therefrom, however slight. Dan Kaa revels in his Hebrew text, and usually starts an argument somehow, but has to be reminded that it is the Maori Bible that is under revision. Manu (Mr Bird) has his beloved Authorised Version in hand, with its beautiful English. The Bishop keeps a close check on everything, with his eyes on the 1887 edition. The chairman, who holds the master copy, concentrates on his script for any correction or change, but at the same time keeps the Revised Version ever before him, in order that he may appreciate the new revision that is being read out aloud. Sir Apirana's alert mind hovers over all. If he is not taking the reading, he may be humming an old Maori waiata, seeking for the one word required in a certain context.

THE FINAL TEST Were there any serious arguments? Plenty. On two occasions we had recourse to Professor Knight for his opinion, which he gave willingly, much to the appreciation of the committee. Perhaps it is too much to expect seven ordinary men to be otherwise. But there was not a single thing that we did not all agree to in the end, and our fellowship together was something we shall never forget. The practice of reading aloud was a very important factor in our work. It was the final test we imposed on the work of revision: how did it sound in our Maori ears? After we had had a full discussion as to meaning, emphasis, grammar, punctuation, it was read aloud. That was the final test. Maoris have great ears for understanding the spoken word, great ears for the music and subtleties of unwritten language. This is one of the things ingrained into their very being for centuries, through sitting on the marae, and hearing real oratory spoken by their elders. It must be realised that the Maori language was, and still is a language for speech-making. It is essentially a speaking language. And one of the chief aims of the committee was to try and put back into the Maori Bible something of the sweet musical tone and cadence, rhythm and poetry of the Maori language.

FULFILMENT On March 20, 1950, after the rangiatea centennial celebrations at Otaki, we held our last meeting at Bible House, Wellington. Our work of revision had been completed a week before Christmas, 1949, at a final meeting at Ohope, Whakatane. But at last, the headquarters of the society, in London, was ready for Mr and Mrs Laughton to come over and start on the work of publication. Other than the business of passing and adopting the balance sheet, we had come together to farewell them both before they went overseas. Our hearts and prayers went out to them, as we realised only too well the very exacting work to which they were committed, the many weary days and nights of mere proofreading, with all its monotony and eye-strain. At last in June, 1952, the first copies of the new Bible arrived in New Zealand. Before this article is printed the general edition will be on sale in this country. In conclusion, one cannot do better than again quote from the Chairman's report: No edition of the Maori Bible since the first has been looked forward to with such eagerness as that at present being prepared. Maori minds and money and devotion are being given to it. In a new sense it will be the Maori Bible. Some of the funds subscribed have come from groups of Sunday School and public school children. These are tokens which hearten the members of the committee in their labours, which often call for long and concentrated research regarding the meaning of a single word, or the right turn of a single phrase. It is for the generation which these children represent that the members gladly apply themselves to their heavy assignment, that the word of God may come to them and to the generations after them, clear as crystal, and sweet as the water of life, through the medium of their mother tongue.