d cuttle-fish. Sometimes the
ruling chiefs acted as priests; but in general some one man in a
particular family claimed the dignity of the priesthood and professed to
declare the will of the god. His office was hereditary. He fixed the
days for the annual feasts in honour of the deity, received the
offerings, and thanked the people for them. He decided also whether the
people might go to war.[120] The priests possessed great authority over
the minds of the people, and they often availed themselves of their
influence to amass wealth.[121] The gods were supposed from time to time
to take possession of the priests and to speak through their mouths,
answering enquiries and issuing commands. Thus consulted as an oracle
the priest, or the god through him, might complain that the people had
been slack in making offerings of food and property, and he would
threaten them with vengeance if they did not speedily bring an ample
supply to the human representative of the deity. At other times the god
required a whole family to assemble and build him a large canoe or a
house, and such a command was always obeyed with alacrity and a humble
apology tendered for past neglect. The priests were also consulted
oracularly for the healing of the sick, the recovery of stolen property,
and the cursing of enemies. Thus they kept the people in constant fear
by their threats and impoverished them by their exactions.[122]

[120] G. Turner, _Samoa_, p. 20. For a full account of
the priesthood, see J. B. Stair, _Old Samoa_, pp. 220 _sqq._ As
to the Samoan war-gods, see G. Turner, _Samoa_, pp. 23, 25
_sq._, 27 _sq._, 28, 32, 33, 35, 42, 46 _sq._, 48, 49, 51, 52,
54 _sq._, 55, 57, 60, 61, 64, 65; J. B. Stair, _Old Samoa_, pp.
215 _sq._

[121] J. B. Stair, _Old Samoa_, pp. 70, 222 _sq._, 225;
G. Brown, _Melanesians and Polynesians_, pp. 228, 246 _sq._

[122] J. B. Stair, _Old Samoa_, pp. 223-225; G. Brown,
_Melanesians and Polynesians_, pp. 246 _sq._

The outward signs of divine inspiration or possession were such as
priests or prophets have manifested in many lands and ages as conclusive
evidence of their being the vehicles of higher powers. The approach or
presence of the god was indicated by the priest beginning to gape, yawn,
and clear his throat; but soon his countenance changed, his body
underwent violent contortions, and in loud, unearthly tones, which the
trembling and awe-stricken hearers interpreted