Girard0099 - Revision history

Merv at 01:51, 3 January 2021

2021-01-03T01:51:44Z

← Older revision		Revision as of 13:51, 3 January 2021
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	[[Contents\|~~Table~~ of ~~Contents~~]]
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			\|align=center \|[[Girard0098\|'''Previous Letter''']]\|\| align=center \| [[Contents#1841\|'''List of 1841 Letters''']] \|\| align=center \| [[Girard0100\|'''Next letter''']]
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Merv at 00:20, 3 August 2020

2020-08-03T00:20:19Z

← Older revision		Revision as of 12:20, 3 August 2020
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	;[113]: The natives were overwhelmed with joy. The wife of the high chief of this tribe, when leaving mass, met us and took our hands to kiss them. We see amongst the natives, who do not know the meaning of human respect, faith such as it should be.		;[113]: The natives were overwhelmed with joy. The wife of the high chief of this tribe, when leaving mass, met us and took our hands to kiss them. We see amongst the natives, who do not know the meaning of human respect, faith such as it should be.

	;[114]: Since our arrival, the high chief, who I have spoken to you about, the one who said that Father ~~Rosset~~ was a child, is waiting for us to leave on a mission so he can take a priest with him. Whilst waiting, he has sent away his wife and said to the Bishop: You see, you promised me a priest. I will not leave here until you have given me one. I built a house to lodge a missionary. You have not sent me one. The house is falling down. I had fed some pigs to give him. You have continued to say soon, soon. The Bishop has told me that I will probably go to the tribe of this chief.		;[114]: Since our arrival, the high chief, who I have spoken to you about, the one who said that Father Rozet was a child, is waiting for us to leave on a mission so he can take a priest with him. Whilst waiting, he has sent away his wife and said to the Bishop: You see, you promised me a priest. I will not leave here until you have given me one. I built a house to lodge a missionary. You have not sent me one. The house is falling down. I had fed some pigs to give him. You have continued to say soon, soon. The Bishop has told me that I will probably go to the tribe of this chief.

	;[115]: We often hear the natives singing the ''“o filii et filiae” '' and reciting their prayers when they are together, some writing the name of the Good Lord on the walls or else the name of the great city of Rome where the high chief of the church lives. This is what a native wrote two days ago on a board, with his pipe, whilst we were walking past behind him.		;[115]: We often hear the natives singing the ''“o filii et filiae” '' and reciting their prayers when they are together, some writing the name of the Good Lord on the walls or else the name of the great city of Rome where the high chief of the church lives. This is what a native wrote two days ago on a board, with his pipe, whilst we were walking past behind him.
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	;[121]: The Bishop tells us that the Protestants have served us better than miracles for their lies are so obvious that the natives just shrug their shoulders. The Bishop says to them: Some ministers have said to you that I have become Protestant. Well, what do you think of that. As for me, if I tell you lies, don’t believe in me or mine any longer. The high chief Reouva <ref> Read Rewa (cf. above, § 75, n. 19). </ref> told us yesterday that a large part of New Zealand, that is to say several tribes, left the Protestants to return to the Bishop. Not a week passes that we do not see natives arrive here demanding priests.		;[121]: The Bishop tells us that the Protestants have served us better than miracles for their lies are so obvious that the natives just shrug their shoulders. The Bishop says to them: Some ministers have said to you that I have become Protestant. Well, what do you think of that. As for me, if I tell you lies, don’t believe in me or mine any longer. The high chief Reouva <ref> Read Rewa (cf. above, § 75, n. 19). </ref> told us yesterday that a large part of New Zealand, that is to say several tribes, left the Protestants to return to the Bishop. Not a week passes that we do not see natives arrive here demanding priests.

