The Chimera: In the East and the West by Nick Anderson

The camel, lion, and elephant each lined the Spirit Road toward the tombs of the elite. Among these animals is the chimera, or qilin, and this particular creature stands out from among the rest. First of all, the chimera is seen in both Eastern and Western culture. However, in both of these cultures, the chimera holds different meaning. An obvious difference is that the Chinese chimera was used in the funerary context and in the Confucian context while the Greek chimera was used in mythology. There are also many similarities between both creatures as well. The similarity between these fantastic creatures is that they are composed of different body parts from different animals. Though they each may be composed of different animals, they exhibit completely opposite yet strong symbolism.

The Chinese Chimera is connected to the Confucianism tradition. Therefore, it symbolizes Confucian values such as kindness and compassion. Dorothy Perkins describes how "the Chinese believe that the Qilin appears only when the country is peaceful and prosperous" (407). Due to the Chinese Chimera's positive qualities, Chinese Emperors and even Confucius himself and his scholars were elevated to the high status of this mythical creature, which shows that these leaders were intensely respected (Perkins, 407). Paludan describes how the Chinese chimera was a sign of a great Emperor and how it gave a sense of security to the Emperor's subjects (Paludan, 224-226). The chimera represents Confucian ideals, making it a nonviolent creature.

Similar to the Chinese chimera, the Greek chimera was popular in the art culture; however, this does not mean that it was given the same peaceful attitude as the Chinese chimera. In fact, the Greek chimera was a feared beast. This chimera is used in Greek Mythology and is depicted as a violent and sadistic beast. In the myth of Bellerophon, Bellerophon is wrongly accused of an immoral act and in order to redeem himself, he was tested by King Proetus to defeat the chimera, who was a threat to the town of Lycia. Bellerophon accepted the test and fought the beast. Bellerophon won the battle, but that was just one test among many (Kirkwood, 25). This particular myth shows that the chimera was a violent creature that destroyed the peace and needed to be killed. This is very different from the Chinese chimera.

A noticeable physical similarity between the Chinese chimera and the Greek chimera is that their bodies are made up of several animals. This is the most important characteristic of the chimera. First of all, the Chinese chimera was believed to be seen "during the great naval expeditions to India and Africa" (Paludan, 222). Yet, the description of this new species was not very specific which lead to the Chinese chimera changing its body types over time. It was first interpreted as being a "cloven-hoofed, scaly animal with a stag's head, two antlers, and a large bushy tail" to how it is perceived today (Paludan, 224). Today, the most common portrayal of the Chinese chimera is that of a deer's body, a cow's tail, a wolf's neck, a dragon's head, a horses legs and hooves (Perkins, 407). On the other hand, the Greek chimera is "part lion, part goat, and part snake" with the snake as the tail, the goat as the body, and with the head of the lion (Kirkwood, 30). Therefore, the chimeras are known for the several parts of animals that make up their body.

The Chinese chimera is made to look threatening and protective due to its facial features and body type. However, it does not symbolize these traits. The Chinese chimera represents many qualities related with peace and goodwill. Ann Paludan describes how the Chinese chimera "personifies goodness, this quality being taken to include good government" (Paludan, 224). Dorothy Perkins extends the symbolism and refers to how the Chinese chimera represents "benevolence and kindness" (407). The Greek chimera, although somewhat similar in form, symbolizes conflicting qualities when compared to the Chinese chimera. Like the Chinese chimera, this creature is displayed to be fierce and intimidating. The facial features clearly show that it was an evil beast with its hollow eyes, roaring mouth, and pouncing position (ArtStor). Yet, this beast was not a peaceful creature and it needed to be killed because of its destructive behavior. It is clearly seen that the Greek chimera was an evil beast because on the vases, it depicts the chimera in a battle scene fighting with armored soldiers holding spears and shields (ArtStor).

Another example of how the Chinese chimera and the Greek chimera are alike is seen in the numerous mediums that they are displayed. For example, the Chinese chimera is not only restricted to stone statue form, but also is portrayed on Chinese ceramics and embroidery (Perkins, 407). They are also portrayed on the bases of columns and carved out of jade (Paludan, 224). Not only was the Greek chimera used in mythology, but this creature was quite popular in Greek art culture as well. This beast was painted on vases, paintings, drawings, mosaics, and like the Chinese vision of the chimera, was even carved into statue form (ArtStor).

Both chimeras are strangely similar in a way that both are interpreted as being composed of more than one animal. This suggests that the Chinese and the Greeks must have had some type of interaction with one another. Yet, at the same time, both chimeras do not symbolize a common idea at all. This then makes it difficult to understand how both societies glamorized the chimeras and incorporated them into their art.

Chinese Chimera (Google Images)

Greek Chimera (Google Images)

Bibliography

ArtStor. Used database for details and for close examinations of both chimeras.

Images from Google Images Database. Used “Greek Chimera” and “Chinese Chimera” as search words.

Kirkwood, G.M.. 1995. A Short Guide to Classical Mythology. Wauconda, Illinois: Bolchazy-Carducci Publishers, Inc.. 25-30.

Paludan, Ann. 1981. The Imperial Ming Tombs. United States of America: Yale University Press. 222-226.

Perkins, Dorothy. 1999. Encyclopedia of China: The Essential Reference to China, Its History and Culture. New York, New York: Roundtable Press. 407.