r, as his apples were
consumed as medicine, while the other two still have their chariot and
mirror respectively. (Compare the decision in the Georgian folk-tale
under type II.)

Serbian (Mme. Mijatovies, 230 ff., "The Three Suitors").--Three
noblemen seek the hand of a princess. As the king cannot make a
choice, he says to the three, "Go travel about the world. The one who
brings home the most remarkable thing shall be my son-in-law." As in
the Greek story, one gets a transportation-carpet; another, a magic
telescope; and the third, a wonder-working ointment that will cure all
diseases and even bring the dead to life. The three noblemen meet,
learn through the telescope of the princess's mortal illness, and,
hastening to her side with the help of the magic carpet, cure her
with the ointment. A dispute arises as to which suitor shall have
her. The king decides that each has as good a claim as the others,
and persuades all to give up the idea of marrying the princess. They
do so, go to a far-off desert, and become hermits, while the king
marries his daughter to another noble. The story does not end here,
but thus much is all we are interested in.

Italian Tyrolese (Schneller, No. 14, "Die Drei Liebhaber").--This story
is like Von Hahn, No. 47. The magic objects are an apple, a chair,
and a mirror. In the magic mirror the three suitors see the bride
on the point of death. They are carried to her in the magic chair,
and she is saved by means of the apple. The story ends as a riddle:
Who married the maiden?

Icelandic (Rittershaus, No. XLIII, "Die drei Freier um eine
Braut").--This story, which closely follows the "1001 Nights" version
and is probably derived from it, agrees in the first part with Von
Hahn, No. 47. When a folk-tribunal is called to decide which brother
most deserves the princess and is unable to agree, the king proposes
another test,--a shooting-match. The princess is to be given to the one
who can shoot his arrow the farthest. The youngest really wins; but, as
his arrow goes out of sight and cannot be found, the princess is given
to the second brother. From this point on, the adventures of the hero
are derived from another cycle that does not belong with our group.

Icelandic (Rittershaus, No. XLII, "Die Kunstreichen Brueder").--Although
this story is very different from any of ours, I call attention to
it here because Dr. Rittershaus says (p. 181) that in it we have,
"in allerdings verwischter Form,