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Berman, Ruth (1984). "Dragons for Tolkien and Lewis". Mythlore. East Lansing, Michigan: Mythopoeic Society. 11: 53–58. 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] Stromberg, Joseph (23 January 2012). "Where Did Dragons Come From?". Smithsonian. Archived from the original on 4 October 2019 . Retrieved 2 September 2019.
Jones, David E. (2000), An Instinct for Dragons, New York City, New York and London, England: Routledge, ISBN 0-415-92721-8, archived from the original on 27 December 2016 , retrieved 22 September 2016 Blust, Robert. "The Origin of Dragons". Anthropos, vol. 95, no. 2, 2000, pp. 519–536. JSTOR, www.jstor.org/stable/40465957. Accessed 6 June 2020. The word "dragon" has come to be applied to the legendary creature in Chinese mythology, loong (traditional 龍, simplified 龙, Japanese simplified 竜, Pinyin lóng), which is associated with good fortune, and many East Asian deities and demigods have dragons as their personal mounts or companions. Dragons were also identified with the Emperor of China, who, during later Chinese imperial history, was the only one permitted to have dragons on his house, clothing, or personal articles.
Schwab, Sandra Martina (2005). "Dragons". In Gary Westfahl (ed.). The Greenwood Encyclopedia of Science Fiction and Fantasy: Themes, Works, and Wonders. Vol.1. Westport, CT: Greenwood Press. pp.214–216. ISBN 0-313-32951-6. Related to European Turkic and Slavic dragons, multi-headed man-eating monster in the mythology of Turkic peoples of Siberia, as well as Siberian Tatars.
A mythical ghost- monster, equivalent to the bogeyman, found in many Hispanic or Spanish speaking countries. The Cucuy is a male being while Cuca is a female version of the mythical monster.
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Dreq is the dragon (draco) proper. It was demonized by Christianity and now is one of the Albanian names of the devil. West, Martin Litchfield (2007), Indo-European Poetry and Myth, Oxford, England: Oxford University Press, ISBN 978-0-19-928075-9 Aži Raoiδita, from Zoroastrian mythology (Avesta), the 'red dragon' conceived by Angra Mainyu's to bring about the ' daeva-induced winter' that is the reaction to Ahura Mazda's creation of the Airyanem Vaejah. [18] In its twelfth year, the bolla evolves by growing nine tongues, horns, spines and larger wings. At this time it will learn how to use its formerly hidden fire-breathing abilities, and is now called a kulshedra or kuçedra (hydra). The kuçedra causes droughts and lives off human sacrifices. Kulshedras are killed by Drangue, Albanian winged warriors with supernatural powers. Thunderstorms are conceived as battles between the drangues and the kulshedras.
One legend recalls Romano-British soldiers carrying the red dragon (Draco) to Rome on their banners in the fourth-century, but it could be even older than that. From Babylonian mythology, sometimes considered dragons. Would have been located in now present-day Iraq and Syria. ETHIOPIAN DRAGON (Drakon Aithiopikos) – Giant Serpent of Greek & Roman Legend". Archived from the original on 18 August 2016 . Retrieved 30 December 2016. In Slavic mythology, the words "zmey", "zmiy", or "zmaj" are used to describe dragons. These words are masculine forms of the Slavic word for "snake", which are normally feminine (like Russian zmeya). In Romania, there is a similar figure, derived from the Slavic dragon and named zmeu. Exclusively in Polish and Belarusian folklore, as well as in the other Slavic folklores, a dragon is also called (variously) смок, цмок, or smok. In South Slavic folklores, the same thing is also called lamya (ламя, ламjа, lamja). Although quite similar to other European dragons, Slavic dragons have their peculiarities. Bisterne Dragon, the New Forest folktale states that the dragon lived in Burley, Hampshire, and terrorised the village of Bisterne. It was finally killed in Lyndhurst, Hampshire by Sir Maurice de Berkeley and its body turned into a hill called Boltons Bench. Though the knight survived, the trauma of the battle drove him mad, and soon after he returned to the hill to die, his corpse becoming a yew tree.
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Lauo, Serpent of the Blood Moon | Philippine Mythology". The Aswang Project. September 2016 . Retrieved 2019-09-04. Babr-e-Bayan". Encyclopedia Iranica. Archived from the original on 5 May 2019 . Retrieved 5 May 2019. Main articles: European dragon, Welsh Dragon, Wyvern, Saint George and the Dragon, Margaret the Virgin, and Dacian Draco Fifteenth-century manuscript illustration of the battle of the Red and White Dragons from Geoffrey of Monmouth's History of the Kings of Britain Kiyohime 清姫 "Purity Princess" was a teahouse waitress who fell in love with a young Buddhist priest. After he spurned her, she studied magic, transformed into a dragon, and killed him. The ancient Greek word usually translated as "dragon" (δράκων drákōn, genitive δράκοντοϛ drákontos) could also mean "snake", [94] [6] but it usually refers to a kind of giant serpent that either possesses supernatural characteristics or is otherwise controlled by some supernatural power. [95] The first mention of a "dragon" in ancient Greek literature occurs in the Iliad, in which Agamemnon is described as having a blue dragon motif on his sword belt and an emblem of a three-headed dragon on his breast plate. [96] In lines 820–880 of the Theogony, a Greek poem written in the seventh century BC by the Boeotian poet Hesiod, the Greek god Zeus battles the monster Typhon, who has one hundred serpent heads that breathe fire and make many frightening animal noises. [85] Zeus scorches all of Typhon's heads with his lightning bolts and then hurls Typhon into Tartarus. In other Greek sources, Typhon is often depicted as a winged, fire-breathing serpent-like dragon. [97] In the Homeric Hymn to Apollo, the god Apollo uses his poisoned arrows to slay the serpent Python, who has been causing death and pestilence in the area around Delphi. [98] [97] [99] Apollo then sets up his shrine there. [97]
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