At first I was under Apprehension lest this secret Flame might be a dexterous Surprize of the foul Fiend; and my Heart even resolv'd to avoid your Eyes, believing you an Obstacle to my future Happiness. But at length I perceiv'd, most lovely Beauty, that my passion could not be blameable, that I could reconcile it with Modesty, and this made me abandon my Heart to it.
[tr. Clitandre (1672)]

At first I feared that this secret ardour might be nothing but a cunning snare of the foul fiend; and my heart even resolved to fly your presence, thinking that you might be an obstacle to my salvation. But at last I found, oh most lovely beauty, that my passion could not be blameable; that I could reconcile it with modesty; and this made me feely indulge it.
[tr. Van Laun (1876)]

At first I feared that this secret tenderness might be a skilful assault of the evil one; I event hought I would avoid your presence, fearing you might prove a stumbling-block to my salvation. But I have learnt, O adorable beauty, that my passion need not be a guilty one; that i can reconcile it with modesty; and I have given up my whole soul to it.
[tr. Wall (1879)]

At first I was afraid lest this secret flame might be a subtle surprise of the evil one; and my heart resolved to avoid your eyes as an obstacle to my future happiness; but at length I perceived, most lovely beauty, that: my passion could not be guilty; that I could reconcile it with the rules of modesty, and this made me yield my heart to it.
[tr. Mathew (1890)]

At first I feared lest this secret tenderness might be but an artful assault of the evil one; and my heart even resolved to flee from your eyes, fearing you might be a stumbling-block in the way of my salvation. But at last I learnt, ah! most entrancing beauty, that this passion need not be a guilty one, that I cuold reconcile it with modesty, and so I have let my heart give way to it.
[tr. Waller (1903)]

At first I trembled lest this secret love
Might be the Evil Spirit's artful snare;
I even schooled my heart to flee your beauty,
Thinking it was a bar to my salvation.
But soon, enlightened, O all lovely one,
I saw how this my passion may be blameless,
How I may make it fit with modesty,
And thus completely yield my heart to it.
[tr. Page (1909)]

At first I trembled, lest my secret flame
Should be a stratagem of the Evil One;
Even, I was resolved to flee your presence,
A possible obstacle to my salvation.
But finally I realized, my fair one,
That there need be no guilt in such a passion.
That I can make it chime with modesty;
And so I let my heart follow its bent.
[tr. Bishop (1957)]

At first, I trembled, lest that love should be
A subtle snare that Hell had laid for me;
I vowed to flee the sight of you, eschewing
A rapture that might prove my soul's undoing;
But soon, fair being, I became aware
That my deep passion could be made to square
With rectitude, and with my bounden duty.
I thereupon surrendered to your beauty.
[tr. Wilbur (1963)]

At first I feared that this secret passion was a clever temptation of the Evil One, and I even tried to avoid you, thinking you might be an obstacle to my salvation. But at last, most adorable beauty, I recognized that such love need not be sinful, that I could reconcile it with decency, and I surrendered to it.
[tr. Steiner (2008)]

If but the Vine and Love-abjuring Band
Are in the Prophet's Paradise to stand,
Alack, I doubt the Prophet's Paradise
Were empty as the hollow of one's hand.
[tr. FitzGerald, 2nd Ed (1868), # 65; this does not appear in other editions before or after]

Folk say that there is a hell. This is a vain error, in which no trust should be placed, for if there were a hell for lovers and for bibbers of wine, why heaven would be, from to-morrow morn, as empty as the hollow of my hand.
[tr. McCarthy (1879), # 131]

If wine be an unpardonable sin,
God help Khayyam and his wine-bibbing kin!
If all poor drouthy souls be lodged elsewhere,
Heaven's plains must be as bare as maiden's chin.
[tr. Whinfield (1882), # 33]

Drunkards are doomed to hell, so men declare,
Believe it not, 'tis but a foolish scare;
Heaven will be empty as this hand of mine,
If none who love good drink find entrance there.
[tr. Whinfield (1883), # 67]

To drain the cup, to hover round the fair,
Can hypocritic arts with these compare?
If all who love and drink are going wrong,
There's many a wight of heaven may well despair!
[tr. Winfield (1883), #381]

With Tales of future pains men threaten me,
They say there is a Hell in store for thee; --
Love, if there is a Hell for all like us,
Their Heaven as empty as my Palm will be.
[tr. Garner (1887), 1.19]

To drink wine and consort with a company of the beautiful
is better than practising the hypocrisy of the zealot;
if the lover and the drunkard are doomed to hell,
then no one will see the face of heaven.
[tr. Heron-Allen (1898), # 127]

Better to drink, with fair maids wander free.
Than in deceit to practice piety;
If sots and lovers all in Hell will be.
Then who would wish the face of Heaven to see?
[tr. Thompson (1906), # 425]

Tis better here with Love and Wine to sit
Than to become the zealous hypocrite;
If all who love or drink are doom'd to Hell,
On whom shall Heaven bestow a benefit?
[tr. Talbot (1908), # 127]

Drinking wine and wooing fair ones
Is a better thing than the hypocrisy of fanatics.
If all who drink wine were to go to Hell
No one would then behold Paradise.
[tr. Rosen (1928), # 256]

Better to drink and dance with rosy fairs,
Than cheat the folk with doubtful pious wares;
Tho' drunkards, so they say, are doomed to hell,
To go to heaven with cheats who ever cares?
[tr. Tirtha (1941), # 10.88]

