An ambush is a long-established military tactic in which combatants take advantage of concealment and the element of surprise to attack unsuspecting enemy combatants from concealed positions, such as among dense underbrush or behind hilltops. Ambushes have been used throughout history, from ancient to modern warfare. In the 20th century, an ambush might involve thousands of soldiers on a large scale, such as over a choke point such as a mountain pass, or a small irregular band or insurgent group attacking a regular armed force patrol. Theoretically, a single well-armed and concealed soldier could ambush other troops in a surprise attack; the use by early humans of the ambush may date as far back as two million years when anthropologists have suggested that ambush techniques were used to hunt large game. One example from ancient times is the Battle of the Trebia river. Hannibal encamped within striking distance of the Romans with the Trebia River between them, placed a strong force of cavalry and infantry in concealment, near the battle zone.
He had noticed, says Polybius, a "place between the two camps, flat indeed and treeless, but well adapted for an ambuscade, as it was traversed by a water-course with steep banks, densely overgrown with brambles and other thorny plants, here he proposed to lay a stratagem to surprise the enemy". When the Roman infantry became entangled in combat with his army, the hidden ambush force attacked the legionnaires in the rear; the result was defeat for the Romans. The battle displays the effects of good tactical discipline on the part of the ambushed force. Although most of the legions were lost, about 10,000 Romans cut their way through to safety, maintaining unit cohesion; this ability to maintain discipline and break out or maneuver away from a kill zone is a hallmark of good troops and training in any ambush situation.. Another famous ambush was that sprung by Germanic warchief Arminius against the Romans at Battle of the Teutoburg Forest; this particular ambush was to affect the course of Western history.
The Germanic forces demonstrated several principles needed for a successful ambush. They took cover in difficult forested terrain, allowing the warriors time and space to mass without detection, they had the element of surprise, this was aided by the defection of Arminius from Roman ranks prior to the battle. They sprang the attack; the Germans did not dawdle at the hour of decision but attacked using a massive series of short, vicious charges against the length of the whole Roman line, with charging units sometimes withdrawing to the forest to regroup while others took their place. The Germans used blocking obstacles, erecting a trench and earthen wall to hinder Roman movement along the route of the killing zone; the result was mass slaughter of the Romans, the destruction of three legions. The Germanic victory caused a limit on Roman expansion in the West, it established the Rhine as the boundary of the Roman Empire for the next four hundred years, until the decline of the Roman influence in the West.
The Roman Empire made no further concerted attempts to conquer Germania beyond the Rhine. According to Muslim tradition, Islamic Prophet Muhammad used ambush tactics in his military campaigns, his first such use was during the Caravan raids, in the Kharrar caravan raid Sa`d ibn Abi Waqqas was ordered to lead a raid against the Quraysh. His group consisted of about twenty Muhajirs; this raid was done about a month after the previous. Sa'd, with his soldiers, set up an ambush in the valley of Kharrar on the road to Mecca and waited to raid a returning Meccan caravan from Syria, but the caravan had passed and the Muslims returned to Medina without any loot. Arab tribes during Muhammad's era used ambush tactics. One example retold in Muslim tradition is said to have taken place during the First Raid on Banu Thalabah; the Banu Thalabah tribe were aware of the impending attack. The Banu Thalabah, with 100 men ambushed them. Muhammad ibn Maslama pretended to be dead. A Muslim who happened to pass that way assisted him to return to Medina.
The raid was unsuccessful. In modern warfare, an ambush is most employed by ground troops up to platoon size against enemy targets, which may be other ground troops, or vehicles. However, in some situations when deep behind enemy lines, the actual attack will be carried out by a platoon, a company-sized unit will be deployed to support the attack group, setting up and maintaining a forward patrol harbour from which the attacking force will deploy, to which they will retire after the attack. Ambushes are complex, multi-phase operations, are, therefore planned in some detail. First, a suitable killing zone is identified; this is the place. It is a place where enemy units are expected to pass, which gives reasonable cover for the deployment and extraction phases of the ambush patrol. A path along a wooded valley floor would be a typical example. Ambush can be described geometrically as: Linear, when a number of firing units are distant from the linear kill zone. L-shaped, when a short leg of firing units are placed to enfilade the sides of the linear kill zone.
