The Subtle Serpent (39 page)
Read The Subtle Serpent Online
Authors: Peter Tremayne
Tags: #_rt_yes, #Church History, #Fiction, #tpl, #_NB_Fixed, #Mystery, #Historical, #Clerical Sleuth, #Medieval Ireland
Sister Fidelma
of Kildare, a
dálaigh
or advocate of the law courts of seventh-century Ireland
of Kildare, a
dálaigh
or advocate of the law courts of seventh-century Ireland
Brother Eadulf,
a Saxon monk from Seaxmund’s Ham, in the land of the South Folk
a Saxon monk from Seaxmund’s Ham, in the land of the South Folk
Ross,
captain of a coastal
barc
or sailing vessel
captain of a coastal
barc
or sailing vessel
Odar,
his helmsman
his helmsman
At the Abbey of The Salmon of the Three Wells
Abbess Draigen
Sister Síomha,
the
rechtaire
or steward of the abbey
the
rechtaire
or steward of the abbey
Sister Brónach,
the
doirseór
or doorkeeper of the abbey
the
doirseór
or doorkeeper of the abbey
Sister Lerben,
a member of the community
a member of the community
Sister Berrach,
a handicapped member of the community
a handicapped member of the community
Sister Comnat,
the librarian
the librarian
Sister Almu,
assistant to the librarian
assistant to the librarian
At the fortress of Dún Boí
Adnár,
bó-aire,
or local chieftain
bó-aire,
or local chieftain
Brother Febal,
anam-chara
or soul-friend to Adnár
anam-chara
or soul-friend to Adnár
Olcán,
the son of Gulban the Hawk-Eyed, chieftain of the Beara
the son of Gulban the Hawk-Eyed, chieftain of the Beara
Torcán,
son of Eoganán, prince of the Uí Fidgenti and guest of Adnár
son of Eoganán, prince of the Uí Fidgenti and guest of Adnár
Beccan,
chief Brehon, or judge, of the Corco Loígde
chief Brehon, or judge, of the Corco Loígde
Brother Cillín
of Mullach
of Mullach
Máil,
warrior of the Loígde
warrior of the Loígde
Barr,
a farmer
a farmer
The
Annála Ulaidh,
the Annals of Ulster, is one of the great chronicles of Ireland, compiled in 1498, from earlier sources, by Cathal Mac Magnusa, the archdeacon of Clogher. Other scribes continued the annals down to the seventeenth century when the chronicle was used as one of the prime sources for the compilation of the
Annála Ríoghachta Éireann,
now better known as the ‘Annals of the Four Masters,’ compiled between 1632—1636 by a number of historians led by Micheál Ó Cléirigh.
Annála Ulaidh,
the Annals of Ulster, is one of the great chronicles of Ireland, compiled in 1498, from earlier sources, by Cathal Mac Magnusa, the archdeacon of Clogher. Other scribes continued the annals down to the seventeenth century when the chronicle was used as one of the prime sources for the compilation of the
Annála Ríoghachta Éireann,
now better known as the ‘Annals of the Four Masters,’ compiled between 1632—1636 by a number of historians led by Micheál Ó Cléirigh.
Against the year A.D. 666, for the month of January, there is an entry which starts: ‘A mortality in Ireland. The battle of Áine between the Arada and the Ui Fidgenti …’
This is the story of the events leading up to that conflict at Cnoc Áine, now called Knockainey, two miles west of Hospital, Co. Limerick, and of Fidelma’s role in them.
Sister Fidelma is not simply a
religieuse,
a member of the community of St. Brigid of Kildare. She is also a qualified
dálaigh,
or advocate of the ancient law courts of Ireland. As this background will not be familiar to many readers, this foreword provides a few essential points of reference designed to make the stories more readily appreciated.
religieuse,
a member of the community of St. Brigid of Kildare. She is also a qualified
dálaigh,
or advocate of the ancient law courts of Ireland. As this background will not be familiar to many readers, this foreword provides a few essential points of reference designed to make the stories more readily appreciated.
Ireland, in the seventh century A.D., consisted of five main provincial kingdoms: Indeed, the modern Irish word for a province is still
cúige,
literally ‘a fifth.’ Four provincial kings—of Ulaidh (Ulster), of Connacht, of Muman (Munster) and of Laigin (Leinster) —gave their allegiance to the
Ard Rí
or High King, who ruled from Tara, in the ‘royal’ fifth province of Midhe (Meath), which means the ‘middle province.’ Even among these provincial kingdoms, there was a decentralization of power to petty-kingdoms and clan territories.
cúige,
literally ‘a fifth.’ Four provincial kings—of Ulaidh (Ulster), of Connacht, of Muman (Munster) and of Laigin (Leinster) —gave their allegiance to the
Ard Rí
or High King, who ruled from Tara, in the ‘royal’ fifth province of Midhe (Meath), which means the ‘middle province.’ Even among these provincial kingdoms, there was a decentralization of power to petty-kingdoms and clan territories.
