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The tale of Bel and the Dragon incorporated as chapter 14 of the extended Book of Daniel was written in Aramaic around the late 2nd century BC and translated into Greek in the Septuagint. This chapter, along with chapter 13, is referred to as deuterocanonical, in that it is not universally accepted among Christians as belonging to the canonical works accepted as the Bible. The text is viewed as apocryphal by Protestants and typically not found in modern Protestant Bibles, though it was in the original 1611 edition of the King James Version. It's listed in Article VI of the Thirty-Nine Articles of the Church of England.
The Additions to Daniel comprise three chapters not found in the Hebrew/Aramaic text of Daniel. The text of these chapters is found in the Greek Septuagint and in the earlier Old Greek translation. They are accepted as canonical and translated as such in Roman Catholic, Eastern Orthodox and Oriental Orthodox Bibles. They are listed in Article VI of the Thirty-Nine Articles of the Church of England. However, most Protestant versions exclude these passages as apocryphal, retaining only the text available today in the Hebrew/Aramaic manuscripts.
The additions are:
# The Prayer of Azariah and Song of the Three Holy Children : Daniel 3:24-90 inserted between verses 23 and 24 (v. 24 becomes v. 91) in the Protestant canon. It incorporates the Fiery Furnace episode.
# Susanna and the Elders : before Daniel 1:1, a prologue in early Greek manuscripts; chapter 13 in the Vulgate
# Bel and the Dragon : after Daniel 12:13 in Greek, an epilogue; chapter 14 in the Vulgate
The mystery of the origins of the red dragon symbol, now on the flag of Wales, has perplexed many historians, writers and romanticists, and the archæological community generally has refrained from commenting on this most unusual emblem, claiming it does not concern them. In the ancient Welsh language it is known as 'Draig Goch' - 'red dragon', and in "Y Geiriadur Cymraeg Prifysgol Cymru", the "University of Wales Welsh Dictionary", (Cardiff, University of Wales Press, 1967, p. 1082) there are translations for the various uses of the Welsh word 'draig'. Amongst them are common uses of the word, which is today taken just to mean a 'dragon', but in times past it has also been used to refer to 'Mellt Distaw' - (sheet lightning), and also 'Mellt Didaranau' - (lightning unaccompanied by thunder). But the most interesting common usage of the word in earlier times, according to this authoritative dictionary, is 'Maen Mellt' the word used to refer to a 'meteorite'. And this makes sense, as the Welsh word 'maen' translates as 'stone', while the Welsh word 'mellt' translates as 'lightning' - so literally a 'lightning-stone'. That the ancient language of the Welsh druids has words still in use today which have in the past been used to describe both a dragon and also a meteorite, is something that greatly helps us to follow the destructive 'trail of the dragon' as it was described in early Welsh 'riddle-poems'. This is especially true of the "Hanes Taliesin", a riddle-poem that is so full of astronomical terms it is obvious that they were deliberately used by the composer - but to what end? Could they have been used to encode a druidic astro-mythology that was accessible only to 'initiates'?