god. On other occasions, when the coco-nut was merely spun for amusement, no prayer was made, and no credit given to the result. Here the serious and the sportive use of this rudimentary teetotum are found together. In the Samoan Islands, however, at a later date, the Rev. G. Turner finds the practice passed into a different stage. A party sit in a circle, the coco-nut is spun in the middle, and the oracular answer is according to the person towards whom the monkey-face of the fruit is turned when it stops; but whereas formerly the Samoans used this as an art of divination to discover thieves, now they only keep it up as a way of casting lots, and as a game of forfeits.[1] It is in favour of the view of serious divination being the earlier use, to notice that the New Zealanders, though they have no coco-nuts, keep up a trace of the time when their ancestors in the tropical islands had them and divined with them; for it is the well-known Polynesian word 'niu,' i.e. coco-nut, which is still retained in use among the Maoris for other kinds of divination, especially that performed with sticks. Mr. Taylor, who points out this curiously neat piece of ethnological evidence, records another case to the present purpose. A method of divination was to clap the hands together while a proper charm was repeated; if the fingers went clear in, it was favourable, but a check was an ill omen; on the question of a party crossing the country in war-time, the locking of all the fingers, or the stoppage of some or all, were naturally interpreted to mean clear passage, meeting a travelling party, or being stopped altogether. This quaint little symbolic art of divination seems now only to survive as a game; it is called 'puni-puni.'[2] A similar connexion between divination and gambling is shown by more familiar instruments. The hucklebones or astragali were used in divination in ancient Rome, being converted into rude dice by numbering the four sides, and
