For if the search for the Christianity of the non-Christians, for grace due to all men from their very character of men, the truth of heresies, the goodness of pagan virtue, was a historical task that has matured slowly in modern times, the division and opposition of the two histories and the two cities, introduced by Christianity, was a fundamental necessity, as their unity thought in the providential divine Unity was a good preparation for it. Another well-known aspect of this dualism is _dogmatism,_ the incapacity to understand the concrete particularization of itself by the spirit in its various activities and forms. This explains the accusation levelled against ecclesiastical history of overriding and tyrannically oppressing the whole of the rest of history. This did in fact take place, because ecclesiastical history, instead of developing itself in the concrete universal of the spirit, remained rooted in a particular determination of it. All human values were reduced to a single value--that is to say, to firmness of Christian faith and to service of the Church. This value, thus abstractly conceived, became deprived of its natural virtue and declined to the level of a material and immobile fact, and indeed the vivid, fluid Christian consciousness after some centuries of development became solidified in dogmas. That materialized and motionless dogma necessarily prevailed as a universal measure, and men of all times were judged according to whether they had or had not been touched with the divine grace, were pious or impious, and the lives of the holy fathers and of believers were a Plutarch, who excluded every other profane Plutarch. This was the dogmatism of transcendency, which therefore resolved itself into _asceticism,_ in the name of which the whole actual history of mankind is covered with contempt, with horror, and with lamentation. This is particularly noticeable in Augustine, in Orosius, and in Otto of Frisia, but is to be perceived at least in germ as a tendency among all the historians or chroniclers of the early Middle Ages. What thoughts are suggested by the battle of Thermopylæ to Otto of Frisia? _Tædet hic inextricabilem malorum texere cratem; tamen ad ostendendam mortalium miseriam, summatim ea attingere volo._ And what by the deeds of Alexander?_ Regni Macedonum monarchia, quæ al ipso cœpit, ipso mortuo cum ipso finitur.... Civitas autem Christi firmata supra firmam petram_.... With asceticism is linked the often noted and often ridiculed credulity of the medieval historians (not to be confounded with the belief in miracles, originating from religion): this credulity is generally attributed to the prevalence of imagination, or to social conditions, which rendered books rare and critical capacity difficult to find--that is to say, to things which required to be explained in their turn.