 The influence of Avicenna’s concept of the first cause as the only necessary being in itself (wājib al-wujūd bi-ḏātihī, necesse esse per se) and of his theory of emanation is apparent already in the twelfth century. Dominicus Gundisalvi, the Avicenna translator, distinguishes in his Procession of the World (De processione mundi) between the first cause, which is the “necessary being” (necesse esse), and the created beings, which in themselves are only possible beings. The entire universe proceeds from the first cause. The principles first created, however, are not the intelligences, as in Avicenna’s metaphysics, but the material and formal principles of the things (Jolivet 1988, 138–140; Polloni 2017, 532–538).