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Corporate Finance Canadian 2nd Edition Berk Solutions Manual

Corporate Finance, 2Ce (Berk/DeMarzo/Stangeland)

Chapter 2 Introduction to Financial Statement Analysis

2.1 The Disclosure of Financial Information

1) Canadian public companies are required to file their interim financial statements and annual financial
statements with which one of the following authorities?
A) Provincial Security Commissions
B) Federal Security Commissions
C) Provincial Finance Ministry
D) Federal Finance Ministry
Answer: A
Diff: 1 Type: MC
Topic: 2.1 The Disclosure of Financial Information
Skill: Definition
Author: AZ

2) Canadian publicly accountable companies must follow IFRS in their financial statements for fiscal
years beginning ________.
A) January 1st, 2010
B) January 1st, 2005
C) January 1st, 2016
D) January 1st, 2011
Answer: D
Diff: 2 Type: MC
Topic: 2.1 The Disclosure of Financial Information
Skill: Definition
Author: AZ

3) Under IFRS, every public company is required to produce ________ financial statements.
A) four
B) five
C) six
D) seven
Answer: B
Diff: 2 Type: MC
Topic: 2.1 The Disclosure of Financial Information
Skill: Definition
Author: AZ

1
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4) The third party who checks annual financial statements to ensure that they are prepared according to
Canadian GAAP and verifies that the information reported is reliable is the
A) Toronto Stock Exchange Board.
B) Accounting Standards Board.
C) Provincial Securities Commission.
D) Auditor.
Answer: D
Diff: 2 Type: MC
Topic: 2.1 The Disclosure of Financial Information
Skill: Definition
Author: AZ

5) Which of the following is NOT a financial statement that every public company is required by IFRS to
produce?
A) Income Statement
B) Statement of Sources and Uses of Cash
C) Balance Sheet
D) Statement of Shareholders' Equity
Answer: B
Diff: 3 Type: MC
Topic: 2.1 The Disclosure of Financial Information
Skill: Conceptual
Author: AZ

6) What is the role of an auditor in financial statement analysis?

Answer: Key points:
1. To ensure that the annual financial statements are prepared accurately.
2. To ensure that the annual financial statements are prepared according to the Canadian GAAP.
3. To verify that the information used in preparing the annual financial statements is reliable.
Diff: 2 Type: ES
Topic: 2.1 The Disclosure of Financial Information
Skill: Conceptual
Author: AZ

7) What are the five financial statements that all public companies are required to produce by IFRS?
Answer:
1. The Balance Sheet
2. The Income Statement
3. The Statement of Cash Flows
4. The Statement of Shareholders' Equity
5. The Statement of Comprehensive Income
Diff: 3 Type: ES
Topic: 2.1 The Disclosure of Financial Information
Skill: Conceptual
Author: AZ

2
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2.2 The Balance Sheet

1) Cash is a
A) long-term asset.
B) current asset.
C) current liability.
D) long-term liability.
Answer: B
Diff: 1 Type: MC
Topic: 2.2 The Balance Sheet
Skill: Definition
Author: AZ

2) Accounts payable is a
A) long-term liability.
B) current asset.
C) long-term asset.
D) current liability.
Answer: D
Diff: 1 Type: MC
Topic: 2.2 The Balance Sheet
Skill: Definition
Author: AZ

3) A 30 year mortgage loan is a

A) long-term liability.
B) current liability.
C) current asset.
D) long-term asset.
Answer: A
Diff: 1 Type: MC
Topic: 2.2 The Balance Sheet
Skill: Definition
Author: AZ

4) Shareholders' equity, the difference between the firm's ________, is an accounting

measure of the firm's ________.
A) assets and liabilities, net value
B) assets and liabilities, book value
C) short-term liabilities and long-term liabilities, net value
D) short-term liabilities and long-term liabilities, book value
Answer: A
Diff: 1 Type: MC
Topic: 2.2 The Balance Sheet
Skill: Conceptual
Author: AZ

3
Copyright © 2012 Pearson Canada Inc.
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The Project Gutenberg eBook of The life of St. Patrick and his
place in history
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Title: The life of St. Patrick and his place in history

