But it was _half_ otherwise with Porphyry, and altogether otherwise with Iamblicus. The first of these was drawn, repelled, and tortured by the common superstitions, especially the magic and theurgy which made men gape; but Iamblicus gladly sported in these mottled currents. On the Christian side, Jerome might be compared with them, or a later man, the last of the Latin Fathers, Gregory the Great. Clear as was the temporal wisdom of this great pope, and heavy as were his duties during the troubled times of his pontificate (590-604), still his mind was busy with the miraculous and diabolic. His mind and temperament have absorbed at least the fruitage of prior superstitions, whether Christian or pagan need not be decided. He certainly was not influenced by Iamblicus. Nor need one look upon these phases of his nature as specifically the result of the absorption of pagan elements. He and his forebears had but gone the path of credulity and mortal blindness, thronged by both pagans and Christians. And so in Gregory the tendencies making for intellectual obliquity do their perfect work. His religious dualism is strident; his resultant ascetism is extreme; and finally the symbolical, the allegorical, habit has shut his mind to the perception of the literal (shall we say, actual) meaning, when engaged with Scripture, as his great Commentary on Job bears witness. The same tendencies, but usually in milder type, had shown themselves with Augustine, who, in these respects, stands to Gregory as Plotinus to Iamblicus. Augustine can push allegory to absurdity; he can be ascetic; he is dualistic. But all these things have not barbarized his mind, as they have Gregory’s.[53] Similarly the elements, which in Plotinus’s personality were held in innocuous abeyance, dominated the entire personality of Iamblicus, and made him a high priest of folly.