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Now Scripture enjoins nothing except charity, and condemns nothing except lust, and in that way fashions the lives of men.

[Non autem praecipit Scriptura nisi caritatem, nec culpat nisi cupiditatem, et eo modo informat mores hominum.]

Augustine of Hippo (354-430) Christian church father, philosopher, saint [b. Aurelius Augustinus]
On Christian Doctrine [De Doctrina Christiana], Book 3, ch. 10 / § 15 (3.10.15) (AD 397) [tr. Shaw (1858)]
    (Source)

On how people treat Scripture as literal when it agrees with their and their culture's judgment, and figurative when not.

(Source (Latin)). Alternate translations:

But Scripture teaches nothing but charity, nor condemns anything except cupidity, and in this way shapes the minds of men.
[tr. Robertson (1958)]

Scripture enjoins nothing but love, and centures nothing but lust, and moulds men's minds accordingly.
[tr. Green (1995)]

 
Added on 11-Mar-24 | Last updated 11-Mar-24
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More quotes by Augustine of Hippo

The fable of Tantalus has generally been regarded as symbolizing avarice. It’s at least equally applicable to ambition, love of fame, indeed to almost every passion.
 
[La fable de Tantale n’a presque jamais servi d’emblème qu’à l’avarice. Mais elle est, pour le moins, autant celui de l’ambition, de l’amour de la gloire, de presque toutes les passions.]

Nicolas Chamfort
Nicolas Chamfort (1741-1794) French writer, epigrammist (b. Nicolas-Sébastien Roch)
Products of Perfected Civilization [Produits de la Civilisation Perfectionée], Part 1 “Maxims and Thoughts [Maximes et Pensées],” ch. 1, ¶ 70 (1795) [tr. Parmée (2003), ¶ 58]
    (Source)

(Source (French)). Alternate translations:

The fable of Tantalus is hardly ever applied except to the passion of avarice; but it is at least as applicable to ambition, to the love of glory, and to nearly all the other passions.
[tr. Mathers (1926)]

The fable of Tantalus has been used almost exclusively as an emblem of avarice, but it is at least as applicable to ambition, the love of fame, and virtually all the passions.
[tr. Merwin (1969)]

The fable of Tantalus has almost never served as a precept except in the case of avarice. But it is, at all events, a precept attaching no wit less to ambition, to love of glory, to almost all passions.
[tr. Pearson (1973)]

The fable of Tantalus has nearly only ever served as an emblem of avarice. However, it is at least as much a symbol of ambition, of the love of glory, and of nearly every passion.
[tr. Siniscalchi (1994)]

 
Added on 5-Feb-24 | Last updated 5-Feb-24
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More quotes by Chamfort, Nicolas

Thus every Creature, and of every Kind,
The secret Joys of sweet Coition find:
Not only Man’s Imperial Race; but they
That wing the liquid Air; or swim the Sea,
Or haunt the Desert, rush into the flame:
For Love is Lord of all; and is in all the same.

[Omne adeo genus in terris hominumque ferarumque,
Et genus aequoreum, pecudes, pictaeque volucres,
In furias ignemque ruunt. Amor omnibus idem.]

Virgil the Poet
Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
Georgics [Georgica], Book 3, l. 242ff (3.242-244) (29 BC) [tr. Dryden (1709), l. 375ff]
    (Source)

(Source (Latin)). Alternate translations:

All men on earth, and beasts, both wilde and tame,
Sea-monsters, gaudy fowle, rush to this flame:
The same love works in all; with love ingag'd.
[tr. Ogilby (1649)]

Nor they alone: but beasts that haunt the woods,
The painted birds, the people of the floods,
Cattle, and men, to frenzy and to flame
Start wild: Love's empire is in all the same.
[tr. Nevile (1767), l. 289ff]

Thus all that wings the air and cleaves the flood,
Herds that or graze the plain or haunt the wood,
Rush to like flames, when kindred passions move,
And man and brute obey the power of love.
[tr. Sotheby (1800)]

Indeed every kind on earth, both of men and wild beasts, the fish, the cattle, and painted birds, rush into maddening fires; love is in all the same.
[tr. Davidson (1854)]

So then all kinds on earth of men and herds,
The ocean tribes, the beasts, the painted birds,
Rush all alike to frenzy and to flame;
Love rules them all, and love is still the same.
[tr. Blackmore (1871), l. 293ff]

Nay, every race on earth, whether of men or beasts, the watery tribes, the herds, the painted birds, rush headlong into this fiery phrenzy; love sways all alike.
[tr. Wilkins (1873)]

Nay, every race on earth of men, and beasts,
And ocean-folk, and flocks, and painted birds,
Rush to the raging fire: love sways them all.
[tr. Rhoades (1881)]

Thus all alike the slaves of love remain,
That haunt the woodland, or that graze the plain.
[tr. King (1882)]

In truth, every kind on the earth, both of men and wild beasts, the fish, the cattle, and plumaged birds, rush to the frenzy and the fire of love: in all there is the same love.
[tr. Bryce (1897)]

Yes all on earth, the race of man and beast, the tribes of the sea, cattle and coloured birds break into fury and fire; in all love is the same.
[tr. Mackail (1899)]

Yea, all -- all tribes of earth, all men, all cattle-herds,
Wild beasts of the forest, the brood of the sea, plume-painted birds,
Into flames of passion rush' all hearts are in one net taken.
[tr. Way (1912)]

For all terrestrial kinds, or beast or man,
All Ocean's brood and flocks of bright-hued birds
Haste to the same fierce fire. One power of love
Possesses all.
[tr. Williams (1915)]

Every single race on earth, man and beast, the tribes of the sea, cattle and birds brilliant of hue, rush into fires of passion: all feel the same Love.
[tr. Fairclough (Loeb) (1916)]

All manner of life on earth -- men, fauna of land and sea,
Cattle and coloured birds --
Run to this fiery madness: love is alike for all.
[tr. Day-Lewis (1940)]

Thus, every living creature, man and beast,
The ocean’s tribes, the herds, the colorful birds,
Rush toward the furious flames: love levels all.
[tr. Bovie (1956)]

Or, better, make it fire, the tongues of flame
burning like waves in a sunset, while all of life,
birds, fish, beasts of the fields, and men,
maddened, leap like lemmings into the sea,
that searing sea, that terrible tide of lust
to be like -- to become --
each, the fabulolus phoenix,
and rise renewed.
[tr. Slavitt (1971)]

Indeed all species in the world, of men,
Wild beasts and fish, cattle and coloured birds
Rush madly into the furnace: love is common
To all.
[tr. Wilkinson (1982)]

Every species on earth, man and creature, and the species
of the sea, and cattle and bright-feathered birds,
rush about in fire and frenzy: love’s the same for all.
[tr. Kline (2001)]

Every last species on earth, man and beast alike,
the vast schools of the sea, the cattle and bright-colored birds
fall helpless into passion’s fire: love is the same for all.
[tr. Lembke (2004)]

Indeed, all species on the earth, both man and beast,
the kingdom undersea, cattle and painted birds
into this hot lunacy rush: love strikes all the same.
[tr. Johnson (2009)]

All living creatures on earth, no matter whether
It's human beings or other kinds -- fish, cattle,
Beautiful birds -- they all rush into the fire:
Love is the same for all.
[tr. Ferry (2015)]

 
Added on 4-Oct-23 | Last updated 4-Oct-23
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More quotes by Virgil

We come now to the third ground for abusing old age, and that is, that it is devoid of sensual pleasures. O glorious boon of age, if it does indeed free us from youth’s most vicious fault! Now listen, most noble young men, to what that remarkably great and distinguished man, Archytas of Tarentum, said in an ancient speech repeated to me when I was a young man serving with Quintus Maximus at Tarentum: “No more deadly curse,” said he, “has been given by nature to man than carnal pleasure, through eagerness for which the passions are driven recklessly and uncontrollably to its gratification. From it come treason and the overthrow of states; and from it spring secret and corrupt conferences with public foes. In short, there is no criminal purpose and no evil deed which the lust for pleasure will not drive men to undertake. Indeed, rape, adultery, and every like offence are set in motion by the enticements of pleasure and by nothing else; and since nature — or some god, perhaps — has given to man nothing more excellent than his intellect, therefore this divine gift has no deadlier foe than pleasure; for where lust holds despotic sway self-control has no place, and in pleasure’s realm there is not a single spot where virtue can put her foot.”

