"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]
"Recite the law. 'Law [The Prytanes shall call a meeting of the Assembly in the temple of Dionysus on the day next after the Pandia. At this meeting they shall first deal with religious matters; next they shall lay before it the plaints lodged concerning the procession or the contests at the Dionysia, namely such as have not been satisfied.]'"
"This is the law, Athenians, which provides for the lodging of a plaint. It directs, as you have heard, that a meeting of the Assembly shall be held in the temple of Dionysus after the Pandia, and that at this meeting, when the chairmen for the day have dealt with the official acts of the chief Archon, they shall also deal with any offences or illegal acts in connection with the festival—a sound and expedient law, Athenians, as the facts of the present case attest. For when it appears that certain persons, with this threat overhanging them, can be as insolent as ever, how should we expect that such men would behave, if there were no risk and no trial to be faced?"
"Festivals which take their names from the divinities worshipped: the Mouseia are from the Muses, the Hermaia from Hermes, the Diasia and Pandia from Zeus (Διός), the Panathenaia from Athene." [Translation: Harrison, pp. 12–13]
"The honored festivals are the Mouseia of the Muses, the Hermaia of Hermes, the Diasia and Pandia of Zeus, the Panathenaia of Athena, the ... " [Translation: User Davidiad]
Scholiast on Demosthenes, 21.39a
"Some regard the festival as being for Zeus, others call Selene Pandia, perhaps because she's always moving (pantote ienai)." [Translation: User Davidiad]
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]
Harpocration, Lexicon of the Ten Orators s.v. (probably 2nd century CE.) (surely with reference to the Dem. speech)
"A festival in Athens, conducted after the Dionysia." [Translation: User Davidiad]
"e) Ehegatten der Selene. ... Pandia oder Pandeie eine der Selene wesensverwandte, aus einem iher Epitheta abgeleitete Tocher, von welcher nach einer Notiz des Etymol. Magn. s. v. Πανδεια auch das athenische Fest Pandeia den Namen haben soll (s. oben S. 9), also eine feminine Parallele zu ..."
"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.)"
"From the 11th to the 13th were dramatic performances, and on the beginning of the 14th the Pandia. This is Mommsen's (pp. 387-391) arrangement as opposed to K. F. Hermann's (Gottesdienstl. Alterth. § 59, 5, 6), who puts the 15th as the last day of the Dionysia. Mommsen bases his order mainly on the fact that the Peace of Nicias was ratified on the 14th (Thuc. 4.118), which can hardly have been a feast-day; also the 14th was the full moon, and the Pandia was probably a full-moon feast; festivals moreover seldom passed beyond the full moon: and besides Calidorus in Plautus (Pseud. 1.3, 87), on the day before the Dionysia, in asking Ballio to wait six days, virtually asks him to wait till the festival was over."
"（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."
"She was worshipped on the days of the new and full moon. She bore to Zeus a daughter, Pandia, worshipped at Athens with her father at the festival of Pandia (Demosth. Or. 21.9)."
"Pollux, on his chapter4 on 'Festivals which take their names from the divinities worshipped,' cites the Diasia as an instance—'the Mouseia are from the Muses, the Hermaia from Hermes, the Diasia and Pandia from Zeus (Διός), the Panathenaia from Athena.' What could be clearer? It is true that the modern philologist observes what naturally escaped the attention of Pollux, i.e. that the i in Diasia is long, that in Διός short, but what is the quantity of a vowel as against the accredited worship of an Olympian?"
"Mr Neil1 suggests that in several Greek words showing the stem διο this stem may stand by the regular falling away of the medial σ for δισο and is identical with the Latin dīro<sup2. dirus, he notes, was originally a purely religious word. Such words would be the Diasia, whatever the termination may be, the Δῖα of Teos, and perhaps the Πανδια of Athens."
" True, we cannot derive Δῖάσια from Δἵόσ; but we can and ought to derive it from Δῖοσ, the adjective meaning 'of' or 'belonging to Zeus' (supra p. 3 n. 3). I would explain in the same way the Δῖα of Teos ... and the Πάνδια of Athens (Phot. lex. s.v. Πάνδια, Bekker anecd. i 292, 10f., Harpokr. s.v. Πάνδεια, Mommsen Feste d. Stadt Athen p. 432f.)."
