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Greek Prose: Plato's Symposium
Terms in this set (93)
Καὶ μήν, ὦ Ἐρυξίμαχε, εἰπεῖν τὸν Ἀριστοφάνη, ἄλλῃ γέ πῃ ἐν νῷ ἔχω λέγειν ἢ ᾗ σύ τε καὶ Παυσανίας εἰπέτην.
'Very well, Eryximachus', Aristophanes said to him, 'I have in mind to speak in some other or different way than the one which you and Pausanias spoke.
ἐμοὶ γὰρ δοκοῦσιν ἅνθρωποι παντάπασι τὴν τοῦ ἔρωτος δύναμιν οὐκ ᾐσθῆσθαι,
For mankind seemed to me to have altogether not appreciated the power of love,
ἐπεὶ αἰσθανόμενοί γε μέγιστ᾽ ἂν αὐτοῦ ἱερὰ κατασκευάσαι καὶ βωμούς, καὶ θυσίας ἂν ποιεῖν μεγίστας,
since in fact, if they did appreciate it, they would build the greatest temples and altars to him, and would make the greatest sacrifices to him,
οὐχ ὥσπερ νῦν τούτων οὐδὲν γίγνεται περὶ αὐτόν, δέον πάντων μάλιστα γίγνεσθαι.
not as now, as none of these things are done for him (i.e. Eros), when it is necessary that these things most of all be offered to him.
ἔστι γὰρ θεῶν φιλανθρωπότατος, ἐπίκουρός τε ὢν τῶν ἀνθρώπων καὶ ἰατρὸς τούτων
For he is the most loving of men of the gods, being a helper of men and a doctor of those ills,
ὧν ἰαθέντων μεγίστη εὐδαιμονία ἂν τῷ ἀνθρωπείῳ γένει εἴη.
which being healed, would be the greatest good fortune for the human race.
ἐγὼ οὖν πειράσομαι ὑμῖν εἰσηγήσασθαι τὴν δύναμιν αὐτοῦ, ὑμεῖς δὲ τῶν ἄλλων διδάσκαλοι ἔσεσθε.
Therefore I will try to explain to you his power, you will be the teacher of others.
δεῖ δὲ πρῶτον ὑμᾶς μαθεῖν τὴν ἀνθρωπίνην φύσιν καὶ τὰ παθήματα αὐτῆς.
First it is necessary for you to learn human nature and its misfortunes.
ἡ γὰρ πάλαι ἡμῶν φύσις οὐχ αὑτὴ ἦν ἥπερ νῦν, ἀλλ᾽ ἀλλοία.
For long ago, the nature of us was not the same as the one now, but different.
πρῶτον μὲν γὰρ τρία ἦν τὰ γένη τὰ τῶν ἀνθρώπων, οὐχ ὥσπερ νῦν δύο, ἄρρεν καὶ θῆλυ,
For at first there were three sexes of humans, not two as now, male and female,
ἀλλὰ καὶ τρίτον προσῆν κοινὸν ὂν ἀμφοτέρων τούτων, οὗ νῦν ὄνομα λοιπόν, αὐτὸ δὲ ἠφάνισται·
but also a third was present, which shared from both of them, whose name now still remains, but the thing itself has disappeared:
ἀνδρόγυνον γὰρ ἓν τότε μὲν ἦν καὶ εἶδος καὶ ὄνομα ἐξ ἀμφοτέρων κοινὸν τοῦ τε ἄρρενος καὶ θήλεος,
For then there was one of them, androgynous in form and shared name, made up from both male and female,
νῦν δὲ οὐκ ἔστιν ἀλλ᾽ ἢ ἐν ὀνείδει ὄνομα κείμενον.
now there is nothing other than a name categorised as a reproach.
ἔπειτα ὅλον ἦν ἑκάστου τοῦ ἀνθρώπου τὸ εἶδος στρογγύλον, νῶτον καὶ πλευρὰς κύκλῳ ἔχον·
Secondly, the form of each human was completely spherical, having its back and ribs in a circle;
χεῖρας δὲ τέτταρας εἶχε, καὶ σκέλη τὰ ἴσα ταῖς χερσίν, καὶ πρόσωπα δύ᾽ ἐπ᾽ αὐχένι κυκλοτερεῖ, ὅμοια πάντῃ·
it had four hands and as many legs as hands and two faces on a round neck, exactly alike:
κεφαλὴν δ᾽ ἐπ᾽ ἀμφοτέροις τοῖς προσώποις ἐναντίοις κειμένοις μίαν, καὶ ὦτα τέτταρα, καὶ αἰδοῖα δύο,
it had one head for the two faces, looking in opposite directions, and four ears and two genitals,
καὶ τἆλλα πάντα ὡς ἀπὸ τούτων ἄν τις εἰκάσειεν.
and all other parts were as someone might imagine from these things.