[Sequitur tertia vituperatio senectutis, quod eam carere dicunt voluptatibus. O praeclarum munus aetatis, si quidem id aufert a nobis, quod est in adulescentia vitiosissimum! Accipite enim, optimi adulescentes, veterem orationem Archytae Tarentini, magni in primis et praeclari viri, quae mihi tradita est cum essem adulescens Tarenti cum Q. Maximo. Nullam capitaliorem pestem quam voluptatem corporis hominibus dicebat a natura datam, cuius voluptatis avidae libidines temere et effrenate ad potiendum incitarentur. Hinc patriae proditiones, hinc rerum publicarum eversiones, hinc cum hostibus clandestina colloquia nasci; nullum denique scelus, nullum malum facinus esse, ad quod suscipiendum non libido voluptatis impelleret; stupra vero et adulteria et omne tale flagitium nullis excitari aliis illecebris nisi voluptatis; cumque homini sive natura sive quis deus nihil mente praestabilius dedisset, huic divino muneri ac dono nihil tam esse inimicum quam voluptatem. Nec enim lubidine dominante temperantiae locum esse, neque omnino in voluptatis regno virtutem posse consistere.]

Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
De Senectute [Cato Maior; On Old Age], ch. 12 / sec. 39ff (12.39-41) (44 BC) [tr. Falconer (1923)]
    (Source)

(Source (Latin)). Alternate translations:

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)]

 
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More quotes by Cicero, Marcus Tullius

But what was it that delighted me save to love and to be loved? Still I did not keep the moderate way of the love of mind to mind — the bright path of friendship. Instead, the mists of passion steamed up out of the puddly concupiscence of the flesh, and the hot imagination of puberty, and they so obscured and overcast my heart that I was unable to distinguish pure affection from unholy desire. Both boiled confusedly within me, and dragged my unstable youth down over the cliffs of unchaste desires and plunged me into a gulf of infamy.

[Et quid erat quod me delectabat, nisi amare et amari? Sed non tenebatur modus ab animo usque ad animum quatenus est luminosus limes amicitiae, sed exhalabantur nebulae de limosa concupiscentia carnis et scatebra pubertatis, et obnubilabant atque obfuscabant cor meum, ut non discerneretur serenitas dilectionis a caligine libidinis. Utrumque in confuso aestuabat et rapiebat inbecillam aetatem per abrupta cupiditatum atque mersabat gurgite flagitiorum.]

Augustine of Hippo (354-430) Christian church father, philosopher, saint [b. Aurelius Augustinus]
Confessions, Book 2, ch. 2 / ¶ 2 (2.2.2) (c. AD 398) [tr. Outler (1955)]
    (Source)

Agonizing over how horny he was at age 16.

(Source (Latin)). Alternate translations:

And what was it that I delighted in, but to love, and be loved? but I kept not the measure of love, of mind to mind, friendship's bright boundary: but out of the muddy concupiscence of the flesh, and the bubblings of youth, mists fumed up which beclouded and overcast my heart, that I could not discern the clear brightness of love from the fog of lustfulness. Both did confusedly boil in me, and hurried my unstayed youth over the precipice of unholy desires, and sunk me in a gulf of flagitiousnesses.
[tr. Pusey (1838)]

But what was it that I delighted in save to love and to be beloved? But I held it not in moderation, mind to mind, the bright path of friendship, but out of the dark concupiscence of the flesh, and the effervescence of youth exhalations came forth which obscured and overcast my heart, so that I was unable to discern pure affection from unholy desire. Both boiled confusedly within me, and dragged away my unstable youth into the rough places of unchaste desires, and plunged me into a gulf of infamy.
[tr. Pilkington (1876)]

And what was it that delighted me, but to love and to be loved? But the intercourse of mind with mind was not restricted within the clear bounds of honest love; but dense vapours arose from the miry lusts of the flesh, and the bubblings of youth, and clouded and darkened my heart; so that the clearness of true love could not be discerned from the thick mist of sensuality. Both boiled together confusedly within me, and carried away my weak young life over the precipices of passion, and merged me in a whirlpool of disgrace.
[tr. Hutchings (1890)]

Now what was it that gave me pleasure, save to love and to be loved? But I could not keep within the kingdom of light, where friendship binds soul to soul. From the quagmire of concupiscence, from the well of puberty, exhaled a mist which clouded and befogged my heart, so that I could not distinguish between the clear shining of affection and the darkness of lust. Both stormed confusedly within me, whirling my thoughtless youth over the precipices of desire, drowning it in the eddying pool of shame.
[tr. Bigg (1897)]

My one delight was to love and to be loved. But in this I did not keep the measure of mind to mind, which is the luminous line of friendship; but from the muddy concupiscence of the flesh and the hot imagination of puberty mists steamed up to becloud and darken my heart so that I could not distinguish the white light of love from the fog of lust. Both love and lust boiled within me, and swept my youthful immaturity over the precipice of evil desires to leave me half drowned in a whirlpool of abominable sins.
[tr. Sheed (1943)]

What was there to bring me delight except to love and be loved? But that due measure between soul and soul, wherein lie the bright boundaries of friendship, was not kept. Clouds arose from the slimy desires of the flesh and from youth’s seething spring. They clouded over and darkened my soul, so that I could not distinguish the calm light of chaste love from the fog of lust. Both kinds of affection burned confusedly within me and swept my feeble youth over the crags of desire and plunged me into a whirlpool of shameful deeds.
[tr. Ryan (1960)]

I cared for nothing but to love and be loved. But my love went beyond the affection of one mind for another, beyond the arc of the bright beam of friendship. Bodily desire, like a morass, and adolescent sex welling up within me exuded mists which clouded over and obscured my heart, so that I could not distinguish the clear light of true love from the murk of lust. Love and lust together seethed within me. In my tender youth they swept me away over the precipice of my body’s appetites and plunged me in the whirlpool of sin.
[tr. Pine-Coffin (1961)]

And what was it that delighted me? Only this -- to love and be loved. But I could not keep that true measure of love, from one mind to another mind, which marks the bright and glad area of friendship. Instead I was among the foggy exhalations which proceed from the muddy cravings of the flesh and bubblings of first manhood. These so clouded over my heart and darkened it that I was unable to distinguish between the clear calm of love and the swirling mists of lust. I was storm-tossed by a confused mixture of the two and, in my weak, unstable age, swept over the precipices of desire and thrust into the whirlpools of vice.
[tr. Warner (1963)]

And what was it that gave me joy but to love and to be loved, love that was not held by that restraint which lies between mind and mind, where runs the boundary of friendship? From the miry, bubbling fleshly lust of youth, fogs arose which overclouded and darkened my heart, so that the difference between a tranquil affection and the blackness of lust was blurred. They boiled together in confusion, and snatched my weak years down the screes of impure desires to plunge me in a whirlpool of manifold wickedness.
[tr. Blaiklock (1983)]

What was it that delighted me? Only loving and being loved. But there was no proper restraint, as in the union of mind with mind, where a bright boundary regulates friendship. From teh mud of my fleshly desires, and my erupting puberty, belched out murky clouds that obscured and darkened my heart, until I could not distinguish the clam light of love from the fog of lust. The two swirled about together and dragged me, young and weak as I was, over the cliffs of my desires, and engulfed me in a whirlpool of sins.
[tr. Boulding (1997)]

 
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More quotes by Augustine of Hippo

For what is there more hideous than avarice, more brutal than lust, more contemptible than cowardice, more base than stupidity and folly? Well, then, are we to call those persons unhappy, who are conspicuous for one or more of these, on account of some injuries, or disgraces, or sufferings to which they are exposed, or on account of the moral baseness of their sins?

