Demosthenes, Against Midias21.8–9; Inscriptiones Graecae, II2 1140, line 5; Harpocration, Lexicon of the Ten Orators s.v.; Pollux, Onomasticon1.37. Though the earliest mentions of the festival we have date only from the fourth century BC, the festival was probably much older, Parke, p. 136, says that the festival "was probably a survival from the archaic past which had become fossilized", Parker (1996), p. 75 says "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. Some old favourites (the Pandia for instance, the 'all-Zeus' festival or the Dipolieta) perhaps gradually faded away in the classical period", while Robertson sees the festival as marking the spring migration of sheep to mountain pastures, and having originated at least as early as the Mycenean period (Robertson 1991, p. 5; Robertson 1993, p. 15).
For example see Willetts, pp. 178-179; Smith, "Pandia"; Harpers, "Pandia"; Photius, Lexicon s.v. Πάνδια; Scholiast on Demosthenes, 21.39a; Lexicon Patmense s.v. Πάνδια; Lexica Segueriana s.v. Πάνδια (Bekker, p. 292). For possible meanings of the name see Cook, p. 423 note 2 which derives it from the adjective Δῖοσ, meaning 'of' or 'belonging to Zeus', see also Parker 1996, p. 75, however Robertson 1996, p. 75 note 109 says that while "the festival name Pandia is sometimes thought to mean "Common festival of Zeus"—i.e. one celebrated jointly by several communities, ... the true meaning is surely "Rites of the all-bright sky".
Willetts, p. 178; Cook, p. 732; Roscher, p. 100; Scholiast on Demosthenes, 21.39a.
Fairbanks, p. 162. Regarding the meaning of "Pandia", Kerenyi, p. 197, says: '"the entirely shining" or the "entirely bright"— doubtless the brightness of nights of full moon.'
Kearns, p. 81, says "If the Pandia were a festival of Zeus, as the Panathenaia of Athena, it is nonetheless clear that the Pandion received a lesser sacrifice"; Smith, "Pandia" says "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"; and Cook, p. 732 says "that the festival Pandia was ab initio connected with this Selene Pandia is far from clear", while Willetts, p. 179 sees a possible "metamorphosis" ... from a female to a male—Pandia to Pandion". Regarding the possibility of multiple honorees for Attic festivals see Parker 2005, p. 155, which says: "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."
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Burkert, p. 182; Parke, pp. 135–136; Parker 2005, pp. 447–448.
Harris, p. 190; Canevaro, p. 213; Pickard-Cambridge, Gould and Lewis, p. 66; Mikalson 1975, p. 137.
For example see Willetts, pp. 178-179; Smith, "Pandia"; Harpers, "Pandia"; Photius, Lexicon s.v. Πάνδια; Scholiast on Demosthenes, 21.39a; Lexicon Patmense s.v. Πάνδια; Lexica Segueriana s.v. Πάνδια (Bekker, p. 292). For possible meanings of the name see Cook, p. 423 note 2 which derives it from the adjective Δῖοσ, meaning 'of' or 'belonging to Zeus', see also Parker 1996, p. 75, however Robertson 1996, p. 75 note 109 says that while "the festival name Pandia is sometimes thought to mean "Common festival of Zeus"—i.e. one celebrated jointly by several communities, ... the true meaning is surely "Rites of the all-bright sky".
Parke, p. 136; Kearns, pp. 81, 87, 192; Sourvinou-Inwood, p. 74; Parker 2005, p. 448; Lexicon Patmense s.v. Πάνδια. According to Kearns pp. 68–69, there was "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."
Kearns, p. 81, says "If the Pandia were a festival of Zeus, as the Panathenaia of Athena, it is nonetheless clear that the Pandion received a lesser sacrifice"; Smith, "Pandia" says "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"; and Cook, p. 732 says "that the festival Pandia was ab initio connected with this Selene Pandia is far from clear", while Willetts, p. 179 sees a possible "metamorphosis" ... from a female to a male—Pandia to Pandion". Regarding the possibility of multiple honorees for Attic festivals see Parker 2005, p. 155, which says: "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."
Demosthenes, Against Midias21.8–9; Inscriptiones Graecae, II2 1140, line 5; Harpocration, Lexicon of the Ten Orators s.v.; Pollux, Onomasticon1.37. Though the earliest mentions of the festival we have date only from the fourth century BC, the festival was probably much older, Parke, p. 136, says that the festival "was probably a survival from the archaic past which had become fossilized", Parker (1996), p. 75 says "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. Some old favourites (the Pandia for instance, the 'all-Zeus' festival or the Dipolieta) perhaps gradually faded away in the classical period", while Robertson sees the festival as marking the spring migration of sheep to mountain pastures, and having originated at least as early as the Mycenean period (Robertson 1991, p. 5; Robertson 1993, p. 15).
Demosthenes, Against Midias21.8–9; Inscriptiones Graecae, II2 1140, line 5; Harpocration, Lexicon of the Ten Orators s.v.; Pollux, Onomasticon1.37. Though the earliest mentions of the festival we have date only from the fourth century BC, the festival was probably much older, Parke, p. 136, says that the festival "was probably a survival from the archaic past which had become fossilized", Parker (1996), p. 75 says "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. Some old favourites (the Pandia for instance, the 'all-Zeus' festival or the Dipolieta) perhaps gradually faded away in the classical period", while Robertson sees the festival as marking the spring migration of sheep to mountain pastures, and having originated at least as early as the Mycenean period (Robertson 1991, p. 5; Robertson 1993, p. 15).
For example see Willetts, pp. 178-179; Smith, "Pandia"; Harpers, "Pandia"; Photius, Lexicon s.v. Πάνδια; Scholiast on Demosthenes, 21.39a; Lexicon Patmense s.v. Πάνδια; Lexica Segueriana s.v. Πάνδια (Bekker, p. 292). For possible meanings of the name see Cook, p. 423 note 2 which derives it from the adjective Δῖοσ, meaning 'of' or 'belonging to Zeus', see also Parker 1996, p. 75, however Robertson 1996, p. 75 note 109 says that while "the festival name Pandia is sometimes thought to mean "Common festival of Zeus"—i.e. one celebrated jointly by several communities, ... the true meaning is surely "Rites of the all-bright sky".
Kearns, p. 81, says "If the Pandia were a festival of Zeus, as the Panathenaia of Athena, it is nonetheless clear that the Pandion received a lesser sacrifice"; Smith, "Pandia" says "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"; and Cook, p. 732 says "that the festival Pandia was ab initio connected with this Selene Pandia is far from clear", while Willetts, p. 179 sees a possible "metamorphosis" ... from a female to a male—Pandia to Pandion". Regarding the possibility of multiple honorees for Attic festivals see Parker 2005, p. 155, which says: "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."
