#Athenaeus

[jeannereames]

"Nothing in the ancient sources says Alexander was gay!"

Oh? How about this?

φιλόπαις δ᾽ ἦν ἐκμανῶς καὶ Ἀλέξανδρος ὁ βασιλεύς.

"King Alexander was a quite mad boy-lover."

Probably better rendered, "King Alexander was exceptionally infatuated (mania) with boys."

*cough*

(Athen. 603a/13.80, as the preface before recounting one story from Dikaiarchos, a student of Aristotle, and another from Karystios of Pergamon, 2nd century BCE)

No, I wasn't out looking, but I've been reading through Athenaeus as part of the Hephastion-Krateros monograph research, and that was right there.

Yeah, Athenaeus isn't always trustworthy, a late author, but he's one of our major sources for a lot of fragments from earlier (especially Greek) historians now lost. For you Bagoas fans, btw, the first story mentions ATG's affection for Bagoas. The second story, from Karystios, related an incident at a banquet thrown by Krateros. The point of that story is to underscore Alexander's self-control with regard to sex and propriety. He could have demanded a kiss from the boy in question, but knew it would hurt the boy's lover (erastes), so turned it down.

The one issue with Athenaeus, even when he's "quoting" other historians--he's rarely-to-never ACTUALLY quoting them as we understand it. He's paraphrasing to suit the narrative he's telling at the moment. All of Book 13 is about eros.

The nuts who want the proof-texting neither understand nor care about the finer points of historiography. I doubt they've ever even HEARD of Athenaeus, although some have read the highly sanitized/moralizing of Plutarch on ATG's sexuality.

If you want to read the whole little section: Athenaeus 13.80 on Perseus

[red-moon-at-night]

Athenaeus, Deipnosophists, 7.53 - ca. 228 CE 

This doesn't have any right to be as funny as it is, and yet here I am, laughing.

[the-puffinry]

sicilian pigeon migration festival? The smell of butter as a sign of a goddess? Jupiter changed into a pigeon?? More sicilian (sacred) dove favoritism?? this is so much fun to read about.

"And at Eryx in Sicily, there is a certain time which the Sicilians call The Departure, at which time they say that the Goddess is departing into Africa: and at this time all the pigeons about the place disappear, as if they had accompanied the Goddess on her journey. And after nine days, when the festival called καταγώγια, that is to say The Return, is celebrated, after one pigeon has first arrived, flying across the sea like an avant-courier, and has flown into the temple, the rest follow speedily. And on this, all the inhabitants around, who are comfortably off, feast; and the rest clap their hands for joy. And at that time the whole place smells of butter, which they use as a sort of token of the return of the Goddess. But Autocrates, in his history of Achaia, says that Jupiter once changed his form into that of a pigeon, when he was in love with a maiden in Aegium, whose name was Phthia. But the Attic writers use the word also in the masculine gender, περιστερός. Alexis, in his People Running together, says—

For I am the white pigeon (περιστερὸς) of Venus; But as for Bacchus, he knows nothing more Than how to get well drunk; and nothing cares Whether 'tis new wine that he drinks or old.

[p. 623] But in his play of the Rhodian, or the Woman Caressing, he uses the word in the feminine gender; and says in that passage that the Sicilian pigeons are superior to all others—

Breeding within some pigeons from Sicily, The fairest shaped of all their species.

[...]

And Nicander, in the second book of his Georgics, mentions the Sicilian doves and pigeons, and says,—

And do you in your hall preserve a flock Of fruitful doves from Sicily or Dracontium, For it is said that neither kites nor hawks Incline to hurt those choice and sacred birds.

from The Deipnosophists by Athenaeus (late 2nd to early 3rd century CE).

[cynthiabertelsen]

Once Upon a Time, There were No Cookery Books

Celery Leaf (Photo credit: C. Bertelsen) Cookery books perch on nearly every possible level spot in my house, so much a part of my life that I cannot imagine not seeing them every time I walk to the front door or start cooking dinner in my modern kitchen. I own way more cookery books than a normal person probably does. And more than likely, you too no doubt struggle to find shelf space for…

[theyearoftherose]

[...] crocus, hyacinth, and blooming violet and the sweet petals of the peerles rose so fragrant, so divine.

