possessed a second jar of almost fabulous value, which was about two
feet high, and of a dark olive green. The Datu fills both jars with
water, which, after adding plants and flowers to it, he dispenses
[A speaking jar.] to all the sick persons in the country. But the
most famous jar in Borneo is that of the Sultan of Brunei, which
not only possesses all the valuable properties of the other jars
but can also speak. St. John did not see it, as it is always kept
in the women's apartment; but the sultan, a credible man, related to
him that the jar howled dolefully the night before the death of his
first wife, and that it emitted similar tones in the event of impending
misfortunes. St. John is inclined to explain the mysterious phenomenon
by a probably peculiar form of the mouth of the vessel, in passing over
which the air-draught is thrown into resonant verberations, like the
Aeolian harp. The vessel is generally enveloped in gold brocade, and
is uncovered only when it is to be consulted; and hence, of course,
it happens that it speaks only on solemn occasions. St. John states
further that the Bisayans used formerly to bring presents to the
sultan; in recognition of which they received some water from the
sacred jar to sprinkle over their fields and thereby ensure plentiful
harvests. When the sultan was asked whether he would sell his jar for
$100,000, he answered that no offer in the world could tempt him to
part with it.

[Morga's description.] Morga's description suits neither the vessel
of Libmánan nor the jar of the British Museum, but rather a vessel
brought from Japan a short time ago to our Ethnographical Museum. This
is of brown clay, small but of graceful shape, and composed of many
pieces cemented together; the joints being gilt and forming a kind of
network on the dark ground. How highly ancient pots of a similar kind,
even of native origin, are esteemed in Japan down to the present day,