All the Scottish versions were obtained within the first third of this century, and since then no others have been heard of. It is interesting to find the ballad still in the mouths of children in American cities, — in the mouths of the poorest, whose heritage these old things are.[foot-note] The American versions, though greatly damaged, preserve the names John and William, which all the other copies have.
B and C are considerably corrupted. It need hardly be mentioned that the age of the boys in the first two stanzas of B does not suit the story. According to C 8, 15, the mother had cursed John, before he left home, with a wish that he might never return; and in C 9, John sends word to his true-love that he is in his grave for her dear sake alone. These points seem to have been taken from some copy of 'Willie and May Margaret,' or 'The Drowned Lovers.' The conclusion of both B and C belongs to 'Sweet William's Ghost.' C 18 may be corrected by B 10, though there is an absurd jumble of pipes and harp in the latter. The harp, in a deft hand, effects like wonders in many a ballad: e.g., 'Harpens Kraft,' Grundtvig, II, 65, No 40; even a pipe in C 14-16 of the same.
D, E, F, G supplement the story with more or less of the ballad of 'Edward:' see p. 168.
Jamieson inquires for this ballad in the Scots Magazine for October, 1803, p. 701, at which time he had only the first stanza and the first half of the third. He fills out the imperfect stanza nearly as in the copy which he afterwards printed:
Of the five other Scottish versions, all except B make the deadly wound to be the result of accident, and this is, in Motherwell's view, a point essential. The other reading, he says, is at variance with the rest of the story, and "sweeps away the deep impression this simple ballad would otherwise have made upon the feelings: for it is almost unnecessary to mention that its touching interest is made to centre in the boundless sorrow and cureless remorse of him who had been the unintentional cause of his brother's death, and in the solicitude which that high-minded and generous spirit expresses, even in the last agonies of nature, for the safety and fortunes of the truly wretched and unhappy survivor," But the generosity of the dying man is plainly greater if his brother has killed him in an outburst of passion; and what is gained this way will fully offset the loss, if any, which comes from the fratricide having cause for "cureless remorse" as well as boundless sorrow. Motherwell's criticism, in fact, is not quite intelligible. (Minstrelsy, p. 61.)
The variation in the story is the same as that between the English 'Cruel Brother' and the German 'Graf Friedrich:' in the former the bride is killed by her offended brother; in the latter it is the bridegroom's sword slipping from its sheath that inflicts the mortal hurt.
Motherwell was inclined to believe, and Kirkpatrick Sharpe was convinced, that this ballad was founded upon an event that happened near Edinburgh as late as 1589, that of one of the Somervilles having been killed by his brother's pistol accidentally going off. Sharpe afterward found a case of a boy of thirteen killing a young brother in anger at having his hair pulled. This most melancholy story, the particulars of which are given in the last edition of the Ballad Book, p. 130, note xix, dates nearly a hundred years later, 1682. Only the briefest mention need be made of these unusually gratuitous surmises.
Kirkland, in D, was probably suggested by the kirkyard of other versions, assisted, possibly, by a reminiscence of the Kirkley in 'Robin Hood's Death and Burial;' for it will be observed that stanzas 8, 9 of D come pretty near to those in which Robin Hood gives direction for his grave; F 9, 10, B 5, 6 less near.[foot-note]
Cunningham has entitled a romance of his, upon the theme of 'The Two Brothers' (which, once more, he ventures to print nearly in the state in which he once had the pleasure of hearing it sung), 'Fair Annie of Kirkland:' Songs of Scotland, II, 16.
