Domestic sheep are quadrupedal, ruminant mammals kept as livestock. Like most ruminants, sheep are members of the even-toed ungulates. Although the name sheep applies to many species in the genus Ovis, in everyday usage it always refers to Ovis aries. Numbering a little over one billion, domestic sheep are the most numerous species of sheep. An adult female sheep is referred to as a ewe, an intact male as a ram or a tup, a castrated male as a wether, a younger sheep as a lamb. Sheep are most descended from the wild mouflon of Europe and Asia. One of the earliest animals to be domesticated for agricultural purposes, sheep are raised for fleeces and milk. A sheep's wool is the most used animal fiber, is harvested by shearing. Ovine meat is called lamb when from younger animals and mutton when from older ones in Commonwealth countries, lamb in the United States. Sheep continue to be important for wool and meat today, are occasionally raised for pelts, as dairy animals, or as model organisms for science.
Sheep husbandry is practised throughout the majority of the inhabited world, has been fundamental to many civilizations. In the modern era, New Zealand, the southern and central South American nations, the British Isles are most associated with sheep production. Sheepraising has a large lexicon of unique terms which vary by region and dialect. Use of the word sheep began in Middle English as a derivation of the Old English word scēap. A group of sheep is called a herd or mob. Many other specific terms for the various life stages of sheep exist related to lambing and age. Being a key animal in the history of farming, sheep have a entrenched place in human culture, find representation in much modern language and symbology; as livestock, sheep are most associated with pastoral, Arcadian imagery. Sheep figure in many mythologies—such as the Golden Fleece—and major religions the Abrahamic traditions. In both ancient and modern religious ritual, sheep are used as sacrificial animals; the exact line of descent between domestic sheep and their wild ancestors is unclear.
The most common hypothesis states. Sheep were among the first animals to be domesticated by humankind. C in Mesopotamia; the rearing of sheep for secondary products, the resulting breed development, began in either southwest Asia or western Europe. Sheep were kept for meat and skins. Archaeological evidence from statuary found at sites in Iran suggests that selection for woolly sheep may have begun around 6000 BC, the earliest woven wool garments have been dated to two to three thousand years later. Sheep husbandry spread in Europe. Excavations show that in about 6000 BC, during the Neolithic period of prehistory, the Castelnovien people, living around Châteauneuf-les-Martigues near present-day Marseille in the south of France, were among the first in Europe to keep domestic sheep. From its inception, ancient Greek civilization relied on sheep as primary livestock, were said to name individual animals. Ancient Romans kept sheep on a wide scale, were an important agent in the spread of sheep raising.
Pliny the Elder, in his Natural History, speaks at length about wool. European colonists spread the practice to the New World from 1493 onwards. Domestic sheep are small ruminants with a crimped hair called wool and with horns forming a lateral spiral. Domestic sheep differ from their wild relatives and ancestors in several respects, having become uniquely neotenic as a result of selective breeding by humans. A few primitive breeds of sheep retain some of the characteristics of their wild cousins, such as short tails. Depending on breed, domestic sheep may have no horns at all, or horns in both sexes, or in males only. Most horned breeds have a single pair. Another trait unique to domestic sheep as compared to wild ovines is their wide variation in color. Wild sheep are variations of brown hues, variation within species is limited. Colors of domestic sheep range from pure white to dark chocolate brown, spotted or piebald. Selection for dyeable white fleeces began early in sheep domestication, as white wool is a dominant trait it spread quickly.
However, colored sheep do appear in many modern breeds, may appear as a recessive trait in white flocks. While white wool is desirable for large commercial markets, there is a niche market for colored fleeces for handspinning; the nature of the fleece varies among the breeds, from dense and crimped, to long and hairlike. There is variation of wool type and quality among members of the same flock, so wool classing is a step in the commercial processing of the fibre. Depending on breed, sheep show a range of weights, their rate of growth and mature weight is a heritable trait, selected for in breeding. Ewes weigh between 45 and 100 kilograms, rams between 45 and 160 kilograms; when all deciduous teeth have erupted, the sheep has 20 teeth. Mature sheep have 32 teeth; as with other ruminants, the front teeth in the lower jaw bite against a hard, toothless pad in the upper jaw. These are used to pick off vegetation the rear
Zegama, popularly known as "The shadow of Aizkorri", is a town and municipality in the Goierri region of the province of Gipuzkoa, in the autonomous community of the Basque Country, northern Spain. By car it is some half an hour from Vitoria-Gasteiz and Pamplona. Zegama's main characteristic is its natural location as the last Gipuzkoan town up the valley of river Oria close to the Aizkorri-Aratz Natural Park, in which the highest mountain in the Basque Autonomous Community can be found, the popular Aizkorri summit, located at the same name mountain range towering over the whole area; the Oria river, the longest one in the province of Gipuzkoa, rises in several springs and their corresponding streams flowing down the dramatic slopes of the valley that merge in a main stream before the nucleus of the town. The southern Otzaurte hamlet stands on the dividing line of the waters running onto the Mediterranean watershed and those flowing north to the Atlantic through the Oria river; the historic Way of St James, namely the stretch called the Tunnel Route, passes through the town, the municipality and the Park since the Middle Ages.