	;[122]: Again, today, the chief of the tribe that I was speaking of <ref> It concerns ''Tangaroa'' (cf. [[Girard0112\|doc. 112]], § 5), important chief who had travelled a distance of 130 leagues to go from Maketu in the Bay of Plenty to Kororareka, where he waited five weeks to bring a priest to his area (cf. above § 100 and 114). </ref> and who is waiting for our departure so as to take one of us with him, has come back to the Bishop’s. He has been waiting for more than a month. A few days ago he wrote some letters in the form of a circular to all the minor chiefs to announce the arrival of a leader. On that particular day there was a great gathering of a dozen tribes. This chief is one of the most powerful in New Zealand, one of the most terrible and most feared and through the Lord’s forgiveness and the protection of Mary, one of the most ardent and most anxious to have a priest. You see, he said to the Bishop, you promised me a leader. Where is he now? You are not truthful. I had raised pigs. I had built a house for him and now it is falling into ruin and you have not sent him. I am seen as an imposter amongst my tribes, my heart is filled with pain and affliction, I am in the shadows. Where is your Bishop, my people say to me, mocking me. Where is our leader? This chief, when talking to the Bishop this evening, looked us all over and then he made his choice; a moment later he left the Bishop and moving away he came and took my hand, saying to Father Epalle: Here is the man I need. Father Epalle said to him: But has the Bishop agreed? He has not said so, replied the chief, but I am saying so. He chose me because I am large and all the natives in my tribe are large; nevertheless, there are those who have chosen Mr Rozet, even though he is small. It seems that I am destined to go with this chief, 130 leagues from here. The Bishop has said to me that this is my destiny for the moment. Perhaps he will be able to change, but he thinks that this is how it will be. I said at 130 leagues I will think myself lucky to be so near. It only takes 36 hours with a good wind to get there. I will be a day and a half away from Father Servant, so we will be able to see each other.		;[122]: Again, today, the chief of the tribe that I was speaking of <ref> It concerns ''Tangaroa'' (cf. [[Girard0112\|doc. 112]], § 5), important chief who had travelled a distance of 130 leagues to go from Maketu in the Bay of Plenty to Kororareka, where he waited five weeks to bring a priest to his area (cf. above § 100 and 114). </ref> and who is waiting for our departure so as to take one of us with him, has come back to the Bishop’s. He has been waiting for more than a month. A few days ago he wrote some letters in the form of a circular to all the minor chiefs to announce the arrival of a leader. On that particular day there was a great gathering of a dozen tribes. This chief is one of the most powerful in New Zealand, one of the most terrible and most feared and through the Lord’s forgiveness and the protection of Mary, one of the most ardent and most anxious to have a priest. You see, he said to the Bishop, you promised me a leader. Where is he now? You are not truthful. I had raised pigs. I had built a house for him and now it is falling into ruin and you have not sent him. I am seen as an imposter amongst my tribes, my heart is filled with pain and affliction, I am in the shadows. Where is your Bishop, my people say to me, mocking me. Where is our leader? This chief, when talking to the Bishop this evening, looked us all over and then he made his choice; a moment later he left the Bishop and moving away he came and took my hand, saying to Father Epalle: Here is the man I need. Father Epalle said to him: But has the Bishop agreed? He has not said so, replied the chief, but I am saying so. He chose me because I am large and all the natives in my tribe are large; nevertheless, there are those who have chosen Fr Rozet, even though he is small. It seems that I am destined to go with this chief, 130 leagues from here. The Bishop has said to me that this is my destiny for the moment. Perhaps he will be able to change, but he thinks that this is how it will be. I said at 130 leagues I will think myself lucky to be so near. It only takes 36 hours with a good wind to get there. I will be a day and a half away from Father Servant, so we will be able to see each other.

	;[123]: One notices all over New Zealand that the converted natives all seem cheerful and outgoing, whereas the Protestant natives are sad and gloomy. This is noticed by the Europeans. These good natives are so simple and childlike that one of them wanted to hold up to his ear one of the Bishop’s shoes because it was so shiny. When they are given shirts they wear them any old way, as a blouse, a waistcoat or a shirt. This morning one of them changed his trousers in front of the Bishop who had just given them to him in his chambers.		;[123]: One notices all over New Zealand that the converted natives all seem cheerful and outgoing, whereas the Protestant natives are sad and gloomy. This is noticed by the Europeans. These good natives are so simple and childlike that one of them wanted to hold up to his ear one of the Bishop’s shoes because it was so shiny. When they are given shirts they wear them any old way, as a blouse, a waistcoat or a shirt. This morning one of them changed his trousers in front of the Bishop who had just given them to him in his chambers.