The law of primogeniture, the inheritance by the eldest son or daughter, was an alien concept in Ireland. Kingship, from the lowliest clan chieftain to the High King, was only partially hereditary and mainly electoral. Each ruler had to prove himself or herself worthy of office and was elected by the
derbfhine
of their family—three generations gathered in conclave. If a ruler did not pursue the commonwealth of the people, they were impeached and removed from office. Therefore the monarchial system of ancient Ireland had more in common with a modern-day republic than with the feudal monarchies of medieval Europe.
derbfhine
of their family—three generations gathered in conclave. If a ruler did not pursue the commonwealth of the people, they were impeached and removed from office. Therefore the monarchial system of ancient Ireland had more in common with a modern-day republic than with the feudal monarchies of medieval Europe.
Ireland, in the seventh century A.D., was governed by a system of sophisticated laws called the Laws of the
Fénechas,
or land-tillers, which became more popularly known as the Brehon Laws, deriving from the word
breitheamh—
a judge. Tradition has it that these laws were first gathered in 714 B.C. by the order of the High King,
Ollamh Fódhla. But it was in A.D. 438 that the High King, Laoghaire, appointed a commission of nine learned people to study, revise, and commit the laws to the new writing in Latin characters. One of those serving on the commission was Patrick, eventually to become patron saint of Ireland. After three years, the commission produced a written text of the laws, the first known codification.
Fénechas,
or land-tillers, which became more popularly known as the Brehon Laws, deriving from the word
breitheamh—
a judge. Tradition has it that these laws were first gathered in 714 B.C. by the order of the High King,
Ollamh Fódhla. But it was in A.D. 438 that the High King, Laoghaire, appointed a commission of nine learned people to study, revise, and commit the laws to the new writing in Latin characters. One of those serving on the commission was Patrick, eventually to become patron saint of Ireland. After three years, the commission produced a written text of the laws, the first known codification.
The first complete surviving texts of the ancient laws of Ireland are preserved in an eleventh century manuscript book. It was not until the seventeenth century that the English colonial administration in Ireland finally suppressed the use of the Brehon Law system. To even possess a copy of the law books was punishable, often by death or transportation.
The law system was not static and every three years at the Féis Temhrach (Festival of Tara) the lawyers and administrators gathered to consider and revise the laws in the light of changing society and its needs.
Under these laws, women occupied a unique place. The Irish laws gave more rights and protection to women than any other western law code at that time or since. Woman could, and did, aspire to all offices and professions as the coequal with men. They could be political leaders, command their people in battle as warriors, be physicians, local magistrates, poets, artisans, lawyers, and judges. We know the name of many female judges of Fidelma’s period—Bríg Briugaid, Áine Ingine Iugaire, and Darí among many others. Darí, for example, was not only a judge but the author of a noted law text written in the sixth century A.D. Women were protected by the laws against sexual harassment, against discrimination, from rape; they had the right of divorce on equal terms from their husbands with equitable separation laws and could demand part of their husband’s property as a divorce settlement; they had the right of inheritance of personal property and the right of sickness benefits. Seen from today’s perspective, the Brehon Laws provided for an almost feminist paradise.
This background, and its strong contrast with Ireland’s neighbors, should be understood to appreciate Fidelma’s role in these stories.
Fidelma was born at Cashel, capital of the kingdom of Muman (Munster) in southwest Ireland, in A.D. 636. She was the youngest daughter of Failbe Fland, the king, who died the year after her birth and was raised under the guidance of a distant cousin, Abbot Laisran of Durrow. When she reached the ‘Age of Choice’ (fourteen years), she went to study at the bardic school of the Brehon Morann of Tara, as many other young Irish girls did. Eight years of study resulted in Fidelma obtaining the degree of
Anruth
, only one degree
below the highest offered at either bardic or ecclesiastical universities in ancient Ireland. The highest degree was
ollamh,
still the modern Irish word for a professor. Fidelma’s studies were in law, both in the criminal code of the
Senchus Mór
and the civil code of the
Leabhar Acaill.
She therefore became a
dálaigh
or advocate of the courts.
Anruth
, only one degree
below the highest offered at either bardic or ecclesiastical universities in ancient Ireland. The highest degree was
ollamh,
still the modern Irish word for a professor. Fidelma’s studies were in law, both in the criminal code of the
Senchus Mór
and the civil code of the
Leabhar Acaill.
She therefore became a
dálaigh
or advocate of the courts.
Her role could be likened to a modern Scottish sheriff-substitute, whose job it is to gather and assess the evidence, independent of the police, to see if there is a case to be answered. The modern French
juge d’instruction
holds a similar role.
juge d’instruction
holds a similar role.
In those days, most of the professional or intellectual classes were members of the new Christian religious houses, just as, in previous centuries, all members of professions and intellectuals were Druids. Fidelma became a member of the religious community of Kildare founded in the late fifth century A.D. by St. Brigid.
