becomes not a pope but a king and compares the story of Joseph in the Bible as possibly a source of the Prophetic Dream of the father and mother waiting upon the son. The transference to the pope may have been influenced by the tradition given by Vincent of Beauvais (Spec. Hist., xxiv., 98) that Sylvester II. learned at Seville the language of birds. There was also the tradition that at the election of Innocent III., 1198, three doves flew about the cathedral, one of which, a white one, at last settled down upon his shoulder. Raumer, Gesch. d. Hohenstaufen, ii., 595.
This tale is widely spread through Europe, being found from Ireland to Greece, from Esthonia to Catalonia. It is generally told of three soldiers, or often brothers, but more frequently casual comrades. In Kohler's notes on Imbriani, p. 356-7, he points out that there are three different forms, in the first of which the fairy's gifts are recovered by means of a defect produced, which only one of the soldiers can cure. In the second form the latter part is wanting, and in the third the two gifts are restored by means of the third, which is generally in the form of a stick. See English Fairy Tales, No. 32. In my reconstruction I have followed the first form. Cosquin, XI., has a fairly good variant of this, with comparative notes. Crane, XXXI., gives, from Gonzenbach, the story of the shepherd boy who makes the princess laugh, which is allied to our formula, mainly by its second part. And it is curious to find the three soldiers reproduced in Campbell's Gaelic, No. 10. In this version the magic gifts are wheedled out of the soldiers by the princess, but they get them back and go back to their "girls."
In the Chinese version of the Buddhist Tripitaka, a monk presents a man who has befriended him with a copper jug,