Merv at 02:25, 1 August 2020

2020-08-01T02:25:35Z

← Older revision		Revision as of 14:25, 1 August 2020
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	;[90]: So, conduct yourself prudently in the middle of this stormy sea. Avoid the reefs, the sand banks: know how to predict the storms when they approach, meaning when your soul is troubled and on the point of struggling with temptation. Say to yourself then: The storm is approaching. Take care. Be vigilant. If you feel yourself being drawn relentlessly towards the rocks, throw down the anchor, secure yourself to something, so as to be able to resist the force of the winds. But, what can you secure yourself to? To the feet of Mary, stay there as long as the storm rages, and when it has ended, you can then release yourself to the light winds, to those consolations, to that strength that you will have received and which has helped you escape a shipwreck.		;[90]: So, conduct yourself prudently in the middle of this stormy sea. Avoid the reefs, the sand banks: know how to predict the storms when they approach, meaning when your soul is troubled and on the point of struggling with temptation. Say to yourself then: The storm is approaching. Take care. Be vigilant. If you feel yourself being drawn relentlessly towards the rocks, throw down the anchor, secure yourself to something, so as to be able to resist the force of the winds. But, what can you secure yourself to? To the feet of Mary, stay there as long as the storm rages, and when it has ended, you can then release yourself to the light winds, to those consolations, to that strength that you will have received and which has helped you escape a shipwreck.

	;[91]: This gives me the opportunity to speak to you about the Bishop’s schooner. It is a very precious little ship which provides great service to the mission. All the ships have their name and their flag which shows which nation they belong to. That of the Bishop is called Sancta Maria. On its blue flag that flies from the highest mast, you can see a cross surrounded by 12 stars, below which is a crescent. From afar you would say that it is an anchor (nevertheless, there is a distance between the crescent and the bottom of the cross). The Bishop wished to allude to the words of the scripture: ''Mulier amicta sole, luna sub pedibus ejus, corona stellarum duodecim''. <ref> Rev 12.1: ''Et signum magnum apparuit in celo: Mulier amicta sole et luna sub pedibus eius, et in capite ieus corona stellarum duodecim'' (Next appeared a great portent in heaven, a woman robed with sun, beneath her feet the moon, and on her head a crown of twelve stars). </ref> This schooner is for him like a second salvation. He has not made a single voyage without encountering great danger, but every time the Holy Virgin whose name it bears has saved them. The last time it brushed a very dangerous reef without suffering the least damage; one inch more and the ship would have been wrecked. The Bishop had been obliged to go from one end of the island to the other to evangelise the natives and as he always followed the coast his days were continually in danger. His captain had no knowledge of the depths and reefs in this area, which had never been visited, and this augmented his difficulties. Now that he has been there once, the danger will no longer be so great.		;[91]: This gives me the opportunity to speak to you about the Bishop’s schooner. It is a very precious little ship which provides great service to the mission. All the ships have their name and their flag which shows which nation they belong to. That of the Bishop is called ''Sancta Maria''. On its blue flag that flies from the highest mast, you can see a cross surrounded by 12 stars, below which is a crescent. From afar you would say that it is an anchor (nevertheless, there is a distance between the crescent and the bottom of the cross). The Bishop wished to allude to the words of the scripture: ''Mulier amicta sole, luna sub pedibus ejus, corona stellarum duodecim''. <ref> Rev 12.1: ''Et signum magnum apparuit in celo: Mulier amicta sole et luna sub pedibus eius, et in capite ieus corona stellarum duodecim'' (Next appeared a great portent in heaven, a woman robed with sun, beneath her feet the moon, and on her head a crown of twelve stars). </ref> This schooner is for him like a second salvation. He has not made a single voyage without encountering great danger, but every time the Holy Virgin whose name it bears has saved them. The last time it brushed a very dangerous reef without suffering the least damage; one inch more and the ship would have been wrecked. The Bishop had been obliged to go from one end of the island to the other to evangelise the natives and as he always followed the coast his days were continually in danger. His captain had no knowledge of the depths and reefs in this area, which had never been visited, and this augmented his difficulties. Now that he has been there once, the danger will no longer be so great.

