Girard0243 - Revision history

Merv at 00:30, 12 January 2025

2025-01-12T00:30:43Z

← Older revision		Revision as of 12:30, 12 January 2025
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	;[3]: On January 2, I toured the island with dear Brother Marie Nizier. We visited the dwelling of the former king, which had been abandoned since the last war. It was there that I landed in November 1837 with Father Chanel, and where I bid him my final farewell. We still found the sacred stone of the old king Niuriki there; not long ago, our Futunans believed it contained a god, but they uprooted it and smashed it to pieces. In the various valleys we visited, I selected the young man who seemed the most intelligent to serve as a catechist, and in the main areas, I had confessionals built to meet the devout eagerness of our neophytes. They have such great respect for the tribunal of penance that one day a father came to me in tears to ask whether his daughter, who had been curious enough to open the confessional in the valley, had committed a grave sin.		;[3]: On January 2, I toured the island with dear Brother Marie Nizier. We visited the dwelling of the former king, which had been abandoned since the last war. It was there that I landed in November 1837 with Father Chanel, and where I bid him my final farewell. We still found the sacred stone of the old king Niuriki there; not long ago, our Futunans believed it contained a god, but they uprooted it and smashed it to pieces. In the various valleys we visited, I selected the young man who seemed the most intelligent to serve as a catechist, and in the main areas, I had confessionals built to meet the devout eagerness of our neophytes. They have such great respect for the tribunal of penance that one day a father came to me in tears to ask whether his daughter, who had been curious enough to open the confessional in the valley, had committed a grave sin.
	:During one of these journeys we occasionally make around the island, I had the joy of baptizing a small child whom an unfaithful and barbarous mother had abandoned to die; I gave him the name Moses. In the past, such barbarity was very common; this is the only instance we have encountered since our arrival in Futuna. What a consolation for us to think that, since then, no one has died without the grace of baptism.		:During one of these journeys we occasionally make around the island, I had the joy of baptizing a small child whom an unfaithful and barbarous mother had abandoned to die; I gave him the name Moses. In the past, such barbarity was very common; this is the only instance we have encountered since our arrival in Futuna. What a consolation for us to think that, since then, no one has died without the grace of baptism.
	;[4]: How powerful grace has been upon these poor islanders! In place of those unheard-of cruelties, which you must have read about in the ~~annals~~ and which had become customary, they now have peace and charity, and they are especially happy in the joy of being children of God. As they progress in their understanding of religion, they become increasingly grateful to the author of all gifts. If the day is not long enough for them to pray in His temple, the night does not stop their devout hymns or the holy ardour of their love.		;[4]: How powerful grace has been upon these poor islanders! In place of those unheard-of cruelties, which you must have read about in the ''Annals'' and which had become customary, they now have peace and charity, and they are especially happy in the joy of being children of God. As they progress in their understanding of religion, they become increasingly grateful to the author of all gifts. If the day is not long enough for them to pray in His temple, the night does not stop their devout hymns or the holy ardour of their love.
	;[5]: These are our consolations, Monsieur le Curé; judge how abundant they are! Thanks be to God, the crosses have not been lacking. At the beginning, there were several times when the natives fled when we tried to instruct them. Their spirit of insubordination and independence, their impulsiveness and anger, often tested our patience. Add to this the troubles caused by 200 or 300 inhabitants, the dregs of Wallis, who had left before the complete conversion of that flourishing Christian community. Through their perverse words and bad examples, they greatly harmed the mission, and these troublemakers perpetuated the disunity that had existed for as long as anyone could remember between the inhabitants of Tua and Sigave.		;[5]: These are our consolations, Monsieur le Curé; judge how abundant they are! Thanks be to God, the crosses have not been lacking. At the beginning, there were several times when the natives fled when we tried to instruct them. Their spirit of insubordination and independence, their impulsiveness and anger, often tested our patience. Add to this the troubles caused by 200 or 300 inhabitants, the dregs of Wallis, who had left before the complete conversion of that flourishing Christian community. Through their perverse words and bad examples, they greatly harmed the mission, and these troublemakers perpetuated the disunity that had existed for as long as anyone could remember between the inhabitants of Tua and Sigave.
	:Moreover, upon our arrival, the elders of both factions had elected the excellent prince who reigns today as their king. But since he had the misfortune of belonging to the defeated party, Sigave, the victors soon refused to associate with him. They were not, in truth, enemies of religion, but they wanted us to be entirely subject to their whims. They wanted a church out of fear that their faction would weaken due to the defection of the neophytes, but they imposed intolerable conditions on us. They spoke to us insolently, made threats, and sent word forbidding us from ever setting foot on their territory again unless we submitted to their demands. This insolence had to be punished, and providence fortunately provided the means. I had the sacred objects that we had deposited with them removed and transported to the valley of Tuatafa. This location was under the king’s jurisdiction, and the neophytes from Tua could easily come there to attend the holy offices.		:Moreover, upon our arrival, the elders of both factions had elected the excellent prince who reigns today as their king. But since he had the misfortune of belonging to the defeated party, Sigave, the victors soon refused to associate with him. They were not, in truth, enemies of religion, but they wanted us to be entirely subject to their whims. They wanted a church out of fear that their faction would weaken due to the defection of the neophytes, but they imposed intolerable conditions on us. They spoke to us insolently, made threats, and sent word forbidding us from ever setting foot on their territory again unless we submitted to their demands. This insolence had to be punished, and providence fortunately provided the means. I had the sacred objects that we had deposited with them removed and transported to the valley of Tuatafa. This location was under the king’s jurisdiction, and the neophytes from Tua could easily come there to attend the holy offices.

