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Journal articles on the topic 'George slaying the dragon'

Author: Grafiati

Published: 25 February 2023

Last updated: 31 July 2025

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1

Vasić, Danijela. "INTERNACIONALNI MOTIV ZMAJEUBISTVA U JAPANSKOM MITU I LEGENDI." Nasledje Kragujevac XIX, no. 51 (2022): 211–24. http://dx.doi.org/10.46793/naskg2251.211v.

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Systematic comparative studies of international significance indicate that there are con- siderable similarities between ideas, beliefs, and customs of various nations, even in the tradi- tions of geographically distant countries with completely different cultural, religious, historical, and social background. One of these links is the dragon-slaying motif, which appears in myth and folklore. This paper deals with a comparative analysis of different narrative types, in which the international motif of the duel between a hero and a supernatural being is stylized. Despite the differences, these

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2

Hey, David. "The Dragon of Wantley: Rural Popular Culture and Local Legend." Rural History 4, no. 1 (1993): 23–40. http://dx.doi.org/10.1017/s0956793300003460.

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In one of the earliest issues of Rural History, Jacqueline Simpson urged students of Popular rural culture to examine local legends that centre upon some specific place, Person or object and which are a focus for local pride. Many of these are well-known tales which have been adapted, often in a humorous way, to local circumstances. Thus the seventy-odd stories of dragon-slaying which she has collected for Britain usually depict a local figure, not St George or a knight errant, as the hero. It is normally difficult, if not impossible, to explain how these tales began. The Dragon of Wantley, ho

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3

Sulikowska-Bełczowska, Aleksandra. "Old Believers and the World of Evil: Images of Evil Forces in Old Believer Art." Ikonotheka 27 (July 10, 2018): 71–91. http://dx.doi.org/10.5604/01.3001.0012.2318.

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The article considers the Old Believers’ beliefs about, and the manner of depicting, the Antichrist, the end of the world, Satan and the devils. It discusses how both Old Believer literature and philosophy relate to their art, which was created between the second half of the 17th century and 1917. The subject matter includes popular images from Old Believer iconography, such as images of John the Baptist, the Angel of the Desert, the Archangel Michael, the Archistrategos of the Heavenly Hosts, Saint Nicetas fighting a devil, or Saint George slaying a dragon, as well as several illustration set

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4

Filipczak, Dorota. "Éowyn and the Biblical Tradition of a Warrior Woman." Text Matters, no. 7 (October 16, 2017): 405–15. http://dx.doi.org/10.1515/texmat-2017-0022.

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The article discusses the portrayal of Éowyn in Tolkien’s The Lord of the Rings in the light of the biblical tradition of the warrior woman. The author focuses on the scene in which Éowyn slays the Nazgûl Lord in the battle of the Pelennor Fields with the help of Meriadoc. This event is juxtaposed against the biblical descriptions of female warriors, in particular Jael and Judith. A detailed analysis of passages from the King James Bible and the Douay-Rheims Bible, with which Tolkien was familiar, allows the reader to detect numerous affinities between his vocabulary and imagery, and their bib

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5

Roesler, Thomas A., and Billie K. Lillie. "Slaying the Dragon." Journal of Child Sexual Abuse 4, no. 2 (1995): 1–17. http://dx.doi.org/10.1300/j070v04n02_01.

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6

Ferrari, Mauro. "Slaying the Dragon." Mechanical Engineering 137, no. 04 (2015): 36–41. http://dx.doi.org/10.1115/1.2015-apr-2.

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This article explains how nanomechanics can be used to treat metastatic cancer. Metastatic cancers are the cancers that spread from the organ in which they originated to other organs. Indeed, the rate at which metastatic cancers, especially those that grow in the lungs, liver, and brain, are cured remains abysmally low and they are responsible for the vast majority of cancer deaths. Nanodrugs in current clinical use have extended the lives of many metastatic patients on the order of weeks to months. The nanodrugs use nanoparticle materials such as liposomes and albumin to be injected into the

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7

Strong, Maurice F. "Slaying the dragon." Trends in Ecology & Evolution 9, no. 11 (1994): 454. http://dx.doi.org/10.1016/0169-5347(94)90145-7.

