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Swaddling, Judith (1989), The Ancient Olympic Games, London, England: British Museum Press, ISBN 0-292-77751-5 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. The Roman poet Virgil in his poem Culex, lines 163–201 Appendix Vergiliana: Culex, describing a shepherd having a fight with a big constricting snake, calls it " serpens" and also " draco", showing that in his time the two words were probably interchangeable. Hughes, Jonathan (2005), "Politics and the Occult in the Court of Edward IV", in Gosman, Martin; MacDonald, Alasdair; Vanderjagt, Arjo (eds.), Princes and Princely Culture: 1450-1650, Leiden, The Netherlands and Boston, Massachusetts: Brill, ISBN 90-04-13690-8
Charlesworth, James H. (2010), The Good and Evil Serpent: How a Universal Symbol Became Christianized, New Haven, Connecticut: Yale University Press, ISBN 978-0-300-14082-8 MacCulloch, J. A. (1998) [1948], The Celtic and Scandinavian Religions, Chicago, Illinois: Academy Chicago Publishers, ISBN 0-897-33-434-5 luu) mean "dragon." Mongolian has water spirits named лус( lus), and Tibetan has water spirits named klu which areMongolian Armor During the Mongol Empire Mongolian armor. Mongolian Empire Gallery, National Museum of Mongolia, Ulaanbaatar. 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. The Mongolian team from Ulaanbaatar University and the Henan Provincial Institute of Cultural Heritage and Archaeology working at the tombs of Xiongnu or Hun State aristocrats, valley of Balgas, Khanui bag, Undur-ulaan soum, Arkhangai province announced that they finallycompleted the excavation of 400 tombs after 3 years. Berman, Ruth (1984). "Dragons for Tolkien and Lewis". Mythlore. East Lansing, Michigan: Mythopoeic Society. 11: 53–58.
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. Doja, Albert [in Albanian] (2005), "Mythology and Destiny" (PDF), Anthropos, 100 (2): 449–462, doi: 10.5771/0257-9774-2005-2-449, S2CID 115147696, archived (PDF) from the original on 29 August 2019 , retrieved 12 February 2020 . JSTOR 40466549 Over time, the Mongolian coat armor evolved into a brigandine armor by being lined with metal for further protection, like European gambesons.This is why in Mongolian shamanic symbolism you see a lot of snakes, because in most Asian cultures snakes are considered little dragons, and by recognizing snakes in our symbolism we are thereby also honoring the Water Dragon, the king of that realm. 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] 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.
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. Attic red-figure kylix painting from c. 480–470 BC showing Athena observing as the Colchian dragon disgorges the hero Jason [100] [101] Come and collect a reward—my father will offer you all kinds of riches, but ignore those and ask for the round stone stone he keeps in his mouth. You’ll be able to understand any four-legged creature. But don’t ever tell any human what you’ve heard, or you’ll turn to stone.” In Ferdowsi's Shahnameh, the Iranian hero Rostam must slay an 80-meter-long dragon (which renders itself invisible to human sight) with the aid of his legendary horse, Rakhsh. As Rostam is sleeping, the dragon approaches; Rakhsh attempts to wake Rostam, but fails to alert him to the danger until Rostam sees the dragon. Rakhsh bites the dragon, while Rostam decapitates it. This is the third trial of Rostam's Seven Labors. [52] [53] [54]Mayor, Adrienne (2005), Fossil Legends of the First Americans, Princeton, New Jersey: Princeton University Press, ISBN 0-691-11345-9
Sure enough, when he meets the Dragon King, he requests the stone over the riches. Dragon King gifts him the stone, and from then on he has the ability to understand all four-legged creatures talking. Alas, one day he hears a gathering of animals discussing how the nearby mountain will burst and flood, destroying everything in its path.Daichi Tengri is the red god of war to whom enemy soldiers were sometimes sacrificed during battle campaigns. In Persian Sufi literature, Rumi writes in his Masnavi [49] that the dragon symbolizes the sensual soul ( nafs), greed and lust, that need to be mortified in a spiritual battle. [50] [51] Rustam kills the dragon, folio from Shahnameh of Shah Ismail II, attrib. Sadegi (Beg), Iran, Tabriz, c. 1576 AD, view 1 – Aga Khan Museum – Toronto, Canada
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