Old age is like an airplane flying in a storm. Once you're in it, there's nothing you can do. You can't stop a plane, you can't stop a storm, you can't stop time. So you might as well take it easy, with wisdom.

La vecchiaia é come un aereo che vola nella tempesta. Una volta che ci sei dentro, non puoi farci pid nulla. Non si ferma un aereo, non si ferma una tempesta, non si ferma il tempo. Quindi tanto vale pigliarsela calma, in saggezza.

How true this antient saying; we old men
Are nought but trouble, and an empty shadow,
We crawl about, the semblances of dreams.
And of our mental faculties deprived.
Still fancy we with wisdom are endued.
[tr. Wodhull (1809)]

Oh, alas, how true the ancient saying is: we old men are nothing but noise and mere shapes, and we move as imitations of dreams; there is no intelligence in us, yet we think we have good sense.
[tr. Collard & Cropp (2008)]

Alas, the ancient proverb holds well:
We old men are nothing other than a sound
and an image, lurking imitations of dreams.
We have no mind and but we think we know how to think well.
[tr. @sentantiq (2014)]

[Age] sets more wrinckles in our mindes, then on our foreheads: nor are there any spirits, or very rare ones, which in growing olde taste not sowrelie and mustilie.
[tr. Florio (1603)]

Age imprints more wrinkles in the Mind, than it does in the Face, and Souls are never, or very rarely seen, that in growing old do not smell sour and musty.
[tr. Cotton (1686)]

[Old age] imprints more wrinkles in our mind than on our face; and there are to be seen few souls which, as they grow old, do not become sour and peevish.
[tr. Ives (1925)]

Old age puts more wrinkles in our minds than on our faces; and we never, or rarely, see a soul that in growing old does not come to smell sour and musty.
[tr. Frame (1943)]

Age sets more wrinkles on our minds than on our faces. You can find no souls -- or very few -- which as they grow old do not stink of rankness and of rot.
[tr. Screech (1987)]

For eche of thies ages which men name Childhode, adolescence, yongth, virilite, manhode & olde age semyn to be hevy & noxous to men the which in them silf have nothyng that may help & socoure them to lyve goodly & blessidly as bee, the which excercisen sciences & vertues & good werkis, but as to suche men which sechyn & fyndyn in themsilf alle the goods & thyngis which belongyn wele & blessidly for to lyve, ther is nothyng that comyth to them in age by the defaute of nature that may seme unto them evyll nor noxous. It is certayne that olde age is suche that it serchith & fyndyth in it self all the goodnesses whch longen to live wel & blyssidly, and yet is olde age such that alle men desyre to come untyll hit, And never the lesse the mutablenes & evyl dysposicion of men it is so grete in oure dayes that they blamyn olde age whan they be come therto by cause that then they may not use delectacions.
[tr. Worcester/Worcester/Scrope (1481)]

For they that have no power, pith of wit, help, way nor virtue in themselves to conduct and bring them to a good and blessed life, unto such as these be, all their age is cumbersome and unpleasant. But unto such as lead their lives virtuously, measuring all their actions by the square of reason, and have their minds with all good gifts of grace beautified and garnished, there is nothing thought nor deemed evil that cometh by necessity of nature. Of the which sort old age is principally to be considered, unto which all men wish to arrive, and yet when they have their desire, they accuse it as painful, sickly, unpleasant and tedious, such is the brainless unconstancy, foolish sottage, and perverse overthwartness of wayward people.
[tr. Newton (1569)]

For that age is only grievous to those that have no taste of wisdome and learning in themselves to make them live happily: but to them which see all perfection and consolation from their own experience, nothing can seem heavy which the necessity of nature bringeth: of which sort old age is chief, which all desire to obtain, and blame being obtained; such is their unconstancy, foolishnesse and perversity.
[tr. Austin (1648)]

For to those who have nothing within themselves capable of making Life happy, and satisfactory, no wonder if every Stage of it should prove irksome, and vexatious: but, to those who derive all their satisfaction from an easy mind, nothing can seem grievous and tormenting, that proceeds from the irreversible Laws of Nature; which certainly is the case of Old Age,, whereunto though 'tis the earnest desire of all men to arrive, yet such is their unaccountable folly, and perverseness, that they are never more uneasy than when they have arrived at it.
[tr. Hemming (1716)]