V-shaped, when the firing units are distant from the kill zone at the end where the enemy enters, so the firing units lay down bands of inte
Dictionary of Greek and Roman Biography and Mythology
The Dictionary of Greek and Roman Biography and Mythology is an encyclopedia/biographical dictionary. Edited by William Smith, the dictionary spans 3,700 pages, it is a classic work of 19th-century lexicography. The work is a companion to Smith's Dictionary of Greek and Roman Antiquities and Dictionary of Greek and Roman Geography; the work lists thirty-five authors in addition to the editor, an author for some definitions and articles. The authors were classical scholars from Oxford, Rugby School, the University of Bonn, but some were from other institutions. Many of the mythological entries were the work of the German expatriate Leonhard Schmitz, who helped to popularise German classical scholarship in Britain. With respect to biographies, Smith intended to be comprehensive. In the preface, he writes:The biographical articles in this work include the names of all persons of any importance which occur in the Greek and Roman writers, from the earliest times down to the extinction of the Western Empire in the year 476 of our era, to the extinction of the Eastern Empire by the capture of Constantinople by the turks in the year 1453.
Samuel Sharpe thought Edward Bunbury had plagiarised his work, as he wrote of in his diary entry on 3 September 1850: I felt mortified on reading the articles on the Ptolemies in Dr. Smith's "Dictionary of Classical Biography." They were all written by E. H. Bunbury with the help of my "History of Egypt," and with-out any acknowledgment, though he borrowed the volume from my brother Dan for the purpose. Many of the Dictionary's definitions and articles have been referred to in more recent works, Robert Graves has been accused of "lifting his impressive-looking source references straight, unchecked" from it when writing The Greek Myths; the work is now in the public domain, is available in several places on the Internet. While still accurate, much is missing more recent discoveries and epigraphic material. More the context in which ancient evidence is viewed has changed in the intervening century and a half. Dictionary of Greek and Roman Antiquities Dictionary of Greek and Roman Geography Dictionary of Greek and Roman Biography and Mythology.
Vol. I online at University of Michigan Library. Dictionary of Greek and Roman Biography and Mythology. Vol. II online at University of Michigan Library. Dictionary of Greek and Roman Biography and Mythology. Vol. III online at University of Michigan Library; the Internet Archive has a derivative work: Smith, William. A new classical dictionary of biography and geography based on the "Dictionary of Greek and Roman biography and mythology.". London: Murray. Anthon, Charles. A new classical dictionary of Greek and Roman biography and geography: based upon the Dictionary of Greek and Roman biography and mythology by William Smith. New York: Harper and Brothers
A deity is a supernatural being considered divine or sacred. The Oxford Dictionary of English defines deity as "a god or goddess". C. Scott Littleton defines a deity as "a being with powers greater than those of ordinary humans, but who interacts with humans, positively or negatively, in ways that carry humans to new levels of consciousness, beyond the grounded preoccupations of ordinary life". In the English language, a male deity is referred to as a god, while a female deity is referred to as a goddess. Religions can be categorized by. Monotheistic religions accept only one deity, polytheistic religions accept multiple deities. Henotheistic religions accept one supreme deity without denying other deities, considering them as aspects of the same divine principle. Although most monotheistic religions traditionally envision their God as omnipotent, omniscient and eternal, none of these qualities are essential to the definition of a "deity" and various cultures conceptualized their deities differently.
Monotheistic religions refer to God in masculine terms, while other religions refer to their deities in a variety of ways – masculine, feminine and without gender. Many ancient cultures – including the ancient Mesopotamians, Greeks and Norsemen– personified natural phenomena, variously as either deliberate causes or effects; some Avestan and Vedic deities were viewed as ethical concepts. In Indian religions, deities were envisioned as manifesting within the temple of every living being's body, as sensory organs and mind. Deities were envisioned as a form of existence after rebirth, for human beings who gain merit through an ethical life, where they become guardian deities and live blissfully in heaven, but are subject to death when their merit is lost; the English language word "deity" derives from Old French deité, the Latin deitatem or "divine nature", coined by Augustine of Hippo from deus. Deus is related through a common Proto-Indo-European origin to *deiwos; this root yields the ancient Indian word Deva meaning "to gleam, a shining one", from *div- "to shine", as well as Greek dios "divine" and Zeus.
