“But what, are not those among them who keep their passions in subjection affected in the same way? and are they not temperate through a kind of intemperance?  And although we may say, perhaps, that this is impossible, nevertheless the manner in which they are affected with respect to this silly temperance resembles this, for, fearing to be deprived of other pleasures, and desiring them, they abstain from some, being mastered by others.  And though they call intemperance the being governed by pleasures, yet it happens to them that, by being mastered by some pleasures, they master others, and this is similar to what was just now said, that in a certain manner they become temperate through intemperance.”

“So it seems,”

37.  “My dear Simmias, consider that this is not a right exchange for virtue, to barter pleasures for pleasures, pains for pains, fear for fear, and the greater for the lesser, like pieces of money, but that that alone is the right coin, for which we ought to barter all these things, wisdom, and for this and with this everything is in reality bought and sold Fortitude, temperance and justice, and, in a word true virtue, subsist with wisdom, whether pleasures and fears, and everything else of the kind, are present or absent, but when separated from wisdom and changed one for another, consider whether such virtue is not a mere outline and in reality servile, possessing neither soundness nor truth.  But the really true virtue is a purification from all such things, and temperance, justice, fortitude and wisdom itself, are a kind of initiatory purification 38.  And those who instituted the mysteries for us appear to have been by no means contemptible, but in reality to have intimated long since that whoever shall arrive in Hades unexpiated and uninitiated shall lie in mud, but he that arrives there purified and initiated shall dwell with the gods ‘For there are,’ say those who preside at the mysteries, ‘many wand-bearers, but few inspired’.  These last, in my opinion, are no other than those who have pursued philosophy rightly that I might be of their number.  I have to the utmost of my ability left no means untried, but have endeavored to the utmost of my power.  But whether I have endeavored rightly, and have in any respect succeeded, on arriving there I shall know clearly, if it please God—­very shortly, as it appears to me.”

39.  “Such, then, Simmias and Cebes,” he added, “is the defense I make, for that I, on good grounds, do not repine or grieve at leaving you and my masters here, being persuaded that there, no less than here, I shall meet with good masters and friends.  But to the multitude this is incredible If, however, I have succeeded better with you in my defense than I did with the Athenian judges, it is well.”