and represented by a single pictogram 廌 or 𢊁 (pinyin: zhì). However, as the vocabulary of the Chinese language grew, single syllable-words became too ambiguous and polysyllabic compounds started to be used to express the same ideas. The Chinese called the creature 獬廌 (xièzhì, also written as 觟𧣾) or 解廌 (jiězhì). The original pictogram was in time simplified to 豸 (zhi; could also mean "worm"). Another name for the Xiezhi is 神羊 (shényáng), which means "divine goat".

In Korea, the creature's name is haetae (해태) or haechi (해치). The Japanese use the same kanji as the Chinese, but pronounce the names kaichi (獬豸(かいち), alt. kai-tsi, cai-zhi) and shin'yō (神羊(しんよう), alt. sin-you).

## Gallery

Japanese kaichiXiezhi in the insignia of Republic of China Military PoliceFountain in the shape of xiezhi in Taiwan
## References

1. ↑ Yang Fu, *Yiwu Zhi*
2. ↑ Wang Chong, *Lunheng*
3. ↑ Su Shi, *Ai zi zashuo*
4. ↑ 4.0 4.1 Jeannie Parker, *The Mythic Chinese Unicorn*, ch. 4
5. ↑ Pacific Asia Museum, Rank and Style: Power dressing in Imperial China, Section 1
Three-legged ass

The **three-legged ass** is a creature from the Bundahishn. It is standing in the middle of the wide-formed ocean of Vourukasha (Fraxvkard), from which all water takes its origin. It is as big as Mount Alvand, it has three legs, six eyes, nine pairs of testicles, two ears and one horn. Its body is white with an ash-colored head. Its food is spiritual. This creature is holy; it vanquishes evil and purifies water for the use of all creatures of Ohrmazd.

## Description

Of the six eyes, two are in their usual position, two are in the top of the head and two are in the hump. With the sharpness of those six eyes, it overcomes disease and pest. Of the nine pairs of testicles (Pahl. *gund*; the word is traditionally translated as "mouth", but that meaning is suspect), three are on the head, three on the hump and three inside the flanks. Each testicle is the size of a house. Each of the three feet covers as much ground as a thousand sheep when they gather together. Each pastern is so large that a thousand men on horses could pass through it. The horn is golden and hollow and from it grow a thousand branches, some befitting a camel, some befitting a horse, some befitting an ox, some befitting an ass, both great and small. With that horn, it destroys and shatters all corruption.

The animal submerges its head in the sea and by bending its ears, it stirs the waters and sends them into turmoil. When it brays, all the benevolent female creatures of Ohrmazd become pregnant and all the malevolent female creatures of Ahriman miscarry. When it urinates in the sea, all the waters in the world become purified. That is the reason why, when asses see water, they urinate in it. It is said that if the three-legged ass did not purify the waters, they would have perished due to contamination of the Evil Spirit. The ass is the helper of the Persian god Tishtrya, identified with the star Sirius, who receives the agitated water and sends it down to earth as rain.

Ambergris is the dung of the three-legged ass, for even though its food is spiritual, which means it does not need food, the moisture and the nutrition of the water goes to its body through pores and is cast away as urine and dung.

## In Babylonian Talmud

Zoroastrian myths were adapted by Rabbinic Judaism. Bava Batra mentions a creature called Ridyā, which resembles a heifer (young cow) three years old, standing between the lower and upper depths. It has the voice of a turtle dove and commands water from the upper depth to fall down to earth as rain and water from the lower depth to rise up, thus regulating the water cycle in nature.

## Name

The three-legged ass in Persian is "*xar ī se pāy*". Some modern sources prefer to call it khara (खर), which means "ass" in Sanskrit.

## References

1. ↑ Antonio Panaino, "Between Mesopotamia and India: Some Remarks about the Unicorn Cycle in Iran"
2. ↑ Reuven Kiperwasser and Dan D. Y. Shapira. "Irano-Talmudica I: The Three-Legged Ass and Ridyā in B. Ta'anith: Some Observations about Mythic Hydrology in the Babylonian Talmud and in Ancient Iran"