All Ages are grievous to those who have not in themselves the Means of living Holy and Happy; but those who expect all Happiness from their own Virtues, don't look up on the Decay of Nature as a Hardship, whereof Old Age is the chiefest, and which all desire to attain to; but is no sooner tasted than declaim'd against. Such are the Effects of Inconstancy, Folly, and the Want of Wisdom.
[tr. J. D. (1744)]

For know this, that those who have no Aid or Support within themselves, to render their Lives easy, will find every State irksome: While such as are convinced, they must owe their Happiness to themselves, and that if they cannot find it in their own Breasts, they will never meet with it from abroad; will never consider any thing as an Evil, that is but a necessary Effect of the established Order of Nature; which Old Age most undoubtedly is. 'Tis certainly strange, that while all Men hope they may live to attain it, any should find Fault with it, when it comes their Share. Yet such is the Levity, Folly, and Perverseness of Mankind, that we see there is nothing more common.
[tr. Logan (1744)]

Those indeed who have no internal resource of happiness, will find themselves uneasy in every stage of human life: but to him who is accustomed to derive all his felicity from within himself, no state will appear as a real evil into which he is conducted by the common and regular course of nature. Now this is peculiarly the case with respect to old age : yet such is the inconsistency of human folly, that the very period which at a distance is every man's warmest wish to attain, no sooner arrives than it is equally the object of his lamentations.
[tr. Melmoth (1773)]

For to those that have nought of resource in themselves for living well and happily, every stage of life is burthensome; while to those that seek all their goods from themselves, nothing can seem an evil, which the law of Nature may bring them. In which class foremost stands old age, which all desire to attain, but arraign the same when attained; so great is the inconsistency and perverseness of folly.
[Cornish Bros. ed. (1847)]

For to those who have no resource in themselves for living well and happily, every age is burdensome; but to those who seek all good things from themselves, nothing can appear evil which the necessity of nature entails; in which class particularly is old age, which all men wish to attain, and yet they complain of it when they have attained it; so great is the inconsistency and waywardness of folly.
[tr. Edmonds (1874)]

For those who have in themselves no resources for a good and happy life, every period of life is burdensome; but to those who seek all goods from within, nothing which comes in the course of nature can seem evil. Under this head a place especially belongs to old age, which all desire to attain, yet find fault with it when they have reached it. Such is the inconsistency and perverseness of human folly.
[tr. Peabody (1884)]

But those who look for all happiness from within can never think anything bad which nature makes inevitable. In that category before anything else comes old age, to which all wish to attain, and at which all grumble when attained. Such is Folly's inconsistency and unreasonableness!
[tr. Shuckburgh (1895)]

Of course
To those who've no resources in themselves
For a good and happy life, why, every age
Is hard to bear: but those who have within
All that is needful for a life well-spent,
Can never find misfortune in the lot
That nature's laws impose. And one such lot
Is that old age must come to each and all,
Old age so fondly hoped for, when it comes,
So Oft found to be irksome. Such, alas!
Is Folly's want of reason and resolve.
[tr. Allison (1916)]

For to those who have not the means within themselves of a virtuous and happy life every age is burdensome; and, on the other hand, to those who seek all good from themselves nothing can seem evil that the laws of nature inevitably impose. To this class old age especially belongs, which all men wish to attain and yet reproach when attained; such is the inconsistency and perversity of Folly!
[tr. Falconer (1923)]

People, you see, who have no inner resources for living the good and happy life, find every age a burden. But men who seek all good from within themselves are simply unable to view as evil anything that comes about through nature’s law. Now old age, as much as anything else in this world, is such a thing. All men hope and pray to attain it; once they have attained it, they start finding fault with it.
[tr. Copley (1967)]

