small district and the older Ukambani. It seems that the hunters of Ukambani leave their home with their wives and children, and come down to the little district of Ukamba. There they make a settlement and clear a garden. This done so far, the women and children are left to cultivate, and the men go out to hunt. Not very long ago a party of about fifty of these Wakamba reached here on their way to Usango (Marere's country that was: I hear Marere is dead) and the south-east end of Lake Tanganyika. Several came to see the Mzungu, or white man. I made them understand as plainly as I could why I was living in Africa, and that I wanted them to enjoy the blessings of the Gospel as well as the other tribes around. They have not yet returned, but when they do I shall endeavour, by God's blessing, to form a closer acquaint ance. I should very much like to take a trip down into their country about next August. I should be able to leave all things in working order in the hands of Bishop Steere's boy I have here as a teacher. (He is a married man of about twenty-eight years, and conducts himself very well.) If I could do so the journey would take about three weeks. There would be no need for a large caravan, as I should simply take my tent and bedding, and such cooking utensils as I should need for the occasion. I could go through the district, form the acquaintance of the people, and find out what advantage there would be likely to arise from a station being formed there for the purpose of teaching and training Wakamba, who would go as missionaries to their own people, or be useful in accompanying European missionaries for the work. NEW ZEALAND MISSION-A MAORI CHURCH BOARD. HE Society's accounts from New Zealand have for some time past been meagre and incomplete; and in a recent letter Bishop Stuart observes that the statistical tables prefixed to the Society's Annual Reports much understate the real number of Native Christians. Next year, it is hoped, full returns will be supplied. The letters received, however, are sufficient to show that much good work is being done; and the Committee have received with interest a Report on the Mission which has been furnished to them by one of the Vice-Presidents of the Society, Arthur Mills, Esq., who has been visiting the antipodes and has been in consultation with Bishop. Stuart and others respecting the administration of the Society's landed property in New Zealand and the employment of the revenue derived therefrom. For many years the experienced Secretary of the Mission, the Rev. R. Burrows, has conducted this business, which has often been of a troublesome and complicated character. The Society is deeply indebted to him for his assiduous labours, and the Committee trust that they may now be enabled to make such arrangements as shall relieve him of the necessity of bearing so heavy a burden alone. The information supplied by Mr. Mills confirms the impressions entertained by those who have watched the Mission reports during the last few years, while supplementing them in some important points. Visitors to the country have frequently brought back very conflicting accounts; but these are easily explained by the fact that the work among the Maoris differs so much in the several districts of New Zealand. North of Auckland, and on the east coast, the work is now entirely pastoral: there are no adult baptisms, because there are no heathen left; but Christian profession is not always heart conversion, and the Gospel in its simplicity needs to be preached, and is preached, to the church-going Native population, as to the unconverted at home. In matters of external worship and administration of the Church, there is much to be thankful for. The Native Church Boards are highly successful institutions; and church building goes on vigorously at the cost of the people themselves. In those districts from which reports have reached the Society this year, six new churches are mentioned as having been opened, and three others as in course of erection. Archdeacon Clarke in the north, and Archdeacon Leonard Williams and the Rev. Samuel Williams in the east, are labouring most energetically and wielding the happiest influence. On the other hand, in the Tauranga and Opotiki districts, and on the Upper Waikato and Wanganui rivers, Hauhauism still prevails among some tribes, though there are decided indications of a return to the true faith, despite the influence of the still disaffected chief, Te Whiti, and of a new religious (if not political) leader, Te Kôti. And some of these districts, especially in the Archdeaconry of Tauranga, are badly supplied with Mission agencies, and need reorganization and revival; while the venerated brethren still in charge are now beyond active work. The twenty-eight Native clergy-every one of whom, be it remembered, is connected with the C.M.S.