Pilgrims exit the town heading south up the slopes, so reaching the San Adrian tunnel after 5 km, where backpackers and hikers may gain access to the plains of Alava, the Urbia fields or the summits of the rugged Aizkorri mountain range. The climate in Zegama is typical of the eastern Cantabrian area and humid, with an average temperature of around 12°C. There are around 180 rainy days a year. Autumn can be quite windy; the main economic activities are those related to industry. Cattle sheep, graze on the sides of the mountainous terrain, following a tradition of millennia, as attested by old traces and megalithic vestiges that bear witness to the activity; the grazing provides the basis for the production of the much appreciated and regarded Idiazabal cheese elaborated and labelled as such on the whole Aizkorri-Aratz area and the Basque mountains. The most important event that takes place in Zegama every year is the Zegama-Aizkorri Alpine Marathon, part of the Skyrunner World Series, the alpine marathon world championship.
Joxe Azurmendi, philosopher Patxi Errementaria, artist Official website ZEGAMA in the Bernardo Estornés Lasa - Auñamendi Encyclopedia
In Basque mythology, Basajaun is a huge, hairy hominid dwelling in the woods. They were thought to build megaliths, protect flocks of livestock, teach skills such as agriculture and ironworking to humans. Citations BibliographyVinson, Julien. I. Les trois Vérités, X. Basa-Jaun aveuglé. Le Folklore du Pays basque. Paris: Maisonneuve et Larose. Pp. 10–11, 43–45. Bnf Barandiaran, Jose Migel. Eusko-Mitologia. Obras completas II. Bilbao: Editorial La Gran Encïclopedia Vasca. Barandiaran, Jose Migel. Mitología vasca. Madrid. Pp. 75–76. Lezama Perier, Patxi Xabier. Basque Mythology. History of the myths y deities of the Basque Mythological Universe
The Odyssey is one of two major ancient Greek epic poems attributed to Homer. It is, in part, a sequel to the other Homeric epic; the Odyssey is fundamental to the modern Western canon. Scholars believe the Odyssey was composed near the end of the 8th century BC, somewhere in Ionia, the Greek coastal region of Anatolia; the poem focuses on the Greek hero Odysseus, king of Ithaca, his journey home after the fall of Troy. It takes Odysseus ten years to reach Ithaca after the ten-year Trojan War. In his absence, it is assumed Odysseus has died, his wife Penelope and son Telemachus must deal with a group of unruly suitors, the Mnesteres or Proci, who compete for Penelope's hand in marriage; the Odyssey continues to be read in the Homeric Greek and translated into modern languages around the world. Many scholars believe the original poem was composed in an oral tradition by an aoidos a rhapsode, was more intended to be heard than read; the details of the ancient oral performance and the story's conversion to a written work inspire continual debate among scholars.
The Odyssey was written in a poetic dialect of Greek—a literary amalgam of Aeolic Greek, Ionic Greek, other Ancient Greek dialects—and comprises 12,110 lines of dactylic hexameter. Among the most noteworthy elements of the text are its non-linear plot, the influence on events of choices made by women and slaves, besides the actions of fighting men. In the English language as well as many others, the word odyssey has come to refer to an epic voyage; the Odyssey has a lost sequel, the Telegony, not written by Homer. It was attributed in antiquity to Cinaethon of Sparta. In one source, the Telegony was said to have been stolen from Musaeus of Athens by either Eugamon or Eugammon of Cyrene; the Odyssey begins after the end of the ten-year Trojan War, Odysseus has still not returned home from the war because he angered the god Poseidon. Odysseus' son Telemachus is about 20 years old and is sharing his absent father's house on the island of Ithaca with his mother Penelope and a crowd of 108 boisterous young men, "the Suitors", whose aim is to persuade Penelope to marry one of them, all the while reveling in Odysseus' palace and eating up his wealth.