ἐπορεύετο δὲ καὶ ὀρθὸν ὥσπερ νῦν, ὁποτέρωσε βουληθείη·
It walked upright, just as now, in whichever direction it wished:
καὶ ὁπότε ταχὺ ὁρμήσειεν θεῖν, ὥσπερ οἱ κυβιστῶντες καὶ εἰς ὀρθὸν τὰ σκέλη περιφερόμενοι κυβιστῶσι κύκλῳ,
and whenever it started to run quickly, just as acrobats perform tumbles and bringing their limbs around in a circle to upright,
ὀκτὼ τότε οὖσι τοῖς μέλεσιν ἀπερειδόμενοι ταχὺ ἐφέροντο κύκλῳ.
supporting themselves on their eight limbs which they had then, they used to rush quickly in a circle.
ἦν δὲ διὰ ταῦτα τρία [190b] τὰ γένη καὶ τοιαῦτα, ὅτι τὸ μὲν ἄρρεν ἦν τοῦ ἡλίου τὴν ἀρχὴν ἔκγονον,
The reason there were three genders and they were such as they were, was because originally, the male was the offspring of the sun,
τὸ δὲ θῆλυ τῆς γῆς, τὸ δὲ ἀμφοτέρων μετέχον τῆς σελήνης, ὅτι καὶ ἡ σελήνη ἀμφοτέρων μετέχει·
the female of the earth, the gender sharing of both was the offspring of the moon, because the moon also shares both:
περιφερῆ δὲ δὴ ἦν καὶ αὐτὰ καὶ ἡ πορεία αὐτῶν διὰ τὸ τοῖς γονεῦσιν ὅμοια εἶναι.
both they themselves and their movement really were circular on account of them being like their parents.
ἦν οὖν τὴν ἰσχὺν δεινὰ καὶ τὴν ῥώμην, καὶ τὰ φρονήματα μεγάλα εἶχον, ἐπεχείρησαν δὲ τοῖς θεοῖς,
Therefore they were dangerous in their strength and physical confidence and they had great arrogance and they made an attack on the gods,
καὶ ὃ λέγει Ὅμηρος περὶ Ἐφιάλτου τε καὶ Ὤτου, περὶ ἐκείνων λέγεται, τὸ εἰς τὸν οὐρανὸν ἀνάβασιν ἐπιχειρεῖν ποιεῖν, ὡς ἐπιθησομένων τοῖς θεοῖς.
and the attempt to make an ascent into heaven, to make an attack on the gods, which Homer says about Ephialtes and Otus, is actually talking about these (creatures).
Ὁ οὖν Ζεὺς καὶ οἱ ἄλλοι θεοὶ ἐβουλεύοντο, ὅ τι χρὴ αὐτοὺς ποιῆσαι, καὶ ἠπόρουν·
Therefore Zeus and the other gods were discussing what it was necessary to do to them, and they were at a loss:
οὔτε γὰρ ὅπως ἀποκτείναιεν εἶχον καὶ ὥσπερ τοὺς γίγαντας κεραυνώσαντες τὸ γένος ἀφανίσαιεν
For they didn't know how they could kill them and also, just as having smashed the giants with the thunderbolts, they had removed the race
(αἱ τιμαὶ γὰρ αὐτοῖς καὶ ἱερὰ τὰ παρὰ τῶν ἀνθρώπων ἠφανίζετο) οὔτε ὅπως ἐῷεν ἀσελγαίνειν.
(for the honours for them and the sacrifices from men would be gone) nor could they allow them to keep behaving so outrageously.
μόγις δὴ ὁ Ζεὺς ἐννοήσας λέγει ὅτι· "Δοκῶ μοι," ἔφη," ἔχειν μηχανήν,
After a struggle, Zeus having reflected, said that, "I think that I have a scheme,
ὡς ἂν εἶέν τε ἄνθρωποι καὶ παύσαιντο τῆς ἀκολασίας ἀσθενέστεροι γενόμενοι.
how it could be that mortals cease from licentiousness by becoming weaker.