They say lovers and drunkards go to hell,
A controversial dictum not easy to accept:
If the lover and drunkard are for hell,
Tomorrow Paradise will be empty.
[tr. Avery/Heath-Stubbs (1979), # 87]

Heav'n 'tis true, forbids certain Gratifications. But then there are ways of compounding those Matters. It is a Science to stretch the Strings of Conscience according to the different Exigences of the Cawe, and to rectify the Immorality of the Action by the Purity of our Intention. These are Secrets, Madam, I can instruct you in; you have nothing to do, but passively to be conducted. Satisfy my Desire, and fear nothing, I'll answer for you, and will take the Sin upon myself.
[tr. Clitandre (1672)]

Heaven, it is true, forbids certain gratifications, but there are ways and means of compounding such matters. According to our different wants, there is a science which loosens that which binds our conscience, and which rectifies the evil of the act with the purity of our intentions. We shall be able to initiate you into these secrets, Madam; you have only to be led by me. Satisfy my desires, and have no fear; I shall be answerable for everything, and shall take the sin upon myself.
[tr. Van Laun (c. 1870), 4.5]

It is true that Heaven forbids certain gratifications, but there are means of compounding with it upon such matters., and of rectifying the evil fo the act by the purity of the intention. We shall be able to initiate you into all those secrets, madam; all you have to do is to suffer yourself to be led by me. Satisfy my wishes, and be without fear. I will be answerable for everything and take the sin upon myself.
[tr. Wall (1879), 4.5]

Heaven, it is true, forbids certain gratifications; but there are ways of compounding these matters. There is a science of stretching the strings of our conscience, according to different exigencies, and of rectifying the wrongness of the action by the purity of our intention. In these secrets, madame, I know how to instruct you, and all you have to do is to let me guide you. Satisfy my wishes, madame, and have no fear. I will answer for you, and take any wrong on myself.
[tr. Mathew (1890), 4.4]

Heaven, it is true, forbids certain gratifications; but there are ways of compounding with it. It is a science to stretch the string of our conscience according to divers needs and to rectify the immorality of the act with the purity of our intention. I can initiate you into these secrets, Madam; you have only to allow yourself to be led. Satisfy my desire, and do not be afraid: I will be answerable for you in everything, and I will take the sin upon myself.
[tr. Waller (1903), 4.5]

Heaven forbids, 't is true, some satisfactions;
But we find means to make things right with Heaven.
There is a science, madam, that instructs us
How to enlarge the limits of our conscience
According to our various occasions,
And rectify the evil of the deed
According to our purity of motive.
I'll duly teach you all these secrets, madam;
You only need to let yourself be guided.
Content my wishes, have no fear at all;
I answer for't, and take the sin upon me.
[tr. Page (1909), 4.5]

It's true that heaven forbids some satisfactions,
But there are possible ways to understandings.
To suit our various needs, there is a science
Of loosening the bonds of human conscience,
And rectifying the evil of an action
By means of the purity of our intention.
Madame, I shall instruct you in these secrets,
If you will put your confidence in me.
Content my longings, do not be afraid;
All the responsibility is mine ...
[tr. Bishop (1957)]

It's true, there are some pleasures Heaven denies;
But there are ways to reach a compromise.
Yes, now there is a science that succeeds
In stretching consciences to meet our needs,
And can correct, by a sublime invention,
An evil deed just by a pure intention.
To all this there are keys I can provide you;
All you need do, Madame, is let me guide you.
Content my longings, free yourself of dread:
If there is sin, I’ll take it on my head.
[tr. Frame (1967), 4.5]

It's true that Heaven forbids certain pleasures,
but it's possible to make bargains.
Depending on what's needed,
there are ways to accommodate our consciences
and to justify bad acts
by the purity of our intentions.
I can be your teacher, Madame;
you have only to let me be your guide.
Satisfy my desire; never fear,
I'll answer for it all and take you sin on.
[tr. Steiner (2008), 4.5]

Heaven forbids certain pleasures, in theory;
But one can always get round that;
According to requirement, it is a science
To stretch the limits of our conscience
And to balance out the evil of the deed
With the purity of the intention.
Nothing simpler, My Lady, than to instruct you in these mysteries;
You need only let yourself be led.
Give me what I want and have no fear:
I'll take the sin upon myself.
[tr. Campbell (2013)]

Heaven forbids, in truth, certain contentments;
But we find with him accomodations;
According to various needs, it is a science
To extend the bonds of our consciousness
And to rectify the evil of action
With the purity of our intention.
Of these secrets, Madam, we will know how to instruct you;
You just have to let yourself be driven.
Satisfy my desire, and have no fear:
I answer you for everything, and take evil on me.
[Source]

It's true Heaven forbids some pleasures, but a compromise can usually be found.
[E.g.]

