Translations - Caccioppoli Creative Group

	6A
1	Ἐκδεξάμενον οὖν ἔφη εἰπεῖν τὸν Ἀριστοφάνη ὅτι “Καὶ
	Therefore, he said that Aristophanes reciecved his turn to speak this:
2	μάλ᾿ ἐπαύσατο, οὐ μέντοι πρίν γε τὸν πταρμὸν προσενεχθῆναι
	in fact, it has stopped, not before being remedied with a sneeze
3	αὐτῇ, ὥστε με θαυμάζειν εἰ τὸ κόσμιον τοῦ σώματος ἐπιθυμεῖ
	in this manner, I wonder if the orderly aspect of the body desires
4	τοιούτων ψόφων καὶ γαργαλισμῶν, οἷον καὶ ὁ πταρμός
	such noise and tickling, a sneeze is such;
5	ἐστιν· πάνυ γὰρ εὐθὺς ἐπαύσατο, ἐπειδὴ αὐτῷ τὸν πταρμὸν
	For it altogether immediately stopped when I brought forth a sneeze
6	προσήνεγκα.”
	to this.
7	Καὶ τὸν Ἐρυξίμαχον, Ὦ ᾿γαθέ, φάναι, Ἀριστόφανες, ὅρα
	And Eryximachus says, “Good Aristophanes, you make what you see (?)
8	τί ποιεῖς. γελωτοποιεῖς μέλλων λέγειν, καὶ φύλακά με τοῦ
	intending to speak, you incite laughter, and you compel me to become
9	λόγου ἀναγκάζεις γίγνεσθαι τοῦ σεαυτοῦ, ἐάν τι γελοῖον
	a guard of your speech if you are saying something laughable, it is not
10	εἴπῃς, ἐξόν σοι ἐν εἰρήνῃ λέγειν.
	possible for you to speak in peace.
11	Καὶ τὸν Ἀριστοφάνη γελάσαντα εἰπεῖν Εὖ λέγεις, ὦ
	Laughing, Aristophanes said: You speak well, O’ Eruximachus,
12	Ἐρυξίμαχε, καί μοι ἔστω ἄρρητα τὰ εἰρημένα. ἀλλὰ μή με
	and it is to me, I will say these things unspoken (?) But do not watch me
13	φύλαττε, ὡς ἐγὼ φοβοῦμαι περὶ τῶν μελλόντων ῥηθήσεσθαι,
	intending before I will speak, for I fear
14	οὔ τι μὴ γελοῖα εἴπω, τοῦτο μὲν γὰρ ἂν κέρδος εἴη καὶ τῆς
	not in any way that I say something laughable, for indeed,
15	ἡμετέρας μούσης ἐπιχώριον, ἀλλὰ μὴ καταγέλαστα.
	an advantange allowed by our native muse, but (I say) the absurd.
16	“Βαλών γε, φάναι, ὦ Ἀριστόφανες, οἴει ἐκφεύξεσθαι·
	O Aristophanes, having taken a shot, you think you will get away,
17	ἀλλὰ πρόσεχε τὸν νοῦν καὶ οὕτω λέγε ὡς δώσων λόγον·
	but you turn the mind, in this way, speak, present your case;
18	ἴσως μέντοι, ἂν δόξῃ μοι, ἀφήσω σε.”
	however, in this manner, in my opinion, I would acquit you.
19	“Καὶ μήν, ὦ Ἐρυξίμαχε,” εἰπεῖν τὸν Ἀριστοφάνη, “ἄλλῃ
	And then Aristophanes said, “O Eryximachus, “but
20	γέ πῃ ἐν νῷ ἔχω λέγειν, ἢ ᾗ σύ τε καὶ Παυσανίας εἰπέτην.
	I hold in mind to speak neither as you or Pausinias have spoken.
21	ἐμοὶ γὰρ δοκοῦσιν οἱ ἄνθρωποι παντάπασι τὴν τοῦ ἔρωτος
	For the opinion (is) mine (dat. pos.) that men do not altogether perceive (ind. stat.)