[Quid enim foedius auaritia, quid immanius libidine, quid contemptius timiditate, quid abiectius tarditate et stultitia dici potest? Quid ergo? Eos qui singulis uitiis excellunt aut etiam pluribus, propter damna aut detrimenta aut cruciatus aliquos miseros esse dicimus, an propter uim turpitudinemque uitiorum?]

Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
De Legibus [On the Laws], Book 1, ch. 19 / sec. 51 (1.19/1.51) [Marcus] (c. 51 BC) [tr. Barham/Yonge (1878)]
    (Source)

(Source (Latin)). Alternate translations:

For what is there more hideous than avarice, more ferocious than lust, more contemptible than cowardice, more base than stupidity and folly? Well, therefore, may we style unhappy, those persons in whom any one of these vices is conspicuous, not on account of the disgraces or losses to which they are exposed, but on account of the moral baseness of their sins.
[tr. Barham (1842)]

For what can be thought of that is more loathsome than greed, what more inhuman than lust, what more contemptible than cowardice, what more degraded than stupidity and folly? Well, then, shall we say that those who are sunk deepest in a single vice, or in several, are wretched on account of any penalties or losses or tortures which they incur, or on account of the base nature of the vices themselves?
[tr. Keyes (1928)]

What can be called more revolting than greed, more bestial than lust, more despicable than cowardice, more abject than dullness and stupidity? What then? Take those people who are conspicuous for one (or more than one) vice. Do we call them wretched because of the losses or damages or pain they suffer, or because of the power and ugliness of their vices?
[tr. Rudd (1998)]

What is uglier than greed, what is more horrible than lust, what is more contemptible than cowardice, what is lower than sloth and stupidity? What then? People who are remarkable for single vices or even for several -- do we call them wretched because of material losses or torture, or because of the great dishonor from the vices themselves?
[tr. Zetzel (1999)]

What could be called fouler than avarice, what more monstrous than lust, what more scorned than cowardice, what more despicable than dullness and foolishness? What then? Do we say about those who are conspicuous for their individual vices, or even many vices, that they are wretched because of losses or damages or tortures, or because of the significance and the disgrace of their vices?
[tr. Fott (2013)]

 
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More quotes by Cicero, Marcus Tullius

Although reason were intended by Providence to govern our passions; yet it seems that in two points of the greatest moment to the being and continuance of the world, God has intended our passions to prevail over reason. The first is, the propagation of our species; since no wise man ever married from the dictates of reason. The other is, the love of life; which, from the dictates of reason, every man would despise, and wish it at an end, or that it never had a beginning.

Jonathan Swift (1667-1745) English writer and churchman
“Thoughts on Religion” (1726)
    (Source)
 
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More quotes by Swift, Jonathan

Gustave Dore – Divine Comedy, Inferno, Canto 5 “The Souls of Paolo and Francesca” (1857)
Gustave Dore – Divine Comedy, Inferno, Canto 5 “The Souls of Paolo and Francesca” (1857)

One day together, for pastime, we read
Of Lancelot, and how Love held him in thrall.
We were alone, and without any dread.
Sometimes our eyes, at the word’s secret call,
Met, and our cheeks a changing color wore.
But it was one page only that did all.
When we read how that smile, so thirsted for,
Was kissed by such a lover, he that may
Never from me be separated more
All trembling kissed my mouth. The book I say
Was a Galahalt to us, and he beside
that wrote that book. We read no more that day.

[Noi leggiavamo un giorno per diletto
di Lancialotto come amor lo strinse;
soli eravamo e sanza alcun sospetto.
Per più fïate li occhi ci sospinse
quella lettura, e scolorocci il viso;
ma solo un punto fu quel che ci vinse.
Quando leggemmo il disïato riso
esser basciato da cotanto amante,
questi, che mai da me non fia diviso,
la bocca mi basciò tutto tremante.
Galeotto fu ‘l libro e chi lo scrisse:
quel giorno più non vi leggemmo avante.]

Dante Alighieri the poet
Dante Alighieri (1265-1321) Italian poet
The Divine Comedy [Divina Commedia], Book 1 “Inferno,” Canto 5, l. 127ff (5.127-138) [Francesca] (1309) [tr. Binyon (1943)]
    (Source)

In the Old French romance of Lancelot du Lac they were reading, Sir Gallehault (spelled variously) serves as go-between for Lancelot and Guinevere (a couple not able to express their love because of her marriage to King Arthur), and ultimately persuades the Queen to give Lancelot a first, dooming kiss. Similarly, Paolo was the intermediary to arrange the marriage of his brother, Gianciotto, and Francesca. After the marriage, reading together that racy tale of Lancelot seduced Paolo and Francesca into pursuing their carnal affair.

The Italian form of Gallehault -- "Galeotto" or "Galleot" -- became Middle Ages Italian slang for a panderer or pimp, and Francesca draws on this meaning in her chat with the Pilgrim, blaming the book and its writer for her damning sins with Paolo. See also, earlier, here.

(Source (Italian)). Alternate translations:

Together we, for pleasure, one day read
How strictly Lancelot was bound by love;
We, then alone, without suspicion were:
T'admire each other, often from the book
Our eyes were ta'en, and oft our colour chang'd;
That was the point of time which conqurer'd us,
When, reading that her captivating smile
Was by the Lover the adored kiss'd;
This, my Companion, always with me seen,
Fearful, and trembling, also kiss'd my mouth.
The Writer, Galeotto, nam;d the Book.
But from that day we never read in't more.
[tr. Rogers (1782), l. 113ff]

One day (a day I ever must deplore!)
The gentle youth, to spend a vacant hour,
To me the soft seducing story read,
Of Launcelot and fair Geneura's love,
While fascinating all the quiet grove
Fallacious Peace her snares around us spread.
Too much I found th' insidious volume charm,
And Paulo's mantling blushes rising warm;
Still as he read the guilty secret told:
Soon from the line his eyes began to stray;
Soon did my yielding looks my heart betray,
Nor needed words our wishes to unfold.
Eager to realize the story'd bless,
Trembling he snatch'd the half resented kiss,
To ill soon lesson'd by the pandar-page!
Vile pandar-page! it smooth'd the paths of shame.
[tr. Boyd (1802), st. 24-26]

One day
For our delight we read of Lancelot,
How him love thrall’d. Alone we were, and no
Suspicion near us. Ofttimes by that reading
Our eyes were drawn together, and the hue
Fled from our alter’d cheek. But at one point
Alone we fell. When of that smile we read,
The wished smile, rapturously kiss’d
By one so deep in love, then he, who ne’er
From me shall separate, at once my lips
All trembling kiss’d. The book and writer both
Were love’s purveyors. In its leaves that day
We read no more.
[tr. Cary (1814)]

'Twas on a day when we for pastime read
Of Lancelot, whom love ensnared to ruin:
We were alone, nor knew suspicious dread.
That lesson oft, the conscious look renewing,
Held us suspense, and turned our cheeks to white;
But one sole moment wrought for our undoing:
When of the kiss we read, from smile so bright.
So coveted, that such true-lover bore.
He, from my side who ne'er may disunite,
Kissed me upon the mouth, trembling all o'er.
The broker of our Vows, it was the lay,
And he who wrote -- that day we read no more.
[tr. Dayman (1843)]

One day, for pastime, wwe read of Lancelot, how love restrained him; we were alone, and without all suspicion.
Several times that reading urged our eyes to meet, and changed the color of our faces; but one moment alone it was that overcame us.
When we read how the fond smile was kissed by such a lover, he, who shall never be divided from me,
kissed my mouth all trembling: the book, and he who wrote it, was a Galeotto; that day we read in it no farther.
[tr. Carlyle (1849)]

