Apollodôrus passes at once from Erechtheus to his son Kekrops II., then to Pandiôn II., next to the four sons of the latter, Ægeus, Pallas, Nisus and Lykus. But the tragedians here insert the story of Xuthus, Kreüsa and Iôn; the latter being the son of Kreüsa by Apollo, but given by the god to Xuthus, and adopted by the latter as his own. Iôn becomes the successor of Erechtheus, and his sons Teleon, Hoplês, Argadês and Aigikorês become the eponyms of the four ancient tribes of Athens, which subsisted until the revolution of Kleisthenês. Iôn himself is the eponym of the Iônic race both in Asia, in Europe, and in the Ægean islands: Dôrus and Achæus are the sons of Kreüsa by Xuthus, so that Iôn is distinguished from both of them by being of divine parentage.[485] According to the story given by Philochorus, Iôn rendered such essential service in rescuing the Athenians from the attack of the Thracians under Eumolpus, that he was afterwards made king of the country, and distributed all the inhabitants into four tribes or castes, corresponding to different modes of life,—soldiers, husbandmen, goatherds, and artisans.[486] And it seems that the legend explanatory of the origin of the festival Boëdromia, originally important enough to furnish a name to one of the Athenian months, was attached to the aid thus rendered by Iôn.[487] [485] Eurip. Iôn. 1570-1595. The Kreüsa of Sophoklês, a lost tragedy, seems to have related to the same subject. Pausanias (vii. 1, 2) tells us that Xuthus was chosen to arbitrate between the contending claims of the sons of Erechtheus. [486] Philochor. ap. Harpocrat. v. Βοηδρόμια; Strabo, viii. p. 383. [487] Philochor. ap. Harpocrat. v. Βοηδρόμια. We pass from Iôn to persons of far greater mythical dignity and interest,—Ægeus and his son Thêseus. Pandiôn had four sons, Ægeus, Nisus, Lykus, and Pallas, between whom he divided his dominions. Nisus received the territory of Megaris, which had been under the sway of Pandiôn, and there founded the seaport of Nisæa. Lykus was made king of the eastern coast, but a dispute afterwards ensued, and he quitted the country altogether, to establish himself on the southern coast of Asia Minor among the Termilæ, to whom he gave the name of Lykians.[488] Ægeus, as the eldest of the four, became king of Athens; but Pallas received a portion both of the south-western coast and the interior, and he as well as his children appear as frequent enemies both to Ægeus and to Thêseus. Pallas is the eponym of the dême Pallênê, and the stories respecting him and his sons seem to be connected with old and standing feuds among the different dêmes of Attica, originally independent communities. These feuds penetrated into the legend, and explain the story which we find that Ægeus and Thêseus were not genuine Erechtheids, the former being denominated a supposititious child to Pandiôn.[489] [488] Sophokl. ap. Strab. ix. p. 392; Herodot. i. 173; Strabo, xii. p. 573.