Merv at 00:27, 12 January 2025

2025-01-12T00:27:36Z

← Older revision		Revision as of 12:27, 12 January 2025
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	:Monsieur and Dear Curé,		:Monsieur and Dear Curé,
	;[1]: Before the martyrdom of Father Chanel, a catechumen of Futuna kindled a fire that, at first, was only a spark—a symbol of this nascent Church. Far from being discouraged by the death of the missionary, he has kept alive this sacred fire, which has now become a great blaze, ready to consume the entire island.		;[1]: Before the martyrdom of Father Chanel, a catechumen of Futuna kindled a fire that, at first, was only a spark—a symbol of this nascent Church. Far from being discouraged by the death of the missionary, he has kept alive this sacred fire, which has now become a great blaze, ready to consume the entire island.
	;[2]: It has been barely eight months since we arrived on this land, sanctified by the blood of a martyred confrere, and already we have two churches built, 840 baptized individuals, and, by all appearances, the 200 to 300 catechumens who remain will soon receive the sacrament of regeneration, bringing them into the fold of the Divine ~~Savior~~. Furthermore, a significant number of our neophytes may soon be admitted to the Holy Table. Since our arrival, the king<ref> Based on the continuation of the current paragraph, it is evident that the author is referring to Samu Keletaona, who was proclaimed the sole king of Futuna. However, for the people of Tua (the Malo or "victors"), it was unacceptable for the entire island to have a Lava (a "vanquished") like Keletaona as king, who could not then exercise power outside the kingdom of Sigave. It is clear from the rest of this document that Servant had not yet grasped the nuances of the political situation at play. Eventually, Keletaona fell out of favor with the Catholic mission due to his authoritarianism and, especially, his practice of cannibalism. With the chiefs turning against him, he abdicated in 1851, and Fasio was enthroned as king of Sigave (cf. Frimigacci, p. 152–154). </ref> and queen have had the blessing of frequently receiving Communion, along with several neophytes from Wallis who came to spend some time in Futuna under the guidance of a young chief named Hugahala.<ref> Likely read as: Tuugahala (cf. doc. 28, § 19, n. 40; 125, § 3, n. 4, § 10, 16; 291, § 3, n. 1). This individual, who had established a friendship with Samu Keletaona, was then contemplating seizing the kingship of Alo and, with the help of his friend, put forward his candidacy for the title. However, at the Fono Lasi (council of chiefs), Makalio Matala ignored Tuugahala during the presentation of the kava for enthronement and ordered the cup to be given to Musumusu, who was then proclaimed king of Alo. Three days later, Musumusu returned the title of Alo to Meitala, the son of the late king Niuliki, who was already assured of the support of the chiefs of Tua (cf. Frimigacci, p. 153–154). </ref> The fervour of our new Christians increases daily, and they burn with an intense thirst for instruction.		;[2]: It has been barely eight months since we arrived on this land, sanctified by the blood of a martyred confrere, and already we have two churches built, 840 baptized individuals, and, by all appearances, the 200 to 300 catechumens who remain will soon receive the sacrament of regeneration, bringing them into the fold of the Divine Saviour. Furthermore, a significant number of our neophytes may soon be admitted to the Holy Table. Since our arrival, the king<ref> Based on the continuation of the current paragraph, it is evident that the author is referring to Samu Keletaona, who was proclaimed the sole king of Futuna. However, for the people of Tua (the Malo or "victors"), it was unacceptable for the entire island to have a Lava (a "vanquished") like Keletaona as king, who could not then exercise power outside the kingdom of Sigave. It is clear from the rest of this document that Servant had not yet grasped the nuances of the political situation at play. Eventually, Keletaona fell out of favor with the Catholic mission due to his authoritarianism and, especially, his practice of cannibalism. With the chiefs turning against him, he abdicated in 1851, and Fasio was enthroned as king of Sigave (cf. Frimigacci, p. 152–154). </ref> and queen have had the blessing of frequently receiving Communion, along with several neophytes from Wallis who came to spend some time in Futuna under the guidance of a young chief named Hugahala.<ref> Likely read as: Tuugahala (cf. doc. 28, § 19, n. 40; 125, § 3, n. 4, § 10, 16; 291, § 3, n. 1). This individual, who had established a friendship with Samu Keletaona, was then contemplating seizing the kingship of Alo and, with the help of his friend, put forward his candidacy for the title. However, at the Fono Lasi (council of chiefs), Makalio Matala ignored Tuugahala during the presentation of the kava for enthronement and ordered the cup to be given to Musumusu, who was then proclaimed king of Alo. Three days later, Musumusu returned the title of Alo to Meitala, the son of the late king Niuliki, who was already assured of the support of the chiefs of Tua (cf. Frimigacci, p. 153–154). </ref> The fervour of our new Christians increases daily, and they burn with an intense thirst for instruction.
	:This desire is not limited to the young but is shared by neophytes of all ages and both sexes. You would be delighted to see elderly men gathered quietly around the king, listening as he explains the holy truths of religion after seeking our permission to do so. Some very promising young people are beginning to read the small writings we give them, and we must put in great effort to satisfy their pious desire—I might say their insatiable hunger—for instruction.		:This desire is not limited to the young but is shared by neophytes of all ages and both sexes. You would be delighted to see elderly men gathered quietly around the king, listening as he explains the holy truths of religion after seeking our permission to do so. Some very promising young people are beginning to read the small writings we give them, and we must put in great effort to satisfy their pious desire—I might say their insatiable hunger—for instruction.
	;[3]: On January 2, I toured the island with dear Brother Marie Nizier. We visited the dwelling of the former king, which had been abandoned since the last war. It was there that I landed in November 1837 with Father Chanel, and where I bid him my final farewell. We still found the sacred stone of the old king Niuriki there; not long ago, our Futunans believed it contained a god, but they uprooted it and smashed it to pieces. In the various valleys we visited, I selected the young man who seemed the most intelligent to serve as a catechist, and in the main areas, I had confessionals built to meet the devout eagerness of our neophytes. They have such great respect for the tribunal of penance that one day a father came to me in tears to ask whether his daughter, who had been curious enough to open the confessional in the valley, had committed a grave sin.		;[3]: On January 2, I toured the island with dear Brother Marie Nizier. We visited the dwelling of the former king, which had been abandoned since the last war. It was there that I landed in November 1837 with Father Chanel, and where I bid him my final farewell. We still found the sacred stone of the old king Niuriki there; not long ago, our Futunans believed it contained a god, but they uprooted it and smashed it to pieces. In the various valleys we visited, I selected the young man who seemed the most intelligent to serve as a catechist, and in the main areas, I had confessionals built to meet the devout eagerness of our neophytes. They have such great respect for the tribunal of penance that one day a father came to me in tears to ask whether his daughter, who had been curious enough to open the confessional in the valley, had committed a grave sin.

Merv at 00:26, 12 January 2025

2025-01-12T00:26:50Z

← Older revision		Revision as of 12:26, 12 January 2025
Line 4:		Line 4:
	===Summary===		===Summary===
	''Father Buffard was the parish priest of Servant’s natal parish. Servant, who replaced St Peter Chanel on Futuna about mid-1842, describes the rapid christianising of the island in the previous eight months: the number of baptisms, communions , and confessions. However it is clear that not all is sweetness and light, some of the “conquerors’” party are reluctant to accept the rule of Sam Keletaona, because he is from the “conquered” faction on the island, and are making things difficult for Servant, Roulleaux and Brother Marie Nizier. He ends on an optimistic note.''		''Father Buffard was the parish priest of Servant’s natal parish. Servant, who replaced St Peter Chanel on Futuna about mid-1842, describes the rapid christianising of the island in the previous eight months: the number of baptisms, communions , and confessions. However it is clear that not all is sweetness and light, some of the “conquerors’” party are reluctant to accept the rule of Sam Keletaona, because he is from the “conquered” faction on the island, and are making things difficult for Servant, Roulleaux and Brother Marie Nizier. He ends on an optimistic note.''

			===Text of the Letter===

			''Translated by Merv Duffy SM, January 2025.''

			;[Page 4]:
			;[In Poupinel’s hand]: (No. 9) Central Oceania ¤ Futuna, February 22, 1843 ¤ Father Servant
			;[Page 1]:
			:Letter from Father Servant, Apostolic Missionary of the Society of Mary, to Monsieur the Curé of Grézieu-le-Marché (Rhône)

