When an author is fortunate enough to be successful in two distinct works, both treating of the Irish people, many persons will naturally exclaim, that the publication of a third, written, in point of time, previous to each of its predecessors, is at least a dangerous experiment. I do not think that it would be just, either to myself or the public, to let this volume go forth, without candidly assuring my readers, that all the stories it contains, except “Neal Malone,” and “The Dream of a Broken Heart” - both recently published - have appeared before in an excellent periodical, whose circulation, however, in consequence of its serious character, is more limited than that of a magazine merely literary. It is true, I might be silent on this topic if I wished; but I could not reconcile it to myself - for, indeed, it would be an unworthy manoeuvre - to suffer [vii] the public to judge of the work from a prejudice previously existing in my favour. If it be relished at all, it must be on its own merits, not on account of any thing I have published before. Having said so much - and so much was necessary - I commit it to the critics and the public, with every confidence in their candour and impartiality. I owe to both my most heartfelt gratitude, and I acknowledge the deep obligations they have laid upon me. The obligations, however, of an author, in this sense, are distinct from those of other men - they cannot be repaid. In any other sense, I owe the world little, and I am not sorry for it: the fault will be my own if ever I owe it more.

Most of the following stories will be found to illustrate, more clearly than any I have yet written, the religious prejudices and feelings of the Irish people. It is likely that many of the English and Scotch liberal writers, who are ignorant of Ireland, may lecture me harshly for the manner in which I introduce characters taken from among the Roman Catholic clergy of this country. All I have to reply to this is, that he who suppresses moral truth, in the delineation of national manners, from a dastardly reluctance to offend those in whom, or in whose system, abuses detrimental to the freedom and welfare of the community exist, [viii] is unfit for a task which requires honesty and independence. This is the principle advocated by liberal critics and priests themselves, when dealing with others, and they surely have no right to wince when measured by their own standard. On this subject I do not make one jot of concession. Of the truth of the characters and situations I have drawn, I myself am conscious, and the inferences resulting from them do not come from wrong premises. What every friend to Ireland should wish to see abolished, is the narrow exclusive spirit which darkens and demoralizes the minds of her peasantry. I wish to see my countrymen marked by that manly independence which constitutes so noble a trait in the character of the Scotch and English people, as well as in that of the Protestant population of the North. Let Catholics love and honour their clergy; but, in the name of reason and moral freedom, let them not tremble before them like slaves before their driver. Neither let their pastors exact such degrading homage from them, merely because it is agreeable to an ignorant pride, or has been the custom in times of which both religion and humanity ought to be ashamed. Let the Roman Catholic clergy of Ireland found their influence over the people upon the open, manly principles of reason, intelligence, [ix] and true liberty - let them discard the spirit, since they cannot abrogate the letter, of barbarous dogmas concocted in barbarous ages, rather with a view of subjugating the mind, for the sake of political power and personal aggrandizement, than of training it to habits of an ennobling nature - let them treat the body of the people as they do educated and intelligent men of their own creed; - if they do this, it will be in no man's power, even for the sake of moral freedom itself, to depict their conduct in a manner that they may not relish.

With the welfare of the Irish people my heart and feelings are identified, and to this object, in all its latitude, have my pen and my knowledge of their character been directed. I found them a class unknown in literature, unknown by their own landlords, and unknown by those in whose hands much of their destiny was placed. If I became the historian of their habits and manners, their feelings, their prejudices, their superstitions, and their crimes; if I have attempted to delineate their moral, religious, and physical state, it was because I saw no other person willing to undertake a task which surely must be looked upon as an important one. I had also other motives. I was anxious that those who ought, but did not, understand their character, should know them - [x] not merely for selfish purposes, but that they should teach them to know themselves and appreciate their rights, both moral and civil, as rational men, who owe obedience to law, without the necessity of being slaves either to priest or landlord: such is the position in which I wish to see them. There is little prospect, however, of this. Even since the period in which these stories were written, now so short a time since, a gloomy change has come over them. The pestilent poison of mercenary agitation, joined to the neglect of landlords and the interference of priests, has created a reaction which threatens to trample - and does trample - law, morals, and religion, under foot. How it may end, it is impossible to say; but God grant that it may be for the best!

The reader will find in the following pages a picture of the deplorable effects which too frequently proceed from marriages between Roman Catholics and Protestants. In drawing this picture I was swayed by no partiality, and that every honest man acquainted with the Irish priests, people, and prejudices, will admit . What I have too often witnessed I have drawn, and drawn it, too, as I have witnessed it. All rash and hurried attempts at conversion, whether by priest or parson, I look upon as folly or dishonesty. It is strange, that in this view of the case I find many creeds and sects [xi] agree with me; but it is stranger still, that notwithstanding this remarkable liberality, I never knew one of them, no matter of what denomination, who would not go any length to gain a proselyte. The only kind of conversion creditable to the convert, or to the creed he joins, is that which is spontaneous - all others should be looked upon with suspicion. On the Protestant side I am bound to admit, that, with occasional exceptions, their system of conversion is fair and open; they appeal to the Scriptures and to reason, making no secret of their object. The Roman Catholic clergy condemn the Protestants for proselytizing, and publicly disclaim it themselves. No sooner, however, do they get scent of a proselyte, than they commence a system of low, secret, and harrassing perseverance, altogether unworthy of open honesty and truth. It is, however, in intermarriages, and conversions from their own creed, that this gnawing and persecuting spirit operates with the most baleful and disastrous consequences. Many a heart has been broken, and many a family driven to ruin or crime, by the bitterness of domestic strife arising from religious dissention, instigated by the priest. Of this the reader will find a picture in the volume before him, which, unhappily, has had too many resemblances in this distracted country. Let it [xii] not be said, that the pointing out these evils is only a perpetuation of the angry feelings which distract Ireland. This is not a just inference. Abuses must be laid open in order to be known and avoided; for if their existence escape observation, they will naturally continue. My wish is, that those who practise them should be shamed into better sense and better feeling.