[32] The Dusun of Borneo have tales of talking jars. Evans, Journal Royal Anthro. Inst., Vol. XLIII, 1913, pp. 426-427. See also Cole and Laufer, Chinese Pottery in the Philippines (Pub. Field Museum of Nat. Hist., Vol. XII, No. I, p. 11 ff., 1912).
[33] Piper sp.
[34] Bagobo tales relate that in the beginning plants, animals, and rocks could talk with mortals. See Benedict, Journal American Folklore, Vol. XXVI, 1913, p. 21.
[35] Tales of animals who assist mortals are found in all lands; perhaps the best known to European readers is that of the ants which sorted the grain for Cinderella. See also Evans, Jour. Royal Anthro. Inst., Vol. XLIII, 1913, p. 467, for Borneo; Tawney's Kathá Sarit Ságara, pp. 361 ff., Calcutta, 1880, for India.
[36] Fabulous birds of gigantic size, often known under the Indian term garuda, play an important part in the beliefs of the Peninsular Malays.
[37] A similiar incident is cited by Bezemer (Volksdichtung aus Indonesien). See also the Bagobo tale of the Kingfisher (Benedict, Jour. American Folklore, Vol. XXVI, 1913, p. 53).
[38] The magic flight has been encountered in the most widely separated parts of the globe, as, for instance, India and America. See Tawney, Kathá Sarit Ságara, pp. 361, 367 ff. and notes, (Calcutta, 1880); Waterman, Jour. American Folklore, Vol. XXVII, 1914, p. 46; Reinhold Köhler, Kleinere Schriften, Vol. I, pp. 171, 388.
[39] In the Dayak legend of Limbang, a tree springs from the head of a dead giant; its flowers turn to beads; its leaves to cloth; the ripe fruit to jars. See H. Ling Roth, The Natives of Sarawak and British North Borneo, Vol. I, p. 372.
[40] Similar incidents are to be found among the Ilocano and Igorot in Borneo; in Java and India. See Reyes, Folklore Filipino, p. 34, (Manila, 1889); Jenks, The Bontoc Igorot, p. 202, (Manila, 1905); Seidenadel, The Language of the Bontoc Igorot. p. 491, 541, ff, (Chicago, 1909); Evans, Journal Royal Anthro. Inst., Vol. XLIII, 1913, p. 462; Ling Roth, Natives of Sarawak and British North Borneo, Vol. I, p. 319; Tawney, Kathá Sarit Ságara, Vol. II, p. 3, (Calcutta, 1880); Bezemer, Volksdichtung aus Indonesien, p. 49, (Haag, 1904).
[41] This peculiar expression while frequently used is not fully understood by the story tellers who in place of the word "whip" occasionally use "make." In one text which describes the Sayang ceremony, I find the following sentence, which may help us to understand the foregoing: "We go to make perfume at the edge of the town, and the things which we take, which are our perfume, are the leaves of trees and some others; it is the perfume for the people, which we give to them, which we go to break off the trees at the edge of the town." Again in tale 20, Kanag breaks the perfume of Baliwán off a tree.—The use of sweetly scented oil, in raising the dead, is found in Dayak legends. See Ling Roth, The Natives of Sarawak and British North Borneo, Vol. I, p. 314.