 The two most important Arabic sources of medieval Latin metaphysics are the metaphysics part (Ilāhiyyāt) of Avicenna’s philosophical summa The Healing (al-Shifāʾ), here referred to as his Metaphysics (Hasse &amp; Bertolacci 2012) and Averroes’ Long Commentary on the Metaphysics (Bertolacci 2009). Avicenna’s treatise presented metaphysics as a fully systematic discipline and combined Aristotelian and Neoplatonic traditions. Averroes’ commentary proved an indispensable tool for understanding Aristotle’s text and offered an alternative to Avicenna’s position on several important issues. Al-Ghazālī’s Intentions of the Philosophers also contributed much to the dissemination of Avicennian metaphysics in the Latin West (Minnema 2014; Minnema 2017). Another very influential text was the Discourse on the Pure Good (Kalām fī maḥḍ al-khayr, Liber de pura bonitate), known in Latin also as The Book of Causes (Liber de causis). The anonymous Arabic author of the treatise rearranged passages from Proclus’ Elements of Theology from a monotheistic, creationist and Plotinian perspective, and combined them with doctrines from Plotinian and Aristotelian sources. In 1255, the Latin text became part of the required curriculum of study in the Faculty of Arts in Paris, together with the works of Aristotle, with the effect that the text received many commentaries and enjoyed an extraordinary transmission in more than 237 manuscripts (Taylor 1983). The Liber de causis was long considered to be an authentic text by Aristotle. When William of Moerbeke in 1268 translated Proclus’ Elements of Theology into Latin, Thomas Aquinas was able to identify Proclus as the main source of the text. The Liber de causis remained popular, however. At least 74 commentaries from the twelfth to fifteenth centuries testify to its great influence (d’Ancona Costa 1995, 195–258; Fidora/Niederberger 2001, 205–247; Calma 2016, I, 20–21).