As shown by the examples just given, distinctive features of the Arabic Plotinus often have to do with the One or First Principle. In Arabic, the One is very clearly conceived as a creating God, frequently given epithets like ‘originator’ and ‘creator.’ On the other hand, the Arabic Plotinus acknowledges no tension between this idea of God as creator and the Plotinian metaphor of ‘emanation’ (Arabic words that mean ‘emanation’ or ‘flowing,’ such as fayd, are prominent throughout the text). In general the Arabic Plotinus agrees with Plotinus himself that God makes (creates) intellect directly, and then makes all other things ‘through the intermediary of intellect’ (on this see D’Ancona 1992, Adamson 2002, 137–42). On the other hand, it has been noted that the Arabic version frequently assimilates Plotinian nous to the One. The Arabic version embraces the idea that the First Cause thinks or is an intellect—an idea either rejected or mentioned only with great circumspection by Plotinus (see D’Ancona 1997). Here we see the Arabic version undoing, to some extent, Plotinus’ distinction between Aristotle’s self-thinking intellective god and the truly first, highest principle. This also affects the way that the ‘return to the One’ is conceived: the Arabic Plotinus tends to conflate this with the idea of returning to Intellect (Somma 2021, 87).