But in her attempts to be conciliatory she became in fact compromised. It was politic no doubt to encourage the weaker brethren by building churches on sites where they had long been wont to worship: it was politic to smooth the path of the common-folk by substituting for the god whom they had worshipped a patron-saint of like name or attributes. But in so doing the Church practically condoned polytheism. She drove out the old gods from their temples made with hands, but did not ensure the obliteration of them from men’s hearts. The saints whom she set up in the place of the old deities were certain to acquire the rank of gods in the estimation of the people and, despite the niceties of ecclesiastical doctrine, to become in fact objects of frank and open worship. The adoption of the old places of worship made it inevitable that the old associations of the pagan cults should survive and blend themselves with the new ideas, and that the churches should more often acquire prestige from their heathen sites than themselves shed a new lustre of sanctity upon them. In effect, paganism was not uprooted to make room for the planting of Christianity, but served rather as an old stock on which a new and vigorous branch, capable indeed of fairer fruit but owing its very vitality to alien sap, might be engrafted. Bitterly and despondently did the early Fathers of the Church, and above all S. John Chrysostom, complain of the inveteracy of pagan customs within the pale of the Church, while a kind of official recognition was given to many superstitions which were clearly outside that pale, if only by the many forms of exorcism directed against the evil eye or prescribed for the cure of those possessed by pagan powers of evil[76]. For illustration we need not fall back upon the past history of the Greek Church; even to-day she has not succeeded in living down the consequences of her whilom policy of conciliation. The common-folk indeed profess and call themselves Christian; their priesthood is a Christian priesthood; their places of worship are Christian churches; they make the sign of the cross at every turn; and the names of God and Christ and the Virgin are their commonest ejaculations. But with all this external Christianity they are as pagan and as polytheistic in their hearts as were ever their ancestors. By their acceptance of Christianity they have increased rather than diminished their number of gods: in their conception of them and attitude towards them they have made little advance since the Homeric Age: and practically all the religious customs most characteristic of ancient paganism, such as sacrifice, the taking of auspices, and the consultation of oracles, continue with or without the sanction of the Church down to the present day. These are strong statements to make concerning even the humblest and most ignorant members of the Holy Orthodox Church: but I shall show, I think, that they do not exceed the warranty of facts.