Author: J. B. Bury

Release date: August 17, 2023 [eBook #71431]

Language: English

Original publication: London: Macmillan and Co, 1905

Credits: Tim Lindell and the Online Distributed Proofreading Team at

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*** START OF THE PROJECT GUTENBERG EBOOK THE LIFE OF

ST. PATRICK AND HIS PLACE IN HISTORY ***
 THE LIFE OF ST. PATRICK

THE LIFE OF
ST. PATRICK
AND
HIS PLACE IN HISTORY

BY
J. B. BURY, M.A.
HON. D.LITT., OXON.; HON. LITT.D., DURHAM; HON. LL.D., EDIN., GLASGOW, AND
ABERDEEN;
CORRESPONDING MEMBER OF THE IMPERIAL ACADEMY OF SCIENCES, ST.
PETERSBURG;
FORMERLY FELLOW OF TRINITY COLLEGE, DUBLIN; REGIUS PROFESSOR
OF MODERN HISTORY, AND FELLOW OF KING’S COLLEGE,
IN THE UNIVERSITY OF CAMBRIDGE

London
MACMILLAN AND CO., L
NEW YORK: THE MACMILLAN COMPANY
1905
All rights reserved
 PREFACE
Perhaps the scope of this book will be best understood if I explain that
the subject attracted my attention, not as an important crisis in the history of
Ireland, but, in the first place, as an appendix to the history of the Roman
Empire, illustrating the emanations of its influence beyond its own
frontiers; and, in the second place, as a notable episode in the series of
conversions which spread over northern Europe the religion which prevails
to-day. Studying the work of the Slavonic apostles, Cyril and Methodius, I
was led to compare them with other European missionaries, Wulfilas, for
instance, and Augustine, Boniface, and Otto of Bamberg. When I came to
Patrick, I found it impossible to gain any clear conception of the man and
his work. The subject was wrapt in obscurity, and this obscurity was
encircled by an atmosphere of controversy and conjecture. Doubts of the
very existence of St. Patrick had been entertained, and other views almost
amounted to the thesis that if he did exist, he was not himself, but a
namesake. It was at once evident that the material had never been critically
sifted, and that it would be necessary to begin at the beginning, almost as if
nothing had been done, in a field where much had been written.
This may seem unfair to the work of Todd, which in learning and critical
acumen stands out pre-eminent from the mass of historical literature which
has gathered round St. Patrick. And I should like unreservedly to
acknowledge that I found it an excellent introduction to the subject. But it
left me doubtful about every fact connected with Patrick’s life. The radical
vice of the book is that the indispensable substructure is lacking. The
preliminary task of criticising the sources methodically had never been
performed. Todd showed his scholarship and historical insight in dealing
with this particular passage or that particular statement, but such sporadic
criticism was no substitute for methodical Quellenkritik. Hence his results
might be right or wrong, but they could not be convincing.
It is a minor defect in Todd’s St. Patrick that he is not impartial. By this I
mean that he wrote with an unmistakable ecclesiastical bias. It is not
implied that he would have ever stooped to a misrepresentation of the
evidence for the purpose of proving a particular thesis. No reader would
accuse him of that. But it is clear that he was anxious to establish a
particular thesis. He does not conceal that the conclusions to which the
evidence, as he interpreted it, conducted him were conclusions which he
wished to reach. In other words, he approached a historical problem, with a
distinct preference for one solution rather than another; and this preference
was due to an interest totally irrelevant to mere historical truth. The
business of a historian is to ascertain facts. There is something essentially
absurd in his wishing that any alleged fact should turn out to be true or
should turn out to be false. So far as he entertains a wish of the kind, his
attitude is not critical.
The justification of the present biography is that it rests upon a
methodical examination of the sources, and that the conclusions, whether
right or wrong, were reached without any prepossession. For one whose
interest in the subject is purely intellectual, it was a matter of unmixed
indifference what answer might be found to any one of the vexed questions.
I will not anticipate my conclusions here, but I may say that they tend to
show that the Roman Catholic conception of St. Patrick’s work is,
generally, nearer to historical fact than the views of some anti-Papal
divines.
The fragmentary material, presenting endless difficulties and problems,
might have been treated with much less trouble to myself if I had been
content to weave, as Todd has done, technical discussions into the story. It
was less easy to do what I have attempted, to cast matter of this kind into
the literary shape of a biography—a choice which necessitated long
appendices supplying the justifications and groundwork. These appendices
represent the work which belongs to the science of history; the text is an
effort in the art of historiography.[1]
It should be needless to say that, in dealing with such fragmentary
material, reconstructions and hypotheses are inevitable. In ancient and
mediaeval history, as in physical science, hypotheses, founded on a critical
examination of the data, are necessary for the advancement of knowledge.
The reconstructions may fall to-morrow, but, if they are legitimate, they
will not have been useless.
 The future historian of Ireland will have much to discover about the
political and social state of the island, which is still but vaguely understood,
and the religion of the Scots, about which it may be affirmed that we know
little more than nothing. These subjects await systematic investigation, and
I have only attempted a slight sketch (Chapter IV.), confining myself to
what it seemed possible to say with tolerable safety on the chief points
immediately relevant to the scope of this monograph. But, notwithstanding
the dimness of the background, I venture to hope that some new light has
been thrown on the foreground, and that this study will supply a firmer
basis for the life and work of Patrick, even if some of the superstructures
should fall.
The two maps are merely intended to help the reader to see the
whereabouts of some places which he might not easily find without
reference to the Ordnance Survey. I consulted Mr. Orpen’s valuable map of
Early Ireland (unfortunately on a small scale) in Poole’s Historical Atlas of
Modern Europe. But he has used material which applies to a later period,
and I have not ventured to follow him, for instance, in marking the
boundary between the northern frontiers of the kingdoms of Connaught and
Meath.
It was fortunate for me that my friend Professor Gwynn was engaged at
the same time on a “diplomatic” edition of the records contained in the
Codex Armachanus, which constitute the principal body of evidence. With a
generosity which has placed me under a deep obligation, he put the results
of his labour on the difficult text at my disposal, and I have had the
invaluable help and stimulus of constant communication with him on many
critical problems arising out of the text of the documents.
Since the book was in type I have received some communications from
my friend Professor Rhŷs which suggest a hope that the mysterious
Bannauenta, St. Patrick’s home, may perhaps be identified at last. I had
conjectured that it should be sought near the Severn or the Bristol Channel.
The existence of three places named Banwen (which may represent
Bannauenta) in Glamorganshire opens a prospect that the solution may
possibly lie there.
J. B. BURY.
 CONTENTS
PAGE