	;[92]: The Bishop is an intrepid navigator; he has this reputation in all areas, even in Sydney. Several times the Maoris have refused to embark with him for fear of being shipwrecked, as he used to have an old schooner, very damaged, but he has always been lucky. When he tells us about the perils to which he has been exposed, he says to us: You see, it is fine that it is like this because one is always ready to appear before God when one sees death close by. He talks to us about these events with as much calmness as if it was an ordinary happening. The schooner that he has now is very good; one would be able to make a trip around the world in her.		;[92]: The Bishop is an intrepid navigator; he has this reputation in all areas, even in Sydney. Several times the Maoris have refused to embark with him for fear of being shipwrecked, as he used to have an old schooner, very damaged, but he has always been lucky. When he tells us about the perils to which he has been exposed, he says to us: You see, it is fine that it is like this because one is always ready to appear before God when one sees death close by. He talks to us about these events with as much calmness as if it was an ordinary happening. The schooner that he has now is very good; one would be able to make a trip around the world in her.

Merv at 02:21, 1 August 2020

2020-08-01T02:21:36Z

← Older revision		Revision as of 14:21, 1 August 2020
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	;[115]: We often hear the natives singing the ''“o filii et filiae” '' and reciting their prayers when they are together, some writing the name of the Good Lord on the walls or else the name of the great city of Rome where the high chief of the church lives. This is what a native wrote two days ago on a board, with his pipe, whilst we were walking past behind him.		;[115]: We often hear the natives singing the ''“o filii et filiae” '' and reciting their prayers when they are together, some writing the name of the Good Lord on the walls or else the name of the great city of Rome where the high chief of the church lives. This is what a native wrote two days ago on a board, with his pipe, whilst we were walking past behind him.

	;[116] The Bishop told us today that one day, whilst he was saying mass, he saw a native near to the altar copying all the gestures that he made. He reached out his hands at “The Lord be with you” and raised them for the prayers. Soon all the others copied his example and when he wished to give the benediction, all started to bless him, thinking that this was the best way of praying, to do as the Bishop was doing.		;[116]: The Bishop told us today that one day, whilst he was saying mass, he saw a native near to the altar copying all the gestures that he made. He reached out his hands at “The Lord be with you” and raised them for the prayers. Soon all the others copied his example and when he wished to give the benediction, all started to bless him, thinking that this was the best way of praying, to do as the Bishop was doing.

	;[117] ( Wednesday, 17 July) Not long ago a minister, seeing a native who seemed to him rather simple, started to say to him: What do you make of your Bishop? His religion is rotten. There are only a few natives who follow him. As for us, we have missionaries everywhere. This native who, up till them had kept silent replied to him in language that is difficult to replicate, but very poetic. Yes, it is true that he is almost alone, but when he spoke to ''Papaia'' <ref> ''Papahia'', chief of the ''Te Rarawa'' tribe, living at Whangape (cf. [[Girard0255\|doc. 255]], § 7; 259, § 3-4). </ref> (the high chief) he was turned against New Zealand and his mouth sent, in a breath, the words of truth. La,la la, whilst speaking in this way, he indicated different parts of the island.		;[117]: ( Wednesday, 17 July) Not long ago a minister, seeing a native who seemed to him rather simple, started to say to him: What do you make of your Bishop? His religion is rotten. There are only a few natives who follow him. As for us, we have missionaries everywhere. This native who, up till them had kept silent replied to him in language that is difficult to replicate, but very poetic. Yes, it is true that he is almost alone, but when he spoke to ''Papaia'' <ref> ''Papahia'', chief of the ''Te Rarawa'' tribe, living at Whangape (cf. [[Girard0255\|doc. 255]], § 7; 259, § 3-4). </ref> (the high chief) he was turned against New Zealand and his mouth sent, in a breath, the words of truth. La,la la, whilst speaking in this way, he indicated different parts of the island.

