Editing Midas (section)

==Mythological Midas==
[[Image:MidasSehri.Tomb.jpg|thumb|The [[Midas Monument]], a [[Phrygia]]n rock-cut tomb dedicated to Midas (700 BC).]]
There are many, and often contradictory, legends about the most ancient King Midas. In one, Midas was king of [[Pessinus]], a city of [[Phrygia]], who as a child was adopted by King [[Gordias]] and [[Cybele]], the [[goddess]] whose consort he was, and who (by some accounts) was the goddess-mother of Midas himself.<ref>"King Midas, a Phrygian, son of Cybele" ([[Gaius Julius Hyginus|Hyginus]], ''Fabulae'' 274).</ref> Some accounts place the youth of Midas in [[Macedon]]ian Bermion (see [[Bryges]]).<ref>"Bromium" in Graves 1960:83.a; Greek traditions of the migration from Macedon to Anatolia are examined—as purely literary constructions—in Peter Carrington, "The Heroic Age of Phrygia in Ancient Literature and Art" ''Anatolian Studies'' '''27''' (1977:117–126).</ref> In [[Thrace|Thracian]] [[Mygdonia (Europe)|Mygdonia]],<ref>Mygdonia became part of [[Macedon]] in historical times.</ref> [[Herodotus]] referred to a wild rose garden at the foot of [[Vermio Mountains|Mount Bermion]] as "the garden of Midas son of Gordias, where roses grow of themselves, each bearing sixty blossoms and of surpassing fragrance".<ref>Herodotus, ''Histories'' 8.138.2</ref> Herodotus says elsewhere that Phrygians lived in ancient Europe, where they were known as [[Bryges]],<ref>Herodotus 7.73</ref> and the existence of the garden implies that Herodotus believed that Midas lived prior to a Phrygian migration to Anatolia.

According to some accounts, Midas had a son, [[Lityerses]],<ref>[[Athenaeus]], ''[[Deipnosophistae]]'' 10.415b, quoting [[Sositheus]]</ref> the demonic reaper of men. According to other accounts he had a son named [[Anchurus]].<ref>[[Plutarch]], ''Parallela minora'' 5</ref>

[[Arrian]] gives an alternative story of the descent and life of Midas. According to him, Midas was the son of Gordios, a poor peasant, and a [[Telmissus|Telmissian]] maiden of the prophetic race. When Midas grew up to be a handsome and valiant man, the Phrygians were harassed by civil discord, and consulting the oracle, they were told that a wagon would bring them a king, who would put an end to their discord. While they were still deliberating, Midas arrived with his father and mother, and stopped near the assembly, wagon and all. They, comparing the oracular response with this occurrence, decided that this was the person whom the god told them the wagon would bring. They therefore appointed Midas king and he, putting an end to their discord, dedicated his father’s wagon in the citadel as a thank-offering to Zeus the king. In addition to this the following saying was current concerning the wagon, that whosoever could loosen the cord of the yoke of this wagon, was destined to gain the rule of Asia. This someone was to be [[Alexander the Great]].<ref>Arrian, Alexandri Anabasis, B.3.4–6</ref> In other versions of the legend, it was Midas' father [[Gordias]] who arrived humbly in the cart and made the [[Gordian Knot]].

