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McNeal, R. "Constructing Myth in Modern China." The Journal of Asian Studies, Vol. 71, No. 3 (AUGUST 2012), pp. 679-704.
In Albanian mythology and folklore, stihi, ljubi, bolla, bollar, errshaja, and kulshedra are mythological figures described as serpentine dragons. It is believed that bolla, a water and chthonic demonic serpent, undergoes metamorphosis passing through four distinct phases if it lives many years without being seen by a human. The bollar and errshaja are the intermediate stages, while the kulshedra is the ultimate phase, described as a huge multi-headed fire-spitting female serpent which causes drought, storms, flooding, earthquakes, and other natural disasters against mankind. She is usually fought and defeated by a drangue, a semi-human winged divine hero and protector of humans. Heavy thunderstorms are thought to be the result of their battles. [169] [170] Ballentine, Debra Scoggins (2015), The Conflict Myth and the Biblical Tradition, Oxford, England: Oxford University Press, ISBN 978-0-19-937025-2
The dragon came to have a certain significance in some of the more formal Chinese religions, too. In the paintings of Chan Buddhism, a dragon appearing from behind clouds was a symbol of truth and the difficulties in seeing it clearly. For Taoists, the dragon was even more important and represented the central omnipresent force known as the 'Central Way' or Tao. The four dragon kings of the Four Seas were also adopted by Taoists. Finally, the dragon is the fifth sign of the Chinese zodiac or shengxiao and associated with one of the 12 years in the calendar cycle, the most recent 'year of the dragon' being January 2012 to February 2013. Dragon Robes The Chinese dragon ( simplified Chinese: 龙; traditional Chinese: 龍; pinyin: lóng) is the highest-ranking creature in the Chinese animal hierarchy. Its origins are vague, but its "ancestors can be found on Neolithic pottery as well as Bronze Age ritual vessels." [59] A number of popular stories deal with the rearing of dragons. [60] The Zuo zhuan, which was probably written during the Warring States period, describes a man named Dongfu, a descendant of Yangshu'an, who loved dragons [60] and, because he could understand a dragon's will, he was able to tame them and raise them well. [60] He served Emperor Shun, who gave him the family name Huanlong, meaning "dragon-raiser". [60] In another story, Kong Jia, the fourteenth emperor of the Xia dynasty, was given a male and a female dragon as a reward for his obedience to the god of heaven, [60] but could not train them, so he hired a dragon-trainer named Liulei, who had learned how to train dragons from Huanlong. [60] One day, the female dragon died unexpectedly, so Liulei secretly chopped her up, cooked her meat, and served it to the king, [60] who loved it so much that he demanded Liulei to serve him the same meal again. [60] Since Liulei had no means of procuring more dragon meat, he fled the palace. [60]
As a result of the Mongol invasions, their lamellar armor became popular in other nations, including China (such as the Yuan Dynasty, 1271–1368) and the Middle East (such as the Ilkhanate, 1256–1335). architectural complex" ( http://www.library.kz/index.php?option=com_content&task=view&id=214&Itemid=49. Zhang, Q. "From "Dragonology" to Meteorology: Aristotelian Natural Philosophy and the Beginning of the Decline of the Dragon in China." Early Science and Medicine, Vol. 14, No. 1/3, (2009), pp. 340-368.A heavy coat fastened at the waist with a leather belt to carry the warrior’s sword (“kilij”) or scimitar, dagger, and maybe a saddle axe was the basic armor of the warrior in the sparse cultural setting of Mongol nomadism. Ingersoll, Ernest; Henry Fairfield Osborn (2013). The Illustrated Book of Dragons and Dragon Lore. Chiang Mai, Thailand: Cognoscenti Books. ISBN 9781304112422. Daenerys too was the Daughter of the Dragon. Not simply a Targaryen (after all, Jon Snow was a Targaryen too). Daenerys was the Dragon. The Unburnt. Kropej, Monika. Supernatural beings from Slovenian myth and folktales. Ljubljana: Institute of Slovenian Ethnology at ZRC SAZU. 2012. p. 102. ISBN 978-961-254-428-7
The dancing processions had another handy purpose too, which was to ward off illnesses and disease, especially in times of epidemics. The dragon dance became a part of rural festivals and came to be closely associated with the Chinese New Year celebrations. The link between dragons and rain, dancing and healing may all derive from shamanism, commonly practised in ancient China.Savi, Julio (2008). Towards the Summit of Reality. Oxford, UK: George Ronald. ISBN 978-0-85398-522-8. OL 23179261M. For Taoists, the dragon represented the central omnipresent force known as the 'Central Way' or Tao. Azhi Dahaka (Avestan Great Snake) is a dragon or demonic figure in the texts and mythology of Zoroastrian Persia, where he is one of the subordinates of Angra Mainyu. Alternate names include Azi Dahak, Dahaka, and Dahak. Aži (nominative ažiš) is the Avestan word for "serpent" or "dragon. [45] The Avestan term Aži Dahāka and the Middle Persian azdahāg are the sources of the Middle Persian Manichaean demon of greed "Az", Old Armenian mythological figure Aždahak, Modern Persian 'aždehâ/aždahâ', Tajik Persian 'azhdahâ', Urdu 'azhdahā' (اژدها), as well as the Kurdish ejdîha (ئەژدیها).
