In Greek mythology, Ixion ( ; ) was king of the Lapiths, the most ancient tribe of Thessaly.[Virgil, Aeneid 6.601]
Family
Ixion was the son of
Perimele,
[Diodorus Siculus, 4.69.3] and either
Ares, or Leonteus,
[Hyginus, Fabulae 62] or
Antion, or the notorious evildoer
Phlegyas (whose name connotes "fiery").
[Strabo, 9, p. 442] Ixion had a son named
Pirithous[Peirithoös also slew a kinsman, which occasioned his own wandering in search of catharsis.][Diodorus Siculus, Bibliotheca historica 4.63.1; Ovid, Metamorphoses 12.210; Apollodorus, 1.8.2; Hyginus, Fabulae 14.2, 79 & 257] Pirithous may have possibly instead been his stepson, if
Zeus were Pirithous's father, as Zeus claims to his wife
Hera in
Iliad 14.
["come, let us turn to lovemaking. For never did such desire for goddess or woman ever flood over me, taming the heart in my breast, not even when I loved Ixion's wife, who bore Peirithoös, the gods' equal in counsel ..." Even more tactless, Zeus goes on to tell Hera of several more of his conquests. Iliad 14.]
Background
Ixion married Dia,
[Dia "is only another name for Hebe, the daughter of Hera, and indeed was probably the name for Hera herself, as 'she who belongs to Zeus' or 'the Heavenly one'". ] a daughter of Deioneus,
[Diodorus Siculus, Bibliotheca historica 4.69.3 (English) Greek][The name is frequently misspelled as 'Deinoneus'. ] and promised his father-in-law a valuable present. However, he did not pay the
bride price, so Deioneus stole some of Ixion's horses in retaliation. Ixion concealed his resentment and invited his father-in-law to a feast at
Larissa. When Deioneus arrived, Ixion pushed him into a bed of burning coals and wood. These circumstances are secondary to the fact of Ixion's primordial act of murder of a kinsman and a guest. The crime could be accounted for quite differently: in the
Greek Anthology,
[ The Greek Anthology 3.12 ] among a collection of inscriptions from a temple in
Cyzicus, is an epigrammatic description of Ixion slaying
Phorbas and Polymelos, who had slain his mother, Megara.
[Lit. the "great one". The more familiar Megara, the wife of Heracles, is a different character.]
Defiled by his act, Ixion went mad; the neighboring princes were so offended by his act of treachery and violation of xenia that they refused to perform the rituals that would cleanse Ixion of his guilt (see catharsis). Thereafter, Ixion lived as an outlaw and was shunned. By killing his father-in-law, Ixion was reckoned the first man guilty of kin-slaying in Greek mythology.
This act alone would warrant Ixion a terrible punishment, but Zeus took pity on Ixion and brought him to Mount Olympus and introduced him at the table of the gods. Instead of being grateful, Ixion grew lustful for Hera,[He was already wedded to her double, Dia.][Lucian, Dialogi Deorum 9] Zeus's wife, a further violation of guest–host relations and an act of hubris against the king of the gods. Zeus found out about his intentions and made a cloud in the shape of Hera, which became known as Nephele (from nephos "cloud") and tricked Ixion into coupling with it. From the union of Ixion and the false-Hera cloud came Imbrus[John Tzetzes, Chiliades 9.20 lines 464, 469 & 477] or Centauros,[Apollodorus, Epitome 1.20] who mated with the Ancient Magnesia mares on Pelion, Pindar told,[Pindar, Pythian Ode 2] engendering the race of , who are called the Ixionidae from their descent.
Ixion was expelled from Olympus and blasted with a thunderbolt. Zeus ordered Hermes to bind Ixion to a winged fiery wheel that was always spinning. Therefore, Ixion was bound to a burning solar wheel for all eternity, at first spinning across the heavens,[The meticulous Pindar mentions the feathers.] but in later myth transferred to Tartarus.[Virgil, Georgics 3.39 & 4.486; Ovid, Metamorphoses 4.461–465 & 10.42]
Some versions of the myth portray Ixion as being trapped in Greek underworld after his death.
