Editing Ixion (section)

==Analysis==
Robert L. Fowler observes that "The details are very odd, the narrative motivation creaks at every juncture&nbsp;... the myth smacks of [[Etiology|aetiology]]."<ref>Fowler, "The myth of Kephalos as aition of rain-magic (Pherekydes FrGHist 3F34)", ''Zeitschrift für Papyrologie und Epigraphik'' '''97''' (1993:29–42).</ref> He notes that [[Martin P. Nilsson|Martin Nilsson]] suggested<ref>Nilsson, ''The Mycenaean Origin of Greek Mythology'' (1931) p. 135 note 19.</ref> an origin in rain-making magic, with which he concurs: "In Ixion's case the necessary warning about the conduct of magic has taken the form of blasphemous and dangerous conduct on the part of the first officiant."

In the fifth century, [[Pindar]]'s Second Pythian Ode ({{Circa|476–468 BC}}) expands on the example of Ixion, applicable to [[Hiero I of Syracuse]], the tyrant of whom the poet sings. [[Aeschylus]], [[Euripides]] and [[Timasitheos]] each wrote a tragedy of Ixion though none of these accounts have survived.

Ixion was a figure also known to the [[Etruscans]]; he is depicted in an engraving on the back of the mirror, bound to an eight-spoked, winged wheel {{Circa|460–450 BC}}, now in the collection of the [[British Museum]].<ref>[https://www.britishmuseum.org/collection/object/G_1900-0611-3 BM GR 1900.6–11.3]; C. Lochin  (1990) [https://archive.org/details/limc_20210516/Lexicon%20Iconographicum%20Mythologiae%20Classicae/LIMC%20V-1%20Herakles-Kenchrias/page/n463/mode/2up Ixion] in ''Lexicon Iconographicum Mythologiae Classicae''.</ref> Whether the Etruscans shared the Ixion figure with Hellenes from early times or whether Ixion figured among those Greek myths that were adapted at later dates to fit the Etruscan world-view is unknown.