Thus one may speak more generally of ‘the Arabic Plotinus’, where this refers to the entire body of Arabic versions of Plotinus’ works. The original version of the Arabic Plotinus would have been more extensive than what is covered by our extant materials, since these materials sometimes break off in a fragmentary fashion. However there is no direct textual evidence for an Arabic version of any part of the first three of Plotinus’ six Enneads. That is, the texts just mentioned are based entirely on passages from Enneads IV, V and VI. These passages do not follow the order of the Enneads. Rather the extant translation jumps around from one part of the Enneads to another. This re-ordering may be an intentional or unintentional change to an original Arabic version, which could have followed the order of the Greek. It is thus quite possible that the original translation covered most or all of the second half of the Enneads. But the coverage provided by the extant materials is patchy.