22	δύναμιν οὐκ ᾐσθῆσθαι, ἐπεὶ αἰσθανόμενοί γε μέγιστ᾿ ἂν
	the power of Eros, if men perceived the great one, they (would) make splendid
23	αὐτοῦ ἱερὰ κατασκευάσαι καὶ βωμούς, καὶ θυσίας ἂν ποιεῖν
	his temples and alter, and they (would) make the greatest sacrifices,
24	μεγίστας, οὐχ ὥσπερ νῦν τούτων οὐδὲν γίγνεται περὶ αὐτόν,
	whereas now none of these exist regarding him,
25	δέον πάντων μάλιστα γίγνεσθαι. ἔστι γὰρ θεῶν φιλανθρωπότατος,
	although it is neccsary to be best of all. He is most benevolent of all the gods,
26	ἐπίκουρός τε ὢν τῶν ἀνθρώπων καὶ ἰατρὸς
	He is a helper of men and healer
27	τούτων, ὧν ἰαθέντων μεγίστη εὐδαιμονία ἂν τῷ ἀνθρωπείῳ
	of these things, which, if healed, is the greatest prospertity to the human
28	γένει εἴη. ἐγὼ οὖν πειράσομαι ὑμῖν εἰσηγήσασθαι τὴν
	race. Therefore, now I will try to introduce to you
29	δύναμιν αὐτοῦ, ὑμεῖς δὲ τῶν ἄλλων διδάσκαλοι ἔσεσθε.
	his power, and you will be teachers of all of these things.
30	δεῖ δὲ πρῶτον ὑμᾶς μαθεῖν τὴν ἀνθρωπίνην φύσιν καὶ τὰ
	But first, it is necessary for you to learn human nature and
31	παθήματα αὐτῆς. ἡ γὰρ πάλαι ἡμῶν φύσις οὐχ αὕτη ἦν,
	the suffering of it. For a long time ago, our nature was not the same
32	ἥπερ νῦν, ἀλλ᾿ ἀλλοία. πρῶτον μὲν γὰρ τρία ἦν τὰ γένη
	as it is now, but of another sort. Before there were three types
33	τὰ τῶν ἀνθρώπων, Eοὐχ ὥσπερ νῦν δύο, ἄρρεν καὶ θῆλυ,
	of human beings, not just as two sexes, male and female,
34	ἀλλὰ καὶ τρίτον προσῆν κοινὸν ὂν ἀμφοτέρων τούτων, οὗ
	but a third common one as well being of both of these, where
35	νῦν ὄνομα λοιπόν, αὐτὸ δὲ ἠφάνισται· ἀνδρόγυνον γὰρ ἓν
	now, the name (is) remaining, but the thing itself is hidden. For in
36	τότε μὲν ἦν καὶ εἶδος καὶ ὄνομα ἐξ ἀμφοτέρων κοινὸν τοῦ
	that time there was a man-woman, both in form and in name, from both sharing in
37	τε ἄρρενος καὶ θήλεος, νῦν δ᾿ οὐκ ἔστιν ἀλλ᾿ ἢ ἐν ὀνείδει
	things of male and female, but now there is not other than lying down
38	ὄνομα κείμενον.
	as an insult.
39	ἔπειτα ὅλον ἦν ἑκάστου τοῦ ἀνθρώπου τὸ
	Next, the form of each human was an entire
40	εἶδος στρογγύλον, νῶτον καὶ πλευρὰς κύκλῳ ἔχον, χεῖρας
	sphere, holding back and ribs in a circle,
41	δὲ τέτταρας εἶχε, καὶ σκέλη τὰ ἴσα ταῖς χερσί, καὶ πρόσωπα
	and it had four hands and legs equal to hands,
42	δύ᾿ ἐπ᾿ αὐχένι κυκλοτερεῖ, ὅμοια πάντῃ· κεφαλὴν δ᾿ ἐπ᾿
	and two faces on a circular neck, entirely alike;
43	ἀμφοτέροις τοῖς προσώποις ἐναντίοις κειμένοις μίαν, καὶ
	one head with (dat. means ) both opposite faces situated, and
44	ὦτα τέτταρα, καὶ αἰδοῖα δύο, καὶ τἆλλα πάντα ὡς ἀπὸ
	four ears, two sets of genitials, and all other (parts) of these just like
45	τούτων ἄν τις εἰκάσειεν. ἐπορεύετο δὲ καὶ ὀρθὸν ὥσπερ
	something would have portrayed (opt.) It marched straight just as
46	νῦν, ὁποτέρωσε βουληθείη· καὶ ὁπότε ταχὺ ὁρμήσειε θεῖν,
	now, to whichever of two sides it wished. And whenever it rushed fast to run
47	ὥσπερ οἱ κυβιστῶντες καὶ εἰς ὀρθὸν τὰ σκέλη περιφερόμενοι
	just as acrobats and carrying around legs in a straight (line),
48	κυβιστῶσι κύκλῳ, ὀκτὼ τότε οὖσι τοῖς μέλεσιν
	tumbling in a circle, then with eight limbs, supporting itself,
49	ἀπερειδόμενοι ταχὺ ἐφέροντο κύκλῳ.
	carrying quck in a circle.
