avenues of sense--to wit, the eyes, ears, nostrils, mouth. And there
are other pleasures, those named of Aphrodite, of which the channels
are well known. While as to degree of heat and cold, things hard and
soft, things light and heavy, the sense appealed to here, I venture to
believe, is that of the whole body;[8] whereby we discern these
opposites, and derive from them now pain, now pleasure. But with
regard to things named good and evil,[9] it appears to me that
sometimes the mind (or soul) itself is the sole instrument by which we
register our pains and pleasures; whilst at other times such pains and
pleasures are derived conjointly through both soul and body.[10] There
are some pleasures, further, if I may trust my own sensations, which
are conveyed in sleep, though how and by what means and when
precisely, are matters as to which I am still more conscious of my
ignorance. Nor is it to be wondered at perhaps, if the perceptions of
waking life in some way strike more clearly on our senses than do
those of sleep.[11]

[7] Or, "if I may trust my powers of observation I would say that
common men are capable of pains and pleasures conveyed through
certain avenues of sense, as sight through our eyes, sounds
through our ears, smells through our noses, and meats and drinks
through our mouths."

[8] Cf. Cic. "de N. D." ii. 56, S. 141.

[9] Reading {edesthai te kai lupeisthai . . .} or if with Breit
reading {ote d' au lupeisthai}, transl. "then as to good and evil
we are affected pleasurably or painfully, as the case may be:
sometimes, if I am right in my conclusion, through the mind itself
alone; at other times . . ."