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Princess and dragon is a generic premise common to many legends, fairy tales, and chivalric romances.〔Johan Huizinga, ''The Autumn of the Middle Ages'' p 83 ISBN 0-226-35992-1〕 Northrop Frye identified it as a central form of the quest romance. The story involves an upper class woman, generally a princess or similar high-ranking nobility, saved from a dragon, either a literal dragon or a similar danger, by the virtuous hero (see Damsel in distress). She may be the first woman endangered by the peril, or may be the end of a long succession of women who were not of as high birth as she is, nor as fortunate.〔Northrop Frye, ''Anatomy of Criticism'', p 189, ISBN 0-691-01298-9〕 Normally the princess ends up married to the dragon-slayer, though sometimes after an imposter has by threats intimidated her into silence, and the dragon-slayer has had to demonstrate the truth. The motifs of the hero who finds the princess about to be sacrificed to the dragon and saves her, the false hero who takes his place, and the final revelation of the true hero, are the identifying marks of the Aarne-Thompson folktale type 300, the Dragon-Slayer, and appear, with other elements before and after in type 303, the Two Brothers.〔Stith Thompson, ''The Folktale'', p 24-5, University of California Press, Berkeley Los Angeles London, 1977〕 These two tales have been found, in different variants, in countries all over the world.〔Stith Thompson, ''The Folktale'', p 27, University of California Press, Berkeley Los Angeles London, 1977〕 The "princess and dragon" scenario is given even more weight in popular imagination than it is in the original tales; the stereotypical hero is envisioned as slaying dragons even though, for instance, the Brothers Grimm had only a few tales of dragon and giant slayers among hundreds of tales.〔Maria Tatar, p 282, ''The Annotated Classic Fairy Tales'', ISBN 0-393-05163-3〕 ==History== One of the earliest example of the motif comes from the Ancient Greek tale of Perseus, who rescued the princess Andromeda from Cetus, a sea monster often described as resembling a serpent or dragon. This was taken up into other Greek myths, such as Heracles, who rescued the princess Hesione of Troy from a similar sea monster. Most ancient versions depicted the dragon as the expression of a god's wrath: in Andromeda's case, because her mother Cassiopeia had compared her beauty to that of the sea nymphs, and in Hesione's, because her father had reneged on a bargain with Poseidon. This is less common in fairy tales and other, later versions, where the dragon is frequently acting out of malice. The Japanese legend of Yamata no Orochi also invokes this motif. The god Susanoo encounters two "Earthly Deities" who have been forced to sacrifice their seven daughters to the many-headed monster. Susanoo is able to kill the dragon after getting it drunk on sake (rice wine). Another variation is from the tale of Saint George and the Dragon. The tale begins with a dragon making its nest at the spring which provides a city-state with water. Consequently, the citizens had to temporarily remove the dragon from its nest in order to collect water. To do so, they offered the dragon a daily human sacrifice. The victim of the day was chosen by drawing lots. Eventually in this lottery, the lot happened to fall to the local princess. The local monarch is occasionally depicted begging for her life with no result. She is offered to the dragon but at this point a traveling Saint George arrives. He faces and defeats the dragon and saves the princess; some versions claim that the dragon is not killed in the fight, but pacified once George ties the princess' sash around its neck. The grateful citizens then abandon their ancestral paganism and convert to Christianity. When the tale is not about a dragon but a troll, giant, or ogre, the princess is often a captive rather than about to be eaten, as in ''The Three Princesses of Whiteland''. These princesses are often a vital source of information to their rescuers, telling them how to perform tasks that the captor sets to them, or how to kill the monster, and when she does not know, as in ''The Giant Who Had No Heart in His Body'', she frequently can pry the information from the giant. Despite the hero's helplessness without this information, the princess is incapable of using the knowledge herself. Again, if a false claimant intimidates her into silence about who actually killed the monster as in the fairy tale ''The Two Brothers'', when the hero appears, she will endorse his story, but she will not tell the truth prior to them; she often agrees to marry the false claimant in the hero's absence. The hero has often cut out the tongue of the dragon, so when the false hero cuts off its head, his claim to have killed it is refuted by its lack of a tongue; the hero produces the tongue and so proves his claim to marry the princess.〔Max Lüthi, ''Once Upon A Time: On the Nature of Fairy Tales'', p 54, Frederick Ungar Publishing Co., New York, 1970〕 In some tales, however, the princess herself takes steps to ensure that she can identify the hero—cutting off a piece of his cloak as in ''Georgic and Merlin'', giving him tokens as in ''The Sea-Maiden''—and so separate him from the false hero. This dragon-slaying hero appears in medieval romances about knights-errant,〔Johan Huizinga, ''The Autumn of the Middle Ages'' p 84 ISBN 0-226-35992-1〕 such as the Russian ''Dobrynya Nikitich''. In some variants of Tristan and Iseult, Tristan wins Iseult for his uncle, King Mark of Cornwall, by killing a dragon that was devastating her father's kingdom; he has to prove his claim when the king's steward claims to be the dragon-slayer.〔Anne Wilson, ''Traditional Romance and Tale'', p 46, D.S. Brewer, Rowman & Littlefield, Ipswitch, 1976, ISBN 0-87471-905-4〕 Ludovico Ariosto took the concept up into ''Orlando Furioso'' using it not once but twice: the rescue of Angelica by Ruggiero, and Orlando rescuing Olimpia. The monster that menaced Olimpia reconnected to the Greek myths; although Ariosto described it as a legend to the characters, the story was that the monster sprung from an offense against Proteus. In neither case did he marry the rescued woman to the rescuer. Edmund Spenser depicts St. George in ''The Faerie Queene'', but while Una is a princess who seeks aid against a dragon, and her depiction in the opening with a lamb fits the iconography of St. George pagents, the dragon imperils her parents' kingdom, and not her alone. Many tales of dragons, ending with the dragon-slayer marrying a princess, do not precisely fit this cliché because the princess is in no more danger than the rest of the threatened kingdom. An unusual variant occurs in Child ballad 34, ''Kemp Owyne'', where the dragon ''is'' the maiden; the hero, based on Ywain from Arthurian legend, rescues her from the transformation with three kisses.〔Francis James Child, ''The English and Scottish Popular Ballads'', v 1, p 306, Dover Publications, New York 1965〕 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Princess and dragon」の詳細全文を読む スポンサード リンク
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