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  • Imugi: The Korean Dragon and Its Legend

    Imugi: The Korean Dragon and Its Legend

    The creature called Imugi (螭龍) is an imaginary animal in Korean legends, representing a creature in its state before transforming into a dragon. It is believed that after spending a thousand years in cold water, it transforms into a dragon, ascends to the sky with thunder, and flies with the legendary Yeouiju. It is said that if someone witnesses Imugi ascending at that moment, Imugi will never ascend again. There is a proverb related to Imugi, describing someone as a “failed dragon,” metaphorically referring to a person full of mischief and lacking recognition, causing harm to others.

    Various spellings such as Ishimi, Mili, Youngno, Gangcheol-i·Kangcheol-i·Kwangcheol-i (強鐵), Bari, Hwalyong (虺龍), and Iryong (螭龍) exist.

    The Story of Imugi

    According to the story of Kim Shimin handed down in Byeongcheon-myeon, Dongnam-gu, Cheonan-si, Chungcheongnam-do, the entrance of the current Baekjeon Village has a large Zelkova tree and Turtle Rock (龜岩). It is said to be the place where Kim Shimin shot a snake, known as Sasacheo (射蛇處). On the back of the rock, there is a plaque that reads ‘Kim Clan’s Residence, Baekjeondongcheon (金氏世居栢田洞天).’

    Kim Shimin, who played a significant role during the Japanese invasions of Korea (the Imjin War), was intelligent and had a tall stature from a young age. As a result, he naturally enjoyed military games and always took on the role of commander. When Kim Shimin was eight years old, he and his friends were playing a military game by the roadside. At that moment, a procession of a nobleman passed by, and the attendants asked them to make way. Kim Shimin, without faltering, exclaimed, “Even if it’s a nobleman from the capital, I cannot let him pass without going through the military gate.” Observing this, the nobleman patted Kim Shimin’s head, saying, “A strong young lad,” and peacefully walked past.

    There was also an unbelievable story when Kim Shimin was nine years old. The entrance to Baekjeon Village (present-day Gajeon-ri Sangbaek Village), where Kim Shimin lived, was near the winding Baekcheon Stream (present-day Byeongcheoncheon). There was a rock submerged in the water near Baekcheon Stream, and underneath it, there was a large cave. In the cave lived a large Imugi that frequently appeared, startling people and causing harm to livestock. Kim Shimin decided to drive away the Imugi. Reading a book, he learned that snakes can be caught with a bow made of mulberry wood and arrows tipped with mugwort.

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    Gathering the local children immediately, Kim Shimin armed them with mulberry wood bows and mugwort-tipped arrows, and they ran to Baekcheon Stream. Placing one of the children on top of a rock at the entrance of the village, they lured Imugi with its shadow. Some versions of the story even claim that they made the child’s shadow reflect in the water to entice Imugi. When Imugi revealed itself upon seeing the child’s shadow, Kim Shimin shot an arrow with mugwort onto Imugi’s belly, hitting its vital point and capturing it. It is said that Imugi’s blood stained Baekcheon Stream red for several days after this event.

    Characteristics and Origin of Imugi

    Imugi is a mythical creature in Korean mythology, resembling a snake. Numerous legends about this figure originate from various regions and periods in Korea.

    Characteristics

    Imugi is serpent-like, hornless, and a mythical chthonic (representing the underworld) creature. Its body can be long, reaching several tens of meters, covered with scales. It cannot fly unless it captures a Yeouiju, turning into a dragon through it. Yeouiju (여의주, 如意珠) is a pearl-like object that grants its possessor unlimited power, allowing them to create as they wish.

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    In some stories, Imugis are considered proto-dragons cursed to be unable to fully evolve into dragons.

    Others suggest that they need to live in cold water for a thousand years to transform into a full-fledged dragon. Being a chthonic being, Imugi is often found in waters such as lakes, slow-flowing rivers, or caves. Generally benevolent and helpful, encountering an Imugi is considered a sign of good luck. Despite this, it can be cruel and malevolent in some myths, causing harm to humans.

    There are different types of Imugi, one of which is named Kkangcheori (깡철이, Kkangcheori). This Imugi is capable of flying even without obtaining Yeouiju.

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    It is said to roam in the region of Kjongjangdo, causing droughts. Known for recklessly dealing with fire, it is often regarded as a troublemaker and an evil dragon.

