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Aelius Aristides · The Panegyric on the Water in Pergamum §1

Praise for the Water in Pergamum and the Prophetic Dream

Passage 1 of 1 · Greek

Summary

The author expresses his joy upon hearing the good news of water flowing into Pergamon, recounts a prophetic dream he had prior to the news, and argues that adorning this gift with speech is a fitting duty aligned with the gods and Muses.

§1## Πανηγυρικὸς ἐπὶ τῷ ὕδατι ἐν Περγάμῳ Ὁμήρῳ μὲν εἰς τὴν σύνοδον τῶν χειμάρρων εἴρηται "τῶν δέ τε τηλόθι δοῦπον ἐν οὔρεσιν ἔκλυε ποιμήν· " καὶ φρίξαντα δή φησιν αὐτὸν εἰς τὸ σπήλαιον εἰσελαύνειν τὰς ὄϊς·
## Panegyric on the Water in Pergamon In Homer, concerning the meeting of winter torrents, it is said: "and from afar in the mountains the shepherd heard their roar;" and he says that he shuddered and drove his sheep into the cave.
ἐγὼ δὲ καίτοι τοσοῦτον ὑμῶν ἀπέχων τὸ νῦν ἀκούσας τοῦ ὕδατος τὴν εἰσβολὴν καὶ ὅσον τι κόσμου προσγέγονε τῇ πόλει, οὐχ οἷός τε ἦν ἡσυχάζειν ὑφʼ ἡδονῆς, ἀλλʼ ἐφθεγγόμην τε ἃ ἐφθεγγόμην καὶ τοῦ σώματος ᾐσθανόμην ἐλαφροτέρου καὶ χαρᾶς ἀπῆν οὐδέν, δυοῖν δʼ ἡμέραιν πρότερον πρὶν ἀκοῦσαι· οὐ γὰρ χεῖρον ἴσως πρὸς ὑμᾶς εἰπεῖν· ἀκούσεσθε γὰρ ἡδέως τοῦ θεοῦ χάριν τοῦ προδείξαντος καὶ ἅμα τῆς εὐφημίας· ὄψις ὀνειράτων γενομένη μοι ὡσπερεὶ διπλασίαν ἐδείκνυε τὴν πόλιν, χωρίον τε δή τινος προσθήκῃ πεπορισμένου συνεχῶς πρὸς αὐτὴν καὶ δημοσίων δὴ κόσμων προσγενομένων παραπλησίων μάλιστά πως τοῖς περὶ τὸν φίλιον.
But I, though being so far distant from you, having now heard of the influx of the water and how great an ornament has been added to the city, was unable to remain quiet for joy, but I uttered what I uttered and felt my body lighter and there was no lack of joy—and indeed, two days before hearing this (for it is perhaps not worse to tell you, for you will gladly hear of the grace of the god who showed it beforehand and at the same time of the good omen): a vision of dreams appearing to me showed the city as if doubled, with a certain piece of land provided continuously to it by an addition, and public ornaments indeed added, very similar to those around the Philios.
διὰ ταῦτʼ οὖν ὄναρ τε ἐγανύμην καὶ ἐπειδὴ ἀνέστην, ἐλάμβανον εἰς ἀγαθὸν τῇ τε πόλει καὶ ἐμαυτῷ.
For these reasons, therefore, I rejoiced in my dream and, when I got up, I took it as a good sign for both the city and myself.
τριταία δὲ ἐπὶ τούτοις ἀγγελία παρὰ ἀνδρὸς τῶν ἐπιτηδείων ἀφικνεῖται φράζουσα καὶ δὴ πᾶσαν ὑμῖν τὴν Ἀσίαν συνεορτάζειν τῆς περὶ πάντα ἀγαθῆς τύχης. εἶναι γὰρ τὸ ὕδωρ πλήθει τε πλεῖστον καὶ κάλλει κάλλιστον ὅσων ἔλαχον πόλεις.
And on the third day after these things, a message from one of my close friends arrived, telling that indeed all Asia is celebrating with you the fortune which is good in all things; for the water is greatest in abundance and most beautiful in beauty of all that cities have ever obtained.
ἦγον οὖν οὐχ ὅσον ἠρινὴν ἡμέραν, ἀλλʼ οἵαν εἰκὸς ἄγειν Διός τε εὐαγγελίου καὶ Ἀσκληπιοῦ σωτῆρος πανταχῆ τιμῶντος.
They were therefore keeping not just a spring day, but such a day as is fitting to keep for Zeus the bringer of good news and Asclepius the savior who honors everywhere.
καὶ συνέχαιρον δὴ τῇ πόλει μὲν τῶν προσγεγονότων, ἐμαυτῷ δὲ ὡς ἠξιώθην προακοῦσαι, δῆλον ὅτι ὡς οὐδενὸς ἧττον ἐμοὶ τῆς πόλεως προσῆκον.