			:Island of Futuna or Horn, February 22, 1843


			:Monsieur and Dear Curé,
			;[1]: Before the martyrdom of Father Chanel, a catechumen of Futuna kindled a fire that, at first, was only a spark—a symbol of this nascent Church. Far from being discouraged by the death of the missionary, he has kept alive this sacred fire, which has now become a great blaze, ready to consume the entire island.
			;[2]: It has been barely eight months since we arrived on this land, sanctified by the blood of a martyred confrere, and already we have two churches built, 840 baptized individuals, and, by all appearances, the 200 to 300 catechumens who remain will soon receive the sacrament of regeneration, bringing them into the fold of the Divine Savior. Furthermore, a significant number of our neophytes may soon be admitted to the Holy Table. Since our arrival, the king<ref> Based on the continuation of the current paragraph, it is evident that the author is referring to Samu Keletaona, who was proclaimed the sole king of Futuna. However, for the people of Tua (the Malo or "victors"), it was unacceptable for the entire island to have a Lava (a "vanquished") like Keletaona as king, who could not then exercise power outside the kingdom of Sigave. It is clear from the rest of this document that Servant had not yet grasped the nuances of the political situation at play. Eventually, Keletaona fell out of favor with the Catholic mission due to his authoritarianism and, especially, his practice of cannibalism. With the chiefs turning against him, he abdicated in 1851, and Fasio was enthroned as king of Sigave (cf. Frimigacci, p. 152–154). </ref> and queen have had the blessing of frequently receiving Communion, along with several neophytes from Wallis who came to spend some time in Futuna under the guidance of a young chief named Hugahala.<ref> Likely read as: Tuugahala (cf. doc. 28, § 19, n. 40; 125, § 3, n. 4, § 10, 16; 291, § 3, n. 1). This individual, who had established a friendship with Samu Keletaona, was then contemplating seizing the kingship of Alo and, with the help of his friend, put forward his candidacy for the title. However, at the Fono Lasi (council of chiefs), Makalio Matala ignored Tuugahala during the presentation of the kava for enthronement and ordered the cup to be given to Musumusu, who was then proclaimed king of Alo. Three days later, Musumusu returned the title of Alo to Meitala, the son of the late king Niuliki, who was already assured of the support of the chiefs of Tua (cf. Frimigacci, p. 153–154). </ref> The fervour of our new Christians increases daily, and they burn with an intense thirst for instruction.
			:This desire is not limited to the young but is shared by neophytes of all ages and both sexes. You would be delighted to see elderly men gathered quietly around the king, listening as he explains the holy truths of religion after seeking our permission to do so. Some very promising young people are beginning to read the small writings we give them, and we must put in great effort to satisfy their pious desire—I might say their insatiable hunger—for instruction.
			;[3]: On January 2, I toured the island with dear Brother Marie Nizier. We visited the dwelling of the former king, which had been abandoned since the last war. It was there that I landed in November 1837 with Father Chanel, and where I bid him my final farewell. We still found the sacred stone of the old king Niuriki there; not long ago, our Futunans believed it contained a god, but they uprooted it and smashed it to pieces. In the various valleys we visited, I selected the young man who seemed the most intelligent to serve as a catechist, and in the main areas, I had confessionals built to meet the devout eagerness of our neophytes. They have such great respect for the tribunal of penance that one day a father came to me in tears to ask whether his daughter, who had been curious enough to open the confessional in the valley, had committed a grave sin.
			:During one of these journeys we occasionally make around the island, I had the joy of baptizing a small child whom an unfaithful and barbarous mother had abandoned to die; I gave him the name Moses. In the past, such barbarity was very common; this is the only instance we have encountered since our arrival in Futuna. What a consolation for us to think that, since then, no one has died without the grace of baptism.
			;[4]: How powerful grace has been upon these poor islanders! In place of those unheard-of cruelties, which you must have read about in the annals and which had become customary, they now have peace and charity, and they are especially happy in the joy of being children of God. As they progress in their understanding of religion, they become increasingly grateful to the author of all gifts. If the day is not long enough for them to pray in His temple, the night does not stop their devout hymns or the holy ardour of their love.
			;[5]: These are our consolations, Monsieur le Curé; judge how abundant they are! Thanks be to God, the crosses have not been lacking. At the beginning, there were several times when the natives fled when we tried to instruct them. Their spirit of insubordination and independence, their impulsiveness and anger, often tested our patience. Add to this the troubles caused by 200 or 300 inhabitants, the dregs of Wallis, who had left before the complete conversion of that flourishing Christian community. Through their perverse words and bad examples, they greatly harmed the mission, and these troublemakers perpetuated the disunity that had existed for as long as anyone could remember between the inhabitants of Tua and Sigave.
			:Moreover, upon our arrival, the elders of both factions had elected the excellent prince who reigns today as their king. But since he had the misfortune of belonging to the defeated party, Sigave, the victors soon refused to associate with him. They were not, in truth, enemies of religion, but they wanted us to be entirely subject to their whims. They wanted a church out of fear that their faction would weaken due to the defection of the neophytes, but they imposed intolerable conditions on us. They spoke to us insolently, made threats, and sent word forbidding us from ever setting foot on their territory again unless we submitted to their demands. This insolence had to be punished, and providence fortunately provided the means. I had the sacred objects that we had deposited with them removed and transported to the valley of Tuatafa. This location was under the king’s jurisdiction, and the neophytes from Tua could easily come there to attend the holy offices.
			;[6]: This relocation of the sacred objects had a marvellous effect; the victorious faction was dismayed and considered themselves as good as dead, according to the language of the land. They spoke of waging war, but it was too late; the king had become formidable. He openly declared that it was his duty to defend religion and its priests. The chief of Tuatafa, a respectable elder, proclaimed that he would rather die for God than yield the sacred objects. Despite the threats and prohibitions, the neophytes separated themselves from the victorious faction. The catechist of one of the largest valleys in Tua responded to his father, who wanted to prevent him from going to Mass: “I do not fear you, nor those who would kill me; I fear God alone.” The chief of that same valley, who until then had always opposed the success of our work among the natives, became our friend and told his people to go to Tuatafa, adding: “Men are deceitful, but God does not deceive; we must obey Him rather than men.”
			;[7]: Since the relocation of the sacred objects to Tuatafa, there remained a few hundred neophytes to whom we could not provide the assistance of religion. But providence deigned to provide an opportunity to bring the inhabitants of Tua back to order. I was informed that in one of their valleys, there was a dangerously ill neophyte. The chief of that valley and many of his people were our friends. I set out, gathering information along the way. I was very well received.
			:I then went to Poi, the main town of Tua and the site of Father Chanel’s martyrdom. There, the chiefs of all the valleys quickly gathered. I reproached them for the indignity of their conduct toward us, but they placed all the blame on the main perpetrator of Father Chanel’s martyrdom.<ref> Likely refers to Musumusu, who played an important role in thwarting the ambitions of Tuugahala and ensuring the reign of Meitala, son of Niuliki and converted by Chanel (see above § 2, n. 2). </ref> This man asked for forgiveness, and peace was made on the condition that they would listen to the priests. Now Father Roulleaux, who is building a church on the site where Father Chanel shed his blood, has just written to me that the people of Tua are working diligently on the construction of their church, that the three perpetrators of our confrere’s martyrdom are competing in their zeal, and that the victorious faction is now very docile.
			;[8]: I am ...
			::::::Servant, apostolic missionary
			===Notes===
			<references/>

Merv: /* Summary */

2017-03-21T03:47:47Z

Summary

← Older revision		Revision as of 15:47, 21 March 2017
Line 4:		Line 4:
	===Summary===		===Summary===
	''Father Buffard was the parish priest of Servant’s natal parish. Servant, who replaced St Peter Chanel on Futuna about mid-1842, describes the rapid christianising of the island in the previous eight months: the number of baptisms, communions , and confessions. However it is clear that not all is sweetness and light, some of the “conquerors’” party are reluctant to accept the rule of Sam Keletaona, because he is from the “conquered” faction on the island, and are making things difficult for Servant, Roulleaux and Brother Marie Nizier. He ends on an optimistic note.''		''Father Buffard was the parish priest of Servant’s natal parish. Servant, who replaced St Peter Chanel on Futuna about mid-1842, describes the rapid christianising of the island in the previous eight months: the number of baptisms, communions , and confessions. However it is clear that not all is sweetness and light, some of the “conquerors’” party are reluctant to accept the rule of Sam Keletaona, because he is from the “conquered” faction on the island, and are making things difficult for Servant, Roulleaux and Brother Marie Nizier. He ends on an optimistic note.''



