Ouranos

In Greek mythology, Uranus ( ), sometimes written Ouranos ( grc, Οὐρανός, , sky, ), is the personification of the sky and one of the Greek primordial deities. According to Hesiod, Uranus was the son and husband of Gaia (Earth), with whom he fathered the first generation of Titans. However, no cult addressed directly to Uranus survived into Classical times, and Uranus does not appear among the usual themes of Greek painted pottery. Elemental Earth, Sky, and Styx might be joined, however, in solemn invocation in Homeric epic. Uranus is associated with the Roman god Caelus and the Jewish god Yahweh.

Etymology

Most linguists trace the etymology of the name to a Proto-Greek form ''*Worsanós'' (), enlarged from *''ṷorsó-'' (also found in Greek ''()'' 'to urinate', Sanskrit ''varṣá'' 'rain', Hittite ''ṷarša-'' 'fog, mist').Robert S. P. Beekes, ''Etymological Dictionary of Greek'', vol. 2 (Leiden: Brill, 2009), 1128–1129. The basic Indo-European root is ''*ṷérs-'' 'to rain, moisten' (also found in Greek ''eérsē'' 'dew', Sanskrit ''várṣati'' 'to rain', or Avestan ''aiβi.varəšta'' 'it rained on'), making Ouranos the "rain-maker", or the "lord of rain".

A less likely etymology is a derivative meaning 'the one standing on high' from PIE *''ṷérso-'' (cf. Sanskrit ''várṣman'' 'height, top', Lithuanian ''viršùs'' 'upper, highest seat', Russian ''verx'' 'height, top'). Of some importance in the comparative study of Indo-European mythology is the identification by Georges Dumézil (1934)Georges Dumézil, ''Ouranos-Varuna – Essai de mythologie comparée indo-européenne'' (Paris: G.-P. Maisonneuve, 1934). of Uranus with the Vedic deity '' Váruṇa'' (Mitanni ''Aruna''), god of the sky and waters, but the etymological equation is now considered untenable.

Genealogy

In Hesiod's ''Theogony'', which came to be accepted by the Greeks as the "standard" account, from Gaia (Earth), the first entity to come into existence after Chaos (Void), came Uranus, the Ourea (Sea).

Then, according to the ''Theogony'', Uranus mated with Gaia, and she gave birth to the twelve Titans: Oceanus, Coeus, Crius, Hyperion, Iapetus, Theia, Rhea, Themis, Mnemosyne, Phoebe, Tethys and Cronus; the Cyclopes: Brontes, Steropes and Arges; and the Hecatoncheires ("Hundred-Handed Ones"): Cottus, Briareus, and Gyges.

Further, according to the ''Theogony'', when Cronus castrated Uranus, from Uranus' blood, which splattered onto the earth, came the Erinyes (Furies), the Giants, and the Meliae. Also, according to the ''Theogony'', Cronus threw the severed genitals into the sea, around which "a white foam spread" and "grew" into the goddess Aphrodite, although according to Homer, Aphrodite was the daughter of Zeus and Dione.

Other accounts

Other sources give other genealogies. In the lost epic poem the ''Titanomachy'', Uranus was apparently the son of Aether, while according to others Uranus was the son of one "Acmon". According to Orphic texts, Uranus (along with Gaia) was the offspring of Nyx (Night) and Phanes.

The poet Sappho (c. 630 – c. 570 BC), was said to have made Uranus the father of Eros, by either Gaia, according one source, or Aphrodite, according to another.

The mythographer Apollodorus, gives a slightly different genealogy from Hesiod's. Without mentioning any ancestors, he begins his account by saying simply that Uranus "was the first who ruled over the whole world." According to Apollodorus, the Titans (instead of being Uranus' firstborn as in Hesiod) were born after the three Hundred-Handers and the three Cyclopes, and there were thirteen original Titans, adding the Titanide Dione to Hesiod's list.