The very pathetic passage in which the dying youth directs that father, mother, and sister shall be kept in ignorance of his death, and then, feeling how vain the attempt to conceal the fact from his true-love will be, bids that she be informed that he is in his grave and will never come back, is too truly a touch of nature to be found only here. Something similar occurs in 'Mary Hamilton,' where, however, the circumstances are very different:
In a fine Norse ballad (see 'Brown Robyn's Confession,' further on) a man who is to be thrown overboard to save a ship takes his leave of the world with these words:
A baron, who has been mortally wounded in a duel, gives this charge to his servant:
In like manner a dying klepht: "If our comrades ask about me, tell them not that I have died: say only that I have married in strange lands; have taken the flat stone for mother-in-law, the black earth for my wife, the black worms for brothers-in-law." Zambelios, p. 606, No 11, Fauriel, I, 51, Passow, p. 118, No 152; and again, Zambelios, p. 672, No 94, Passow, p. 113, No 146. In the Danish 'Elveskud,' Grundtvig, II, 115, No 47, B 18, Ole would simply have the tragic truth kept from his bride:
Such questions and answers as we have in D 20, E 17, F 24, are of the commonest occurrence in popular poetry, and not unknown to the poetry of art. Ballads of the 'Edward' class end generally or always in this way: see p. 168. We have again the particular question and answer which occur here in 'Lizie Wan' and in one version of 'The Trooper and Fair Maid,' Jamieson's Popular Ballads, II, 158. The question may be: When will you come back? When shall you cease to love me? When shall we be married? etc.; and the answer: When apple-trees grow in the seas; when fishes fly and seas gang dry; when all streams run together; when all swift streams are still; when it snows roses and rains wine; when all grass is rue; when the nightingale sings on the sea and the cuckoo is heard in winter; when poplars bear cherries and oaks roses; when feathers sink and stones swim; when sand sown on a stone germinates, etc., etc. See Virgil, Ecl. i, 59-63; Ovid, Met. xiii, 324-27; Wolf, Ueber die Lais, p. 433; 'Svend Vonved,' Grundtvig, I, 240, No 18, A, D; Buchan's Ballads of the North of Scotland, 'Lord Jamie Douglas,' I, 232 f, Motherwell's Minstrelsy, Appendix, p. vii, Kinloch, Finlay, etc.; Pills to Purge Melancholy, V, 37; 'Der verwundete Knabe,' 'Die verwundete Dame,' Mittler, Nos 49-53, Erk's Liederhort, pp 111-115, Wunderhorn, IV, 358-63, Longard, p. 39, No 18, Pröhle, Welt. u. geist. Volkslieder, p. 12, No 6; Meinert, pp 28, 60, 73; Uhland, p. 127, No 65; Wunderhorn (1857), II, 223, Reifferscheid, p. 23, Liederhort, p. 345, Erk, Neue Sammlung, ii, 39, Kretzschmer, I, 143; Zuccalmaglio, pp 103, 153, 595; Peter, Volksthümliches aus Öst.-schlesien, I, 274; Ditfurth, II, 9, No 10; Fiedler, p. 187; Des Turcken Vassnachtspiel, Tieck's Deutsches Theater, I, 8; Uhland, Zur Geschichte der Dichtung, III, 216 ff; Tigri, Canti popolari toscani (1860), pp 230-242, Nos 820, 822, 823, 832, 836-40, 857, 858, 862, 868; Visconti, Saggio dei Canti p. della Provincia di Marritima e Campagna, p. 21, No 18; Nino, Saggio di Canti p. sabinesi, p. 28 f, p. 30 f; Pitrè, Saggi di Critica letteraria, p. 25; Braga, Cantos p. do Archipelago açoriano, p. 220; Möckesch, Romänische Dichtungen, p. 6 f, No 2; Passow, p. 273 f, Nos 387, 388; B. Schmidt, Griechische Märchen, etc., p. 154, No 10, and note, p. 253; Morosi, Studi sui Dialetti greci della Terra d'Otranto, p. 30, lxxv, p. 32, lxxix; Pellegrini, Canti p. dei Greci di Cargese, p. 21; De Rada, Rapsodie d'un Poema albanese, p. 29; Haupt u. Schmaler, Volkslieder der Wenden, I, 76, No 47, I, 182, No 158, I, 299, No 300; Altmann, Balalaika, Russische Volkslieder, p. 233, No 184; Golovatsky, Narodnyya Piesni galitzskoy i ugorskoy Rusi, II, 585, No 18, III, i, 12, No 9; Maximovitch, Sbornik ukrainskikh Pyesen, p. 7, No 1, p. 107, No 30; Dozon, Chansons p. bulgares, p. 283, No 57; Bodenstedt, Die poetische Ukraine, p. 46, No 14; Jordan, Ueber kleinrussische Volkspoesie, Blätter für lit. Unterhaltung, 1840, No 252, p. 1014 (Uhland); Rhesa, Ueber litthauische Volkspoesie, in Beiträge zur Kunde Preussens, I, 523; Aigner, Ungarische Volksdichtungen, pp 147, 149: etc.
A is translated by Grundtvig, Engelske og skotske Folkeviser, p. 168; Afzelius, III, 7; Grimm, Drei altschottische Lieder, p. 5; Talvi, Charakteristik, p. 567; Rosa Warrens, Schottische V. L. der Vorzeit, p. 91. Knortz, Schottische Balladen, No 4, translates Aytoun, I, 193.
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