Some people just do not possess the optimism that would allow them to live contentedly under any circumstances: for them every stage of life is a burden. But if only they expected nothing but good for themselves, nothing that the natural passage of time brought them could seem bad. This is especially true of old age. Everybody wants to live for a long time, but when they have attained their goal, they grumble. It makes no sense -- but that’s what life is: perverse and inconsistent.
[tr. Cobbold (2012)]

Someone who doesn't have much in the way of inner resources will find all stages of life irksome, but someone whose character is in order will accept what nature brings and not complain about something perfectly natural, calling it evil. There is much nonsense bandied about old age, something which everyone wishes to reach, but which most complain about once they get there. That seems more than slightly inconsistent and perverse, doesn't it?
[tr. Gerberding (2014)]

They find every age oppressive, of course,
Who in their inner selves have no resource
To live an easy life in happiness,
But they who in themselves only find
Their own contentment and peace of mind
See no harm in nature’s due process
Whose termination inevitably
May lead to that state of senility
To which they keenly lay claim,
But once attained rather foolishly,
With malice and incongruity,
Promptly find reasons to blame.
[tr. Bozzi (2015)]

Those who lack within themselves the means for living a blessed and happy life will find any age painful. But for those who seek good things within themselves, nothing imposed on them by nature will seem troublesome. Growing older is a prime example of this. Everyone hopes to reach old age, but when it comes, most of us complain about it. People can be so foolish and inconsistent.
[tr. Freeman (2016)]

Every age is burdensome to those who have no means of living well and happily. But to those who seek all good from themselves, nothing which the necessity of nature offers can appear bad. Old age is a prime example of this sort of thing -- everyone wishes to attain it, but they always complain about it once it is attained. Such is the inconstancy and perversity of stupidity.
[tr. Robinson [@sentantiq] (2017)]

Therfor thene ye may aske and demaunde why I haue said so many thynges of flesshely delyte and of lecherye, wherfor I answere you that the blame and the shame is not onely ynoughe. But namely it is the grete lawde and praysyng of olde age that it desyreth but lytle flesshely delectacyons. Olde age chargith nevir of dyetes nor of dyvers deynty metys nor of tables richely and dyversly arrayde nor of many dyners drynkys. Olde age wille not be fulle of wyn often for doubte of sekenes. Olde age wille not suffre the akyng of the bely as is the colyk or of the stone or costyfnes whiche comyth of takyng so muche mete and so often that it abideth rawe within the stomake. Olde age desyrith not wakyng in the tyme that nature hath ordeyned to slepe. Albeit an aged man is gretly disposed to wake ayenst his will forsoth the philosopher Platon whiche spake dyversly in a mater that delectacyon at∣tempted by euill disposed men that leyen the baite & the snare to delite aged men in repleccion of lustis & metys not helefull to them & bycause that men be taken & decevued by the baite sett in the hoke or angle as the bird is taken in the snare how be it that olde age wolde have no metys ne his etyngys excessiuely. Algatys they may delite in deynte metys and in smale feedyngys and temperate dyete.
[tr. Worcester/Worcester/Scrope (1481)]

But to what purpose do we speak so much of pleasure? Verily, to the intent that hereby it may be seen and proved, how that it cannot only not be objected to old age for any vituperation and dispraise, but rather for a singular praise and commendation; because old-age doth not esteem nor care for these pleasures. But some other will say: It lacketh sumptuous fare, costly dishes, delicate viands, and drinks of all sorts. Hereto I answer tihat, therefore, it lacketh also drunkenness, crudity, or indigestion, fantastical dreams, and ridiculous apparitions. But if we must any whit yield to to pleasure because we cannot easily resist the blandishments and allurements thereof (for the divine philosopher Plato calleth pleasure the bait of all mischief, because men therewith are caught and snared even as fishes are with the hook), I say, that although old age be not endangered nor given to superfluous and immoderate banqueting, and at unseasonable hours, yet in temperate and moderate feasting it may be solaced and comfortably recreated.
[tr. Newton (1569)]

