As Popova (1987), p. 56 points out, the tradition that an ancient snake becomes a dragon is also found in China, recorded for example in the Shuyiji [zh] or "Accounts of Strange Things", but in the Chinese version, the snake requires 500 years times 3 for it to evolve into a full dragon. Citation is given to Clébert, Jean Paul (1971) Bestiaire fabuleux, p. 157
Kmietowicz (1982), p. 207: When the monster lowers his tail into the river or lake, he 'takes up' the water which he uses to make floods. Kmietowicz, Frank A. (1982). Slavic Mythical Beliefs. Windsor, Ontario: F. Kmietowicz. pp. 206–209.
Marian (1879): "Cînd voiesc Solomonarii să se suie în nori, iau friul cel de aur şi se duc la un lac fără de fund sau la o altă apă mare, unde ştiu ei că locuiesc balaurii [With these [golden] reins, the Solomonari rein their dragons called balaurii that they use instead of horses]", quoted in: Hasdeu, Bogdan Petriceicu; Brâncuș, Grigore (1976) edd., Etymologicum Magnum Romaniae3, p. 438.
Kremenliev (1956), pp. 316–317: "In the majority of folksongs these creatures [zmei, samodivi, samovili, etc.] are quite agreeable,.. The exception is the lamiá". Kremenliev, Boris (1956), "Some Social Aspects of Bulgarian Folksongs", The Journal of American Folklore, Slavic Folklore: A Symposium, 69 (273): 310–319. JSTOR537147
Soboleva, N. A. (1998), Yu.A. Polyakova (preface), Гербы городов России, [Coats of arms of Russian cities], Moscow, Profizdat, p. 70. ISBN9785255013319.
Plotnikova (2001), p. 306: Bulgarian lamia is the "enemy of the kind dragon (zmej)", and a list is given of the "corresponding demon, in "other parts of these Balkan Slavic zones". Also Plotnikova (2006), "[Balkan Demon's Protecting Places]", p. 216. Plotnikova, Anna (2001), "Ethnolinguistic phenomena in Boundary Balkan Slavic areas"(PDF), Славянская диалектная лексика и лингвогеография, 7: 301–308
Boyadzhieva (1931), p. 31 Boyadzhieva (1931), cited by Plotnikova (2001), p. 306 Boyadzhieva, Yordanka (1931). "Kyustendilskite polchani i tekhniyat govor" Кюстендилските полчани и техният говор [Kyustendil citizens and their speech]. ИССФ (Известия на Семинара по славянска филология) (in Bulgarian). 7. Plotnikova, Anna (2001), "Ethnolinguistic phenomena in Boundary Balkan Slavic areas"(PDF), Славянская диалектная лексика и лингвогеография, 7: 301–308
Plotnikova (2001), p. 306 citing Boyadzhieva (1931), p. 213 Plotnikova, Anna (2001), "Ethnolinguistic phenomena in Boundary Balkan Slavic areas"(PDF), Славянская диалектная лексика и лингвогеография, 7: 301–308 Boyadzhieva, Yordanka (1931). "Kyustendilskite polchani i tekhniyat govor" Кюстендилските полчани и техният говор [Kyustendil citizens and their speech]. ИССФ (Известия на Семинара по славянска филология) (in Bulgarian). 7.
jstor.org
Cited in: Kerewsky-Halpern, Barbara (Fall 1983), "Watch out for Snakes! Ethnosemantic Misinterpretations and Interpretation of a Serbian Healing Charm", Anthropological Linguistics, 25 (3), Indiana University: 321–322 and note 14 JSTOR30027675
Kremenliev (1956), pp. 316–317: "In the majority of folksongs these creatures [zmei, samodivi, samovili, etc.] are quite agreeable,.. The exception is the lamiá". Kremenliev, Boris (1956), "Some Social Aspects of Bulgarian Folksongs", The Journal of American Folklore, Slavic Folklore: A Symposium, 69 (273): 310–319. JSTOR537147
As Popova (1987), p. 56 points out, the tradition that an ancient snake becomes a dragon is also found in China, recorded for example in the Shuyiji [zh] or "Accounts of Strange Things", but in the Chinese version, the snake requires 500 years times 3 for it to evolve into a full dragon. Citation is given to Clébert, Jean Paul (1971) Bestiaire fabuleux, p. 157