is continued as the history of the church according to the scheme of Saint Augustine's _De civitate dei_ (the City of God): the church is the city of God and beside it is the city of this age, the kingdom of this world, the one spiritual, the other secular, with two parallel lines of development. This is best shown by the mural decoration in Charlemagne's palace at Ingelheim on the Rhine, where two series of pictures, one giving the Biblical history according to the Old and New Testaments, the other tracing the profane history from Ninus, king of Babylon, down to Charlemagne himself, were painted on opposite walls. That is the mediæval view of history. We may add that, according to this view, history begins in heaven when the holy Trinity conceives the idea of creation, and ends in heaven at the last judgment. Our view of history is a different one, but we cannot help agreeing that this is a magnificent conception and that it is Biblical, too, in its main points. It is partly built upon the Apocrypha, of course. Regarding these Apocrypha the attitude of the church changed a good deal during our period. The early view is set forth in several utterances from the Roman bishops of the fifth and sixth centuries, and is represented in its sharpest form in the so-called decree of Pope Gelasius, which condemns all Apocrypha as heretical writings totally to be rejected and detested and not to be used in any way by a Catholic Christian. We found this Puritan view prevailing in Charlemagne's _Libri Carolini_. It is predominant among the theologians of the Carolingian time. They scarcely use apocryphal books, and when they do they always refer to them as to doubtful books devoid of all authority. But gradually the Apocrypha came into favour; they are used freely alongside the canonical books. They are very much of the same kind as the legends of the saints; and those legends of the saints are favoured by the people, too. At last, in the thirteenth century, even theologians do not distinguish between canonical and apocryphal books. They quote the Gospel of Nicodemus alongside the Gospel of Matthew or of John; they call it the fifth Gospel and have it copied in their Bible manuscripts. So they have a letter from Saint Paul to the Laodiceans and other Apocrypha inserted in or attached to the Bible. And the common people were fond of these Apocrypha and delighted to hear the preacher quote them because the bizarre miracles appealed to their taste.