Nowe folowith the iij vituperacion & defaute by the which yong men seyne that olde age is noiouse myschaunte & wretchid by cause it hath almost no flesshely delectacyons or sensualitees as for to gete with childeren and yssue to encrece and multiplie the world. To whom I answere forwith that it is right a noble gyfte rewarde & the right grete worship of olde age that it be sequestred depryved and dischargid of the delectacyons of sensualitee of the body or flesshely lustis for ys it be so that olde age be pryved and sequestred of such delectacyons It had takin awey from us olde men that thyng whiche is right vicious & right foule in the age of adolescence & yongthe.
And neverthelesshe my right good and lovyng yong men Scipion and Lelius an auncyent senatour purposid an oracion that a philosopher callid Archites made whiche was takyn of Haniballe duc of Cartage when he werrid in Ytaile. He was recoverde by Quintus Fabius the noble senatour when he recoverd Tarente, takyn by the said Haniballe. Archites was pryncypally a grete man connyngly lernyd in sciences and in vertues and was right famous and noble. This oracion purposid which Archites made was yeven to me when I adolescent and yong of age was at Tarente with the seid Fabius, and by this oracyon seid Archites that nature which ordeyned to men complexions gave nevir no pestelence peyne nor turment more damageable to yong men than is flesshely delectacyon. The coveitous playsirs of delectacyon moven tyce and steeren men over boldely and withoute bridell of reason or shame or any restraynt to execute and make an ende of their foule lustys. For thought delectacy∣ons ben made and conspired treasons divisions and dissencyons of countrees & the destruccions of their comon profite, and the secretes of parlementys disclosed to our ennemyes and adversarye partye there is noon untrou∣the there is noon evyll werke but pleasyre of delectacyon which shall constrayne men to encline therto, by cause that they enioyen owt of mesure of spousehode brekyng & that so fervently the cause of defoulyng of maydens virgins the anontry of weddyd women & all such corrupte untrew werkys, whiche ben nevir mevid nor undirtakyn but by the insolence & wantownes & wenlacys of flesshely delectacyon. Archites also saide that as nature by power of which god hath yeven to men noth̄yng bettir than is the soule by the which they have undirstondyng & mynde, also to that soule which is an office & a gift dyvine nothyng is so grete ennemye nor so contrary as ben flesshely delectacyons, for sith delectacyon & flesshely pleasir have dominacyon in the regyon of man. That is to witt in the courage of his body, the vertue of attemperance may not be lodgid therin & wthin the regyon of man which is yeven to delectacyon may not abyde any wisedome nor vertue.
[tr. Worcester/Worcester/Scrope (1481)]

Now followeth the third dispraise and fault which is laid in old age, because (say they) it is without pleasure, and must forego voluptuous appetites. O noble and excellent gift, wherewith old age is so blessed, if it take from us that thing, which is in youth most vicious and detestable. But you (noble and virtuous gentlemen, Scipio and Laelius) hear what Archytas, the famous philosopher of Tarentum, was wont to say, whose oration touching on the same matter was lent and delivered to me, when I was a young man and served under Quintus Maximus at the siege of Tarentum. He said that no plague was given by nature so great and pernicious unto men, as the bestial pleasures and voluptuousness of the body: which which pleasures the dissolute and libidinous lusts of men do so much affect and desire, that with all licentious profanation and outrage, their minds be incited and stirred to pursue the same, thinking all things lawful for their unbridled appetites, so that they may enjoy their beastly desires and still wallow in the filthy puddle of their hellish sensuality. Hence (said he_ as from a fountain do spring out all kinds of mischief, as treason, betraying of countries, the ruin and subversion of commonwealths, secret conventicles, and privy conferences with the enemies; finally (he said), there was none so great a villainy, nor any so flagitious and horrible an enormity, which the inordinate desire of pleasure would not egg and prick forward men's froward wills to enterprise: furthermore, that whoredom, adultery, and all such like heinous facts of carnal concupiscency were by none other lures or enticements provoked but by pleasure. And whereas either nature or God hath given unto man nothing of so noble excellency as the mind or reasonable soul, there is nothing so great an enemy until this inestimable and divine gift as pleasure.
For where pleasure beareth away and ruleth the roast, there is no mansion or dwelling-place left for temperance and sobriety, and, to be short, virtue cannot remain where pleasure reigneth.
[tr. Newton (1569)]

There followeth the third Objection to age; they say that it wanteth pleasures. Oh excellent gift of age, if it take away that which makes our youth vitious; therefore hear now, O yee excellent young men, the old oration of Architas the Tarentine, a singular and worthy man, which was delivered me when I was a young man with Q. Maximus at Tarentum. He said that there was no deadlier plague given by nature to men, then the pleasure of the body, the greedy lusts whereof are rash and unbrideledly, stirred up to get and gain. From hence are derived treasons, from hence arise the overthrowes of Commonwealths, and the privy conspiracies and whisperings with the enemies. That to conclude, there was no wickednesse, nor no evill deed, to the undertaking of which, the lust of pleasure did not incite a man; and that whoredome, adultery, and all such evill was stirred up by no other bait then pleasure. And forasmuch as nature, or some God, hath given nothing more excellent to a man, then his minde; to this divine gift, there is no greater enemy then pleasure. For lust bearing rule, there is no place for temperance, neither in the Kingdome of pleasure can virtue consist.
[tr. Austin (1648)]

Now must I draw my forces 'gainst that Host
Of Pleasures, which i'th' Sea of age are lost.
Oh, thou most high transcendent gift of age!
Youth from its folly thus to disengage.
And now receive from me that most divine
Oration of that noble Tarentine,
Which at Tarentum I long since did hear;
When I attended the great Fabius there.
Yee Gods, was it man's Nature? or his Fate?
Betray'd him with sweet pleasures poyson'd bait?
Which he, with all designs of art, or power,
Doth with unbridled appetite devour;
And as all poysons seek the noblest part,
Pleasure possesses first the head and heart;
Intoxicating both, by them, she finds,
And burns the Sacred Temples of our Minds.
Furies, which Reasons divine chains had bound,
(That being broken) all the World confound.
Lust, Murder, Treason, Avarice, and Hell
It self broke loose; in Reason's Pallace dwell,
Truth, Honour, Justice, Temperance, are fled,
All her attendants into darkness led.
But why all this discourse? when pleasure's rage
Hath conquer'd reason, we must treat with age.
Age undermines, and will in time surprize
Her strongest Forts, and cut off all supplies.
And joyn'd in league with strong necessity,
Pleasure must flie, or else by famine die.v [tr. Denham (1669)]

