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(Greek mythology) Shield of Ajax, a huge shield made of seven cow-hides with a layer of bronze. (Greek mythology) Ancile, the shield of the Roman god Mars. One divine shield fell from heaven during the reign of Numa Pompilius, the second king of Rome. He ordered eleven copies made to confuse would-be thieves. (Roman mythology)
'belly-releaser'), also called belly bow or belly shooter, was a hand-held crossbow used by the Ancient Greeks. [1] It was described in the 1st century AD by the Greek author Heron of Alexandria in his work Belopoeica , which draws on an earlier account of the famous Greek engineer Ctesibius ( fl. 285–222 BC).
His signs and symbols include the laurel wreath, bow and arrow, and lyre. His sacred animals include roe deer, swans, and pythons. Some late Roman and Greek poetry and mythography identifies him as a sun-god, equivalent to Roman Sol and Greek Helios. [2] Ares (Ἄρης, Árēs) God of courage, war, bloodshed, and violence.
Heracles wielding a bow and club. Toxotai (Ancient Greek: τοξόται, romanized: toxotai, lit. 'archers'; singular: τοξότης, toxótēs) were Ancient Greek and Byzantine archers. During the ancient period they were armed with a short Greek bow and a short sword. They carried a little pelte (or pelta) (πέλτη) shield.
Gandiva – An indestructible bow with 100 strings created by Brahma and later used by Arjuna. Halayudha – A plough used as a weapon by Balarama. Kaladanda – the staff of Death is a special and lethal club used by the God Yama or God of Naraka or Hell in Hindu mythology. It was the ultimate weapon; once fired it would kill anybody before it ...
Archers in Greek mythology. Subcategories. This category has the following 4 subcategories, out of 4 total. A. Apollo (6 C, 42 P) Artemis (7 C, 21 P) E. Eros (3 C ...
2.1 Compound bow. 2.2 Recurve bow. ... The following sections are alphabetized by last name. Compound bow ... Greek mythology: Pit: Kid Icarus: Video game series
Greek mythology has changed over time to accommodate the evolution of their culture, of which mythology, both overtly and in its unspoken assumptions, is an index of the changes. In Greek mythology's surviving literary forms, as found mostly at the end of the progressive changes, it is inherently political, as Gilbert Cuthbertson (1975) has argued.