How dangerous may often become _untrained_ mediumship, and how thoroughly it was understood and provided against by the ancient sages, is perfectly exemplified in the case of Socrates. The old Grecian philosopher was a “medium;” hence, he had never been initiated into the Mysteries; for such was the rigorous law. But he had his “familiar spirit” as they call it, his _daimonion_; and this invisible counsellor became the cause of his death. It is generally believed that if he was not initiated into the Mysteries it was because he himself neglected to become so. But the _Secret Records_ teach us that it was because he could not be admitted to participate in the sacred rites, and precisely, as we state, on account of his mediumship. There was a law against the admission not only of such as were convicted of deliberate _witchcraft_[177] but even of those who were known to have “a familiar spirit.” The law was just and logical, because a genuine medium is more or less irresponsible; and the eccentricities of Socrates are thus accounted for in some degree. A medium must be _passive_; and if a firm believer in his “spirit-guide” he will allow himself to be ruled by the latter, not by the rules of the sanctuary. A _medium_ of olden times, like the modern “medium” was subject to be _entranced_ at the will and pleasure of the “power” which _controlled_ him; therefore, he could not well have been entrusted with the awful secrets of the final initiation, “never to be revealed under the penalty of death.” The old sage, in unguarded moments of “spiritual inspiration,” revealed that which he had never learned; and was therefore put to death as an atheist. How then, with such an instance as that of Socrates, in relation to the visions and spiritual wonders at the epoptai, of the Inner Temple, can any one assert that these seers, theurgists, and thaumaturgists were all “spirit-mediums?” Neither Pythagoras, Plato, nor any of the later more important Neo-platonists; neither Iamblichus, Longinus, Proclus, nor Apollonius of Tyana, were ever mediums; for in such case they would not have been admitted to the Mysteries at all. As Taylor proves--“This assertion of divine visions in the Mysteries is clearly confirmed by Plotinus. And in short, that magical evocation formed a part of the sacerdotal office in them, and that this was universally believed by all antiquity long before the era of the later Platonists,” shows that apart from natural “mediumship,” there has existed, from the beginning of time, a mysterious science, discussed by many, but known only to a few.