The third Accusation against Old Age is, that it deprives us of the Enjoyments of Pleasure. O glorious Priviledge of Age, if through thy means we can get rid of the most pernicious Bane, to which our You is liable! Give me leave to repeat to you, what a great Orator has said upon this Subject.
"Nature has not implanted in Man any more execrable Curse, than that of bodily Pleasures; to the gratification of which we are hurried on, wich such unbounded and licentious Appetites. For to what else is oweing the Subversion of so many States and Kingdoms? What Villainy too daring, what Undertaking too hazardous, which the Desire of satisfying our unbounded Lusts will not instigate us to attempt? To what are Rapes, Adulteries, or such like abominable Enormities owing, but to the gratification of our Appetites? And since the Faculties of Reason, and Judgment, are the most excellent Qualities, which Nature, or Providence, has conferred upon us; it is certain that nothing can be more destructive, more pernicious to this divine Gift, than the Indulging bodily Pleasures? For it is impossible to observe an Degrees of Temperance, while we are under the Dominion of our unruly Passions, nor can Virtue consiste with the pursuit of such Enjoyments."
[tr. Hemming (1716)]

We come now to the Third Objection, which is, That Old Age is deprived of Pleasure. O excellent State! if it deprives us of what is most vitious in You! For, hear ye well-disposed young Men, the old Remark of Architas the Tarentine, a most ingenious Man, which was given to me when I was a young Fellow at Tarentum, with Q. Maximus. He said, "That Nature had not given Mankind a greater Plague than the Pleasure of the body, whose eager Desires for the Enjoyment of it, are altogether loose and unbridled: That from hence arise Conspiracies against our Country, Subversions of the Commonwealth, and treasonable Conferences with the Enemy. In short, that there was no Wickedness nor Capital Crime, but this Lust after Pleasure would put a man upon undertaking; that Whoredom, Adultery, and all such Vices, were excited by no other Allurements than those of Pleasure. That as Nature, or some God, had given to Man nothing more valuable than his Mind, so to that Gift was joined nothing so much its Enemy as Pleasure; for when Lust is predominant, there is no Room for Temperance; nor can Virtue possibly consist in Pleasure's Throne."
[tr. J. D. (1744)]

The third Charge against Old-Age was, That it is (they say) insensible to Pleasure, and the Enjoyments arising from the Gratifications of the Senses. And a most blessed and heavenly Effect it truly is, if it eases of what in Youth was the sorest and cruellest Plague of Life. Pray listen, my good Friends, to an old Discourse of Archytas the Tarentine, a great and excellent Man in his Time, which I learned when I was but young myself, at Tarentum, under Fabius Maximus, at the Time he recovered that Place. The greatest Curse, the heaviest Plague, said he, derived on Man from Nature, is bodily Pleasure, when the Passions are indulged, and strong inordinate Desires are raised and set in Motion for obtaining it. For this have Men betray'd their Country; for this have States and Governments been plunged in Ruin; for this have treacherous Correspondences been held with publick Enemies: In short, there is no Mischief so horrid, no Villany so execrable, that this will not prompt to perpetrate. And as Adultery, and all the Crimes of that Tribe, are the natural Effects of it; so of course are all the fatal Consequences that ensue on them. 'Tis owned, that the most noble and excellent Gift of Heaven to Man, is his Reason: And 'tis as sure, that of all the Enemies Reason has to engage with, Pleasure is the most capital, and the most pernicious: For where its great Incentive, Lust, prevails, Temperance can have no Place; nor under the Dominion of Pleasure, can Virtue possibly subsist.
[tr. Logan (1750)]

Let us now proceed to examine the third article of complaint against old age, as "bereaving us," it seems, "of the sensual gratifications." Happy effect indeed, if it deliver us from those snares which allure youth into some of the worst vices to which that age is addicted. Suffer me upon this occasion, my excellent young friends, to acquaint vou with the substance of a discourse which was held many years since by that illustrious philosopher Archytas, of Tarentum, as it was related to me when I was a young man in the army of Quintus Maximus, at the siege of that city. "Nature," said this illustrious sage, "has not conferred on mankind a more dangerous present than those pleasures which attend the sensual indulgences; as the passions they excite are too apt to run away with reason, in a lawless and unbridled pursuit of their respective enjoyments. It is in order to gratify inclinations of this ensnaring kind that men are tempted to hold clandestine correspondence with the enemies of the state, to subvert governments, and turn traitors to their country. In short, there is no sort of crimes that afiect the public welfare to which an inordinate love of the sensual pleasures may not directly lead. And as to vices of a more private tendency -- rapes, adulteries and every other flagitious violation of the moral duties -- are they not perpetrated solely from this single motive? Reason, on the other hand," continued Archytas," is the noblest gift which God, or nature, has bestowed on the sons of men. Now nothing is so great an enemy to that divine endowment, as the pleasures of sense. For neither temperance, nor any other of the more exalted virtues, can find a place in that breast which is under the dominion of the voluptuous passions."
[tr. Melmoth (1773)]