Athenaeus describing the garments of The Graces, The Deipnosophists or Banquet of the Learned

[aboutanancientenquiry]

The Greeks and Their Wine

“ Abstract 

The fifth-century BC played a crucial role in the formation of Greek identity, during which the Greeks developed both a unified and a divided Hellenic consciousness. The Persian Wars (490-479 BC) encouraged the formation of a Pan-Hellenic identity while the Peloponnesian War (431-411 BC) between Athens and Sparta fractured the unity of Greek identity. During both wars, the Greeks used wine as a marker of their collective and individual identities. The Greeks identified the Persians as “barbarians” because they did not consume wine. The Peloponnesian War revealed divisions within Hellenic identity, as shown in the Athenian attitude toward Spartan drinking practices. Examining both Greek writings and material culture reveals that wine played an important part in Greek society. Herodotus’ Histories and Thucydides’ The History of the Peloponnesian War shed light on these two major fifth-century BC conflicts. Athenaeus’ Deipnosophists, from the second-century AD, possesses an assortment of cultural details about the Greeks and “barbarians.” Ancient Greek historians, such as Athenaeus, described the practices and  rules regarding wine consumption. The numerous discoveries of wine paraphernalia demonstrate the spread of wine and wine culture throughout the Greek world. Dionysus, the god wine in Greek mythology, reveals the cultural importance of wine and its relation to the East. Modern scholarship of the fifth-century BC has neglected to make an explicit connection between Greek attitudes toward wine and the formation of their multilayered identities.”  

 John Haberstroh The Greeks and their Wine: Hellenic Identities in the Fifth-Century BC (abstract)

The whole paper is available on https://www.academia.edu/1803087/The_Greeks_and_Their_Wine_Hellenic_Identities_in_the_Fifth_Century_BC

John Haberstroh, PhD, is Assistant Professor at the University of Nevada.

As I said in a recent post of mine, I find this paper and its subject very interesting. However, I believe that the claim that “the Greeks identified the Persians as “barbarians” because they did not consume wine’ is excessive. Moreover, the Greeks (or at least Herodotus’ readers -see Book I 133.3 of Histories) knew that the Persians consumed also wine, often abundantly.

Dionysus, the ancient Greek god of wine, and members of his thiasos on an Attic black-figure krater-psykter (525–500 BCE, Louvre Museum)

[gotstabbedbyapen]

This post popped up in the "More like this" corner on my blog so I'm gonna add this little excerpt about Spartan cuisine:

"And some say that a citizen of Sybaris, who was staying at Sparta, and who dined at their Phiditia, said: 'It is natural enough for the Lacedaemonians to be the bravest of men; for any man in his senses would rather die ten thousand times over, than live in such a miserable way as this.'" - Athenaeus, "The Deipnosophistae"

With a review like this on Spartan food, I can imagine Apollo having a bit of a culture shock (even as a god) when having lunch dates with Hyacinthus 🤣🤣🤣

do you have sources/any information about day to day life in sparta? as well as more specifically, the royaltys day to day life? i got this hyapollo fic idea and its been eating me alive so i must write it but i want it to be as close to accurate as i can get it and when i looked up spartan lifestyle i got a bunch of "THIS IS HOW YOU CAN BE A MODERN DAY SPARTAN DIET AND LIFESTYLE CHANGES" and youre really good at your researching. your fic notes are always so nice and detailed

omg anon i am SO SORRY with how late this is!! :(

I'm afraid I do not know much about Sparta (still looking into it myself!) but maybe my good moot @gotstabbedbyapen can help you there? That is if you're still working on that hyapollo fic (*EYES*)

[kebriones]

Alcibiades' ass getting mentioned in 2000+ year old texts is iconic.

[my-name-is-apollo]

Might be unpopular opinion but I love dark hair on Apollo 🖤 I know people envision him as blond but black or brown hair does it for me even if the myths say otherwise..

I have warmed up a lot to non-blonde Apollo lol so yeah, i agree that he dark hair also looks great on him! Even if it is a rare thing in the hymns/myths (but hymns that describe him as dark haired do exist!) the Roman paintings that have survived show Apollo with brown hair most of the time.

[timetraveltasting]

ITRION (3rd c.)

I've had a stressful week of work and am in need of energy, so this weekend I decided to make a very simple Tasting History recipe that powered armies: Itrion, a thin and crispy sesame honey bar from Ancient Greece. While this recipe for itrion is gathered from the 3rd-century Deipnostophistae by Athenaeus Naucratites, the crispy snack was likely eaten centuries earlier, especially by hoplite citizen-soldiers. Most Ancient Greek armies were made up of hoplites. City-state armies, like Sparta's professional standing army, were rare. Each hoplite soldier was responsible for supplying their own equipment and food, which needed to be cheap, travel well, and be easy to prepare. Itrion fits this bill perfectly. The Ancient Greek itrion is a bar whose recipe has remained largely unchanged over a couple thousand years; they are known in Greece today as Pasteli (Παστέλι). There are big companies in Greece that mass-produce these bars, and you can get them in any shop or kiosk. Not bad staying-power for what is often called 'the world's first energy bar'! See Max’s video on how to make itrion here or see the ingredients and process at the end of this post, sourced from his website.

My experience making it:

Since I already had a packet of toasted sesame seeds at home from another recipe I had made, I actually cheated a little bit by using pre-toasted sesame seeds for this recipe. For honey, I used raw German linden tree honey. I decided to halve the recipe, because I didn't want to end up with too much, and I only had about half the sesame seeds called for.