	6B
1	ἦν δὲ διὰ ταῦτα τρία
	For these reasons mainly, three
2	τὰ γένη καὶ τοιαῦτα, ὅτι τὸ μὲν ἄρρεν ἦν τοῦ ἡλίου τὴν
	types and such as these, because the male was born of the sun
3	ἀρχὴν ἔκγονον, τὸ δὲ θῆλυ τῆς γῆς, τὸ δὲ ἀμφοτέρων μετέχον
	in the beginning, and the female of the earth; but he being involved with both
4	τῆς σελήνης, ὅτι καὶ ἡ σελήνη ἀμφοτέρων μετέχει· περιφερῆ
	(was born) of the moon, because even the moon is involves with both. Now, round
5	δὲ δὴ ἦν καὶ αὐτὰ καὶ ἡ πορεία αὐτῶν διὰ τὸ τοῖς γονεῦσιν
	they were, on account of being like both parents in type and in way of moving.
6	ὅμοια εἶναι. ἦν οὖν τὴν ἰσχὺν δεινὰ καὶ τὴν ῥώμην, καὶ
	Therefore, (they were) awesome in strength and might, and
7	τὰ φρονήματα μεγάλα εἶχον, ἐπεχείρησαν δὲ τοῖς θεοῖς,
	they had such great aarogance, they undertook the gods,
8	καὶ ὃ λέγει Ὅμηρος περὶ Ἐφιάλτου τε καὶ Ὤτου, περὶ
	and which thing Homer speaks about Ephialtes and Otus, about (these)
9	ἐκείνων λέγεται, τὸ εἰς τὸν οὐρανὸν ἀνάβασιν ἐπιχειρεῖν
	he tells the same, they plotted to make an ascent into heaven,
10	ποιεῖν, ὡς ἐπιθησομένων τοῖς θεοῖς. Ὁ οὖν Ζεὺς καὶ οἱ
	in order to attack against the gods. Therefore Zeus and the
11	ἄλλοι θεοὶ ἐβουλεύοντο, ὅ τι χρὴ αὐτοὺς ποιῆσαι, καὶ ἠπόρουν·
	other gods deliberated, what was needed to do, even they were at a loss;
12	οὔτε γὰρ ὅπως ἀποκτείναιεν εἶχον καὶ ὥσπερ τοὺς
	For they did not know how they would kill (them) even just as the giants,
13	γίγαντας κεραυνώσαντες τὸ γένος ἀφανίσαιεν—αἱ τιμαὶ
	a race they abolished by thunderbolts – indeed the honors
14	γὰρ αὐτοῖς καὶ ἱερὰ τὰ παρὰ τῶν ἀνθρώπων ἠφανίζετο —
	for them and observances of men would be abolished –
15	οὔτε᾿ ὅπως ἐῷεν ἀσελγαίνειν. μόγις δὴ ὁ Ζεὺς ἐννοήσας
	nor (do they know how) to allow them to behave licentiously. Then Zeus, thinking, at last,
16	λέγει ὅτι Δοκῶ μοι, ἔφη, ἔχειν μηχανήν, ὡς ἂν εἶέν
	said such: “Well, I seem to me,” he said, “to have have a device, so that
17	τε ἄνθρωποι καὶ παύσαιντο τῆς ἀκολασίας ἀσθενέστεροι
	men may become feeble to stop the liscentiousness.
18	γενόμενοι. νῦν μὲν γὰρ αὐτούς, ἔφη, διατεμῶ δίχα ἕκαστον,
	Now, indeed, “these,” he said, “I will cut each into two,
19	καὶ ἅμα μὲν ἀσθενέστεροι ἔσονται, ἅμα δὲ χρησιμώτεροι
	and at the same time, they will be without strength, at the same time, they will
20	ἡμῖν διὰ τὸ πλείους τὸν ἀριθμὸν γεγονέναι· καὶ βαδιοῦνται
	be useful to us on account of them being more in number, they will walk
21	ὀρθοὶ ἐπὶ δυοῖν σκελοῖν· ἐὰν δ᾿ ἔτι δοκῶσιν ἀσελγαίνειν
	straight because of two legs; and if they think to behave liscentiously
22	καὶ μὴ ἐθέλωσιν ἡσυχίαν ἄγειν, πάλιν αὖ, ἔφη, τεμῶ δίχα,
	and do not wish to bring quiet, back again,” he said, “I will cut them in two,
23	ὥστ᾿ ἐφ᾿ ἑνὸς πορεύσονται σκέλους ἀσκωλίζοντες·
	as a result, each one, hopping on one leg to march.
