Once the De Anima and the De Memoria et Reminiscentia were available in Latin translations, Aristotle's theory of intellect had to be assimilated by a Christian neo-Platonic philosophical and theological tradition. Aided by Avicenna's neo-Platonic interpretation of Aristotle, Latin Christian scholars were then prepared to attempt a synthesis. Gundisalvi was able to describe the human soul as a spiritual substance, the mover of the body and its perfection or form. To this Platonist residue was added the Avicennan notion of the intellect: the human soul was said to contain only a potential intellect whereas the agent intellect was described as an angel (dator formarum). The function of the potential intellect was to attend to phantasms or images and this attention prepared it to receive enlightenment from the (separate?) agent intellect whose role was to illuminate the phantasms and create abstract concepts within the potential intellect. In line with Avicenna then, Gundisalvi endowed man with the potential intellect as the highest part of the soul which was joined to the body as its form. The soul then looks upwards to contemplate God above her. Without the Agent Intellect we have no understanding of the truth of a thing. Reason in men's minds (= God, the Agent Intellect) was a treasury of concepts whose function was to transmit intelligible forms into the receptive individual's potential intellect.