‘As you say, there are no obvious connections.’ Fidelma put a slight emphasis on the word ‘obvious’.
‘You sound as though you think there is a connection?’ Eadulf pressed.
‘I have told you before, you cannot make suppositions without facts. For the moment, I want to see what it was that Cinaed wrote to upset people in this abbey and which may … I say,
may
… have led to his death.’
Eadulf slowly shook his head.
‘Every time I come to this western part of your brother’s kingdom, it is always the Uí Fidgente behind all the mischief.’
‘But with Conrí as their warlord, they have become calmer. The defeat of Eoganán at Cnoc Aine has caused them to settle down. It is only the people who have been marked by the conflict who yearn for the past.’
‘Remind me again, what is the basis of the quarrel between the Uí Fidgente and your family, the Eoghanacht?’
Fidelma took him by the arm, for they had been standing outside the door of the
tech-screptra
, and led him towards the
hospitium.
She explained as they walked.
‘It goes back some generations. The Uí Fidgente claimed admittance to the councils of Cashel and claimed the kingship. Needles to say, they were rejected, and since then until the time of Eoganán they have intrigued and plotted and several times risen up against the Eoghanacht of Cashel.’
‘I understand that,’ agreed Eadulf. ‘But from what I know of your laws of inheritance, I cannot understand how they can claim the kingship, which descends only through the Eoghanacht. I understand this business about the council, or what you call the
derbhfine
, having to elect the best man out of the extended family to the kingship. I know that there is no such thing as automatic inheritance by the eldest son as is our system in the Saxon lands. But I still cannot see the basis of their claim.’
‘Simple enough,’ replied Fidelma. ‘All the branches of the Eoghanacht trace their descent back to Eoghan Mór, the greatest king of Cashel, son of Ailill Olum, son of Mug Nuadat. That is why we are called Eoghanacht. However, the Uí Fidgente, when they sought entry to the council, made the claim that they had a better right to the throne at Cashel than the descendants of Eoghan Mór. The Uí Fidgente claimed that they were descended from the elder brother of Eoghan Mór, who was called Cormac
Cas. Some had taken to calling themselves the Dál gCais, the descendants of Cas. This argument and the spurious genealogies that they have persuaded their bards to construct were discussed many years ago by the council at Cashel and dismissed for what they were — fakes. It was agreed by the most learned in the kingdom, with the High King and the Chief Brehon of the five kingdoms acting as unbiased arbiters, that the Uí Fidgente were descendants of the Dairine, a southern tribe not related to the Eoghanacht at all.’
‘I see. But if all this was agreed generations ago, why is there such conflict between your peoples?’
‘Because the Uí Fidgente have never accepted the judgement that was given against them. Not even those who have made peace with Cashel have accepted that ruling. They mean to topple the Eoghanacht from power. Until now the Uí Fidgente have not submitted to paying tax without threat of force. They have not allowed any representative of the Eoghanacht into their lands. That is why I have tried to convince you that it was so important to come here when Conrí actually came to Cashel to ask for our help. This could break through the antagonisms, as we have wanted. It could be the first real step to uniting the kingdom under Cashel.’
Eadulf sighed softly.
‘I think I begin to understand. It is hard for me, however, to appreciate all the nuances of the intrigues that go on here.’
Fidelma looked sympathetically at him.
‘Well,’ she said, as a bell began to toll, ‘that is something that it is not hard to understand. The bell for the
etar-suth
- the midday meal. Come, we can leave this talk of intrigue until later.’
The sturdy young brother stood with his arms folded outside the chamber of the Venerable Mac Faosma, his back against the door, barring their progress.
‘He has given instructions that he will not see you, Sister,’ the young man said stubbornly. He had identified himself as Brother Benen, the student and servant of the ageing scholar.
Fidelma began to tap her foot impatiently.
‘I am not here to argue, Brother Benen. Tell the Venerable Mac Faosma that he has no choice under law for I am not here as a religieuse but as a
dálaigh
investigating the crime of murder. I should not have to remind him that he is compelled to obey the law.’
The young man spread his arms helplessly.
‘I have already taken your message to my master, Sister Fidelma. He is adamant. He will see no woman of the Eoghanacht, especially one who seeks to assert authority in the lands of the Uí Fidgente. Nor one who is accompanied by a foreigner from beyond the seas.’
Fidelma glanced at Eadulf whose face was beginning to redden in ill-concealed anger.
‘Eadulf,’ she said quietly to him, ‘will you go to Conrí and tell him that the Venerable Mac Faosma is refusing to see me and suggest that he report this blatant disregard for law to the abbot?’
Eadulf hesitated, looking from Fidelma to the implacable young religieux, and then inclined his head and hurried away.
When he was gone, Fidelma suddenly sat down cross-legged in front of Brother Benen. The young man frowned down at her.
‘What are you doing, Sister?’ he asked in an embarrassed tone. ‘You cannot sit in this corridor outside the door of these chambers.’