	;[118]: When the Bishop arrived, the ministers had said that he was the antichrist <ref> C.f. 1John 2:22: “ Who is the liar? Who but he who denies that Jesus is the Christ? He is antichrist for he denies both the Father and Son”. Cf. also 2John 1:7: “Many deceivers have gone out into the world, who do not acknowledge Jesus Christ as coming in the flesh. These are the people described as the Antichrist, the arch-deceiver.” </ref> The natives, not having understood the significance of this word thought that it was his name and called him this when they spoke about him or spoke to him. One of the chiefs, having written a letter in which he enjoined his tribe to listen to the Bishop, came and said to the Bishop: Please sign your name and said to him to put that name there, thinking that it was his true name or a title. The Bishop said simply that that was not his name and wrote his usual signature.		;[118]: When the Bishop arrived, the ministers had said that he was the antichrist <ref> C.f. 1John 2:22: “ Who is the liar? Who but he who denies that Jesus is the Christ? He is antichrist for he denies both the Father and Son”. Cf. also 2John 1:7: “Many deceivers have gone out into the world, who do not acknowledge Jesus Christ as coming in the flesh. These are the people described as the Antichrist, the arch-deceiver.” </ref> The natives, not having understood the significance of this word thought that it was his name and called him this when they spoke about him or spoke to him. One of the chiefs, having written a letter in which he enjoined his tribe to listen to the Bishop, came and said to the Bishop: Please sign your name and said to him to put that name there, thinking that it was his true name or a title. The Bishop said simply that that was not his name and wrote his usual signature.
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	;[120]: Lately they have seen one of them, in Hokianga, behave shamefully. <ref> According to Edgcumbe (p.2), this shamed missionary was William White. He had an intransigeant and irascible nature. When he was superintendent of the mission at Mangungu, Hokianga, he occupied himself with cutting down kauri trees and selling the timber in agreement with the Maoris. In March 1838 the authorities of the Wesleyan mission sacked him from both the ministry and the mission because of his excessive commercial activities and his wrongful use of the mission’s property. Nevertheless, he returned to Hokianga where he took up preaching again. He maintained a certain influence with the Maoris of Hokianga and Kaipara as a merchant. (cf. ''Dictionary of N.Z. Biography'', vol. 1, p. 589-590). </ref> His superiors wanted to send someone else in his place. He wanted to stay put. He refused to leave the place he lived in. Finally, when it was obvious that the dispute was livening up, the parishioners, who were simply onlookers, became participators; they left their habits so as to be freer and it was thanks to their battling that another minister was put in the place of the shamed one. The good for nothing became a wood and land merchant in the same town and when the natives then said to him: Well then, what do you say now about your religion? Make what you will of my religion, as long as you give me timber and land. I want nothing else.		;[120]: Lately they have seen one of them, in Hokianga, behave shamefully. <ref> According to Edgcumbe (p.2), this shamed missionary was William White. He had an intransigeant and irascible nature. When he was superintendent of the mission at Mangungu, Hokianga, he occupied himself with cutting down kauri trees and selling the timber in agreement with the Maoris. In March 1838 the authorities of the Wesleyan mission sacked him from both the ministry and the mission because of his excessive commercial activities and his wrongful use of the mission’s property. Nevertheless, he returned to Hokianga where he took up preaching again. He maintained a certain influence with the Maoris of Hokianga and Kaipara as a merchant. (cf. ''Dictionary of N.Z. Biography'', vol. 1, p. 589-590). </ref> His superiors wanted to send someone else in his place. He wanted to stay put. He refused to leave the place he lived in. Finally, when it was obvious that the dispute was livening up, the parishioners, who were simply onlookers, became participators; they left their habits so as to be freer and it was thanks to their battling that another minister was put in the place of the shamed one. The good for nothing became a wood and land merchant in the same town and when the natives then said to him: Well then, what do you say now about your religion? Make what you will of my religion, as long as you give me timber and land. I want nothing else.

	;[121] The Bishop tells us that the Protestants have served us better than miracles for their lies are so obvious that the natives just shrug their shoulders. The Bishop says to them: Some ministers have said to you that I have become Protestant. Well, what do you think of that. As for me, if I tell you lies, don’t believe in me or mine any longer. The high chief Reouva <ref> Read Rewa (cf. above, § 75, n. 19). </ref> told us yesterday that a large part of New Zealand, that is to say several tribes, left the Protestants to return to the Bishop. Not a week passes that we do not see natives arrive here demanding priests.		;[121]: The Bishop tells us that the Protestants have served us better than miracles for their lies are so obvious that the natives just shrug their shoulders. The Bishop says to them: Some ministers have said to you that I have become Protestant. Well, what do you think of that. As for me, if I tell you lies, don’t believe in me or mine any longer. The high chief Reouva <ref> Read Rewa (cf. above, § 75, n. 19). </ref> told us yesterday that a large part of New Zealand, that is to say several tribes, left the Protestants to return to the Bishop. Not a week passes that we do not see natives arrive here demanding priests.