But to what end speak we so much of pleasure? because that you may see that no blame, but much praise is to be given to age, because it doth not lust after pleasure, which is so dangerous a thing. Age wanteth banquetting, gluttony, and quaffing; it is also without surfeting, drunkennesse, or dreaming; but yet if we may any wayes take some pleasure, because we do not easily resist her flatteries (for divine Plato calleth pleasure the bait of evils, because men are caught ther∣with as fishes with a hook) tho age despiseth immoderate banquets, yet may it be delighted with moderate meetings.
[tr. Austin (1648), ch. 12-13]

Then to our age (when not to pleasures bent)
This seems an honour, not disparagement.
We, not all pleasures like the Stoicks hate;
But love and seek those which are moderate.
(Though Divine Plato thus of pleasures thought,
They us, with hooks and baits, like fishes caught.)
[tr. Denham (1669)]

I have dwelt the longer on this Topick of bodily Pleasures, to shew, it is so far from being a Disparagement to our Age, to be deprived of these Enjoyments, that it is its greatest Praise and Commendation, that it even takes off our Inclinations from the violent Pursuit of them. Though we may not indulge our selves so freely in our Cups, though we do not relish the Pleasures of the most luxurious Provisions, will not our being freed from the fatal Consequences of Indigestion, and a disordered Imagination, make us ample amends? But if we must make some Allowances for Pleasure, and submit to its Blandishments (which Plato calls the Bait of humane Miseries, with which like Fishes we are tempted to the Hook). Though we are deprived of the Pleasure of immoderate Feasting, yet can we still relish the Charms of an agreeable and chearful Entertainment; which arises not from the Delicacy or Variety of Courses, but from the Conversation of the Company.
[tr. Hemming (1716)]

And why all this of Pleasure? Because not only to over-rule the Objection, but to shew that it is the greatest Encomium on Old Age, that he never ardently desires what we call Pleasure. Doth Age want Banquets, great Tables, and frequent Use of Wine? Confequently it is free from Drunkenness, Surfeits, and watchful Nights. But if we are any ways to give ourselves up to Pleasure, because we cannot altogether attend her Invitations, as Plato says, who calls it "a Bait for Evil, and that Men are taken with it as Fishes with a Hook," yet Old Age will abstain from Revelling, and take Delight only in moderate Entertainments.
[tr. J. D. (1744)]

Thus I judged it necessary to be the more full on this Head of Pleasure, and shew the Dangers of it, to the end you might clearly see, it is so far from being a Disadvantage to Old-Age, its Palling our Inclinations to Pleasure, that on the contrary it is rather a great and valuable Blessing. For if it is in a good Measure dead to the Enjoyments others find in Banqueting, sumptuous Feasts and Carousings, it is freed at the same time from all the troublesome Effects of these; as Fumes, Crudities, uneasy Sleep, or the want of it; with divers other such like Disorders. Yet as Nature has so ordered it, that Pleasure should have a very strong Hold of us, and the Inclination to it appears deeply founded in our very Composition, (and 'tis with too much Justice that the divine Plato calls it the Bait of Evil, by which Men are caught as Fish with a Hook) therefore, though Age is not taken, nor can well bear, with those splendid sumptuous Feastings and Revels, yet we are not so insensible to the Pleasures of Life, but that we can indulge ourselves, and take a real Delight in sober and temperate Entertainments with our Friends.
[tr. Logan (1744)]

I have dwelt the longer upon this article, in order to convince you, that the little relish which old age leaves us for enjoyments of the sensual kind, is so far from being a just imputation on this period of life, that on the contrary it very considerably raises its value. If age render us incapable of taking an equal share in the flowing cups, and luxuriant dishes of splendid tables, it secures us too from their unhappy consequences -- from painful indigestions, restless nights, and disordered reason. Accordingly, the divine Plato justly represents pleasure as the bait by which vice ensnares and captivates her deluded votaries. But if this enticement cannot always be resisted, if the palate must sometimes be indulged, I do not scruple to say that an old man, although his years will guard him from excess, is by no means excluded from enjoying, in a moderate degree, the convivial gratifications.
[tr. Melmoth (1773)]