νῦν μὲν γὰρ αὐτούς," ἔφη, "διατεμῶ δίχα ἕκαστον,
For now he said, I will cut each of them in two,
καὶ ἅμα μὲν ἀσθενέστεροι ἔσονται, ἅμα δὲ χρησιμώτεροι ἡμῖν διὰ τὸ πλείους τὸν ἀριθμὸν γεγονέναι·
and in the same moment they will be weaker and also more useful to us because there will be a greater number of them:
καὶ βαδιοῦνται ὀρθοὶ ἐπὶ δυοῖν σκελοῖν· ἐὰν δ᾽ ἔτι δοκῶσιν ἀσελγαίνειν καὶ μὴ ἐθέλωσιν ἡσυχίαν ἄγειν,
and they will walk upright on two legs: and if they still decide to act outrageously and do not want to behave,
πάλιν αὖ," ἔφη, "τεμῶ δίχα, ὥστ᾽ ἐφ᾽ ἑνὸς πορεύσονται σκέλους ἀσκωλιάζοντες."
again he said, "I will them in twom so that they will go on one leg hopping."
ταῦτα εἰπὼν ἔτεμνε τοὺς ἀνθρώπους δίχα, ὥσπερ οἱ τὰ ὄα τέμνοντες καὶ μέλλοντες ταριχεύειν, ἢ ὥσπερ οἱ τὰ ὠὰ ταῖς θριξίν·
Having said these things, he cut the men in two, just as the ones cutting sorb apples and intending to preserve them, or just as the ones cutting the eggs with hairs:
ὅντινα δὲ τέμοι, τὸν Ἀπόλλω ἐκέλευε τό τε πρόσωπον μεταστρέφειν καὶ τὸ τοῦ αὐχένος ἥμισυ πρὸς τὴν τομήν,
and whomever he cut, he ordered Apollo to turn its face and half neck to the scar,
ἵνα θεώμενος τὴν αὑτοῦ τμῆσιν κοσμιώτερος εἴη ὁ ἄνθρωπος, καὶ τἆλλα ἰᾶσθαι ἐκέλευεν.
so that the man would be better behaved, because he could see his own bisection and he ordered him to repair the other wounds.
ὁ δὲ τό τε πρόσωπον μετέστρεφε, καὶ συνέλκων πανταχόθεν τὸ δέρμα ἐπὶ τὴν γαστέρα νῦν καλουμένην,
And he turned their face and drawing together from all sides the skin over that, which is now called the baby,
ὥσπερ τὰ σύσπαστα βαλλάντια, ἓν στόμα ποιῶν
just as purses which are capable of being drawn together, making one mouth,
ἀπέδει κατὰ μέσην τὴν γαστέρα, ὃ δὴ τὸν ὀμφαλὸν καλοῦσι.
he tied it off at the middle of the stomach, which they called the navel.
καὶ τὰς μὲν ἄλλας ῥυτίδας [191a] τὰς πολλὰς ἐξελέαινε καὶ τὰ στήθη διήρθρου,
And he was smoothing out the many other wrinkles and he moulded the breasts,
ἔχων τι τοιοῦτον ὄργανον οἷον οἱ σκυτοτόμοι περὶ τὸν καλάποδα λεαίνοντες τὰς τῶν σκυτῶν ῥυτίδας·
with some tool like the shoemakers, soothing the wrinkles of leather around the shoemaker's last:
ὀλίγας δὲ κατέλιπε, τὰς περὶ αὐτὴν τὴν γαστέρα καὶ τὸν ὀμφαλόν, μνημεῖον εἶναι τοῦ παλαιοῦ πάθους.
but he left a few, the one's around the belly itself and the navel, to be a reminder of our former offering.
ἐπειδὴ οὖν ἡ φύσις δίχα ἐτμήθη, ποθοῦν ἕκαστον τὸ ἥμισυ τὸ αὑτοῦ ξυνῄει, καὶ περιβάλλοντες τὰς χεῖρας καὶ συμπλεκόμενοι ἀλλήλοις,
Therefore when our natural form was cut in two, each half longed to join with its own other half, and embracing and being locked together with one another,
ἐπιθυμοῦντες συμφῦναι, ἀπέθνῃσκον ὑπὸ λιμοῦ καὶ τῆς [191b] ἄλλης ἀργίας διὰ τὸ μηδὲν ἐθέλειν χωρὶς ἀλλήλων ποιεῖν.
desiring to grow together, they died due to hunger and general inactivity because they were not wanting to do anything without each other.
