  Another of Ibn Gabirol's key interests in the Fons Vitae is the Divine Will. This focus in part explains why many Christian Franciscans thought the Fons Vitae to have been authored not only by a Christian but by what they would have seen as a right-minded Augustinian Christian. While we have known since the 19th century that the Fons Vitae was in fact authored by a Jewish poet, this has arguably not altered much of the Augustinian-lensed scholarship on the Fons Vitae. Some scholars, for example, have concluded simply on the basis of the idea of a Divine Will in Ibn Gabirol that he (like Augustine) must mean by this some divine power at odds with emanation. While the details of Ibn Gabirol's cosmogony are complex, and while it is indeed possible that his notion of Will rules out emanation, another equally strong option is that he uses the term “Divine Will” in a way that (contra Augustine) is deeply compatible with Plotinian emanation. My point here is simply to caution the reader: just because something sounds Augustinian does not mean that it is, and if it is not, we need to keep all our conceptual options open. Certainly “will” is consistent with emanation in the pages of Plotinus; we should not start out—tacitly wearing Augustinian lenses—with any assumptions to the contrary in the Fons  Vitae.[16] (In this regard, Pessin 2009, p. 286 with note 54,  uses the term “Divine Desire” to replace the Latin “voluntas” and the English “Will” as a translation of Ibn Gabirol's Arabic “al-irâda”).