Odysseus' protectress, the goddess Athena, requests to Zeus, king of the gods, to allow Odysseus to return home when Odysseus' enemy, the god of the sea Poseidon, is absent from Mount Olympus to accept a sacrifice in Ethiopia. Disguised as a Taphian chieftain named Mentes, she visits Telemachus to urge him to search for news of his father, he offers her hospitality. Penelope objects to Phemius' theme, the "Return from Troy", because it reminds her of her missing husband, but Telemachus rebuts her objections, asserting his role as head of the household; that night Athena, disguised as Telemachus, finds a crew for the true prince. The next morning, Telemachus calls an assembly of citizens of Ithaca to discuss what should be done with the suitors. Telemachus is scoffed by the insolent suitors by their leaders Antinous and Leiocritus. Accompanied by Athena, he departs for the Greek mainland and the household of Nestor, most venerable of the Greek warriors at Troy, who resided in Pylos after the war.
From there, Telemachus rides overland, accompanied by Nestor's son Peisistratus, to Sparta, where he finds Menelaus and Helen, who are now reconciled. While Helen laments the fit of lust brought on by Aphrodite that sent her to Troy with Paris, Menelaus recounts how she betrayed the Greeks by attempting to imitate the voices of the soldiers' wives while they were inside the Trojan Horse. Telemachus hears from Helen, the first to recognize him, that she pities him because Odysseus was not there for him in his childhood because he went to Troy to fight for her and about his exploit of stealing the Palladium, or the Luck of Troy, where she was the only one to recognize him. Menelaus, meanwhile praises Odysseus as an irreproachable comrade and friend, lamenting the fact that they were not only unable to return together from Troy but that Odysseus is yet to return. Both Helen and Menelaus say that they returned to Sparta after a long voyage by way of Egypt. There, on the island of Pharos, Menelaus encountered the old sea-god Proteus, who told him that Odysseus was a captive of the nymph Calypso.
Incidentally, Telemachus learns the fate of Menelaus' brother Agamemnon, king of Mycenae and leader of the Greeks at Troy: he was murdered on his return home by his wife Clytemnestra and her lover Aegisthus. The story shifts to the suitors, who have only just now realized that Telemachus is gone. Angry, they kill him as he sails back home. Penelope overhears their plot and worries for her son's safety; the second part recounts the story of Odysseus. In the course of his seven years in captivity of Calypso on the island of Ogygia, she has fallen in love with him though he has spurned her offer of immortality as her husband and still mourns for home, she is ordered to release him by the messenger god Hermes, sent by Zeus in response to Athena's plea. Odysseus builds a raft and is given clothing and drink by Calypso; when Poseidon learns that Odysseus has escaped, he wrecks the raft but, helped by a veil given by the sea nymph Ino, Odysseus swims asho
The mythology of the ancient Basques did not survive the arrival of Christianity in the Basque Country between the 4th and 12th century AD. Most of what is known about elements of this original belief system is based on the analysis of legends, the study of place names and scant historical references to pagan rituals practised by the Basques. One main figure of this belief system was the female goddess Mari. According to legends collected in the area of Ataun, the other main figure was her consort Sugaar. However, due to the scarcity of the material it is difficult to say if this would have been the "central pair" of the Basque pantheon. Based on the attributes ascribed to these mythological creatures, this would be considered a chthonic religion as all its characters dwell on earth or below it, with the sky seen as an empty corridor through which the divinities pass; the Christianization of the Basque Country has been the topic of some discussion. Broadly speaking there are two views: either Christianity arrived in the Basque Country during the 4th and 5th century, or this did not occur until the 12th and 13th century.
The main issue lies in the different interpretations of. Early traces of Christianity can be found in the major urban areas from the 4th century onwards, a bishopric from 589 in Pamplona and three hermit cave concentrations were in use from the 6th century onwards. In this sense, Christianity arrived "early". At the same time, various historical sources and research directly or indirectly bear witness to the fact that large-scale conversion did not begin to take place until the 10th and 11th century: the bishops of Pamplona were absent from the Synods of Toledo during the Visigoth period reports of a failed mission by Bishop Amandus around 640 AD Arab authors from the time of the Umayyad conquest of Hispania labeled the Basques as being mağūs or "wizards, pagans" the famous cemetery of Argiñeta in Biscay from around 880 AD with Basque gravestones devoid of any Christian symbols the comparatively low density of religious centers in the Atlantic Basque Country until the 15th centuryMost Vasconists broadly agree that Christianity thus arrived some time in the 4th/5th century.