καὶ ὁπότε τι ἀποθάνοι τῶν ἡμίσεων, τὸ δὲ λειφθείη, τὸ λειφθὲν ἄλλο ἐζήτει καὶ συνεπλέκετο,
And whenever one of the halves died, the other half was left, the remaining half sought another and embraced them,
εἴτε γυναικὸς τῆς ὅλης ἐντύχοι ἡμίσει, ὃ δὴ νῦν γυναῖκα καλοῦμεν, εἴτ᾽ ἀνδρός· καὶ οὕτως ἀπώλλυντο.
whether it met with the half of a female whole, which now we call woman, or of a male whole: and so they perished.
ἐλεήσας δὲ ὁ Ζεὺς ἄλλην μηχανὴν πορίζεται, καὶ μετατίθησιν αὐτῶν τὰ αἰδοῖα εἰς τὸ πρόσθεν·
Zeus felt pity and supplied another scheme, and he changed the. Place of their genitals to the front:
τέως γὰρ καὶ ταῦτα ἐκτὸς εἶχον,
for up till this time, they were having these things also on the outside
καὶ ἐγέννων [191c] καὶ ἔτικτον οὐκ εἰς ἀλλήλους ἀλλ᾽ εἰς γῆν, ὥσπερ οἱ τέττιγες.
and they were planting seed and producing children not into each other, but into the ground, like cicados.
μετέθηκέ τε οὖν οὕτω αὐτῶν εἰς τὸ πρόσθεν καὶ διὰ τούτων τὴν γένεσιν ἐν ἀλλήλοις ἐποίησεν,
Therefore he moved them to their front in this way and through these things he introduced creation in one another,
διὰ τοῦ ἄρρενος ἐν τῷ θήλει, τῶνδε ἕνεκα, ἵνα ἐν τῇ συμπλοκῇ
through a male into a female, because of the following, in order that in their sexual embrace
ἅμα μὲν εἰ ἀνὴρ γυναικὶ ἐντύχοι, γεννῷεν καὶ γίγνοιτο τὸ γένος,
on the one hand, if a man met with a woman, he creates a child, and the race continues,
ἅμα δ᾽εἰ καὶ ἄρρην ἄρρενι, πλησμονὴ γοῦν γίγνοιτο τῆς συνουσίας
on the other hand, even if a man met with a man, at least satisfaction would happen from their intercourse
καὶ διαπαύοιντο καὶ ἐπὶ τὰ ἔργα τρέποιντο καὶ τοῦ ἄλλου βίου
and they might rest and might turn to their tasks and take care of the rest of life.
ἔστι δὴ οὖν ἐκ τόσου [191d] ὁ ἔρως ἔμφυτος ἀλλήλων τοῖς ἀνθρώποις
Therefore, from so long ago, love of one another is inborn for manking
καὶ τῆς ἀρχαίας φύσεως συναγωγεὺς καὶ ἐπιχειρῶν ποιῆσαι ἓν ἐκ δυοῖν καὶ ἰάσασθαι τὴν φύσιν τὴν ἀνθρωπίνην.
and it is the force driving us to bring back together our former nature and the one who tries to make one from two and to heal human nature.
ἕκαστος οὖν ἡμῶν ἐστὶν ἀνθρώπου σύμβολον, ἅτε τετμημένος ὥσπερ αἱ ψῆτται, ἐξ ἑνὸς δύο· ζητεῖ δὴ ἀεὶ τὸ αὑτοῦ ἕκαστος ξύμβολον.
Therefore each of us is a tally of a man, seeing that having been cut in two, like flat flish, two out of one: always each is seeking his own tally.
ὅσοι μὲν οὖν τῶν ἀνδρῶν τοῦ κοινοῦ τμῆμά εἰσιν, ὃ δὴ τότε ἀνδρόγυνον ἐκαλεῖτο,
Therefore all the men who are a section of the shared sex, which was then called androgynous,
φιλογύναικές τέ εἰσὶ καὶ οἱ πολλοὶ τῶν μοιχῶν ἐκ τούτου τοῦ γένους γεγόνασιν,
are fond of women and many of the adulterers are born from this race,
καὶ [191e] ὅσαι αὖ γυναῖκες φίλανδροί τε καὶ μοιχεύτριαι ἐκ τούτου τοῦ γένους γίγνονται.
and in their turn all the men loving women and also adulteresses are born from this race.
