At the beginning of the third mimar of the Theology, then, the world or ‘universal’ soul is listed as the first of four types of soul. The other three are rational soul, bestial soul, and nutritive soul (Badawi 1955, 45). Already here we see a gesture in the direction of Aristotle’s theory of soul. In another passage too, a Plotinian allusion to Plato’s tripartite soul is explained in an Aristotelian manner. Instead of giving the Platonic tripartition of soul into reason, spirit and appetite, the text glosses Plotinus’ remark by listing Aristotle’s three kinds of soul, namely reason, animal or sensitive, and vegetative or nutritive (Badawi 1955, 20).