Herodotus said that a "Midas son of Gordias" made an offering to the [[Oracle of Delphi]] of a royal throne "from which he made judgments" that were "well worth seeing", and that this Midas was the only foreigner to make an offering to Delphi before [[Gyges of Lydia]].<ref>Herodotus I.14.</ref> The historical Midas of the 8th century BC and [[Gyges of Lydia]] are believed to have been contemporaries, so it seems most likely that Herodotus believed that the throne was donated by the earlier, legendary King Midas. However, some historians believe that this throne was donated by the later, historical King Midas, great grandfather of [[Alyattes of Lydia]] who was also referred to as Midas after amassing huge wealth from inventing taxable coinage using [[electrum]] sourced from Midas' famed river [[Pactolus]].<ref>{{Cite web|url=https://www.britannica.com/topic/coin/Origins-of-coins|title=coin - Origins of coins &#124; Britannica|website=www.britannica.com}}</ref><ref>Encyclopædia Britannica, notes to Penguin edition of Herodotus.</ref>
=== Golden Touch ===
<!-- linked from redirect [[Midas touch]] -->
One day, as [[Ovid]] relates in ''[[Metamorphoses (poem)|Metamorphoses]]'' XI,<ref>{{Cite web|url=https://www.theoi.com/Text/OvidMetamorphoses11.html|title=OVID, METAMORPHOSES 11 - Theoi Classical Texts Library|website=www.theoi.com}}</ref> [[Dionysus]] found that his old schoolmaster and foster father, the [[satyr]] [[Silenus]], was missing.<ref>This myth appears in a fragment of [[Aristotle]], ''Eudemus'', (fr.6); [[Pausanias (geographer)|Pausanias]] was aware that Midas mixed water with wine to capture Silenus (''Description of Greece'' 1.4.1); a muddled version is recounted in [[Flavius Philostratus]]' ''Life of Apollonius of Tyana'', vi.27: "Midas himself had some of the blood of [[satyr]]s in his veins, as was clear from the shape of his ears; and a satyr once, trespassing on his kinship with Midas, made merry at the expense of his ears, not only singing about them, but piping about them. Well, Midas, I understand, had heard from his mother that when a satyr is overcome by wine he falls asleep, and at such times comes to his senses and will make friends with you; so he mixed wine which he had in his palace in a fountain and let the satyr get at it, and the latter drank it up and was overcome".</ref> The old satyr had been drinking wine and wandered away drunk, to be found by some Phrygian [[peasant]]s who carried him to their king, Midas (alternatively, Silenus passed out in Midas' rose garden). Midas recognized him and treated him hospitably, entertaining him for ten days and nights with politeness, while Silenus delighted Midas and his friends with stories and songs.<ref>[[Claudius Aelianus|Aelian]], ''Varia Historia'' iii.18 relates some of Silenus' accounts (Graves 1960:83.b.3).</ref> On the eleventh day, he took Silenus back to Dionysus in [[Lydia]]. Dionysus offered Midas his choice of whatever reward he wished for. Midas asked that whatever he might touch should be changed into [[gold]].

Midas rejoiced in his new power, which he hastened to put to the test. He touches an oak twig and a stone; both turned to gold. Overjoyed, as soon as he got home, he touched every rose in the rose garden, and all became gold. He ordered the servants to set a feast on the table. Upon discovering how even the food and drink turned into gold in his hands, he regretted his wish and cursed it. [[Claudian]] states in his ''In Rufinum'': "So Midas, king of Lydia, swelled at first with pride when he found he could transform everything he touched to gold; but when he beheld his food grow rigid and his drink harden into golden ice then he understood that this gift was a bane and in his loathing for gold, cursed his prayer."<ref>Claudian, ''In Rufinum'': "sic rex ad prima tumebat Maeonius, pulchro cum verteret omnia tactu; sed postquam riguisse dapes fulvamque revinctos in glaciem vidit latices, tum munus acerbum sensit et inviso votum damnavit in auro."</ref>

In a version told by [[Nathaniel Hawthorne]] in ''[[A Wonder-Book for Girls and Boys]]'' (1852), Midas' daughter came to him, upset about the roses that had lost their fragrance and become hard, and when he reached out to comfort her, he found that when he touched his daughter, she turned to gold as well. Now, Midas hated the gift he had coveted. He prayed to Dionysus, begging to be delivered from starvation. Dionysus heard his prayer, and consented; telling Midas to wash in the river [[Pactolus]]. Then, whatever he put into the water would be reversed of the touch.