	;[122] Again, today, the chief of the tribe that I was speaking of <ref> It concerns ''Tangaroa'' (cf. [[Girard0112\|doc. 112]], § 5), important chief who had travelled a distance of 130 leagues to go from Maketu in the Bay of Plenty to Kororareka, where he waited five weeks to bring a priest to his area (cf. above § 100 and 114). </ref> and who is waiting for our departure so as to take one of us with him, has come back to the Bishop’s. He has been waiting for more than a month. A few days ago he wrote some letters in the form of a circular to all the minor chiefs to announce the arrival of a leader. On that particular day there was a great gathering of a dozen tribes. This chief is one of the most powerful in New Zealand, one of the most terrible and most feared and through the Lord’s forgiveness and the protection of Mary, one of the most ardent and most anxious to have a priest. You see, he said to the Bishop, you promised me a leader. Where is he now? You are not truthful. I had raised pigs. I had built a house for him and now it is falling into ruin and you have not sent him. I am seen as an imposter amongst my tribes, my heart is filled with pain and affliction, I am in the shadows. Where is your Bishop, my people say to me, mocking me. Where is our leader? This chief, when talking to the Bishop this evening, looked us all over and then he made his choice; a moment later he left the Bishop and moving away he came and took my hand, saying to Father Epalle: Here is the man I need. Father Epalle said to him: But has the Bishop agreed? He has not said so, replied the chief, but I am saying so. He chose me because I am large and all the natives in my tribe are large; nevertheless, there are those who have chosen Mr Rozet, even though he is small. It seems that I am destined to go with this chief, 130 leagues from here. The Bishop has said to me that this is my destiny for the moment. Perhaps he will be able to change, but he thinks that this is how it will be. I said at 130 leagues I will think myself lucky to be so near. It only takes 36 hours with a good wind to get there. I will be a day and a half away from Father Servant, so we will be able to see each other.		;[122]: Again, today, the chief of the tribe that I was speaking of <ref> It concerns ''Tangaroa'' (cf. [[Girard0112\|doc. 112]], § 5), important chief who had travelled a distance of 130 leagues to go from Maketu in the Bay of Plenty to Kororareka, where he waited five weeks to bring a priest to his area (cf. above § 100 and 114). </ref> and who is waiting for our departure so as to take one of us with him, has come back to the Bishop’s. He has been waiting for more than a month. A few days ago he wrote some letters in the form of a circular to all the minor chiefs to announce the arrival of a leader. On that particular day there was a great gathering of a dozen tribes. This chief is one of the most powerful in New Zealand, one of the most terrible and most feared and through the Lord’s forgiveness and the protection of Mary, one of the most ardent and most anxious to have a priest. You see, he said to the Bishop, you promised me a leader. Where is he now? You are not truthful. I had raised pigs. I had built a house for him and now it is falling into ruin and you have not sent him. I am seen as an imposter amongst my tribes, my heart is filled with pain and affliction, I am in the shadows. Where is your Bishop, my people say to me, mocking me. Where is our leader? This chief, when talking to the Bishop this evening, looked us all over and then he made his choice; a moment later he left the Bishop and moving away he came and took my hand, saying to Father Epalle: Here is the man I need. Father Epalle said to him: But has the Bishop agreed? He has not said so, replied the chief, but I am saying so. He chose me because I am large and all the natives in my tribe are large; nevertheless, there are those who have chosen Mr Rozet, even though he is small. It seems that I am destined to go with this chief, 130 leagues from here. The Bishop has said to me that this is my destiny for the moment. Perhaps he will be able to change, but he thinks that this is how it will be. I said at 130 leagues I will think myself lucky to be so near. It only takes 36 hours with a good wind to get there. I will be a day and a half away from Father Servant, so we will be able to see each other.

	;[123]: One notices all over New Zealand that the converted natives all seem cheerful and outgoing, whereas the Protestant natives are sad and gloomy. This is noticed by the Europeans. These good natives are so simple and childlike that one of them wanted to hold up to his ear one of the Bishop’s shoes because it was so shiny. When they are given shirts they wear them any old way, as a blouse, a waistcoat or a shirt. This morning one of them changed his trousers in front of the Bishop who had just given them to him in his chambers.		;[123]: One notices all over New Zealand that the converted natives all seem cheerful and outgoing, whereas the Protestant natives are sad and gloomy. This is noticed by the Europeans. These good natives are so simple and childlike that one of them wanted to hold up to his ear one of the Bishop’s shoes because it was so shiny. When they are given shirts they wear them any old way, as a blouse, a waistcoat or a shirt. This morning one of them changed his trousers in front of the Bishop who had just given them to him in his chambers.