Deva is masculine, the related feminine equivalent is devi. Etymologically, the cognates of Devi are Greek thea. In Old Persian, daiva- means "demon, evil god", while in Sanskrit it means the opposite, referring to the "heavenly, terrestrial things of high excellence, shining ones"; the linked term "god" refers to "supreme being, deity", according to Douglas Harper, is derived from Proto-Germanic *guthan, from PIE *ghut-, which means "that, invoked". Guth in the Irish language means "voice"; the term *ghut- is the source of Old Church Slavonic zovo, Sanskrit huta-, from the root *gheu-,An alternate etymology for the term "god" comes from the Proto-Germanic Gaut, which traces it to the PIE root *ghu-to-, derived from the root *gheu-. The term *gheu- is the source of the Greek khein "to pour"; the German root was a neuter noun. The gender of the monotheistic God shifted to masculine under the influence of Christianity. In contrast, all ancient Indo-European cultures and mythologies recognized both masculine and feminine deities.
There is no universally accepted consensus on what a deity is, concepts of deities vary across cultures. Huw Owen states that the term "deity or god or its equivalent in other languages" has a bewildering range of meanings and significance, it has ranged from "infinite transcendent being who created and lords over the universe", to a "finite entity or experience, with special significance or which evokes a special feeling", to "a concept in religious or philosophical context that relates to nature or magnified beings or a supra-mundane realm", to "numerous other usages". A deity is conceptualized as a supernatural or divine concept, manifesting in ideas and knowledge, in a form that combines excellence in some or all aspects, wrestling with weakness and questions in other aspects, heroic in outlook and actions, yet tied up with emotions and desires. In other cases, the deity is a principle or reality such as the idea of "soul"; the Upanishads of Hinduism, for example, characterize Atman as deva, thereby asserting that the deva and eternal supreme principle is part of every living creature, that this soul is spiritual and divine, that to realize self-knowledge is to know the supreme.
Theism is the belief in the existence of one or more deities. Polytheism is the belief in and worship of multiple deities, which are assembled into a pantheon of gods and goddesses, with accompanying rituals. In most polytheistic religions, the different gods and goddesses are representations of forces of nature or ancestral principles, can be viewed either as autonomous or as aspects or emanations of a creator God or transcendental absolute principle, which manifests immanently in nature. Henotheism accepts the existence of more than one deity, but considers all deities as equivalent representations or aspects of the same divine principle, the highest. Monolatry is the belief that many deities exist, but that only one of these deities may be validly worshipped. Monotheism is the belief. A monotheistic deity, known as "God", is u
William Smith (lexicographer)
Sir William Smith was an English lexicographer. He made advances in the teaching of Greek and Latin in schools. Smith was born in Enfield in 1813 of Nonconformist parents, he attended the Madras House school of John Allen in Hackney. Destined for a theological career, he instead was articled to a solicitor. In his spare time he taught himself classics, when he entered University College London he carried off both the Greek and Latin prizes, he was entered at Gray's Inn in 1830, but gave up his legal studies for a post at University College School and began to write on classical subjects. Smith next turned his attention to lexicography, his first attempt was A Dictionary of Greek and Roman Antiquities, which appeared in 1842, the greater part being written by him. Followed the Dictionary of Greek and Roman Biography and Mythology in 1849. A parallel Dictionary of Greek and Roman Geography appeared in 1857, with some leading scholars of the day associated with the task. In 1867, he became editor of a post he held until his death.
Meanwhile, he published the first of several school dictionaries in 1850, in 1853 he began the Principia series, which marked an advance in the school teaching of Greek and Latin. Came the Student's Manuals of History and Literature, of which the English literature volume went into 13 editions, he himself wrote the Greek history volume. He was joined in the venture by the publisher John Murray when the original publishing partner met difficulties. Murray was the publisher of the 1214-page Latin–English Dictionary based upon the works of Forcellini and Freund that Smith completed in 1855; this was periodically reissued over the next thirty-five years. It goes beyond "classical" Latin to include many entries not found in other dictionaries of the period, including Lewis and Short; the most important of the books Smith edited were those that dealt with ecclesiastical subjects. These were the Dictionary of the Bible; the Atlas, on which Sir George Grove collaborated, appeared in 1875. From 1853 to 1869 Smith was classical examiner to the University of London, on his retirement he became a member of the Senate.