CHAPTER I
O D C R
E 1
CHAPTER II
T C E P 16
§ 1. Parentage and Capture 16
§ 2. Captivity and Escape 27
CHAPTER III
I G B 37
§ 1. At Lérins 37
§ 2. At Home in Britain 41
§ 3. At Auxerre 48
§ 4. Palladius in Ireland ( . . 431-2) 54
§ 5. Consecration of Patrick ( . . 432) 59
CHAPTER IV
P S C I 67
CHAPTER V
I I -P , D 81
CHAPTER VI
I M 93
§ 1. King Loigaire’s Policy 93
§ 2. Legend of Patrick’s Contest with the Druids 104
§ 3. Loigaire’s Code 113
§ 4. Ecclesiastical Foundations in Meath 116
 CHAPTER VII
I C 126
CHAPTER VIII
F A E
O 150
§ 1. Visit to Rome (circa . . 441-3) 150
§ 2. Foundation of Armagh ( . . 444) 154
§ 3. In South Ireland 162
§ 4. Church Discipline 166
§ 5. Ecclesiastical Organisation 171
CHAPTER IX
W P , D 187
§ 1. The Denunciation of Coroticus 187
§ 2. The Confession 196
§ 3. Patrick’s Death and Burial ( . . 461) 206
CHAPTER X
P ’ P H 212
APPENDIX A—S

