In January, I began reading the Sister Fidelma mysteries by
Celtic scholar Peter Berresford Ellis writing as Peter Tremayne. Now 19 books and two collections later, I
have read the complete series. The most
recent is entitled The Chalice of Blood.
Just to review, Fidelma is a dalaigh or advocate of the ancient law courts
in seventh century Ireland. She is also
a member of a religious order and sister to the king of Muman, one of the five
kingdoms of Ireland in that period.
Although the background of the series is the growing conflict
between the Roman and Celtic churches, over the course of the series there is
also definite character development for Fidelma as she falls in love with the
Saxon monk Eadulf (her partner in crime solving), marries him, has a child,
wrestles with her true calling, and finally decides that she must choose the
law over the religious life. Along the
way, she and Eadulf face and overcome charges of murder, she experiences postpartum
depression, and she comes to terms with a sometimes difficult temperament. Behind
all of this melodrama, however, are major questions about how cultures interact
with one another, the place of intellectual discourse in the discovery of
truth, and the evil done in the name of faith.
When Fidelma and Eadulf meet, she is already known and
respected as an advocate of the law. Although she has chosen the religious life
for some measure of security, she is not into “proselyting” and wears her faith
loosely. Eadulf, a hereditary magistrate
in his own homeland, was converted from paganism as a young man by Irish
missionaries but has embraced the ways of Rome.
As they come to know each other, they also learn lessons about the world
in which they live and their shared commitment to find some stability in a
changing world.
Fidelma and Eadulf experience not only the clash of
Celtic and Roman Christianities, but the conflict of the various cultures they
encounter in Ireland, on the British Isles, on the continent of Europe, and in
Rome itself. They often find themselves
interpreting and exegeting not only the laws but the customs of the lands in
which they travel, trying to do some good as they walk an often difficult path. They respect the cultures they encounter but
recognize the real differences in each.
Fidelma has a great respect for all learning. Although the books often go too far in
extolling the virtues of the people of Ireland and their legal system, it is
clear that Fidelma (and the author) value all cultures. When fanatical Christians resort to burning
the books of pagans and heretics (including some classical writers as well as
ancient Irish texts), both Fidelma and Eadulf are appalled, realizing that the
loss of any learning makes everyone poorer.
As one character says, “Fear the man who has only one book.” The more points of view one has the opportunity
to consider, the more informed the final decision.
Another key factor in the books is the desire for power,
even among those of Mother Church.
Abbots, various church leaders, and ordinary clergy often resort to
lying, theft, extortion, and even murder to accomplish the “greater good.” Arguing that ends are more important than
means, they often abuse both their power and those they have been called to
serve. Have things really changed that
much?
The author knows the historical context and uses it well
not only as the setting for the stories but as a means to carry them
along. I look forward to other offerings
in the further adventures of Fidelma.
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