    Origin of the Name

    The term “Imugi” can be traced back to the Samguk Yusa (삼국유사, 三國遺事; “Memorabilia of the Three Kingdoms,” 1279), specifically the story of Imugi (or Imok) within the Pojang narrative. Imugi (이목, 璃目) is the son of the Dragon King of the Western Sea. In the legend, Pojang hides Imugi from the wrath of the Heavenly Lord and points to a pear tree when his envoy seeks him. Believing Imugi is there, the Heavenly Lord strikes the tree with lightning. The fall of the pear tree (이목, Imok) sounds the same as Imugi’s name, and according to oral tradition, the alternative name for a plum tree (이목, imok) also sounds the same.

    Imugi Myths

    Legend of Pojang

    Set in the Silla and early Goryeo periods (10th century BCE), the story tells of Pojang (보양, 寶壤, Boyang), a monk from the Unmun Temple returning from China. The Dragon King of the Western Sea (Seohaeyongwang, 서해용왕, 西海龍王) gives him a golden silk robe and assigns his son Imugi to accompany Pojang, watching over his journey. One night, following Pojang’s command, Imugi brings rain. The Heavenly Emperor (Cheonje, 천제, 天帝) judges this as Imugi exceeding his allowed boundaries and attempts to kill him. Pojang hides Imugi under the veranda and points to a pear tree, which the Heavenly Lord, believing Imugi is present, strikes with lightning before leaving. Imugi is saved, and the destroyed pear tree is revived, thanks to the monk’s intervention.

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    The Rainmaking Imugi

    Imugi often transforms into a dragon living in a lake, as discovered by a monk who followed him. During a severe drought, the monk requests that Imugi bring rain to prevent a poor harvest. Initially reluctant due to the fear of the Great Jade Emperor’s anger, Imugi agrees after the monk promises to help him escape the Jade Emperor’s fatal punishment. The monk hides Imugi under stone slabs, and when the Emperor’s envoy arrives, he points to a jujube tree, naming it Imugi. Thanks to the monk’s actions, Imugi survives, and instead of leaving the area, he continues to live in the lake, appearing as a friendly being willing to self-sacrifice to help humans.

    Imjong Mountain Stone Piles

    According to legend, a furious Imugi lived in a lake on Mount Imjong (이명산, 理明山, Yimyeongsan). To break its tyranny, villagers from the surrounding areas threw fire-burnt stones into the lake. The heated stones caused the lake to boil, prompting the Imugi to emerge and flee. Buddhist monks believe that the stone piles on the mountain’s peak consist of these stones that defeated the Imugi.

    Sambuyeon Waterfalls

    The legend of Sambujeonpokpho (삼부연폭포, 三釜淵瀑布, Sambuyeonpokpo) dates back to the late Three Kingdoms period during the reign of King Gung Ye (궁예왕, Gungyewang, 901-918) in Chollwon, Kangwon Province. Four Imugis lived in the area, engaging in moral and religious practices. Three of them transformed into dragons, cracking the rocks and creating three springs—Nogeutang, Sottang, and Gamatang. The fourth serpent missed the chance to become a dragon, occasionally withholding rain to torment people. During severe droughts, rain rituals were performed, and prayers for storms were offered near the three waterfalls.

    Imugi in Mythology

    Imugi is considered the king of all creatures living in freshwater, including lakes, ponds, and rivers. Particularly, any swimming creature falls under the dominion of Imugi. It is said that when a school of fish exceeds 2500 individuals, Imugi appears somewhere and becomes their king. However, from the perspective of the fish, Imugi is seen as a tyrant since it preys on them. If Imugi resides in a place like a fish farm, it is said to cause significant damage. Nevertheless, there was a belief that if Imugi grew up alongside a school of fish, for some unknown reason, Imugi would not appear.

    The Imugi living underwater has a deep connection with water, similar to dragons. However, while dragons were considered powerful water deities capable of summoning rain, storms, lightning, hail, and clouds, Imugi was perceived to possess a much weaker ability, capable only of summoning clouds. Imugi was not seen as having control or management over water like dragons, and its presence was thought to prevent nearby springs from drying up.

    On the other hand, there were frequent conflicts among Imugi over rights to lakes and other water bodies. Strong Imugi would dominate large and favorable lakes, while weaker ones had to settle for smaller ponds or rivers with fewer fish. As a result, weaker Imugi sometimes sought help from others in their battles.