Passages in a section of the ''Iliad'' called the Deception of Zeus suggest the possibility that Homer knew a tradition in which Oceanus and Tethys (rather than Uranus and Gaia, as in Hesiod) were the parents of the Titans. Plato, in his ''Timaeus'', provides a genealogy (probably Orphic) which perhaps reflected an attempt to reconcile this apparent divergence between Homer and Hesiod, with Uranus and Gaia as the parents of Oceanus and Tethys, and Oceanus and Tethys as the parents of Cronus and Rhea and the other Titans.

In Roman mythology, Uranus' counterpart was Caelus (Sky). Cicero says Caelus was the offspring of Aether and Dies (Day), and that Caelus and Dies were the parents of Mercury (Hermes). While, Hyginus says that, in addition to Caelus, Aether and Dies were also the parents of Terra (Earth), and Mare (Sea).

Mythology

Castration and overthrow

As Hesiod tells the story, Gaia "first bore starry Heaven ranus equal to herself, to cover her on every side, and to be an ever-sure abiding-place for the blessed gods." Then, with Gaia, Uranus produced eighteen children: the twelve Titans, the three Cyclopes, and the three Hecatoncheires (Hundred-Handers), but hating them, he hid them away somewhere inside Gaia. Angry and in distress, Gaia fashioned a sickle made of adamant and urged her children to punish their father. Only her son Cronus, the youngest Titan, was willing to do so. So Gaia hid Cronus in "ambush" gave him the adamantine sickle, and when Uranus came to lie with Gaia, Cronus reached out and castrated his father, casting the severed testicles into the sea. Uranus' castration allowed the Titans to rule and Cronus to assume supreme command of the cosmos.

For this "fearful deed", Uranus called his sons "Titans (Strainers) in reproach" and said that "vengeance for it would come afterwards." According to Hesiod, from the blood that spilled from Uranus onto the Earth came forth the Giants, the Erinyes (the avenging Furies), the Meliae (the ash-tree nymphs). From the genitals in the sea came forth Aphrodite. According to some accounts, the mythical Phaeacians, visited by Odysseus in the ''Odyssey'', were also said to have sprung from the blood of Uranus' castration.

Various sites have been associated with Cronus' sickle, and Uranus' castration. Two of these were on the island of Sicily. According to the Alexandrian poet Callimachus (c. 270 BC), Cronus' sickle was buried at Zancle in Sicily, saying that it was "hidden in a hollow under the ground" there. The other Sicilian site is Drepanum (modern Trapani), whose name is derived from the Greek word for "sickle". Another Alexandrian poet, Lycophron (c. 270 BC), mentions "rounding the Cronos' Sickle's leap", an apparent reference to the "leap" of the sickle being thrown into the sea at Drepanum.

However other sites were also associated with the sickle. The geographer Pausanias, reports that the sickle was said to have been thrown into the sea from the cape near Bolina, not far from Argyra on the coast of Achaea, and says that "For this reason they call the cape Drepanum". The historian Timaeus located the sickle at Corcyra, which the islanders claimed to be Phaeacia the island home of the Phaeacians, who (as noted above) were said to have been born from the blood of Uranus' castration.

After his castration, Uranus recedes into the background. Apart from he and Gaia (now reconciled?) warning their son Cronus that he is destined to be overthrown by one of his children, advising their daughter Rhea, Cronus' wife, to go to Lyctus on Crete to give birth to Zeus, so that Zeus would be saved from Cronus, and advising Zeus to swallow his first wife Metis, so that Zeus would not in turn be overthrown by his son, Uranus plays no further role in Greek mythology. He is however identified on the Gigantomachy frieze on the Pergamon Altar, bearded and winged, fighting against the Giants with a sword, not too far from his daughter Themis, who is seen attacking another Giant.