B N 225

I. W P , D F C :—
1. The Confession 225
2. The Letter against Coroticus 227
3. Dicta Patricii 228
4. Ecclesiastical Canons of St. Patrick 233
Note on the Liber de Abusionibus Saeculi 245
5. Irish Hymn (Lorica) ascribed to Patrick 246
6. Hymn of St. Sechnall 246
7. Life of Germanus, by Constantius 247
II. L M P :—
1. Memoir of Patrick, by Tírechán 248
Additions to Tírechán in the Liber Armachanus 251
2. Additional notices in the Liber Armachanus 252
3. Life of Patrick, by Muirchu 255
4. Hymn Genair Patraicc (Hymn of Fíacc) 263
5. Early Acts in Irish 266
6. Vita Secunda and Vita Quarta 268
7. Vita Tripartita 269
8. Vita Tertia 272
9. Life by Probus (Vita Quinta) 273
10. Notice of Patrick in the Historia Brittonum 277
III. O D :—
1. The Irish Annals 279
2. The Catalogus Sanctorum Hiberniae 285
3. The Liber Angueli 287
APPENDIX B—N
Chapter I. 288
” II. 289
” III. 294
” IV. 299
” V. 300
” VI. 302
” VII. 306
” VIII. 307
” IX. 313
” X. 321
APPENDIX C—E
1. The Home of St. Patrick (Bannauenta) 322
2. Irish Invasions of Britain 325
3. The Dates of Patrick’s Birth and Captivity 331
 4. The Place of Patrick’s Captivity 334
5. Tentative Chronology from the Escape to the
Consecration as Bishop 336
6. The Escape to Gaul. The State of Gaul, . . 409-
416 338
7. Palladius 342
8. Patrick’s Alleged Visit (or Interrupted Journey) to
Rome in . . 432 344
9. Patrick’s Consecration 347
10. Evidence for Christianity in Ireland before St.
Patrick 349
11. King Loigaire and King Dathi 353
12. The Senchus Mór 355
13. Patrick’s Visits to Connaught 358
14. King Amolngaid: Date of his Reign 360
15. Patrick at Rome 367
16. Appeal to the Roman See 369
17. Patrick’s Paschal Table 371
18. The Organisation of the Episcopate 375
19. The Place of Patrick’s Burial 380
20. Legendary Date of Patrick’s Death 382
21. Professor Zimmer’s Theory 384
INDEX 393

