"Gods. In the archonship of Mystikhides. It being resolved by the tribe Pandionis. In the agora [at the assembly?] after the Pandia. Demostratos said: Demomelos son of Paianias commends Demon, the priest of Pandion, and crowns him with a golden crown because of his righteousness toward the tribe, and grants him an exemption from the all liturgies so long as he lives. The managers record this decree [ ... ]" [Translation: User Davidiad]
"The Pandionidae had inherited the tradition of Procne and Philomela, the daughters of Pandion, who took vengeance on Tereus for his crime against themselves."
"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."
"Next to Eleusis is the district called Megaris. This too belonged to Athens in ancient times, Pylas the king having left it to Pandion. My evidence is this; in the land is the grave of Pandion, and Nisus, while giving up the rule over the Athenians to Aegeus, the eldest of all the family, was himself made king of Megara and of the territory as far as Corinth. "
"On going down from this sanctuary you see the shrine of the hero Pandion. My narrative has already told how Pandion was buried on what is called the Rock of Athena Aethyia (Gannet). He receives honors from the Megarians in the city as well."
"On the base below the wooden horse is an inscription which says that the statues were dedicated from a tithe of the spoils taken in the engagement at Marathon. They represent Athena, Apollo, and Miltiades, one of the generals. Of those called heroes there are Erechtheus, Cecrops, Pandion, Leos, Antiochus, son of Heracles by Meda, daughter of Phylas, as well as Aegeus and Acamas, one of the sons of Theseus. These heroes gave names, in obedience to a Delphic oracle, to tribes at Athens."
Lexicon Patmense s.v. Πάνδια
"Pandia. A festival among the Athenians, either of Selene, because she passes over everything (panta diienai), or [a festival] of Zeus, from Pandion, the first person to celebrate the festival." [Translation: User Davidiad]
"A festival at Athens. Either from Pandia, the daughter of Selene [or "Pandia Selene"], or from Pandion, whence also the eponymous tribe." [Translation: User Davidiad]
"PA´NDIA a festival celebrated at Athens after the Dionysia, in the middle of the month Elaphebolion (Dem. Meid. p. 517.9). Its origin has been a matter of dispute even among the ancients, as may be seen by reference to Etym. M. and Photius s.v. where three origins are assigned,--Pandia, the moon-goddess, the Attic king Pandion, and Zeus. Hermann takes it to be a general feast of the old tribe Dias, and Welcker as an “all-Zeus” festival; but probably the right view is that of A. Mommsen and Preller, that it was a full-moon feast in honour of Pandia, an equivalent name for Selene, or of Artemis when her worship was afterwards identified with that of Selene. It is not impossible that in course of time the tribe Pandionis may have regarded themselves as specially connected with this festival, though we have no clear evidence of it, nor again that Zeus, as Preller thinks, may afterwards have been associated in the worship. The exact date seems to be the 14th of Elaphebolion, if the 13th ended the Dionysia. (See DIONYSIA Vol. I. p. 640; A. Mommsen, Heortol. pp. 61, 389, 396; Preller, Griech. Myth. 1.347.)"
"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 himself (p. 550 got puzzled over this reduplicated genealogy; which Crecrops and which Pandion the Athenians honoured as Eponymi, he declined to decide. Yet it is with respect to the second Pandion that he tells the story of Procne and Philomela, whom he makes sisters of Aegeus. In this respect, however, he runs counter to the usually accepted genealogy, so I shall take Procne and Philomela later, and according to the accepted view as sisters of Erechtheus and Butes."
"The famous daughters of Pandion have been noted, and it is now time to say a word of Pandion himself. Pausanias, speaking of the statues of the Eponymi (p. 56), gives full details of Pandion, and states at the same time that which of the two Pandions, the first or second, was honoured with a statue he did not know. It was, however, he says, the last Pandion who was driven out by the Metionidae, who fled to Megara, and married the daughter of Cylon, the king. [...]
Pandion lived an died at Megara, and clearly he belongs there; he was only affiliated to the Athenian stock to give a link to his grandson, Theseus. He seems to be little more than the eponymous hero of the Pandia. [...]
"（τὰ Πανδῖα). A festival held at Athens in the middle of the month Elaphebolion. It is doubtful whom it originally commemorated, and the ancients themselves disputed this question— whether it was in honour of Pandion (q.v.), Pandia, the moon-goddess, or Zeus, the all-divine. Hermann regards it as the feast of the old tribe Dias; Welcker inclines to the Zeus hypothesis; and Mommsen and Preller think it originated in the worship of Pandia=Selené. (See Selené.) Cf. Mommsen, Heort. pp. 61, 389, 396; and Preller, Griech. Mythologie, i. 347."
