 Regrettably, in his surviving treatises, Israeli does not discuss his philosophical studies. We do know that by Isaac Israeli’s lifetime, several Greek books of philosophy translated into Arabic as well as original Arabic philosophical works were available, though perhaps some of these treatises, mostly produced in Baghdad and its environs, had not yet journeyed westward to North Africa. Much of Aristotle’s corpus had been translated in the previous century, as had Porphyry’s Isagoge, often studied as an introduction to Aristotle’s works. Further, an Arabic partial paraphrase of Plotinus’ Enneads circulated under the pseudepigraphic title The Theology of Aristotle in two recensions, the shorter of which is called the Vulgate Theology of Aristotle (due to its larger number of manuscripts) while the other recension is called the Longer Theology of Aristotle. There are both significant parallels and significant variances between Israeli’s writings and the Longer Theology of Aristotle. Thus, the influences of Aristotle and Plotinus on Israeli’s philosophy are strong, and he likely read translations of their works as well as commentaries on them.