Sympathy for Aristotle’s theory of soul is apparent too in the Arabic version of Enneads IV.7.85. In this chapter, Plotinus criticizes Aristotle’s doctrine that the soul is a perfection or entelecheia of the body. The Arabic version, preserved in the third chapter of the Theology, by contrast says that it is the ‘most excellent philosophers’ who described the soul as an entelecheia (using an Arabic transliteration of the Greek word), and therefore sets out to discover in what sense this doctrine is to be understood. In other words, the Arabic version takes it for granted that Aristotle’s position is correct, and that this position must therefore somehow be compatible with the Plotinian position (on this see Adamson 2002, ch.3). The solution, in brief, is that only the rational soul is the true soul, and it is independent from body. But soul is nevertheless, as Aristotle thinks, ‘the form of the body,’ insofar as it is the source of body’s form or perfection.