We were reading one day, for our delight,
In Lancilotto, bound in love so strict.
We were alone, and neither could suspect
Suspended were our eyes, and more than once,
In reading, and the visage colorless;
One point it was lone that conquered us.
When we read first of that -- the longed-for smile
At being kissed by one who loved so well;
Galeotti was the book -- he wrote it:
That Day we read not there any farther.
[tr. Bannerman (1850)]

One day we read, to pass a pleasant time,
How Lancelot was bound in chains of love;
Alone we were and no suspicion knew.
often we sigh'd; and as we read our eyes
Each other sought, the color fled our cheeks;
But we were vanquish'd by one point alone.
When we had read how the smile long desir'd
Was kiss'd by him who lov'd with such deep love,
This one, from me no more to be apart,
Trembling all over, kiss'd me on the mouth.
Galeotto was the writer and the book;
In it we read no further on that day.
[tr. Johnston (1867)]

One day we reading were for our delight
⁠Of Launcelot, how Love did him enthrall.
⁠Alone we were and without any fear.
Full many a time our eyes together drew
⁠That reading, and drove the color from our faces;
⁠But one point only was it that o'ercame us.
Whenas we read of the much longed-for smile
⁠Being by such a noble lover kissed,
⁠This one, who ne'er from me shall be divided,
Kissed me upon the mouth all palpitating.
⁠Galeotto was the book and he who wrote it.
⁠That day no farther did we read therein.
[tr. Longfellow (1867)]

We were reading one day, for delight, of Lancelot, how Love constrained him; alone were we, and without any suspicion. Many times did that reading impel our eyes, and change the hue of our visages; but one point only was it that overcame us. When we read that the wished-for smile was kissed by such a lover, this one who never from me shall be parted kissed me on the mouth all trembling. A Gallehault was the book, and he who wrote it. That day we read no further in it.
[tr. Butler (1885)]

We read one day for pleasure, in the song
Of Launcelot, how Love him captive made;
We were alone without one thought of wrong.
Many and many a time our eyes delayed
The reading, and our faces paled apart;
One point alone it was that us betrayed.
In reading of that worshipt smile o' the heart,
Kissed by such lover on her lips' red core.
This one, who never more from me must part,
Kissed me upon the mouth, trembling all o'er:
For us our Galeotto was that book;
That day we did not read it any more.
[tr. Minchin (1885)]

We were reading one day, for delight, of Lancelot, how love constrained him. We were alone and without any suspicion. Many times that reading made us lift our eyes, and took the color from our faces, but only one point was that which overcame us. When we read of the longed-for smile being kissed by such a lover, this one, who never from me shall be divided, kissed my mouth all trembling. Galahaut was the book, and he who wrote it. That day we read in it no farther.
[tr. Norton (1892)]

We read one day, to while the hour, of Lancelot, how love enthralled him: we were alone, with never a thought of harm. And oft and oft that reading brought our eyes together and drave the colour to our cheeks ; but one point, only one, it was that overcame us. When that we came to read of how the smiling lips he loved were kissed by lover such as he, he that no more shall e'er be parted from me, kissed my mouth trembling through. Our Galahad was the book and he that penned it: that day we read in it no more.
[tr. Sullivan (1893)]

One day, by way of pastime, we were reading
Of Lancelot, how love in fetters held him:
We were alone, and without thought of danger.
Full often did that reading bring together
Our glances, and made colourless our visage;
But just one point was that which overcame us:
When as we read how that the smile much longed for
Was kissed by one so passionately loving,
He who from me shall never be divided
Kissed me upon the mouth, all, all a-quiver: --
A Galehalt was the book and he who wrote it: --
Upon that day we read therein no further.
[tr. Griffith (1908)]

We read one day for pastime of Lancelot, how love constrained him. We were alone and had no misgiving. Many times that reading drew our eyes together and changed the color in our faces, but one point alone it was that mastered us; when we read that the longed-fro smile was kissed by so great a lover, he who never shall be parted from me, all trembling, kissed my mouth. A Galeotto was the book and he that wrote it; that day we read in it no farther.
[tr. Sinclair (1939)]

One day we read for pastime how in thrall
Lord Lancelot lay to love, who loved the Queen;
We were alone -- we thought no harm at all.
As we read on, our eyes met now and then,
And to our cheeks the changing color started,
But just one moment overcame us -- when
We read of the smile, desired of lips long-thwarted,
Such smile, by such a lover kissed away,
He that may never more from me be parted
Trembling all over, kissed my mouth. I say
The book was Galleot, Galleot the complying
Ribald who wrote; we read no more that day.
[tr. Sayers (1949)]

One day for dalliance we read the rhyme
of Lancelot, how love had mastered him.
We were alone with innocence and dim time.
Pause after pause that high old story drew
our eyes together while we blushed and paled;
but it was one soft passage overthrew
our caution and our hearts. For when we read
how her fond smile was kissed by such a lover,
he who is one with me alive and dead
breathed on my lips the tremor of his kiss.
That book, and he who wrote it, was a pander.
That day we read no further.
[tr. Ciardi (1954), l. 124ff]

One day, for pastime, we reqd of Lancelot, how love constrained him; we were alone, suspecting nothing. Several times that reading urged our eyes to meet and too the color from our faces, but one moment alone it was that overcame us. When we read how the longed-for smile was kissed by so great a lover, this one, who never shll be parted from me, kissed my mouth all trembling. A Gallehault was the book and he who wrote it; that day we read no farther in it.
[tr. Singleton (1970)]

One day we read, to pass the time away,
of Lancelot, how he had fallen in love;
we were alone, innocent of suspicion.
Time and again our eyes were brought together
by the book we read; our faces flushed and paled.
To the moment of one line alone we yielded:
it was when we read about those longed-for lips
now being kissed by such a famous lover,
that this one (who shall never leave my side)
then kissed my mouth, and trembled as he did.
The book and its author was our galehot!
That day we read no further.
[tr. Musa (1971)]

One day, to pass the time away, we read
of Lancelot -- how love had overcome him.
We were alone, and we suspected nothing.
And time and time again that reading led
our eyes to meet, and made our faces pale,
and yet one point alone defeated us.
When we had read how the desired smile
was kissed by one who was so true a lover,
this one, who never shall be parted from me,
while all his body trembled, kissed my mouth.
A Gallehault indeed, that book and he
who wrote it, too; that day we read no more.
[tr. Mandelbaum (1980)]

One day, when we were reading, for distraction,
How Lancelot was overcome by love --
We were alone, without any suspicion;
Several times, what we were reading forced
Our eyes to meet, and then we changed color:
But one page only was more than we could bear.
When we read how that smile, so much desired,
Was kissed by such a lover, in the book,
He, who will never be divided from me,
Kissed my mouth, he was trembling as he did so;
The book, the writer played the part of Galahalt:
That day we got no further with our reading.
[tr. Sisson (1981)]

One day, for pleasure,
We read of Lancelot, by love constrained:
Alone, suspecting nothing, at our leisure.
Sometimes at what we read our glances joined,
Looking from the book each to the other's eyes,
And then the color in our faces drained.
But one particular moment alone it was
Defeated us: the longed-for smile, it said,
Was kissed by that most noble lover: at this,
This one, who now will never leave my side,
Kissed my mouth, trembling. A Galeotto, that book!
And so was he who wrote it; that day we read
No further.
[tr. Pinsky (1994), l. 112ff]

We were reading one day, for pleasure, of Lancelot, how Love beset him; we were alone and without any suspicion.
Many times that reading drove our eyes together and turned our faces pale; but one point alone was the one that overpowered us.
When we read that the yearned-for smile was kissed by so great a lover, he, who will never be separated from me,
kissed my mouth all trembling. Galeotto was the book and he who wrote it: that day we read there no further.
[tr. Durling (1996)]

We read, one day, to our delight, of Lancelot and how love constrained him: we were alone and without suspicion. Often those words urged our eyes to meet, and coloured our cheeks, but it was a single moment that undid us. When we read how that lover kissed the beloved smile, he who will never be separated from me, kissed my mouth all trembling. That book was a Galeotto, a pandar, and he who wrote it: that day we read no more.
[tr. Kline (2002)]