24	ταῦτα εἰπὼν ἔτεμεν τοὺς ἀνθρώπους δίχα, ὥσπερ οἱ τὰ ὄα
	Saying this, he cut humans into two, just as those cutting sorb-apples
25	τέμνοντες καὶ μέλλοντες ταριχεύειν, ἢ ὥσπερ οἱ τὰ ὠὰ ταῖς
	intending to preseve,or just as they (cut) eggs by means of
26	θριξίν· ὅντινα δὲ τέμοι, τὸν Ἀπόλλω ἐκέλευε τό τε
	hairs. Whomever he would cut, he ordered Apollo
27	πρόσωπον μεταστρέφειν καὶ τὸ τοῦ αὐχένος ἥμισυ πρὸς
	to turn around the face and in addition to the half-of-the-throat
28	τὴν τομήν, ἵνα θεώμενος τὴν αὑτοῦ τμῆσιν κοσμιώτερος
	cut, so that a human watching a cutting of himself, may be well-ordered,
29	εἴη ὁ ἄνθρωπος, καὶ τἆλλα ἰᾶσθαι ἐκέλευεν. ὁ δὲ τό τε
	and he ordered to heal the rest. And then he
30	πρόσωπον μετέστρεφε, καὶ συνέλκων πανταχόθεν τὸ δέρμα
	turned around the face and drawing together from all places the skin
31	ἐπὶ τὴν γαστέρα νῦν καλουμένην, ὥσπερ τὰ σύσπαστα
	into (what is) now called the belly, just as sewn-together
32	βαλλάντια, ἓν στόμα ποιῶν ἀπέδει κατὰ μέσην τὴν γαστέρα,
	a pouch, he binded fast the opening to make the belly down the middle,
33	ὃ δὴ τὸν ὀμφαλὸν καλοῦσι. καὶ τὰς μὲν ἄλλας ῥυτίδας
	which we now call the navel. And he smoothed
34	τὰς πολλὰς ἐξελέαινε καὶ τὰ στήθη διήρθρου, ἔχων τι
	many other wrinkles and completed in detail the breast, bringing some
35	τοιοῦτον ὄργανον οἷον οἱ σκυτοτόμοι περὶ τὸν καλόποδα
	similar instrument of such a sort the leather-workers smoothing a shoe’s last
36	λεαίνοντες τὰς τῶν σκυτῶν ῥυτίδας· ὀλίγας δὲ κατέλιπε,
	the wrinkles of the skin. He left a few (wrinkles),
37	τὰς περὶ αὐτὴν τὴν γαστέρα καὶ τὸν ὀμφαλόν, μνημεῖον
	around the belly itself and the navel, to be a memorial
38	εἶναι τοῦ παλαιοῦ πάθους.
	that which happened in former years.
39	ἐπειδὴ οὖν ἡ φύσις δίχα
	Now, after the nature of the splitting
40	ἐτμήθη, ποθοῦν ἕκαστον τὸ ἥμισυ τὸ αὑτοῦ συνῄει, καὶ
	had been cut, each, longing for the half of itself, used to go together, and
41	περιβάλλοντες τὰς χεῖρας καὶ συμπλεκόμενοι ἀλλήλοις,
	then throwing around their arms and intertwining one another,
42	ἐπιθυμοῦντες συμφῦναι, ἀπέθνῃσκον ὑπὸ λιμοῦ καὶ τῆς
	desiring to grow together, they would die by hunger and
43	ἄλλης ἀργίας διὰ τὸ μηδὲν ἐθέλειν χωρὶς ἀλλήλων ποιεῖν.
	of other forms of laziness on account of wanting to do nothing apart from one another.
44	καὶ ὁπότε τι ἀποθάνοι τῶν ἡμίσεων, τὸ δὲ λειφθείη, τὸ
	And when someone of the half would die, the other being left,
45	λειφθὲν ἄλλο ἐζήτει καὶ συνεπλέκετο, εἴτε γυναικὸς τῆς
	the one left seeks and embraces another, either happens upon
46	ὅλης ἐντύχοι ἡμίσει, ὃ δὴ νῦν γυναῖκα καλοῦμεν, εἴτε
	half of the whole woman, which we now call a woman, or
47	ἀνδρός· καὶ οὕτως ἀπώλλυντο.
	a man. And they would die in this way.
	6C
1	ἐλεήσας δὲ ὁ Ζεὺς ἄλλην
	Zeus, having pity,
2	μηχανην πορίζεται, καὶ μετατίθησιν αὐτῶν τὰ αἰδοῖα εἰς
	brought forth another device, and placed the genitals of theirs to
3	τὸ πρόσθεν· τέως γὰρ καὶ ταῦτα ἐκτὸς εἶχον, καὶ ἐγέννων
	the front; up to that time, these were held on the outside, and begetting
4	καὶ ἔτικτον οὐκ εἰς ἀλλήλους ἀλλ᾿ εἰς γῆν, ὥσπερ οἱ τέττιγες·
	and gave birth not with each other but with the earth, just as the cicadas.
