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asked. ‘That suppression of the natural role between the sexes is a path to religious perfection?’
    ‘There is another argument which, I think, many of the higher priesthood in Rome find more congenial,’ Eadulf replied.
    ‘Which is?’
    ‘It is the practical consideration. In these kingdoms you do nothave the concept of absolute private ownership in the land, so the argument does not affect you so much. But elsewhere, especially in Rome, property is a great consideration. It is the economic idea that drives the arguments for an unmarried clergy.’
    Fidelma regarded Eadulf with some surprise, and he smiled reassuringly at her unasked question.
    ‘When I was in Rome, I attended many debates and arguments,’ he explained.
    ‘What is this economic idea, then?’ asked Abbot Ségdae.
    ‘Married religious are too expensive to maintain. They have to be given housing, food and clothing, not only for themselves but also for their wives and children. And the children of priests can inherit their property, so that assets which the church wants to hold can be left away from it. The church’s resources are therefore spent in catering to the wives and children of the married religious. What is more, in many lands you now find that sacerdotal dynasties are common – indeed, normal. Sons of abbots and bishops become abbots and bishops as well.’
    ‘Little wrong in that,’ agreed Abbot Ségdae. ‘In the five kingdoms it has always been tradition that the priesthood passes down in certain families. At the abbeys of Cluain Mic Nois, at Lusca and Claine, the abbacy passes down within the family, the abbot being elected by the
derbhfine
just like the king.’
    Eadulf knew this well enough.
    ‘The difference is that your civil laws provide for this and counter any impropriety by the fact that the abbey is not the sole owner of the land it covers,’ he pointed out. ‘The land is granted to the abbey by the chieftain or king, and the local clan also elects a lay officer to ensure that the land and property are not alienated. This is not so in other cultures where the abbot’s family can seize the property and make it personal to their families. This is what the
curia
, the papal court in Rome, is concerned with.’
    Abbot Ségdae shook his head with an exasperated sigh. ‘I have no understanding of this.’
    Colgú shared his perplexity. ‘No more do I, yet I understand that Eadulf is saying that the concerns of Rome have no relevance in this land. What it comes down to is this, and correct me if I am wrong:Abbot Ultán’s views are not supported by any law or rule that must be obeyed by all members of the Faith. Is that so?’
    ‘That is so,’ agreed Baithen.
    ‘Then, should Abbot Ultán start protesting, he must be told in front of the assembly that his personal views, no matter who shares them, are not law in this land. He must desist from voicing his protest until some council of the church, which has jurisdiction to do so, makes it into a binding law on members of the Faith. Only when such an ecclesiastical rule is incorporated into our law system can such protests be validly made.’
    Brehon Baithen smiled in satisfaction.
    ‘An excellent summary of the situation,’ he applauded.
    Colgú glanced at his sister with a smile. ‘Do you approve of this course of action?’
    Fidelma’s expression was solemn.
    ‘It is the only course,’ she agreed almost reluctantly. ‘I would rather that Abbot Ultán would not raise the matter in the first place, but …’ She ended with a shrug.
    ‘Perhaps …’ began Eadulf, and then paused.
    ‘Perhaps?’ prompted Colgú immediately, turning to him.
    ‘I wondered if Abbot Ultán could be informed of the decision in this matter tonight, before the ceremony starts tomorrow, in an effort to persuade him to hold his peace?’
    ‘A good suggestion,’ agreed the king. ‘Surely that could do no harm?’ Colgú glanced round the company and his eyes came to rest on Abbot