Contrary to what one might expect, the Theology’s status as an Aristotelian work was not necessarily the key to its influence and transmission. Avicenna, for instance, expressed some doubt as to its authenticity, yet he also composed a set of notes commenting on the text. These are based on our shorter version (for the notes see Badawi 1947, 37–84, translated into French in Vajda 1951 and discussed in Adamson 2004a and 2004b). The text went on to be influential in post-Avicennan philosophy. The twelfth-century thinker Suhrawardi ascribes material clearly drawn from the Theology to Plato, most likely because Plato is prominently mentioned in the Theology itself, at the end of the first chapter (D’Ancona 2004). Slightly later, the twelfth-thirteenth century author ‘Abd al-Latif al-Baghdadi provides us with the chief evidence for the original ‘metaphysics file’ that contained the Arabic Plotinus (see Zimmermann 1986 and above, §3). He paraphrased several works from this collection including the Book of Causes (see further Martini Bonadeo 2013).