The sky (''ouranos'')

After his castration, the Sky came no more to cover the Earth at night, but held to its place, and, according to Carl Kerényi, "the original begetting came to an end". Uranus was scarcely regarded as anthropomorphic, aside from the genitalia in the castration myth. He was simply the sky, which was conceived by the ancients as an overarching dome or roof of bronze, held in place (or turned on an axis) by the Titan Atlas. In formulaic expressions in the Homeric poems ''ouranos'' is sometimes an alternative to Olympus as the collective home of the gods; an obvious occurrence would be the moment in ''Iliad'' 1.495, when Thetis rises from the sea to plead with Zeus: "and early in the morning she rose up to greet Ouranos-and-Olympus and she found the son of Kronos ..."

William Sale remarks that "... ' Olympus' is almost always used s_the_home_of_the_Olympian_gods.html" ;"title="Olympian_gods.html" ;"title="s the home of the Olympian gods">s the home of the Olympian gods">Olympian_gods.html" ;"title="s the home of the Olympian gods">s the home of the Olympian gods/nowiki>, but ''ouranos'' often refers to the natural sky above us without any suggestion that the gods, collectively live there". Sale concluded that the earlier seat of the gods was the actual Mount Olympus, from which the epic tradition by the time of Homer had transported them to the sky, ''ouranos''. By the sixth century, when a "heavenly Aphrodite" (Aphrodite Urania) was to be distinguished from the "common Aphrodite of the people", ''ouranos'' signifies purely the celestial sphere itself.

Comparative mythology

Hurrian mythology

The Greek creation myth is similar to the Hurrian creation myth. In Hurrian religion Anu is the sky god. His son Kumarbis bit off his genitals and spat out three deities, one of whom, Teshub, later deposed Kumarbis. In Sumerian mythology and later for Assyrians and Babylonians, Anu is the sky god and represented law and order.

Váruṇa

It is possible that Uranus was originally an Indo-European god, to be identified with the Vedic , the supreme keeper of order who later became the god of oceans and rivers, as suggested by Georges Dumézil, following hints in Émile Durkheim, ''The Elementary Forms of Religious Life'' (1912). Another of Dumézil's theories is that the Iranian supreme God Ahura Mazda is a development of the Indo-Iranian *vouruna-*mitra. Therefore, this divinity has also the qualities of Mitra, which is the god of the falling rain.

Uranus is connected with the night sky, and Váruṇa is the god of the sky and the celestial ocean, which is connected with the Milky Way.

Georges Dumézil made a cautious case for the identity of Uranus and Vedic at the earliest Indo-European cultural level. Dumézil's identification of mythic elements shared by the two figures, relying to a great extent on linguistic interpretation, but not positing a common origin, was taken up by Robert Graves and others. The identification of the name ''Ouranos'' with the Hindu Váruṇa, based in part on a posited Proto-Indo-European language root ''*-ŭer'' with a sense of "binding"—ancient king god Váruṇa binds the wicked, ancient king god Uranus binds the Cyclops, who had tormented him. The most probable etymology is from Proto-Greek ''*(W)orsanόj'' (worsanos) from a Proto-Indo-European language root ''*ers'' "to moisten, to drip" (referring to the rain).

Cultural context of flint

The detail of the sickle's being flint rather than bronze or even iron was retained by Greek mythographers (though neglected by Roman ones). Knapped flints as cutting edges were set in wooden or bone sickles in the late Neolithic, before the onset of the Bronze Age. Such sickles may have survived latest in ritual contexts where metal was taboo, but the detail, which was retained by classical Greeks, suggests the antiquity of the mytheme.

Planet Uranus

The ancient Greeks and Romans knew of only five "wandering stars" ( ): Mercury, Venus, Mars, Jupiter, and Saturn. Following the discovery of a sixth planet in 1781 using a telescope, there was long-term disagreement regarding its name. Its discoverer William Herschel named it Georgium Sidus (The Georgian Star) after his monarch George III. This was the name preferred by English astronomers, but others such as the French preferred "Herschel". Finally, the name ''Uranus'' became accepted in the mid-19th century, as suggested by astronomer Johann Bode as the logical addition to the existing planets' names, since Mars (''Ares'' in Greek), Venus, and Mercury were the children of Jupiter, Jupiter (''Zeus'' in Greek) the son of Saturn, and Saturn ( Cronus in Greek) the son of Uranus. What is anomalous is that, while the others take Roman names, ''Uranus'' is a name derived from Greek in contrast to the Roman Caelus.