One day, to pass the time, we read of
Lancelot, who loved illicitly.
Just the two of us; we had not thought of what, as yet, was not.
From time to time that reading urged our eyes to meet.
and made our faces flush and pale,
but one point in the story changed our lives;
for when we read of how the longed-for smile
was kissed by such a noble knight,
the one who for eternity is by my side all trembling
kissed my trembling mouth.
The man who wrote this was a Galeotto; so was the book.
That day the rest of it remained unscanned.
[tr. Carson (2002)]

One day we read together for pure joy
how Lancelot was taken in Love's palm.
We were alone. We knew no suspicion.
Time after time, the words we read would lift
our eyes and drawn all color from our faces.
A single point, however, vanquished us.
For when at last we read the longed-for smile
of Guinevere -- at last her lover kissed --
he, who from me will never now depart,
touched his kiss, trembling to my open mouth.
This book was Galehault -- pander-penned, the pimp!
That day we read no further down those lines.
[tr. Kirkpatrick (2006)]

One day, to pass the time in pleasure,
we read of Lancelot, how love enthralled him.
We were alone, without the least misgiving.
More than once that reading made our eyes meet
and drained the color from our faces.
Still, it was a single instant overcame us:
When we read how the longed-for smile
was kissed by so renowned a lover, this man,
who never shall be parted from me,
all trembling, kissed me on my mouth.
A Galeotto was the book and he that wrote it.
That day we read in it no further.
[tr. Hollander/Hollander (2007)]

One day we read the story of Lancelot
And how his love attacked and held him tight.
We were alone and unaware of our thoughts.
More than once the story forced our eyes
To meet, and as we looked our faces turned pale,
But just one single moment hung and decided
Us. We read how a smile we longed for stayed
On her lips until the greatest of lovers kissed them,
And then this man, who cannot be taken away
From me, kissed my mouth, his body trembling.
A famous go-between had written that tale.
That day, our time for reading suddenly ended.
[tr. Raffel (2010)]

One day, to amuse ourselves, we were reading
The tales of love-struck Lancelot; we were all alone,
And naively unaware of what could happen.
More than once, while reading, we looked up
And saw the other looking back. We'd blush, then pale,
Then look down again. Until a moment did us in.
We were reading about the longed-for kiss
The great lover gives his Guinevere, when that one
From whom I'll now never be parted,
Trembling, kissed my lips.
That author and his book played the part
Of Gallehault. We read no more that day.
[tr. Bang (2012)]

Reading together one day for delight
Or Lancelot, caught up in Love's sweet snare,
We were alone, with no thought of what might
Occur to us, although we stopped to stare
Sometimes at what we read, and even paled.
But then the moment came we turned a page
And all our powers of resistance failed:
When we read of that great knight in a rage
To kiss the smile he so desired. Paolo,
This one so quiet now, made my mouth still --
Which, loosened by those words, had trembled so --
With his mouth. And right then we lost the will --
For Love can will will's loss, as well you know --
To read on. But let that man take a bow
Who wrote the book we called our Galahad,
The reason nothing can divide us now.
[tr. James (2013), l. 149ff]

 
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More quotes by Dante Alighieri

Gustave Dore - Divine Comedy, Plate 14, Inferno, Canto 5 "The infernal hurricane that never rests" (1857)
Gustave Dore – Divine Comedy, Plate 14, Inferno, Canto 5 “The infernal hurricane that never rests” (1857)

And this, I learned, was the never ending flight
of those who sinned in the flesh, the carnal and lusty
who betrayed reason to their appetite.
As the wings of wintering starlings bear them on
in their great wheeling flights, just so the blast
wherries these evil souls through time foregone.
Here, there, up, down, they whirl, and whirling, strain
with never a hope of hope to comfort them,
not of release, but even of less pain.

[Intesi ch’a così fatto tormento
enno dannati i peccator carnali,
che la ragion sommettono al talento.
E come li stornei ne portan l’ali
nel freddo tempo, a schiera larga e piena,
così quel fiato li spiriti mali
di qua, di là, di giù, di sù li mena;
nulla speranza li conforta mai,
non che di posa, ma di minor pena.]

Dante Alighieri the poet
Dante Alighieri (1265-1321) Italian poet
The Divine Comedy [Divina Commedia], Book 1 “Inferno,” Canto 5, l. 37ff (5.37-45) (1309) [tr. Ciardi (1954)]
    (Source)

(Source (Italian)). Alternate translations:

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]

 
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More quotes by Dante Alighieri

COUNTESS: Tell me thy reason why thou wilt marry.

FOOL: My poor body, madam, requires it. I am driven on by the flesh, and he must needs go that the devil drives.

Shakespeare
William Shakespeare (1564-1616) English dramatist and poet
All’s Well That Ends Well, Act 1, sc. 3, l. 28ff (1.3.28-31) (1602?)
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Like almost everything else, sex education in Mechanicsburg has its own … unique take. As a result, Mechanicsburg girls tend to be rather forward, know what they want, and have no qualms about asking for it, especially when they are wearing their weasel pajamas.

Phil Foglio (b. 1956) American writer, cartoonist
Agatha H and the Voice of the Castle (2014) [with Kaja Foglio]
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Wretchedness is caused by emotional disturbances, and the happy life by calmness, and disturbance takes two forms — anxiety and fear in expecting evils, ecstatic joy and lustful thoughts in misunderstanding good things, all of which are at variance with with wisdom and reason. Accordingly, if a man possesses self-control and consistency, and is without fear, distress, excitability, or lust, is he not happy? But this is the nature of the wise man always, so he is happy always.

[Atque cum perturbationes animi miseriam, sedationes autem vitam efficiant beatam, duplexque ratio perturbationis sit, quod aegritudo et metus in malis opinatis, in bonorum autem errore laetitia gestiens libidoque versetur, quae omnia cum consilio et ratione pugnent, his tu tam gravibus concitationibus tamque ipsis inter se dissentientibus atque distractis quem vacuum solutum liberum videris, hunc dubitabis beatum dicere? atqui sapiens semper ita adfectus est; semper igitur sapiens beatus est.]

Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
Tusculan Disputations [Tusculanae Disputationes], Book 5, ch. 15 (5.15) / sec. 43 (45 BC) [tr. Davie (2017)]
    (Source)

(Source (Latin)). Alternate translations:

Now since the Disturbances of the Soul render the Life miserable, but the composure of them happy; and there is a double rank of Passions; in that, Discontent and Fear are terminated on Evils conceiv'd; but excessive Mirth and Lust arise from the misapprehension of good things, since all are inconsistent with Advice and Reason, if you shall see any one clear, emancipated, free from these emotions so vehement, so discordant one with the other, and so distracting, can you make any question of calling him Happy? But the Wise man is always so dispos'd, therefore the Wise man is always Happy.
[tr. Wase (1643)]

But as the perturbations of the mind make life miserable, and tranquility renders it happy: and as these perturbations are of two sorts; grief and fear, proceeding from imagined evils, immoderate joy and lust, from the mistake of what is good; and all these are in opposition to reason and counsel; when you see a man at ease, quite free and disengaged from such troublesome commotions, which are so much at variance with one another, can you hesitate to pronounce such a one a happy man? Now the wise man is always in such a disposition: therefore the wise man is always happy.
[tr. Main (1824)]

But when the perturbations render life unhappy, while their repose makes it happy -- and since the mode of perturbation is twofold -- sorrow and fear having birth from reputed evils -- the delirium of joy and desire, from the delusion of good, -- when all these are repugnant to counsel and reason, and you see a man void, exempt, free from these excitements, so vehement, so discordant, so distracted by mutual conflicts, -- will you hesitate to pronounce him happy? But the wise man is always thus, and therefore always happy.
[tr. Otis (1839)]

But as the perturbations of the mind make life miserable, and tranquillity renders it happy; and as these perturbations are of two sorts, grief and fear, proceeding from imagined evils, and as immoderate joy and lust arise from a mistake about what is good, and as all these feelings are in opposition to reason and counsel; when you see a man at ease, quite free and disengaged from such troublesome commotions, which are so much at variance with one another can you hesitate to pronounce such an one a happy man? Now the wise man is always in such a disposition, therefore the wise man is always happy.
[tr. Yonge (1853)]

Now since perturbations of mind create misery, while quietness of mind makes life happy, and since there are two kinds of perturbations, grief and fear having their scope in imagined evils, inordinate joy and desire in mistaken notions of the good, all being repugnant to wise counsel and reason, will you hesitate to call him happy whom you see relieved, released, free from these excitements so oppressive, and so at variance and divided among themselves? Indeed one thus disposed is always happy. Therefore the wise man is always happy.
[tr. Peabody (1886)]

 
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And as those are base who are transported with gladness in the enjoyment of sensual pleasure, so are those scandalously vile whose minds are inflamed with desire for such indulgence. Indeed, all of what is commonly called “love” (nor, by Hercules, can I find any other name for it) is so trivial that I can see nothing to be compared with it.

