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Hayward, Philip (2018). Scaled for Success: The Internationalisation of the Mermaid. Indiana University Press. ISBN 978-0861967322.
Williamson, Jamie (2015), The Evolution of Modern Fantasy: From Antiquarianism to the Ballantine Adult Fantasy Series, New York City, New York and Basingstoke, England, doi: 10.1057/9781137515797, ISBN 978-1-137-51579-7 {{ citation}}: CS1 maint: location missing publisher ( link) Something’ Ancient And Strange Was Found Hidden Inside A Huge Underground Structure – What Happened Next Is A MysteryNiles, Doug (2013), Dragons: The Myths, Legends, and Lore, Avon, Massachusetts: Adams Media, ISBN 978-1-4405-6216-7 [ permanent dead link] The name also migrated to Eastern Europe, assumed the form "azhdaja" and the meaning "dragon", "dragoness" or "water snake" in the Balkanic and Slavic languages. [46] [47] [48] The Chinese scholar Wen Yiduo suggested that this fantastic collection of beastly parts was actually based on the political union of several different tribes, each with a different animal as their totem. The dragon was, therefore, a symbolic representation of the assimilation of these tribes into a single nation. An interesting hypothesis, it does not, however, explain the appearance of dragons long before any such political associations existed in early Chinese communities. Powers & Associations The president of the Inner Mongolia Institute of Cultural Relics and Archaeology, Song Jinshan, highlighted the magnitude of the discovery. He expressed that the mussel shell dragon significantly enhances our comprehension of the dragon symbol during the early stages of the Hongshan Culture.
Gerald Hausman, Loretta Hausman, The Mythology of Horses: Horse Legend and Lore Throughout the Ages (2003), 37-46. West, Martin Litchfield (2007), Indo-European Poetry and Myth, Oxford, England: Oxford University Press, ISBN 978-0-19-928075-9 Over time, the Mongolian coat armor evolved into a brigandine armor by being lined with metal for further protection, like European gambesons. Torfinn (2005). Drager, mellom myte og virkelighet (Dragons: between myth and reality) (in Norwegian) (1sted.). Oslo: Humanist forlag A/S. p.252. ISBN 978-82-90425-76-5.Song Jinshan, President of the Inner Mongolia Institute of Cultural Relics and Archaeology, emphasized the dragon’s historical significance. He explained that this discovery has significantly enhanced our comprehension of the dragon symbol during the early stages of the Hongshan Culture, marking a breakthrough in archaeological knowledge. Mystery Of The Large Ancient Boulders In Ireland And Britain – Possible Connection To The City Of Troy?
Chengis’ life was shaped by women, by his wife Borte and his mother Hoelun. He had gone to war for Borte, in defiance of all tradition, and he strived to balance the Mountain and the River—the male and female elements that, when combined, formed the strongest bond under the blue sky according to Mongolian spiritual belief. Fontenrose, Joseph Eddy (1980) [1959], Python: A Study of Delphic Myth and Its Origins, Berkeley, California, Los Angeles, California, and London, England: The University of California Press, ISBN 0-520-04106-2 Hesiod (1914). "To Pythian Apollo". Hesiod and the Homeric Hymns. Translated by Hine, Daryl. University of Chicago Press (published 2005). pp.122–134. Look for a moment beyond the swagger and see the pain beneath. Take a good look at Daario… Used his whole life for the entertainment of others. Used by the woman he loved as a stud and blade, and yes, Daario sold himself cheap but why wouldn’t he? Cheap is what he was. Yang, Lihui; An, Deming; Turner, Jessica Anderson (2005), Handbook of Chinese Mythology, Handbooks of World Mythology, Oxford, England: Oxford University Press, ISBN 978-0-19-533263-6
Bibliography
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]
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