But Porphyry’s own soul answers otherwise. His works--the _De abstinentia_ for example--teem with detailed and believing discussion of every kind of theurgic practice and magic rite, whereby the divine and demonic natures may be moved. He believed in oracles and sorcery. Vainly did the more keenly intellectual side of his nature seek to hold such matters at arm’s length; his other instincts hungered for them, craved to touch and taste and handle, as the child hankers for what is forbidden. There is angel-lore, but far more devil-lore, in Porphyry, and below the earth the demons have their realm, and at their head a demon-king. Thus organized, these malformed devil-shapes torment the lives of men, malignant deceivers, spiteful trippers-up, as they are. Such a man beset by demons (which his intelligence declares to have no power over him!), such a man, austere and grim, would practise fanatically the asceticism recognized so calmly by the system of Plotinus. With Porphyry, strenuously, anxiously, the upper grades of virtue become violent purification and detachment from things of sense. Here he is in grim earnest. It is wonderful that this man should have had a critical sense of historic fact, as when he saw the comparatively late date of the Book of Daniel. He could see the holes in others’ garments. But save for some such polemic purpose, the bare, crude fact interests him little. He is an elaborate fashioner of allegory, and would so interpret the fictions of the poets. Plotinus, when it suited him, had played with myths, like Plato. No such light hand, and scarcely concealed smile, has Porphyry. As for physical investigations, they interest him no more seriously than they did his master, and when he touches upon natural fact he is as credulous as Pliny. “The Arabians,” says he, “understand the speech of crows, and the Tyrrhenians that of eagles; and perhaps we and all men would understand all living beings if a dragon licked our ears.”[40]