			{\|border=1; style="width:100%"
			\|+
			\|-bgcolor=lightblue
			\|[[Girard0242\|'''Previous LRO Letter''']]\|\| align=center \| [[Contents#1843\|'''LRO List of 1843 Letters''']] \|\| align=right\| [[Girard0244\|'''Next LRO letter''']]
			\|}

Merv at 02:03, 11 March 2017

2017-03-11T02:03:01Z

← Older revision		Revision as of 14:03, 11 March 2017
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	===Summary====		===Summary===
	''Father Buffard was the parish priest of Servant’s natal parish. Servant, who replaced St Peter Chanel on Futuna about mid-1842, describes the rapid christianising of the island in the previous eight months: the number of baptisms, communions , and confessions. However it is clear that not all is sweetness and light, some of the “conquerors’” party are reluctant to accept the rule of Sam Keletaona, because he is from the “conquered” faction on the island, and are making things difficult for Servant, Roulleaux and Brother Marie Nizier. He ends on an optimistic note.''		''Father Buffard was the parish priest of Servant’s natal parish. Servant, who replaced St Peter Chanel on Futuna about mid-1842, describes the rapid christianising of the island in the previous eight months: the number of baptisms, communions , and confessions. However it is clear that not all is sweetness and light, some of the “conquerors’” party are reluctant to accept the rule of Sam Keletaona, because he is from the “conquered” faction on the island, and are making things difficult for Servant, Roulleaux and Brother Marie Nizier. He ends on an optimistic note.''

Merv at 02:02, 11 March 2017

2017-03-11T02:02:50Z

Show changes

Merv at 01:53, 5 November 2007

2007-11-05T01:53:32Z

← Older revision		Revision as of 13:53, 5 November 2007
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	Brother Euloge, who is with this Father, leads, I think, the life of a good religious. He is full of good will. He only lacks a bit of practical skill in taking care of the underwear and material things in general. Father Pézant is no more capable. How much we need good Brothers trained in everything! How appropriate it would be, if possible, that they were all trained in France in tailoring [couture], cooking, framing, carpentry – in a word, in everything. I found this mission station to be in a pitiable state, in temporal matters, because of lack of practical skill.		Brother Euloge, who is with this Father, leads, I think, the life of a good religious. He is full of good will. He only lacks a bit of practical skill in taking care of the underwear and material things in general. Father Pézant is no more capable. How much we need good Brothers trained in everything! How appropriate it would be, if possible, that they were all trained in France in tailoring [couture], cooking, framing, carpentry – in a word, in everything. I found this mission station to be in a pitiable state, in temporal matters, because of lack of practical skill.

	After about ten days I left of Opotiki, the mission of Fathers Compte and Reigner [sic: Comte and Reignier]. After sailing for two days, we got to the entrance of the harbour at sunset. There we risked a much greater danger than the preceding one. <ref>he seems to be referring to their earlier entrance to Tauranga harbour - translator’s note</ref> To enter this harbour, it is necessary to cross what is called in marine terms a bar, following a trench dug out by the waters. Our captain, having lost his way, his ship was immediately thrown on a sandbank; the waves of the sea, not being able to tear it from there, came and broke against it, and covered it each moment. All the passengers, most of whom were natives, threw themselves into the sea to get to the shore, but I, who could swim as well as a brick [''comme un bon chien de plomb''], what was to become of me? I sought refuge in our good Mother, the most holy Virgin, and implored her as hard as I could to find a way to safety for me. One is never as fervent as in these circumstances, however there are always distractions, and a man never is more aware of his frailty and weakness than in these sorts of dangers. Mary did not abandon me. By means of a rope I was able to get down into a little boat and, through the foaming waves which covered us, get to land. It was a little island surrounded on all sides by arms of the sea. Less fortunate than St Paul shipwrecked on the island of Malta, we did not find anyone to give us a little hospitality [Acts 27 and 28]. However, like him we were able to gather some wood, (and) light a fire to dry ourselves without fear of being bitten by snakes. Here this creature is unknown, as well as many other venomous creatures found in Europe. Night was coming on and (there was) no hope of getting off our island to look for shelter elsewhere. Already I was wandering back and forth beside the sea to find some grass where I could rest while waiting for daylight, when suddenly I heard some savages calling me – ''ariki – ariki'' – [chief, chief]. They had found a little boat and they offered to take me to our Father’s house, roughly about three-quarters of an hour from there. At this news I thanked the Lord who never abandons his own. However I was still not without fear. To get to our destination we had to travel with a frail boat through rivers and very dangerous places in the middle of a very dark night. I was also afraid that by going away from our ship, my belongings and those of the Fathers that I had left on board would be pillaged… At last, putting everything, my belongings and my life, into Mary’s hands, we peacefully arrived at the house of the Fathers, whom I found sleeping soundly. My arrival did not greatly surprise them. They had heard that I had left the Bay of Islands to come and visit them. The next day our ship happily arrived in the harbour with my belongings safe and sound. How marvellous is Providence! How good Mary is! Our Fathers and Brother Justin [Perret], who is with them, had made their retreat about a fortnight before. However, together we had some little conferences on the Rule, on the ways of keeping ourselves going in our difficulties. We read some of your letters, Very Reverend Father. You would not believe the good they do us. We preserve them with great care. Be so kind as to write some as much as you can.		After about ten days I left Opotiki, the mission of Fathers Compte and Reigner [sic: Comte and Reignier]. After sailing for two days, we got to the entrance of the harbour at sunset. There we risked a much greater danger than the preceding one. <ref>he seems to be referring to their earlier entrance to Tauranga harbour - translator’s note</ref> To enter this harbour, it is necessary to cross what is called in marine terms a bar, following a trench dug out by the waters. Our captain, having lost his way, his ship was immediately thrown on a sandbank; the waves of the sea, not being able to tear it from there, came and broke against it, and covered it each moment. All the passengers, most of whom were natives, threw themselves into the sea to get to the shore, but I, who could swim as well as a brick [''comme un bon chien de plomb''], what was to become of me? I sought refuge in our good Mother, the most holy Virgin, and implored her as hard as I could to find a way to safety for me. One is never as fervent as in these circumstances, however there are always distractions, and a man never is more aware of his frailty and weakness than in these sorts of dangers. Mary did not abandon me. By means of a rope I was able to get down into a little boat and, through the foaming waves which covered us, get to land. It was a little island surrounded on all sides by arms of the sea. Less fortunate than St Paul shipwrecked on the island of Malta, we did not find anyone to give us a little hospitality [Acts 27 and 28]. However, like him we were able to gather some wood, (and) light a fire to dry ourselves without fear of being bitten by snakes. Here this creature is unknown, as well as many other venomous creatures found in Europe. Night was coming on and (there was) no hope of getting off our island to look for shelter elsewhere. Already I was wandering back and forth beside the sea to find some grass where I could rest while waiting for daylight, when suddenly I heard some savages calling me – ''ariki – ariki'' – [chief, chief]. They had found a little boat and they offered to take me to our Father’s house, roughly about three-quarters of an hour from there. At this news I thanked the Lord who never abandons his own. However I was still not without fear. To get to our destination we had to travel with a frail boat through rivers and very dangerous places in the middle of a very dark night. I was also afraid that by going away from our ship, my belongings and those of the Fathers that I had left on board would be pillaged… At last, putting everything, my belongings and my life, into Mary’s hands, we peacefully arrived at the house of the Fathers, whom I found sleeping soundly. My arrival did not greatly surprise them. They had heard that I had left the Bay of Islands to come and visit them. The next day our ship happily arrived in the harbour with my belongings safe and sound. How marvellous is Providence! How good Mary is! Our Fathers and Brother Justin [Perret], who is with them, had made their retreat about a fortnight before. However, together we had some little conferences on the Rule, on the ways of keeping ourselves going in our difficulties. We read some of your letters, Very Reverend Father. You would not believe the good they do us. We preserve them with great care. Be so kind as to write some as much as you can.

