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Pandion I

To do

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  • Add that other accounts say that Demeter came to Eleusis during the reign of Erechtheus (see for example Verrall 1894, p. xlix "Tradition differed ...")
  • Add: originally there may have been only one Pandion.[1]

New text

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Gantz, p. 235: "Pandion II already attested by [the fifth-century lyric poet] Bakchylides (Bak 18.15)."[2] [...] probably then there were originally two different figures," (Bacchylides. Diane Arnson Svarlien. Odes. 1991.)

Procne and Philomela

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The most famous story concerning Pandion is the myth of Procne and Philomela.

Sophocles told a version of the story in his Tereus, of which only fragments remain.

Pandion gave his daughter Procne in marriage to King Tereus. They had a son Itys. Tereus raped Procne's sister Philomela, and cut out her tongue so she would be unable to tell what had happened. But Philomela wove the story into a garment which she showed to Procne. To avenge her sister Procne killed her son Itys, cooked and fed him to Tereus. When he discovered what had been done he chased the sisters, but all three were turned into birds.

"The myth of Prokne and Itys was recounted by Sophokles in his Tereus ..."

Oeneus

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Pausanias has Oeneus, the eponymous hero of one of the Athenian tribes, as being s bastard son of Pandion.[3]

Which Pandion?
Smith, "Pandion"
"A son of Cecrops and Metiadusa, was likewise a king of Athens. Being expelled from Athens by the Metionidae, he fled to Megara, and there married Pylia, the daughter of king Pylas. When the latter, in consequence of a murder, emigrated into Peloponnesus, Pandion obtained the government of Megara. He became the father of Aegeus, Pallas, Nisus, Lycus, and a natural son, Oeneus, and also of a daughter, who was married to Sciron (Apollod. 3.15.1, &c.; Paus. 1.5.2, 29.5; Eur. Med. 660). His tomb was shown in the territory of Megara, near the rock of Athena Aethyia, on the sea-coast (Paus. 1.5.3), and at Megara he was honoured with an heroum (1.41.6). A statue of him stood at Athens, on the acropolis, among those of the eponymic heroes (1.5.3, &c.)."

Eponym

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  • Cites for being eponym:
Harding, p. 42
Matheson, p. 29 [with image]
"This helmeted warrior is inscribed Pandion, a mythical Athenian king, son of Erichthonios, and one of the ten Athenian eponymous heros, for whom nudity would be appropriately called heroic.27
Frazer, p. 79 "two kings called Pandion"
The pseudo-Demosthenes(Ix. 28, p 1397) regarded Pandion I. (the father of Procne and Philomela) as the eponymous hero of the Attic tribe Pandionis"
Demosthenes, Funeral Speech 60.28
"The Pandionidae had inherited the tradition of Procne and Philomela, the daughters of Pandion, who took vengeance on Tereus for his crime against themselves."
  • But see:
Smith, "Pandion"
"A son of Cecrops and Metiadusa, was likewise a king of Athens. Being expelled from Athens by the Metionidae, he fled to Megara, and there married Pylia, the daughter of king Pylas. When the latter, in consequence of a murder, emigrated into Peloponnesus, Pandion obtained the government of Megara. He became the father of Aegeus, Pallas, Nisus, Lycus, and a natural son, Oeneus, and also of a daughter, who was married to Sciron (Apollod. 3.15.1, &c.; Paus. 1.5.2, 29.5; Eur. Med. 660). His tomb was shown in the territory of Megara, near the rock of Athena Aethyia, on the sea-coast (Paus. 1.5.3), and at Megara he was honoured with an heroum (1.41.6). A statue of him stood at Athens, on the acropolis, among those of the eponymic heroes (1.5.3, &c.)."
Pausanias, 1.5.3
"I saw also among the eponymoi statues of Cecrops and Pandion, but I do not know who of those names are thus honored. For there was an earlier ruler Cecrops who took to wife the daughter of Actaeus, and a later—he it was who migrated to Euboea—son of Erechtheus, son of Pandion, son of Erichthonius. And there was a king Pandion who was son of Erichthonius, and another who was son of Cecrops the second. This man was deposed from his kingdom by the Metionidae, and when he fled to Megara—for he had to wife the daughter of Pylas king of Megara—his children were banished with him. And Pandion is said to have fallen ill there and died, and on the coast of the Megarid is his tomb, on the rock called the rock of Athena the Gannet."