5	μετέθηκέ τε οὖν οὕτω αὐτῶν εἰς τὸ πρόσθεν καὶ
	He now placed, in this way, to the front of them and
6	διὰ τούτων τὴν γένεσιν ἐν ἀλλήλοις ἐποίησε, διὰ τοῦ
	he made reproduction with one another, through
7	ἄρρενος ἐν τῷ θήλει, τῶνδε ἕνεκα, ἵνα ἐν τῇ συμπλοκῇ
	the male, in the female, and on account of this, because of these, so that
8	ἅμα μὲν εἰ ἀνὴρ γυναικὶ ἐντύχοι, γεννῷεν καὶ γίγνοιτο
	at the same time, if the male happened upon the female, begetting and becoming
9	τὸ γένος, ἅμα δ᾿ εἰ καὶ ἄρρην ἄρρενι·, πλησμονὴ γοῦν γίγνοιτο
	a family, and at the same time if a male (happened upon) a male, so then a satisfaction
10	τῆς συνουσίας καὶ διαπαύοιντο καὶ ἐπὶ τὰ ἔργα τρέποιντο
	will be made of companions and they may rest and they may turn to work
11	καὶ τοῦ ἄλλου βίου ἐπιμελοῖντο. ἔστι δὴ οὖν ἐκ τόσου
	and they may take care of other (things in) life. And it is therefore from this great thing,
12	ὁ ἔρως ἔμφυτος ἀλλήλων τοῖς ἀνθρώποις καὶ τῆς ἀρχαίας
	Innate Eros brings together mankind to one another
13	φύσεως συναγωγεὺς καὶ ἐπιχειρῶν ποιῆσαι ἓν ἐκ δυοῖν καὶ
	and of human nature and attempts to make one out of two and
14	ἰάσασθαι τὴν φύσιν τὴν ἀνθρωπίνην.
	to heal human nature.
15	Ἕκαστος οὖν ἡμῶν
	Therefore each of us
16	ἐστὶν ἀνθρώπου σύμβολον, ἅτε τετμημένος ὥσπερ αἱ ψῆτται,
	is a significant other of a human being, because just as the flatfish, being cut
17	ἐξ ἑνὸς δύο. ζητεῖ δὴ ἀεὶ τὸ αὑτοῦ ἕκαστος σύμβολον.
	two from one. You always seek the significant other of each other.
18	ὅσοι μὲν οὖν τῶν ἀνδρῶν τοῦ κοινοῦ τμῆμά εἰσιν, ὃ δὴ
	But therefore however much of the men are a cut of the shared gender, the one
19	τότε ἀνδρόγυνον ἐκαλεῖτο, φιλογύναικές τ᾿ εἰσὶ καὶ οἱ
	which is called the man-woman, these are women-lovers and
20	πολλοὶ τῶν μοιχῶν ἐκ τούτου τοῦ γένους γεγόνασι, καὶ
	many of the adulturers born from this kind, and
21	ὅσαι αὖ γυναῖκες φίλανδροί τε καὶ μοιχεύτριαι, ἐκ τούτου
	however much of the women, then again, man-loving and adultresses, from this
22	τοῦ γένους γίγνονται. ὅσαι δὲ τῶν γυναικῶν γυναικὸς
	the kind is born. However much of women are cut from a woman
23	τμῆμά εἰσιν, οὐ πάνυ αὗται τοῖς ἀνδράσι τὸν νοῦν προσέχουσιν,
	do not altogther offer a mind to men
24	ἀλλὰ μᾶλλον πρὸς τὰς γυναῖκας τετραμμέναι
	but prefer turning toward women
25	εἰσί, καὶ αἱ ἑταιρίστριαι ἐκ τούτου τοῦ γένους γίγνονται.
	and the lesbians are made from this kind.
26	ὅσοι δὲ ἄρρενος τμῆμά εἰσι, τὰ ἄρρενα διώκουσι, καὶ τέως
	A man cut, however much of the male (sphere), by seeking (dat. part.) men, and until
27	μὲν ἂν παῖδες ὦσιν, ἅτε τεμάχια ὄντα τοῦ ἄρρενος, φιλοῦσι
	the boys may become, just as being slices of men, they love
28	τοὺς ἄνδρας καὶ χαίρουσι συγκατακείμενοι καὶ συμπεπλεγμένοι
	men, enjoying lying with and intertwining
29	τοῖς ἀνδράσι, καί εἰσιν οὗτοι βέλτιστοι τῶν παίδων
	with men, these are the best of the boys
30	καὶ μειρακίων, ἅτε ἀνδρειότατοι ὄντες φύσει.
	and young men, because being manly in nature.
