Crius was a Titan of the first generation, son of Uranus and Gaia, husband of Eurybia. By her he begot Astraeus the starry husband of Eos, Pallas the warrior-Titan, and Perses. His name signifies "ram," suggesting an astrological connection with the constellation Aries, and some interpreters have made of him the Titan of the heavenly constellations and the seasons by which their risings mark the year; but the Hesiodic evidence is thin.
Before thisPhoebe
Next on the wallEurybia
Curator’s note
What the sources say, and what later tradition added. The sources for this bay
Hesiod, Theogony 134, 375–377. Crius is principally a genealogical figure.
Kin in the sources
Each tie is quoted from the entry that states it.
Child ofUranusson of Uranus and Gaia, husband of Eurybia
Child ofGaiason of Uranus and Gaia, husband of Eurybia
- Consort ofEurybia
son of Uranus and Gaia, husband of Eurybia
Parent ofAstraeusBy her he begot Astraeus the starry husband of Eos, Pallas the warrior-Titan, and Perses
Parent ofPallas (Titan)By her he begot Astraeus the starry husband of Eos, Pallas the warrior-Titan, and Perses
Parent ofPersesBy her he begot Astraeus the starry husband of Eos, Pallas the warrior-Titan, and Perses
When the sources speak
Dated witnesses for The Titans and Their Children. A date marks when the evidence was written down, not when the belief began. The whole timeline
- c. 1600–1100 BCE
- Mycenaean palace tablets in Linear B record offerings and divine names, but little continuous myth.
- c. 1100–800 BCE
- Post-palatial oral traditions and changing cult landscapes precede the surviving alphabetic epics.
- late 8th–7th centuries BCE
- The Iliad, Odyssey, Hesiodic Theogony and Works and Days give influential but non-exclusive divine orders.
- 7th–6th centuries BCE
- Homeric Hymns, lyric poetry, colonization, and local sanctuary traditions multiply regional narratives.
- 6th–5th centuries BCE
- Orphic, Pythagorean, and mystery materials develop alternative cosmogonies and afterlife doctrines.
- 5th century BCE
- Athenian tragedy and comedy recast heroic houses and divine justice for civic audiences.
- 4th century BCE
- Philosophers, antiquarians, and local historians interpret or criticize inherited myth.
- 323–31 BCE
- Hellenistic poets and scholars systematize variants across an enlarged Greek world.