to look elsewhere for a site for his
headquarters.

This unhappy breach made no difference to the loyal support which the
leaders of the mission on the spot had always given to their chief.
Rather it drew them closer to him. "I am sorry, very sorry," wrote Henry
Williams, "to learn the way in which the good bishop has been treated by
expulsion from the Waimate. How could this have taken place? Who could
have given consent for such a movement?" His brother and Hadfield were
equally distressed. Selwyn, on his part, seemed to be determined to bind
the missionaries to himself more closely than ever. Four of them he
associated with himself on a translation syndicate, which sat regularly
from May to September to revise the Maori Prayer Book. At the end of the
college term there came what may be called a climax of fellowship. At a
notable service in the Waimate church on Sunday, September 22nd, Henry
Williams and Brown of Tauranga were installed as archdeacons; then
followed an ordination, in which many of the lay catechists whose names
have come before us in the first part of this work were admitted to the
diaconate. Chapman, Hamlin, Matthews, Colenso, and C. P. Davies all
received the laying-on-of-hands; the sermon was preached by Henry
Williams, and the church was crammed with a devout and interested
congregation. "It was grand," writes Lady Martin, "to hear the people
repeat the responses all together in perfect time. It was like the roar
of waves on the beach." On the next day the Maoris, hearing that the
bishop was about to leave them, made a public protest with eloquent
speeches and warlike gestures. Archdeacon W. Williams calmed their
excitement by drawing a diagram on the gravel, and asking whether it was
not fair that the bishop should live in the middle of the diocese
instead of at either end.

One more act of unity was consummated before the final leave-taking. On
the Thursday of that week, the bishop held a synod, at which the three
archdeacons, four other priests, and two deacons were present, its
object being to frame rules "for the better management of the mission,
and the general government of the Church." This little gathering
attracted much notice in England, on account of its being the first
synodical meeting which had been held in modern times; but in itself it
was hardly more imposing than the old meetings of the missionary
committee, which had often been held in the same place. The great point
to be no