ὅσαι δὲ τῶν γυναικῶν γυναικὸς τμῆμά εἰσιν, οὐ πάνυ αὗται τοῖς ἀνδράσι τὸν νοῦν προσέχουσιν,
All of the women who are a section of the female do not at all pay attention to men,
ἀλλὰ μᾶλλον πρὸς τὰς γυναῖκας τετραμμέναι εἰσί, καὶ αἱ ἑταιρίστριαι ἐκ τούτου τοῦ γένους γίγνονται.
but they are more inclined towards women, and the lesbians are born from this race.
ὅσοι δὲ ἄρρενος τμῆμά εἰσι, τὰ ἄρρενα διώκουσι, καὶ τέως μὲν ἂν παῖδες ὦσιν,
All who are a section of the male, they pursue men, and so long as they are boys,
ἅτε τεμάχια ὄντα τοῦ ἄρρενος, φιλοῦσι τοὺς ἄνδρας καὶ χαίρουσι συγκατακείμενοι καὶ συμπεπλεγμένοι [192a] τοῖς ἀνδράσι,
in as much as they are slices of the male, they make friends with men and they love to lie down next to them and be embraced by them,
καί εἰσιν οὗτοι βέλτιστοι τῶν παίδων καὶ μειρακίων, ἅτε ἀνδρειότατοι ὄντες φύσει.
and these men are the best of boys and young men, in as much as they are the bravest by nature.
φασὶ δὲ δή τινες αὐτοὺς ἀναισχύντους εἶναι, ψευδόμενοι ·
For indeed some say that they are shameless, they are speaking falsely:
οὐ γὰρ ὑπ᾽ ἀναισχυντίας τοῦτο δρῶσιν ἀλλ᾽ ὑπὸ θάρρους καὶ ἀνδρείας καὶ ἀρρενωπίας, τὸ ὅμοιον αὐτοῖς ἀσπαζόμενοι.
for they do not do this because of a lack of modesty, but because of confidence and manliness and masculine appearance, recognising with joy the same character in them.
μέγα δὲ τεκμήριον· καὶ γὰρ τελεωθέντες μόνοι ἀποβαίνουσιν εἰς τὰ πολιτικὰ ἄνδρες οἱ τοιοῦτοι.
There is great proof: for only such men having become adult, concentrate on politics.
ἐπειδὰν δὲ ἀνδρωθῶσι, [192b] παιδεραστοῦσι καὶ πρὸς γάμους καὶ παιδοποιίας οὐ προσέχουσι τὸν νοῦν φύσει, ἀλλ᾽ ὑπὸ τοῦ νόμου ἀναγκάζονται·
When they become men, they love boys and have no natural interests in marriage and the procreation of children, but they are forced by the law:
ἀλλ᾽ ἐξαρκεῖ αὐτοῖς μετ᾽ ἀλλήλων καταζῇν ἀγάμοις.
But it is enough for them to live all the time with each other unmarried.
πάντως μὲν οὖν ὁ τοιοῦτος παιδεραστής τε καὶ φιλεραστὴς γίγνεται, ἀεὶ τὸ συγγενὲς ἀσπαζόμενος.
At any rate therefore, a man of this sort is a lover of boys and prone to having lovers, always greeting kindly, that which is of the same kind.
ὅταν μὲν οὖν καὶ αὐτῷ ἐκείνῳ ἐντύχῃ τῷ αὑτοῦ ἡμίσει καὶ ὁ παιδεραστὴς καὶ ἄλλος πᾶς,
And whenever he meets with that very thing, his own half, the boy-lover and all others,
τότε καὶ θαυμαστὰ ἐκπλήττονται φιλίᾳ τε καὶ [192c] οἰκειότητι καὶ ἔρωτι,
then in an extraordinary way, they are thrilled by friendship and intimacy and desire,
οὐκ ἐθέλοντες, ὡς ἔπος εἰπεῖν χωρίζεσθαι ἀλλήλων οὐδὲ σμικρὸν χρόνον.
not being willing, so to speak a word to be apart from one another not even for the shortest time.
καὶ οἱ διατελοῦντες μετ᾽ ἀλλήλων διὰ βίου οὗτοί εἰσιν, οἳ οὐδ᾽ ἂν ἔχοιεν εἰπεῖν ὅ τι βούλονται σφίσι παρ᾽ ἀλλήλων γίγνεσθαι.
And these are the men, spending time together throughout life, who are not even able to say what they want to gain from each other.
