 Iamblichus’ notion of Nature displays little originality when compared to that of other Neoplatonists. It acts as a productive power for cosmic beings, originating in the celestial gods (Reply to Porphyry III, 28 [SS-2013: 127.2–12]), but it does not act according to reason. This ambiguity explains why, depending on the context, it can be considered either a positive entity, insofar as it is part of a reality governed by Providence, or a deceitful, almost evil force, a view strongly influenced by the Chaldean Oracles (see, e.g., V, 18 [SS-2013: 166.18–24]): it comes as no surprise that, in this respect, Nature is also closely associated with Fate. The same ambivalence is to be found with regard to astrology, which Iamblichus deems useful, yet not the best way to determine the identity of our personal daimōn (IX, 4–5 [SS-2013: 205.1–207.9]).