"first to perform rite"

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  • Kearns, pp. 68–69
"All this is perfectly in line with a very wide spread cultic-mythic phenomenon in which a hero or heroine is worshipped in conjunction with a god, while an aetiological myth explains that he or she wa the first to perform the rite.22"

Notes

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  1. ^ According to Kearns, p. 192, "originally there was only one Pandion". But see Gantz, p. 235.
  2. ^ See Bakchylides 18.15.
  3. ^ Grimal, "Pandion" p. 342; Pausanias, 1.5.2

Changes

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  • Add that Praxithea was his maternal aunt, and remark on Frazer's note: "remarkalbe".
  • Move up: "it was during Pandion I's reign that the gods Demeter and Dionysus came to Attica."
  • Add other accounts of when Demeter and Dionysus came to Attica.
  • Add Ovid as source for dying of grief.

New Sources

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Incorporate

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  • Barringer, p.29 [with image]
"This helmeted warrior is inscribed Pandion, a mythical Athenian king, son of Erichthonios, and one of the ten Athenian eponymous heros, for whom nudity would be appropriately called heroic.27
"There is an even closer connection of the cult of Pandion and Tereus with Megara, about which Pausanias provides us with a few details. There was a memorial to Pandion at Megara,18 and he was the object of cult there.
18Paus. 1.5.3, 39.4, 41.6 at the cliff of Athena Aithyia, who in the shape of a waterfowl carried an Attic king under her wings to Megara [...] Cf. I.7.n.54 above; III.6.n.8 below."
  • Morford, pp. 597 ff.
"The successor of Erichthonius was Pandion, who is famous in legend chiefly for his daughters Philomela and Procne ..."

Look at

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[Procne and Philomela"] "With Agave ..."
"As for early literature, Hesiod mentions the swallow ..."
[See PDF "Word and Image ...]
"Sophocles would have ..."

Get

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TUFTS, BU: DF285.5 .S76 2008
  • Kearns, The Heroes of Attica 1989, pp. 112, 115–117, 160–161
BU: BL325.H46 K42 1989

Sources

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Ancient

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"When Zeus has finished [565] sixty wintry days after the solstice, then the star Arcturus1 leaves the holy stream of Ocean and first rises brilliant at dusk. After him the shrilly wailing daughter of Pandion, the swallow, appears to men when spring is just beginning." [Pandion |?]
"Nisus, Pandion's son" [Pandion II?]
Fragment 180 MW (Most, p. 261 fragment 182 line 12)
"Pandion in the lofty houses"
"The Pandionidae had inherited the tradition of Procne and Philomela, the daughters of Pandion, who took vengeance on Tereus for his crime against themselves."
  • 3rd cent. BC Parian Chronicle [3]