MAPS

P K U (D D ),
O to face 84

K M C ” 104
 CHAPTER I
ON THE DIFFUSION OF CHRISTIANITY BEYOND THE
ROMAN EMPIRE

The series of movements and wanderings, settlements and conquests,

which may be most fitly described as the expansion of the German and
Slavonic races, began in the second century . ., and continued for well-
nigh a thousand years, reshaping the political geography and changing the
ethnical character of Europe. The latest stage in the process was the
expansion of the northern Germans of Scandinavia and Denmark, which led
to the settlements of the Vikings and Danes in the west and to the creation
of the Russian State by Swedes in the east. The general movement of
European history is not grasped if we fail to recognise that the invasions
and conquests of the Norsemen which began towards the close of the eighth
century are the continuation of the earlier German expansion which we are
accustomed to designate as the Wandering of the Peoples. It was not till this
last stage that Ireland came within range of this general transformation,
when, in the ninth century, Teutonic settlements were made on her coasts
and a Teutonic kingdom was formed within her borders. Till then she had
escaped the stress of the political vicissitudes of Europe. But, four centuries
before, a force of another kind had drawn her into union with the continent
and made her a part of the Roman world, so far as the Roman world
represented Christendom. Remaining still politically aloof, still impervious
to the influence of higher social organisation, the island was swept into the
spiritual federation, which, through the act of Constantine, had become
closely identified with the Roman State. This was what the Roman Empire
did for Ireland, not directly or designedly, but automatically, one might say,
through the circumstances of its geographical position. The foundation of a
church in Ireland was not accomplished till the very hour when the Empire
was beginning to fall gradually asunder in the west; and so it happens that
when Europe, in the fifth century, is acquiring a new form and feature, the
establishment of the Christian faith in the outlying island appears as a
distinct, though modest, part of the general transformation. Ab integro
saeclorum nascitur ordo, and Ireland, too, has its small place in the great
change.
To understand the conversion of Ireland, which we are PROGRESS OF
here considering as an episode in the history of Europe, CHRISTIANITY
we must glance at the general conditions of the early
propagation of the Christian idea. It would not be easy to determine how
much Christianity owes to the Roman Empire, and we can hardly imagine
what the rate and the mode of its progress through southern and western
Europe would have been if these lands had not been united and organised
by the might of Rome. It is perhaps not an exaggeration to say that the
existence of the Empire was a condition of the success of a universal
religion in Europe; and it is assuredly true that the hindrances which the
Roman Government, for two centuries and a half, opposed to its diffusion,
by treating it as the one foreign religion which could not be tolerated by the
State, were more than compensated by the facilities of steady and safe
intercourse and communication, which not only helped the new idea to
travel, but enabled its preachers and adherents to organise their work and
keep in constant touch with one another.
The manner in which this faith spread in the west, and the steps in its
progress, are entirely hidden from us; we can only mark, in a general way,
some stages in the process.[2] We know that there were organised
communities in Gaul in the second century, and organised communities in
Britain at the end of the third; but in neither of these countries, it would
seem, did the religion begin to spread widely till after its official
recognition by the Emperor Constantine. At the end of the fourth century
there were still large districts in Gaul, especially in the Belgic provinces,
which were entirely heathen. In this respect Gaul and Britain present a
notable contrast to the other great Atlantic country of the Empire. In the
Spanish peninsula Christianity made such rapid strides, and the Spaniards
adapted it so skilfully to their pagan habits, that before the time of
Constantine Spain had become, throughout its length and breadth, a
Christian land.
It could not be expected that, while there were still CAPTIVES
within the Roman frontiers many outlying districts
where the new religion had not penetrated, the western churches could
conceive the design of making any systematic attempt to convert the folks
who lived beyond the borders of the Empire. The first duty of the bishops of
Gaul and the bishops of Britain, if they undertook any missionary work,
was to extend their faith in the still heathen parts of their own provinces.
The single conspicuous case in which it reached a northern people,
independent of the Empire, is significant, for it exhibits the kind of
circumstances which helped this religion to travel. The conversion of the
West Goths in Dacia was not inaugurated by any missionary zeal on the part
of the Church, but came to pass through the means of Christian captives
whom the people had carried off in their invasions of Asia Minor in the
middle of the third century. The “apostle” Wulfilas, whose work led to the
general conversion of the Goths, sprang from a Cappadocian family which
had thus been led into captivity, and had lived for two generations in Gothic
land. Gothic in spirit and sentiment, as he was Gothic in name, he devoted
himself to spreading the gospel of the Christians among his people. His
work was recognised and supported at Constantinople, but the fact remains
that the conversion of the Goths was due to the hostilities which had
brought Christian captives to their land, and not to missionary enterprise of
the Church. The part which captives played in diffusing a knowledge of
their religion is, in this instance, strikingly exemplified. The conversion of
the kingdom of Iberia under Mount Caucasus is another case. The story that
it became Christian in the reign of Constantine through the bond-slave
Nino, who is still revered there as the “enlightener and apostle of Georgia,”
rests upon evidence only two generations later, and must have a foundation