I used a 9" x 9" pan, lined it with a baking sheet, then added my pre-toasted sesame seeds to a frying pan. While you would think this shouldn't be necessary due to them being toasted already, Max says it is actually important to add the sesame seeds to the honey while they are hot, so I thought it still important to do a bit of extra toasting (being careful not to burn them, of course). When I heated my honey in a saucepan, it didn't foam much, so I didn't have to skim any off the top, luckily. Because I don't have a kitchen thermometer, I eyeballed the amount of bubbles, being sure it looked similar to how Max's looked when his hit the correct temperature (quite bubbling). At this point, I added the hot, toasted sesame seeds, mixing them in for about 3-4 minutes on low heat. They combined really easily, and the proportions of honey and sesame looked correct and balanced. Because I halved the recipe, when I poured the sesame honey mixture into the pan, it didn't spread out to the edges but looked more like a blob shape. I let it cool on the counter, but since it's quite hot and summery in my apartment at the moment, I decided to put it in the fridge to allow it to crisp up just a little faster. When I took it out, I removed the paper, cut the itrion into squares/triangles (my blob shape did not divide so well into uniform shapes!), and arranged them on a plate for snacking. They did not break apart in a completely crispy way, like peanut brittle would, but they were kind of gooey in the centre with a nice crisp on the top and bottom.

My experience tasting it:

I took a small first bite: fairly crisp on the outside, but gooey and a bit hard to chew on the inside. My husband took a large first bite, and found it very hard to chew as a result. I decided to stick with small bites after that! The honey melted in my mouth, and was the main flavour I could taste at first. As I kept chewing, the sweet honey taste gave way to the crispy and toasty sesame seed flavour (which I absolutely love). Overall, the flavours are very balanced between sweet and savoury, and there is a good mix of textures. I could even taste the linden tree flavour, and I would say that whichever type of honey you use to make itrion will likely retain its unique taste once cooked. My husband and I both enjoyed the itrion, and will snack on the pieces through the week. However, I was very glad I halved the recipe and cut the itrion into small pieces, as I do think it's a flavour that you can become bored of easily if you eat too much of it. Still, I would definitely make this recipe again - it only requires two ingredients, it's a very quick and simple process to make, and it will last a week or so of snacking, in my opinion. While the flavour isn't particularly mind-blowing, itrion does make for a great, light snack while still scratching the sweet and savoury itches. And so easy to make! The Ancient Greeks were on to a winner with itrion; there is a good reason this recipe has survived for so long. If you end up making this dish, if you liked it, or if you changed anything from the original recipe, do let me know!

Itrion original recipe (3rd c.)

Sourced from Deipnostophistae by Athenaeus Naucratites, 3rd c. AD.

Then there is the itrion. This is a thin cake, made of sesame and honey, Anacreon mentions it like this: 'And I breakfasted on a bit of crisp itrion, breaking it off, and drank a jar of wine.'

Modern Recipe

Based on Deipnostophistae by Athenaeus Naucratites (3rd c.) and Max Miller’s version in his Tasting History video.

Ingredients:

1/2 lb (225 g) sesame seeds

1/2 lb (225g) pure honey

Method:

Line the bottom and sides of a pan (9" x 9" works) with parchment paper. You can use a larger pan if you want thinner itrion.

Place a dry pan over medium heat and add the sesame seeds. Cook until nicely toasted and aromatic, about 5 minutes, stirring constantly so the sesame doesn't burn. Take the pan off the heat but don’t let the sesame cool too much, you want it to still be quite hot when you add it to the honey.

Melt the honey in a saucepan over medium heat, stirring constantly. If any white foam rises up, skim it off. Continue to heat the honey until it hits 260°F (126°C), then immediately add the hot sesame seeds. Stir until combined.

Continue to cook over low heat for 3 to 4 minutes, stirring constantly.

Pour the mixture into the lined pan and spread evenly.

The itrion can be cut after a few minutes. If it cools completely, the cut edges will be nice and crisp. Turn the itrion out of the pan, cut it however you like, and serve it forth.

[jeannereames]

The second of two Tiktok posts wherein I discuss the ancient sources on Alexander the Great. In this one, I discuss the extant (still existing) sources, the biographies/histories and a few other places we find him such as Polyaenus, Athenaeus, Plutarch's Moralia essays.

[catilinas]

why do classics courses in uni make you read like. ‘canonical’ classical texts for one thousand years and not even mention the wild shit in e.g. pausanias this is so fun why did i have to read the res gestae so many times

[maleficea]

"Insensible the palate of old age, More difficult than the soft lips of youth, To move, I put much mustard in their dish; With quickening sauces make their stupor keen, And lash the lazy blood that moves within." Anthippus in The Deipnosophists; or, Banquet of the Learned of Athenæus, by Athenaeus of Naucratis

[the-banks-of-lethe]

˚ʚ♡ Hypnos & the Erotes ♡ɞ˚

I'm sure you're all familar with Hypnos and the Erotes, respectively. But it's not as common to hear about them working together. Although, it is quite logical when you put some thought to it;  "Sleep and Love, after all, are activities that both have the bed in common." - Sleep and Death

Unfortunately, most of what we know about Hypnos' association with love and the Erotes comes from Nonnus.