Apollodorus

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"Having been brought up by Athena herself in the precinct, Erichthonius expelled Amphictyon and became king of Athens; and he set up the wooden image of Athena in the acropolis, and instituted the festival of the Panathenaea, and married Praxithea, a Naiad nymph, by whom he had a son Pandion."
"When Erichthonius died and was buried in the same precinct of Athena,1 Pandion2 became king, in whose time Demeter and Dionysus came to Attica."3
2 Compare Paus. 1.5.3, who distinguishes two kings named Pandion, first, the son of Erichtonius, and, second, the son of Cecrops the Second. This distinction is accepted by Apollodorus (see below, Apollod. 3.15.5, and it is supported by the Parian Chronicle (Marmor Parium 22, 30. Eusebius also recognizes Pandion the Second, but makes him a son of Erechtheus instead of a son of Cecrops the Second (Eus. Chronic. bk. i. vol. i. col. 185, ed. A. Schoene). But like Cecrops the Second, son of Erectheus (below, Apollod. 3.15.5, Pandion the Second is probably no more than a chronological stopgap thrust into the broken framework of tradition by a comparatively late historian. Compare R. D. Hicks, in Companion to Greek Studies, ed. L. Whibley, 3rd. ed. (Cambridge, 1916, p. 76.
3 Here Apollodorus differs from the Parian Chronicle, which dates the advent of Demeter, not in the reign of Pandion, but in the reign of his son Erechtheus （Marmor Parium 23ff.）. To the reign of Erechtheus the Parian Chronicle also refers the first sowing of corn by Triptolemus in the Rharian plain at Eleusis, and the first celebration of the mysteries by Eumolpus at Eleusis （Marmor Parium 23-29）. Herein the Parian Chronicle seems to be in accord with the received Athenian tradition which dated the advent of Demeter, the beginning of agriculture, and the institution of the Eleusinian mysteries in the reign of Erechtheus. See Diod. 1.29.1-3. On the other hand, the Parian Chronicler dates the discovery of iron on the Cretan Mount Ida in the reign of Pandion the First （Marmor Parium 22ff.）. He says nothing of the coming of Dionysus to Attica. The advent of Demeter and Dionysus is a mythical expression for the first cultivation of corn and vines in Attica; these important discoveries Attic tradition referred to the reigns either of Pandion the First or of his son Erechtheus."
"Pandion married Zeuxippe, his mother's sister,1 and begat two daughters, Procne and Philomela, and twin sons, Erechtheus and Butes. But war having broken out with Labdacus on a question of boundaries, he called in the help of Tereus, son of Ares, from Thrace, and having with his help brought the war to a successful close, he gave Tereus his own daughter Procne in marriage.2 Tereus had by her a son Itys, and having fallen in love with Philomela, he seduced her also saying that Procne was dead, for he concealed her in the country. Afterwards he married Philomela and bedded with her, and cut out her tongue. But by weaving characters in a robe she revealed thereby to Procne her own sorrows. And having sought out her sister, Procne killed her son Itys, boiled him, served him up for supper to the unwitting Tereus, and fled with her sister in haste. When Tereus was aware of what had happened, he snatched up an axe and pursued them. And being overtaken at Daulia in Phocis, they prayed the gods to be turned into birds, and Procne became a nightingale, and Philomela a swallow. And Tereus also was changed into a bird and became a hoopoe.
1 This tradition of marriage with a maternal aunt is remarkable. I do not remember to have met with another instance of such a marriage in Greek legend.
2 For the tragic story of Procne and Philomela, and their transformation into birds, see Zenobius, Cent. iii.14 （who, to a certain extent, agrees verbally with Apollodorus）; Conon 31; Ach. Tat. 5.3, 5.5; Tzetzes, Chiliades vii.459ff.; Paus. 1.5.4; Paus. 1.41.8ff.; Paus. 10.4.8ff.; Eustathius on Hom. Od. xix.518, p. 1875; Hyginus, Fab. 45; Ov. Met. 6.426-674; Serv. Verg. Ecl. 6.78; Lactantius Placidus on Statius, Theb. v.120; Scriptores rerum mythicarum Latini, ed. Bode, i. pp. 2, 147 (First Vatican Mythographer 8; Second Vatican Mythographer 217). On this theme Sophocles composed a tragedy Tereus, from which most of the extant versions of the story are believed to be derived. See The Fragments of Sophocles, ed. A. C. Pearson, vol. ii. pp. 221ff. However, the version of Hyginus differs from the rest in a number of particulars. For example, he represents Tereus as transformed into a hawk instead of into a hoopoe; but for this transformation he had the authority of Aesch. Supp. 60ff. Tereus is commonly said to have been a Thracian, and the scene of the tragedy is sometimes laid in Thrace. Ovid, who adopts this account, appears to have associated the murder of Itys with the frenzied rites of the Bacchanals, for he says that the crime was perpetrated at the time when the Thracian women were celebrating the biennial festival （sacra trieterica） of Dionysus, and that the two women disguised themselves as Bacchanals. On the other hand, Thuc. 2.29 definitely affirms that Tereus dwelt in Daulia, a district of Phocis, and that the tragedy took place in that country; at the same time he tells us that the population of the district was then Thracian. In this he is followed by Strab. 