 As D. Janos (2010: 19–44) has shown in depth, al-Fārābī’s cosmology draws on the Proclus Arabus (mainly the Maḥd al-khayr [Elements of Theology]), late ancient commentators such as Alexander, Simplicius, Themistius, and in general from the Neoplatonica Arabica, including the Plotinus Arabus (Janos 2012: 4–6; 11–37; D’Ancona 2014). Both The Political Regime and The Virtuous City are key sources for the reconstruction of al-Fārābī’s cosmology which consists in a hierarchical emanationist model constituted by six principles: (1) the First Existent or First Cause, (2) the second intellects, (3) the active (or agent) intellect, (4) the soul, (5) form, and (6) matter (al-Fārābī KS: 31; PR: 29). The First Cause is one and unique, precluding any multiplicity, whereas all other principles are multiple. The first three principles are not bodies, nor are in a body; they are immaterial and separate, whereas the three last principles are not bodies but are connected to the bodies. Notice that the soul is one of the principles that will be originated through the emanative process and is described as a principle that is not a body in itself but is in a body. Al-Fārābī explains that the universe contains six kinds of body. In decreasing order of perfection, there are: (1) celestial bodies, (2) rational animals, (3) non-rational animals, (4) plants, (5) minerals, and (6) the four elements (al-Fārābī KS: 31; PR: 29).