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"
1977 Mikalson, p. 430
"A festival entitled Pandia is attested for Plotheia (IG II2 1172, 9) but has no apparent tie with the state Pandia and may even be, as Solders suggested (96), a festival of the local hero Pandion."
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.
Mythology. Later mythographers distinguish two kings of this name; cf. Kekrops. The first was the successor of Erichthonios, Marm. Par A 11, al.; son of Erichthonios and Praxithea, Apollod. 3.14.6. His wife Zeuxippe, ib. 9. His son and successor was Erechtheus, Marm. Par. A 15; Boutes, Prokne and Philomele the rest of his children, Apollod. 3.14.8.
The second P. was son of Kekrops II, Marm. Par. A 17, al.; and of Metiadousa, Apollod. 3.15.5.; Paus. 9.33.1 reverses the order. He was expelled by Metion and went to Megra, where he married the daughter of king Pylas, Apollod. loc. cit., Paus. 1.5.3; his sons were Lykos, Pallas, Nisos and Aigeis, ib. (These are P.'s sons also in (atthidographers) FGrH 329 F 2 and probably also in Soph. TGrF 4.24, but it is not clear whether these authors attributed them to Pandion II.)
Of these details much is laboured genealogy; originally there was only one Pandion, and of the above, the older traditions relating to him are fairly obviously his Megarian connexions, his fathering four sons among whom Attica was divided, and two daughters, Prokne and Philomele (the nightingale daughter of P. already in Hes. Op. 566; but cf. the nightingale daughter of Pandareos, Od. 18.518). Pandion and Prokne (q.v.), ARV2 1249.21.
"By consulting the thorough collection of information about Kleisthenian eponymous heroes ..."
1996 Gantz, p. 235
"The two Pandions might seem to point to the same conclusion [...] Probably then there were originally two different figures, though not perhaps in the Athenian scheme of things."
"This important building has been strangely neglected in studies of the Acropolis. It was at first thought to be a mere "workshop." Stevens, to whom we owe the above details, made it the shrine of Pandion, and it is thus labeled on most plans. Yet nothing suggests that the shrine of Pandion was so large and so well situated; it is not mentioned by Pausanias. It 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 The shrine of Pandion was also the destination of inscribed decrees of the phylê Pandionis, but the recorded provenance of these decrees only points to the eastern half of the Acropolis.34
"If, on the one hand, as in the case of Pandion, some of the decrees of the phyle Pandionis (as restored) call explicitly for the stele to be erected "on the Akropolis in the shrine of Pandio," and if (as is the case) a number of such stelai are found in that very location, namely the Akropolis, the conclusions that, firdst, the (thus far undiscovered) shrine of Pandion was located in the vicinity and that, second, this shrine was of some importance for the administration of the phyle Pandionis are both unobjectionable."
[...]
"III Pandion. Pausanias (1.5.4) saw a statue of the hero on the Akropolis, and several inscriptions of the phle enjoin that the stele be placed (as restored) "on the Akropolis in the shrine of Pandion" (IG II2 1144, 1148, 1152; Hesperia 32 [1963] 41, no. 42) or simply "in (the shrine of Pandion" (IG II2 1138, 1140, 1157). All these inscriptions were found "in arce" (the IG texts) or "near the Eleusinion" (Hesperia). For a discussion of the shrine's possible precise location, see H. R. Immerwahr's publication of a dedication by Pandionis (evidently the phyle), likewise found on the Akropolis, Hesperia 11 (1942) 341—343, no. 1; and, for the probable original erection of the stelai at the shrine, see D. M. Lewis, ABSA 50 (1955) 17–24, no. 25."
"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"
"15IG II2 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)."
"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."
"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 There was a shrine of Pandion on the Acropolis, [...] the phrase for 'in the shrine of Pandion' would be ἐμ Π[αν]δίονος τὸς (IG II2 1138, l. 8), [...]
15 For Pandion as one of the eponymous heroes, see Paus. 1.5.3–4 with Kearns (1989: 115–7, 191–2). Kearns cites IG II2 1144, 1157, as evidence for the shrine of Pandion, but neither inscription is relevant to the topic."
"Another temple dedicated to an apotheosized hero/king is the sanctuary of Pandion, located to the south east of the Temple of Roma and Augustus (fig. 5.1). The sanctuary of Pandion and the Erechtheion were cult centers of individuals whise wordhip, like that of Augustus, was incorporated ionto the civic calendar.