9.3.13, Zenobius, Conon, Pausanias, and Nonnus （Dionys. iv.320ff.）. Thucydides supports his view by a reference to Greek poets, who called the nightingale the Daulian bird. The Megarians maintained that Tereus reigned at Pagae in Megaris, and they showed his grave in the form of a barrow, at which they sacrificed to him every year, using gravel in the sacrifice instead of barley groats （Paus. 1.41.8ff.）. But no one who has seen the grey ruined walls and towers of Daulis, thickly mantled in ivy and holly-oak, on the summit of precipices that overhang a deep romantic glen at the foot of the towering slopes of Parnassus, will willingly consent to divest them of the legendary charm which Greek poetry and history have combined to throw over the lovely scene. It is said that, after being turned into birds, Procne and Tereus continued to utter the same cries which they had emitted at the moment of their transformation; the nightingale still fled warbling plaintively the name of her dead son, Itu! Itu! while the hoopoe still pursued his cruel wife crying, Poo! poo! （ποῦ, ποῦ, “Where? Where?”）. The later Roman mythographers somewhat absurdly inverted the transformation of the two sisters, making Procne the swallow and the tongueless Philomela the songstress nightingale."
"When Pandion died, his sons divided their father's inheritance between them, and Erechtheus got the kingdom,1 and Butes got the priesthood of Athena and Poseidon Erechtheus.2 Erechtheus married Praxithea, daughter of Phrasimus by Diogenia, daughter of Cephisus, and had sons, to wit, Cecrops, Pandorus, and Metion; and daughters, to wit, Procris, Creusa, Chthonia, and Orithyia, who was carried off by Boreas.3
1 Erechtheus is recognized as the son of Pandion by the Parian Chronicle （Marmor Parium 28ff.）, Eusebius, Chronic. vol. i. p. 186, ed. A. Schoene, Hyginus, Fab. 48 and Ov. Met. 6.675ff. According to Ov. Met. 6.675ff. Erechtheus had four sons and four daughters.
2 Compare Harpocration, s.v. Βούτης, who tells us that the families of the Butads and Eteobutads traced their origin to this Butes. There was an altar dedicated to him as to a hero in the Erechtheum on the acropolis of Athens （Paus. 1.26.5）. Compare J. Toepffer, Attische Genealogie （Berlin, 1889）, pp. 113ff. Erechtheus was identified with Poseidon at Athens （Hesychius, s.v. Ἐρεχθεύς）. The Athenians sacrificed to Erechtheus Poseidon （Athenagoras, Supplicatio pro Christianis 1）. His priesthood was called the priesthood of Poseidon Erechtheus (Pseudo-Plutarch, x. Orat. Vit. Lycurgus 30, p. 1027, ed. Dubner; Corpus Inscriptionum Atticarum iii.805; Dittenberger, Sylloge Inscriptionum Graecorum(3) 790). An inscription found at the Erechtheum contains a dedication to Poseidon Erechtheus (Corpus Inscriptionum Atticarum 387, vol. i). Hence we may conclude with great probability that Heyne is right in restoring Ἐρεχθέως for Ἐριχθονίου in the present passage of Apollodorus. See the Critical Note."
"Cleopatra was married to Phineus, who had by her two sons, Plexippus and Pandion."
"But Poseidon having destroyed Erechtheus1 and his house, Cecrops, the eldest of the sons of Erechtheus, succeeded to the throne.2 He married Metiadusa, daughter of Eupalamus, and begat Pandion. This Pandion, reigning after Cecrops, was expelled by the sons of Metion in a sedition, and going to Pylas at Megara married his daughter Pylia.,3 And at a later time he was even appointed king of the city; for Pylas slew his father's brother Bias and gave the kingdom to Pandion, while he himself repaired to Peloponnese with a body of people and founded the city of Pylus.4
While Pandion was at Megara, he had sons born to him, to wit, Aegeus, Pallas, Nisus, and Lycus. But some say that Aegeus was a son of Scyrius, but was passed off by Pandion as his own.4
3 Compare Paus. 1.5.3, who tells us that the tomb of Pandion was in the land of Megara, on a bluff called the bluff of Diver-bird Athena.
5 Compare Tzetzes, Scholiast on Lycophron 494, who may have copied Apollodorus. The sons of Pallas, the brother of Aegeus, alleged that Aegeus was not of the stock of the Erechtheids, since he was only an adopted son of Pandion. See Plut. Thes. 13."
"After the death of Pandion his sons marched against Athens, expelled the Metionids, and divided the government in four; but Aegeus had the whole power.1 The first wife whom he married was Meta, daughter of Hoples, and the second was Chalciope, daughter of Rhexenor.2 As no child was born to him, he feared his brothers, and went to Pythia and consulted the oracle concerning the begetting of children. The god answered him: “The bulging mouth of the wineskin, O best of men, Loose not until thou hast reached the height of Athens.3” Not knowing what to make of the oracle, he set out on his return to Athens."