"Nonnus (flourished 5th century ad, b. Panopolis, Egypt) was the most notable Greek epic poet of the Roman period. His chief work is the Dionysiaca, a hexameter poem in 48 books" - Britannica

Here are a few quotes from 'Nonnus, Dionysiaca' [theoi.com]

Nonnus, Dionysiaca 31. 103 ff : ". . . Then Hypnos as one obeying a mother started up, and swore to charm the eyes of unresting Zeus even until the third dawn should come; but Iris begged him to fasten Kronion (Cronion) with slumber for the course of one day only. There Hypnos remained, awaiting the happy season of marriage. Then goddess Iris returned flying at speed and hastened to deliver her welcome message to her queen."

Nonnus, Dionysiaca 32. 95 ff : ". . . [and after their lovemaking] Hypnos (Sleep) the servant of the Erotes (Loves) had charmed the eyes of Zeus . . . Zeus slept delicately charmed among the flowers, holding his wife in his arms on that bed unseen."

Nonnus, Dionysiaca 42. 336 ff : "He [Dionysos in love] sorrowfully prayed to Hypnos (Sleep) and Eros (Love) and Aphrodite of the Evening [the star Venus], all at once, to let him see the same vision [of his love] once more, longing for the deceptive phantom of an embrace."

Nonnus, Dionysiaca 47. 345 ff : "[Ariadne laments her fate after being abandoned in her sleep by Theseus on Naxos :] ‘Give me again, Hypnos (Sleep), your empty boon, so pleasant; send me another delectable dream like that, so that I may know the sweet bed of love in a deceptive dream! Only linger upon my eyes, that I may know the unreal passion of married love in a dream!’"

Nonnus, Dionysiaca 48. 264 ff : "The maiden [the virgin Aura] awoke . . . [and] bold Hypnos (Sleep) she reproached more than all and threatening the Oneiros (Dream) [i.e. for sending her a prophetic dream in which she loses her virginity to Dionysos]."

! CW : rape ! Nonnus, Dionysiaca 48. 621 ff : "Iobakkhos (Iobacchus) [Dionysos] seeing her [Aura asleep] on the bare earth, plucking the Lethaean (Forgetful) feather of bridal Hypnos (Sleep), he crept up noiseless, unshod, on tiptoe, and approached Aura where she lay without voice or hearing. With gentle hand he put away the girl's neat quiver and hid the bow in a hole in the rock, that she might not shake off Hypnos' (Sleep's) wing and shoot him . . . On the ground that hapless girl heavy with wine, unmoving, was wedded to Dionysos; Hypnos (Sleep) embraced the body of Aura with overshadowing wings, and he was marshal of the wedding for Bakkhos (Bacchus), for he also had experience of love, he is yokefellow of Selene (the Moon), he is companion of the Erotes (Loves) in nightly caresses."

And some non-Nonnus ones

Greek Lyric V Anonymous, Fragment 929g (Rainer papyrus) (trans. Campbell) : "Soft-eyed Hypnos (Sleep) came, embracing all his limbs, as a mother on seeing her dear son after a long absence folds him with her wings to her loving breast."

Licymnius, Fragment 771 (from Athenaeus, Scholars at Dinner) (trans. Campbell, Vol. Greek Lyric V) (Greek lyric C4th B.C.) : "[Endymion was a handsome youth loved by the moon-goddess Selene. He was granted immortality in a state of eternal slumber :] Likymnios of Khios (Licymnius of Chios) says the Hypnos (Sleep) loves Endymion and does not close they eyes of his beloved boy even while he is asleep, but lulls him to rest with eyes wide open so that he may without interruption enjoy the pleasure of gazing at them. His words are ‘And Hypnos (Sleep), rejoicing in the rays of his eyes, would lull the boy to rest with eyes wide open.’"

^^ I understand that this one can simply be interpreted as one of his 'love stories' as most of the Theoi have them. However I thought it nice that it was said that He loved Endymion so much that He (Sleep) stayed with him forever; being forever in slumber.

Cult images depicting Him with the Mousai (Muses) and Aphrodite

Pausanias, Description of Greece 2. 31. 3 : "Not far from the Mousai's (Muses') hall [at Troizenos (Troezen) in Argolis] is an old altar, which also, according to report, was dedicated by Ardalos. Upon it they sacrifice to the Mousai and to Hypnos (Sleep), saying that Hypnos is the god that is dearest to the Mousai."

Pausanias, Description of Greece 2. 31. 5 : "[At Troizenos (Troezen) in Argolis there is] an ancient altar . . . they sacrifice on it to Hypnos (Sleep) and the Mousai (Muses); who they say are particular friends."