Merv at 02:19, 1 August 2020

2020-08-01T02:19:59Z

← Older revision		Revision as of 14:19, 1 August 2020
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	;[4]: At 9 o’clock, when we sit down for dinner, faces become pale, sea-sickness hits us. Brother Colomb says, even before soup has been served: ''I have had enough'', then he retires looking as though he is going to be sick. Father Séon, after having served and distributed two soups, leaves hanging his head and saying nothing. Mr Roulleaux, with his soup in front of him, says without touching it: ''I no longer want it''. Then he tries to return what he has not been able to eat. Father Borjon, having tried a morsel of meat, says: I have waited too long to eat and he leaves us. The second officer says to him in French, but in a very French tone of voice: ''There is always something'', which amuses us greatly. As for myself, I was rather tired, but I was able, thank God, to carry out all my duties and take my meals.		;[4]: At 9 o’clock, when we sit down for dinner, faces become pale, sea-sickness hits us. Brother Colomb says, even before soup has been served: ''I have had enough'', then he retires looking as though he is going to be sick. Father Séon, after having served and distributed two soups, leaves hanging his head and saying nothing. Mr Roulleaux, with his soup in front of him, says without touching it: ''I no longer want it''. Then he tries to return what he has not been able to eat. Father Borjon, having tried a morsel of meat, says: I have waited too long to eat and he leaves us. The second officer says to him in French, but in a very French tone of voice: ''There is always something'', which amuses us greatly. As for myself, I was rather tired, but I was able, thank God, to carry out all my duties and take my meals.

	[5] The vessel we were on is called ''Earl-Durham''. It is at the moment one of England’s finest sailing ships. It is as well larger than the ''Mary Gray''. We have many educated passengers of different religions. Our cabins are not joined; we have to form two groups for our communal activities. Our altar is very narrow and quite inconvenient. I have the Good Lord two feet from my head during the night, which is not very comfortable for me. We are not able to carry out our religious observances as freely as on the ''Mary Gray''. We have many educated passengers of different religions: 1 Italian, 1 Catholic Irishman, a Methodist who is going to establish a printing works in Bishop Pompallier’s town, where he will print a newspaper; one or several Anglicans. I don’t know the others. One is a doctor and is going to establish himself on the little island where Fr Comte, a Marist missionary is situated. <ref> Throughout the year 1841, Comte is in Akaroa on Banks Peninsular (cf.doc. [[Girard0073\|73]], § 3; [[Girard0078\|78]], § 1; [[Girard0080\|80]], § 2; [[Girard0104\|104]], § 1). </ref> There are as well 4 or 5 women, 2 small children and 3 New Zealanders, one of whom was the captain of the ship. As well, 200 sheep, some pigs, a fine white horse, some hens and ducks, 3 dogs, 2 cats, 2 parrots and lots of little mice and large rats, 2 bells, one for the time and the other for meals. The cries of all these animals, the ringing of bells, the gloomy, sad songs of the sailors, the animated conversations of the passengers, their songs, the whistling, the dancing on the bridge, the strumming of the guitar, mingled with the happy trilling of the flute, the melodious voices and sometimes the sound of the waves and the wind, the shouts of children, all that made us miss the silence that we enjoyed on the ''Mary Gray'' but one thing consoled us, that was that this would not last. Several times I heard on the guitar, tunes that I recognised and that cancelled out the idea of being so far from home. I even twice heard someone whistle the tune of William Tell that we have all made ring out and that brought back happy memories.		;[5]: The vessel we were on is called ''Earl-Durham''. It is at the moment one of England’s finest sailing ships. It is as well larger than the ''Mary Gray''. We have many educated passengers of different religions. Our cabins are not joined; we have to form two groups for our communal activities. Our altar is very narrow and quite inconvenient. I have the Good Lord two feet from my head during the night, which is not very comfortable for me. We are not able to carry out our religious observances as freely as on the ''Mary Gray''. We have many educated passengers of different religions: 1 Italian, 1 Catholic Irishman, a Methodist who is going to establish a printing works in Bishop Pompallier’s town, where he will print a newspaper; one or several Anglicans. I don’t know the others. One is a doctor and is going to establish himself on the little island where Fr Comte, a Marist missionary is situated. <ref> Throughout the year 1841, Comte is in Akaroa on Banks Peninsular (cf.doc. [[Girard0073\|73]], § 3; [[Girard0078\|78]], § 1; [[Girard0080\|80]], § 2; [[Girard0104\|104]], § 1). </ref> There are as well 4 or 5 women, 2 small children and 3 New Zealanders, one of whom was the captain of the ship. As well, 200 sheep, some pigs, a fine white horse, some hens and ducks, 3 dogs, 2 cats, 2 parrots and lots of little mice and large rats, 2 bells, one for the time and the other for meals. The cries of all these animals, the ringing of bells, the gloomy, sad songs of the sailors, the animated conversations of the passengers, their songs, the whistling, the dancing on the bridge, the strumming of the guitar, mingled with the happy trilling of the flute, the melodious voices and sometimes the sound of the waves and the wind, the shouts of children, all that made us miss the silence that we enjoyed on the ''Mary Gray'' but one thing consoled us, that was that this would not last. Several times I heard on the guitar, tunes that I recognised and that cancelled out the idea of being so far from home. I even twice heard someone whistle the tune of William Tell that we have all made ring out and that brought back happy memories.

