"The Lycians were from Crete in ancient times (for in the past none that lived on Crete were Greek). [2] Now there was a dispute in Crete about the royal power between Sarpedon and Minos, sons of Europa; Minos prevailed in this dispute and drove out Sarpedon and his partisans; who, after being driven out, came to the Milyan land in Asia. What is now possessed by the Lycians was in the past Milyan, and the Milyans were then called Solymi. [3] For a while Sarpedon ruled them, and the people were called Termilae, which was the name that they had brought with them and that is still given to the Lycians by their neighbors; but after Lycus son of Pandion came from Athens—banished as well by his brother, Aegeus—to join Sarpedon in the land of the Termilae, they came in time to be called Lycians after Lycus."
"The Lycians furnished fifty ships; they wore cuirasses and greaves, and carried cornel-wood bows and unfeathered arrows and javelins; goat-skins hung from their shoulders, and they wore on their heads caps crowned with feathers; they also had daggers and scimitars. The Lycians are from Crete and were once called Termilae; they took their name from Lycus son of Pandion, an Athenian.
"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.5
1 According to Hyginus, Fab. 46, Zeus killed Erechtheus with a thunderbolt at the request of Poseidon, who was enraged at the Athenians for killing his son Eumolpus.
2 Compare Paus. 1.5.3; Paus. 7.1.2.
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."
1 Compare Paus. 1.5.4, Paus. 1.39.4, according to whom Aegeus, as the eldest of the sons of Pandion, obtained the sovereignty of Attica, while his brother Nisus, relinquishing his claim to his elder brother, was invested with the kingdom of Megara. As to the fourfold partition of Attica among the sons of Pandion, about which the ancients were not agreed, see Strab. 9.1.6; Scholiast on Aristoph. Lys. 58, and on Wasps 1223.
2 Compare Tzetzes, Scholiast on Lycophron 494, who may have copied Apollodorus.
3 As to the oracle, the begetting of Theseus, and the tokens of his human paternity, see Plut. Thes. 3 and Plut. Thes. 6; Tzetzes, Scholiast on Lycophron 494; Hyginus, Fab. 37. As to the tokens, compare Diod. 4.59.1, 6; Paus. 1.27.8; Paus. 2.32.7. Theseus is said to have claimed to be a son of Poseidon, because the god had consorted with his mother; and in proof of his marine descent he dived into the sea and brought up a golden crown, the gift of Amphitrite, together with a golden ring which Minos had thrown into the sea in order to test his claim to be a son of the sea-god. See Bacch. 16(17).33ff. , ed. Jebb; Paus. 1.17.3; Hyginus, Ast. ii.5. The picturesque story was painted by Micon in the sanctuary of Theseus at Athens Paus. 1.17.3, and is illustrated by some Greek vase-paintings. See Frazer, commentary on Pausanias; vol. ii. pp. 157ff.
"Furthermore, since the Peloponnesians and Ionians were having frequent disputes about their boundaries, on which, among other places, Crommyonia was situated, they made an agreement and erected a pillar in the place agreed upon, near the Isthmus itself, with an inscription on the side facing the Peloponnesus reading: "This is Peloponnesus, not Ionia," and on the side facing Megara, "This is not Peloponnesus, but Ionia." And though the writers of the histories of The Land of Atthis are at variance on many things, they all agree on this (at least all writers who are worth mentioning), that Pandion had four sons, Aegeus, Lycus, Pallas, and the fourth, Nisus, and that when Attica was divided into four parts, Nisus obtained Megaris as his portion and founded Nisaea. Now, according to Philochorus,1 his rule extended from the Isthmus to the Pythium,2 but according to Andron,3 only as far as Eleusis and the Thriasian Plain. Although different writers have stated the division into four parts in different ways, it suffices to take the following from Sophocles: Aegeus says that his father ordered him to depart to the shorelands, assigning to him as the eldest the best portion of this land; then to Lycus "he assigns Euboea's garden that lies side by side therewith; and for Nisus he selects the neighboring land of Sceiron's shore; and the southerly part of the land fell to this rugged Pallas, breeder of giants."4 These, then, are the proofs which writers use to show that Megaris was a part of Attica.
1 Philochorus the Athenian (fl. about 300 B.C.) wrote a work entitled Atthis, in seventeen books. Only fragments remain.
2 To what Pythium Philochorus refers is uncertain, but he seems to mean the temple of Pythian Apollo in the deme of Oenoe, about twelve miles northwest of Eleusis; or possibly the temple of Apollo which was situated between Eleusis and Athens on the site of the present monastery of Daphne.
"Not only the Carians, who in earlier times were islanders, but also the Leleges, as they say, became mainlanders with the aid of the Cretans, who founded, among other places, Miletus, having taken Sarpedon from the Cretan Miletus as founder; and they settled the Termilae in the country which is now called Lycia; and they say that these settlers were brought from Crete by Sarpedon, a brother of Minos and Rhadamanthus, and that he gave the name Termilae to the people who were formerly called Milyae, as Herodotus1 says, and were in still earlier times called Solymi, but that when Lycus the son of Pandion went over there he named the people Lycians after himself.
"The eponymoi1—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."
"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."
"But the mysteries of the Great Goddesses were raised to greater honor many years later than Caucon by Lycus, the son of Pandion, an oak-wood, where he purified the celebrants, being still called Lycus' wood. That there is a wood in this land so called is stated by Rhianus the Cretan:—“By rugged Elaeum above Lycus' wood."
"Lycus the son of Pandion also came to Arene, when he too was driven from Athens by his brother Aegeus, and revealed the rites of the Great Goddesses to Aphareus and his children and to his wife Arene; but it was to Andania that he brought the rites and revealed them there, as it was there that Caucon initiated Messene.
"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.)."
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."
"Pandion II is another cloned king, but in this case (as mentioned under Pandion I) it was probably the first who was inserted. At any rate the main event associated with a king of this name — the division of the kingdom amongst his sons [...]