Notes

References

* Apollodorus, ''Apollodorus, The Library, with an English Translation by Sir James George Frazer, F.B.A., F.R.S. in 2 Volumes.'' Cambridge, Massachusetts, Harvard University Press; London, William Heinemann Ltd. 1921
Online version at the Perseus Digital Library

* Apollonius Rhodius, ''Argonautica'', edited and translated by William H. Race, Loeb Classical Library No. 1, Cambridge, Massachusetts, Harvard University Press, 2009.
Online version at Harvard University Press

* Burkert, Walter, ''The Orientalizing Revolution: Near Eastern Influence on Greek Culture in the Early Archaic Age'', translated by Walter Burkert, Margaret E. Pinder, Harvard University Press, 1995. .
* Caldwell, Richard, ''Hesiod's Theogony'', Focus Publishing/R. Pullins Company (June 1, 1987). .
* Callimachus, Musaeus, ''Aetia, Iambi, Hecale and Other Fragments, Hero and Leander'', edited and translated by C. A. Trypanis, T. Gelzer, Cedric H. Whitman, Loeb Classical Library No. 421, Cambridge, Massachusetts, Harvard University Press, 1973.
Online version at Harvard University Press

* Campbell, David A., ''Greek Lyric, Volume I: Sappho and Alcaeus'', Loeb Classical Library No. 142, Cambridge, Massachusetts, Harvard University Press, 1990.
Online version at Harvard University Press

* Campbell, David A., ''Greek Lyric, Volume II: Anacreon, Anacreontea, Choral Lyric from Olympus to Alcman'', edited and translated by David A. Campbell, Loeb Classical Library No. 143, Cambridge, Massachusetts, Harvard University Press, 1988
Online version at Harvard University Press

* Cicero, Marcus Tullius, ''De Natura Deorum'' in ''Cicero: On the Nature of the Gods. Academics'', translated by H. Rackham, Loeb Classical Library No. 268, Cambridge, Massachusetts, Harvard University Press, first published 1933, revised 1951.
Online version at Harvard University Press Internet Archive

* Fowler, R. L. (2000), ''Early Greek Mythography: Volume 1: Text and Introduction'', Oxford University Press, 2000. .
* Fowler, R. L. (2013), ''Early Greek Mythography: Volume 2: Commentary'', Oxford University Press, 2013. .
* Gantz, Timothy, ''Early Greek Myth: A Guide to Literary and Artistic Sources'', Johns Hopkins University Press, 1996, Two volumes: (Vol. 1), (Vol. 2).
* Graves, Robert, revised edition, 1960. ''The Greek Myths''.
* Grimal, Pierre, ''The Dictionary of Classical Mythology'', Wiley-Blackwell, 1996, .
* Hard, Robin, ''The Routledge Handbook of Greek Mythology: Based on H.J. Rose's "Handbook of Greek Mythology"'', Psychology Press, 2004,
Google Books

* Hesiod, ''Theogony'', in ''The Homeric Hymns and Homerica with an English Translation by Hugh G. Evelyn-White'', Cambridge, Massachusetts, Harvard University Press; London, William Heinemann Ltd. 1914
Online version at the Perseus Digital Library

* Homer, ''The Iliad with an English Translation by A.T. Murray, Ph.D. in two volumes''. Cambridge, Massachusetts, Harvard University Press; London, William Heinemann, Ltd. 1924
Online version at the Perseus Digital Library