-are generally very faithful and efficient; though some are getting in years, and suffer from various infirmities. The Rev. Piripi Patiki, for instance, is now blind, and the Rev. Ihaia Te Ahu is described as a martyr to asthma. This brief notice of the present state of the Mission will serve to introduce a very interesting account (which we take from the Auckland Church Gazette) of a recent meeting of the Maori Church Board in the Diocese of Auckland, held in March last at Maramatawhana, in the Kaipara district, which gives a pleasant glimpse of the Native Church in council and at work: - A meeting of the Maori Church Board, representing the Maories of the Diocese of Auckland, was held at Maramatawhana, between Riverhead and Helensville, on Monday and Tuesday, March 7th and 8th. In previous years two or more Boards have been held, representing the Maories of the Waimate, Waitemata, and Waikato Archdeaconries respectively; but in accordance with resolutions passed by them in 1880 the Bishop [Dr. Cowie]summoned a General Board to meet in the Kaipara district last month. All arrangements were made by Archdeacon Clarke and the Rev. W. Pomare, bishop's chaplain and minister of the Ngatiwhatua tribe. The place in which the Board met is a new church, built by the Rev. W. Pomare's people, on high ground near the Rewiti station on the Helensville railway. A wooden building, containing one long and lofty room, had been erected near the church for the accommodation of the visitors, most of whom arrived on Saturday, March 5th. The Bishop, accompanied by Archdeacon Clarke and the Rev. Joseph Matthews, arrived from Helensville on Monday the 7th; and received a cordial welcome, in Maori fashion, from the residents and guests, the men and boys descending the hill to meet him, whilst the women and girls stood on the top waving scarfs and calling out haere mai. At 10 a.m. on the 7th, the opening service was held, at which the Rev. Wiki Te Paa was admitted to the Order of Priests. The Board met at 2.30 p.m. Of its members, fourteen clergymen (including twelve Maories) and twenty-five laymen answered to their names, as called by the President, who, having declared the Board duly constituted, and said the usual opening prayer, addressed the meeting as follows: by the people they represent. Let us thank God that so many of us are permitted to meet together again, to take counsel for the good of His Church. Let us be grateful to Him for continuing to spare to us the lives of so many who are as standard-bearers among the soldiers of the Cross. Let us also bless His holy name, for those who have departed this life in His faith and fear. Among these I would specially name Sir William Martin, whom God took to Himself in November, 1880. His love for the Maories did not cease when he left New Zealand. Of the last letters that he wrote one was addressed to a Maori clergyman. Of the last words spoken by him some were words of hope respecting the Maori race. Of those chiefs who have shown hospitality to our Boards in past years, one has ended his earthly sojourn since we last met, namely, Shortland Taipari, to whom we were indebted for a commodious place of meeting, at Parawai, in 1880. Since that meeting the supreme governing body of our Church, the General Synod of New Zealand, has held its triennial Session at Christchurch, in the Southern Island. At that Synod there were seven bishops present (including the Bishop of Melanesia), and clerical and lay representatives from each of the dioceses. The interests of the Maori members of the Church were not neglected by the General Synod, to whom I conveyed the recommendation agreed to last year by the two Boards that a suffragan bishop should be appointed to this diocese, who should devote the whole of his time to the Maori congregations. After much consideration of the subject, the General Synod resolved not at present to adopt this recommendation, and the Primate has written a kind and fatherly letter, which will be laid before you, stating the reason for this decision of the General Synod. I am sorry not to be able to inform the Board of any addition having been made during the past year to our staff of Maori clergy. I would impress upon those who hold office in the Church, both clergymen and laymen, the duty of being ever on the outlook for suitable candi dates for the work of the ministry, in order that such may be encouraged betimes to prepare themselves, by study and holy living, for carrying on the good work which others have begun. Since "We are met here to-day in accordance with the resolutions agreed to by the Boards which met at Ohaeawai and Hauraki in 1880, namely, that instead of two or three Boards meeting in different parts of the diocese, one Board should meet in 1881, representing all the Maori congregations of the three Northern