[Et ut turpes sunt qui efferunt se laetitia tum, cum fruuntur Veneriis voluptatibus, sic flagitiosi, qui eas inflammato animo concupiscunt. Totus vero iste, qui vulgo appellatur amor — nec hercule invenio quo nomine alio possit appellari — tantae levitatis est, ut nihil videam quod putem conferendum.]

Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
Tusculan Disputations [Tusculanae Disputationes], Book 4, ch. 32 (4.32) / sec. 68 (45 BC) [tr. Peabody (1886)]
    (Source)

(Source (Latin)). Alternate translations:

And as those are base who are elevated in Mirth, upon the satisfaction of their Lust, so are they scandalous, who are carried forth after it with an enflamed Concupiscence, and that whole affection commonly called Love (nor in truth do I find by what other name it may be call'd) hath so much of Levity in it, that I know nothing which I can think comparable to it.
[tr. Wase (1643)]

And as they are very shameful, who are immoderately delighted with enjoyment of venereal pleasures; so are they very scandalous, who lust vbehemently after them. And all that which is commonly called love (and believe me I can find no other name to call it by) is of such levity that nothing, I think, is to be compared to it.
[tr. Main (1824)]

And, as the brand of baseness attaches to those who glory in the shame of forbidden pleasures; so they are flagitious, who covet them with unbridled appetite. And, indeed, the whole of what vulgarly passes under the name of love -- and, by Hercules, I find no other name by which it can be called -- is of a levity which sets all comparison at defiance.
[tr. Otis (1839)]

And as they are very shameful who are immoderately delighted with the enjoyment of venereal pleasures, so are they very scandalous who lust vehemently after them. And all that which is commonly called love (and, believe me, I can find out no other name to call it by) is of such a trivial nature that nothing, I think, is to be compared to it.
[tr. Yonge (1853)]

Not only is it shameful to be carried away with gladness when enjoying the pleasures of Venus, but it is also disgraceful to have the mind aflame with desire for those pleasures. Indeed, speaking of what is popularly called love (not that I have any other name to call it!), all of it is so frivolous that I scarcely know what to compare with it.
[tr. Graver (2002)]

And as those who are carried away with joy when they enjoy Venus’ pleasures are filthy, those who share their desire with a burning spirit are criminal. Indeed, the whole thing which is commonly called "love" -- and by god it is impossible to name it anything else -- is of such meaninglessness that I know of nothing I think is comparable.
[tr. @sentantiq (2019)]

 
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Helpless lust and unreasoning anxiety were just part of growing up.

Octavia Butler (1947-2006) American writer
Imago, ch. 2, sec. 9 (1989)
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Virtuous love consists in decorous desire for the beautiful.

[Δίκαιος ἔρως ἀνυβρίστως ἐφίεσθαι τῶν καλῶν]

Democritus (c. 460 BC - c. 370 BC) Greek philosopher
Frag. 73 (Diels) [tr. Freeman (1948)]
    (Source)

Diels citation "73. (87 N.) DEMOKRATES. 38."; collected in Joannes Stobaeus (Stobaios) Anthologium III, 5, 23. Freeman notes this as one of the Gnômae, from a collection called "Maxims of Democratês," but because Stobaeus quotes many of these as "Maxims of Democritus," they are generally attributed to the latter. Alternate translations:

  • "Rightful love is longing without violence for the noble." [tr. Barnes (1987)]
  • "Just lust is longing for noble things without arrogance." [tr. @sententiq (2018)]
 
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There is the heat of Love,
the pulsing rush of Longing, the lover’s whisper,
irresistible — magic to make the sanest man go mad.

[Ἔνθ’ ἔνι μὲν φιλότης, ἐν δ’ ἵμερος, ἐν δ’ ὀαριστὺς
πάρφασις, ἥ τ’ ἔκλεψε νόον πύκα περ φρονεόντων.]

Homer (fl. 7th-8th C. BC) Greek author
The Iliad [Ἰλιάς], Book 14, l. 216ff (14.216) (c. 750 BC) [tr. Fagles (1990), l. 259ff]
    (Source)

Referring to Venus' girdle (cestus). Original Greek. Alternate translations:

In whose sphere
Were all enticements to delight, all loves, all longings were,
Kind conference, fair speech, whose pow’r the wisest doth inflame.
[tr. Chapman (1611), l. 181ff]

In this was every art, and every charm,
To win the wisest, and the coldest warm:
Fond love, the gentle vow, the gay desire,
The kind deceit, the still reviving fire,
Persuasive speech, and more persuasive sighs,
Silence that spoke, and eloquence of eyes.
[tr. Pope (1715-20)]

It was an ambush of sweet snares, replete
With love, desire, soft intercourse of hearts,
And music of resistless whisper’d sounds
That from the wisest steal their best resolves
[tr. Cowper (1791), l. 256ff]

In it were love, and desire, converse, seductive speech, which steals away the mind even of the very prudent.
[tr. Buckley (1860)]

There Love, there young Desire,
There fond Discourse, and there Persuasion dwelt,
Which oft enthralls the mind of wisest men.
[tr. Derby (1864)]

Therein are love, and desire, and loving converse, that steals the wits even of the wise.
[tr. Leaf/Lang/Myers (1891)]

Love, desire, and that sweet flattery which steals the judgement even of the most prudent.
[tr. Butler (1898)]

Therein is love, therein desire, therein dalliance -- beguilement that steals the wits even of the wise.
[tr. Murray (1924)]

Allurement of the eyes, hunger of longing, and the touch of lips that steals all wisdom from the coolest men.
[tr. Fitzgerald (1974)]

There upon it is affection, upon it desire and seductive dalliance with robs even a sensible person of wisdom.
[tr. Merrill (2007)]

 
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And thus it passed on from Candlemass until after Easter, that the month of May was come, when every lusty heart beginneth to blossom, and to bring forth fruit; for like as herbs and trees bring forth fruit and flourish in May, in likewise every lusty heart that is in any manner a lover, springeth and flourisheth in lusty deeds. For it giveth unto all lovers courage, that lusty month of May ….

No picture available
Thomas Malory (c. 1415-1471) English writer
Le Morte d’Arthur, Book 18, ch. 25 (1485)
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ENOBARBUS: Age cannot wither her, nor custom stale
Her infinite variety; other women cloy
The appetites they feed, but she makes hungry
Where most she satisfies.

Shakespeare
William Shakespeare (1564-1616) English dramatist and poet
Antony and Cleopatra, Act 2, sc. 2, l. 276ff (2.2.276-279) (1607)
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Ambition is a Lust that’s never quench’d,
Grows more inflam’d and madder by Enjoyment.

Thomas Otway (1652-1685) English dramatist
The History and Fall of Caius Marius, Act 5, sc. 4 (1680)
    (Source)
 
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The young man appeared disconcerted at the vehemence of Phryne’s discourse, and she changed the subject. One did not wantonly disconcert young men on whom one might be having designs in future.

