Finally magic is unstable and fantastic. “The imaginations artificially produced by enchantment” are not real objects. Those who foretell the future by “standing on characters” are no theurgists, but employ a superficial, false, and deceptive procedure which can attract only evil demons.[1400] These demons are themselves deceitful and produce “fictitious images.”[1401] Porphyry in the _Letter to Anebo_ also alluded to the frauds of “jugglers.” Although the attitude both of Porphyry and Iamblichus is thus professedly unfavorable to the magic arts, we find that one of Iamblichus’s disciples, named Sopater, was executed under Constantine on a charge of having charmed the winds.[1402] [Sidenote: Porphyry on modes of divination.] How is divination to be placed in reference to magic and theurgy? Porphyry had inquired concerning various methods of divination: in sleep, in trances, and when fully conscious; in ecstasy, in disease, and in states of mental aberration or enchantment. He mentioned divination on hearing drums and cymbals, by drinking water and other potions, by inhaling vapor; divination in darkness, in a wall, in the open air or in the sunlight; by observing entrails or the flight of birds or the motion of the stars, or even by means of meal. Yet other modes of determining the future which he lists are by characters, images, incantations, and invocations, with which the use of stones and herbs is often combined. These details make it evident how impossible it is to draw any dividing line between the methods of magic and divination, and Porphyry himself states that those who invoke the gods concerning the future not only “have about them stones and herbs,” but are able to bind and to free from bonds, to open closed doors, and to change men’s intentions. Among the virtues of parts of animals mentioned in his treatise upon abstinence from animal food are the powers of divination which may be obtained by eating the heart of a hawk or crow.[1403] [Sidenote: Iamblichus on divination.]