The vow in the second stanza of all the copies is such as we find in 'Bonny Bee-Ho'm,' and elsewhere (see p. 156 f of this volume), and A, B, D 4, 5, C 3, 4 are nearly a repetition of 'Sweet William's Ghost,' A 5, 6, B 3, 4, C 7, 8, D 7, 10. This may suggest a suspicion that this brief little piece is an aggregation of scraps. But these repetitions would not strike so much if the ballad were longer, and we must suppose that we have it only in an imperfect form. Even such as it is, however, this fragment has a character of its own. It exhibits the universal popular belief that excessive grieving for the dead interferes with their repose. We have all but had 'The Unquiet Grave' before, as the conclusion of two versions of 'The Twa Brothers:'
Sir Walter Scott has remarked that the belief that excessive grieving over lost friends destroyed their peace was general throughout Scotland: Redgauntlet, Note 2 to Letter XI. See also Gregor's Notes on the Folk-Lore of the North-East of Scotland, p. 69. We have recent testimony that this belief survives in England (1868), Folk Lore Record, I, 60. It was held in Ireland that inordinate tears would pierce a hole in the dead: Killinger, Erin, VI, 65, 449 (quoting a writer that I have not identified).
The common notion is that tears wet the shroud or grave-clothes. Scott relates a story of a Highlander who was constrained to come back and say to a kinswoman: My rest is disturbed by your unnecessary lamentation; your tears scald me in my shroud.
Mrs. Grant of Laggan tells a similar story. An only sister had lost an only brother. Night after night she sat up, weeping incessantly arid calling upon his name. At length her brother appeared to her in his shroud, and seemed wet and shivering. "Why," said he, "am I disturbed with the extravagance of thy sorrow? Till thou art humble and penitent for this rebellion against the decrees of Providence, every tear thou sheddest falls on this dark shroud without drying, and every night thy tears still more chill and encumber me." Essays on the Superstitions of the Highlanders of Scotland, ed. New York, 1813, p. 95 f.
A dead boy appears to his mother, and begs her to cease weeping, for all her tears fall upon his shirt and wet it so that he cannot sleep. The mother gives heed, her child comes again and says, Now my shirt is dry, and I have peace. Grimms, K. u. H. märchen, No 109.
In another form of this tradition a child has to carry all its mother's tears in a large pitcher, and cannot keep up with a happy little band to which it would belong, 'Die Macht der Thränen,' Erk, Neue Sammlung, III, I, No 35 = Wunderhorn, IV, 95, Liederhort, p. 8, No 3, Mittler, No 557; Hoffmann u. Richter, p. 341, No 290; Börner, Volkssagen aus dem Orlagau, pp 142, 152; or lags behind because its clothes are heavy with these tears, Geiler von Kaisersberg's Trostspiegel, 1510, cited by Rochholz in Wolf's Zeitschrift fur deutsche Mythologie, II, 252; Thomas Cantipratensis, Bonum Universale, "1. ii, c. 53, § 17," about 1250; or the child collects its mother's tears in its hands, Müllenhoff, No 196.
A wife's tears wet her dead husband's shirt in the German ballad 'Der Vorwirth:' Meinert, p. 13 = Erk's Wunderhorn, IV, 96, Erk's Liederhort, p. 160, No 46a Mittler, No 555; Hoffmann in Deutsches Museum, 1852, II, 161 = Wunderhorn, IV, 98, Liederhort, p. 158, No 46, Mittler, No 556; Peter, I, 200, No 15.
Saint Johannes Eleemosynarius and a couple of his bishops are fain to rise from their graves because their stoles are wet through with a woman's tears, Legenda Aurea, c. 27, 12, Grässe, p. 132, last half of the thirteenth century (cited by Liebrecht); and Saint Vicelin, because his robes are drenched with the tears of his friend Eppo, Helmold, Chronica Slavorum, 1. i, 78, p. 15, ed. Lappenberg, last half of the twelfth century (cited by Mullenhoff).
Sigrún weeps bitter tears for Helgi's death every night ere she sleeps. The hero comes out of his mound to comfort her, but also to tell her how she discommodes him. He is otherwise well off, but every drop pierces, cold and bloody, to his breast: Helgakviða Hundingsbana II, 45. So in some of the ballads which apparently derive from this lay, the tears of Else or Kerstin fill her lover's coffin with blood: Grundtvig, II, 495, 497, No 90, A 17, B 8; Afzelius, I, 31, No 6, st. 14, Wigström, Folkdiktning, I, 18, st. 9.
Almost the very words of the Highland apparition in Scott's tale are used by an Indian sage to a king who is inconsolable for the loss of his wife; "the incessant tears of kinsfolk burn the dead, so it is said:" Kâlidâsas, Raghuvansa, VIII, 85, ed. Stenzler, p. 61 of his translation. Another representation is that the dead have to swallow the rheum and tears of their mourning relations, and therefore weeping must be abstained from: Yâjnavalkya's Gesetzbuch, Sanskrit u. Deutsch, Stenzler, III, 11, p. 89.
The ancient Persians also held that immoderate grief on the part of survivors was detrimental to the happiness of the dead. Weeping for the departed is forbidden, because the water so shed forms an impediment before the bridge Tchînavar (over which souls pass to heaven). Sad-der, Porta XCVII, Hyde, Veterum Persarum et Parthorum Religionis Historia, p. 486, ed. Oxford, 1700. Again, Ardai Viraf, seeing a deep and fetid river, which is carrying away a multitude of souls in all the agony of drowning, and asking what this is, is told: The river that you see before you is composed of the tears of mankind, tears shed, against the express command of the Almighty, for the departed; therefore, when you return again to the earth inculcate this to mankind, that to grieve immoderately is in the sight of God a most heinous sin; and the river is constantly increased by this folly, every tear making the poor wretches who float on it more distant from ease and relief. The Ardai Viraf Nameh, translated from the Persian, by J.A. Pope, London, 1816, p. 53 f.[foot-note]
The Greeks and Romans also reprehend obstinate condolement as troubling the dead, and perhaps, if we had the popular views on the subject, these might be found to have taken an expression like some of the above. In Lucian De Luctu, c. 16, the ghost of a son who had died in the bloom of youth is made to reproach the disconsolate father in these words: ὦ κακόδαιμον ἄνθρωπε, τί κέκραγας; τί δέ μοι παρέχεις πράγματα.[foot-note]
See, also, Maurer, Isländische Volkssagen, p. 312 f, No 9; Luzel, I, 65, 'La jeune fille et l'âme de sa mère;' Karadshitch, I, 272, No 368, Talvj, I, 84, ed. 1853; Kapper, Gesänge der Serben, II, 116; Nibelungen, 2302, ed. Bartsch; Blaas, in Germania, XXV, 429, No 34; Grimm, Deutsche Mythologie, III, 447, No 397; Müllenhoff, No 195; Wunderhorn, IV, 94, last stanza; Wolf, Beiträge zur deutschen Mythologie, I, 215, No 149.
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