Frederica had been born at Coppinger’s Court, and she had passed her childhood there, but her youth had been spent in Dublin, in the hot heart of a parish devoted to good works, and to a pastor whose power and authority was in no degree less absolute than that of any of the “Romish priests” whom he so heartily denounced.  She was brought up in that school of Irish Low Church Protestantism that makes more severe demands upon submission and credulity than any other, and yet more fiercely arraigns other creeds on those special counts.  It is quite arguable that Irish people, like the Israelites who so ardently desired a king, enjoy and thrive under religious oppression, and it is beyond dispute that among the oppressed, of both the rival creeds, are saints whose saintliness has gained force from the systems to which they have given their allegiance.  To Frederica the practice of her cult both inwardly in her heart, and outwardly in the work of St. Matthew’s Parish, was the mainspring of her existence.  It was also her pastime.  She would analyse a sermon, as Dick Lowry would discuss a run, and with the same eager enjoyment.  She assented with enthusiasm to the Doctrine of Eternal Damnation, and a gentler-hearted creature than she never lived.  She would have gone to the stake for the Verbal Inspiration of the Bible; she was as convinced that the task of Creation was completed in a week, as she was that she paid the Coppinger’s Court workmen for six days’ work every Saturday evening.  In short, the good Frederica was a survival of an earlier and more earnest period, and her religious beliefs were only comparable, in their sincerity and simplicity, with those of the Roman Catholic poor people, whose spiritual prospects were to her no less black (theoretically) than were hers to them.

Those who know Ireland will have no difficulty in believing that Miss Coppinger had no warmer sympathisers in her feelings concerning Larry and the Mangan household than the Coppinger’s Court retainers, despite the fact that none of them were of her communion, nor did they share her political views.  And no less will those who know Ireland, recognise that in the Irish countryside it is the extremes that touch, and that there is a sympathy and understanding between the uppermost and the lowest strata of Irish social life, which is not extended, by either side, to the intervening one.  Thus, it was that Frederica could, and did converse with her work-people and her peasant neighbours, with a freedom and an implicit confidence in their good breeding, that it is to be feared she was incapable of extending to Larry’s new acquaintances in Cluhir.  Possibly the outdoor life, and the mutual engrossment in outdoor affairs, explain, in some degree, this sympathy, but at the root of it is the certainty on both sides, that the well-bred, even the chivalrous point of view, will govern their intercourse.