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8

Miller, Robert D. "Tracking the Dragon across the Ancient Near East." Archiv orientální 82, no. 2 (2014): 225–45. http://dx.doi.org/10.47979/aror.j.82.2.225-245.

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Calvert Watkins definitively illustrated the connections between the Vedics laying of the dragon Vr̥tra by the thunder-god Indra and the storm-god dragon slaying myths of the both ancient Iran (Aži Dahāka) and Indo-European Hittites (Illuyanka). But there are actually two Hittite dragon-slaying myths – the other, Hurrian in origin, concerning the storm god Teshub – and the relationship between the two remains unclear. The Hurrian-Hittite myth clearly underlies the Canaanite storm-god dragon slaying, but the connection of the latter to an independent Semitic dragon-slaying myth is also unclear.

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9

Miller, Robert D. "Tracking the Dragon across the Ancient Near East." Archiv orientální 82, no. 2 (2014): 437–58. http://dx.doi.org/10.47979/aror.j.82.2.437-458.

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Calvert Watkins definitively illustrated the connections between the Vedics laying of the dragon Vr̥tra by the thunder-god Indra and the storm-god dragon slaying myths of the both ancient Iran (Aži Dahāka) and Indo-European Hittites (Illuyanka). But there are actually two Hittite dragon-slaying myths – the other, Hurrian in origin, concerning the storm god Teshub – and the relationship between the two remains unclear. The Hurrian-Hittite myth clearly underlies the Canaanite storm-god dragon slaying, but the connection of the latter to an independent Semitic dragon-slaying myth is also unclear.

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10

Oleson, Kathryn C., and Robert M. Arkin. "Slaying the Empirical Dragon." Contemporary Psychology: A Journal of Reviews 39, no. 5 (1994): 455–58. http://dx.doi.org/10.1037/034300.

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11

Miller, Robert D. "Dragon Myths and Biblical Theology." Theological Studies 80, no. 1 (2019): 37–56. http://dx.doi.org/10.1177/0040563918819812.

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A recurrent myth in the Bible about God “slaying a dragon,” primarily in the Old Testament, provides a test case for using the “study of Scripture as the soul of theology” without depending on historical accuracy or indeed on “salvation history” at all. Freeing us from the dangers of a resurgent focus on history in theological interpretation, this article shows how the dragon-slaying myth speaks powerfully to theodicy and the problem of evil.

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12

Stockwell, T. R. "Slaying the disease model dragon-again?" Addiction 90, no. 8 (1995): 1039–41. http://dx.doi.org/10.1111/j.1360-0443.1995.tb01057.x.

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13

Sin, D. D., S. F. Van Eeden, and S. F. P. Man. "Slaying the CVD dragon with steroids." European Respiratory Journal 36, no. 3 (2010): 466–68. http://dx.doi.org/10.1183/09031936.00082510.

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14

Tanner, Sharon J. "Slaying the Dragon of Curriculum Review." Nurse Educator 37, no. 6 (2012): 228–29. http://dx.doi.org/10.1097/nne.0b013e31826f26b7.

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15

KELSEY, DAVID, and SARA LE ROUX. "Dragon Slaying with Ambiguity: Theory and Experiments." Journal of Public Economic Theory 19, no. 1 (2016): 178–97. http://dx.doi.org/10.1111/jpet.12185.

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16

Mabry, Linda. "Critical social theory evaluation: Slaying the dragon." New Directions for Evaluation 2010, no. 127 (2010): 83–98. http://dx.doi.org/10.1002/ev.341.

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17

Davila, James R., and Bernard F. Batto. "Slaying the Dragon: Mythmaking in the Biblical Tradition." Journal of Biblical Literature 113, no. 3 (1994): 506. http://dx.doi.org/10.2307/3266789.