οὐδενὶ γὰρ ἂν δόξειεν τοῦτ᾽ εἶναι ἡ τῶν ἀφροδισίων συνουσία, ὡς ἄρα τούτου ἕνεκα ἕτερος ἑτέρῳ χαίρει ξυνὼν οὕτως ἐπὶ μεγάλης σπουδῆς·
For no one would think that this is sexual intercourse, that on account of this, one rejoices being with the other with such great emthusiasm:
ἀλλ᾽ ἄλλο τι βουλομένη ἑκατέρου ἡ ψυχὴ [192d] δήλη ἐστίν, ὃ οὐ δύναται εἰπεῖν, ἀλλὰ μαντεύεται ὃ βούλεται, καὶ αἰνίττεται.
but it is clear that the soul of each, wishing for something other, of which it is not able to say, but it divines at what it wants and hints at it.
καὶ εἰ αὐτοῖς ἐν τῷ αὐτῷ κατακειμένοις ἐπιστὰς ὁ Ἥφαιστος, ἔχων τὰ ὄργανα, ἔροιτο·
And if to them lying in the same place, Hephaestus should stand over them, with his tolls, he should ask:
τί ἔσθ᾽ ὃ βούλεσθε, ὦ ἄνθρωποι, ὑμῖν παρ᾽ ἀλλήλων γενέσθαι; καὶ εἰ ἀποροῦντας αὐτοὺς πάλιν ἔροιτο·
what it is, humans, that you want from each other; and if at a loss he should ask them again:
"ἆρά γε τοῦδε ἐπιθυμεῖτε, ἐν τῷ αὐτῷ γενέσθαι ὅτι μάλιστα ἀλλήλοις,
"Do you in fact desire to be together, with each other as much as possible,
ὥστε καὶ νύκτα καὶ ἡμέραν μὴ ἀπολείπεσθαι ἀλλήλων;
so that you will not be deprived of each other both at night and day;
εἰ γὰρ τούτου ἐπιθυμεῖτε, θέλω ὑμᾶς συντῆξαι καὶ [192e] συμφυσῆσαι εἰς τὸ αὐτό,
for if you desire this, I am willing to melt you down and weld you together into one and the same thing,
ὥστε δύ᾽ ὄντας ἕνα γεγονέναι καὶ ἕως τ᾽ ἂν ζῆτε, ὡς ἕνα ὄντα, κοινῇ ἀμφοτέρους ζῇν,
so that being two, you become one and while you live, being as one, you will both live a shared life,
καὶ ἐπειδὰν ἀποθάνητε, ἐκεῖ αὖ ἐν Ἅιδου ἀντὶ δυοῖν ἕνα εἶναι κοινῇ τεθνεῶτε·
and when you die, there again in Hades you being one instead of two will share a commonn death:
ἀλλ᾽ ὁρᾶτε εἰ τούτου ἐρᾶτε καὶ ἐξαρκεῖ ὑμῖν ἂν τούτου τύχητε,"
but consider if you desire this and it is enough for you if you obtain it."
ταῦτ᾽ ἀκούσας ἴσμεν ὅτι οὐδ᾽ ἂν εἷς ἐξαρνηθείη οὐδ᾽ ἄλλο τι ἂν φανείη βουλόμενος,
We know that not even one, having heard this, would refuse and would clearly not want anything else,
ἀλλ᾽ ἀτεχνῶς οἴοιτ᾽ ἂν ἀκηκοέναι τοῦτο ὃ πάλαι ἄρα ἐπεθύμει,
but he would simply think that he had heard what in fact for a long time already, he has desired,
συνελθὼν καὶ συντακεὶς τῷ ἐρωμένῳ ἐκ δυοῖν εἷς γενέσθαι.
having come together and being welded to the one he loved to become one from two.
τοῦτο γάρ ἐστι τὸ αἴτιον, ὅτι ἡ ἀρχαία φύσις ἡμῶν ἦν αὕτη καὶ ἦμεν ὅλοι·
For this is the reason why, namely that, our former nature was this and we were whole:
τοῦ ὅλου οὖν τῇ ἐπιθυμίᾳ [193a] καὶ διώξει ἔρως ὄνομα.
love is therefore the name we give to the desire and pursuit of wholeness.
καὶ πρὸ τοῦ, ὥσπερ λέγω, ἓν ἦμεν, νυνὶ δὲ διὰ τὴν ἀδικίαν
And formerly, as I say, we were one, now, on account of our wickedness
διῳκίσθημεν ὑπὸ τοῦ θεοῦ, καθάπερ Ἀρκάδες ὑπὸ Λακεδαιμονίων·
we are scattered abroad by the gods, just as the Arcadians by the Spartans:
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