Suppose then that the Arabic Plotinus is based directly on the Greek of the Enneads, and not a Syriac version or a Greek paraphrase by Porphyry or anyone else. This would leave us with the simpler hypothesis that al-Kindi’s circle itself was responsible for the re-working of the Enneads. But even here, a question could be raised: which member of al-Kindi’s circle is to be credited with transforming Plotinian thought in this fashion? One might further wonder whether the rather chaotic order of the passages in the Theology and Letter on Divine Science is merely the result of textual catastrophe (with loose sections stitched back together to form the chapters of the Theology), or also preserves some deliberate re-ordering of the text. Both of these issues are matters of dispute. Thus Zimmermann 1986 and Adamson 2002 think that al-Himsi is primarily responsible for the text, with al-Kindi having contributed relatively little; D’Ancona 1995, 2001 has suggested that al-Kindi may have played a larger role. However Adamson and D’Ancona, but not Zimmermann, believe that there may have been deliberate selection and re-ordering of the text at an early stage. One reason to suspect this is that the individual chapters do seem to have internal thematic unity, though the order of chapters does not match the order of topics set out in the preface (D’Ancona 2011a).