Only when Orpheus played his lyre during his trip to the Underworld to rescue Eurydice did it stop for a while.
File:Pompeii - Casa dei Vettii - Ixion.jpg|'Punishment of Ixion', a Roman fresco from the eastern wall of the triclinium in the House of the Vettii, Pompeii, Pompeian Styles Mercury is in the center, holding the caduceus. Nephele sits at Mercury's feet. On the right Juno sits on her throne. Iris stands behind Juno, gesturing. Vulcan is the blond figure at the upper left, holding and standing behind the wheel. Ixion is at the lower left, already bound on the wheel.
File:JulesElieDelaunayIxionPrecipiteDansLesEnfers.jpg| Ixion by Jules-Elie Delaunay (1876)
Image:Ixion by Jusepe de Ribera (1632), 220 x 301 cm., Museo del Prado.jpg|José Ribera's Ixion (1632) Museo del Prado.
File:Le roi Ixion trompé par Junon, qu'il voulait séduire (Louvre RF 2121) 01.jpg| King Ixion fooled by Juno, whom he wanted to seduce (1615 ) Peter Paul Rubens, Louvre
Analysis
Robert L. Fowler observes that "The details are very odd, the narrative motivation creaks at every juncture ... the myth smacks of
Etiology."
[Fowler, "The myth of Kephalos as aition of rain-magic (Pherekydes FrGHist 3F34)", Zeitschrift für Papyrologie und Epigraphik 97 (1993:29–42).] He notes that Martin Nilsson suggested
[Nilsson, The Mycenaean Origin of Greek Mythology (1931) p. 135 note 19.] 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 () 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 , now in the collection of the British Museum.[ BM GR 1900.6–11.3; C. Lochin (1990) Ixion in Lexicon Iconographicum Mythologiae Classicae.] 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.
See also
Citations and footnotes
Sources
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Apollodorus (1921) The Library. translation by J.G. Frazer. Cambridge, MA: Harvard University Press / London, UK: William Heinemann. . Online version at the Perseus Digital Library. Greek text available from the same website.
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Diodorus Siculus (1989) The Library of History. translated by C.H. Oldfather. Loeb Classical Library, Vol. 3. Cambridge, MA: Harvard University Press / London, UK: William Heinemann. Books 4.59–8. Online version at Bill Thayer's Web Site
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Diodorus Siculus (1888–1890) Bibliotheca Historica. Vol 1–2. Immanel Bekker; Ludwig Dindorf; Friedrich Vogel (eds.) Leipzig, DE: B.G. Teubneri. Greek text available at the Perseus Digital Library.
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Gaius Julius Hyginus (n.d.) Fabulae from The Myths of Hyginus translated and edited by Mary Grant. University of Kansas Publications in Humanistic Studies. Online version at the Topos Text Project.
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Lucian (1905) Dialogues of the Gods. translated by H.W. Fowler & F.G. Fowler. Oxford, UK: The Clarendon Press. Online version at theoi.com
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Lucian (1896) Opera. Karl Jacobitz (ed). Leipzig, DE: B.G. Teubneri. Vol. I. Greek text available at the Perseus Digital Library.
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Pindar (1990) Odes translated by Diane Arnson Svarlien. Online version at the Perseus Digital Library.
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Pindar (1937) The Odes of Pindar including the Principal Fragments. translation by John Sandys. Cambridge, MA: Harvard University Press / London, UK: William Heinemann. Greek text available at the Perseus Digital Library.
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Strabo (1924) The Geography of Strabo. H.L. Jones (ed). Cambridge, MA: Harvard University Press / London, UK: William Heinemann, Ltd. Online version at the Perseus Digital Library.
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Strabo (1877) Geographica. A. Meineke (ed). Leipzig, DE: Teubner. Greek text available at the Perseus Digital Library.
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Virgil (1910) Aeneid. translated by Theodore C. Williams. Boston, MA: Houghton Mifflin Co. Online version at the Perseus Digital Library.
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Virgil (1900) Bucolics, Aeneid, and Georgics. J.B. Greenough (ed). Boston. Ginn & Co.
External links
