In the second book of his "De doctrina christiana", Augustine explains how pagan classics lead to a more perfect apprehension of the Scriptures, and are indeed an introduction to them. In this sense Jerome, in a letter to Magnus, professor of eloquence at Rome, recommends the use of profane authors; profane literature is a captive. Indeed, men neither dared nor were able to do without classical teaching. Rhetoric continued to inspire a kind of timid reverence. The panegyrists, for example, do not trouble themselves about the emperor's religion, but addressed him as pagans would a pagan and draw their literary embellishments from mythology. Theodosius himself did not dare to exclude pagan authors from the school. A professor like Ausonius pursued the same methods as his pagan predecessors. Magnus Felix Ennodius, deacon of Milan under Theodoric and later Bishop of Pavia, inveighed against the impious person who carried a statue of Minerva to a disorderly house, and himself under pretext of an "epithalamium" wrote light and trivial verses. It is true that Christian society at the time of the barbarian invasions repudiated mythology and ancient culture, but it did not venture to completely banish them. In the meantime the public schools of antiquity were gradually closed. Private teaching took their place but even that formed its pupils, e.g. Sidonius Apollinaris, according to the traditional method. Christian asceticism, however, developed a strong feeling against secular studies. As early as the fourth century Martin of Tours finds that men have better things to do than study. There are lettered monks at Lérins, but their scholarship is a relic of their early education, not acquired after their monastic profession. The Rule of Benedict prescribes reading, it is true, but only sacred reading. Gregory the Great condemns the study of literature so far as bishops are concerned. Isidore of Seville condenses all ancient culture into a few data gathered into his "Origines", just enough to prevent all further study in the original sources. Cassiodorus alone shows a far wider range and makes possible a deeper and broader study of letters. His encyclopedic grasp of human knowledge links him with the best literary tradition of pagan antiquity. He planned a close union of secular and sacred science whence ought to issue a complete and truly Christian method of teaching. Unfortunately the invasions of the barbarians followed and the "Institutiones" of Cassiodorus remained a mere project.