Serious missionary and religious activity only began in the 9th century from the kingdom of Asturias and Franks, continued after the Reconquista with famous monastic foundations and the diocese of Bayonne in the 11th century. Thus Christian and non-Christian beliefs lived side by side past the 11th century. Various traditions connected to this ancient belief system have survived by adapting a Christian veneer or by turning into folk traditions, as happened elsewhere in Europe. However, in spite of the process of Christianization being completed late, the process was thorough and little direct evidence remains of pre-Christian beliefs. For this reason research into the matter tends to be putative as it has to rely on the analysis of folklore, folk traditions, sketchy references and place-name evidence; the main sources for information about non-Christian Basque beliefs are: Strabo who mentions the sacrifice of male goats and humans. Arab writers from the time of the Umayyad conquest of Hispania The 12th century diary of the pilgrim Aymeric Picaud Various medieval sources making references to pagan rituals, including the records of the Inquisition 19th and 20th century collections of myths and folk-tales, for example by José Miguel Barandiaran.
This is by far the largest body of material relating to non-Christian beliefs and practices Basque Mythology: History of the myths and deities of the Basque mythological universe by Patxi Xabier Lezama Perier. This is an Ebook; the modern study of place-names in the Basque Country Urtzi may or may not have been a Basque mythological figure. There is evidence that can be read as either supporting or contradicting the existence of such a deity. To date neither theory has been able to convince fully; the Iberian Peninsula's Indo-European cultures like the Lusitanians and Celtiberians seem to have a significant Basque substrate in their mythologies. This includes the concept of the Enchanted Mouras, which may be based on the Mairu, the god Endovelicus, whose name may come from proto-Basque words. After Christianization, the Basques kept importing myths. Jaun Zuria is the mythical first Lord of Biscay, said to be born of a Scottish princess who had an encounter with the god Sugaar in the village of Mundaka.
The battle of Roncesvalles was mythified in the cycle of the Matter of France. In the Aralar Range, Saint Michael was said to appear to assist a local noble turned hermit; the coat of arms of Navarre was said to come from a feat in the battle of Las Navas de Tolosa. The battle of Amaiur was the battle. Ortíz-Osés, A. Antropología simbólica vasca Anthropos, 1985. El matriarcalismo vasco Universidad de Deusto, 1988. El inconsciente colectivo vasco, 1982. Barandiaran, J. M. Mitologia Vasca Txertoa, 1996 Patxi Xabier Lezama Perier. Basque Mythology: History of the myths and deities of the Basque mythological universe. /Euskadi Public Reading Network / Bilbao-Mediateka BBK Library of Azkuna Zentroa. 2018 Hartsuaga, J. I. Euskal Mitologia Konparatua, Kriseilu, 1987. La Paglia, Antonio. Beyond Greece and Rome: Faith and Worship in Ancient Europe, Black Mountain Press, 2004. Everson, M. Tenacity in religion and folklore: the Neolithic Goddess of Old Europe preserved in a non-Indo-European setting, Journal of Indo-European Studies 17, 277.
Satrústegi, J. "Haitzuloetako euskal mitologia". Euskal Mitologia. 68: 165–174. Arriaga, J.. "Euskal mitologia"
The Tatars are a Turkic-speaking people living in Russia and other Post-Soviet countries. The name Tatar first appears in written form on the Kul Tigin monument as; the term Tatars was applied to anyone originating from the vast Northern and Central Asian landmass known as the Tartary, dominated by various Turco-Mongol semi-nomadic empires and kingdoms. More however, the term refers more narrowly to people who speak one of the Turkic languages; the Mongol Empire, established under Genghis Khan in 1206, allied with the Tatars. Under the leadership of Genghis Khan's grandson Batu Khan, the Mongols moved westwards, driving with them many of the Mongol tribes toward the plains of Kievan Rus'; the "Tatar" clan still exists among the Mongols and Uzbeks. The largest group by far that the Russians have called "Tatars" are the Volga Tatars, native to the Volga region, who for this reason are also known as "Tatars", they compose 53% of population in Tatarstan. Their language is known as the Tatar language.
