The Scriptures, then, were the Christian classics of the monks and their pupils. Their study was not confined to ecclesiastical students, but formed one of the chief branches of every Christian man’s education.[109] And by their study we must understand, of course, not a mere familiarity with the dead letter, but an intimate knowledge of their spiritual sense. We may gather some idea of what was implied in the monastic study of the Scriptures, from a letter written by a certain monk of Citeaux to one of his friends, in which he draws out a compendious method for his guidance. Together with the different divisions of his subject, he advises him to read appropriate commentaries. Thus Josephus and Hegesippus are to be read with the Pentateuch and the Historical Books, and if any words occur of doubtful signification, the student is to consult the “Etymologies” of St. Isidore, and St. Jerome on the “Explanation of Hebrew Names;” and that other book on “Derivations,” “which is to be found in most large libraries,” and finally the “Gloss.” Certain passages of more importance, and summaries of the principal facts, are to be written out and committed to memory; and the writer proceeds to give directions on this point, adding, that on all the subjects he names it will be useful to consult St. Augustine “_De Quæstionibus_.” When the Historical Books have been carefully studied, the Prophetical Books may be begun. We are to note which prophecies are fulfilled, and which unfulfilled, and the exact time and circumstances under which each was written. After these the Books of instruction, and then the Gospels. In reading the Gospels, it will be necessary to have St. Jerome’s description of the “Holy Places of Palestine,” and the “Harmony of the Gospels.” And we must carefully observe where, when, and before whom our Lord’s Sermons were delivered, and His miracles worked. The rest of the New Testament is afterwards to be read. The student is then directed to read certain works on the Sacraments, on the reason for assigning different portions of Scripture to different seasons, and some of the works of St. Augustine. And when the literal sense of the Holy Books has been thus carefully studied, and not before, he may pass on to their allegorical and mystic interpretation, and read both Testaments through in the same order a second time, special authors being recommended to assist his comprehension of their spiritual sense.[110]