Pausanias, Description of Greece 3. 18. 1 : "[Beside the temple of Athena of the Bronze House in Sparta :] Near the statues of Pausanias is an image of Aphrodite Ambologera (Postponer of Old Age), which was set up in accordance with an oracle; there are also images of Hypnos (Sleep) and of Thanatos (Death). They think them brothers, in accordance with the verses in the Iliad."

Little other bits!

Hypnos is married to Pasithea, one of the Charites, which slightly solidifies his association with 'love-like', good feelings; as the Charites presided over "grace, beauty, adornment, joy, mirth, festivity, dance and song."

His role in the myth of Endymion in which, depending on the version, was in love with Endymion himself or acted as a 'wing-man' for Selene in a way. <- linked a previous post of mine about the variations of the myth!

And yes, at the end there I did include his (more well-known) affiliation with the Mousai; I did this because, although not romantic (with exception for Erato), the Mousai can represent to some extent the love we feel for ourselves, for friends, the passion of a new hobby, the love of happiness, and really just a love for life. Since the Greeks didn't view love as a catch-all-term and had specific names for each type of love, I though it was fitting to also include his beloved friends, the Mousai.

Although we have little information on Hypnos' depiction as an Erote / companion to the Erotes. We can make the connection that the role of sleep and the role of love have much in common.

The bedroom, a holy place for sleep and love. Where intimacy and dreams mingle together. Dreaming about your lover, or of a friend (philia). Waking up next to someone, their arms around you as you remember the previous night (doesn't have to be sex, you could have just embraced each other in your sleep). Winding down after a long day by laying down and reading in bed, your partner joining you, just laying in silence. The giggles of a sleepover. The comfort of your pet snuggling up next to you. The solace you feel when your head hits the pillow, loving yourself and treating you to an early sleep. Anything!

Do I personally regard Hypnos as a love god? Yes and no. My perspective lies within the wording of it; and since this is purely my opinion, I will label this next part as !UPG! Okay, so. I think it would be wrong to say that Hypnos is a 'love god' or a 'god of love', because he is not, he's the god and daimon of sleep; with dreams, altered consciousness, and relaxation / wellbeings being under this domain as well - notice, love is not listed. However, would I ever reach out to Lord Hypnos concerning love? Personally, yes. I don't believe love to ultimately fall under his domains, but he can assist. I sometimes call him an 'assistant to Aphrodite' [or an 'assistant to love'], because that is how I personally view his role regarding love, assisting. To put it into a lil metaphor; Think of Aphrodite as a full-time, dedicated, expert-in-the-field person for Love - and Hypnos as a Casual-worker, called in when needed, knows how to work in the department but doesn't specialise there. Does that make sense? It does to me. Either way, this paragraph was just my personal view on it, if yours doesn't match mine that is totally fine. This aspect of Hypnos is nuanced and gives a huge allowance for UPG.

Anyway, let me know if I missed anything or you'd like to share your own interpretation of Hypnos' love aspect! I'd love to hear them! [heh]

May Hypnos bless you, and sweet dreams ♡

-> heart divider made by @/strangergraphics -> sleep [zzzz] divider made by @/sisterlucifergraphics

[whencyclopedia]

In ancient Greece, dance had a significant presence in everyday life. The Greeks not only danced on many different occasions, but they also recognized several non-performative activities such as ball-playing or rhythmic physical exercise as dance. In fact, dancing to the ancient Greeks seemed like a natural response of the body, mind, and soul to music. They would dance spontaneously at weddings or drinking parties (symposia), or perform pre-arranged choreographies as exemplified by the chorus' dances in the ancient Greek theatre. Greek dances could be performed individually or in a group. They could tell a story, showcase martial and athletic skills, entertain guests, or shape processions and other key parts of religious rituals. Whilst dance is largely defined in ancient Greek literature as an element of the mousike (the umbrella term which covers all categories of the performing arts: making music, dancing, singing, and recitation), there is a wide range of evidence that suggests dancing was practiced as an independent skill. Dance-training (gymnopaidai) was a foundation subject in school, and pictures of boys and girls practicing dance under the supervision of male and female tutors appear in vase painting. Classical writers such as Plato, Lucian, and Athenaeus recommended dancing as an essential part of the development of good citizens, men and women, thanks to its constructive effects on the body and mind. As in many ancient cultures, dancing played a fundamental role in ancient Greek society for thousands of years.

[aliciavance4228]

Every Awful Thing Minos Has Done

Y'all know why you're here, there's no need for any introduction.

The White Bull

Let's start this list with the zoophilic myth, and begin our journey with the mistake that, although mild compared to other wrongdoings commited by this man, clearly had interesting consequences. Minos refused to sacrifice the bull Poseidon sent to him. Poseidon did not find it funny. Therefore he punished him by making his wife lust for the beast he was never able to be in the bed.