The third charge against old age comes next, namely, that they say that it is without pleasures. O glorious privilege of old age, if indeed it takes away from us that which in youth is most faulty! For listen, excellent young men, to an ancient discourse of Archytas of Tarentum, a singularly great and renowned man, which was delivered to me when I was a young man with Quintus Maximus: He said, that no deadlier plague than the pleasure of the body was given to men by Nature; of which pleasure the passions being excessively fond, impelled men to enjoy them rashly and precipitously. That hence rose betrayals of country, hence subversions of states, hence clandestine correspondence with enemies. In a word, that there is no atrocity, no wicked deed, to the undertaking of which the lust of pleasure did not incite; and that seductions and adulteries, and every such crime, are called into existence by no other allurements but pleasure; and whereas, whether Nature or some deity had given nothing to man more excellent than the understanding, nothing was more hostile to this divine gift and endowment than pleasure. For neither, when lust bore sway, was there room for temperance, nor could virtue hold any place at all in the reign of pleasure.
[Cornish Bros. ed. (1847)]

Then follows the third topic of blame against old age, that they say it has no pleasures. Oh, noble privilege of age! if indeed it takes from us that which is in youth the greatest defect. For listen, most excellent young men, to the ancient speech of Archytas of Tarentum, a man eminently great and illustrious, which was reported to me when I, a young man, was at Tarentum with Quintus Maximus. He said that no more deadly plague than the pleasure of the body was inflicted on men by nature; for the passions, greedy of that pleasure, were in a rash and unbridled manner incited to possess it; that hence arose treasons against one's country, hence the ruining of states, hence clandestine conferences with enemies: in short, that there was no crime, no wicked act, to the undertaking of which the lust of pleasure did not impel; but that fornications and adulteries and every such crime, were provoked by no other allurements than those of pleasure. And whereas either nature or some god had given to man nothing more excellent than his mind; that to this divine function and gift, nothing was so hostile as pleasure: since where lust bore sway, there was no room for self-restraint; and in the realm of pleasure, virtue could by no possibility exist.
[tr. Edmonds (1874)]

I come now to the third charge against old age, that, as it is alleged, it lacks the pleasures of sense. O admirable service of old age, if indeed it takes from us what in youth is more harmful than all things else! For I would have you hear, young men, an ancient discourse of Archytas of Tarentum, a man of great distinction and celebrity, as it was repeated to me when in my youth I was at Tarentum with Quintus Maximus. "Man has received from nature," said he, "no more fatal scourge than bodily pleasure, by which the passions in their eagerness for gratification are made reckless and are released from all restraint. Hence spring treasons against one's country; hence, overthrows of states; hence, clandestine plottings with enemies. In fine, there is no form of guilt, no atrocity of evil, to the accomplishment of which men are not driven by lust for pleasure. Debaucheries, adulteries, and all enormities of that kind have no other inducing cause than the allurements of pleasure. Still more, while neither Nature nor any god has bestowed upon man aught more noble than mind, nothing is so hostile as pleasure to this divine endowment and gift. Nor while lust bears sway can self-restraint find place, nor under the reign of pleasure can virtue have any foothold whatever."
[tr. Peabody (1884)]

The third charge against old age is that it LACKS SENSUAL PLEASURES. What a splendid service does old age render, if it takes from us the greatest blot of youth! Listen, my dear young friends, to a speech of Archytas of Tarentum, among the greatest and most illustrious of men, which was put into my hands when as a young man I was at Tarentum with Q. Maximus. "No more deadly curse than sensual pleasure has been inflicted on mankind by nature, to gratify which our wanton appetites are roused beyond all prudence or restraint. Fornications and adulteries, and every abomination of that kind, are brought about by the enticements of pleasure and by them alone. Intellect is the best gift of nature or God: to this divine gift and endowment there is nothing so inimical as pleasure. For when appetite is our master, there is no place for self-control; nor where pleasure reigns supreme can virtue hold its ground."
[tr. Shuckburgh (1895)]

Thirdly, it is alleged against old age,
It has no sensual pleasures to enjoy.
Divinest gift of age, to take away sensual pleasures.
What is the greatest blot on youthful years!
Hear, my dear friends, a speech Archytas made
(Who was a very old and famous man),
And told me at Tarentum, where I was
With Quintus Maximus, when quite a youth:
'No greater curse than sensuality
Has Nature given to man: its foul desires
To feed, lust grows unbridled and unwise;
Hence countries are betrayed, states overthrown,
Secret arrangements with our foes are made.
There is no crime, no ill deed to which lust
Cannot entice : abominable vice
Of every kind is due to this alone.
Nature herself, or some kind deity
Has given to man no greater gift than mind:
But to this gift, this faculty divine,
No greater enemy can be than lust.
When that bears sway, all moderation's gone,
And 'neath its rule virtue cannot survive.
[tr. Allison (1916)]

Next we come to the third allegation against old age. This was its deficiency in sensual pleasures. But if age really frees us from youth's most dangerous failing, then we are receiving a most blessed gift.
Let me tell you, my dear friends, what was said years ago by that outstandingly distinguished thinker, Archytas of Tarentum, the city at which I heard of his words when I was a young soldier serving under Fabius. "The most fatal curse given by nature to mankind," said Archytas, "is sensual greed: this incites men to gratify their lusts heedlessly and uncontrollably, thus bringing about national betrayals, revolutions, and secret negotiations with the enemy. Lust will drive men to every sin and crime under the sun. Mere lust, without any additiona impulse, is the cause of rape, adultery, and every other sexual outrage. Nature, or a god, has given human beings a mind as their outstanding possession, and this divine gift and endowment has no worse foe than sensuality. For in the realm of the physical passions there can be no room for self-control; where self-indulgence reigns, decent behavior is excluded.
[tr. Grant (1960, 1971 ed.)]

