Most linguists trace the
etymology of the name Οὐρανός to a
Proto-Greek form *Worsanós (Ϝορσανός),[10] enlarged from *ṷorsó- (also found in Greek οὐρέω(ouréō) 'to urinate',
Sanskritvarṣá 'rain',
Hittiteṷarša- 'fog, mist').[11] The basic
Indo-European root is *ṷérs- 'to rain, moisten' (also found in Greek eérsē 'dew', Sanskrit várṣati 'to rain', or
Avestanaiβi.varəšta 'it rained on'), making Ouranos the "rain-maker",[11] or the "lord of rain".[12]
A less likely etymology is a
derivative meaning 'the one standing on high' from
PIE *ṷérso- (cf. Sanskrit várṣman 'height, top',
Lithuanianviršùs 'upper, highest seat', Russian verh 'height, top'). Of some importance in the comparative study of
Indo-European mythology is the identification by
Georges Dumézil (1934)[13] of Uranus with the
Vedic deity Váruṇa (
MitanniAruna), god of the sky and waters, but the etymological equation is now considered untenable.[14]
Genealogy
In Hesiod's Theogony, which came to be accepted by the Greeks as the "standard" account,[15] from Gaia (Earth), the first entity to come into existence after
Chaos (Void), came Uranus, the
Ourea (Mountains), and
Pontus (Sea).[16]
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
goddessAphrodite,[19] although according to
Homer, Aphrodite was the daughter of
Zeus and
Dione.[20]
Descendants of Gaia and Uranus' blood, and Uranus' genitals, according to Hesiod[21]
Other sources give other genealogies. In the lost epic poem the
Titanomachy, Uranus was apparently the son of
Aether,[22] while according to others Uranus was the son of one "Acmon".[23] According to Orphic texts, Uranus (along with Gaia) was the offspring of
Nyx (Night) and
Phanes.[24]
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.[25]
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."[26] According to Apollodorus, the Titans (instead of being Uranus' firstborn as in Hesiod) were born after the three
Hundred-Handers and the three
Cyclopes,[27] and there were thirteen original Titans, adding the Titanide
Dione to Hesiod's list.[28]
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.[29]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.[30]
In Roman mythology, Uranus' counterpart was
Caelus (Sky).
Cicero says Caelus was the offspring of
Aether and
Dies (Day),[31] and that Caelus and Dies were the parents of
Mercury (
Hermes).[32] Hyginus says that, in addition to Caelus, Aether and Dies were also the parents of
Terra (Earth), and Mare (Sea).[33]
Mythology
Castration and overthrow
As Hesiod tells the story, Gaia "first bore starry Heaven [Uranus], equal to herself, to cover her on every side, and to be an ever-sure abiding-place for the blessed gods."[34] Then, with Gaia, Uranus produced eighteen children: the twelve Titans, the three
Cyclopes, and the three
Hecatoncheires (Hundred-Handers),[35] but hating them,[36] he hid them away somewhere inside Gaia.[37] 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.[38] So Gaia hid Cronus in "ambush", giving 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.[39] Uranus' castration allowed the Titans to rule and Cronus to assume supreme command of the cosmos.[40]
For this "fearful deed", Uranus called his sons "Titans (Strainers) in reproach" and said that "vengeance for it would come afterwards."[41] According to Hesiod, from the blood that spilled from Uranus onto the Earth came forth the
Giants, the
Erinyes (the avenging Furies), and the
Meliae (the ash-tree
nymphs). From the genitals in the sea came forth
Aphrodite.[42] 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.[43]
Various sites have been associated with Cronus' sickle, and Uranus' castration.[44] 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.[45] 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.[46]
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".[47] 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.[48]
After his castration, Uranus recedes into the background. Apart from he and Gaia (now reconciled?)[49] 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.[50] 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.[51]
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".[52] 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 [as the home of the
Olympian gods], but ouranos often refers to the natural sky above us without any suggestion that the gods, collectively live there".[53] 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.[54]
Váruṇa
It is possible that Uranus was originally an
Indo-European god, to be identified with the
VedicVáruṇa, the supreme keeper of order who later became the god of oceans and rivers, as suggested by
Georges Dumézil,[13] following hints in
Émile Durkheim, The Elementary Forms of Religious Life (1912).[55] Another of Dumézil's theories is that the Iranian supreme God
Ahura Mazda is a development of the
Indo-Iranian *vouruna-*mitra.[56] Therefore, this divinity has also the qualities of
Mitra, which is the god of the falling rain.[57]
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
VedicVáruṇa at the earliest
Indo-European cultural level.[13] 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).
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.
The ancient Greeks and Romans knew of only five "wandering stars" (
Ancient Greek: πλανῆται[planɛːtai̯]):
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 (
Aphrodite in Greek), and Mercury (
Hermes in Greek) 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.[58]
^"We did not regard them as being in any way worthy of worship,"
Karl Kerenyi, speaking for the ancient Greeks, said of the
Titans (Kerenyi, p. 20); "with the single exception, perhaps, of Cronos; and with the exception, also, of
Helios."