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18

Fraser, A. "Slaying the Republican Dragon: Reply to David Fraser." Telos 1990, no. 85 (1990): 79–88. http://dx.doi.org/10.3817/0990085079.

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19

Shelestin, Vladimir, Alexandre Nemirovsky, and Anastasia Iasenovskaia. "The Serpent-Fighting Imagery of Anatolia in the 2nd Millennium BC and Malatya Serpentine Monster in the Light of Newly Published Old Assyrian Seal Impression from Kültepe." Belleten 87, no. 308 (2023): 1–22. http://dx.doi.org/10.37879/belleten.2023.001.

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The present work deals with serpent-fighting motifs from Anatolia of the second millennium BC reconsidered in the light of recently discovered composition with a serpent-fighting scene on an Old Assyrian seal impression from Kültepe kept at the Pushkin State Museum of Fine Arts in Moscow (I 2 б 1591). Besides this sealing, the famous representation at the Malatya Relief H (the orthostat AMM 12250) and myths of Illuyanka and Hedammu are compared to each other according to various criteria of depicting the hero, the monster and the fighting scene itself. The scholars often regarded Malatya Relie

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20

Weiss, David. "Slaying the Serpent : Comparative Mythological Perspectives on Susanoo’s Dragon Fight." Journal of Asian Humanities at Kyushu University 3 (March 2018): 1–20. http://dx.doi.org/10.5109/1916286.

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21

Gornall, J. "Slaying the dragon: how the tobacco industry refuses to die." BMJ 350, apr22 2 (2015): h2052. http://dx.doi.org/10.1136/bmj.h2052.

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22

Boadt, Lawrence. "Book Review: Slaying the Dragon: Mythmaking in the Biblical Tradition." Interpretation: A Journal of Bible and Theology 48, no. 3 (1994): 301. http://dx.doi.org/10.1177/002096439404800316.

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23

Carranza, Mario E. "Slaying the Nuclear Dragon: Disarmament Dynamics in the Twenty-First Century." Contemporary Security Policy 34, no. 1 (2013): 248–51. http://dx.doi.org/10.1080/13523260.2013.776786.

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24

Roberts, J. J. M. "Slaying the Dragon: Mythmaking in the Biblical Tradition. Bernard F. Batto." Journal of Religion 75, no. 1 (1995): 102. http://dx.doi.org/10.1086/489511.

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25

van den Brink, Marieke, and Yvonne Benschop. "Slaying the Seven-Headed Dragon: The Quest for Gender Change in Academia." Gender, Work & Organization 19, no. 1 (2011): 71–92. http://dx.doi.org/10.1111/j.1468-0432.2011.00566.x.

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26

Jonnes, Jill. "Slaying the dragon: The history of addiction treatment and recovery in America." Journal of the History of the Behavioral Sciences 35, no. 2 (1999): 187–88. http://dx.doi.org/10.1002/(sici)1520-6696(199921)35:2<187::aid-jhbs9>3.0.co;2-v.

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27

Hammond, Jonathan, Katja Gravenhorst, Emma Funnell, et al. "Slaying the dragon myth: an ethnographic study of receptionists in UK general practice." British Journal of General Practice 63, no. 608 (2013): e177-e184. http://dx.doi.org/10.3399/bjgp13x664225.

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28

Herzberg, David. "Slaying the Dragon: The History of Addiction Treatment and Recovery in America (review)." Bulletin of the History of Medicine 76, no. 2 (2002): 411–12. http://dx.doi.org/10.1353/bhm.2002.0071.

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29

Kopf, Samantha. "Slaying the Dragon: How the Law Can Help Rehab a Country in Crisis." Pace Law Review 35, no. 2 (2015): 739. http://dx.doi.org/10.58948/2331-3528.1893.

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30

Maré, Estelle Alma. "There is no Hero Without a Dragon: A Revisionist Interpretation of The Myth of St. George and the Dragon." Religion and Theology 13, no. 2 (2006): 195–203. http://dx.doi.org/10.1163/157430106778540633.

