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.[133]
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: [a]ὁ κακοδαιμον ανθρωπε, τι κεκραγας; τι δε μοι παραχεις πραγματα;][134]
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.
A
Communicated to the Folk Lore Record, I, 60, by Miss Charlotte Latham, as written down from the lips of a girl in Sussex.
1 'The wind doth blow today, my love,
And a few small drops of rain;
I never had but one true-love,
In cold grave she was lain.
2 'I'll do as much for my true-love
As any young man may;
I'll sit and mourn all at her grave
For a twelvemonth and a day.'
3 The twelvemonth and a day being up,
The dead began to speak:
'Oh who sits weeping on my grave,
And will not let me sleep?'