And indeed I rejoiced with the city for what had been added, and with myself because I was deemed worthy to hear of it beforehand, clearly because the city's affairs concern me no less than anyone else.
μετὰ δὲ τοῦτο ἐλογιζόμην ὡς τὸ μὲν χαίρειν κοινὸν ἁπάντων καὶ ἀνδρῶν καὶ παιδαρίων καὶ γυναικῶν, ἅτε τῆς ὄψεως προξενούσης τὴν ἡδονὴν, λόγῳ δὲ ἐπικοσμῆσαι τὴν τῶν Νυμφῶν δόσιν τάχα ἄν τινος εἴη τῶν περὶ τὸν Παιᾶνα διατριψάντων καὶ τῶν ἐπιταχθέντων τῶν ἐν λόγοις.
After this, I reasoned that while rejoicing is common to all, both men, children, and women, since the sight itself provides the pleasure, yet to adorn the gift of the Nymphs with speech would perhaps belong to someone of those who have spent time around the Paean and those who have been appointed to tasks of speech.
ἀνεμιμνησκόμην δὲ τῶν ποιητῶν, ὅτι Νύμφας καὶ Μούσας ἀεί πως συνάγουσι. καὶ τὸν Ἑρμῆν ὡς χορηγὸν ἀεὶ προσαγορεύουσι τῶν Νυμφῶν· καὶ πάλιν γε Ἀπόλλωνα χορηγὸν Μουσῶν· ὁ δʼ αὐτὸς οὗτος ὑμῖν θεὸς καλλιτέκνου προσηγορίαν εἶχε, τοῦ πατρὸς ἕνεκα.
And I remembered the poets, that they always somehow bring the Nymphs and the Muses together, and they always address Hermes as the leader of the chorus of the Nymphs, and again Apollo as the leader of the Muses; and this very same god had among you the title of "father of beautiful children," for his father's sake.
ἁπανταχῆ δὴ πρέπον τε καὶ οὐκ ἄωρον ἐφαίνετο τῇ τῶν Νυμφῶν χάριτι συγκεράσαι τὴν παρὰ τῆς μουσικῆς. πᾶσι γὰρ ἂν προσήκοντα πράττειν οἷς εἶπον θεοῖς.
In every way indeed it seemed fitting and not untimely to blend the gift of music with the grace of the Nymphs; for I would be doing what is appropriate for all the gods I mentioned.
ἐξ ἀρχῆς δʼ, ὡς ἔοικε, τὰ κάλλιστα ἐδόθη τῇ πόλει καὶ παρὰ θεῶν καὶ παρὰ ἀνθρώπων.
And from the beginning, as it seems, the most beautiful things were given to the city both by gods and by men.
τοῦτο μοι πρεσβύτατοι δαιμόνων ἐνταῦθα λέγονται γενέσθαι Κάβειροι, καὶ τελεταὶ τούτοις καὶ μυστήρια, ἃ τοσαύτην ἰσχὺν ἔχειν πεπίστευται ὥστε χειμώνων τε ἐξαισίων. . . . . .
On this point, the Cabeiroi, the eldest of the divinities, are said to have been born here, and to them belong initiations and mysteries, which are believed to have such great power that even against extraordinary storms...

Notes

  1. 1Ὁμήρῳ — Dative of agent or reference, indicating the quote found "in Homer" or said "by Homer."
  2. 1δυοῖν δʼ ἡμέραιν — Dative of measure of difference modifying `πρότερον` ("earlier"), translating to "two days earlier."
  3. 1πεπορισμένου — This genitive participle grammatically modifies `χωρίον` (which is neuter accusative). It is likely attracted to the genitive case or represents a scribal corruption of the accusative `πεπορισμένον`.
  4. 1ὡς οὐδενὸς ἧττον ἐμοὶ τῆς πόλεως προσῆκον — An accusative absolute construction using the impersonal participle `προσῆκον` (from `προσήκει`) with `ὡς` to introduce a subjective reason ("on the ground that the city's affairs concern me no less than anyone else").
  5. 1τάχα ἄν τινος εἴη — A potential optative with `ἄν` combined with a possessive genitive `τινος`, meaning "it would perhaps belong to someone" or "it would be the duty of someone."

Cite this passage

Aelius Aristides, The Panegyric on the Water in Pergamum §1. Humanitext Reader, https://reader.humanitext.ai/en/text/urn:cts:greekLit:tlg0284.tlg055.humanitext-grc2:1

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