Midas did so, and when he touched the waters, the power flowed into the river, and the river sands turned into gold. This explained why the [[Pactolus|river Pactolus]] was so rich in gold and [[electrum]], and the wealth of the dynasty of [[Alyattes of Lydia]] claiming Midas as its forefather no doubt the impetus for this [[origin myth]]. Gold was perhaps not the only metallic source of Midas' riches: "King Midas, a Phrygian, son of [[Cybele]], first discovered black and white lead".<ref>[[Gaius Julius Hyginus|Hyginus]], ''[[Fabulae]]'' 274</ref>

However, according to [[Aristotle]], legend held that Midas eventually died of starvation as a result of his "vain prayer" for the gold touch, the curse never being lifted.<ref>[[Aristotle]], ''[[Politics (Aristotle)|Politics]]'' [https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0058%3Abook%3D1%3Asection%3D1257b 1.1257b]</ref>

=== Ears of a donkey ===
Midas, now hating wealth and splendor, moved to the country and became a worshipper of [[Pan (god)|Pan]], the god of the fields and satyrs.<ref>This myth puts Midas in another setting. "Midas himself had some of the blood of satyrs in his veins, as was clear from the shape of his ears" was the assertion of [[Flavius Philostratus]], in his ''Life of [[Apollonius of Tyana]]'' (vi.27), not always a dependable repository of myth. ([https://www.livius.org/ap-ark/apollonius/life/va_6_26.html on-line] {{Webarchive|url=https://web.archive.org/web/20160315005913/http://www.livius.org/ap-ark/apollonius/life/va_6_26.html |date=2016-03-15 }})</ref> Roman mythographers<ref>[[Cicero]] ''On Divination''i.36; [[Valerius Maximus]], i.6.3; [[Ovid]], ''[[Metamorphoses (poem)|Metamorphoses]]'', xi.92f.</ref> asserted that his tutor in music was [[Orpheus]].
[[File:Turkey-1428_(2216632594).jpg|thumb|left|upright|The "Tomb of Midas" in [[Gordion]], dated 740 BC.]]
[[File:Gordion69.JPG|thumb|left|Inside the "Tomb of Midas" in [[Gordion]]]]

Once, Pan had the audacity to compare his music with that of [[Apollo]], and challenged Apollo to a trial of skill (also see [[Marsyas]]). [[Tmolus (son of Ares)|Tmolus]], the mountain-god, was chosen as [[umpire]]. Pan blew on his pipes and, with his rustic melody, gave great satisfaction to himself and his faithful follower, Midas, who happened to be present. Then Apollo struck the strings of his lyre. Tmolus at once awarded the victory to Apollo, and all but one agreed with the judgment. Midas dissented, and questioned the justice of the award. Apollo would not suffer such a depraved pair of ears any longer, and said "Must have ears of an ass!", which caused Midas's ears to become those of a [[donkey]].<ref>Hyginus, ''Fabulae'' 191.</ref> The myth is illustrated by two paintings, ''"Apollo and Marsyas"'' by [[Palma il Giovane]] (1544–1628), one depicting the scene before, and one after, the punishment. Midas was mortified at this mishap. He attempted to hide his misfortune under an ample [[turban]] or headdress, but his [[barber]] of course knew the secret, so was told not to mention it. However, the barber could not keep the secret. He went out into a meadow, dug a hole in the ground, whispered the story into it, then covered the hole up. A thick bed of reeds later sprang up from the covered up hole, and began whispering the story, saying "King Midas has an ass's ears".<ref>The whispering sound of reeds is an ancient [[literary trope]]: the Sumerian ''Instructions of Shuruppak'' (3rd millennium BCE) warn "The reed-beds are ..., they can hide (?) slander". ([http://etcsl.orinst.ox.ac.uk/section5/tr561.htm ''Instructions of Shuruppak'', lines 92–93]).</ref> Some sources, such as [[Plutarch]], say that Midas committed suicide by drinking [[realgar|bull's blood]], a powdered crystal substance which was used in the ancient world as pigment for red paint, but very toxic due to its high level of arsenic.
[[File:Abraham Janssens - The judgement of Midas.jpg|thumb|''The Judgement of Midas'' by [[Abraham Janssens]]]]
Sarah Morris demonstrated (Morris, 2004) that donkeys' ears were a Bronze Age royal attribute, borne by King [[Tarkasnawa]] (Greek Tarkondemos) of [[Arzawa|Mira]], on a seal inscribed in both [[Hittite language|Hittite]] cuneiform and [[Luwian]] hieroglyphs. In this connection, the myth would appear for Greeks to justify the exotic attribute.