31	φασὶ δὲ δή τινες αὐτοὺς ἀναισχύντους εἶναι, ψευδόμενοι·
	some say that they are shameless, (and that they are) cheaters;
32	οὐ γὰρ ὑπ᾿ ἀναισχυντίας τοῦτο δρῶσιν, ἀλλ᾿ ὑπὸ θάρρους καὶ ἀνδρείας
	Indeed these (boys) do not act in shamelessness, but by boldness and manliness,
33	καὶ ἀρρενωπίας, τὸ ὅμοιον αὐτοῖς ἀσπαζόμενοι. μέγα δὲ
	and masculinity, welcoming similar (type) to themselves. Great
34	τεκμήριον· καὶ γὰρ τελεωθέντες μόνοι ἀποβαίνουσιν εἰς
	evidence: for indeed, single men such as these, upon coming of age, step into
35	τὰ πολιτικὰ ἄνδρες οἱ τοιοῦτοι. ἐπειδὰν δὲ ἀνδρωθῶσι,
	politics. Whenever they are reared into manhood,
36	παιδεραστοῦσι καὶ πρὸς γάμους καὶ παιδοποιίας οὐ προσέχουσι
	they are lovers of boys, and they do not hold a natural mind to marriage and fathering,
37	τὸν νοῦν φύσει, ἀλλὰ ὑπὸ τοῦ νόμου ἀναγκάζονται·
	but are compelled by the customs; but
38	ἀλλ᾿ ἐξαρκεῖ αὐτοῖς μετ᾿ ἀλλήλων καταζῆν ἀγάμοις. πάντως
	being enough for them (dat. impers.) to live one’s life unwedded to one another. Altogether,
39	μὲν οὖν ὁ τοιοῦτος παιδεραστής τε καὶ φιλεραστὴς γίγνεται,
	therefore, a man such as this is born a lover of boys and fond of a lover,
40	ἀεὶ τὸ συγγενὲς ἀσπαζόμενος. ὅταν μὲν οὖν καὶ αὐτῷ
	always welcoming a related (kind). Therefore, whenever a man himself
41	ἐκείνῳ ἐντύχῃ τῷ αὑτοῦ ἡμίσει καὶ ὁ παιδεραστὴς καὶ
	meets half of himself; (that man being) either a boy-lover or
42	ἄλλος πᾶς, τότε καὶ θαυμαστὰ ἐκπλήττονται φιλίᾳ τε καὶ
	any other, then they are awesomely amazed by means of kindness and
43	οἰκειότητι καὶ ἔρωτι, οὐκ ἐθέλοντες, ὡς ἔπος εἰπεῖν, χωρίζεσθαι
	relationship and love, not wanting, so that a word is said, to be divided
44	ἀλλήλων οὐδὲ σμικρὸν χρόνον. καὶ οἱ διατελοῦντες
	of another but not for a small moment. And these are those finishing
45	μετ᾿ ἀλλήλων διὰ βίου οὗτοί εἰσιν, οἳ οὐδ᾿ ἂν ἔχοιεν εἰπεῖν
	life with each other, which they are not able to say
46	ὅ τι βούλονται σφίσι παρ᾿ ἀλλήλων γίγνεσθαι. οὐδενὶ
	what they wish to become of them. No one
47	γὰρ ἂν δόξειε τοῦτ᾿ εἶναι ἡ τῶν ἀφροδισίων συνουσία, ὡς
	indeed would think this to be a communion of Aprhodite,
48	ἄρα τούτου ἕνεκα ἕτερος ἑτέρῳ χαίρει συνὼν οὕτως ἐπὶ
	or because of this, each one enjoys joimning with the other in this way, with
49	μεγάλης σπουδῆς· ἀλλ᾿ ἄλλο τι βουλομένη ἑκατέρου ἡ ψυχὴ
	large eagerness. But the soul of each of the two wishes that some other thing
50	δήλη ἐστίν, ὃ οὐ δύναται εἰπεῖν, ἀλλὰ μαντεύεται ὃ βούλεται,
	is clear, but is unable to make clear, but he is wanting, prophesizing
51	καὶ αἰνίττεται.
	and speaking in riddles.
	6D
1	καὶ εἰ αὐτοῖς ἐν τῷ αὐτῷ κατακειμένοις
	If Hephestus, setting upon them, laying down among themselves,
2	ἐπιστὰς ὁ Ἥφαιστος, ἔχων τὰ ὄργανα, ἔροιτο· Τί
	holding his instruments, should ask: O
3	ἔσθ᾿ ὃ βούλεσθε, ὦ ἄνθρωποι, ὑμῖν παρ᾿ ἀλλήλων γενέσθαι;
	men, what do you wish to become of oner another?
