 Matter also displays both these traits—integration into the world order and a connection with corporeality and evil. Iamblichus’ Reply to Porphyry is replete with allusions to matter as a taint and source of corruption: “what is mixed with the irrationality and darkness associated with bodies and matter is overcome with ignorance” (VI, 4 [SS-2013: 182.7–10]). By contrast, “divine fire” strives to eradicate materiality and generation (V, 12 [SS-2013: 161.2]). In such passages, Iamblichus inherits the strongly negative views on matter developed by Middle Platonists such as Numenius and further developed by Plotinus. However, a testimony from John Lydus (De Mensibus 175.1–176.7 Wünsch) states, apropos Matter, that “nothing imperfect stems from the paternal (i.e., demiurgic) triad”. Thus the possibility of a monistic interpretation remains open: this evidence is studied by Taormina (2016). Accordingly, several testimonies (e.g., Simplicius, In Categorias 418.3–8) also state that Iamblichus attributed no real existence to Evil, only a parhupostasis.