Silchester, further evidence of this kind might be obtained? Dr Thomas Ashby’s explorations at Caerwent (_Venta Silurum_) have, so far (1910), yielded no certain traces of a Christian church. The basilica discovered on the north side of the Forum is of a civil, not religious, character. We might frankly discard all the examples previously given, save perhaps those in which churches stand over Roman villas, and yet come to a wrong conclusion by arguing from the absence of particular witnesses. Other deponents may press forward. Before, however, we can examine these, we must make a rather lengthy digression to inquire if there exist _a priori_ reasons for the annexation of pagan sites by Christian teachers. We have, in proceeding to this examination, principally to consider the policy which was pursued by the early missionaries. Writing about Christianity in general, Harnack has shown that, during the third century, it united enthusiasm with the spirit of tolerance. “Stooping to meet the needs of the masses,” the leaders studied polytheistic customs, instituted festivals and saints, and utilized sites already deemed sacred. To express the fact otherwise: the religion became syncretistic in the proper meaning of that term[82]. Christian and pagan ideas were blended. Following the wise, and, indeed, the only practicable method--that of peaceful permeation--the Church often retained the forms of heathen ceremonies, while actually investing these with new meanings. The process has been pithily expressed by Sir G. L. Gomme: “Christianity was both antagonistic to, and tolerant of, pagan custom and belief. In principle and purpose it was antagonistic. In practice, it was tolerant where it could tolerate freely[83].”