'LET THERE BE NO MAN TO PITY HIM, NOR TO HAVE COMPASSION UPON HIS FATHERLESS CHILDREN....LET HIS CHILDREN BE VAGABONDS, AND BEG THEIR BREAD: LET THEM SEEK IT ALSO OUT OF DESOLATE PLACES.'
I returned to the window for relief from the bedroom.
'Now, let me calmly consider the case in all its bearings, I said to myself, drawing a chair to the window and sitting down with my elbows resting on the sill. 'Suppose Wynne really did overhear the altercation between my mother and my uncle, which seems scarcely probable, has drink really so demoralised him, so brutalised him, that for drink he would commit the crime of sacrilege? There are no signs of his having sunk so low as that. But suppose the crime were committed, what then? Do I really believe that the curse of my father and of the Psalmist would fall upon Winifred's pure and innocent head? Certainly not. I do not believe in the effect of curses at all. I do not belief in any supernatural interference with the natural laws of the universe.'
Ah! but this thought about the futility of the curse, about the folly of my father's superstitions, brought me no comfort. I knew that, brave as Winifred was as a child, she was, when confronting the material world, very superstitious. I remembered that as a child, whenever I said, 'What a happy day it has been!' she would not rest until she had made me add, 'and shall have many more,' because of her feeling of the prophetic power of words. I knew that the superstitions of the Welsh hills awed her. I knew that it had been her lot to imbibe, not only Celtic, but Romany superstitions. I knew that the tribe of Gypsies with whom she had been thrown into contact, the Lovells and the Boswells, though superior to the rest, of the Romany race, are the most superstitious of all, and that Winifred had become an object of strong affection to the most superstitious even among that tribe, one Sinfi Lovell. I knew from something that had once fallen from her as a child on the sands, when prattling about Sinfi Lovell and Rhona Boswell, that especially powerful with her was the idea (both Romany and Celtic) about the effect of a dead man's curse. I knew that this idea had a dreadful fascination for her--the fascination of repulsion. I knew also that reason may strive with superstition as with the other instincts, but it will strive in vain. I knew that it would have been worse than idle for me to say to Winifred, 'There is no curse in the matter. The dreaming mystic who begot and forgot me, what curse could he call down on a soul like my Winifred's?' Her reason might partly accept my arguments; but straightway they would be spurned by her instincts and her traditional habits of thought. The terrible voice of the Psalmist would hush every other sound. Her sweet soul would pine under the blazing fire of a curse, real or imaginary; her life would be henceforth but a bitter penance. Like the girl in Coleridge's poem of 'The Three Graves,' her very flesh would waste before the fires of her imagination. 'No,' said I, 'such a calamity as this which I dread Heaven would not permit. So cruel a joke as this Hell itself would not have the heart to play.'