Pseudo-Apollodorus, Bibliotheca 3. 8 - 11 (trans. Aldrich) (Greek mythographer C2nd A.D.) : "Minos aspired to the throne [of Krete (Crete)], but was rebuffed. He claimed, however, that he had received the sovereignty from the gods, and to prove it he said that whatever he prayed for would come about. So while sacrificing to Poseidon, he prayed for a bull to appear from the depths of the sea, and promised to sacrifice it upon its appearance. And Poseidon did send up to him a splendid bull. Thus Minos received the rule, but he sent the bull to his herds and sacrificed another... Poseidon was angry that the bull was not sacrificed, and turned it wild. He also devised that Pasiphae should develop a lust for it."

Ganymede

Poor minor Ganymede cannot be happy for five minutes. In this obscure, less known myth, he was kidnapped and raped by Minos. It is also speculated in Plato's Laws that cretans invented the myth of Ganymede being carried away by Zeus in order to justify Pederasty. Like father, like son.

Athenaeus, Deipnosophists:

"And many men used to be as fond of having boys as their favourites as women for their mistresses. And this was a frequent fashion in many very well regulated cities of Greece. Accordingly, the Cretans, as I have said before, and the Chalcidians in Euboea, were very much addicted to the custom of having boy-favourites. Therefore Echemenes, in his history of Crete, says that it was not Zeus who carried off Ganymedes, but Minos. But the before-mentioned Chalcidians say that Ganymedes was carried off from them by Zeus; and they show the spot, which they call Harpagium; and it is a place which produces extraordinary myrtles. And Minos abandoned his enmity to the Athenians, although it had originated in consequence of the death of his son, out of his love for Theseus; and he gave his daughter Phaedra to Theseus for his wife, as Zenis (or Zeneus) of Chios, tells us in his History of his Native Land."

Asterion

If the previous part is already disturbing you then let's delve deeper into this figure's heinous acts, and talk about the abusive relationships he had with his step-son, whom he didn't even bother to call by his own name and referred to as the "Bull of Minos" instead. While the Minotaur was admittedly one of the most famous monsters from Greek Mythology, one aspect I've seen being brought not so often into discussion is the way he was mistreated by Minos to the point of being isolated by humanity by getting imprisoned into the Labyrinth made by Daedalus, and how he's very likely a product of bestiality above it all. As the old saying goes: "Violence begets violence."

Apollodorus, Library:

"And she gave birth to Asterius, who was called the Minotaur. He had the face of a bull, but the rest of him was human; and Minos, in compliance with certain oracles, shut him up and guarded him in the Labyrinth. Now the Labyrinth which Daedalus constructed was a chamber "that with its tangled windings perplexed the outward way." The story of the Minotaur, and Androgeus, and Phaedra, and Ariadne, I will tell hereafter in my account of Theseus."

The Annual Sacrifices

Additionally, Minos not only that threw Asterion into a cage labyrinth, but also ordered that every year fourteen innocent people must be sacrificed annually to him. Everything stopped once Theseus offered himself as volunteer and eventually managed to kill the Minotaur.

Pseudo-Apollodorus, Bibliotheca 3. 213 : "The god [i.e. the oracle of Delphoi (Delphi)] told them [the Athenians] to give Minos [king of Krete (Crete)] whatever retribution he should chose... He ordered them to send seven young men and seven girls, unarmed, to be served as food to the Minotauros (Minotaur). The Minotauros was kept in a labyrinth, from which there was no escape after one entered, for it closed off its imperceivable exit with convoluted flexions. It had been constructed by Daidalos (Daedalus)."

This custom was also linked in the death of Minos' son, Androgenus, who was killed by Athenians. Consequently, Minos came up with this decision as a form of "making peace" with Athens.

Daedalus and Icarus

Depending on the version, either Minos threw Daedalus and his son into the Labyrinth after Theseus' victory and then followed him once they flew away (quite literally), or Daedalus found out earlier that Minos intented to punish him for helping Pasiphae mate with the bull and left Crete.

Apollodorus, Library (epitome):

"On being apprized of the flight of Theseus and his company, Minos shut up the guilty Daedalus in the Labyrinth, along with his son Icarus, who had been borne to Daedalus by Naucrate, a female slave of Minos. But Daedalus constructed wings for himself and his son, and enjoined his son, when he took to flight, neither to fly high, lest the glue should melt in the sun and the wings should drop off, nor to fly near the sea, lest the pinions should be detached by the damp."