Other

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"KINGS OF THE ATHENIANS: Cecrops, son of Terra (Earth); Cephalus, son of Deione; Erichthonius, son of Vulcan; Pandion, son of Erichthonius; Erechtheu, son of Pandion; Aegeus, son of Pandion; Theseus, son of Aegeus; Demophoon, son of Theseus."
  • Diodorus Siculus, 1.29.1 (60 - 30 BC)
"In the same way, they continue, Erechtheus also, who was by birth an Egyptian, became king of [p95] Athens, and in proof of this they offer the following considerations. Once when there was a great drought, as is generally agreed, which extended over practically all the inhabited earth except Egypt because of the peculiar character of that country, and there followed a destruction both of crops and of men in great numbers, Erechtheus, through his racial connection with Egypt, brought from there to Athens a great supply of grain, and in return those who had enjoyed this aid made their benefactor king. [2] After he had secured the throne he instituted the initiatory rites of Demeter in Eleusis and established the mysteries, transferring their ritual from Egypt. And the tradition that an advent of the goddess into Attica also took place at that time is reasonable, since it was then that the fruits which are named after her were brought to Athens, and this is why it was thought that the discovery of the seed had been made again, as though Demeter had bestowed the gift. [3] And the Athenians on their part agree that it was in the reign of Erechtheus, when a lack of rain had wiped out the crops, that Demeter came to them with the gift of grain."
"Before the number of his years was told,
Pandion with the shades of Tartarus,
because of this, has wandered in sad dooms.
"The eponymoi—this is the name given to them—are Hippothoon son of Poseidon and Alope daughter of Cercyon, Antiochus, one of the children of Heracles borne to him by Meda daughter of Phylas, thirdly, Ajax son of Telamon, and to the Athenians belongs Leos, who is said to have given up his daughters, at the command of the oracle, for the safety of the commonwealth. Among the eponymoi is Erechtheus, who conquered the Eleusinians in battle, and killed their general, Immaradus the son of Eumolpus. There is Aegeus also and Oeneus the bastard son of Pandion, and Acamas, one of the children of Theseus."
"I saw also among the eponymoi statues of Cecrops and Pandion, but I do not know who of those names are thus honored. For there was an earlier ruler Cecrops who took to wife the daughter of Actaeus, and a later—he it was who migrated to Euboea—son of Erechtheus, son of Pandion, son of Erichthonius. And there was a king Pandion who was son of Erichthonius, and another who was son of Cecrops the second. This man was deposed from his kingdom by the Metionidae, and when he fled to Megara—for he had to wife the daughter of Pylas king of Megara—his children were banished with him. And Pandion is said to have fallen ill there and died, and on the coast of the Megarid is his tomb, on the rock called the rock of Athena the Gannet."
"But his children expelled the Metionidae, and returned from banishment at Megara, and Aegeus, as the eldest, became king of the Athenians. But in rearing daughters Pandion was unlucky, nor did they leave any sons to avenge him. And yet it was for the sake of power that he made the marriage alliance with the king of Thrace. But there is no way for a mortal to overstep what the deity thinks fit to send. They say that Tereus, though wedded to Procne, dishonored Philomela, thereby transgressing Greek custom, and further, having mangled the body of the damsel, constrained the women to avenge her. There is another statue, well worth seeing, of Pandion on the Acropolis."
"The same summer also, the Athenians made Nymphodorus the son of Pythos, of the city of Abdera (whose sister was married to Sitalces and that was of great power with him), their host, though before they took him for an enemy, and sent for him to Athens, hoping by his means to bring Sitalces the son of Teres, king of Thrace, into their league. [2] This Teres, the father of Sitalces, was the first that advanced the kingdom of the Odrysians above the power of the rest of Thrace. [3] For much of Thrace consisteth of free states. And Tereus that took to wife out of Athens Procne the daughter of Pandion was no kin to this Teres nor of the same part of Thrace. But that Tereus was of the city of Daulia in the country now called Phocis, then inhabited by the Thracians. And the fact of the women concerning Itys was done there; and by the poets, where they mention the nightingale, that bird is also called Daulias. And it is more likely that Pandion matched his daughter to this man, for vicinity and mutual succour, than with the other that was so many days' journey off as Odrysae. And Teres (which is also another name) was the first that seized on the kingdom of Odrysae."