Kerry Greenwood (b. 1954) Australian author and lawyer
Murder on the Ballarat Train (1991)
 
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If God didn’t want women to be looked at, he would have made ’em ugly — that’s reasonable, isn’t it? God isn’t a cheat; He set up the game Himself — He wouldn’t rig it so that the marks can’t win, like a flat joint wheel in a town with the fix on. He wouldn’t send anybody to Hell for losing in a crooked game.

Robert A. Heinlein (1907-1988) American writer
Stranger in a Strange Land, ch. 27 [Patty] (1961)
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Phryne Fisher had a taste for young and comely men, but she was not prone to trust them with anything but her body.

Kerry Greenwood (b. 1954) Australian author and lawyer
Cocaine Blues (1989)
    (Source)
 
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King David and King Solomon
Led merry merry lives,
With many, many lady friends,
And many many wives;
But when old age crept over them —
With many, many qualms! —
King Solomon wrote the Proverbs
And King David wrote the Psalms.

James Ball Naylor (1860-1945) American physician, writer, poet, politician
“King David and King Solomon” (1935)
 
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It must be added, lest we be reproached for leaving out details important to our readers’ understanding of subsequent events, that the lady seemed to have all the attributes of beauty, grace and charm that make a young man’s heart beat faster and cause his eyes to widen, lest they miss the least nuance of expression or gesture. It need hardly be added that Khaavren was just of the type to appreciate all of these qualities; that is to say, he was young and a man, and had, moreover, a vivid imagination which allowed his thoughts to penetrate, if not the mind of the lady opposite him, at least the folds and angles of her gown.

Steven Brust (b. 1955) American writer, systems programmer
The Phoenix Guards (1991)
 
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What we call ‘being in love’ is a glorious state, and, in several ways, good for us. It helps to make us generous and courageous, it opens our eyes not only to the beauty of the beloved but to all beauty, and it sub-ordinates (especially at first) our merely animal sexuality; in that sense, love is the great conqueror of lust. No one in his senses would deny that being in love is far better than either common sensuality or cold self-centredness.

But, as I said before, ‘the most dangerous thing you can do is to take any one impulse of our own nature and set it up as the thing you ought to follow at all costs’. Being in love is a good thing, but it is not the best thing. There are many things below it, but there are also things above it. You cannot make it the basis of a whole life. It is a noble feeling, but it is still a feeling. Now no feeling can be relied on to last in its full intensity, or even to last at all. Knowledge can last, principles can last, habits can last; but feelings come and go. And in fact, whatever people say, the state called ‘being in love’ usually does not last.

C. S. Lewis (1898-1963) English writer, literary scholar, lay theologian [Clive Staples Lewis]
Mere Christianity, Book 3, ch. 6 “Christian Marriage” (1952)
    (Source)
 
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The desire of knowledge, like the thirst of riches, increases ever with the acquisition of it.

Sterne - desire of knowledge - wist_info quote

Laurence Sterne (1713-1786) Anglo-Irish novelist, Anglican clergyman
Tristam Shandy, Book 1, ch. 3 (1760-1767)
 
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‘Why has sex become man’s chief stumbling block?’ But has it? Or is it only the most recognisable of the stumbling blocks? I mean, we can mistake pride for a good conscience, and cruelty for zeal, and idleness for the peace of God et cetera. But when lust is upon us, then, owing to the obvious physical symptoms, we can’t pretend it is anything else. Is it perhaps only the least disguisable of our dangers.

C. S. Lewis (1898-1963) English writer, literary scholar, lay theologian [Clive Staples Lewis]
Letter (27 Sep 1954)
 
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The problem is that God gives men a brain and a penis, and only enough blood to run one at a time.

Robin Williams (1951-2014) American comedian and actor
(Attributed)
 
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Lust of absolute power is more burning than all the passions.

[Cupido dominandi cunctis affectibus flagrante est.]

Tacitus (c.56-c.120) Roman historian, orator, politician [Publius or Gaius Cornelius Tacitus]
Annals, 15.53 (AD 117)
 
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A pretty girl is like a melody
That haunts you night and day,
Just like the strain of a haunting refrain,
She’ll start upon a marathon
And run around your brain.

Irving Berlin (1888-1989) American songwriter [b. Isidore Beilin]
“A Pretty Girl is Like a Melody” (1919)
 
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It is only when it takes the form of physical addiction that sex is evil. It is also evil when it manifests itself as a way of satisfying the lust for power or the climber’s craving for position and social distinction.

Aldous Huxley (1894-1963) English novelist, essayist and critic
Ends and Means (1937)
 
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I think if the church put in half the time on covetousness that it does on lust, this would be a better world for all of us.

Garrison Keillor (b. 1942) American entertainer, author
Lake Wobegon Days (1985)
 
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Want is a growing giant whom the coat of Have was never large enough to cover.

Ralph Waldo Emerson
Ralph Waldo Emerson (1803-1882) American essayist, lecturer, poet
“Wealth,” The Conduct of Life, ch. 3 (1860)
    (Source)
 
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I have never seen anyone who loves virtue as much as he loves beautiful women.

[吾未見好德、如好色者也。]

Confucius (c. 551- c. 479 BC) Chinese philosopher, sage, politician [孔夫子 (Kǒng Fūzǐ, K'ung Fu-tzu, K'ung Fu Tse), 孔子 (Kǒngzǐ, Chungni), 孔丘 (Kǒng Qiū, K'ung Ch'iu)]
The Analects [論語, 论语, Lúnyǔ], Book 9, verse 18 (9.18) and Book 15, verse 13 (15.13) (6th C. BC – AD 3rd C.) [tr. Huang (1997)]
    (Source)

The two analects are the same in Chinese, although the second is prefaced by an expression of despair or exasperation (e.g., "It's hopeless!" or "I should just give up!"). In both instances, it is attributed by Sima Qian to Confucius' irritation while riding behind Duke Ling of Wei and his beautiful wife, Nan Tzu.

Legge and other early translators number these as 9.17 and 15.12, as shown below.

(Source: 9.18, 15.13, Chinese). Alternate translations:

I have not seen one who loves virtue as he loves beauty.
[tr. Legge (1861), 9.17, 15.12]

I have not yet met with the man who loves Virtue as he loves Beauty
[tr. Jennings (1895), 9.17, 15.12]

I do not now see a man who can love moral worth in man as he loves beauty in woman. (9.17)
I do not now see a man who loves moral worth as he loves beauty in women. (15.12)
[tr. Ku Hung-Ming (1898)]

I have never yet seen a man whose love of virtue equaled his love of woman. (9.17)
I have never yet seen as man as fond of virtue as of beauty. (15.12)
[tr. Soothill (1910)]

I do not see love of looking into the mind and acting on what one sees there to match love of someone having beauty. (9.17)
I have not seen anyone who loves acting from inwit as they love a beautiful person. (15.12)
[tr. Pound (1933)]

I have never seen anyone whose desire to build up his moral power was as strong as sexual desire. (9.17)
In vain have I looked for one whose desire to build up his moral power was as strong as sexual desire. (15.12)
[tr. Waley (1938)]

I have never yet seen people attracted by virtuous scholars as they are by beautiful women. (Reference)
I haven't yet seen people who love virtue as they love beauty. (Reference)
[tr. Lin Yutang (1938)]

I have yet to meet a man as fond of high moral conduct as he is of outward appearances.
[tr. Ware (1950), 9.18, 15.13]

I have yet to meet the man who is as fond of virtue as he is of beauty in women.
[tr. Lau (1979), 9.18, 15.13]

I have never come across anyone who admires virtue as much as he admires sexual attraction.
[tr. Dawson (1993), 9.18, 15.13]

I have never seen anyone who loved virtue as much as sex. (9.18)
I have never seen a man who loved virtue as much as sex. (15.13)
[tr. Leys (1997)]

I have not seen one person who likes the virtuousness as likes the beauteousness. (9.18)
I cannot see the person who likes the virtuousness as likes the beauteousness. (15.13)
[tr. Cai/Yu (1998)]