"and Photios states that the Attic festival Pandia derived its name from Pandia the daughter of Selene or from Pandion the eponym of the tribe Pandionis, adding that it was held for Zeus.8 It seems probable that, as W. H. Roscher conjectured9, Pandia was originally an epithet of Selene rather than her daughter10; but that the festival Pandia was ab initio connected with this Selene Pandia is far from clear."
8 Phot. lex. s.v. Πάνδια. So et. mag. p. 651, 21f., Bekker anecd. i. 292, 10 f.
9 W. H, Roscher Über Selene und Verwandtes Leizig 1890 p. 100 and in his Lex. Myth. ii. 3172.
The festival itself was held on or about Elaphebolion 14, and appears to have formed the concluding act of the City Dionysia1. Its name is an extension of Dia2 comparable as Pollux saw, with Panathenaia, Panionia, Panaitolia, Pamboiotia3. Mommsen4 and Gruppe5 suppose with much probability that the Pandia was celebrated at the time of the full moon. Now this was the time when, according to Greek belief, dew fell thickest; and dew, as we shall prove further on, was one means by which the sky-father impregnated the earth-mother6. Hence I venture to infer that the Pandia stood for the union of Zeus with Semele, whose name gave rise to frequent confusion with Selene7 On this showing the City Dionysia began with dithyrambs, which commemorated the union of Zeus with Semele8, and ended with the Pandia, which brought that union to effect. Ten lunar months later, at the Lenaia, Dionysos son of Zeus by Semele was born9."
1 Dem. in Mid. 8 f., Harpokr. and Souid. s.v. Πάνδῖα. See further Moommsen Feste d. Stadt Athen pp. 432 f., 441, 445, 448, G. E. Maridin in Smith—Wayte—Marindin Dict. Ant. ii 333, E. Cahn in Daremberg—Saglio Dict. Ant. iv. 313.
2 E. Cahen loc. cit. Another extension of Δῖα is to be seen in Δῖασια : the simple form occurs as the name of a festival in Teos (supra p. 423 n. 2).
1975 Mikalson, p. 137
"The extent of the City Dionysia and the Pandia which followed53 has been a subject of constant discussion since the studies by Dutoit54 and Mommsen55 in 1898. Ferguson (Hesp 1948, pp. 134–135) contributed two valuable points to the discussion: first, the first day of the festival was probably Elaphebolion 10; secondly, meetings of the Ekklesia did occur during the course of the City Dinysia (see Elaphebolion 12 and 13), and therefore the meeting of the Ekklesia on Elaphebolion 14 does not provide a terminau ante quem for the festival. In view of this, new consideration should be given to the testimony of Aeschines (3.68, cites supra for Elaphebolion 18), who states that the meeting of the Ekklesia on Elaphebolion 18 occurred "immediately" after the Dionysia. From this evidence and from the calendric study of Elaphebolion supra it would appear that the City Dionysia included the days Elaphebolion 10–16 and that the Pandia occurred on Elaphebolion 17."
1977 Parke, pp. 135–136
"One more festival in the month of Elaphebolion is worth mention, though very little is know about it. This was the Pandia, a festival of Zeus of which the exact date is uncertain. but it was evidently held almost immediately after the City Dionysia for the day following the Pandia was the one set aside, as we have seen, for the meeting at which an inquest on the Dionysia was held. Otherwise almost nothing is known about it. The ancient commentators who mention it are only concerned with the derivation, which gave them trouble. On the analogy of the Panathenaia, it should mean a festival of Zeus in which all combined, and therefore one is inclined to think that it must have involved all the communities of Attica. But there is nothing to show this. Only one district (Plotheia) is known to have celebrated it."
"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 In Greek belief this was the time when dew fell thickest.247 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.
"Admittedly, virtually nothing is known of the Attic festival, the Pandia, except that it followed close on the heels of the Great Dionysia.16"
16Phot. Πάνδια; Deubner (1932) 176."