* Homer, ''The Odyssey with an English Translation by A.T. Murray, PH.D. in two volumes''. Cambridge, Massachusetts, Harvard University Press; London, William Heinemann, Ltd. 1919
Online version at the Perseus Digital Library

* Honan, Mary McMahon, ''Guide to the Pergamon Museum'', De Gruyter, 1904.
Online version at De Gruyter

* Hyginus, Gaius Julius, ''Fabulae'' in ''Apollodorus' ''Library'' and Hyginus' ''Fabulae'': Two Handbooks of Greek Mythology, Translated, with Introductions by R. Scott Smith and Stephen M. Trzaskoma'', Hackett Publishing Company, 2007. .
* Hornblower, Simon, ''Lykophron, Alexandra: Greek Text, Translation, Commentary, and Introduction.'' Oxford University Press. Great Clarendon Street, Oxford, OX2 6DP, United Kingdom. 2015.
* Kerényi, Carl, ''The Gods of the Greeks'', Thames and Hudson, London, 1951.
* Kern, Otto. ''Orphicorum Fragmenta'', Berlin, 1922
Internet Archive

* Lycophron, ''Alexandra'' (or ''Cassandra'') in ''Callimachus and Lycophron with an English translation by A. W. Mair; Aratus, with an English translation by G. R. Mair'', London: W. Heinemann, New York: G. P. Putnam 1921
Internet Archive

* Pausanias, ''Pausanias Description of Greece with an English Translation by W.H.S. Jones, Litt.D., and H.A. Ormerod, M.A., in 4 Volumes.'' Cambridge, Massachusetts, Harvard University Press; London, William Heinemann Ltd. 1918
Online version at the Perseus Digital Library

* Lane Fox, Robin, ''Travelling Heroes: In the Epic Age of Homer'', Vintage Books, 2010. .
* Meisner, Dwayne A., ''Orphic Tradition and the Birth of the Gods'', Oxford University Press, 2018.
Google Books

* Most, G.W., ''Hesiod, Theogony, Works and Days, Testimonia,'' Edited and translated by Glenn W. Most, Loeb Classical Library No. 57, Cambridge, Massachusetts, Harvard University Press, 2018.
Online version at Harvard University Press

* Plato, ''Timaeus'' in ''Plato in Twelve Volumes'', Vol. 9 translated by W.R.M. Lamb. Cambridge, Massachusetts, Harvard University Press; London, William Heinemann Ltd. 1925
Online version at the Perseus Digital Library

*
* Smith, William; ''Dictionary of Greek and Roman Biography and Mythology'', London (1873)
"Uranus"
* Stephanus of Byzantium, ''Stephani Byzantii Ethnicorum quae supersunt,'' edited by August Meineike (1790-1870), published 1849. A few entries from this important ancient handbook of place names have been translated by Brady Kiesling
Online version at the Topos Text Project

* West, M. L. (1966), ''Hesiod: Theogony'', Oxford University Press. .
* West, M. L. (1983), ''The Orphic Poems'', Clarendon Press Oxford, 1983. .
* West, M. L. (1988), ''Hesiod: Theogony ''and'' Works and Days'', Oxford University Press. .
* West, M. L. (1997), ''The East Face of Helicon: West Asiatic Elements in Greek Poetry and Myth'', Oxford University Press. .
* West, M. L. (2003), ''Greek Epic Fragments: From the Seventh to the Fifth Centuries BC'', edited and translated by Martin L. West, Loeb Classical Library No. 497, Cambridge, Massachusetts, Harvard University Press, 2003.
Online version at Harvard University Press

* West, M. L. (2007), ''Indo-European Poetry and Myth'', OUP Oxford, 2007.
Google Books

External links

URANUS from Mythopedia

{{DEFAULTSORT:Uranus
Personifications in Greek mythology
Sky and weather gods
Greek primordial deities
Greek gods
Children of Gaia
Consorts of Gaia
Characters in Greek mythology
Creation myths
Personifications
Kings in Greek mythology
Deeds of Gaia
Avian humanoids