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359 Which reminds me of what Suetonius relates of Caligula, that he would place himself between the statues of Castor and Pollux, and confer privately with Jupiter Capitolinus, fancying that he was intimate with, and of equal dignity with, these divinities. And as to the poets that have lived since the fall of the Roman empire, it would be ridiculous to suppose that they possessed this highest enthusiasm, as they did not believe in the existence of the sources from whence it is alone genuinely derived.

P. 67. The attentive power of the soul. This is that part or power of the rational soul which primarily apprehends the operations of the senses. For the rational soul not only has intellect in capacity, the dianoetic power, will, and choice, but another power, which is called by the best of the Greek interpreters of Aristotle, as well as by Iamblichus, [Greek: to prosektikon], the attentive. This power investigates and perceives whatever is transacted in man; and says, I understand, I think, I opine, I am angry, I desire. And, in short, this attentive part of the rational soul passes through all the rational, irrational, vegetable, or physical powers. If, therefore, it is requisite it should pass through all these powers, it will also proceed through the senses, and say, I see, I hear; for it is the peculiarity of that which apprehends energies thus to speak. Hence if it is the attentive power which says these things, it is this power which apprehends the energy of sensibles; for it is necessary that the nature which apprehends all things should be one, since man also is one. For if one part of it should apprehend these, and another those things, it is just, as Aristotle says, as if you should perceive this thing, and I that. It is necessary, therefore, that the attentive power should be one indivisible thing.

P. 74. For the human soul is on all sides darkened by body, which he who denominates the river of Negligence, or the water of Oblivion, &c.will not by such appellations sufficiently express its turpitude. "The whole of generation, as well as the human body," says Proclus in Tim. lib. v. p. 339, "may be called a river, through its rapid, impetuous, and unstable flux. Thus also in the Republic, Plato calls the whole genesiurgic nature the river of Lethe; in which are contained, as Empedocles says, Oblivion, and the meadow of Ate; the voracity of matter, and the light-hating world, as the Gods say; and the winding streams