Uranus (mythology)

Other sources give other genealogies. In the lost epic poem the Titanomachy, Uranus was apparently the son of Aether,[21] while according to others Uranus was the son of one "Acmon".[22] According to Orphic texts, Uranus (along with Gaia) was the offspring of Nyx (Night) and Phanes.[23]

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.[24]

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."[25] According to Apollodorus, the Titans (instead of being Uranus' firstborn as in Hesiod) were born after the three Hundred-Handers and the three Cyclopes,[26] and there were thirteen original Titans, adding the Titanide Dione to Hesiod's list.[27]

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.[28] 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.[29]

In Roman mythology, Uranus' counterpart was Caelus (Sky). Cicero says Caelus was the offspring of Aether and Dies (Day),[30] and that Caelus and Dies were the parents of Mercury (Hermes).[31] While, Hyginus says that, in addition to Caelus, Aether and Dies were also the parents of Terra (Earth), and Mare (Sea).[32]

The Mutilation of Uranus by Saturn: fresco by Giorgio Vasari and Cristofano Gherardi, c. 1560 (Sala di Cosimo I, Palazzo Vecchio)

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."[33] Then, with Gaia, Uranus produced eighteen children: the twelve Titans, the three Cyclopes, and the three Hecatoncheires (Hundred-Handers),[34] but hating them,[35] he hid them away somewhere inside Gaia.[36] 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.[37] 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.[38] Uranus' castration allowed the Titans to rule and Cronus to assume supreme command of the cosmos.[39]

Uranus on the southern frieze of the Gigantomachy, Pergamon Museum.

For this "fearful deed", Uranus called his sons "Titans (Strainers) in reproach" and said that "vengeance for it would come afterwards."[40] 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.[41] 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.[42]

Various sites have been associated with Cronus' sickle, and Uranus' castration.[43] 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.[44] 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.[45]

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".[46] 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.[47]

After his castration, Uranus recedes into the background. Apart from he and Gaia (now reconciled?)[48] 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.[49] 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.[50]

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".[51] 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".[52] 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.

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.[53] In Sumerian mythology and later for Assyrians and Babylonians, Anu is the sky god and represented law and order.

It is possible that Uranus was originally an Indo-European god, to be identified with the Vedic Váruṇa, the supreme keeper of order who later became the god of oceans and rivers, as suggested by Georges Dumézil,[12] following hints in Émile Durkheim, The Elementary Forms of Religious Life (1912).[54] Another of Dumézil's theories is that the Iranian supreme God Ahura Mazda is a development of the Indo-Iranian *vouruna-*mitra.[55] Therefore, this divinity has also the qualities of Mitra, which is the god of the falling rain.[56]

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 Váruṇa at the earliest Indo-European cultural level.[12] 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).