1988 Pickard-Cambridge, Gould and Lewis, p. 66
"Whenever the Pandia was (Wilamowitz's view that it was a full-moon festival3 can neither be affirmed nor rejected), it is unlikely that it moved. It therefore seems most likely that an assembly was held on the 14th of Elaphebolion in 423 B.C. because the Dionysia was over (on the curtailed programme) and the Pandia not yet begun. In the fourth century, with a longer programme, the Pandia will have followed the Dionysia immediately, and the special assembly in the theatre was deferred until after the Pandia. We cannot be precise to the day, but it seems that in 346 B.C. the whole festival group and the special assembly in the theatre were over before the 18th of Elaphebolion.4
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.
1991 Robertson, p. 5
"The sheep were driven up to the mountains in spring, in March or April according to the weather (Orth 1921, 390—91; Georgoudi 1974, 167–68). At Athens the occasion is marked by the festival Pandia, which falls in the month corresponding to late March and early April (Deubner 1932, 176–77). The name Pan–dia means "rites of the all-bright sky."1 Just at this time the skies brighten both by day and by night; only then is the mountain pasture suitable."
1991 Robertson, p. 31 note 1
"1. The element pan- is used to distinquish this festival from another celebrated a little earlier—Dia, "rites of the bright sky," whence the month name Dios and the locative form *Diasi, which is implied by yet another festival name Diasia, "rites at the place Dia." This last is a secondary form for Dia, and shows a further effort to distinguish the two festivals: at Athens the Diasia and the Pandia belong to successive months."
1993 Robertson, p. 15
"On the Acropolis, Zeus and Athena go back to Mycenaean times. The festivals of Zeus — the Pandia and the Dipolieia — mark the seasonal transitions for the two staple livelihoods, pasturing and agriculture, that are conspicuous in the respective aetiologies. The myth of the Pandia reflects a far-ranging transhumance, as between the king of Athens and a shepherd chief of central Greece, that can hardly have existed after the Mycenean period.41"
41. Cf. Ancient Economy in Mythology: East and West, ed. M. Silver (Savage, Md. 1991) 5–8."
"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
"1. The only other deity [than Athena] worshipped of old on the Acropolis was Zeus, at the highest point of the rock. His two festivals, Pandia and Dipolieia, were of less renown, and the respective shrines were modest."
"109 The festival name Pandia is sometimes thought to mean "Common festival of Zeus"—i.e. one celebrated jointly by several communities, which would provide a different analogy. But the true meaning is surely "Rites of the all-bright sky," referring to the first full moon of spring; by one account, the festival is named for Pandia, daughter of Selene."
1996 Parker, p. 75:
"The panegyris or 'all-assembly' is in fact as ancient a Greek institution as any that we know of. If, as is likely, the system of tribal competition in Attic cults is archaic, there must always have been some pan-Attic festivals.38 Some old favourites (the Pandia for instance, the 'all-Zeus' festival or the Dipolieta) perhaps gradually faded away in the classical period."
"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)."
"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's name can be connected with the adjective Pandios {"all luminous") with reasonable certainty. The daughter is an extension and abstraction of the mother. Connection with the Athenian festival of Pandia has not been definitely established."
"We are familiar, from the standard handbooks, with a way of presenting Athenian festivals that in many respects derives from the ancient scholars who wrote on the same subject. The festivals are treated one by one (whether they are listed month by month, or god by god). Each is dated and assigned a god. the ritual activities are described, and the individual festivals constitutes the sum of available knowledge about Attic festivals. This convenient principle of arrangement has its limitations. To take an easy illustration, ancient scholars were uncertain what god two festivals (Skira, Oschophoria) belonged to, and the controversy has continued into modern times. But in both cases it seems that it is the principle of 'one god per festival' that is at fault."
"Metageitnia, Boedromia, and Pandia are festivals, no doubt once great, that survived into the classical period as little more than names.
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."
"... 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)."