With what view then do I say so much about pleasure? Because not only is it no ground of censure, but even the highest praise of old age, that it desires no pleasures very much. But is old age without feasts, and loaded tables, and frequent cups? Therefore it is without drunkenness, and indigestion and troubled sleep. But if something must be given to pleasure, since we do not easily withstand its blandishments, (for divinely Plato calls pleasure the bait of evils, because evidently men are taken by it as fishes by a hook,) though old age is debarred immoderate feasts, yet, it may be gratified with temperate socialities.
[Cornish Bros. ed. (1847)]

To what end then have I said so many things about pleasure? Because it is so far from being any disparagement, that it is even the highest praise to old age, that it has no great desire for any pleasures. It lacks banquets, and piled up boards, and fast-coming goblets; it is therefore also free from drunkenness and indigestion and sleeplessness. But if something must be conceded to pleasure (since we do not easily withstand its allurements, for Plato beautifully calls pleasure the bait of evils, inasmuch as, by it, in fact, men are caught as fishes with a hook), although old age has nothing to do with extravagant banquets, yet in reasonable entertainments it can experience pleasure.
[tr. Edmonds (1874)]

But to what purpose am I saying so much about pleasure? Because it is not only no reproach to old age, but even its highest merit, that it does not severely feel the loss of bodily pleasures. But, you may say, it must dispense with sumptuous feasts, and loaded tables, and oft-drained cups. True, but it equally dispenses with sottishness, and indigestion, and troubled dreams. But if any license is to be given to pleasure, seeing that we do not easily resist its allurements, -- insomuch that Plato calls pleasure the bait of evil, because, forsooth, men are caught by it as fishes by the hook, -- old age, while it dispenses with excessive feasting, yet can find delight in moderate conviviality.
[tr. Peabody (1884)]

But why so much of pleasure? Why, you see,
Not only is it no disgrace to age,
But ev'n its greatest merit that it longs
No more for pleasure, cares no more for feasts
With loaded tables and o'er-flowing wine.
It misses too the headache, and the night
Of sickness and of sleeplessness that comes.
If something we must grant to pleasure's claim:
(It is not easy to resist its charm:
The godlike Plato thinks it is a bait
To catch the foolish, just as fish are caught:)
Though we cannot indulge in gorgeous feasts,
A modest dinner we can still enjoy.
[tr. Allison (1916)]

Why then, do I dwell at such length on pleasure? Because the fact that old age feels little longing for sensual pleasures not only is no cause for reproach, but rather is ground for the highest praise. Old age lacks the heavy banquet, the loaded table, and the oft-filled cup; therefore it also lacks drunkenness, indigestion, and loss of sleep. But if some concession must be made to pleasure, since her allurements are difficult to resist, and she is, as Plato happily says, “the bait of sin,” -- evidently because men are caught therewith like fish -- then I admit that old age, though it lacks immoderate banquets, may find delight in temperate repasts.
[tr. Falconer (1923)]

Why then do I have so much to say about pleasures of this kind? Because the weakening of temptation to indulge in them, far from supplying a pretext to reproach old age, is a reason for offering it the most cordial complements. Age has no banquets, no tables piled high, no cups filled again and again. So it avoids drunkenness, and indigestion, and sleepless nights! However, the allurements of pleasure are admittedly hard to resist; they are "the bait of sin," as Plato brilliantly calls them, which catch men like fish. If, then, we have to make them some concession, there is no reason why old age, though spared extravagant feasting, should not gratify itself with entertainments of a more modest nature.
[tr. Grant (1960, 1971 ed.)]

Why am I dwelling at such length on pleasure? Because it is not only no condemnation of old age, but rather its highest recommendation, that it feels no overwhelming desire for pleasure. The old do not share in banquets, in tables piled high with food, and in endless toasts; as a consequence, they do not share in drunkenness, in indigestion, and in sleeplessness. But if we must make some concession to pleasure, since we do not easily resist its blandishments (in a moment of inspiration Plato called pleasure “the bait of evil” -- obviously because men are caught by it like fish) -- even though the old do not share in unrestrained high life, still they can derive pleasure from moderate conviviality.
[tr. Copley (1967)]