Modern

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"A son of Erichthonius, the king of Athens, by the Naiad Pasithea, was married to Zeuxippe, by whom he became the father of Procne and Philomela, and of the twins Erechtheus and Butes. In a war against Labdacus, king of Thebes, he called upon Tereus of Daulis in Phocis, for assistance, and afterwards rewarded him by giving him his daughter Procne in marriage. It was in his reign that Dionysus and Demeter were said to have come to Attica. (Apollod. 3.14.6, &c.; Paus. 1.5.3; Thuc. 2.29.)"
The pseudo-Demosthenes(Ix. 28, p 1397) regarded Pandion I. (the father of Procne and Philomela) as the eponymous hero of the Attic tribe Pandionis"
  • 1951 Grimal, "Pandion" p. 342
" "He was also credited with a bastard Oeneus (not the same as the Calydonian hero), the eponymous hero of the Attic tribe of that name."
  • 1977 Parke, p. 136
"The other connection of the festival should be with Pandion, one of the mythical kings of Attica who was also the eponymous hero of one of the ten tribes. Pandion should derive his name from the festival and be the founder of it. But if so, the myth has vanished. Deubner has conjectured that the tribe Pandionis had some special link with the festival and this is possible as we find the assembly of the tribe passing a decree in honour of one of its members, Demon, a cousin of Demosthenes and a priest, for his services at the festival. But in that form it can only date from the establishment of the ten tribes by Cleisthenes in the late sixth century. What cult the hero Pandion had before then and how it was connected with the Pandia is quite unknown. Nothing suggests that the festival was a popular occasion. It was probably a survival from the archaic past which had become fossilized.171"
"… The Attic festival of Pandia seems to have been celebrated at the time of the full moon.246 The festival was said to have derived its name either from Pandia, the daughter of Selene, or from Pandion, the eponym of the tribe Pandionis, being held in honor of Zeus.248 A not uncommon form of the sacred marriage is that between Zeus and Selene. This marriage, for example produced Nemea249 and also, in one tradition, Dionysos.250 The union produced an even more interesting offspring. For, in the seventh century B.C., Alkman refers to flowers and plants which are nourished by the dew—daughter of Zeus and Selene.251 This reference must derive its origin from the traditions oh herbal magic, from the time when moon-worship and the tending of plants were the province of women.252 Hence, as Roscher suggested,253 Pandia was probably an epithet belonging originally not to Selene's daughter, but to Selene herself. It is the sacred marriage of Zeus with Selene that transfers the epithet to the offspring and may well have been responsible for a metamorphosis of that offspring from a female to a male—Pandia to Pandion."
246 Mommsen FSA 432 n. 4, 441; Gruppe 938 n. I.
247 Cook Z I.733.
248 Phot., EM s.v.
249 Sch. Pi N 425. Boeckh.
250 Ulp. in Mid. 174; cf. Cic. DND 3.58; Cook Z I.457 n. 5.
251 Alcm. 48.
252 P. 79.
253 SV 100; cf. id. LGRM 2.3172.
  • 1989 Kearns, pp. 68–69
"All this is perfectly in line with a very wide spread cultic-mythic phenomenon in which a hero or heroine is worshipped in conjunction with a god, while an aetiological myth explains that he or she was the first to perform the rite.22"
p. 81
"In the case of Pandionis it is certain that the tribe held an assembly in connection with a religious function, the Pandia, in the first quarter of the fourth century (IG II2 1140). At the ἀγορά [assembly?] after the festival, when the tribe was most conveniently gathered at the sanctuary of Pandion, decrees would presumably be moved and announcements made.4 [...] Just so the Pandia are more than an exclusive assembly of the tribe for their own rites; this is a recognized public festival. Apart from Ajax, whose celebrations on Salamis were relatively inaccessible, and whose tribal shrine was in any case at Athens, Pandion is the only eponymous hero we