He sat on the Committee to inquire into questions of copyright, was for several years registrar of the Royal Literary Fund. He edited Gibbon, with Guizot's and Milman's notes, in 1854–1855. Dictionary of Greek and Roman biography and mythology Smith was created a DCL by Oxford and Dublin, the honour of a knighthood was conferred on him in 1892, he died on 7 October 1893 in London. This article incorporates text from a publication now in the public domain: Chisholm, Hugh, ed.. "Smith, Sir William". Encyclopædia Britannica. 25. Cambridge University Press. Pp. 270–271. Works by William Smith at Project Gutenberg Works by or about William Smith at Internet Archive "Smith, Sir William". A Short Biographical Dictionary of English Literature. 1910 – via Wikisource. A Short History of Ancient Greece with notes, study links and illustration by Elpenor Online facsimile version of Dictionary of Greek and Roman Biography and Mythology Online facsimile version of Dictionary of Greek and Roman Antiquities Dictionary of Greek and Roman Antiquities
Tegea was a settlement in ancient Arcadia, it is a former municipality in Arcadia, Greece. Since the 2011 local government reform it is part of the municipality Tripoli, of which it is a municipal unit; the municipal unit has an area of 118.350 km2. Its seat was the village Stadio; the reputed prehistoric founder of Tegea was a son of Lycaon. Tegea was one of the most ancient and powerful towns of ancient Arcadia, situated in the southeast of the country, its territory, called Tegeatis, was bounded by Cynuria and Argolis on the east, from which it was separated by Mount Parthenium, by Laconia on the south, by the Arcadian district of Maenalia on the west, by the territory of Mantineia on the north. The Tegeatae are said to have derived their name from Tegeates, a son of Lycaon, to have dwelt in eight, afterwards nine, demoi or townships. In the Archaic period the nine demoi that underlie Tegea banded together in a synoecism to form one city; the names of these nine townships, which are preserved by Pausanias, are: Gareatae, Caryatae, Potachidae, Manthyreis, Echeuetheis, to which Apheidantes was added as the ninth in the reign of king Apheidas.
The Tegeatae were early divided into 4 tribes, called Clareotis, Hippothoitis and Athoneatis, to each of which belonged a certain number of metoeci or resident aliens. Tegea is mentioned by Homer in the Catalogue of Ships in the Iliad, was the most celebrated of all the Arcadian towns in the earliest times; this appears from its heroic renown, since its king Echemus is said to have slain Hyllus, the son of Heracles, in single combat. The Tegeatae offered a long-continued and successful resistance to the Spartans, when the latter attempted to extend their dominion over Arcadia. In one of the wars between the two peoples, Chariläus or Charillus, king of Sparta, deceived by an oracle which appeared to promise victory to the Spartans, invaded Tegeatis, was not only defeated, but was taken prisoner with all his men who had survived the battle. More than two centuries afterwards, in the reign of Leon and Agesicles, the Spartans again fought unsuccessfully against the Tegeatae. Thus, Tegea's struggle against Spartan hegemony in Arcadia came to an end, it was forced into some form of collaboration, maybe as one of the earliest members of what would become the Sparta-centered Peloponnesian League.
Tegea, still retained its independence, though its military force was at the disposal of Sparta. Five hundred of the Tegeatae fought at the Battle of Thermopylae, 3000 at the Battle of Plataea, half of their force consisting of hoplites and half of light-armed troops; as it was not usual to send the whole force of a state upon a distant march, William Smith and Henry Fynes Clinton estimate the force of the Tegeatae on this occasion as not more than three-fourths of their whole number. This would give 4000 for the military population of Tegea, about 17,400 for the whole free population. Soon after the Battle of Plataea, the Tegeatae were again at war with the Spartans, of the causes of which, however, we have no information. We only know that the Tegeatae fought twice against the Spartans between 479 and 464 BCE, were each time defeated. About this time, at a subsequent period and the temple of Athena Alea in the city, was a frequent place of refuge for persons who had rendered themselves obnoxious to the Spartan government.
Hither fled the seer Hegesistratus and the kings Leotychides, Pausanias of Sparta, son of Pleistoanax. In the Peloponnesian War the Tegeatae were the firm allies of the Spartans, to whom they remained faithful both on account of their possessing an aristocratical constitution, from their jealousy of the neighbouring democratical city of Mantineia, with which they were at war, thus the Tegeatae not only refused to join the Argives in the alliance formed against Sparta in 421 BCE, but they accompanied the Lacedaemonians in their expedition against Argos in 418 BCE. They fought on the side of the Spartans in the Corinthian War, 394 BCE; the Temple of Athena Alea burned in 394 BCE and was magnificently rebuilt, to designs by Scopas of Paros, with reliefs of the Calydonian boar hunt in the main pediment. After the Battle of Leuctra, the Spartan party in Tegea was expelled, the city joined the other Arcadian towns in the foundation of Megalopolis and in the formation of the Arcadian League; when Mantineia a few years afterwards quarrelled with the supreme Arcadian government, formed an alliance with its old enemy Sparta, Tegea remained faithful to the new confederacy, fought under Epaminondas against the Spartans at the great Battle of Mantineia, 362 BCE.