While the seventh century A.D. was considered part of the European ‘Dark Ages,’ for Ireland it was a period of ‘Golden Enlightenment.’ Students from every corner of Europe flocked to Irish universities to receive their education including the sons of the Anglo-Saxon kings. For example, Aldfrith, who became king of Northumbria from A.D. 685—705, was educated at Bangor and achieved a reputation in Ireland as a poet in the Irish language. Three of his poems still survive in ancient texts. At the great ecclesiastical university of Durrow, at this time, it is recorded that no less than eighteen different nations were represented among the students. At the same time, Irish male and female missionaries were setting out to reconvert a pagan Europe to Christianity, establishing churches, monasteries, and centers of learning throughout Europe as far east as Kiev, in the Ukraine, as far north as the Faroes, and as far south as Taranto in southern Italy. Ireland was a byword for literacy and learning.
However, the Celtic Church of Ireland was in constant dispute with Rome on matters of liturgy and ritual. Rome had begun to reform itself in the fourth century, changing its dating of Easter and aspects of its liturgy. The Celtic Church and the Eastern Orthodox Church refused to follow Rome, but the Celtic Church was gradually absorbed by Rome between the ninth and eleventh centuries while the Eastern Orthodox Churches continued to remain independent of Rome. The Celtic Church of Ireland, during Fidelma’s time, was much concerned with this conflict.
One thing that marked both the Celtic Church and Rome in the seventh century was that the concept of celibacy was not universal. While there were always ascetics in both churches who sublimated physical love in a dedication to the deity, it was not until the Council of Nicea in A.D. 325 that clerical marriages were condemned
but not banned. The concept of celibacy in the Roman Church arose from the customs practiced by the pagan priestesses of Vesta and the priests of Diana. By the fifth century, Rome had forbidden clerics from the rank of abbot and bishop to sleep with their wives and, shortly after, even to marry at all. The general clergy were discouraged from marrying by Rome but not forbidden to do so. Indeed, it was not until the reforming papacy of Leo IX (A.D. 1049—1054) that a serious attempt was made to force the western clergy to accept universal celibacy. In the Eastern Orthodox Church, priests below the rank of abbot and bishop retained their right to marry to this day.
but not banned. The concept of celibacy in the Roman Church arose from the customs practiced by the pagan priestesses of Vesta and the priests of Diana. By the fifth century, Rome had forbidden clerics from the rank of abbot and bishop to sleep with their wives and, shortly after, even to marry at all. The general clergy were discouraged from marrying by Rome but not forbidden to do so. Indeed, it was not until the reforming papacy of Leo IX (A.D. 1049—1054) that a serious attempt was made to force the western clergy to accept universal celibacy. In the Eastern Orthodox Church, priests below the rank of abbot and bishop retained their right to marry to this day.
The condemnation of the ‘sin of the flesh’ remained alien to the Celtic Church for a long time after Rome’s attitude became a dogma. In Fidelma’s world, both sexes inhabited abbeys and monastic foundations which were known as
conhospitae
, or double houses, where men and women lived raising their children in Christ’s service.
conhospitae
, or double houses, where men and women lived raising their children in Christ’s service.
Fidelma’s own house of St. Brigid of Kildare was one such community of both sexes in Fidelma’s time. When Brigid established her community at Kildare (Cill-Dara=the church of oaks), she invited a bishop named Conlaed to join her. Her first biography, written in A.D. 650, in Fidelma’s time, was written by a monk of Kildare named Cogitosus, who makes it clear that it was a mixed community.
It should also be pointed out that, showing women’s coequal role with men, women were priests of the Celtic Church at this time. Brigid herself was ordained a bishop by Patrick’s nephew, Mel, and her case was not unique. Rome actually wrote a protest in the sixth century at the Celtic practise of allowing women to celebrate the divine sacrifice of Mass.
To help readers locate themselves in Fidelma’s Ireland of the seventh century, where its geopolitical divisions will be mainly unfamiliar, I have provided a sketch map and, to help them more readily identify personal names, a list of principal characters is also given.
I have generally refused to use anachronistic place names for obvious reasons, although I have bowed to a few modern usages, eg: Tara, rather than
Teamhair;
Cashel, rather than
Caiseal Muman;
and Armagh in place of
Ard Macha.
However, I have cleaved to the name of Muman rather than the prolepsis form ‘Munster,’ when the Norse
stadr
(place) was added to the Irish name Muman in the ninth century A.D. and eventually anglisized. Similarly, I have maintained the original Laigin, rather than the anglicized form of Laigin-
stadr
which is now Leinster.
Teamhair;
Cashel, rather than
Caiseal Muman;
and Armagh in place of
Ard Macha.
However, I have cleaved to the name of Muman rather than the prolepsis form ‘Munster,’ when the Norse
stadr
(place) was added to the Irish name Muman in the ninth century A.D. and eventually anglisized. Similarly, I have maintained the original Laigin, rather than the anglicized form of Laigin-
stadr
which is now Leinster.
Armed with this background knowledge, we may now enter Fidelma’s world. This story is placed in the year A.D. 666.
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