Hornung, Erik (2001), The Secret Lore of Egypt: Its Impact on the West, Ithaca, New York and London, England: Cornell University Press, ISBN 0-8014-3847-0 Anthony, David W. (2007), The Horse, the Wheel, and Language: How Bronze-Age Riders from the Eurasian Steppes Shaped the Modern World, Princeton, England: Princeton University Press, ISBN 978-0691148182, archived from the original on 27 March 2017 , retrieved 18 March 2018 Sikorski, Czesław (1997), "Wood Pitch as Combat Chemical in the Light of the Jan Długosz's Annals and Some of the Old Polish Military Treatises", Proceedings of the First International Symposium on Wood Tar and Pitch: 235 Dinsmoor, William Bell (1973), The Architecture of Ancient Greece: An Account of its Historic Development, New York City, New York: Biblo and Tannen, ISBN 978-0-8196-0283-1 Blount, Margaret Joan (1975). "Dragons". Animal Land: the Creatures of Children's Fiction. New York: William Morrow. pp. 116–130. ISBN 0-688-00272-2.
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In Pindar's Fourth Pythian Ode, Aeëtes of Colchis tells the hero Jason that the Golden Fleece he is seeking is in a copse guarded by a dragon, "which surpassed in breadth and length a fifty-oared ship". [112] Jason slays the dragon and makes off with the Golden Fleece together with his co-conspirator, Aeëtes's daughter, Medea. [113] The earliest artistic representation of this story is an Attic red-figure kylix dated to c. 480–470 BC, [114] showing a bedraggled Jason being disgorged from the dragon's open mouth as the Golden Fleece hangs in a tree behind him and Athena, the goddess of wisdom, stands watching. [114] [101] A fragment from Pherecydes of Athens states that Jason killed the dragon, [113] but fragments from the Naupactica and from Herodorus state that he merely stole the Fleece and escaped. [113] In Euripides's Medea, Medea boasts that she killed the Colchian dragon herself. [113] In the final scene of the play, Medea also flies away on a chariot pulled by two dragons. [115] In the most famous retelling of the story from Apollonius of Rhodes's Argonautica, Medea drugs the dragon to sleep, allowing Jason to steal the Fleece. [116] Greek vase paintings show her feeding the dragon the sleeping drug in a liquid form from a phialē, or shallow cup. [117] Paestan red-figure kylix-krater ( c. 350–340 BC) showing Cadmus fighting the dragon of Ares [118] Volker, T. (1975) [1950], The Animal in Far Eastern Art: And Especially in the Art of the Japanese Netsuke with Reference to Chinese Origins, Traditions, Legends, and Art, Leiden, The Netherlands: Brill, ISBN 90-04-04295-4 Detelić, Mirjana. "St Paraskeve in the Balkan Context" In: Folklore 121, no. 1 (2010): 101 (footnote nr. 12). Accessed March 24, 2021. http://www.jstor.org/stable/29534110. Dragons often appear in Mongolian Buddhist art, myths and scriptures, sometimes protective deities ride dragons.
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