4	καὶ εἰ ἀποροῦντας αὐτοὺς πάλιν ἔροιτο Ἆρά γε
	and if they were looking away from him, should he ask again, do you indeed
5	τοῦδε ἐπιθυμεῖτε, ἐν τῷ αὐτῷ γενέσθαι ὅτι μάλιστα ἀλλήλοις,
	desire this, to become in this way, as much as possinle with another
6	ὥστε καὶ νύκτα καὶ ἡμέραν μὴ ἀπολείπεσθαι ἀλλήλων;
	as to not leave each other day and night?
7	εἰ γὰρ τούτου ἐπιθυμεῖτε, ἐθέλω ὑμᾶς συντῆξαι καὶ
	For if you desire this, I am willing to weld you together and
8	συμφυσῆσαι εἰς τὸ αὐτό, ὥστε δύ᾿ ὄντας ἕνα γεγονέναι
	fuse you into the same, so that being two become one
9	καὶ ἕως τ᾿ ἂν ζῆτε, ὡς ἕνα ὄντα, κοινῇ ἀμφοτέρους ζῆν,
	and while you are living, being as one, may live both in common,
10	καὶ ἐπειδὰν ἀποθάνητε, ἐκεῖ αὖ ἐν Ἅιδου ἀντὶ δυοῖν ἕνα
	and whenever you die, again, there in Hades, two
11	εἶναι κοινῇ τεθνεῶτε· ἀλλ᾿ ὁρᾶτε εἰ τούτου ἐρᾶτε καὶ
	are one , having died together; but if you seem that you desire this
12	ἐξαρκεῖ ὑμῖν ἂν τούτου τύχητε· ταῦτα ἀκούσας ἴσμεν ὅτι
	and happen upon this as efficient for you, hearing this, we know,
13	οὐδ᾿ ἂν εἷς ἐξαρνηθείη οὐδ᾿ ἄλλο τι ἂν φανείη βουλόμενος,
	no one would deny utterly, wishing to appear to no other thing,
14	ἀλλ᾿ ἀτεχνῶς οἴοιτ᾿ ἂν ἀκηκοέναι τοῦτο ὃ πάλαι ἄρα ἐπεθύμει,
	but simply think that he heard this thing from long ago that he was desiring
15	συνελθὼν καὶ συντακεὶς τῷ ἐρωμένῳ ἐκ δυοῖν εἷς
	coming together and fusing together, (NEED TO FINISH THIS)
16	γενέσθαι. Τοῦτο γάρ ἐστι τὸ αἴτιον, ὅτι ἡ ἀρχαία φύσις
	For this is the cause, that is the ancient nature
17	ἡμῶν ἦν αὕτη καὶ ἦμεν ὅλοι· τοῦ ὅλου οὖν τῇ ἐπιθυμίᾳ
	of ours is this, and we were whole; and therefore eros is the name for craving and pursuit
18	καὶ διώξει ἔρως ὄνομα. καὶ πρὸ τοῦ, ὥσπερ λέγω, ἓν
	of the whole. And before this, just as I said,
19	ἦμεν· νυνὶ δὲ διὰ τὴν ἀδικίαν διῳκίσθημεν ὑπὸ τοῦ θεοῦ,
	we are one. Now, on account of the injustice of the god, we are made to live apart,
20	καθάπερ Ἀρκάδες ὑπὸ Λακεδαιμονίων. φόβος οὖν ἔστιν,
	just as the Arcadians (by the injustice) of the Spartans. Therefore, there is fear,
21	ἐὰν μὴ κόσμιοι ὦμεν πρὸς τοὺς θεούς, ὅπως μὴ καὶ αὖθις
	(that) if we are not orderly toward the gods, we may (fear clause) be cleaved again,
22	διασχισθησόμεθα, καὶ περίιμεν ἔχοντες ὥσπερ οἱ ἐν ταῖς
	and we go around, holding just as those carved
23	στήλαις καταγραφὴν ἐκτετυπωμένοι, διαπεπρισμένοι κατὰ
	in profile (used adverbally) in the stones, sawing through from
24	τὰς ῥῖνας, γεγονότες ὥσπερ λίσπαι. ἀλλὰ τούτων ἕνεκα
	(our) noses, being just as a die cut in half. But because of these things
25	πάντ᾿ ἄνδρα χρὴ ἅπαντα παρακελεύεσθαι εὐσεβεῖν περὶ
	every man is altogether fated to be ordered to live piously toward
26	θεούς, ἵνα τὰ μὲν ἐκφύγωμεν, τῶν δὲ τύχωμεν, ὡς ὁ Ἔρως
	the gods, so that some of us may flee, others may meet, since Eros