As of 2002 they had an estimated population around 5 million in Russia as a whole. There is a common belief that Russians and Tatars are intermingled, illustrated by the famous saying "scratch any Russian just a little and you will discover a Tatar underneath" and the fact that a number of noble families in Tsardom of Russia and Polish-Lithuanian Commonwealth had Tatar origins. In modern-day Tatarstan, Russian-Tatar marriages are common. Owing to their diverse heritage, Tatars have a vast range of appearances, ranging from East Asian to European; the name "Tatar" originated amongst the nomadic Mongolic-speaking Tatar confederation in the north-eastern Gobi desert in the 5th century. The name "Tatar" was first recorded on the Orkhon inscriptions: Kul Tigin and Bilge Khagan monuments as:: Otuz Tatar Bodun and: Tokuz Tatar referring to the Tatar confederation. "Tatar" became a name for populations of the former Golden Horde in Europe, such as those of the former Kazan, Astrakhan and Siberian Khanates.
The form "Tartar" has its origins in either Latin or French, coming to Western European languages from Turkish and the Persian language. From the beginning, the extra r was present in the Western forms, according to the Oxford English Dictionary this was most due to an association with Tartarus; the Persian word is first recorded in the 13th century in reference to the hordes of Genghis Khan and is of unknown origin, according to OED "said to be" from tata, a name of the Mongols for themselves. The Arabic word for Tatars is تتار. Tatars themselves wrote their name as تاتار or طاطار; the Chinese term for Tatars was Dada 韃靼 after the end of the Yuan period, but recorded as a term for Mongolian-speaking peoples of the northern steppes during the Tang period. The name "Tatars" was used as an alternative term for the Shiwei, a nomadic confederation to which these Tatar people belonged. Russians and Europeans used the name Tatar to denote Mongols as well as Turkic peoples under Mongol rule, it applied to any Turkic or Mongolic-speaking people encountered by Russians.
However, the name became associated with the Turkic Muslims of Ukraine and Russia, namely the descendants of Muslim Volga Bulgars, Kipchaks and Turkicized Mongols or Turko-Mongols, as well as other Turkic-speaking peoples in the territory of the former Russian Empire. Nowadays Tatar is used to refer to the people, but Tartar is still always used for derived terms such as tartar sauce, steak tartare, the Tartar missile. All Turkic peoples living within the Russian Empire were named Tatar; some of these populations still use Tatar as a self-designation, others do not. Kipchak groups Kipchak–Bulgar branch, or "Tatar" in the narrow sense Volga Tatars Astrakhan Tatars Lipka Tatars Kipchak–Cuman branch Crimean Tatars Karachays and Balkars: Mountain Tatars Kumyks: Daghestan Tatars Kipchak–Nogai branch: Nogais: Nogai Tatars, includes the Karagash subgroup of Nogais—Kundrov Tatars Siberian branch: Siberian Tatars Altay people: Altay Tatars, including the Tubalar or Chernevo Tatars Chulyms or Chulym Tatars Khakas people: Yenisei Tatars, still use the Tatar designation Shors: Kuznetsk Tatars Oghuz branch Azerbaijani people: Caucasus Tatars The name Tatar is an endonym to a number of peoples of Siberia and Russian Far East, namely the Khakas people.
As various nomadic groups became part of Genghis Khan's army in the early 13th century, a fusion of Mongol and Turkic elements took place, the invaders of Rus' and the Pannonian Basin became known to Europeans as Tatars or Tartars. After the breakup of the Mongol Empire, the Tatars became identified with the western part of the empire, known as the Golden Horde; the various Tatar khanates of the early modern period represent the remnants of the breakup of the Golden Horde and of its successor, the Great Horde. These include: the Khanate of Kazan, conquered by the Tsardom of Russia in 1552.