I turn now to the third charge against old age -- one commonly leveled with vehemence: men say that it is cut off from pleasures. What a glorious blessing the years confer if they take away from us the greatest weakness that afflicts our younger days! Let me repeat to you, my dear young friends, what Archytas of Tarentum said many, many years ago. (He was one of the truly great -- a distinguished man -- and his discourse was reported to me when as a young man I visited Tarentum in the company of Quintus Maximus.) Archytas declared that nature had afflicted man with no plague more deadly than physical pleasure, since the hope of pleasure roused men’s desires to fever-pitch and spurred them on, like wild, unbridled beasts, to attainment.
Pleasure, he said, was the ultimate source of treason, of riot and rebellion, of clandestine negotiations with an enemy; to sum it up, there was no crime, no foul perversion, which men were not led to commit by the desire for pleasure. As for crimes of passion, adultery, and the like, he declared that pleasure and its blandishments were the sole cause of them "Here is man," said he. "Nature, or if you will, God, has given him nothing more precious and distinctive than his mind, yet nothing is so hostile to this blessing -- this godlike power -- as pleasure."
Further, he asserted that when the appetites had the upper hand there was no room left for self-discipline -- in fact, to put it generally, virtue could find no foothold anywhere in the kingdom of pleasure.
[tr. Copley (1967)]

Now I come to the third reason why old age is so strenuously condemned: that when we are old we can’t enjoy sensual pleasures. On the contrary, what a gift it is that age takes away from us the most objectionable vices of the young! When I was a young man in the army, someone quoted to me from a speech -- and it is well worth listening to it today -- that was delivered long ago by a distinguished philosopher, Archytas of Tarentum. “Nature,” he said, “has never visited on man a more virulent pestilence than sex. There is nothing we will not do, however rash and ill-considered, in order to satisfy our desires. Sex has impelled men to treason, to revolution, to collusion with the enemy. Under the influence of sex, there is no criminal enterprise they will not undertake, no sin they will not commit. Infidelity, of course, and then any kind of depraved perversion you can think of -- all are driven by the search for sexual pleasure. Nature -- or perhaps some god -- has given us nothing more valuable than the power to reason; but there is nothing more inimical to reason than sex. Lust will always overcome self-control; there is no moral value that can stand up to the attacks of unbridled desire.”
[tr. Cobbold (2012)]

THEY SAY OLD AGE DEPRIVES US OF ALMOST ALL OF THE PLEASURES. Oh, this is a wonderful gift of old age, if it does indeed relieve us of most of the reasons youth gets itself into trouble. Remember, you young folks, the famous warning from Dr. Johnson, the especially great and famous eighteenth century savant. I came to admire him when I was a young man at Oxford. He said that the body is all vice. The body's avid desire for the pleasures makes it seek them rashly and without control until it finds gratification. Oh the trouble! These things often create traitors of their countries: they ruin governments and cause secret dealings with enemies. The desire for bodily pleasure drives people to commit debauchery, adultery, and crimes of all sorts. Since nature's (or God's) greatest gift to mankind is our reason, nothing is so harmful to God's gift than the desire for pleasure because it makes us act so irrationally. By golly, when we are in hot pursuit of pleasure, there is no place for modration or good sense. If the pleasure is too great and lasts too long, it will blot out any trace of rational thinking.
[tr. Gerberding (2014)]

Again old age is given a third censure.
It is devoid, they say, of sensual pleasure,
But that’s also a wonderful gift without price
Taking from us youth’s most wicked vice!
Listen, my good lads, to the time-honoured advice
Of Archytas from Tarentum, great and blessed,
Who in my young days his thoughts expressed,
While I was in Tarentum with Q. Maximus:
No evildoing can be worse than the voluptuous
Pleasure of the senses was his complaint
Which makes men blind and act with no restraint.
From it descend treason, revolution and
Pacts with the enemies of the Fatherland.
All evil actions and crimes combined
Have an urge for lust not far behind,
And then adultery and lewdness
Are set on fire by voluptuousness.
There must have been some god who gave mankind,
Or maybe it wasn’t a god but nature,
The divine privilege of the mind
Which is the enemy of pleasure.
Indeed under the rule of passion
Temperance has no place at all,
And virtue can be kept in thrall
By sensuality’s enticing coils.
[tr. Bozzi (2015)]

We come now to the third objection to growing older -- that the pleasures of the flesh fade away. But if this is true, I say it is indeed a glorious gift that age frees us from youth's most destructive failing. Now listen, my most noble young friends, to the ancient words of that excellent and most distinguished young man, Archytas of Tarentum, repeated to me when I was serving as a young soldier in that very city with Quintus Maximus. He said the most fatal curse given to men by nature is sexual desire. From it spring passions of uncontrollable and reckless lust seeking gratification. From it come secret plotting with enemies, betrayals of one's country, and teh voer throw of governments. Indeed, there is no evil act, no unscrupulous deed that a man driven by lust will not perform. Uncontrolled sensuality will drive men to rape, adultery, and every other sexual outrage. And since nature -- or perhaps some god -- has given men no finer gift than human intelligence, this divine endowment has no greater foe than naked sensuality. Where lust rules, there is no place for self-control. And in the kingdom of self-indulgence, there is no room for decent behavior.
[tr. Freeman (2016)]