	I saw them all individually. Each one told me about his little adversities quite simply. Father Comte is very happy in the holy ministry, he enjoys rude health. None of the tasks of the mission cost him very much. I believe he is also a good religious; except that he lacks one very important thing: confidence in his Bishop, and all the reasonings I could give him on that matter did not have, I believe, great success. However, this lack of confidence does not prevent him from having the necessary relationships with the Bishop, but it is out of duty that he acts in that area, rather than out of affection. This lack of confidence is not special to him: it is almost universal and it is greatly paralysing the mission. Father Reignier is doing very well. He has not yet seen the Bishop and up till now he has almost entirely been occupied in studying languages. Brother Justin is very depressed: he says that when he left France he had been promised that he would be a catechist and that now he is employed only in cooking, that he cannot bear the ''Maoris'', that they are too dirty… that the Fathers see him a little too much as a servant (which is not entirely false in several mission stations) and in this depression he has unfortunately abandoned the sacraments for some time. But I did my best to console him. I promised him that I would speak to the Bishop to have him moved. He was then a bit more encouraged, he went back again to the practice of his<ref>religious? - translator’s note</ref> duties, and in my presence he renewed his three ~~bows~~. The Bishop, to whom I have spoken about him, will move him soon, he will bring him here. For the rest, everything is going well. The greatest unity reigns between them. They observe their Rule as religious quite well.		I saw them all individually. Each one told me about his little adversities quite simply. Father Comte is very happy in the holy ministry, he enjoys rude health. None of the tasks of the mission cost him very much. I believe he is also a good religious; except that he lacks one very important thing: confidence in his Bishop, and all the reasonings I could give him on that matter did not have, I believe, great success. However, this lack of confidence does not prevent him from having the necessary relationships with the Bishop, but it is out of duty that he acts in that area, rather than out of affection. This lack of confidence is not special to him: it is almost universal and it is greatly paralysing the mission. Father Reignier is doing very well. He has not yet seen the Bishop and up till now he has almost entirely been occupied in studying languages. Brother Justin is very depressed: he says that when he left France he had been promised that he would be a catechist and that now he is employed only in cooking, that he cannot bear the ''Maoris'', that they are too dirty… that the Fathers see him a little too much as a servant (which is not entirely false in several mission stations) and in this depression he has unfortunately abandoned the sacraments for some time. But I did my best to console him. I promised him that I would speak to the Bishop to have him moved. He was then a bit more encouraged, he went back again to the practice of his<ref>religious? - translator’s note</ref> duties, and in my presence he renewed his three vows. The Bishop, to whom I have spoken about him, will move him soon, he will bring him here. For the rest, everything is going well. The greatest unity reigns between them. They observe their Rule as religious quite well.

	In temporal matters, they are badly housed. In the winter they continually have three or four inches of mud in their house; but right now the Bishop, to whom I described their needs in great detail and gave a good description of their misery, is having made for them, as also at Tauranga, a pretty house made of wood, like all those belonging to the Europeans in this country. Otherwise, they are quite well fed. They have an abundance of potatoes, pork, flour, (and) Brother Justin has a little farmyard fairly well stocked with hens. He has a garden which gives them a lot of vegetables. They have two goats etc…		In temporal matters, they are badly housed. In the winter they continually have three or four inches of mud in their house; but right now the Bishop, to whom I described their needs in great detail and gave a good description of their misery, is having made for them, as also at Tauranga, a pretty house made of wood, like all those belonging to the Europeans in this country. Otherwise, they are quite well fed. They have an abundance of potatoes, pork, flour, (and) Brother Justin has a little farmyard fairly well stocked with hens. He has a garden which gives them a lot of vegetables. They have two goats etc…
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	Nothing special (happened) during this day. In the evening we arrived at a place called Maketou.<ref>sic: today Maketu - translator’s note</ref> There are a lot of natives there. It was poor Father Borjon’s mission. We asked for his house. But we were told that we could not go and stay there, that it was tabou,<ref>sic: tapu – forbidden</ref> that recently two men who had been killed in a war were roasted in that house, that the murderer lived there. But we, without being frightened either by the tabou or the murderer, went to find it. It was on the edge of the sea below some other Maori houses which dominated it by a little height. This house was in the middle of a little garden surrounded by a little fence, it had three quite nice little rooms; the murderer who lived in it gave us a good welcome and made us fine speeches to free himself from blame. He was a fat man who, I think, has swallowed some good pieces of human flesh. He had three wives. He allowed us to use one of the rooms of the house. There, on some fern, we were able to sleep very soundly all night. Father Reignier was keen to have prayers in the evening and in the morning, but he had only three people at prayers. However, I believe that the natives number five hundred at that place. They are neither Catholic nor Protestant, I think. Poor Father Borjon had many struggles there and little satisfaction. We saw the opening that had been made in the house to pillage it while he was out on his rounds. We had here as well as everywhere else to give a lot of tobacco sticks to our host who should himself have paid us, being the tenant… How much that place could do with two good missionaries…		Nothing special (happened) during this day. In the evening we arrived at a place called Maketou.<ref>sic: today Maketu - translator’s note</ref> There are a lot of natives there. It was poor Father Borjon’s mission. We asked for his house. But we were told that we could not go and stay there, that it was tabou,<ref>sic: tapu – forbidden</ref> that recently two men who had been killed in a war were roasted in that house, that the murderer lived there. But we, without being frightened either by the tabou or the murderer, went to find it. It was on the edge of the sea below some other Maori houses which dominated it by a little height. This house was in the middle of a little garden surrounded by a little fence, it had three quite nice little rooms; the murderer who lived in it gave us a good welcome and made us fine speeches to free himself from blame. He was a fat man who, I think, has swallowed some good pieces of human flesh. He had three wives. He allowed us to use one of the rooms of the house. There, on some fern, we were able to sleep very soundly all night. Father Reignier was keen to have prayers in the evening and in the morning, but he had only three people at prayers. However, I believe that the natives number five hundred at that place. They are neither Catholic nor Protestant, I think. Poor Father Borjon had many struggles there and little satisfaction. We saw the opening that had been made in the house to pillage it while he was out on his rounds. We had here as well as everywhere else to give a lot of tobacco sticks to our host who should himself have paid us, being the tenant… How much that place could do with two good missionaries…

