Who was King Midas’s daughter?
King Midas’s beloved daughter is often unnamed in myths. Her name may have been Zoë. Later accounts refer to her as Marigold. She is a victim of her father’s “golden touch” when she is turned into a golden statue after embracing him.
What killed King Midas?
There is no conclusive answer as to what killed King Midas. The cause of his death is determined by whether or not he was able to lift the curse. Ancient scholars have attributed his death to either suicide, starvation, or natural causes.
Where was King Midas buried?
King Midas is believed to be buried at the Midas Mound in Gordian, modern Ankara, Turkey. Dating to the 8th century BCE, the burial mound is full of lavish grave goods and near a young child’s burial mound.[1]
When did Midas appear?
The first record of the myth of King Midas appears in the 4th century BCE, in Aristotle’s Politics.[2] The Greek myth of Midas is thought to be a legendary account of the downfall of a wealthy, historical Phrygian king named Mita of the Mushki.
Why did King Midas regret his wish?
King Midas regretted his wish because it prevented him from eating and drinking. It also turned his precious daughter into a statue. In some accounts, Midas’s wish directly led to his demise.
How did King Midas get the golden touch?
Legends say King Midas received the ability to turn everything he touched into gold by the god Dionysus after wishing for it to be so. It soon became clear to Midas that his gift was a curse.
Table of Contents
Origins of King Midas
King Midas was the ruler of Phrygia, an ancient kingdom in Anatolia. The kingdom was among the most prosperous in Asia Minor during its heyday, sometime around the eighth century BCE during King Midas’s reported rule.
The capital of Phrygia was Gordion (or Gordium), named after the kingdom’s legendary founder, Gordias. Gordias was an ancestor of Midas and the creator of the Gordian Knot.
Phrygia is mentioned throughout Greek mythology. Most significantly, Phrygians are noted to have been sent to aid Troy, an allied Anatolian kingdom, during the Trojan War.
The origin of the Phrygians has been studied for centuries because their language, lost by the sixth century CE, came from a family of different languages than other surrounding Anatolian peoples.[3] Phrygia fell to the nomadic Cimmerians in the seventh century BCE.
Most myths cite Midas as the son of Cybele, the Anatolian mother goddess, and the former king of Phrygia, Gordias. Midas gained favor with Dionysus after saving one of his companions, the son of the god Pan, the satyr Silenus.
In the mythological narrative, Dionysus would already have connections to Phrygia, since he wandered there during the legendary madness that Hera inflicted upon him—a madness that was cured by none other than Midas’s mother, Cybele (or in some cases, Rhea).
Based on archaeological evidence in The Golden Age of King Midas exhibition, the Phrygian court in the eighth century BCE was a place of inimitable luxury and emphasized Midas (or Mita) as a patron of the arts. His court was famous for its abundance of culturally celebrated artists, poets, and musicians.
While Midas would have been the king of Phrygia during its most prosperous period, his legendary affinity for gold and his characterization as a man of avarice imply that part of the kingdom’s wealth grew from Midas’s greed.
The Golden Touch
The myth of King Midas and his golden touch dates back, in writing, to the fourth century BCE. However, considering the ancient practice of oral tradition, the iconic legend could date back much further.
There are generally two popular variations of the golden touch, popularized in Ovid’s Metamorphoses and Aristotle’s Politics. In both legends, King Midas was the immensely wealthy (and immensely greedy) ruler of ancient Phrygia, in modern-day Turkey.
One day, the elderly satyr Silenus—a close companion of the god of wine, madness, and revelry, Dionysus—went missing. It turns out that Silenus ended up in Phrygia after drinking a bit too much; some accounts even suggest that Silenus passed out in Midas’s famous rose garden. When he was discovered, King Midas recognized the old satyr and welcomed him with open arms. He treated him to some top-tier hospitality as a guest in his palace for ten days.
On the eleventh day, Midas escorted Silenus back to Dionysus, who had dearly missed his friend. To reward Midas for his kindness and as a mark of gratitude, the god offered to grant him a wish. Now, while Midas may have been kind, he was also greedy to the core. He wished that everything he touched would turn to gold. Dionysus, amused by his request, granted the wish.
At first, Midas was overjoyed with his new power. He touched the branches of trees, the roses in his garden, and even the stones in his palace, and they all became gold. To celebrate, Midas asked for a feast to be arranged. Then, to his horror, the food and drink he touched also turned to gold. He realized he couldn’t eat.
In an alternate version, Midas’s daughter came to him to complain of their rose’s lost fragrance and, when he reached out to give her a comforting embrace, instantly turned her to gold as well.