Archdeaconries. We have amongst us to-day representatives of the famous tribes of Rarawa, Ngapuhi, Ngatiwhatua, Ngatimaru, and Waikato, helping us to realize our oneness in Christ, in whom there is neither bond nor free,' and who hath broken down the middle wall of partition' between those who were alienated from one another. Instead of meeting from north and south for purposes of contention, as was the case in former days, when the Prince of Peace was not known in this country, the tribes are assembled in the spirit of brotherly love, to confer together for the advancement of God's glory, and for the welfare of the souls of His people. Of our Maori clergy all are present except our venerable brother Piripi Patiki who has been prevented from coming by the loss of his eyesight. The members of the Board will rejoice with me at the prospect of the help and comfort that will be afforded to our afflicted brother by the Rev. W. Te Paa, who was yesterday admitted to the Order of Priests. There are two other clergy entitled to seats at this Board not here to-day, namely, the Revs. B. Y. Ashwell and F. T. Baker. Of these the former is at present visiting the kaingas on the Waikato River, and the latter is prevented from coming by other important work in his extensive district. The Board will be glad with me to welcome to our meeting, at so great a distance from his home, the Rev. Joseph Matthews. It is to him that many of our Maori clergy are mainly indebted for the honourable and responsible positions of usefulness which they at present occupy. Of the lay members of the Board very few are absent, though attendance at this meeting has in some cases necessitated a journey of more than 200 miles. I am gratified to learn that the travelling expenses of the lay members have in most cases been liberally provided for the Board met in 1880 new churches have been built at Mangamuka, Maramatawhana, Oromahoe, Parapara, and Manaia; and one is being built on the island of Waiheke." The Bishop ended by praying for God's blessing on the deliberations of the Board. The Rev. Matiu Kapa was elected Secretary of the Board. At the evening meeting, which began at 7.30, Archdeacon Clarke presided, in the absence of the Bishop. The business consisted chiefly in the presentation of the annual accounts from the different congregations. Tuesday, March 8th. Before the meeting of the Board, the Bishop held a confirmation at 9 a.m. Special lessons were read by the Revs. H. Tarawhiti and H. Moanaroa; and the preface to the confirmation by the Rev. W. Pomare, bishop's chaplain, who presented the candidates, twenty-three in number, all from his own extensive district. After the confirmation there was a short meeting of the Bishop and clergy only, when the Bishop addressed the clergy on several practical matters connected with the duties of their office. The Synod met for business at 10.45. Several members of the Board spoke in warm terms of the good deeds of the late Sir W. Martin, and a letter addressed to Lady Martin was read and approved of, and the Bishop was asked to sign it and send it to England. A letter addressed to Bishop Selwyn of Melanesia was read and approved of. There was a long discussion on the propriety of lay readers wearing surplices when conducting funeral services. İhaka Te Tai was the chief opponent of the custom. He said that if lay readers wore surplices, they would soon want to baptize, and then to administer the Holy Communion. A motion recommending the Bishop to order the use of the surplice by lay readers was negatived. The subject of naming children after their Maori ancestors was considered. In answer to the objection that the hands of such ancestors had been stained with blood, Ihaka Te Tai replied that David's hands were SO stained and yet European Christians named their children after him. Several resolutions of the Waimate Church Board were adopted by the General Board. The Board recommended the Diocesan Trusts Board of the Diocese to appoint a Maori trustee to the Board holding the Punui, Hopuhopu, and Kohanga estates. On Wednesday the 9th, the Bishop and Mrs Cowie entertained the members of the Board at dinner at Bishopscourt. All the Maori clergy but two were present, and most of the lay members. The dinner table extended the whole length of the library. The end seats were occupied by Archdeacons Maunsell and Clarke. Mrs Burrows sat on the Bishop's right hand and Mrs. Turipona on his left; Mrs. Cowie having on her right and left the Rev. H. Tarawhiti and the Rev. W. Pomare. After dinner some interesting speeches were made-by Archdeacon Maunsell, the Revs. Heta Tarawhiti, W. Pomare, H. Moanaroa, W. Te Paa, and other clergy, and by Ihaka Te Tai. The following is a translation of the letter to Lady Martin : "Dear mother, Lady Martin. Saluta tions. This is an expression of sympathy