Author: Tim B. Page 111 of 204

The motif of Chaoskampf (German: [ˈkaːɔsˌkampf]; lit. struggle against chaos) is ubiquitous in myth and legend, depicting a battle of a culture hero deity with a chaos monster, often in the shape of a serpent or dragon. The same term has also been extended to parallel concepts in the Middle East and North Africa, such as the abstract conflict of ideas in the Egyptian duality of Maat and Isfet or the battle of Horus and Set.[28]

The origins of the Chaoskampf myth is believed to lie in the Proto-Indo-European religion,[citation needed] the descendants of which almost all feature some variation of the story of a storm god fighting a sea serpent representing the clash between the forces of order and chaos.

Source: Chaos (cosmogony) – Wikipedia

To the Muscogee people, the Horned Serpent is a type of underwater serpent covered with iridescent, crystalline scales and a single, large crystal in its forehead. Both the scales and crystals are prized for their powers of divination.[4]

[…]

Among Cherokee people, a Horned Serpent is called an uktena. Anthropologist James Mooney, describes the creature:

‘Those who know say the Uktena is a great snake, as large around as a tree trunk, with horns on its head, and a bright blazing crest like a diamond on its forehead, and scales glowing like sparks of fire. It has rings or spots of color along its whole length, and can not be wounded except by shooting in the seventh spot from the head, because under this spot are its heart and its life. The blazing diamond is called Ulun’suti—”Transparent”—and he who can win it may become the greatest wonder worker of the tribe. But it is worth a man’s life to attempt it, for whoever is seen by the Uktena is so dazed by the bright light that he runs toward the snake instead of trying to escape. As if this were not enough, the breath of the Uktena is so pestilential, that no living creature can survive should they inhale the tiniest bit of the foul air expelled by the Uktena. Even to see the Uktena asleep is death, not to the hunter himself, but to his family.’

Source: Horned Serpent – Wikipedia

While asleep the west wind had lifted the curtains of his wigwam and the light of the star fell full upon him. Suddenly a beautiful maiden stood at his side. She smiled upon him, and as he gazed speechless she told him that her home was in the star and that in wandering over all the earth she had seen no land so fair as the land of the Ojibways. Its flowers, its sweet-voiced birds, its rivers, its beautiful lakes, the mountains clothed in green, these had charmed her, and she wished to be no more a wanderer. If they would welcome her she would make her home among them, and she asked them to choose a place in which she might dwell.

Source: American Indian Fairy Tales: The Star Maiden

The Eastern and Western Dakota are two of the three groupings belonging to the Sioux nation (also called Dakota in a broad sense), the third being the Lakota (Thítȟuŋwaŋ or Teton). The three groupings speak dialects that are still relatively mutually intelligible. This is referred to as a common language, Dakota-Lakota, or Sioux.[4]

Source: Dakota people – Wikipedia

She was described at first as having no real shape or form; she had eyes of fire, and a fanged mouth that was shrouded in a smoky or cloudy mass. As time went on further, her form was exposed as being massive, with a long scaly body whose natural armor was almost impenetrable. Her eyes burned with wrathful hunger, her claws were like iron, and her voice raged like thunder rolling in the clouds.

Whoever looked upon her will become blind or go insane.[3]

Her weakness is a seventh spot on her torso, behind of which her heart lies within, which burned fierily. To kill her, one has to shoot a medicine arrow at it.[3]

Source: Unhcegila – Wikipedia

Abzu or Apsu […] is the name for fresh water from underground aquifers which was given a religious fertilising quality in Sumerian and Akkadian mythology. Lakes, springs, rivers, wells, and other sources of fresh water were thought to draw their water from the abzu. In this respect, in Sumerian and Akkadian mythology it referred to the primeval sea below the void space of the underworld (Kur) and the earth (Ma) above.

Source: Abzu – Wikipedia

In The Tale of the Heike, written at the beginning of 14th century, she was described:

… especially beautiful, with white skin, long hair, and charming features. She was also a remarkably strong archer, and as a swords-woman she was a warrior worth a thousand, ready to confront a demon or a god, mounted or on foot. She handled unbroken horses with superb skill; she rode unscathed down perilous descents. Whenever a battle was imminent, Yoshinaka sent her out as his first captain, equipped with strong armor, an oversized sword, and a mighty bow; and she performed more deeds of valor than any of his other warriors.[3]

Source: Onna-bugeisha – Wikipedia

Saint George by chance arrived at the spot. The princess tried to send him away, but he vowed to remain. The dragon emerged from the pond while they were conversing. Saint George made the Sign of the Cross and charged it on horseback, seriously wounding it with his lance.[a] He then called to the princess to throw him her girdle (zona), and he put it around the dragon’s neck. When she did so, the dragon followed the girl like a “meek beast” on a leash.[b]

Source: Saint George and the Dragon – Wikipedia

The stories of Wayland the Smith describe him as falling in love with Swanhilde, a Swan Maiden, who is the daughter of a marriage between a mortal woman and a fairy king, who forbids his wife to ask about his origins; on her asking him he vanishes. Swanhilde and her sisters are however able to fly as swans. But wounded by a spear, Swanhilde falls to earth and is rescued by the master-craftsman Wieland, and marries him, putting aside her wings and her magic ring of power. Wieland’s enemies, the Neidings, under Princess Bathilde, steal the ring, kidnap Swanhilde and destroy Wieland’s home. When Wieland searches for Swanhilde, they entrap and cripple him. However he fashions wings for himself and escapes with Swanhilde as the house of the Neidings is destroyed.

Source: Swan maiden – Wikipedia

Each character of this tale is represented by a corresponding instrument in the orchestra: the bird by a flute, the duck by an oboe, the cat by a clarinet playing staccato in a low register, the grandfather by a bassoon, the wolf by three horns, Peter by the string quartet, the shooting of the hunters by the kettle drums and bass drum. Before an orchestral performance it is desirable to show these instruments to the children and to play on them the corresponding leitmotivs. Thereby, the children learn to distinguish the sounds of the instruments during the performance of this tale.[9]

Source: Peter and the Wolf – Wikipedia