The list of Boëthius’s works is not yet exhausted, for he wrote some minor logical treatises, and a voluminous commentary on Cicero’s _Topica_. He was probably the author of certain Christian theological tracts, themselves less famous than the controversy which long has raged as to their authorship.[104] If he wrote them, he did but make polite obeisance to the ruling intellectual preoccupations of the time. Boëthius’s commentaries reproduced the comments of other commentators,[105] and he presents merely the logical processes of thought. But these, analyzed and tabulated, were just the parts of philosophy to be seized by a period whose lack of mental originality was rapidly lowering to a barbaric frame of mind. The logical works of Boëthius were formal, pedantic, even mechanical. They necessarily presented the method rather than the substance of philosophic truth. But their study would exercise the mind, and they were peculiarly adapted to serve as discipline for the coming centuries, which could not become progressive until they had mastered their antique inheritance, including this chief method of presenting the elemental forms of truth. The “life and leisure” of Boëthius were cut off by his untimely death. Cassiodorus, although a year or two older, outlived him by half a century. He was born at Squillace, a Calabrian town which looks out south-easterly over the little gulf bearing the same name. His father, grandfather, and great-grandfather had been generals and high officials. He himself served for forty years under Theodoric and his successors, and at last became praetorian praefect, the chief office in the Gothic Roman kingdom.[106] Through his birth, his education, his long official career, and perhaps his pliancy, he belonged to both Goths and Romans, and like the great king whom he first served, stood for a policy of reconcilement and assimilation of the two peoples, and also for tolerance as between Arian and Catholic.