 Aristotle. The early translation of the Metaphysics made for al-Kindi has come down to  us;[30]  the translator is the otherwise unknown  Ustath.[31]  Other Aristotelian works translated within the Kindi’s circle are the Prior  Analytics,[32] Sophistici  Elenchi,[33] De  Caelo,[34] Meteorologica,[35] De Generatione animalium and De Partibus  animalium,[36] Parva Naturalia and possibly the De  Anima,[37]  plus a paraphrasis of this work in clear Neoplatonic vein (Arnzen 1998; 2003; Gannagé 2012, 533). As shown by Ullmann (2011–2012), the Arabic translation of Books V–X of the Nicomachean Ethics must be traced back to Ustath (see also Schmidt-Ullmann 2012). In addition to the genuine Aristotelian works, some pseudepigrapha were also either translated in this period, or produced within the circle of al-Kindi: these are of pivotal importance for the rise and development of falsafa. It has been established on firm grounds (Endress 1973) that the circle of al-Kindi produced the translation and reworking of significant parts of the Enneads IV–VI (known as the Theology of  Aristotle)[38]  as well as the translation and reworking of Proclus’ Elements of Theology (known as the Book by Aristotle on the Pure Good). The  Theology[39]  was the most influential of the two in the Arabic-speaking world, whereas the Book by Aristotle on the Pure  Good[40]  was bound to become immensely famous in the Latin world, under the title Liber de Causis. Other pseudo-Aristotelian writings trace back to this period: the K. al-tuffaha (Liber de Pomo), namely, a reworking of the Phaedo with Aristotle replacing the dying Socrates (Aouad 1989a; Gutas 2012, 855), and a Physiognomic (Thomann 2003).