The third typical criticism of old age follows this, and that is that people complain that it lacks [sexual] pleasures. Oh! Glorious wealth of age, if it takes that from us, the most criminal part of youth! Take this from me, most noble young men, this is the ancient speech of Archytas of Tarentum, which was repeated to me when I was a young man working for Quintus Maximus there: “Nature has given man no deadlier a curse than sexual desire.”
[tr. @sentantiq (2019)]

Those who such torments suffered, I learnt,
Were condemn'd to them for their carnal Sins,
Their reason by their Passion being subdued.
And as the Birds, who at the first approach
Of cold, take wing, and gather in thick clouds,
So does the Storm these wretched Spirits drive,
From 'bove, below, and ev'ry side around.
They have no hope of ever being releas'd:
And e'en of lighter punishments despair.
[tr. Rogers (1782), l. 32ff]

These were the hapless slaves of lawless love,
Soft pleasure's vot'ries in the world above,
Who the still voice of reason held in scorn;
And as a flight of starlings wing their way,
Riding the wintry blast in long array,
The phantoms fleet, in airy tumult borne.
Aloft we saw the moody revel ride,
Then, in long eddies, like the swallowing tide,
With its full freight the hurricane descends:
Around the sinner sweep, above, below,
Nor respite of their cares rest they, nor refuge know
From the resistless storm that never ends.
[tr. Boyd (1802), st. 8-9]

I understood that to this torment sad
The carnal sinners are condemn'd, in whom
Reason by lust is sway'd. As in large troops
And multitudinous, when winter reigns,
The starlings on their wings are borne abroad;
So bears the tyrannous gust those evil souls.
On this side and on that, above, below,
It drives them: hope of rest to solace them
Is none, nor e'en of milder pang.
[tr. Cary (1814)]

Then understood I of that woe's intent,
How framed with sinners in the flesh to deal
Who to their passion have their reason bent.
And like as starlings in their aery wheel
Some winter's day float wide upon the wing.
So doth those guilty souls the whirlwind's reel
Now up, now down, now this, now that way fling;
Nor aught to comfort them may soothing hope.
If not of rest, of milder sufferance bring.
[tr. Dayman (1843)]

I learnt that to such torment [are] doomed the carnal sinners, who subject reason to lust.
And as their wings bear along the starlings, at the cold season, in large and crowded troop: so that blast, the evil spirits;
hither, thither, down, up, it leads them. No hope ever comforts them, not of rest, but even of less pain.
[tr. Carlyle (1849)]

Of torment such as this, I understood,
Were carnal sinners made to drink their fill,
Their reason who subject unto their will.
And as the starlings spread their wings aloft
In the cold time, in long and crowded flock,
Such are the evil spirits to the shock:
From here to there, from low to high, it leads;
Nor hope nor comfort in their breast remain,
Not of a pause, but even of lesser pain.
[tr. Bannerman (1850)]

Then I perceiv'd this torment was to those
Whose condemnation was for carnal sins,
Who made their reason subject to their lusts.
As starlings in their wingèd strength are borne
In winter season, flocking wide and deep;
So are the wicked spirits by this blast
Upwards and downwards, hither, thither swept,
Having to comfort them of no hope of rest
From their great woe, nor e'en of lesser pain.
[tr. Johnston (1867)]

I understood that unto such a torment
The carnal malefactors were condemned,
Who reason subjugate to appetite.
And as the wings of starlings bear them on
In the cold season in large band and full,
So doth that blast the spirits maledict;
It hither, thither, downward, upward, drives them;
No hope doth comfort them forevermore,
Not of repose, but even of lesser pain.
[tr. Longfellow (1867)]

I was aware that to a torment thus fashioned are condemned the carnal sinners who made their reason subject to their inclination. And as their wings bear away the starlings in the cold season, in a broad and thick flock, so did that blast the evil spirits. On this side, on that, up and down it sways them; no hope ever comforts them, I say not of rest, but of a lesser penalty.
[tr. Butler (1885)]

Then did I understand that this was pain
Reserved for those who sin in carnal things,
And over reason their desires maintain.
And, like the summer starlings, stretch their wings
In the cold time, in large and ample train,
So that wild wind those evil spirits swings
Hither and thither, up and down again;
No hope can comfort them of far repose
For evermore, nor even of lesser pain.
[tr. Minchin (1885)]

I understood that to such torment are condemned the carnal sinners who subject reason to appetite. And as their wings bear along the starlings in the cold season in a troop large and full, so that blast the evil spirits; hither, thither, down, up it carries them; no hope ever comforts them, not of repose, but even of less pain.
[tr. Norton (1892)]

I came to know that to tortures of such a kind were doomed sinners in the flesh, who make their better judg- ment the thrall of lust. And as in winter time starlings are borne on their wings, in large and crowded flock; even so beareth this blast these sinful spirits. Hither and thither, high and low, it whirleth them, nor ever cometh hope of any rest to cheer them, nor even of lesser punishment.
[tr. Sullivan (1893)]

I understood that unto such like torment
Are damned eternally the carnal sinners.
Who make their reason subject to their passions.
And as their pinions bear along the starlings,
In the chill time, in wide and full battahon,
In such wise doth that blast the wicked spirits:
Hither and thither, up and down, it bears them;
Nor any hope encourages them ever.
Not to say hope of rest, but of less torment.
[tr. Griffith (1908)]

I learned that to such torment are condemned the carnal sinners who subject reason to desire. As in the cold season their wings bear the starlings along in a broad, dense flock, so does that blast the wicked spirits. Hither, thither, downward, upward, it drives them; no hope ever comforts them, not to say of rest, but of less pain.
[tr. Sinclair (1939)]