27	ἡμῖν ἡγεμὼν καὶ στρατηγός. ᾧ μηδεὶς ἐναντία πραττέτω·
	(is) the leader and general to us. To this, let no one do the opposite;
28	πράττει δ᾿ ἐναντία, ὅστις θεοῖς ἀπεχθάνεται· φίλοι γὰρ
	anyone (of) you being made the opposite becomes hated by the gods. For
29	γενόμενοι καὶ διαλλαγέντες τῷ θεῷ ἐξευρήσομέν τε καὶ
	becoming dear(s) and reconciled with the god, we will both discover and
30	ἐντευξόμεθα τοῖς παιδικοῖς τοῖς ἡμετέροις αὐτῶν, ὃ τῶν νῦν
	meet with boys of our own, who of these now
31	ὀλίγοι ποιοῦσι. καὶ μή μοι ὑπολάβῃ Ἐρυξίμαχος κωμῳδῶν
	make few. And do not undercut me, Eryximachus, (with resprct to) the word of comedians,
32	τὸν λόγον, ὡς Παυσανίαν καὶ Ἀγάθωνα λέγω· ἴσως μὲν
	(that) I mean Pausinias and Agatohn; for equally
33	γὰρ καὶ οὗτοι τούτων τυγχάνουσιν ὄντες καὶ εἰσὶν ἀμφότεροι
	these men, by chance, being among these, and are both
34	τὴν φύσιν ἄρρενες· λέγω δὲ οὖν ἔγωγε καθ᾿ ἁπάντων καὶ
	male in nature; therefore, I speak, altogether pertaining to both
35	ἀνδρῶν καὶ γυναικῶν, ὅτι οὕτως ἂν ἡμῶν τὸ γένος εὔδαιμον
	men and women, any one of us, in this way, (we are) a blessed race
36	γένοιτο, εἰ ἐκτελέσαιμεν τὸν ἔρωτα καὶ τῶν παιδικῶν τῶν
	if we may achieve love of the boy of
37	αὑτοῦ ἕκαστος τύχοι εἰς τὴν ἀρχαίαν ἀπελθὼν φύσιν. εἰ
	ours and each may happen upon going back into the ancient nature. If
38	δὲ τοῦτο ἄριστον, ἀναγκαῖον καὶ τῶν νῦν παρόντων τὸ
	the best of this, and a necessity of the things now available,
39	τούτου ἐγγυτάτω ἄριστον εἶναι· τοῦτο δ᾿ ἐστὶ παιδικῶν τυχεῖν
	nearest to this is the best; this (best thing) is to obtain a lover
40	κατὰ νοῦν αὐτῷ πεφυκότων· οὗ δὴ τὸν αἴτιον θεὸν ὑμνοῦντες
	attuned with a mind to him; where (we are) now praising the god responsible (for this),
41	δικαίως ἂν ὑμνοῖμεν Ἔρωτα, ὃς ἔν τε τῷ παρόντι ἡμᾶς
	we may justly praise Eros, who, both in the present
42	πλεῖστα ὀνίνησιν εἰς τὸ οἰκεῖον ἄγων, καὶ εἰς τὸ ἔπειτα
	benefits us the most, bringing into the domestic, and into the future
43	ἐλπίδας μεγίστας παρέχεται, ἡμῶν παρεχομένων πρὸς θεοὺς
	provides great hopes, we, providing (gen. absolute) piety in the gods,
44	εὐσέβειαν, καταστήσας ἡμᾶς εἰς τὴν ἀρχαίαν φύσιν καὶ
	establishing us into the ancient nature and
45	ἰασάμενος μακαρίους καὶ εὐδαίμονας ποιῆσαι.
	having healed, to make (us) (indirect statement) blessed and lucky.
46	Οὗτος, ἔφη, ὦ Ἐρυξίμαχε, ὁ ἐμὸς λόγος ἐστὶ περὶ
	O Eryximachus, he says, this is my speech about
47	Ἔρωτος, ἀλλοῖος ἢ ὁ σός. ὥσπερ οὖν ἐδεήθην σου, μὴ
	love, yours is of another sort! I stand in need of you, do not
48	κωμῳδήσῃς αὐτόν, ἵνα καὶ τῶν λοιπῶν ἀκούσωμεν τί ἕκαστος
	lampoon it, so that we each may hear what the remaining
49	ἐρεῖ, μᾶλλον δὲ τί ἑκάτερος· Ἀγάθων γὰρ καὶ Σωκράτης
	will say, rather someone of the two, indeed the remaining Agathon and Socrates.
50	λοιποί.