Why do I go on so much about pleasure? As old men, we should not so much resent our age as praise it in the most glowing terms, because now we cannot feel any more interest in sensual temptations. As old men, we no longer attend formal banquets at tables loaded down with delicious food and wine; but on the other hand we no longer suffer from hangovers and indigestion and insomnia. But even so it may be hard to resist temptation completely. Plato cleverly referred to pleasure as “sin-bait,” because men are caught by it like fishes. There is, then, in our old age, nothing wrong with spending a convivial evening with friends, although we will not indulge ourselves to excess.
[tr. Cobbold (2012)]

So why am I going on and on about pleasure? Because I want to impress upon you how the fact that old age is less subject to the passions for pleasure is not an indictment of this stage of life, but actually one of its greatest advantages. If it lacks allnight parties, or tables heaped hy with rich food and powerful dirnk, it also lacks drunkenness, indigestion, insomnia, and "the morning after." It is not that old age lacks pleasures, it is that they change. And they are healthier. Gone are the overindulgent feasts and in their place we take pleasure in delightful dinner parties.
[tr. Gerberding (2014)]

So why do I tarry on pleasure’s enticement?
The fact that old age has no longing for it
Not only can’t be taken as a demerit,
But on the contrary is the best of credits.
Freedom from decked tables, from banquets
And also from frequent potations
Means freedom from drunkenness,
From insomnia and indigestions.
But we’re bound to make some concessions
To better resist pleasure’s alluring snares
Which Plato calls the bait of transgressions,
By which like fish men are caught unawares.
Although old age sumptuous banquets must shun
In light repasts it finds indeed some fun.
[tr. Bozzi (2015)]

Age makes not childish, as one oft avers;
It finds us still true children merely.
[tr. Priest (1808)]

Old age does not make childish, as men say; it only finds us still as true children.
[tr. Hayward (1831)]

Age does not make us childish, as folk say,
It finds us genuine children e'en in eld.
[tr. Swanwick (1850)]

Age does not make us childish, as they say,
But we are still true children when it finds us.
[tr. Brooks (1868)]

Age childish makes, they say, but ’tis not true;
We’re only genuine children still, in Age’s season!
[tr. Taylor (1870)]

Old age, not childish, makes the old; but they
Are genuine children of a mellower day.
[tr. Blackie (1880)]

Old age not childish makes, whate'er one says;
It only finds us still as very children.
[tr. Latham (1908)]

Age does not make us childish, as we're told,
It merely finds we are still young at heart.
[tr. Kaufmann (1961)]

They say that age makes people childish;
I say it merely finds us still true children.
[tr. Salm (1962)]

Old age does not make childish, as they claim,
It merely finds us genuine children yet.
[tr. Arndt (1976)]

Age doesn't make us childish, God knows,
Just finds us the same old children still.
[tr. Greenberg (1992)]

They say age makes us childish - but it can
Make truer children of us than before.
[tr. Williams (1999)]

Age doesn’t make us childish, as they say,
It finds that we’re still children.
[tr. Kline (2003)]

Finally I tell the thou oughtist use of the bodily strength as whiche is one of the goodys of nature in the meane tyme whan thou hast them. But whan the goodys of bodily strength ben no more in thee thenne thou shuldist not require it nor aske it save that thou maist saye paraventure that the adolescentys which ben in the third age owghten to desyre & aske after the age of pueryce which is seconde age & by that he is the ferthir from deth. Therfor I tell the Scipion that when men ben somwhat entrid & come within adolescence which is an age fructuouse and profitable they to require it and to aske it. And not puerice called Childhode whiche is withoute availe and profite.
[tr. Worcester/Worcester/Scrope (1481), Part 3]

In fine, use and take well in worth this gift of bodily strength while thou hast it, and when it is gone do not desire nor seek to have it again, unless peradventure you will say that all young men ought to wish themselves in their infancy and swathing-bands again, or when they be somewhat further stricken in years and in the maturity or best time of their age, to wish themselves again in their adolescency.
[tr. Newton (1569)]

To conclude, use that strength which you have while you have it; but when it is gone, require it not, unlesse you thinke it a seemly thing of young men, to require their child-hood againe, and ancient men their youth.
[tr. Austin (1648)]