in fact.[3] And even if the tale is not accepted literally, its existence
illustrates the important part which Christian captives played in the
diffusion of their creed. This is expressly observed by the author of the
treatise On the Calling of the Gentiles. “Sons of the Church led captive by
enemies made their masters serve the gospel of Christ, and taught the faith
to those to whom the fortune of war had enslaved them.”[4]
The same nameless writer, who composed his work in the fifth century,
notices another channel by which knowledge of his religion was conveyed
to the barbarians. Foreign soldiers, who enlisted in the army of the Empire,
sometimes came under Christian influences in their garrison stations, and
when they returned to their own homes beyond the Imperial frontier they
carried the faith with them.[5]
 That the silent and constant intercourse of commerce was also a means of
propagation beyond the limits of the Empire cannot be doubted, though
commercial relations and conditions in ancient and mediaeval history are
among the hardest to realise because ancient and mediaeval writers never
thought of describing them. The foundation of the Abyssinian church,
however, exhibits the part which merchants, as well as the part which
captives, might take in propagating a religious faith; and fortunately we
possess an account which was derived directly from one of the captives
who was concerned in the matter.[6]
A party of Greek explorers who had been sailing in southern seas landed
on the coast of Abyssinia and were slaughtered by the natives, with the
exception of two youths who were spared to become slaves of the king. One
served him as cup-bearer, the other, whose name was Frumentius, as
secretary; and after the king’s death his son’s education was entrusted to
these two men. Frumentius used his influence to help the Roman merchants
who traded with Abyssinia to found a Christian church. He was afterwards
permitted to return to his own country, but he resolved to dedicate his life to
the propagation of Christianity in Abyssinia, and having been consecrated
by Athanasius at Alexandria as Bishop of Axum, the Abyssinian capital
town, he returned thither to foster the new church.
This course of events illustrates both the way in which TRADERS
captives helped to spread Christianity abroad, and also
how the intercourse of trade could lead to the planting of Christian
communities in lands outside the Empire. It illustrates the fact that up to the
sixth century the extension of that faith to the barbarians was not due to
direct efforts or deliberate design on the part of the Church, but to chapters
of accidents which arose through the relations, hostile and pacific, of the
Empire with its neighbours. The “mission” to the Gentiles was, in practice,
limited by the Church to the Roman world, though the heads of the Church
were always ready to recognise, welcome, and affiliate Christian
communities which might be planted on barbarian ground by the accidents
of private enterprise.
It was only after the Roman Empire had become PRESTIGE OF
officially Christian through the memorable decision of ROME
Constantine, that the conversion of neighbouring states
(with the striking exception of Armenia)[7] really began; just after that
change the victorious religion began to spread generally in Gaul and
Britain. The work of Frumentius and the work of Wulfilas were alike
subsequent to the revolution of Constantine. It would be difficult to estimate
how great was the impetus which this religion derived, for the acceleration
of its progress, from its acceptance by the head of the Roman State. But
while it is evident that the Church gained immeasurably within the Empire
by her sudden exaltation, it is perhaps generally overlooked how her
changed position aided Christianity to pass out beyond the Empire’s
borders. We touch here on a fact of supreme importance—not less
important, but more likely to escape notice, because it cannot be stated in
terms of definite occurrences:—the enormous prestige which the Roman
Empire possessed in the minds of the barbarian peoples who dwelt beyond
it. The observant student who follows with care the history of the expansion
of Germany and the strange process by which the German kingdoms were
established within the Empire in western Europe, is struck at every step by
the profound respect which the barbarians evinced for the Empire and the
Roman name throughout all their hostilities and injuries. While they were
unconsciously dismembering it, they believed in its impregnable stability;
Europe without the Empire was unimaginable; the dominion of Rome
seemed to them part of the universal order, as eternal as the great globe
itself. If we take into account this immeasurable reverence for Rome, which
is one of the governing psychical facts in the history of the “wandering of
the nations,” we can discern what prestige a religion would acquire for
neighbouring peoples when it became the religion of the Roman people and
the Roman State. We can understand with what different eyes the barbarians
must have regarded Christianity when it was a forbidden and persecuted
doctrine and when it was raised to be a State religion. It at once acquired a
claim on their attention; it was no longer merely one among many rival
doctrines current in the Empire. Considerations of political advantage came
in; and political motives could sway barbarians, no less than Constantine
himself, in determining their attitude to a religious creed. And the fact that
the Christian God was the God of that great Empire was in itself a
persuasive argument in his favour. Could a people find any more powerful
protector than the Deity who was worshipped and feared by the greatest
“nation” on earth? So it seemed to the Burgundians, who embraced the
Roman religion, we are told,[8] because they conceived that “the God of the
Romans is a strong helper to those who fear Him.” The simple barbarians
did not reason too curiously. It did not occur to them that the Eternal City
had achieved her greatness and built her empire under the auspices of
Jupiter and Mars. There can be little doubt that, if the step taken by
Constantine had been postponed for a hundred years, we should not find the
Goths and the Vandals professing Christianity at the beginning of the fifth
century.