‘You will perceive, Brother Benen,’ she replied evenly, ‘that is precisely what I am doing. I have informed you that I am a
dálaigh
whose power is bestowed by the laws of the five kingdoms. The Venerable Mac Faosma is compelled by law to see me and answer my questions truthfully.’
‘He will not,’ replied the other. ‘There is no physical force that can compel him to do so.’
Fidelma smiled thinly.
‘Physical force defeats the purpose. I shall not speak of that. However, I am asserting the only force that he has left to me. I am declaring that I shall sit here in
troscud
until the Venerable Mac Faosma decides to redeem his honour and speak to me as a
dálaigh
as he is legally and now morally obliged to do.’
The young monk frowned.
‘I do not understand, Sister.’
‘Then take my words to the Venerable Mac Faosma and ask your master to instruct you in law. He has time to make his response before the abbot and my witnesses arrive and my
apad
, my declaration, becomes known to everyone.’
Brother Benen hesitated and then turned into the chamber and closed the door behind him.
As it shut, Fidelma wondered, with a sinking feeling, if she was being too dramatic. But she was so frustrated by the arrogance of the Venerable Mac Faosma that she felt she had no other choice than to resort to the ancient ritual. The
troscud
was a means of fasting to assert one’s rights when faced with no other means of obtaining redress. It was made clear in the law tract
De Chetharslicht Athgabála
that, having given notice, she could sit outside the door of the recalcitrant philosopher. If he did not come to arbitration, if he allowed the protester to die on hunger strike, then the moral judgement went against him. Shame and contempt would be his lot until he made recompense. If he failed in this he was not only damned by society but damned in the next world. He would be held to be without honour and without morality.
It was an ancient Irish law that stretched back into antiquity and not even the coming of the New Faith had eliminated it. Even Patrick himself had used the ritual fast, or hunger strike, to assert his rights and the Blessed Cairmmin of Inis Celtra had declared a
troscud
when King Guaire Aidne of Connacht infringed his rights. Within the memory of some, the population of the kingdom of Laghin had declared a
troscud
against Colmcille
when he rode roughshod over their rights. Even kings were known to resort to the
troscud
when their rights were challenged.
She had barely settled herself into her position when the door opened and the young Brother Benen re-emerged. He was red-faced and embarrassed, his eyes not focusing on her.
‘He will see you, Sister. He will see you under protest. But he will not see the Saxon brother. On that he is adamant.’
Fidelma slowly rose to her feet.
‘In that case, you may tell Brother Eadulf to wait here for me.’ She knew when to compromise. It was information that she was after and not dominance over the reluctant old man.
The Venerable Mac Faosma was, indeed, elderly but certainly not frail. He was a robust man with a shock of snow-white hair and a fleshy, red face. Had he been given to smiling, he could have been described as cherubic, but his features were sternly drawn with deep frown lines. The lips, though also fleshy, were petulant, with the lower lip stuck out aggressively. The eyes were a strange pale colour that seemed to change like the sea, one moment green, the next blue, the next no colour at all. His large frame reclined in a carved oak chair to one side of a smouldering turf fire set in a large hearth.
He watched Fidelma from under shaggy white eyebrows as she crossed the room towards him. He made no attempt to rise in deference to her status.
Fidelma did not register her feelings but went to a chair on the opposite side of the hearth and sat down.
A low, long whistling sound escaped from the old man.
‘You forget yourself, Sister.’
The voice was deep, used to commanding or questioning students; a voice that boomed throughout the room, resonating in the corners.
Fidelma was not cowed.
‘I am Fidelma of Cashel, sister to Colgú,
dálaigh
qualified to the level of
anruth
. What have I forgotten?’
She kept her voice mild but the challenge was unmistakable.
She had reminded the Venerable Mac Faosma that she was not merely a religieuse, but sister to his king, and holder of a position that allowed her to sit even in the presence of provincial kings without asking permission first. In this way, she also reminded the Venerable Mac Faosma that it was his place to rise when she entered a room.
The Venerable Mac Faosma cleared his throat to disguise either his annoyance or his embarrassment.
‘I have nothing to discuss with you, Fidelma of Cashel,’ he finally said.
‘But I have something to discuss with you, Venerable Mac Faosma,’ she responded evenly.
‘Nothing is so powerful in drawing the spirit of a man downwards as the caresses of a woman,’ snapped the old man.
For a moment Fidelma was nonplussed and then her lips began forming angry words but the Venerable Mac Faosma raised his hand, palm outward as if to placate her.
‘I quote the wise words of the Blessed Augustine of Hippo who argues that to administer the Faith we cannot and should not have intimacy with women.’
‘I am aware of those who preach this idea,’ replied Fidelma, controlling her irritation. ‘Nevertheless, it is a fact that the majority of priests here and even in Gaul and Frankia are married. Was it not Pelagius, the second of his name to be called the Holy Father, who decided less than a century ago that there was no harm in the religious being married so long as they did not hand over church property to their wives or children? In the inheritance of property lies the real reason for this idea that men and women who take to the religious life should not naturally join with one another and have children.’