^Marion Lawrence, "The Velletri Sarcophagus", American Journal of Archaeology 69.3 (1965), p. 220.
^Floro, Epitome 1.40 (3.5.30): "The
Jews tried to defend
Jerusalem; but he [Pompeius Magnus] entered this city also and saw that grand Holy of Holies of an impious people exposed, Caelum under a golden vine" (Hierosolymam defendere temptavere Iudaei; verum haec quoque et intravit et vidit illud grande inpiae gentis arcanum patens, sub aurea vite Caelum). Finbarr Barry Flood, The Great Mosque of Damascus: Studies on the Makings of an Umayyad Visual Culture (Brill, 2001), pp. 81 and 83 (note 118). El Oxford Latin Dictionary (Oxford: Clarendon Press, 1982, 1985 reprinting), p. 252, entry on caelum, cita a Juvenal, Petronio, and Floro como ejemplos de Caelus o Caelum "with reference to
Jehovah; also, to some symbolization of Jehovah."
^West 2007,
p. 137. Originally reconstructed in: Johann Baptist Hofmann, Etymologisches Wörterbuch des Griechischen (Munich: R. Oldenbourg, 1950).
^
abRobert S. P. Beekes, Etymological Dictionary of Greek, vol. 2 (Leiden: Brill, 2009), 1128–1129.
^Hesiod, Theogony132–153. Compare with
Apollodorus,
1.1.1–3, which first mentions the Hecatoncheires, whom he names as Briareus, "Gyes" and Cottus, then the Cyclopes and the Titans.
^Hesiod, Theogony154–155. Exactly which of these eighteen children Hesiod meant that Uranus hated is not entirely clear, all eighteen, or perhaps just the Cyclopes and the Hundred-Handers. Hard,
p. 67; West 1988, p. 7, and Caldwell, p. 37 on lines 154–160, make it all eighteen; while Gantz, p. 10, says "likely all eighteen"; and Most,
p. 15 n. 8, says "apparently only the ... Cyclopes and Hundred-Handers are meant" and not the twelve Titans. See also West 1966, p. 206 on lines 139–53, p. 213 line 154 γὰρ. Why Uranus hated his children is also not clear. Gantz, p. 10 says: "The reason for [Uranus'] hatred may be [his children's] horrible appearance, though Hesiod does not quite say this"; while Hard,
p. 67 says: "Although Hesiod is vague about the cause of his hatred, it would seem that he took a dislike to them because they were terrible to behold". However, West 1966, p. 213 on line 155, says that Uranus hated his children because of their "fearsome nature".
^Hesiod, Theogony156–158. The hiding place inside Gaia is presumably her womb, see West 1966, p. 214 on line 158; Caldwell, p. 37 on lines 154–160; Gantz, p. 10. This place seems also to be the same place as
Tartarus, see West 1966, p. 338 on line 618, and Caldwell, p. 37 on lines 154–160.
^Hesiod, Theogony173–182; according to Gantz, p. 10, Cronus waited in ambush, and reached out to castrate Uranus, from "inside [Gaia's] body, we will understand, if he too is a prisoner".
^Guterbock, Hans Gustav. "Hittite Religion" in Forgotten Religions including some Primitive Religions" ed. Vergilius Firm. NY Philadelphia Library 1950: 88f,103f; See Hard,
p. 34; Gantz, p. 743.
^The Durkheim connection was noted by
Arnoldo Momigliano, "Georges Dumezil and the Trifunctional Approach to Roman Civilization", History and Theory, 1984; a link between Uranus and Varuna was suggested as early as 1824 by
Albrecht Weber, Modern investigations on ancient India: A lecture delivered in Berlin March 4, 1824, 1857.
^Georges Dumézil, Mitra Varuna: Essai sur deux représentations indo-européenes de la souveraineté (Paris: Gallimard, 1948). English translation: Mitra-Varuna: an Essay on Two Indo-European Representations of Sovereignty, trans. Derek Coltman (New York: Zone Books, 1988).
^According to Dumézil, Varuna is the god of "masses of water", while falling rain is rather related to Mitra.
Grimal, Pierre, The Dictionary of Classical Mythology, Wiley-Blackwell, 1996,
ISBN9780631201021.
Hard, Robin, The Routledge Handbook of Greek Mythology: Based on H.J. Rose's "Handbook of Greek Mythology", Psychology Press, 2004,
ISBN9780415186360.
Google Books.
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.
ISBN978-0-87220-821-6.
Hornblower, Simon, Lykophron, Alexandra: Greek Text, Translation, Commentary, and Introduction. Oxford University Press. Great Clarendon Street, Oxford, OX2 6DP, United Kingdom. 2015.
ISBN978-0-19-957670-8,
978-0-19-881064-3
Kerényi, Carl, The Gods of the Greeks, Thames and Hudson, London, 1951.
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.
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.