Tegea at a period joined the Aetolian League, but soon after the accession of Cleomenes III to the Spartan
The public domain consists of all the creative works to which no exclusive intellectual property rights apply. Those rights may have been forfeited, expressly waived, or may be inapplicable; the works of William Shakespeare and Beethoven, most early silent films, are in the public domain either by virtue of their having been created before copyright existed, or by their copyright term having expired. Some works are not covered by copyright, are therefore in the public domain—among them the formulae of Newtonian physics, cooking recipes, all computer software created prior to 1974. Other works are dedicated by their authors to the public domain; the term public domain is not applied to situations where the creator of a work retains residual rights, in which case use of the work is referred to as "under license" or "with permission". As rights vary by country and jurisdiction, a work may be subject to rights in one country and be in the public domain in another; some rights depend on registrations on a country-by-country basis, the absence of registration in a particular country, if required, gives rise to public-domain status for a work in that country.
The term public domain may be interchangeably used with other imprecise or undefined terms such as the "public sphere" or "commons", including concepts such as the "commons of the mind", the "intellectual commons", the "information commons". Although the term "domain" did not come into use until the mid-18th century, the concept "can be traced back to the ancient Roman Law, as a preset system included in the property right system." The Romans had a large proprietary rights system where they defined "many things that cannot be owned" as res nullius, res communes, res publicae and res universitatis. The term res nullius was defined as things not yet appropriated; the term res communes was defined as "things that could be enjoyed by mankind, such as air and ocean." The term res publicae referred to things that were shared by all citizens, the term res universitatis meant things that were owned by the municipalities of Rome. When looking at it from a historical perspective, one could say the construction of the idea of "public domain" sprouted from the concepts of res communes, res publicae, res universitatis in early Roman law.
When the first early copyright law was first established in Britain with the Statute of Anne in 1710, public domain did not appear. However, similar concepts were developed by French jurists in the 18th century. Instead of "public domain", they used terms such as publici juris or propriété publique to describe works that were not covered by copyright law; the phrase "fall in the public domain" can be traced to mid-19th century France to describe the end of copyright term. The French poet Alfred de Vigny equated the expiration of copyright with a work falling "into the sink hole of public domain" and if the public domain receives any attention from intellectual property lawyers it is still treated as little more than that, left when intellectual property rights, such as copyright and trademarks, expire or are abandoned. In this historical context Paul Torremans describes copyright as a, "little coral reef of private right jutting up from the ocean of the public domain." Copyright law differs by country, the American legal scholar Pamela Samuelson has described the public domain as being "different sizes at different times in different countries".
Definitions of the boundaries of the public domain in relation to copyright, or intellectual property more regard the public domain as a negative space. According to James Boyle this definition underlines common usage of the term public domain and equates the public domain to public property and works in copyright to private property. However, the usage of the term public domain can be more granular, including for example uses of works in copyright permitted by copyright exceptions; such a definition regards work in copyright as private property subject to fair-use rights and limitation on ownership. A conceptual definition comes from Lange, who focused on what the public domain should be: "it should be a place of sanctuary for individual creative expression, a sanctuary conferring affirmative protection against the forces of private appropriation that threatened such expression". Patterson and Lindberg described the public domain not as a "territory", but rather as a concept: "here are certain materials – the air we breathe, rain, life, thoughts, ideas, numbers – not subject to private ownership.
The materials that compose our cultural heritage must be free for all living to use no less than matter necessary for biological survival." The term public domain may be interchangeably used with other imprecise or undefined terms such as the "public sphere" or "commons", including concepts such as the "commons of the mind", the "intellectual commons", the "information commons". A public-domain book is a book with no copyright, a book, created without a license, or a book where its copyrights expired or have been forfeited. In most countries the term of protection of copyright lasts until January first, 70 years after the death of the latest living author; the longest copyright term is in Mexico, which has life plus 100 years for all deaths since July 1928. A notable exception is the United States, where every book and tale published prior to 1924 is in the public domain.