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AbstractIt is the purpose of this paper to interpret the legend of St. George and the Dragon in terms of alchemical symbolism. While the victory of the Christian hero over the Dragon is traditionally interpreted as symbolic of the triumph of good over evil, it is argued that both combatants represent the four alchemical elements: air, water, earth and fire. Instead of a duel of opposites their combat transmutes the coiled-up energy of the dragon into solar light, which manifests as the beautiful princess of the myth. The conclusion is drawn that there is a dialectical movement of force in the

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31

მოსია, ბელა. "ვეშაპთან მებრძოლი წმინდა გიორგის კულტი და მსოფლიო გამოცდილება". Contemporary Issues of Literary Studies - International Symposium Proceedings 17 (20 грудня 2024): 305–10. https://doi.org/10.62119/cils.17.2024.8756.

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Despite the fact that the topic of the cult of St. George fighting the dragon was discussed many times and by many scientists, we discuss the cult of St. George in the system of popular religion, church frescoes and icons, Georgian hagiography, hymnography and folklore. We will analyze its multifaceted form and meaning. The novelty of our research is the face of the dragon of Gveleti rock and the legend about its punishment by St. George. Particular importance is the petrification spell of the snake, which has survived to this day in Samegrelo, West Georgia.

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32

Elson, Steve. "Slaying the Dragon of Protectionism: Lessons Learned on the Journey to Health Services Integration." Healthcare Management Forum 15, no. 1 (2002): 8–12. http://dx.doi.org/10.1016/s0840-4704(10)60202-5.

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This article describes what the Queen's University Care Delivery Network project, a multidisciplinary, applied research project, learned about facilitating clinically focused integrated service delivery. Lessons learned include the importance of teamwork, resources, skills, planning, communication, leadership, education and ongoing commitment to ensure successful outcomes. It was also learned that people are prepared to change and collaborate to improve the process and outcome of patient care.

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33

Chaplinska, O. "THE MYTHOLOGEM OF SNAKE FIGHTING IN THE LEGEND OF "KYRYLO KOZHUMIAKA" BY NATALENA KOROLEVA AND THE LEGEND OF THE WAWEL DRAGON: A COMPARATIVE ASPECT." Вісник Житомирського державного університету імені Івана Франка. Філологічні науки, no. 2(100) (July 5, 2023): 68–79. http://dx.doi.org/10.35433/philology.2(100).2023.68-79.

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The article focuses on the artistic peculiarities in representing the mythological motif of snake fighting in Natalena Koroleva's legend "Kyrylo Kozhumiaka". The paper establishes that due to the intertextual paradigm of the writer, she managed to demonstrate the uniqueness, historical relevance, and "inclusion" of Ukrainian culture in the universe of history. In her work, one of the most productive ways of implementing intertextuality is through legendary-mythological reminiscences. It makes possible "to extract" corresponding mythological ethnocodes that represent recorded experience of the

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34

Reichert, Joachim. "'Slaying the Dragon'. Der letzte Heilversuch an Anfortas im "Parzival" Wolframs von Eschenbach (483,6-18)." Mediaevistik 14, no. 1 (2001): 149–78. http://dx.doi.org/10.3726/83994_149.

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35

Brisbin, Richard A. "Slaying the Dragon: Segal, Spaeth and the Function of Law in Supreme Court Decision Making." American Journal of Political Science 40, no. 4 (1996): 1004. http://dx.doi.org/10.2307/2111739.

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36

O'Brien, Anthony, and Annelize van Rooyen. "SLAYING THE DRAGON—THE STORY OF ONE FPSO, 20 VIETNAMESE OPERATORS AND 3 CONCRETE MIXERS." Radiation Protection Dosimetry 173, no. 1-3 (2016): 268–73. http://dx.doi.org/10.1093/rpd/ncw331.