Diodorus Siculus, 1-7:

"But Daedalus, they say, on learning that Minos had made threats against him because he had fashioned the cow, became fearful of the anger of the king and departed from Crete, Pasiphae helping him and providing a vessel for his escape. 6 With him fled also his son Icarus and they put in at a certain island which lay in the open sea. But when Icarus was disembarking onto the island in a reckless manner, he fell into the sea and perished, and in memory of him the sea was named the Icarian and the island was called Icaria. Daedalus, however, sailing away from this island, landed in Sicily near the territory over which Cocalus reigned as king, who courteously received Daedalus and because of his genius and his renown made him his close friend. 7 But certain writers of myths have the following account: Daedalus remained a while longer in Crete, being kept hidden by Pasiphae, and king Minos, desiring to wreak vengeance upon him and yet being unable to find him, caused all the boats which were on the island to be searched and announced that he would give a great sum of money to the man who should discover Daedalus. 8 Thereupon Daedalus, despairing of making his escape by any boat, fashioned with amazing ingenuity wings which were cleverly designed and marvellously fitted together with wax; and fastening these on his son's body and his own he spread them out for flight, to the astonishment of all, and made his escape over the open sea which lies near the island of Crete. 9 As for Icarus, because of the ignorance of youth he made his flight too far aloft and fell into the sea when the wax which held the wings together was melted by the sun, whereas Daedalus, by flying close to the sea and repeatedly wetting the wings, made his way in safety, marvellous to relate, to Sicily. Now as for these matters, even though the myth is a tale of marvel, we none the less have thought it best not to leave it unmentioned."

Furthermore, in Memorabilia of Socrates Daedalus isn't considered the king's former friend. Instead, it is stated that Minos enslaved him once he arrived in Crete because of his brilliant mind:

Xenephon, Memorabilia of Socrates:

But wisdom now, Socrates, — that at any rate is indisputably a good thing; for what is there that a wise man would not do better than a fool?" "Indeed! have you not heard how Daedalus was seized by Minos because of his wisdom, and was forced to be his slave, and was robbed of his country and his liberty, and essaying to escape with his son, lost the boy and could not save himself, but was carried off to the barbarians and again lived as a slave there?" "That is the story, of course." "And have you not heard the story of Palamedes? Surely, for all the poets sing of him, how that he was envied for his wisdom and done to death by Odysseus." "Another well-known tale!" "And how many others, do you suppose, have been kidnapped on account of their wisdom, and haled off to the great King's court, and live in slavery there?"

Dictynna

Diodorus' account mentions Minos' attempt to rape the cretan goddess Dictynna.

Diodorus Siculus, 1-7:

"Britomartis, who is also called Dictynna, the myths relate, was born at Caeno in Crete of Zeus and Carme, the daughter of Eubulus who was the son of Demeter; she invented the nets (dictya) which are used in hunting, whence she has been called Dictynna, and she passed her time in the company of Artemis, this being the reason why some men think Dictynna and Artemis are one and the same goddess; and the Cretans have instituted sacrifices and built temples in honour of this goddess. 4 But those men who tell the tale that she has been named Dictynna because she fled into some fishermen's nets when she was pursued by Minos, who would have ravished her, have missed the truth; for it is not a probable story that the goddess should ever have got into so helpless a state that she would have required the aid that men can give, being as she is the daughter of the greatest one of the gods, nor is it right to ascribe such an impious deed to Minos, who tradition unanimously declares avowed just principles and strove to attain a manner of life which was approved by men."

Scylla

One myth version involving Scylla has her falling in love with Minos and helping him become the master of Megara, only for him to betray and drown her.

Apollodorus, Library:

"But not long afterwards, being master of the sea, he attacked Athens with a fleet and captured Megara, then ruled by king Nisus, son of Pandion, and he slew Megareus, son of Hippomenes, who had come from Onchestus to the help of Nisus. Now Nisus perished through his daughter's treachery. For he had a purple hair on the middle of his head, and an oracle ran that when it was pulled out he should die; and his daughter Scylla fell in love with Minos and pulled out the hair. But when Minos had made himself master of Megara, he tied the damsel by the feet to the stern of the ship and drowned her."

Procris

Apollodorus and Antonius' accounts give us a different characterization of the Athenian princess Procris, at least compared to her earlier myths.

According to Apollodorus, Procris was discovered in bed with Pteleon by her husband, so she fled to Minos. Unfortunately, Minos was lusting over this girl. Even more unfortunate, due to reasons this guy refused to mention Pasiphae cursed Minos to, uhm... ejaculate scorpions? Which therefore ment that every woman he was sleeping with eventually died. Yaaay.... Anyway, Procris had no choice but to sleep with Minos, but before that she managed to cure his genital sickness with a circean herb. She had to leave Crete though due to his wife's jealousy.

"Chthonia was married to Butes, Creusa to Xuthus, and Procris to Cephalus, son of Deion. Bribed by a golden crown, Procris admitted Pteleon to her bed, and being detected by Cephalus she fled to Minos. But he fell in love with her and tried to seduce her. Now if any woman had intercourse with Minos, it was impossible for her to escape with life; for because Minos cohabited with many women, Pasiphae bewitched him, and whenever he took another woman to his bed, he discharged wild beasts at her joints, and so the women perished. But Minos had a swift dog and a dart that flew straight; and in return for these gifts Procris shared his bed, having first given him the Circaean root to drink that he might not harm her. But afterwards, fearing the wife of Minos, she came to Athens and being reconciled to Cephalus she went forth with him to the chase; for she was fond of hunting. As she was in pursuit of game in the thicket, Cephalus, not knowing she was there, threw a dart, hit and killed Procris, and, being tried in the Areopagus, was condemned to perpetual banishment."

