 As we have seen, Aristotle introduces matter and form as contrasting notions, distinct causes, which together make up every ordinary object. It may come as a surprise, then, to find that he makes comments which suggest that matter and form are more intimately intertwined than is obviously required by the manner of their introduction. It is worth noting in this regard that he is eager to distance himself from Plato’s theory of Forms, which exist quite apart from the material world. He does so in part by insisting that his own forms are somehow enmeshed in matter (Metaphysics vi 1 and vii 11, and De Anima i 1). He also maintains that all natural forms are like something which is snub, where something is snub only if it is concavity-realized-in-a-nose (Physics ii 2; cf. Sophistical Refutations 13 and 31). The purport seems to be that all natural forms are such that they are themselves somehow material beings, or at least that one must mention matter in their specification. Consequently, some scholars have been inclined to suppose that a thing’s form itself contains a specification of the matter which anything with that form has to have (see Balme 1984, Charles 2008, Peramatzis 2011). If so, rather than being contrasted with matter, forms will be themselves somehow intrinsically material. Other scholars have been disinclined to draw this inference, not least because it seems to result in an unhappy conflation of the separate roles that matter and form are meant to play in Aristotle’s metaphysics (see Frede 1990).