das Maerchen von 'der Menschen
mit den wunderbaren Eigenschaften,'" and she refers to Benfey's
"Ausland" article. The collector states, however, that the story is
so different from the other Maerchen belonging to this family, that no
further parallels can be adduced. As a matter of fact, this Icelandic
story is a combination of the "Skilful Companions" cycle with the
"Child and the Hand" cycle. For this combined Maerchen, see Kittredge,
"Arthur and Gorlagon," 222-227.

It might be noted, in passing, that a connection between this type of
the "Rival Brothers" and the "Skilful Companions" cycle is established
through Gonzenbach's Sicilian story of "The Seven Brothers who had
Magic Articles," No. 45. (See Koehler's notes to this tale and also
to No. 74; to Widter-Wolf, No. 6 [Jahrb. f. rom. und eng. lit., VII];
and to V. Tagic, No. 46 [Koehler-Bolte, 438-440].)

I have not attempted to give an exhaustive bibliographical account
of this cycle of the "Rival Brothers," but have merely suggested
points that seem to me particularly significant in its history and
development. So far as our four Filipino examples are concerned, I
think that it is perfectly clear that in their present form, at least,
they have been derived from Europe. There is so much divergence among
them, however, and they are so widely separated from one another
geographically, that it would be fruitless to search for a common
ancestor of the four.

The Ilocano story is the best in outline, and is fairly close to Grimm,
No. 129, though there are only three brothers in the Filipino tale, and
there is no skill contest held by the mother before the youths set out
to rescue the princess. The all-seeing telescope and the clever thief,
however, are found in both. The solution at the end is the same: the
king keeps his daughter, and divides half a kingdom among her rescuers.

The Pangasinan tale has obviously been garbled. The use of two magic
articles with properties so nearly the same, the taking ship by the
three brothers when they had a transportation-mat at their service,
and finally the inhuman decision of the king, [49]--all suggest either
a confusion of stories, or a contamination of old native analogies,
or crude manufacture on the part of some narrator. It may be remarked,
however, that the life-restoring book is analogous to the magic book
in "Vetalapancavincati," No. 2, while the repairing of the shattered
ship by means of the magic st