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