I learnt that in such restless violence blown
This punishment the carnal sinners share
Whose reason by desire was over thrown.
And as their beating wings the starlings bear
At the cold season, in broad, flocking flight,
So those corrupted spirits were rapt in air
To and fro, down, up, driven in helpless plight
Comforted by no hope ever to lie
At rest, nor even to bear a pain more light.
[tr. Binyon (1943)]

Into this torment carnal sinners are thrust,
So I was told -- the sinners who make their reason
Bond thrall under the yoke of their lust.
Like as the starlings wheel in the wintry season
In wide and clustering flocks wing-borne, wind-borne,
Even so they go, the souls who did this treason,
Hither and thither, and up and down, outworn,
Hopeless of any rest -- rest, did I say?
Of the least minishing of their pangs forlorn.
[tr. Sayers (1949)]

I learned that to such torment are condemned the carnal sinners, who subject reason to desire.
And as their wings bear the starlings along in the cold season, in wide, dense flocks, so does that blast the sinful spirits; hither, thither, downward, upward, it drives them. No hope of less pain, not to say of rest, ever comforts them.
[tr. Singleton (1970)]

I learned that to this place of punishment
all those who sin in lust have been condemned,
those who make reason slave to appetite;
and as the wings of starlings in the winter
bear them along in wide-spread crowded flocks,
so does that wind propel the evil spirits:
here, then there, and up and down, it sweeps them
forever, without hope to comfort them
(hope, not of taking rest, but of suffering less).
[tr. Musa (1971)]

I learned that those who undergo this torment
are damned because they sinned within the flesh,
subjecting reason to the rule of lust.
And as, in the cold season, starlings' wings
bear them along in broad and crowded ranks,
so does that blast bear on the guilty spirits:
now here, now there, now down, now up, it drives them.
There is no hope that ever comforts them --
no hope for rest and none for lesser pain.
[tr. Mandelbaum (1980)]

I understood it is to this torment
That are condemned those who sin in the flesh,
And let their reason give way to their wishes.
And, as starlings are carried on their wings
In the cold weather, in a vast wavering troop,
So that breath carries the unfortunate spirits:
It drives them here and there, now down, now up;
There is no hope ever to comfort them;
They cannot stop, or ever suffer less pain.
[tr. Sisson (1981)]

I learned
They suffer here who sinned in carnal things --
Their reason mastered by desire, suborned.
As winter starlings ride on their wings
Form crowded flocks, so spirits dip and veer
Foundering in the wind's rough buffetings,
Upward or downward, driven here and there
With never ease from pain nor hope of rest.
[tr. Pinsky (1994), l. 34ff]

I understood that to this torment were damned the carnal sinners, who subject their reason to their lust.
nd as their wings carry off the starlings in the cold season, in large, full flocks, so does that breath carry the evil spirits
here, there, down, up; no hope ever comforts them, not of lessened suffering, much less of rest.
[tr. Durling (1996)]

I learnt that the carnal sinners are condemned to these torments, they who subject their reason to their lust.
And, as their wings carry the starlings, in a vast, crowded flock, in the cold season, so that wind carries the wicked spirits, and leads them here and there, and up and down. No hope of rest, or even lesser torment, comforts them.
[tr. Kline (2002)]

And then I learned such torments are incurred
by those who like to practice carnal sin,
when reason is by furtive lust ensnared.
As starlings, when the evenings draw in,
assemble in tremendous seething flocks,
so are those dark souls gathered by the wind,
and hurtled to and fro in random flecks
devoid of hope of rest, or rest from pain
to which they are eternally affixed.
[tr. Carson (2002)]

Caught in this torment, as I understood,
were those who -- here condemned for carnal sin --
made reason bow to their instinctual bent.
As starlings on the wing in winter chills
are borne along in wide and teeming flocks,
so on these breathing gusts the evil souls.
This way and that and up and down they're borne.
Here is no hope of any comfort ever,
neither of respite nor of lesser pain.
[tr. Kirkpatrick (2006)]

I understood that to such torment
the carnal sinners are condemned,
they who make reason subject to desire.
As, in cold weather, the wings of starlings
bear them up in wide, dense flocks,
so does that blast propel the wicked spirits.
Here and there, down and up, it drives them.
Never are they comforted by hope
of rest or even lesser punishment.
[tr. Hollander/Hollander (2007)]

I learned that sinners blown, tormented in bursting
Gales, are those condemned by acts of lust,
Which melt our reason down in desire and thirst.
Just as their wings, stretched wide, hold starlings up
In great, wide flocks fleeing freezing weather,
So those windstorms force the wicked souls
This way, that way, down and up together.
No hope can ever ease their pain, giver comfort;
They never rest, never suffer less.
[tr. Raffel (2010)]

I learned this special kind of torment is reserved
For those whose ravenous appetite for carnal knowledge
Allowed lust to triumph over reason.
Like wings carry starlings off in crowded flocks
When the end of October hints at winter, so the wind
Carried these sinners: up, down, and at an angle.
In broad and compact masses.
What is there to comfort them? Neither more peace
Nor less pain, although they beg for both.
[tr. Bang (2012)]

I understood this was the punishment
For carnal sinners, who let appetite
Rule reason, and who, once drawn, are now sent --
Like winter starlings by their wings in flight --
Across the bleak sky in a broad, thick flock:
Here, there, now up, now down, the winds dictate
Their track. Small hope of pausing to take stock
Of whether anguish might not soon abate
At least a little, and no hope at all
Of peace.
[tr. James (2013), l. 47ff]