know definitely to be associated with a public festival, but it seems very likely that all or most of them received a subordinate sacrifice at some public rite, at which the tribe would be present in strength.6 If the Pandia were a festival of Zeus, as the Panathenaia of Athena, it is nonetheless clear that the Pandion received a lesser sacrifice and was very probably regarded as the hero-founder of the rite.7 The Pandia, then, although a city festival, were also particularly the festival of Pandionis, so that members of the tribe would be seen by the public in general to occupy a special position with regard to festival and hero."
"4 For the sense of κυρἰα ἀγορά as 'regular meeting' see Whitehead, Demes 90."
"6 Such connections are necessarily speculative. ..."
"7 The lexicographers speak of the Pandia as a festival of Zeus: Phot., Etym. M. s.v., Pollux 1,37. They are followed by Wiliamowitz (Der Glaube der Hellenen 1.277, 2.3 n. 2), and Deubner, 176–7. A Pandion-Pandia connection would seem to supply an incompatible etymology, but such logical problems are in fact common: see pp. 93–4 and p. 71 n. 35."
p. 85
"Again at the Pandia, a public festival for the whole city — this is particularly emphasized in the prefix Pan- — all participants can see the special status of the Pandionidai, [...]"
p. 87
"Among the kings Pandion perhaps has special significance, too; he was the hero of the Pandia, which as we have seen was most likely a synoecistic festival of Zeus. Probably he was regarded as the first to celebrate this festival, in which all inhabitants of Attica were to take part."
p. 191
"*Πανδιων Pandion
Places of worship. (a) On the Acropolis, IG II2 1138, 1144, 1157 (fourth century), Paus. 1.5.4.
(b) At Plotheia? Pandia were celebrated here, IG I3 258.9.
(c) As eponymous, in the group of eponymoi in the agora.
Outside Attica, P. was worshipped in Megara, where his tomb was in the cave sanctuary of Athena Aithyia, and had also a monument in the city, Paus. 1.41.6."
p. 192
"Cult details. The Pandia, although a festival of Zeus (Phot, s.v. Πάνδια), were connected also with Pandion: probably he received preliminary sacrifice as founder, above p. 81.
  • 1993 Gantz, p. 234
[According to the Parian Marble:] "Under Pandion I, the first Minos rules Krete, and in the time of Erichtheus (so the spelling of the Marble) Demeter brings the secret of grain to Athens. A Pandion II, son of Kekrops II, next appears, then Aigeus, Theseus, and Menestheus. Kastor adds more in the way of genealogical links: in his account, Erichthonios is the son of Hephaistos, while Pandion I becomes the son of Erichthonios, Erectheus ..."
"the shrine of Pandion [on the Acropolis] ... should probably be sought rather on the high ground close to the precinct of Zeus Polieus;32 for the spring festival Pandia was addressed to Zeus as god of the brightening sky.33
"Tribal cult practice was essentially an exclusive affair.14 It may be that most—perhaps all—of the epōnymoi were honored with some kind of sacrifice by their phyletai during the performance of larger state festival with which the heroes were connected. But this public expression and affirmation of the special bond between phyle and arkhēgetēs is securely attested only for Pandionis at the Pandia, a major festival of Zeus15"
"15IGII2 1140. The addition of the Pandion sacrifice to the program of the Pandia probably postdated the tribal reform (see Kearns 1985, 193; cf. Kron 1976, III–13)."
  • 2003 Sourvinou-Inwood, p. 74
"According to Apollodoros iii.14.7, Demeter and Dionysos came to Attica at the same time, the time of king Pandion; Demeter was received by Keleos and Dionysos by Ikarios.31 Pandion's name was probably derived from that of the festival Pandia.32 This was a festival of Zeus, but it was intimately connected with the City Dionysia, since the assembly in which the conduct of, and any offenses committed during, the Dionysia were discussed took place on the day following the Pandia.33 The coincidence between on the one hand the festival's intimate relationship with the Dionysia, and on the other the myth according to which Pandion was king of Athens when Dionysos arrived in Attica and was received by Ikarios, suggests that it was probably some role that Pandion had played in that visit, or the events that followed, that may have motivated his involvement in a festival connected with the Dionysia, and that the Pandia involved a reference to Dionysos' arrival in Attica."