2010 Schnusenberg, Christine C., The Mythological Traditions of Liturgical Drama, Paulist Press, 2010. ISBN 9780809105441. p. 133
"The Pandia,35 an all-embracing festival of Zeus, was celebrated in spring in the month of Elaphebolion and was apparently connected with the full moon. Its beginnings are shrouded in prehistoric mystery. The myth of the Pandia might have unfolded [as] a pastoral festival embedded in Mycenaean times involving the "king of Athens and a shepherd chief of central Greece."36 Later this festival was added, by legal decree of the Phyle Pandionis, as the last act to the City Dionysia and concluded with a great leiturgia (whence our word liturgy), a public act, in the theater of Dionysos Eleuchtereus. This was a public convention of the ekklesia, where justice, law, and the order were dispensed, and it was therefor presided over by Zeus.37 Not much more is known about this festival."
"49 The Pandia was a festival in honor of Zeus (see IG ii2 1140, line 5), which probably occurred on 16 Elaphebolion (MacDowell 1990: 227–228) or 17 Elaphebolion; see Mikalson 1975: 137."
"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
" MacDowell observes that Aeschines (2.61; cf. 3.38) refers to a decree of Demosthenes calling for two meetings on 18 and 19 Elaphebolion and describes these meetings as after the City Dionysia and the meeting in the sanctuary of Dionysus, which should be the meeting that Demosthenes refers to in this passage [21.8].17 He then suggests that 15 Elaphebolion was the last day of the Dionysia, 16 Elaphebolion the day of the Pandia, and 17 Elaphebolion the day of the meeting of the Assembly in the shrine of Dionysus.18
"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."
"But what concerns us here is the reference to 'contributions to the Athenians' made 'on behalf of the community (τὸ κοινόν) of the Plotheians'. That shows that at this date, probably late in the fifth century, the demes or some demes provided sacrificial victims at certain Athenian festivals. More than one interpretation of that bald fact is possible,95 but much the most obvious is that the deme sent victims to the festival because its members attended it: this was the local contribution to the pan-Attic eranos. It would follow that there was no celebration of the same rites within the deme. City festivals to which the Plotheans contributed perhaps included the Pandia and the Anakia."
"95 One could think of merely symbolic deme participation, through an official or two, in the central celebration of a rite which was (a) celebrated by the deme in Plotheia; (b) celebrated privately in Plotheia; (c) not celebrated in Plotheia. But such possibilities lack clear parallels.
"Anakia and Pandia of Plotheia: IG I3 258.6, 9: but it is not proven that the Plothean rites of these names are those of the city; the Apollomia of ibid. line 8 are apparently rites of the Epakreis (SUG XXXII 144)."
Humphreys, S. C.,The Strangeness of Gods: Historical Perspectives on the Interpretation of Athenian Religion
Tufts: BL783 .H86 2004
Kearns, Emily, The Heroes of Attica p. 112 other? (have: pp. 80, 81, 85-92, 191, 192)
BU: BL325.H46 K42 1989
BU [DONE]
Parker, Robert, Polytheism and Society at Athens, Oxford University Press, 2007. ISBN 0199274835.
pp. 73, 74, 156, 256, 477-478
Kearns, Emily, The Heroes of Attica
pp. 81, 85, 87,88, 115, 191-192 (look in index for other)
TUFTS [DONE]
Sourvinou-Inwood, Christiane, Tragedy and Athenian Religion, Lexington Books, 2003. ISBN 9780739104002.
Look at works cited on p. 125 note 32: 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.
Harding, Phillip, The Story of Athens: The Fragments of the Local Chronicles of Attika, Routledge, 2007. ISBN 9781134304479
Look at works cited on p. 42: Kron 1976: 111–13; Kearns 1989: 192; Parke 1977: 136; Parker 1996: 77: (see pp. 222-223)
Neils, Jenifer, Worshipping Athena: Panathenaia and Parthenon, The University of Wisconsin Press, 1996.
Find text corresponding to p. 65 note 1, and p. 75 note 109.
Get MacDowell, D. M. (1990) Demosthenes: Against Medias. Oxford pp. 227–228 (cited by Harris p. 190)