Venerable Mac Faosma returned her bold gaze from beneath a lowering brow.
‘Nevertheless, there is a growing number of us who believe that light and spirit are good, and darkness and material things are evil, and that a person cannot be married and be perfect. Was it not the Holy Father Gregory the Great who pronounced that all sexual desire is sinful in itself?’
Fidelma snorted in disgust.
‘You mean that such a natural desire is therefore evil? Is it then suggested that the God we worship created such an evil?’
Mac Faosma made to speak but Fidelma interrupted him with a gesture of her hand.
‘While such theological discourse is entertaining, Venerable Mac Faosma, this has little to do with the reason I am here.’
‘I wish to make it clear that I am of the body that believes that we of the religious should live in celibacy,’ replied the old man stubbornly. ‘I adhere to the ruling of the Council of Laodicea that women should not
be ordained and that women presiding at the Eucharistic meals is something that should not be tolerated.’
‘You have made your views known,’ replied Fidelma patiently. ‘But now let us speak of the matter which has brought me here.’
‘And that is?’
‘I believe that you are interested in the work of the Venerable Cinaed who was murdered in this abbey a few days ago?’
‘Interested?’ The word was a sneer. ‘The man was a charlatan and, moreover, a traitor!’
‘I believe that you often debated your views in public.’
‘If his ramblings could be held worthy of debate. I merely put the correct view lest he corrupted the minds of the youthful students at this place.’
‘In what way do you claim that he led his students into error?’
‘In what way … ? In ways that you would not be able to comprehend because it requires someone who has studied philosophy to come near to such an understanding.’
Fidelma kept her features immobile as she sought to control her own temper at the arrogance of the old man.
‘Someone qualified to the level of
anruth
is not entirely devoid of intelligence, Venerable Mac Faosma,’ she said quietly.
‘Someone qualified as an
ollamh
might think differently.’ The old man sneered but scored a point for an
ollamh
was the highest degree available in the secular and ecclesiastical colleges of the five kingdoms. ‘What would you know of the argument of the concept of the Holy Trinity?’
Fidelma’s eyes narrowed at the challenge.
‘I know that the term denotes the doctrine that God is a unity of three persons — the Father, Son and the Holy Spirit — and that Tertullian coined the term three centuries ago. I know that it has become an official doctrine in the Creed …’
‘Quicunque vult salvus esse
…’ The Venerable Mac Faosma made the opening words into a question, challenging Fidelma to continue. ‘Whosoever will be saved … What is the prime article of the Faith?’
‘ …
ut unum Deum in Trinitate, et Trinitatem in unitate veneremur
…’ continued Fidelma in Latin. ‘That we worship one God in Trinity, and Trinity in Unity, neither confounding the Persons nor dividing the substance.’
The Venerable Mac Faosma regarded her carefully for a moment or two.
‘So you possess some basic intelligence?’ he said sourly. ‘Very well. Cináed was a monotheist. Do you know what that is?’
‘That he believed in one God and not in the three. As I understand it, he would argue that Holy Scripture makes no explicit statement of the trinity. It was the acceptance of Christ as a divinity, at the Council of Nicaea — and not just a divinity that was created but a deity of himself — that caused some of the early philosophers to conceive the idea of the triune God. As I understood it, the creed that was adopted at Nicaea simply accepted the idea of Blessed Gregory the wonder-worker from Neocaesarea.’
The Venerable Mac Faosma was nodding.
‘Challenging those learned Fathers of the Faith is to imperil the soul. Cináed wrote blasphemous rubbish!’ he snapped. ‘
Qui vult ergo salvus esse, ita de Trinitate sentiat
. He, therefore, that will be saved must thus think of the Trinity. Cináed was wrong. Utterly wrong. Rome has declared that there are neither three gods nor three modes of God but that they are co-equally and co-eternally God.’
Fidelma bowed her head.
‘Of course, that must be the logical outcome otherwise the concept of trinity would deviate from the uncompromising monotheism of the religion of Abraham which Christ gave us a new interpretation of.’
The Venerable Mac Faosma stared at her in irritation.
‘We must accept the Creed that the Blessed Bishop Athanasius of Alexandria has given us, for it is specifically stated that except one believe faithfully, they cannot be saved. And will go down into everlasting fire
… qui vero mala
,
in ignem aeternum
!’
Fidelma smiled softly.
‘I would like to think that such a supreme deity would look more kindly on the beings he created with minds to question. I remember that the Venerable Cinaed also questioned the belief that this Creed was even penned by Bishop Athanasius three centuries ago. He claimed that the Creed is Latin in its symbolism and had Athanasius really been the author he would have written it in Greek. He argued that we have enough of Athanasius’s work to see the absence of the phrases that were dear to him. Athanasius would have used words like
homoousion
for essence or substance and not
subsantiam
, which is a Latin usage.’