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    Modern References to Imugi

    • The movie “D-War,” directed by Shim Hyung-rae, is based on the legend of Imugi.
    • Imugi is a major theme in the Naver webtoon “Please Make Me Pass,” where characters such as Bari, Mili, Youngno, Kwangcheol-i, and Ishimi use the alias of Imugi.
    • Imugi also makes an appearance in the webtoon “Mystic Apartment: Ghost Ball Double X – 6 Prophecies.”
    • Imugi is featured as a central theme in the novel “Gwihojeon.”
    • Moreover, Imugi appeared in the Thursday drama “Gumihojeon,” which aired from October 7, 2020.
  • Harpies, Swamp Dragons, and Vampire Bats of South America

    Harpies, Swamp Dragons, and Vampire Bats of South America

    The grand era of the Age of Exploration is a topic that many history enthusiasts love to talk about. In this era, one cannot ignore the illustrations of mythical creatures and mysterious beasts that were recorded in the navigational and geographical charts of that time. The cartographers of that era often painstakingly drew all sorts of monsters and creatures with mythological elements, such as headless men, dog-human hybrids, lizard-like monsters, humanoid apes, sea monsters, and so on, filling the corners of the maps with these strange images. These animals, both marine and terrestrial, soon became popular elements of maps and atlases.

    The Origin of the Cartographic Monsters

    A sea monster in Olaus Magnus’ Carta Marina of 1539.
    A sea monster in Olaus Magnus’ Carta Marina of 1539.

    Modern people find these monsters preserved in the oldest map books fascinating and feel that they were mere embellishments added by the artists and cartographers to break the monotony of the terrain and coastline.

    It is assumed that these creatures were included in the charts for no other reason than to spice things up and give the cartographers a bit of a break. While it’s true that cartographers included creatures on their maps for the sake of entertainment, they also drew them after receiving “actual” input from adventurers who ventured into these regions.

    The monsters they drew were actually based on first-hand accounts they heard from the explorers. When European sailors first arrived in uncharted waters and set foot on untraveled shores, they were often terrified by the sight of strange creatures they had never seen before. This was true both during the Age of Exploration and previous nautical operations in Europe.

    When they returned home, they would spread their observations, and the cartographers would draw these monsters based on the descriptions of the explorers, trying to make the appearance of these monsters as “realistic” as possible.

    Some of the cartographers were even explorers themselves. In other words, the monsters they drew were not imaginary, but actually “realistic records,” and there were many such records in the Age of Discovery.

    For example, when exploring the “Dabeiba” region of the native Americans called Antioquians, the magical animals and mythical stories passed down by the natives gave Spanish cartographers classic monster images such as vampire bats, harpies, and swamp dragons.

    Dabeiba Temple With Full of Golds

    The current location of the Dabeiba town in the Antioquia Department of Colombia.
    The current location of the Dabeiba town in the Antioquia Department of Colombia. (Image: Milenioscuro, CC BY-SA 3.0)

    In the late 15th and early 16th centuries, Spanish explorers began to explore the Central American region. They first heard about “Dabeiba” from the native people who lived near where Panama is today in Central America. The exact location of this area is now unknown.

    According to the indigenous people of Antioquians, “Dabeiba” was the name of a goddess in ancient times. She was once a princess of a powerful country, ruled over the area of Dabeiba, and had unique magical powers and great wisdom. The locals admired her greatly, and after her death, they worshipped her as a deity and built a magnificent temple to honor her. People from nearby and even faraway places came to this temple to pay their respects.

    To show their respect for the goddess, every indigenous person who came to pilgrimage would bring their own precious treasures to offer to her. Even distant tribal leaders would come to pay homage every year and decorate the Dabeiba Temple with large amounts of gold treasures, and over time, Dabeiba accumulated a large amount of wealth. Moreover, there were many gold mines in this area as well. The rivers were full of gold sand; one could easily find a handful of them.

    The Spanish Colonizers

    Vasco Núñez de Balboa by Charles Henry Granger (1812 – 1893).
    Vasco Núñez de Balboa by Charles Henry Granger (1812 – 1893). Image: nihilnovum.

    After hearing the story of Dabeiba from the indigenous population, Spanish explorers came to Central America one after another to search for this place. For example, Spanish explorer and conquistador Vasco Núñez de Balboa (1475–1519), who was famous for “discovering” the Pacific from the New World, had also explored Dabeiba. But the local environment was harsh and filled with damp swamps.

    Local people like the Antioquians were brave, quick, and very good at fighting on land and water. They were also very hostile to outsiders, which made it impossible for Spanish explorers to find what they were looking for. Only Balboa once attacked an empty indigenous village (the residents had all hidden), and he found jewelry worth 7,000 Castilian gold coins in this village, proving that the rumor of gold treasures in Dabeiba was not false.

    Except for Balboa’s one big win, none of the Spanish sailors’ efforts were successful, though. Along with the story of Dabeiba’s gold treasure, people also knew about the mysterious events and monster rumors that happened in the area. Several exploration teams disappeared completely in the Dabeiba area, and hundreds of Spanish explorers went missing, never to be seen again.