Among the independent neighbours of the Roman IRELAND NOT

Empire, Ireland occupies a singular place as the only ISOLATED
part of the Celtic world which had not been gathered
under the sceptre of Rome.[9] It may be suspected that an erroneous opinion
is prevalent, just because it lay outside the Empire, that this outlying island
was in early times more separate and aloof from Europe than its
geographical position would lead us to suppose. The truth is that we have
but lately begun to realise the frequency and prevalence of intercourse by
sea before historical records begin. It has been but recently brought home to
us that hundreds and hundreds of years before the Homeric poems were
created, the lands of the Mediterranean were bound together by maritime
communication. The same thing is true of the northern seas at a later period.
It is absurd to suppose that the Celtic conquerors of Britain and of Iverne
burned their ships when they had reached the island shores and cut
themselves off from intercourse with the mainland from which they had
crossed. And we may be sure that it was not they who first established
regular communications. We may be sure that the pre-Celtic peoples of
south Britain and the Ivernians, who gave its name to Ireland, knew the
waterways to the coasts of the continent. The intimate connexion of the
Celts of Britain with their kinsfolk across the Channel is amply attested in
Caesar’s history of the conquest of Gaul; and in the ordinary histories of
Britain the political connexion, which even took the shape of a Gallo-
British kingdom, has hardly been duly emphasised. Ireland was further, but
not far. Constant relations between this island and Britain were inevitable
through mere proximity, but there is no doubt that regular communication
was also maintained with Gaul[10] and with Spain. Whatever weight may be
allowed to the Irish semi-mythical traditions which point to ancient bonds
between Ireland and Spain—and in judging them we must remember that
the Ivernians are of the same Mediterranean race as the Iberians—it is, for
the Celtic period, highly significant to find Roman geographers regarding
Ireland as midway between Spain and Britain,[11] a conception which seems
to point unmistakably to direct intercourse between Irish and Spanish ports.
But the trade of Ireland with the Empire is noticed by Tacitus,[12] and is
illustrated by the knowledge which Romans could acquire of its geography.
Ptolemy, in the second century, gives an account of the island, which,
disfigured though it is, and in many parts undecipherable through the
corruption of the place-names, can be tested sufficiently to show that it is
based upon genuine information.
It does not surprise us that in our Roman records we IRELAND AND
hear no syllable of any relations with Ireland, when we BRITAIN
remember how meagre and sporadic are the literary
records of Roman rule in Britain from the time of Domitian to the
premature close. We know, indeed, that at the very outset the question had
been considered whether Ireland should be occupied or not. A general of
Domitian thought the conquest ought to be attempted, but the government
decided against his opinion.[13] The question has been asked why the
Romans never annexed it? The answer is simple. After the time of Augustus
no additions were made to Roman dominion except under the stress of
political necessity. Britain was annexed by the generals of Claudius for the
same reason which prompted Julius to invade it,—political necessity,
arising from the dangerously close bonds which united the Britons with the
Gauls. The inference is that in the case of Ireland there was no such
pressing political necessity. The Goidels of Ireland were a different branch
of the Celtic race, and the Britons could find in Ireland no such support as
the Gauls found in Britain. This explanation accords with the fact that till
the middle of the fourth century the Irish or Scots are not named among the
dangerous invaders of the British province; they are not named at all.
But it would be a false inference from this silence to suppose that the
government in Britain had not to take political account of their western
neighbours. Ireland was well on the horizon of the Roman governors, and
Irish affairs must from time to time have claimed their attention. The exile,
of whom Agricola made much, was not, we might surmise, the last Irish
prince who sought in Britain a refuge from enemies at home. But one