	At last on the fourth day we got near Tauranga. We had only a bay about a league and a half<ref>about seven or eight kilometres – Tauranga Moana, no doubt - translator’s note</ref> to cross, and we were considering beforehand what means we could find for that, when suddenly we saw Father Pézant’s boat coming towards us. Two Maoris were paddling it. They were going to carry a letter from the priest to some British soldiers who were close by, to prevent wars between the natives at Maketu and those at Tauranga. ~~The~~ informed us that Father Pézant had left that morning with the Brother<ref>Euloge Chabany - translator’s note</ref> and that they weren’t expected to return for a fortnight. So we were quite disappointed. However we were told that he had not taken away the key of the house and that we could go in. But what we were more afraid of was not finding anything to eat, and we were really hungry and thirsty… Already we were working out what we could do to live on, we and our guides. But, O divine providence, there as elsewhere we found something to live on: a lot of potatoes, and pork in abundance. We ate well at the expense of good Father Pézant. After three days’ rest, Father Reignier started out again with our two guides to go and join Father Pézant who was visiting his Maori tribes near Opotiki. Father Compte [sic – Comte] for his part was going to meet them. All of that took place, as I found in a letter from Father Compte himself who told us jokingly that he had been quite astonished to see upper and lower Auvergne meet on the land of New Zealand.<ref>Comte, from the department of Haute-Loire, and Pézant, from Puy-de-Dôme, were the two Auvergnats. Reignier, however, was from Loire-Atlantique. - translator’s note</ref>		At last on the fourth day we got near Tauranga. We had only a bay about a league and a half<ref>about seven or eight kilometres – Tauranga Moana, no doubt - translator’s note</ref> to cross, and we were considering beforehand what means we could find for that, when suddenly we saw Father Pézant’s boat coming towards us. Two Maoris were paddling it. They were going to carry a letter from the priest to some British soldiers who were close by, to prevent wars between the natives at Maketu and those at Tauranga. They informed us that Father Pézant had left that morning with the Brother<ref>Euloge Chabany - translator’s note</ref> and that they weren’t expected to return for a fortnight. So we were quite disappointed. However we were told that he had not taken away the key of the house and that we could go in. But what we were more afraid of was not finding anything to eat, and we were really hungry and thirsty… Already we were working out what we could do to live on, we and our guides. But, O divine providence, there as elsewhere we found something to live on: a lot of potatoes, and pork in abundance. We ate well at the expense of good Father Pézant. After three days’ rest, Father Reignier started out again with our two guides to go and join Father Pézant who was visiting his Maori tribes near Opotiki. Father Compte [sic – Comte] for his part was going to meet them. All of that took place, as I found in a letter from Father Compte himself who told us jokingly that he had been quite astonished to see upper and lower Auvergne meet on the land of New Zealand.<ref>Comte, from the department of Haute-Loire, and Pézant, from Puy-de-Dôme, were the two Auvergnats. Reignier, however, was from Loire-Atlantique. - translator’s note</ref>

	After Father Reignier’s departure I was again obliged to stay on my own at Tauranga for a week, to wait there for a ship which would carry me either to Aukland [sic: Auckland] or to the Bay of Islands. During that time I said Holy Mass all alone in Father Servant’s little chapel <ref>Not Servant but Pézant. Forest seems to have confused the names Servant and Pézant. Father Catherin Servant was never at Tauranga. He came with Bishop Pompallier to the Hokianga in 1838 and worked mainly there, and at the Bay of Islands until transferred to Futuna in 1842, where he died in 1860 - translator’s note</ref> I said the Mass and served it at the same time, because it is still impossible to find among the savages a native well enough trained for that. I left Tauranga on the 5th February at 11 in the evening on a bad little ship but whose crew was worse. On board were young Maori women living with the Europeans in the style of Barbari [sic: Barbary?]. These miserable Europeans are the greatest scourge of New Zealand. On the 9th we got to Auckland where I found the new priests arriving from France. I could not express to you what was my joy, and all of us together offered thanks to God for their happy journey. Five or six days after, we all left together for the Bay of [''p''8] Islands. It was the little ship that had brought me from Tauranga which took us to the Bay of Islands. Our journey would have been happy if we had thought our ship more seaworthy, but from the next day we realised it was taking in water in many places. People were forced to pump endlessly to stop ourselves from sinking. If unfortunately a rather strong contrary wind had forced us further out to sea, during that time we would have been greatly endangered.		After Father Reignier’s departure I was again obliged to stay on my own at Tauranga for a week, to wait there for a ship which would carry me either to Aukland [sic: Auckland] or to the Bay of Islands. During that time I said Holy Mass all alone in Father Servant’s little chapel <ref>Not Servant but Pézant. Forest seems to have confused the names Servant and Pézant. Father Catherin Servant was never at Tauranga. He came with Bishop Pompallier to the Hokianga in 1838 and worked mainly there, and at the Bay of Islands until transferred to Futuna in 1842, where he died in 1860 - translator’s note</ref> I said the Mass and served it at the same time, because it is still impossible to find among the savages a native well enough trained for that. I left Tauranga on the 5th February at 11 in the evening on a bad little ship but whose crew was worse. On board were young Maori women living with the Europeans in the style of Barbari [sic: Barbary?]. These miserable Europeans are the greatest scourge of New Zealand. On the 9th we got to Auckland where I found the new priests arriving from France. I could not express to you what was my joy, and all of us together offered thanks to God for their happy journey. Five or six days after, we all left together for the Bay of [''p''8] Islands. It was the little ship that had brought me from Tauranga which took us to the Bay of Islands. Our journey would have been happy if we had thought our ship more seaworthy, but from the next day we realised it was taking in water in many places. People were forced to pump endlessly to stop ourselves from sinking. If unfortunately a rather strong contrary wind had forced us further out to sea, during that time we would have been greatly endangered.

Merv: Link to Clisby

2007-09-28T10:30:41Z

Link to Clisby

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	== 26 Mar 1843 - Fr Forest to Fr Colin, Bay of Islands ==		== 26 Mar 1843 - Fr Forest to Fr Colin, Bay of Islands ==

	''Translated by Fr Brian Quin SM, July 2005''		''Translated by Fr Brian Quin SM, July 2005'' [[Clisby035\|Click here for Clisby's translation]]

	'''[[APM]] Z 208 26 March 1843 '''		'''[[APM]] Z 208 26 March 1843 '''
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	===Notes===		===Notes===
	<references/>		<references/>

			[[Clisby035\|Click here for Clisby's translation of the same letter]]

Merv at 02:45, 19 September 2007

2007-09-19T02:45:52Z

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	All of our Brothers would like to have a habit which would distinguish them from lay people. They do not wear their religious habits here because of their work, but I think there would be no great difficulty in their having a habit which would be neither a soutane like that worn by the priests nor the sort of dress worn by lay people, but also to make them respected by lay people and which would inspire in them self respect. Once the habit that they brought from France is worn out, they get them made herein all shapes and colours. I have seen two of our Brothers on a journey dressed so much like sailors that I did not recognise them at first. This matter seems very important to me. A habit like the one you gave to the Brothers from Lyons would be very appropriate here, I believe. We are very liberal here concerning all these sorts of things. While waiting for your opinion on that matter, I will ask the Bishop to give them something a bit more religious in appearance than what they have, meanwhile leaving what has already been made to wear out. The greatest danger our Brothers run here comes from Europeans whom they get to know. They have little to fear from the Maoris. The nakedness to be seen among them doesn’t arouse much interest; their colour and their dirtiness doesn’t arouse desire very much. Father Chevron tells me the same thing in writing from Tongatabu. May God always protect us in that respect.		All of our Brothers would like to have a habit which would distinguish them from lay people. They do not wear their religious habits here because of their work, but I think there would be no great difficulty in their having a habit which would be neither a soutane like that worn by the priests nor the sort of dress worn by lay people, but also to make them respected by lay people and which would inspire in them self respect. Once the habit that they brought from France is worn out, they get them made herein all shapes and colours. I have seen two of our Brothers on a journey dressed so much like sailors that I did not recognise them at first. This matter seems very important to me. A habit like the one you gave to the Brothers from Lyons would be very appropriate here, I believe. We are very liberal here concerning all these sorts of things. While waiting for your opinion on that matter, I will ask the Bishop to give them something a bit more religious in appearance than what they have, meanwhile leaving what has already been made to wear out. The greatest danger our Brothers run here comes from Europeans whom they get to know. They have little to fear from the Maoris. The nakedness to be seen among them doesn’t arouse much interest; their colour and their dirtiness doesn’t arouse desire very much. Father Chevron tells me the same thing in writing from Tongatabu. May God always protect us in that respect.