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37

Matic, Aleksandra D. "Dušan Kovačević’s Play St. George Slays the Dragon." Филолог – часопис за језик књижевност и културу 18, no. 18 (2018): 488–504. http://dx.doi.org/10.21618/fil1818488m.

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38

Quealy-Gainer, Kate. "The Ice Dragon by George R. R. Martin." Bulletin of the Center for Children's Books 68, no. 6 (2015): 321. http://dx.doi.org/10.1353/bcc.2015.0143.

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39

Rajgopal, Shoba Sharad. "“The Daughter of Fu Manchu”." Meridians 19, S1 (2020): 389–409. http://dx.doi.org/10.1215/15366936-8566056.

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AbstractCourses regarding race, gender, and representation are not easy to teach under any circumstances, but even more so in predominantly White classrooms in the post 9/11 United States, where the masses have been fed a diet of xenophobic, anti-Asian propaganda inculcating an “us” versus “them” mentality. This article analyzes the discourse of empire, a metaphor that has been used time after time to construct a mythical and menacing Other. In contrast, the portrait of Asian women in cinema and television news as traditional, veiled, and inhabiting a separate sphere adds to this representatio

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40

Litsas, Fotios K., and Minas Alexiadis. "The Greek Variants of the Dragon-Slaying Hero: A Paramythological Study [Oi Ellinikes paralages gia ton drakontoktono heroa]." Journal of American Folklore 99, no. 394 (1986): 476. http://dx.doi.org/10.2307/540053.

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41

Preradovic, Dubravka. "The reception and interpretation of St. Jerome’s description of two of St Hilarion’s Epidaurian miracles in Dubrovnik-based sources and tradition." Balcanica, no. 52 (2021): 25–45. http://dx.doi.org/10.2298/balc2152025p.

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The brief sojourn of St Hilarion to a setting not far from Epidaurus in Dalmatia in circa 365 CE was depicted by St Jerome in Vita Sancti Hilarionis, portraying the two notable miracles of the famous Palestinian anchorite - the slaying of the dragon Boas ravaging the area and the rescue of the city from the giant waves that threatened to devastate it. Both miracles have been interwoven into the later narratives of both medieval writers and the Renaissance chroniclers of Dubrovnik, especially Thomas the Archdeacon (of Split), Anonymous, Nicolo Ragnina and Serafino Razzi. The paper discourses th

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42

Snyder, Stephen. "An Image of Power in Transition: St. George Slaying Diocletian and the War of Images." Eidos. A Journal for Philosophy of Culture 3, no. 4 (2019): 67–100. http://dx.doi.org/10.14394/eidos.jpc.2019.0043.

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43

Czarnecka, Katarzyna. "Kreacja postaci Świętego Jerzego w wybranych tekstach polskich." Język. Religia. Tożsamość. 1, no. 23 (2021): 167–82. http://dx.doi.org/10.5604/01.3001.0015.0300.

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The work relates to the creation of Saint George – a dragon slayer emerging from the selection of texts published in the Polish language since the beginning of the 20th century. Analytical considerations are preceded by an outline of the history of the hagiographic message about Saint George, taking into account symbolic functioning of this character in various areas of culture. Works differentiated in genological terms and taken from various sources (classical literature, folklore texts, poetic songs) were selected as the research material. Saint George’s creation was characterized in four wa

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44

Voinova, J. G. "The Image of “Red Army Soldier and the Dragon” in Soviet Propaganda Art of the 1920s." Art Studies Journal, no. 3 (2024): 222–41. https://doi.org/10.51678/2073-316x-2024-3-222-241.

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In the early 1920s the image of a Red Army soldier fighting the dragon (the snake) appeared in Soviet propaganda posters and porcelain. Its visual origins can be found in ancient Russian icon painting. The article examines the process of formation of the iconography of this image and analyses different variations of the dragon-fighting plot in the propaganda art of the post-revolutionary years. It is concluded that the iconography of the “Red Army Soldier and the Dragon” was formed on the basis of icons such as “Archangel Michael of the terrible forces voivode” and “Miracle of St. George and t

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45

Bouzek, Don. "Industrials for the Social Services." Canadian Theatre Review 99 (June 1999): 10–15. http://dx.doi.org/10.3138/ctr.99.002.