"32. Cf. Deubner 1969, 177; Parke 1977, 136; Kearns 1989, 81 n. 7. On the festival cf. Deubner 1969, 176–7; Parke 1977, 135–6; Kearns 1989, 81; 192; cf. also DFA 66. On Pandion see Kron 1976, 104–19; Kearns 1989, 81, 191–2.
"33. The date at which this assembly was instituted is not relevant. Whenever it was it reveals Athenian assumptions about the relationship between the Dionysia and Pandia."
  • 2005 Parker 2005, pp. 447–448
"Pandia   A little-known festival, probably of Zeus, held straight after the City Dionysia in Elaphebolion. The primary evidence consists merely of (a) a payment made by the deme Plotheia ἐς Πάηδια (IG I3 258. 9); (b) a law cited in Dem. 21.8. whereby on the day after the Pandia an assembly is to be held in the theatre of Dyonysus to discuss inter alia complaints concerning the City Dionysia; (c) an honorary resolution passed by the tribe Pandionis ἐν τῆ ἀγορᾶ τῆ μετὰ Πάνδια (IG II2 1140). Phot. Πάνδια [...] clearly derives from (b); whether the association with Zeus (also in Poll. I.37) is more than a probably correct etymological guess is unclear. Etym. Magn. 651.21–4 (abbreviated in Anecd. Bekk. I.292.10–11) offers alternative associations with Pandeia the moon, with Pandion, eponym of the tribe Pandionis, and with Zeus, and adds an etymology [...]. (c) suggests that the festival had already in the classical period become associated by popular etymology with Pandion (himself originally named from the festival according to Wilamowitz, KI. Schr. V. 2. 118). If (a) refers to the central celebration, it provides support for seeing here a 'festival of Zeus for all' (so Wilamowitz, Glaube, i, 222: cf. Panathenaea), which faded in importance in the historical period."
All our chronographic sources (MP, epoch 11; Eusebios and Synkellos, as well as Kastor) agree in naming Pandion the fifth king of Athens. Apollodorus (Bibliotheka: 3.14.7–3.15.1) adds his wife's name (Zeuxippe, sister of his own mother, Erikthonios' wife Praxithea) and names their chidren — Prokne, Philomela, Erektheus and Boutes. Since there are many tales attached to all these, not least the daughters, it is disappointing (and somewhat surprising) that no fragment has survived from any of the Atthidographers about Pandion. This is all the more peculiar, when one considers that Pandion became the eponym for one of Kleisthenic tribes (Pandionis, no. 3 in the documentary lists; see Kron 1976: 104–19) and was worshipped as such in the agora, had a cult statue on the acropolis (Pausanias: 1.5.5; see IG, II2: 1138, 1144, 1157) and was, probably, associated in some way with the archaic combined festival of Zeus, the Pandia (see Kron 1976: 111–13; Kearns 1989: 192; Parke 1977: 136; Parker 1996: 77). Perhaps the answer lies in the fact that there were actually two Pandions in the king-list, the second (on whom see below) being assigned the role of this character's grandson. It is usual to believe that one or the other of the two was invented for the purpose of fixing the chronographic calculations, though one cannot be sure when or, even, which of the two was the clone. I suspect, on the basis of Herodotus (1.173 and 7.92) that it was this first Pandion who was invented."
"In his paraphrase of the law Demosthenes says that the meeting of the Assembly was to take place after the Pandia (μετὰ τὰ Πάνδια), a festival attested in two inscriptions (IG II2 [c.386/5], l. 5; 1172 [c.400], l. 9), which took place immediately after the end of the Great Dionysia. ... Pandion was the name of the eponymous hero of the tribe Pandionis and appears to have been associated with the festival of the Pandia.15
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