The stories of the contests with Apollo of Pan and Marsyas were very often confused, so [[Titian]]'s ''[[Flaying of Marsyas (Titian)|Flaying of Marsyas]]'' includes a figure of Midas (who may be a self-portrait), though his ears seem normal.<ref>Hall, James, ''Hall's Dictionary of Subjects and Symbols in Art'', pp. 27–28, 1996 (2nd edn.), John Murray, {{ISBN|0719541476}}</ref>

==== Similar myths in other cultures ====
In pre-Islamic legend of Central Asia, the king of the Ossounes of the [[Yenisei]] basin had [[donkey's ears]]. He would hide them, and order each of his barbers murdered to hide his secret. The last barber among his people was counselled to whisper the heavy secret into a well after sundown, but he didn't cover the well afterwards. The well water rose and flooded the kingdom, creating the waters of [[Lake Issyk-Kul]].<ref>The legend is related in [[Ella Maillart]], [[Dervla Murphy]], ''Turkestan solo: a journey through Central Asia'' (1938) 2005:48f; a wholly separate origin uncontaminated by the legend of Midas is not likely.</ref>

According to an Irish legend, the king [[Labraid Loingsech]] had horse/donkeys's ears, something he was concerned to keep quiet. He had his hair cut once a year, and the barber, who was chosen by lot, was immediately put to death. A widow, hearing that her only son had been chosen to cut the king's hair, begged the king not to kill him, and he agreed, so long as the barber kept his secret. The burden of the secret was so heavy that the barber fell ill. A [[druid]] advised him to go to a crossroads and tell his secret to the first tree he came to, and he would be relieved of his burden and be well again. He told the secret to a large [[willow]]. Soon after this, however, a harper named Craiftine broke his instrument, and made a new one out of the very willow the barber had told his secret to. Whenever he played it, the harp sang "Labraid Lorc has horse's ears". Labraid repented of all the barbers he had put to death and admitted his secret.<ref>[[Geoffrey Keating]], ''Foras Feasa ar Éirinn'' [http://www.ucc.ie/celt/published/T100054/text039.html 1.29]–[http://www.ucc.ie/celt/published/T100054/text040.html 1.30]</ref>

In Ireland, at Loch Ine, West Cork, there is a similar story told of the inhabitant of its island, who had ass's ears. Anyone engaged to cut this King's hair was then put to death. But the reeds (in the form of a musical flute) spoke of them and the secret was out.

The myth is also known in [[Brittany]] where the king [[Mark of Cornwall]] is believed to have ruled the south-western region of Cornouaille. Chasing a white doe, he loses his best horse ''Morvarc'h'' (''Seahorse'') when the doe kills it with an arrow thrown by Mark. Trying to kill the doe, he is cursed by [[Dahut]], a magician who lives under the sea. She gives life to Morvarc'h back but switches his ears and mane with Mark's ears and hair. Worried that the word might get out, Mark hides in his castle and kills every barber that comes to cut his hair until his milk brother Yeun is the last barber alive in Cornouaille. He promises to let him live if Yeun keeps the secret and Yeun cuts his hairs with a magical pair of scissors. The secret is too heavy for Yeun though and he goes to a beach to dig a hole and tell his secret in it. When he leaves, three reeds appear. Years later, when Mark's sister marries, the musicians are unable to play for the reeds of their bagpipes and bombards have been stolen by [[korrigan]]s. They find three reeds on the beach and use them to make new ones, but the music instruments, instead of playing music, only sing "The King Mark has the ears and the mane of his horse Morvarc'h on his head" and Mark departs never to be seen again.<ref>Larvol, Gwenole. ''Ar Roue Marc'h a zo gantañ war e benn moue ha divskouarn e varc'h Morvarc'h''. Saint-Breuc, TES. 2010.</ref>