	An Irish or English priest has come to Nicolson.<ref>Father Jeremiah O’Reily, an Irish Capuchin, arrived in Port Nicholson – Wellington- on 31 January 1843 with Henry Petre, a Catholic and one of the first colonists in Wellington. Henry’s father, Lord Petre, a director of the New Zealand Company, had asked the Archbishop of Dublin for a priest as chaplain for the Catholic colonists in Wellington - translator’s note.<ref> He has written to Bishop Pompallier to ask him for faculties. We have read in a Sidney [sic: Sydney] newspaper that a coadjutor was designated for Bishop Pompallier, for New Zealand. According to this newspaper, this Irish coadjutor would come from Dublin. May it please God that this is true.<ref>His hopes were not realised. In 1869 Bishop Moran, an Irishman who had formerly been Vicar Apostolic of the Cape of Good Hope, was installed as the first Bishop of Dunedin - New Zealand’s first Irish Bishop - translator’s note.</ref>		An Irish or English priest has come to Nicolson.<ref>Father Jeremiah O’Reily, an Irish Capuchin, arrived in Port Nicholson – Wellington- on 31 January 1843 with Henry Petre, a Catholic and one of the first colonists in Wellington. Henry’s father, Lord Petre, a director of the New Zealand Company, had asked the Archbishop of Dublin for a priest as chaplain for the Catholic colonists in Wellington - translator’s note.</ref> He has written to Bishop Pompallier to ask him for faculties. We have read in a Sidney [sic: Sydney] newspaper that a coadjutor was designated for Bishop Pompallier, for New Zealand. According to this newspaper, this Irish coadjutor would come from Dublin. May it please God that this is true.<ref>His hopes were not realised. In 1869 Bishop Moran, an Irishman who had formerly been Vicar Apostolic of the Cape of Good Hope, was installed as the first Bishop of Dunedin - New Zealand’s first Irish Bishop - translator’s note.</ref>

	While telling you of the temporal situation of the mission and especially the spending on the natives, I did not tell you of the reasons that the Bishop could have for acting in this way. I like to think that he has very good ones that I am not aware of. I know however that his intention in acting like this is to win the affection of this poor people in order to win them in that way to the faith of J[esus] C[hrist]. In informing you of everything, my intention has not been in any way to pass judgment. Just as in everything I tell you, I do not claim to be infallible, but my intention is to let you know everything in total simplicity. Father Epalle will be able to explain to you many things which would demand a fuller explanation. Now, for myself, Reverend Father, I very much fear being among the number of those of whom the Imitation of Christ speaks when it says: ''qui multum peregrinantur raro sanctificantur'' <ref>''De Imitatione Christi'', book I, Chapter 23, No. 4: those who travel a lot, rarely are made holy.</ref> In all these journeys I have made since I have been here, because I have been almost always travelling, I have indeed neglected my spiritual exercises a bit. My meditation has often either been missed or done superficially, along with my examinations of conscience. I am very much concerned with others and perhaps not enough with myself. However I can say that I really have the desire to make myself holy and, if desire was enough to make a saint, I would be one very soon, but alas, I am<ref>The sentence seems unfinished - translator’s note.</ref>[''p''12] A simple annoyance always casts me down a bit. I often find it hard to know if I should warn the Bishop about all the expenses being incurred and even more about how they are incurred. There are so many precautions to be taken in His Lordship’s presence when you speak to him about these sorts of things, that really it is a cross for me every time it has to be done. How much, Reverend Father, I need the help of your prayers… Do not be annoyed with me if I tell you that often I have, indeed, murmured against you, because the responsibility you have given me is certainly one that is most difficult and most delicate. I find in it very little in the way of human consolation, I have nothing but complaints to listen to. When I am with the Fathers, they complain about the Bishop; when I am with the Bishop, he complains about the Fathers. However, I must say, since my visiting the Fathers, he has received letters from them which have given him real pleasure, and he told me again the day before yesterday that at present he saw with pleasure that attitudes were indeed in great part changing. I am getting this small consolation at least.		While telling you of the temporal situation of the mission and especially the spending on the natives, I did not tell you of the reasons that the Bishop could have for acting in this way. I like to think that he has very good ones that I am not aware of. I know however that his intention in acting like this is to win the affection of this poor people in order to win them in that way to the faith of J[esus] C[hrist]. In informing you of everything, my intention has not been in any way to pass judgment. Just as in everything I tell you, I do not claim to be infallible, but my intention is to let you know everything in total simplicity. Father Epalle will be able to explain to you many things which would demand a fuller explanation. Now, for myself, Reverend Father, I very much fear being among the number of those of whom the Imitation of Christ speaks when it says: ''qui multum peregrinantur raro sanctificantur'' <ref>''De Imitatione Christi'', book I, Chapter 23, No. 4: those who travel a lot, rarely are made holy.</ref> In all these journeys I have made since I have been here, because I have been almost always travelling, I have indeed neglected my spiritual exercises a bit. My meditation has often either been missed or done superficially, along with my examinations of conscience. I am very much concerned with others and perhaps not enough with myself. However I can say that I really have the desire to make myself holy and, if desire was enough to make a saint, I would be one very soon, but alas, I am<ref>The sentence seems unfinished - translator’s note.</ref>[''p''12] A simple annoyance always casts me down a bit. I often find it hard to know if I should warn the Bishop about all the expenses being incurred and even more about how they are incurred. There are so many precautions to be taken in His Lordship’s presence when you speak to him about these sorts of things, that really it is a cross for me every time it has to be done. How much, Reverend Father, I need the help of your prayers… Do not be annoyed with me if I tell you that often I have, indeed, murmured against you, because the responsibility you have given me is certainly one that is most difficult and most delicate. I find in it very little in the way of human consolation, I have nothing but complaints to listen to. When I am with the Fathers, they complain about the Bishop; when I am with the Bishop, he complains about the Fathers. However, I must say, since my visiting the Fathers, he has received letters from them which have given him real pleasure, and he told me again the day before yesterday that at present he saw with pleasure that attitudes were indeed in great part changing. I am getting this small consolation at least.