The force which Nature gives with care retain,
But when decay'd, 'tis folly to complain;
In age to wish for youth is full as vain,
As for a youth to turn a child again.
[tr. Denham (1669)]

The Faculties of our Bodies are to be made use of, while we possess them, but not to be lamented, when they have left us; unless you would think it reasonable that Boys should be desirous to become Children, and that those, who are become Men, should be wishing to grow Boys again.
[tr. Hemming (1716)]

In short, make use of any Good while you have it, and when it's gone look not for it, unless you think young Men would do right to require Childhood again, or Men in Years their Youth.
[tr. J. D. (1744)]

In short, while you have Strength, use it; when it leaves you, no more repine for the want of it, than you did when Lads, that your Childhood was past; or at the Years of Manhood, that you were no longer Boys.
[tr. Logan (1750)]

In a word, my friends, make a good use of your youthful vigour so long as it remains; but never let it cost you a sign when age shall have withdrawn it from you; as reasonably indeed might youth regret the loss of infancy, or manhood the extinction of youth.
[tr. Melmoth (1773)]

In a word, make use of that good thing while it is present; when it is absent do not regret it; unless, perhaps, young men ought to seek to be boys again; those who have made a little advance in years, to be young men again.
[Cornish Bros. ed. (1847)]

In fine, I would have you use strength of body while you have it: when it fails, I would not have you complain of its loss, unless you think it fitting for young men to regret their boyhood, or for those who have passed on a little farther in life to want their youth back again.
[tr. Peabody (1884)]

In fine, enjoy that blessing when you have it; when it is gone, don't wish it back -- unless we are to think that young men should wish their childhood back, and those somewhat older their youth!
[tr. Shuckburgh (1895)]

Use then the gifts you have:
When gone, regret them not: unless as men
You are to ask for boyhood to return,
When older ask for you: there still must be
A certain lapse of years.
[tr. Allison (1916)]

In short, enjoy the blessing of strength while you have it and do not bewail it when it is gone, unless, forsooth, you believe that youth must lament the loss of infancy, or early manhood the passing of youth.
[tr. Falconer (1923)]

To sum it up: use the advantages you have while you have them; when they are gone, don’t sit around wishing you could get them back. Or do you think, perhaps, that young men ought to mourn their lost boyhood, and those a bit older their younger days?
[tr. Copley (1967)]

Use whatever gifts you have while you have them, and don’t mope after them when they are gone -- unless of course you think that young men should regret their childhood and that those who are getting on should regret their youth.
[tr. Cobbold (2012)]

So to put it in a nutshell
Use your own strength and use it well
As long as it lasts and when it is spent
Just forget it unless you should
Think that boyhood regrets childhood
Or that manhood may its decline lament.
[tr. Bozzi (2015)]

In short, enjoy the blessing of bodily strength while you have it, but don't mourn when it passes away, any more than a young man should lament the end of boyhood, or a mature man the passing of youth.
[tr. Freeman (2016)]

• JUST ΛΟΓΟΣ: "[Learn] not to contradict your father in any thing; nor by calling him Iapetus, to reproach him with the ills of age, by which you were reared in your infancy." [tr. Hickie (1853)]
• RIGHT LOGIC: "Nor dare to reply when your Father is nigh, nor 'musty old Japhet' to call / In your malice and rage that Sacred Old Age which lovingly cherished your youth." [tr. Rogers (1924)]

It is not life to live, but to be well.
[tr. Burton (1621)]

Not all who live long, but happily, are old.
[tr. Killigrew (1695)]

For sense and reason tell,
That life is only life, when we are well.
[tr. Hay (1755)]

For life is not to live, but to be well.
[tr. Johnson, in The Rambler, #48, cited to Elphinston (1 Sep 1750)]

To brethe can just not dying give:
But, to be well, must be to live.
[tr. Elphinston (1782), 2.115]

For life is not simply living, but living in health.
[tr. Amos (1858)]

Life consists not in living, but in enjoying health.
[tr. Bohn's Classical (1859)]

It is not life to live, but to be well.
[ed. Harbottle (1897)]