Antonius, one the other hand, writes that Minos and Pasiphae were an infertile couple due to Minos' venomous equipment, and that the only woman who didn't die from having sex with him was his wife since she was a daughter of Helios. Procris helped them though to be able to reproduce themselves by -Oh, man...- inserting the bladder of a goat into a woman so that Minos would ejaculate the animals into that woman first before having intercourse with his wife. At this point I'm genuinely wondering wheter Antonius forgot that Pasiphae was technically able to cure Minos with her powers, or if Pasiphae was actually this type of freak... *side eyeing that bull*

"Cephalus, son of Deion, married at Thoricus in Attica Procris, daughter of Erechtheus. Cephalus was a handsome and brave youth and the goddess of Dawn fell in love with him because of his beauty. She kidnapped him, keeping him at home as a lover. And then Cephalus put Procris to a test to see if she was inclined to remain faithful to him. He pretended that he was going out hunting and sent in to Procris one of his servants who was not known to her, with a great deal of gold. He was instructed to say that a foreign gentleman had fallen in love with her and offered her this gold if she would have intercourse with him. At first Procris refused the gold but when the man sent double the quantity, she agreed and accepted the proposition. When Cephalus saw her approaching the house in order to lie with the foreigner, he brought out a flaming torch and discovered her. In her shame Procris forsook Cephalus and went off as a fugitive to Minos the king of Crete. She found on arrival that he was afflicted by childlessness and promised a cure, showing him how to beget children. Now Minos would ejaculate snakes, scorpions and millipedes, killing the women with whom he had intercourse. But his wife Pasiphae, daughter of the Sun, was immortal. Procris accordingly devised the following to make Minos fertile. She inserted the bladder of a goat into a woman and Minos first emitted the snakes into the bladder; then he went over to Pasiphae and entered her. And when children were born to them, Minos gave Procris his spear and his dog."

Plutarch's Account

Plutarch portrays Minos in a significantly more negative light in Life of Theseus:

"Not long afterwards there came from Crete for the third time the collectors of the tribute. Now as to this tribute, most writers agree that because Androgeos was thought to have been treacherously killed within the confines of Attica, not only did Minos harass the inhabitants of that country greatly in war, but Heaven also laid it waste, for barrenness and pestilence smote it sorely, and its rivers dried up; also that when their god assured them in his commands that if they appeased Minos and became reconciled to him, the wrath of Heaven would abate and there would be an end of their miseries, they sent heralds and made their supplication and entered into an agreement to send him every nine years a tribute of seven youths and as many maidens."

[...]

"Philochorus, however, says that the Cretans do not admit this, but declare that the Labyrinth was a dungeon, with no other inconvenience than that its prisoners could not escape; and that Minos instituted funeral games in honour of Androgeos, and as prizes for the victors, gave these Athenian youth, who were in the meantime imprisoned in the Labyrinth; and that the victor in the first games was the man who had the greatest power at that time under Minos, and was his general, Taurus by name, who was not reasonable and gentle in his disposition, but treated the Athenian youth with arrogance and cruelty."

[...]

"And Aristotle himself also, in his "Constitution of Bottiaea," clearly does not think that these youths were put to death by Minos, but that they spent the rest of their lives as slaves in Crete. And they say that the Cretans once, in fulfilment of an ancient vow, sent an offering of their first-born to Delphi, and that some descendants of those Athenians were among the victims, and went forth with them; and that when they were unable to support themselves there, they first crossed over into Italy and dwelt in that country round about Iapygia, and from there journeyed again into Thrace and were called Bottiaeans; and that this was the reason why the maidens of Bottiaea, in performing a certain sacrifice, sing as an accompaniment: "To Athens let us go!" And verily it seems to be a grievous thing for a man to be at enmity with a city which has a language and a literature."

[...]

"For Minos was always abused and reviled in the Attic theatres, and it did not avail him either that Hesiod called him "most royal," or that Homer styled him "a confidant of Zeus," but the tragic poets prevailed, and from platform and stage showered obloquy down upon him, as a man of cruelty and violence. And yet they say that Minos was a king and lawgiver, and that Rhadamanthus was a judge under him, and a guardian of the principles of justice defined by him."

[...]

"And Demon says also that Taurus, the general of Minos, was killed in a naval battle in the harbour as Theseus was sailing out. But as Philochorus tells the story, Minos was holding the funeral games, and Taurus was expected to conquer all his competitors in them, as he had done before, and was grudged his success. For his disposition made his power hateful, and he was accused of too great intimacy with Pasiphae. Therefore when Theseus asked the privilege of entering the lists, it was granted him by Minos."