[19] Melu, Fiuweigh, Diwata, and Saweigh.
[20] Buswit.
[21] An origin story of a very different type from those of the Bukidnon and Bagobo. While the others show foreign influence, this appears to be typically primitive.
[22] The omen bird of the Mandaya. It is believed to be a messenger from the spirit world which, by its calls, warns the people of danger or promises them success. If the coo of this bird comes from the right side, it is a good sign, but if it is on the left, in back, or in front, it is a bad sign, and the Mandaya knows that he must change his plans.
[23] The crab was called Tambanokano.
[24] An eclipse of the moon. This belief in a monster swallowing the moon and the wild efforts to frighten it away are very widespread. It is found among the Batak of Palawan and in other parts of Malaysia as well as in the South Sea, Mongol, Chinese, Siamese, and Hindoo mythology. Even in Peru we find the belief that an evil spirit in the form of a beast was eating the moon, and that in order to scare it the people shouted and yelled and beat their dogs to make them add to the noise. See Karlson, Journal of Religious Psychology, November, 1914, p. 164.
[25] First recorded by Emerson B. Christie.
[26] A brass box having three compartments, one for lime, one for the nut, and another for the betel-leaf, which is used in preparing the nut for chewing.
[27] The Subanun have adopted the Moro dress, which consists of long trousers and a coat. The tale shows strong Moro influence throughout. Seven is a mystic and magical number among the Malay. It is constantly used in divination and magical practices and repeatedly occurs in their folk-lore. Skeat explains its importance by referring to the seven souls which each mortal is supposed to possess. See Skeat, Malay Magic, p. 50.