The blunderer who deems them so,
Misreckons life and much mistakes it,
He thinks 'tis drawing breath -- we know
'Tis health alone that mars or makes it.
[tr. Pott & Wright (1921)]

Life is not life, but health is life indeed.
[tr. Francis & Tatum (1924), #310]

To live is not just life, but health.
[tr. Shepherd (1987)]

Life is not being alive, but being well.
[tr. Shackleton Bailey (1993)]

At twenty years of age a Peacock; at thirty a Lion; at fourty a Camel; at fifty a Serpent; at sixty a Dog; at seventy an Ape; at fourscore nothing at all.
[Flesher ed. (1685)]

At twenty a man will be a peacock; at thirty, a lion; at forty,. a camel; at fifty, a snake; at sixty, a dog; at seventy, an ape; and at eighty -- nothing.
[tr. Duff (1877)]

At twenty a man is a Peacock, at thirty a Lion, at forty a Camel, at fifty a Serpent, at sixty a Dog, at seventy an Ape, at eighty nothing.
[tr. Jacobs (1892)]

At twenty, man is a peacock, at thirty a lion, at forty a camel, at fifty a snake, at sixty a dog, at seventy an ape, and at eighty, nothing.
[tr. Fischer (1937)]

The greatest part of mankind employ their first years to make their last miserable.
[Bullord ed. (1696)]

The greatest part of Mankind imploy their first Years to make their last miserable.
[Curll ed. (1713)]

The greatest part of Mankind employ their first Years to make their last miserable. [Browne ed. (1752)]

Most men employ the first years of their life in making the last miserable.
[tr. Van Laun (1885)]

Most men make use of the first part of their life to render the last part miserable.
[Source]

A man ought wele for to use in every age of that thyng that nature giveth hym, and also it apperteyneth that thou doo alle thyngs aftir the mesure and aftir the quantyte of thyne owne propre strength and not to usurpe and take the unto gretter thyngs than thou maist not nor hast no power to execute.
[tr. Worcester/Worcester/Scrope (1481)]

For whatsoever is engraffed naturally in man, that is it fit and decent to use; and in all things that he taketh in hand to labour, and to do his diligent endeavour according to his strength.
[tr. Newton (1569)]

For that which is naturally ingraffed in a man, that it becommeth him to use, and to desire to do nothing above his strength.
[tr. Austin (1648)]

Then with that force content, which Nature gave,
Nor am I now displeas'd with what I have.
[tr. Denham (1669)]

What strength and vigour, we have still remaining, ought to be preserv'd, by making the best use of them while we are able.
[tr. Hemming (1716)]

What a Man has, he ought to use; and whatever he does, to do it according to his Power.
[tr. J. D. (1744)]

For it is our business only to make the best use we can of the powers granted us by nature, and whatever we take in hand, to do it with all our might.
[tr. Logan (1750)]

It is sufficient if we exert with spirit, upon every proper occasion, that degree of strength which still remains with us.
[tr. Melmoth (1773)]

What is, that it becomes you to employ; and whatever you do, to do it according to the measure of your powers.
[Cornish Bros. ed. (1847)]

What one has, that one ought to use; and whatever you do, you should do it with all your strength.
[tr. Edmonds (1874)]

It is becoming to make use of what one has, and whatever you do, to do in proportion to your strength.
[tr. Peabody (1884)]

You should use what you have, and whatever you may chance to be doing, do it with all your might.
[tr. Shuckburgh (1900)]

What nature gives to man, that let him use:
Still fit your work according to your strength.
[tr. Allison (1916)]

Such strength as a man has he should use, and whatever he does should be done in proportion to his strength.
[tr. Falconer (1923)]

Use what you have: that is the right way; do what’s to be done in proportion as you have the strength for it.
[tr. Copley (1967)]

Whatever strength you have at any given moment, you should use; and whatever you do, you should do it within the limitations of that strength.
[tr. Cobbold (2012)]

You use what you have and gauge your activities accordingly.
[tr. Gerberding (2014)]

You see, It’s a lot better to proceed
With your own strength and anything you do
According to your strength you should pursue.
[tr. Bozzi (2015)]