Things were not good in the rich abundance of King Midas’s kingdom.
Midas’s Regret and Redemption
Midas realized the curse of his gift when he discovered that his touch also turned food into gold, or when his young daughter was turned into a golden statue. Either way, both are horrible ways to discover that what one thought was an astonishing new gift was actually a terrible curse.
Of course, people can’t eat gold, and no amount of riches can replace loved ones. Unfortunately, Midas learned those lessons the hard way.
After being on the brink of starvation—or losing his daughter, depending on the version—Midas decided to pray to Dionysus for release from his accursed gift. Dionysus, taking pity on Midas, instructed him to wash away the power in the River Pactolus, near Mount Tmolus.
Midas did as he was told, and when he submerged his hands in the river, the golden touch was washed away. Thereafter, the river’s sands were said to be laden with gold. Historically, the Pactolus was incredibly mineral-rich in electrum and perhaps we can thank King Midas for that!
Since King Midas washed away his golden touch, he no longer had to worry about turning bread into gold. Nor did he have to be scared to hug his daughter anymore, though by then, it was too late for her–at least by some accounts. In the instances where Midas’s curse was lifted, his daughter also returned to normal.
Though freed from the curse, King Midas learned a harsh lesson about the dangers of greed and, from then on, became a better person. Or so we hope, at least. According to Aristotle, Midas’s prayers fell on deaf ears and he eventually starved to death as a result of his hubris.
The Tale of Midas and Apollo
The Greeks had another myth involving Midas: one that ended with the king being cursed with donkey ears! In this lesser-known story, Midas acted as a judge, alongside the mountain god Tmolus, of a music competition between Apollo, the god of music, sunlight, and prophecy, and Pan, the god of the wilds.
As the story goes, Apollo was the clear winner and Tmolus proclaimed his success. However, Midas enjoyed Pan’s rustic pan flute over Apollo’s sweet lyre. He determined that Pan should be the true champion and didn’t shy away from letting Apollo know. As punishment, Apollo turned Midas’s ears into those of a donkey.
If Greek myth has told us anything about King Midas, it is that he was pretty foolish, and not in an endearing “he’s so silly” kind of way. The tale of Midas and his donkey ears is meant to teach humility and the consequences of having a lack thereof. Not everyone will get donkey ears if they act arrogant, but they will look rather ridiculous in the eyes of those around them.
All in all, Midas had been the guy the Greeks pointed to when wanting to stress how actions, words, and poor judgment can be a slippery slope toward damning hubris.
Midas in Culture and His Legacy
In modern literature and media, King Midas is often depicted as a symbol of avarice. His story revolves around his wish that everything he touches turns to gold, which ultimately leads to disaster. In some cases, Midas’s wish is his downfall. This myth is typically used as a cautionary tale about the unsuspecting dangers of materialism.
In contemporary portrayals, such as Nathaniel Hawthorne’s A Wonder-Book for Girls and Boys, Midas is frequently shown as a ruler who becomes obsessed with wealth, neglecting the more important aspects of life, such as his personal relationships.
In some modern adaptations, Midas is portrayed as a wealthy but lonely character, whose riches come at the expense of his family or happiness. It is sort of like King Midas was the blueprint for Scrooge in A Christmas Carol.
Idiomatically, having the “Midas touch” is sometimes reimagined as a double-edged sword—an ability that brings both success and ruin.
In films, TV shows, and literature, King Midas is often used as a metaphor for people who seek power or riches without considering the broader consequences of their actions. His story is sometimes adapted into modern settings, where the “Midas touch” can be interpreted as a businessman’s ambition or a character’s growing obsession with wealth.
Wrapping Up the Tale of King Midas
King Midas’s myth remains a timeless cautionary tale, one that warns against the dangers of greed and the blind pursuit of wealth. His wish for the infamous golden touch ultimately led to personal loss, incomparable damage, and tremendous regret.
Contemporary adaptations of Midas’s story continue to explore themes of materialism, as well as the cost of unchecked desires. Midas’s tale serves as a reminder of the importance of balance in life, illustrating that true wealth lies in relationships and contentment, not in the possession of great fortune.
References
- Sams, G. Kenneth. 2001. “King Midas: From Myth to Reality.” The BAS Library. https://library.biblicalarchaeology.org/article/king-midas-from-myth-to-reality/.
- Rackham, H., trans. 1944. Aristotle, Politics. Vol. 21. https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0058%3Abook%3D1%3Asection%3D1257b.
- Smith, William. 1854. “PHRY´GIA.” In Dictionary of Greek and Roman Geography. N.p.: Bod Third Party Titles. https://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.04.0064:entry=phrygia-geo.