Now Mr Addy’s theory, which he supports with abundant details and illustrative comparisons, is surpassingly attractive to the archaeologist, especially to one who has grasped the fact of the former unity of secular and religious movements in the village commonwealth. The conclusions are, nevertheless, open to some criticism. At the outset, the theory seems to assume that the Roman secular basilica was the immediate prototype of the Christian church, and this assumption, as will be shown in a later chapter, runs contrary to the teaching of very good authorities. Again, though Mr Addy has adduced several examples of crypts connected with buildings in the basilican style of architecture, we have just seen that the word “basilica” itself, as applied to Christian churches, cannot be traced earlier than the seventh century. One would have rather expected to find the name given to the first Romano-British churches of the country. This absence of the term, it is true, is not a fatal objection. Nor does it lie in the mouth of those who believe, that, as in the case of fortress-towers, defensive designs outlasted their real use, to deny that the provision of crypts continued after their first purpose was forgotten. Hence, one is not disposed to cavil at the example adduced from Hornsea in the East Riding, where the present building dates no earlier than the fourteenth century. There was a church in Hornsea at the time of the Domesday survey, and there may have existed a crypt before the Norman Conquest.