Controversy and division were not the only foes which hindered the building of the new Jerusalem. The angel of death hovered near and smote down the workers with relentless hand. At Wellington the bishop had buried the remains of his student, Evans; but he had ordained to the priesthood the Rev. J. Mason, the new missionary at Wanganui. Within a few weeks this excellent man was drowned in the Turakina River. Nor did the sad tale end here. On reaching home after his journey the bishop was confronted by the wasted face and hollow cough of one who was to have been the principal of the college he was founding at Waimate. This was the Rev. Thomas Whytehead, a man of beautiful and saintly character, whom the bishop had looked to for spiritual support and inspiration. He was indeed the St. Barnabas of the little community as long as his life lasted, but in a few weeks he passed away from earth, and his remains were buried in the Waimate churchyard. Like the Barnabas of old, he laid his money at the apostles' feet by bequeathing all his private fortune to the bishop for the purposes of the college, and he left as a legacy to the whole Church the touching hymn for Easter Eve: Resting from his work to-day. His monetary gift proved of great value, for with it was afterwards acquired the estate at Tamaki, upon which the present St. John's College stands; but still more precious to the Church is the "sweet fragrance of his memory." Whytehead's bequest was only one manifestation of the spirit which actuated the community throughout. The members lived with the bishop in one of the old houses at the Waimate mission station. He himself paid into the common fund the whole of his episcopal income of L1,200, and drew out as his proper share only L500. The farm was worked on communistic principles. Teachers and students must all take their share in manual labour. Lectures on Greek and Latin must be given in the intervals of ploughing, or printing, or teaching Maori children to read or hoe or spin. Each "associate" received a fixed salary; all profits went to the support of the institution. The reasons for this insistence on manual training were twofold. Like Bishop Broughton, Selwyn had observed that "throughout the whole mission the delusion has prevailed that the Gospel will give habits as well as principles." He began, in fact, as Marsden had begun, with a strong insistence on the industrial side of education, for the sake of developing in the Maori a well-ordered and diligent character which the white man would respect, and with which he might co-operate in the building up of a united nation. The fervour and the teachableness of the Maori were to help the religion of the Briton: the energy and industry of the Briton were to balance the dreamy nature of the Maori.