389, note) can be at once eliminated from the discussion, as resting on mere conjecture. [The argument, which Zimmer adduces for his theory, from the statement that Patrick’s burial-place was unknown, falls to the ground when the evidence in regard to his burial-place is criticised as a whole. See above, Appendix C, 19.] FOOTNOTES [1] I may be permitted to remark that in vindicating the claims of history to be regarded as a science or _Wissenchaft_, I never meant to suggest a proposition so indefensible as that the presentation of the results of historical research is not an art, requiring the tact and skill in selection and arrangement which belong to the literary faculty. The friendly criticisms of Mr. John Morley in the _Nineteenth Century and After_, October 1904, and of Mr. S. H. Butcher in _Harvard Lectures on Greek Subjects_ (1904), Lecture VI., show me that I did not sufficiently guard against this misapprehension. [2] For the expansion of Christianity in the first three centuries see Harnack’s invaluable work _Die Mission und Ausbreitung des Christentums in den ersten drei Jahrhunderten_ (1902). [3] Rufinus, _Hist. ecc._ ii. 7. For the Georgian legend of Nino see _Life of St. Nino_, translated by Marjory and J. O. Wardrop, in Oxford _Studia Biblica et Ecclesiastica_, vol. v. (1900). [4] _De Vocatione Gentium_, ii. 32. [5] On the other hand it may be questioned whether the army itself did anything to diffuse Christianity within the Empire. In the west certainly its chief significance in the history of religion was what it did to spread the solar, Mithraic worship. Cp. Harnack, _op. cit._ 268, 388. [6] Rufinus, _Hist. ecc._ i. 9. [7] Armenia was already Christian at the beginning of the fourth century in the days of Maximin.—Eusebius, _Hist. ecc._ ix. 8. 2. [8] Socrates, _Hist. ecc._ vii. 30. [9] The island of Man is indeed another exception. The Scottic colonisation of north-western Britain (Argyle, etc.) was comparatively late, but before the middle of the fifth century (see below, chap. ix. p. 192). [10] Professor Rhŷs thinks that it was to Ireland, more than to Britain, that the Gallic Druids went to learn their art, and that Caesar (in _B. G._ vi. 13) was badly informed; and he has recently stated this view in _Studies in Early Irish History_ (_Proceedings of British Academy_, vol. i.), p. 35. It is remarkable that, apart from Caesar’s assertion, the only evidence for Druidism in southern Britain pertains to the island of Anglesey (Tacitus, _Ann._ xiv. 29), and Professor Rhŷs holds that in the first century A.D. Anglesey (Mona) was not yet Brythonic. Druidism in the Isle of Man is attested by a stone inscribed _Dovaidona maqi Droata_ “(the burial-place) of Dovaido, son of (the) Druid.” See Professor Rhŷs in the _Academy_ for August 15, 1890.