	;[6]: Last Saturday, a day of all weathers, eve of Pentecost, divine providence it seems had wished to give us a means of eating fish that day. The evening before we had caught an enormous shark; he also had a fish attached to his skin, like that of the first that we had caught, the flesh of which was not exceptional was very white and tender. We were served it at lunch. The sailors did not wish to eat it. They were amazed to see us partake of it; we asked for it again for dinner. Everyone was not able to overcome a certain repugnance that such a monster inspires. At dinner, when it was brought to the table with other dishes, a disgusting smell rose from it; we thought that it was the shark and thinking that the smell was coming from it, we made a sauce of vinegar and pepper, so that we had a very delicious dish and those who had chosen the beef were not able to finish it because it was spoiled and it was that that had given off the odour. We laughed heartily.		;[6]: Last Saturday, a day of all weathers, eve of Pentecost, divine providence it seems had wished to give us a means of eating fish that day. The evening before we had caught an enormous shark; he also had a fish attached to his skin, like that of the first that we had caught, the flesh of which was not exceptional was very white and tender. We were served it at lunch. The sailors did not wish to eat it. They were amazed to see us partake of it; we asked for it again for dinner. Everyone was not able to overcome a certain repugnance that such a monster inspires. At dinner, when it was brought to the table with other dishes, a disgusting smell rose from it; we thought that it was the shark and thinking that the smell was coming from it, we made a sauce of vinegar and pepper, so that we had a very delicious dish and those who had chosen the beef were not able to finish it because it was spoiled and it was that that had given off the odour. We laughed heartily.

Merv at 02:19, 1 August 2020

2020-08-01T02:19:20Z

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Merv: New page: =doc. 99 — 12 June - 17 July 1841= ==Letter from Antoine Garin to the pupils in Meximieux== [79] Formerly they [the Māori] had slaves among the natives; they fed them like the pigs and...

2007-09-01T00:08:07Z

New page: =doc. 99 — 12 June - 17 July 1841= ==Letter from Antoine Garin to the pupils in Meximieux== [79] Formerly they [the Māori] had slaves among the natives; they fed them like the pigs and...

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=doc. 99 — 12 June - 17 July 1841=
==Letter from Antoine Garin to the pupils in Meximieux==

[79] Formerly they [the Māori] had slaves among the natives; they fed them like the pigs and made them work, then they killed them to eat them. It happened often enough in their wars that there were 200 or 300 bodies on the battlefield. That was a good windfall for the winners. They would cut them up into pieces and hung the arms, legs and the rest on the pickets which form the square enclosure around their houses and which they call pā, so that the dogs would not come and eat these pieces. They would throw a large number of pieces in a hole dug in the earth and then cover all that with burning coals and would thus roast them in order to eat their fill.

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