More provocative is the mention of Porphyry. He was a student of Plotinus and edited the latter’s works into the six groupings of nine that are known as the Enneads. We know that the Theology depends on this edition, because it preserves breaks imposed by Porphyry as he split up longer treatises in order to get the number of Plotinian works up to 54. So when the preface suggests that we are dealing with a commentary or ‘exposition’ of the Enneads by Porphyry, this might just refer to the fact that the original Arabic version was based on his edition. But since Porphyry tells us himself that he wrote comments on Plotinus, some have wished to see in the Arabic Plotinus a translation of a work by Porphyry, which would be a reworking of his master’s thought even more closely based on the text of the Enneads than Porphyry’s extant Sentences. If this is right, the aforementioned paraphrasing and philosophical additions would be an important body of evidence for Porphyry’s thought and his understanding of the thought of his teacher, Plotinus. However, this Porphyrian hypothesis was rejected by Zimmermann, and in this he has again been followed by later scholarship. It may however be that the so-called ‘headings’ do stem from Porphyry. It has been noted that these show a familiarity with Plotinus’ system that would fit with Porphyrian authorship, and that there is philosophical and philological evidence to suggest that Porphyry’s lost index of main points in the Enneads could well stand behind this element of the Arabic Plotinus (D’Ancona 2012a, Chase 2021).