Merv at 02:44, 19 September 2007

2007-09-19T02:44:54Z

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	However, please, Reverend Father, still continue to pray for all your children here in the islands. We have here poor Brother Michel who is giving me a lot of distress. As you know, he has already been away from the mission for a long time and he is living in a very shameful way. [''p''9] He is truly, in the full force of the term, the prodigal son ''luxoriose vivit''<ref>Luke 15:13. A few days after, the younger son, having got together all his belongings, left for a distant country and there wasted everything in '''a life of disorder'''</ref> among the natives. <ref>Brother Michel Colombon had come to New Zealand in January 1838 with Bishop Pompallier and Father Servant, but left the mission in 1841. He spent some years in the Bay of Islands area, but drifted south, eventually to Reefton in the South Island, where he made a living market gardening. He died there in 1880 - translator’s note</ref> Please have prayers said for him, for my part I commend him to Reverend Father Chanel. Soon I hope to have a moment to go and see him. He is hardly two short days from the Bay of Islands. Here, thanks be to God, everything is going well in spiritual terms. Our little retreat has done a very great good. Father Trippe seems indeed to be taking new heart. He was telling me again yesterday that now things are very much changed, that they are no longer what they were before, that now, here, a priest is a priest where formerly he was only a poor servant.		However, please, Reverend Father, still continue to pray for all your children here in the islands. We have here poor Brother Michel who is giving me a lot of distress. As you know, he has already been away from the mission for a long time and he is living in a very shameful way. [''p''9] He is truly, in the full force of the term, the prodigal son ''luxoriose vivit''<ref>Luke 15:13. A few days after, the younger son, having got together all his belongings, left for a distant country and there wasted everything in '''a life of disorder'''</ref> among the natives. <ref>Brother Michel Colombon had come to New Zealand in January 1838 with Bishop Pompallier and Father Servant, but left the mission in 1841. He spent some years in the Bay of Islands area, but drifted south, eventually to Reefton in the South Island, where he made a living market gardening. He died there in 1880 - translator’s note</ref> Please have prayers said for him, for my part I commend him to Reverend Father Chanel. Soon I hope to have a moment to go and see him. He is hardly two short days from the Bay of Islands. Here, thanks be to God, everything is going well in spiritual terms. Our little retreat has done a very great good. Father Trippe seems indeed to be taking new heart. He was telling me again yesterday that now things are very much changed, that they are no longer what they were before, that now, here, a priest is a priest where formerly he was only a poor servant.

	Firstly, concerning the Bishop, everyone tells me he has changed a lot, much for the better; formerly there were around him a certain number of flatterers who did nothing but praise him [''l’encenser''] to the skies, and too much flattery [''trop d’incens''] could turn his head; but now that poverty, not to speak of destitution, has come, people have been forced to use less incense, [''moins d’incens''] and also much poorer incense than the former.<ref>In the French there is in this sentence a play on the word incenser, which can mean '''both''' ''to praise to the skies'' and ''to offer incense''! - translator’s note</ref> Rome has sent him certain little grains which are rather bitter, and so bitter that he told me one day that he had never received any like them. You yourself, Very Reverend Father, you have forced him to swallow a very strong pill in the miserable person of the Visitor you have placed in his vicinity.<ref>Father Forest is speaking of himself in the third person - translator’s note>/ref> He fears him, I know. The Bishop several times has wanted to appoint him, this Visitor, as Provincial instead of Father Garin, but he has always up till now refused. But now that his visiting is almost finished, he will probably accept this responsibility without receiving the title. Several times the Bishop has wanted to give me the title of Provincial, but I have always refused him. You will have no trouble in understanding the reason for my refusal: the Bishop understood it without my telling him, because he told me one day that he could see in that my tact, that he had perhaps been a bit quick (to act), but that he thought he was authorised to do that by a letter from you. Father Garin is soon going to take an active part in the holy ministry. He will probably go to Auckland to join Father Petit-Jean who, out of unwise zeal and without consulting his Superior, has attacked in the newspapers the British government, which has answered him in a way that is pretty sharp, although very honest in appearance; there he is now in difficulties, and we do not know how to get him out of them. We are very much afraid that he will do great harm, not just to himself, but also to the whole mission. Be so good as to remind those coming, to never send a single word to the newspapers without formal permission from their Bishop. We are among heretics, under an heretical government which, up till now, we can certainly say, has shown itself in no way hostile towards us. These heretics have even helped us, up till now, to build chapels, houses, etc…		Firstly, concerning the Bishop, everyone tells me he has changed a lot, much for the better; formerly there were around him a certain number of flatterers who did nothing but praise him [''l’encenser''] to the skies, and too much flattery [''trop d’incens''] could turn his head; but now that poverty, not to speak of destitution, has come, people have been forced to use less incense, [''moins d’incens''] and also much poorer incense than the former.<ref>In the French there is in this sentence a play on the word incenser, which can mean '''both''' ''to praise to the skies'' and ''to offer incense''! - translator’s note</ref> Rome has sent him certain little grains which are rather bitter, and so bitter that he told me one day that he had never received any like them. You yourself, Very Reverend Father, you have forced him to swallow a very strong pill in the miserable person of the Visitor you have placed in his vicinity.<ref>Father Forest is speaking of himself in the third person - translator’s note</ref> He fears him, I know. The Bishop several times has wanted to appoint him, this Visitor, as Provincial instead of Father Garin, but he has always up till now refused. But now that his visiting is almost finished, he will probably accept this responsibility without receiving the title. Several times the Bishop has wanted to give me the title of Provincial, but I have always refused him. You will have no trouble in understanding the reason for my refusal: the Bishop understood it without my telling him, because he told me one day that he could see in that my tact, that he had perhaps been a bit quick (to act), but that he thought he was authorised to do that by a letter from you. Father Garin is soon going to take an active part in the holy ministry. He will probably go to Auckland to join Father Petit-Jean who, out of unwise zeal and without consulting his Superior, has attacked in the newspapers the British government, which has answered him in a way that is pretty sharp, although very honest in appearance; there he is now in difficulties, and we do not know how to get him out of them. We are very much afraid that he will do great harm, not just to himself, but also to the whole mission. Be so good as to remind those coming, to never send a single word to the newspapers without formal permission from their Bishop. We are among heretics, under an heretical government which, up till now, we can certainly say, has shown itself in no way hostile towards us. These heretics have even helped us, up till now, to build chapels, houses, etc…

	Here is the basis of Father Petit-Jean’s dispute. In the regulations of the British colony in New Zealand, it is said: that '''''the governor, with the advice of his council can''''' give a certain sum to the ministers of each religion, when the religions have the number of people stated in the regulations, when these religions have a chapel. Father Petit-Jean, believing he had fulfilled all these conditions, wanted to claim for himself, for his chapel and for his school the benefits of the law, but he was told in reply that, at that time, poverty in the colony being extreme, his request was judged inappropriate. Then the Father got annoyed and, without [praying over the matter? – ''sans se signer''] wrote to the Sydney newspapers about the government’s injustice towards him. The government replied, and poor Father Petit-Jean is now out on a limb. His writing is a bit weird and unsound. It’s disappointing because he is otherwise a fine missionary . Father Garin will probably go to be with him, whether to help him in ministry, or to give him advice, or to fulfil the point of the Rule that demands that we be two. Ha, how wise it is, that point! All these difficulties would probably not have arisen if they had been two.		Here is the basis of Father Petit-Jean’s dispute. In the regulations of the British colony in New Zealand, it is said: that '''''the governor, with the advice of his council can''''' give a certain sum to the ministers of each religion, when the religions have the number of people stated in the regulations, when these religions have a chapel. Father Petit-Jean, believing he had fulfilled all these conditions, wanted to claim for himself, for his chapel and for his school the benefits of the law, but he was told in reply that, at that time, poverty in the colony being extreme, his request was judged inappropriate. Then the Father got annoyed and, without [praying over the matter? – ''sans se signer''] wrote to the Sydney newspapers about the government’s injustice towards him. The government replied, and poor Father Petit-Jean is now out on a limb. His writing is a bit weird and unsound. It’s disappointing because he is otherwise a fine missionary . Father Garin will probably go to be with him, whether to help him in ministry, or to give him advice, or to fulfil the point of the Rule that demands that we be two. Ha, how wise it is, that point! All these difficulties would probably not have arisen if they had been two.