Ares is the Greek god of war. He is one of the son of Zeus and Hera. In Greek literature, he represents the physical or violent and untamed aspect of war, in contrast to his sister, the armored Athena, whose functions as a goddess of intelligence include military strategy and generalship; the Greeks were ambivalent toward Ares: although he embodied the physical valor necessary for success in war, he was a dangerous force, "overwhelming, insatiable in battle and man-slaughtering." His sons Phobos and Deimos and his lover, or sister, Enyo accompanied him on his war chariot. In the Iliad, his father Zeus tells him. An association with Ares endows objects with a savage, dangerous, or militarized quality, his value as a war god is placed in doubt: during the Trojan War, Ares was on the losing side, while Athena depicted in Greek art as holding Nike in her hand, favoured the triumphant Greeks. Ares plays a limited role in Greek mythology as represented in literary narratives, though his numerous love affairs and abundant offspring are alluded to.
When Ares does appear in myths, he faces humiliation. He is well known as the lover of Aphrodite, the goddess of love, married to Hephaestus, god of craftsmanship; the most famous story related to Ares and Aphrodite shows them exposed to ridicule through the wronged husband's device. The counterpart of Ares among the Roman gods is Mars, who as a father of the Roman people was given a more important and dignified place in ancient Roman religion as a guardian deity. During the Hellenization of Latin literature, the myths of Ares were reinterpreted by Roman writers under the name of Mars. Greek writers under Roman rule recorded cult practices and beliefs pertaining to Mars under the name of Ares, thus in the classical tradition of Western art and literature, the mythology of the two figures became indistinguishable. The etymology of the name Ares is traditionally connected with the Greek word ἀρή, the Ionic form of the Doric ἀρά, "bane, curse, imprecation". There may be a connection with the Roman god of war, via hypothetical Proto-Indo-European *M̥rēs.
Walter Burkert notes that "Ares is an ancient abstract noun meaning throng of battle, war." R. S. P. Beekes has suggested a Pre-Greek origin of the name; the earliest attested form of the name is the Mycenaean Greek, a-re, written in the Linear B syllabic script. The adjectival epithet, was appended to the names of other gods when they took on a warrior aspect or became involved in warfare: Zeus Areios, Athena Areia Aphrodite Areia. In the Iliad, the word ares is used as a common noun synonymous with "battle."Inscriptions as early as Mycenaean times, continuing into the Classical period, attest to Enyalios as another name for the god of war. Ares was one of the Twelve Olympians in the archaic tradition represented by the Odyssey. Zeus expresses a recurring Greek revulsion toward the god when Ares returns wounded and complaining from the battlefield at Troy: Then looking at him darkly Zeus who gathers the clouds spoke to him:"Do not sit beside me and whine, you double-faced liar. To me you are the most hateful of all gods.
Forever quarrelling is dear to your heart and battles.... And yet I will not long endure to see you in pain, sinceyou are my child, it was to me that your mother bore you, but were you born of some other god and proved so ruinouslong since you would have been dropped beneath the gods of the bright sky." This ambivalence is expressed in the Greeks' association of Ares with the Thracians, whom they regarded as a barbarous and warlike people. Thrace was Ares's birthplace, his true home, his refuge after the affair with Aphrodite was exposed to the general mockery of the other gods. A late-6th-century BC funerary inscription from Attica emphasizes the consequences of coming under Ares's sway:Stay and mourn at the tomb of dead KroisosWhom raging Ares destroyed one day, fighting in the foremost ranks. In Sparta, Ares was viewed as a model soldier: his resilience, physical strength, military intelligence were unrivaled. An ancient statue, representing the god in chains, suggests that the martial spirit and victory were to be kept in the city of Sparta.
That the Spartans admired him is indicative of the cultural divisions that existed between themselves and other Greeks the Athenians. Ares was worshipped by the inhabitants of Tylos, it is not known if he was worshipped in the form of an Arabian god or if he was worshipped in his Greek form. According to Herodotus' Histories, the Scythians worshipped a god. While ranking beneath Tabiti and Papaios in the divine hierarchy, this god was worshipped differently from other Scythian gods, with statues and complex altars devoted to him; this type of worship is noted to be present among the Alans. Noting how Greek mythological Amazons are devotees of Ares and most based on Scythian warriors, some researchers have considered the possibility that a Scythian warrior women cult of this deity existed. Others have posited that the "Sword of Mars" alludes to the Huns having adopted this deity; the birds of Ares were a flock of feather-dart-dropping birds that guarded the Amazons' shrine of the god on a coastal island in the Black Sea.
Although Ares received occasional sacrifice from armies going to war, the god had a formal temple and cult