must sit gazing at the body and simper at its passions, as if she
were pleased and affected with them, though indeed she be all the
while wholly untouched and unconcerned, as having nothing of her
own to choose, desire, or take delight in? For they should either
pull off the vizor quite, and say plainly that man is all body (as
some of them do, that take away all mental being), or, if they will
allow us to have two distinct natures, they should then leave to
each its proper good and evil, agreeable and disagreeable; as we
find it to be with our senses, each of which is peculiarly adapted
to its own sensible, though they all very strangely intercommune
one with another. Now the intellect is the proper sense of the
mind; and therefore that it should have no congenial speculation,
movement, or affection of its own, the attaining to which should be
matter of complacency to it, is the most irrational thing in the
world, if I have not, by Jove, unwittingly done the men wrong,
and been myself imposed upon by some that may perhaps have
calumniated them.

Then I said to him: If we may be your judges, you have not; yea, we
must acquit you of having offered them the least indignity;
and therefore pray despatch the rest of your discourse with
assurance. How! said I, and shall not Aristodemus then succeed me,
if you are tired out yourself? Aristodemus said: With all my
heart, when you are as much tired as he is; but since you are yet
in your vigor, pray make use of yourself, my noble friend, and
don't think to pretend weariness. Theon then replied: What is yet
behind, I must confess, is very easy; it being but to go over the
several pleasures contained in that part of life that consists in
action. Now themselves somewhere say that there is far more
satisfaction in doing than in receiving good; and good may be done