    Swamp Dragons

    Frederick Justin Bertuch's 1806 depiction of a flying, flame-breathing dragon.
    Frederick Justin Bertuch’s 1806 depiction of a flying, flame-breathing dragon.

    According to the documents from Dabeiba, short-tailed crocodiles often emerged from the water, attacking people and animals and dragging their prey into the mud to devour them. And even more frighteningly, there were said to be dragons living in the dark swamps.

    Although the Spanish explorers did not see these swamp dragons with their own eyes, the native South Americans swore that there were monsters in the depths of the swamp. According to the documentary evidence left by the Spanish explorers, these monsters were likely giant alligators measuring several feet long or terrifying anacondas measuring tens of feet long, which were beyond human ability to withstand.

    Dabeiba was such a legendary and terrifying place, and the dangers described above were just some of the rumors, whether true or mythical, passed down by explorers. In fact, even the natives were afraid of the gloomy and cold swamps, so they always carefully avoided the swamps and preferred to take winding and rugged mountain roads when traveling.

    Vampire Bats

    The vampire bats do exist.
    The vampire bats do exist. Image: Syfy.

    Spanish explorers in Dabeiba wrote that the area was full of wet marshlands with groups of reptiles, clouds of flies and mosquitoes, and large bats that, unlike bats in Europe, didn’t eat insects but instead fed on human blood like vampires.

    Interestingly, many people thought the rumors of vampire bats were ancient fabrications, but modern zoologists tell us that they do indeed exist in the world. Vampire bats are a unique type of blood-sucking mammal that are found only in the central and southern Americas and feed on the blood of animals.

    A vampire bat can consume up to 26 gallons (99 liters) of blood in its lifetime. There was even a recent series of vampire bat attacks in the Amazon region of Peru, causing great panic among local residents. Some people died of rabies after being bitten by vampire bats.

    Harpy Monsters

    Harpy monsters are among the mythological creatures of South America.
    Harpy monsters are among the mythological creatures of South America.

    In addition to these terrifying creatures of Dabeiba and the Antioquians, which may or may not be real, the chroniclers of the time also recorded a monster based on the memories of the explorers: the harpy. According to the local legend, shortly before the arrival of the Spanish, a huge storm occurred near Dabeiba, with such strong winds that even large trees were uprooted.

    Under such a storm, the Antioquians’ houses were destroyed, and the forests became barren land. After the storm subsided, the terrified natives cautiously came out of hiding and began to prepare to rebuild their homes, but they discovered that the hurricane had blown in some “terrifying” creatures known as harpies.

    In Native American folklore, there were two creatures that resembled the ancient Greek mythological creature, the harpy. They were described as having the face of a woman, eagle claws, and wings. They were enormous in size and capable of breaking tree branches while perched. These creatures would swoop down and carry people away, tearing them into pieces on the mountaintops.

    For a time, the Native American towns and villages in the surrounding areas were terrorized by these creatures, but eventually, they were able to kill the larger ones and drive away the smaller ones, hanging the head of the creature on their spears to show other villagers that the danger had been eliminated. The head of the creature was said to resemble that of a woman.

    Harpy eagle.
    Harpy eagle.

    When the Spanish explorers heard of this legend, they found it hard to believe, but many Native Americans swore by its truth. It was later discovered that the creature they were referring to was actually a species of eagle found in certain areas of South and Central America, called the Harpy Eagle or “human-faced eagle.”

    The Harpy Eagle is one of the largest and most powerful birds of prey in the world, with an adult body length of over 3.3 feet (1 meter) and a wingspan of up to 8.2 feet (2.5 meters). Its feathers are a mix of black, gray, and white, resembling a formal coat.

    It eats snakes, monkeys, and sloths. It has the strongest grip of any bird and can carry prey that weighs more than 18 kg (40 lbs). Its appearance is quite different from other eagles, especially its face. Today, the Harpy Eagle is the national bird of Panama and is known for its formidable size and strength.

    It usually perches on high places to survey the ground and branches, and when it spots prey, it swoops down to grab it. With its incredible strength, it can easily lift a small child, although capturing an adult requires much more effort.

    References

    1. Martin Torodash. 1974. “Balboa Historiography.” Terrae Incognitae 6.1
    2. Francisco López de Gómara. Medina del Campo. 1553. Historia General de las Indias. Online Book.
    3. Kurt A Raaflaub.; Richard J. A. Talbert. 2009. Geography and Ethnography: Perceptions of the World in Pre-Modern Societies. John Wiley & Sons.