“Let us first learn why it is called Anima; secondly, its definition; thirdly, its substantial quality; fourthly, whether any form should be ascribed to it; fifthly, what are its moral virtues; sixthly, its natural powers (_virtutes naturales_) by which it holds the body together; seventhly, as to its origin; eighthly, where is its especial seat; ninthly, as to the body’s form; tenthly, as to the properties of the souls of sinners; eleventhly, as to those of the souls of the just; and twelfthly, as to the resurrection.”[107] The short treatise which follows is neither original nor penetrating. It closes with an encomium on the number twelve, with praise of Christ and with a prayer. Soon after Cassiodorus had installed himself in Vivaria, as he called his convent, from the fishponds and gardens surrounding it, he set himself to work to transcribe the Scriptures, and commenced a huge Commentary on the Psalms. But he interrupted these undertakings in 543 in order to write for his monks a syllabus of their sacred and secular education. The title of the work was _Institutiones divinarum et saecularium litterarum_.[108] In opening he refers to his failure to found a school of Christian teaching at Rome, on account of the wars. Partially to repair this want, he will compose an introduction to the study of Scripture and letters. It will not set out his own opinions, but those of former men. Through the expositions of the Fathers we ascend to divine Scripture, as by a ladder. The proper order is for the “tiros of Christ” first to learn the Psalms, and then proceed to study the rest of Scripture in carefully corrected codices. When the “soldiers of Christ” have completed the reading of Scripture, and fixed it in their minds by constant meditation, they will begin to recognize passages when cited, and be able to find them. They should also know the Latin commentators, and even the Greek, who have expounded the various books.