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Dandng in the Minefields I was realizing today that it’s fifteen years since I did St. George / The Dragon at a Canadian Labour Congress Educational at the Canadian Auto Workers school in Port Elgin. That show irrevocably altered the theatre work I created.

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46

Singleton, Michael. "St. George and the Dragon – the Self and the Other." Anthropos 115, no. 1 (2020): 63–84. http://dx.doi.org/10.5771/0257-9774-2020-1-63.

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Letting the St. George of the medieval legend stand for the Self (G) and the Dragon (D) for the Other (human and nonhuman), then a priori their relationship lends itself to three main models: the first, g<D, where the Other gives all and receives nothing from the Self in return, the second, G+D, where the Self and the Other give and take, the third, G>d, where the Self grabs all and the Other loses everything. A posteriori, taking religion (ligare) properly so called to be based on obligatory reciprocity, hunter-gatherers, “primitive” agriculturalists, and neoliberal capitalists, respect

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47

Singleton, Michael. "St. George and the Dragon – the Self and the Other." Anthropos 115, no. 2 (2020): 321–42. http://dx.doi.org/10.5771/0257-9774-2020-2-321.

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Letting the St. George of the medieval legend stand for the Self (G) and the Dragon (D) for the Other (human and nonhuman), then a priori their relationship lends itself to three main models: the first, g < D, where the Other gives all and receives nothing from the Self in return, the second, G+D, where the Self and the Other give and take, the third, G > d, where the Self grabs all and the Other loses everything. A posteriori, taking religion (ligare) properly so-called to be based on obligatory reciprocity, hunter-gatherers, “primitive” agriculturalists, and neoliberal capitalists, res

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48

Sohn, Sooyun. "Albrecht Altdorfer’s Landscape in St. George and the Dragon(1510)." Journal of the Association of Western Art History 46 (February 28, 2017): 175. http://dx.doi.org/10.16901/jawah.2017.02.46.175.

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49

Bratton, Susan Power. "FROM IRON AGE MYTH TO IDEALIZED NATIONAL LANDSCAPE: HUMAN-NATURE RELATIONSHIPS AND ENVIRONMENTAL RACISM IN FRITZ LANG'S DIE NIBELUNGEN." Worldviews: Global Religions, Culture, and Ecology 4, no. 3 (2000): 195–212. http://dx.doi.org/10.1163/156853500507825.

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AbstractFrom the Iron Age to the modern period, authors have repeatedly restructured the ecomythology of the Siegfried saga. Fritz Lang's Weimar film production (released in 1924-1925) of Die Nibelungen presents an ascendant humanist Siegfried, who dominates over nature in his dragon slaying. Lang removes the strong family relationships typical of earlier versions, and portrays Siegfried as a son of the German landscape rather than of an aristocratic, human lineage. Unlike The Saga of the Volsungs, which casts the dwarf Andvari as a shape-shifting fish, and thereby indistinguishable from produ

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50

Lin, Guanqiong. "Mythopoetics of the Were-Dragon (The Way of the Dragon by B. M. Yulsky and the Literary Context)." Vestnik NSU. Series: History and Philology 20, no. 2 (2021): 128–35. http://dx.doi.org/10.25205/1818-7919-2021-20-2-128-135.

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As a Russian mountain-forest policeman and writer of the Harbin diaspora, B. M. Yulsky combined in his prose the experience of the police service and ideas about the ethnoculture of the Chinese who inhabited the territory of the Far East. This article contains a hermeneutic and comparative historical analysis of the short story The Way of the Dragon (1939) by B. M. Yulsky. The artistic morphology of the dragon is built on the comparison of its image in Chinese, Amur, Slavic and European cultures. One of the key images in the Russian heroic epic, in the Christian legend of Saint George, in West

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