Lugh or Lug is an important god of Irish mythology. A member of the Tuatha Dé Danann, Lugh is portrayed as a king and saviour, he is associated with skill and the arts, as well as with oaths and the law – therefore with rightful kingship. Lugh is associated with the harvest festival of Lughnasadh, named after him, he corresponds to the pan-Celtic god Lugus, his Welsh counterpart is Lleu Llaw Gyffes. He has been equated with Mercury. Sometimes he is interpreted as a storm god and, less today, as a sun god. Lugh is known by the epithets Lámfada, Ildánach, Samildánach, Lonnbéimnech and Conmac; as to ancestry, Lugh is given the matriname mac the patriname mac Cein. He is the maternal grandson of the Fomorian tyrant Balor, whom Lugh kills in the Battle of Mag Tuired, his foster-father is the sea god Manannán. Lugh's son is the hero Cú Chulainn, believed to be an incarnation of Lugh. Lugh has several magical possessions, he wields an unstoppable fiery spear, a sling stone, a sword named Fragarach. He owns a self-sailing boat named Scuabtuinne, a horse named Enbarr, a hound named Failinis.
He is said to have invented ball games and horse racing. Lugh's father is Cian of the Tuatha Dé Danann, his mother is Ethniu: daughter of Balor, of the Fomorians. In Cath Maige Tuired their union is a dynastic marriage following an alliance between the Tuatha Dé and the Fomorians. In the Lebor Gabála Érenn, Cian gives the boy in fosterage. In the Dindsenchas Lugh, the foster-son of Tailtiu, is described as the "son of the Dumb Champion". A folktale told to John O'Donovan by Shane O'Dugan of Tory Island in 1835 recounts the birth of a grandson of Balor who grows up to kill his grandfather; the grandson is unnamed, his father is called Mac Cinnfhaelaidh and the manner of his killing of Balor is different, but it has been taken as a version of the birth of Lugh, was adapted as such by Lady Gregory. In this tale, Balor hears a druid's prophecy. To prevent this he imprisons his only daughter in the Tór Mór of Tory Island, she is cared for by twelve women, who are to prevent her meeting or learning of the existence of men.
On the mainland, Mac Cinnfhaelaidh owns a magic cow who gives such abundant milk that everyone, including Balor, wants to possess her. While the cow is in the care of Mac Cinnfhaelaidh's brother Mac Samthainn, Balor appears in the form of a little red-haired boy and tricks him into giving him the cow. Looking for revenge, Mac Cinnfhaelaidh calls on a leanan sídhe called Biróg, who transports him by magic to the top of Balor's tower, where he seduces Eithne. In time she gives birth to triplets, which Balor gathers up in a sheet and sends to be drowned in a whirlpool; the messenger drowns two of the babies but unwittingly drops one child into the harbour, where he is rescued by Biróg. She takes him to his father, who gives him in fosterage. There may be further triplism associated with his birth, his father in the folktale is one of a triad of brothers, Mac Cinnfhaelaidh and Mac Samthainn, his father in the medieval texts, Cian, is mentioned together with his brothers Cú and Cethen. Lebor Gabála Érenn Two characters called Lugaid, a popular medieval Irish name thought to derive from Lugh, have three fathers: Lugaid Riab nDerg was the son of the three Findemna or fair triplets, Lugaid mac Con Roí was known as mac Trí Con, "son of three hounds".
In Ireland's other great "sequestered maiden" story, the tragedy of Deirdre, the king's intended is carried off by three brothers, who are hunters with hounds. The canine imagery continues with Cian's brother Cú, another Lugaid, Lugaid Mac Con, Lugh's son Cúchulainn. A fourth Lugaid was a legendary King of Tara and ancestor of Lugaid Mac Con; as a young man Lugh travels to Tara to join the court of King Nuada of the Tuatha Dé Danann. The doorkeeper will not let him in, he offers his services as a wright, a smith, a champion, a swordsman, a harpist, a hero, a poet, historian, a sorcerer, a craftsman, but each time is rejected as the Tuatha Dé Danann have someone with that skill. When Lugh asks if they have anyone with all those skills the doorkeeper has to admit defeat, Lugh joins the court and is appointed Chief Ollam of Ireland, he wins a flagstone-throwing contest against Ogma, the champion, entertains the court with his harp. The Tuatha Dé Danann are, at that time, oppressed by the Fomorians, Lugh is amazed how meekly they accept their oppression.
Nuada wonders. Lugh is given command over the Tuatha Dé Danann, he begins making preparations for war. Tuireann and Cian, Lugh's father, are old enemies, one day his sons, Brian and Iucharba spot Cian in the distance and decide to kill him, they find him hiding in the form of a pig, but Cian tricked the brothers into allowing him to transform back to a man before they killed him, giving Lugh the legal right to claim compensation for a father rather than just a pig. When they try to bury him, the ground spits his body back twice before keeping him down, event