from us the Maori Church of the Diocese of Auckland. Our hearts remember our loving father Sir William Martin, who has gone from us to the resting-place of those who believe in the Lord. He has joined his friends-Bishops Patteson, Williams, and Selwyn; Archdeacons Kissling and Williams; the Revs. C. Baker and Matiu Taupaki; and Mr. Clarke the elder, of Waimate. They are now bright angels in the presence of God, and are rejoicing before the Father, even as it is written Blessed are the dead which die in the Lord; for they rest from their labours.' We, his Maori children, are assured of the greatness of his love for the Native tribes of this island of New Zealand. That love constrained that elder to teach the Maories of St. Stephen's, those who were being trained for the Ministry of the Native Church, from Ngatiporou in the south to the Rarawa in the north. To all these his children he taught the doctrines of the Gospel-hence this expression of esteem for our dear father which we now send to you. Abide there, dear mother, waiting until the voice calls down to you to go up higher to where now dwells our father, Sir William Martin. From the United Native Church Boards of the Diocese of Auckland, assembled at Kaipara, March 7 and 8, 1881. "(Signed) W. G. AUCKLAND, BISHOP. 'President." 66 DIOCESE OF SASKATCHEWAN: ASISIPPI. HE Society's Mission in the Diocese of Saskatchewan is growing. There are now five principal stations, viz. Prince Albert's Settlement, where the Bishop's head-quarters are, and where the Rev. J. A. Mackay, Secretary of the Mission, resides; Battleford, the civil capital of the country, where the Rev. T. A. Clarke is located; Asisippi, a station founded and still carried on by the Rev. T. Hines; Stanley, the old and well-known station on English River, on the north border of the Diocese, now under the charge of a country-born clergyman, the Rev. J. Sinclair; and Fort McLeod, in the far west, lately occupied by the Rev. S. Trivett. To these may be added the old station of Nepowewin, which is visited periodically by Mr. Mackay. At Prince Albert's Settlement Mr. Mackay's work is mainly twofold. He teaches five hours a day, five days in the week, in Emmanuel College, the Divinity School for this Diocese. There are seven missionary students attending his Cree and English classes, besides a heathen Sioux who can speak Cree, and is learning the syllabic character. Four are C.M.S. students. He also holds regular services at the St. James's Mission, on the south branch of the Saskatchewan River, twenty miles off. The majority of the Indians there have migrated from Red River, and are Christians; but there are some heathen Natives of the district. Mr. Mackay has been assisted in his visits to this and other Indian reserves by the now venerable Native brother, the Rev. James Settee. Battleford is found by Mr. Clarke to be a good centre for Indian work. There are seven reserves in the neighbourhood, one in Battleford itself, and the others, named apparently after the chiefs of the tribes settled on them, as follows:-Mikisiwuchee, or Eagle Hills, Sakeemaoopwhat's, Mooswoomin's, Thunder-Child's, Strike-him-on-the-back's, and Pound Maker's. At three of these, schools have been opened. At Mikisiwuchee twelve adults were baptized during the year. Of Battleford Mr. Clarke writes, "Our schoolchapel is almost too small for this place, as all denominations worship together, I being the only Protestant minister within a hundred miles; quite a nice little parish. I do trust that soon we shall have a large church well filled, and that many precious souls may be born again." Fort McLeod is a new station, taken up with a view to reaching the Blackfeet Indians. It is near a reserve occupied by a branch of this famous tribe, the Blood Indians, of whom the unusually large number of 3400 are expected to settle down there. The Rev. S. Trivett only reached the Fort in September last, but a fair number of the Indians are already attending his services. At Asisippi, Mr. Hines reports marked progress as compared with the state of things when he went out seven years ago. Then there was not a settlement in that part of the country, and the wandering Crees were very difficult to get hold of. Now there are three reserves, Asisippi, Snake Plain, and Muskeg Lake, and a good number of Indians are professing Christians. At the first-named place, where Mr. Hines lives, a church was opened on Christmas Day last, when seventeen partook of the Lord's Supper, and the offertory comprised rat-skins, cotton handkerchiefs, halfpounds of tea, &c., amounting in value to 31.-" perhaps a more costly gift," says Mr. Hines, "in God's sight than 3007. given by some congrega tions, as poverty is a weak word to describe the distress of our people." He has set them a good example himself, having done most of the manual 66 |