“The priest is now possessed by his god, and all his words and actions are considered as no longer his own, but those of the deity who has entered into him. Shrill cries of ‘Koi au! Koi au!’ (‘It is I! It is I!’) fill the air, and the god is supposed thus to notify his approach. While giving the answer, the priest’s eyes stand out and roll as if in a frenzy; his voice is unnatural, his face pale, his lips livid, his breathing depressed, and his entire appearance like that of a furious madman. The sweat runs from every pore, and tears start from his strained eyes; after which the symptoms gradually disappear. The priest looks round with a vacant stare, and as the god says ‘I depart,’ announces his actual departure by violently flinging himself down on the mat, or by suddenly striking the ground with a club, when those at a distance are informed by blasts on the conch, or the firing of a musket, that the deity has returned into the world of spirits.” In many cases it is evident that the priests enact deliberate impositions, but it is also certain that in many others they are completely under the dominion of frenzy, and that they do not recollect afterward the words which they uttered while in their delirious state. “My own mind,” said one of them, “departs from me, and then, when it is truly gone, my god speaks by me.” Various modes of divination are employed by the Fijian priests. They have, for example, divination by the leaf, by the reed, by the nut, and by water. The leaf is tested by taking it between the front teeth and biting it. If it be completely severed, the omen is good; if it hang together, even by a single fibre, the omen is unfavorable. One priest had a very strange mode of divination by the leaf. He had two magic leaves, which he placed on the sides of the applicant, and then left them. If the leaf on the right side stung the skin, the omen was good; but if any plots or treacheries were hatched, the leaf stung the man on the left side, and so warned him of the danger. Another mode of divination by the leaf is to bite it, and judge by the flavor whether the omen be adverse or the contrary. The reed test is managed as follows. A number of short reeds are cut, and laid in a row on the ground, a name being given to each. The priest then holds his right foot over each, and the response is given by the trembling of the foot. The water test is performed by holding the straightened arm slightly upward, and pouring a few drops of water on the wrist. If the water should run to the shoulder, the response is favorable; should it fall off at the elbow, the answer is adverse. The next test is performed by laying a cocoa-nut on a small surface and spinning it. When it stops, the response is given by the direction in which the eye points.