I have yet to meet the person who is fonder of excellence (de) than of physical beauty.
[tr. Ames/Rosemont (1998), 9.18, 15.13]

I have never seen anyone who loves virtue the way he loves beauty.
[tr. Brooks/Brooks (1998), 9.18, 15.13]

I've never seen anyone for whom loving Integrity is like loving a beautiful woman.
[tr. Hinton (1998), 9.18, 15.13]

I have yet to meet a man who loves Virtue as much as he loves female beauty.
[tr. Slingerland (2003), 9.18, 15.13]

I have never seen the person who loved virtue the way he loved physical beauty.
[tr. Watson (2007), 9.18, 15.13]

I have never met a person who loved virtue as much as he loved physical beauty.
[tr. Chin (2014), 9.18]

I have never seen anyone who loves virtues as much as sexy women.
[tr. Li (2020), 9.18, 15.13]

 
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The enemy held my will in his power and from it he had made a chain and shackled me. My will was perverse and lust had grown from it, and when I gave in to lust habit was born, and when I did not resist the habit it became a necessity. These were the links which together formed what I have called my chain, and it held me fast in the duress of servitude.

[Velle meum tenebat inimicus et inde mihi catenam fecerat et constrinxerat me. Quippe ex voluntate perversa facta est libido, et dum servitur libidini, facta est consuetudo, et dum consuetudini non resistitur, facta est necessitas. Quibus quasi ansulis sibimet innexis (unde catenam appellavi) tenebat me obstrictum dura servitus.]

Augustine of Hippo (354-430) Christian church father, philosopher, saint [b. Aurelius Augustinus]
Confessions, Book 8, ch. 5 / ¶ 10 (8.5.10) (c. AD 398) [tr. Pine-Coffin (1961)]
    (Source)

Sometimes paraphrased "Habit, if not resisted, soon becomes necessity."

(Source (Latin)). Alternate translations:

My will the enemy held, and thence had made a chain for me, and bound me. For of a forward will, was a lust made; and a lust served, became custom; and custom not resisted, became necessity. By which links, as it were, joined together (whence I called it a chain) a hard bondage held me enthralled.
[tr. Pusey (1838), and ed. Shedd (1860)]

My will was the enemy master of, and thence had made a chain for me and bound me. Because of a perverse will was lust made; and lust indulged in became custom; and custom not resisted became necessity. By which links, as it were, joined together (whence I term it a “chain”), did a hard bondage hold me enthralled.
[tr. Pilkington (1876)]

The enemy held my will , and with me made a chain for me and bound me. For from a perverse will, lust was made; and in obeying lust, habit was formed, and habit not resisted, became necessity. By which links, as it were, joined together -- therefore I call it a chain -- was I held shackled with a hard bondage.
[tr. Hutchings (1890)]

The enemy held fast my will, and had made of it a chain, and bound me tight therewith. For from a perverse will came lust, and the service of lust ended in habit, and acquiescence in habit produced necessity. These were the links of what I call my chain, and they held me bound in hard slavery.
[tr. Bigg (1897)]

The enemy held my will; and of it he made a chain and bound me. Because my will was perverse it changed to lust, and lust yielded to became habit, and habit not resisted became necessity. These were like links hanging one on another -- which is why I have called it a chain -- and their hard bondage held me bound hand and foot.
[tr. Sheed (1943)]

The enemy held fast my will, and had made of it a chain, and had bound me tight with it. For out of the perverse will came lust, and the service of lust ended in habit, and habit, not resisted, became necessity. By these links, as it were, forged together--which is why I called it “a chain”--a hard bondage held me in slavery.
[tr. Outler (1955)]

The enemy had control of my will, and out of it he fashioned a chain and fettered me with it. For in truth lust is made out of a perverse will, and when lust is served, it becomes habit, and when habit is not resisted, it becomes necessity. By such links, joined one to another, as it were -- for this reason I have called it a chain -- a harsh bondage held me fast.
[tr. Ryan (1960)]

The enemy held my will and made a chain out of it and bound me with it. From a perverse will came lust, and slavery to lust became a habit, and the habit, being constantly yielded to, became a necessity. These were like links, hanging each to each (which is why I called it a chain), and they held me fast in a hard slavery.
[tr. Warner (1963)]

My willingness the enemy held, and out of it had made me a chain and bound me. Of stubborn will ios a lust made. When a lust is served, a custom is made, and when a custom is not resisted a necessity is made. It was as though link was bound to link (hence what I called a chain) and hard bondage held me bound.
[tr. Blailock (1983)]

 
Added on 27-Jul-11 | Last updated 24-Jul-23
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MACDUFF: What three things does drink especially provoke?

PORTER: Marry, sir, nose-painting, sleep, and urine. Lechery, sir, it provokes and unprovokes. It provokes the desire, but it takes away the performance. Therefore much drink may be said to be an equivocator with lechery. It makes him, and it mars him; it sets him on, and it takes him off; it persuades him and disheartens him; makes him stand to and not stand to; in conclusion, equivocates him in a sleep and, giving him the lie, leaves him.

Shakespeare
William Shakespeare (1564-1616) English dramatist and poet
Macbeth, Act 2, sc. 3, l. 27ff (2.3.27-38) (1606)
    (Source)
 
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We desire nothing so much as what we ought not to have.

Publilius Syrus (d. 42 BC) Assyrian slave, writer, philosopher [less correctly Publius Syrus]
Sententiae [Moral Sayings], # 559
 
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But I wretched, most wretched, in the very commencement of my early youth, had begged chastity of Thee, and said, “Give me chastity and continency, only not yet.”

[At ego adulescens miser ualde, miser in exordio ipsius adulescentiae, etiam petieram a te castitatem et dixeram, ‘Da mihi castitatem et continentiam, sed noli modo.’]

Augustine of Hippo (354-430) Christian church father, philosopher, saint [b. Aurelius Augustinus]
Confessions, Book 8, ch. 7 / ¶ 17 (8.7.17) (c. AD 398) [tr. Pusey (1838)]
    (Source)

Augustine describing his youth when he wanted God to remove his sinful sexual desires -- but not before he could satisfy them.

(Source (Latin)). Alternate translations:

But I, miserable young man, supremely miserable even in the very outset of my youth, had entreated chastity of Thee, and said, “Grant me chastity and continency, but not yet.”
[tr. Pilkington (1876)]

But I, miserable youth, most miserable, in the very beginning of my youth had sought from Thee chastity, and said, “Give me chastity and continency, but not now.”
[tr. Hutchings (1890)]

Yea, wretched, O wretched youth that I had been, on the very threshold of my youth, I had even begged of Thee the gift of chastity; but I had said “Give me chastity and self- control, but not just yet.”
[tr. Bigg (1897), 8.7.2]

But I in my great worthlessness -- for it was greater thus early -- had begged You for chastity, saying: “Grant me chastity and continence, but not yet.”
[tr. Sheed (1943)]

But, wretched youth that I was -- supremely wretched even in the very outset of my youth -- I had entreated chastity of thee and had prayed, “Grant me chastity and continence, but not yet.”
[tr. Outler (1955)]

But I, a most wretched youth, most wretched from the very start of my youth, had even sought chastity from you, and had said, "Give me chastity and continence, but not yet!"
[tr. Ryan (1960)]

As a youth I had been woefully at fault, particularly in early adolescence. I had prayed to you for chastity and said, "Give me chastity and continence, but not yet."
[tr. Pine-Coffin (1961)]

But I, wretched young man that I was -- even more wretched at the beginning of my youth -- had begged you for chastity and had said, "Make me chaste and continent, but not yet."
[tr. Warner (1963)]

But I, most wretched youth, and more wretched at my youth’s beginning, had even sought chastity at your hands and said: 'Give me chastity and self-control but not yet.'
[tr. Blaiklock (1983)]

 
Added on 1-Feb-04 | Last updated 22-May-23
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