Girard0320 - Revision history

Merv at 03:23, 10 August 2026

2026-08-10T03:23:20Z

← Older revision		Revision as of 15:23, 10 August 2026
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	;[16]: Independently of all particular opinions, I think that for the good of the mission this way of proceeding must change, because the people we have to evangelize possess a very particular character. In their eyes humility is baseness and worthy of contempt, and their self-love, or rather their pride, is such that they will never embrace the opinion of a man they despise. This is especially so of the chiefs, and without the chiefs no one dares take the initiative. An example may help you understand. It is the distribution of kava. This distribution reveals each person's rank in society. Its preparation alone turns the stomach, and I know many people who would rather die than drink it; but let us pass over that. Once it has been prepared, everyone sits in a circle, with the chief at the head and beside him a man who directs the distribution, and each person is served according to rank. Such importance is attached to this distribution that if its director skipped one person to serve another farther away first, it would be a major cause of war. For propriety's sake we attend these distributions, and they always pass us over and serve us last. According to the custom of the country, this is the greatest contempt possible. Matters changed somewhat after I twice refused to drink in such circumstances, telling them: “You know that I drink kava out of friendship for you, and in return for that friendship you insult me in a way you never insult even the lowest inhabitant of the island.” The Father<ref>Joseph Chevron, the other missionary priest on Tongatapu; Philippe Calinon did not arrive there until 12 July 1844 (cf. doc. [[Girard0312\|312]], § 14 and n. 9; [[Girard0328\|328]], § 26, n. 15).</ref> thinks it is good to endure all this because, he says, it can only benefit the mission. I am inwardly convinced that it harms the mission, because in this way they despise us and will never embrace a religion whose ministers they despise. Compared with these people we are great, and as ministers of God we truly are so. I would therefore have us preserve our rank and wisely, ''[p. 9]'' apostolically, make them feel our superiority; to do so, we must preserve our independence. I ask you,<ref>The French editor corrects a repeated syllable in the manuscript to “ask.”</ref> what in general would become of ministers of religion who entrusted their existence to the whim of the lowest of their parishioners, any one of whom could at pleasure drive them from the house and deprive them of food? We know the whims to which the populace is subject even in a Christian country, and all the more among pagans. Until now we have been very poor, yet despite that we have given gifts worth more than ten times what we received; nevertheless, no one on the island fails to think that he rendered us a great service by bringing a few pieces of yam. I have been obliged to eat a piece of root half gnawed by a savage and at other times, unable even to find a savage's leftovers to eat, have fallen on the road from hunger and exhaustion. Judge from this whether one can teach, study, and debate religion as our contact with the heretics requires.		;[16]: Independently of all particular opinions, I think that for the good of the mission this way of proceeding must change, because the people we have to evangelize possess a very particular character. In their eyes humility is baseness and worthy of contempt, and their self-love, or rather their pride, is such that they will never embrace the opinion of a man they despise. This is especially so of the chiefs, and without the chiefs no one dares take the initiative. An example may help you understand. It is the distribution of kava. This distribution reveals each person's rank in society. Its preparation alone turns the stomach, and I know many people who would rather die than drink it; but let us pass over that. Once it has been prepared, everyone sits in a circle, with the chief at the head and beside him a man who directs the distribution, and each person is served according to rank. Such importance is attached to this distribution that if its director skipped one person to serve another farther away first, it would be a major cause of war. For propriety's sake we attend these distributions, and they always pass us over and serve us last. According to the custom of the country, this is the greatest contempt possible. Matters changed somewhat after I twice refused to drink in such circumstances, telling them: “You know that I drink kava out of friendship for you, and in return for that friendship you insult me in a way you never insult even the lowest inhabitant of the island.” The Father<ref>Joseph Chevron, the other missionary priest on Tongatapu; Philippe Calinon did not arrive there until 12 July 1844 (cf. doc. [[Girard0312\|312]], § 14 and n. 9; [[Girard0328\|328]], § 26, n. 15).</ref> thinks it is good to endure all this because, he says, it can only benefit the mission. I am inwardly convinced that it harms the mission, because in this way they despise us and will never embrace a religion whose ministers they despise. Compared with these people we are great, and as ministers of God we truly are so. I would therefore have us preserve our rank and wisely, ''[p. 9]'' apostolically, make them feel our superiority; to do so, we must preserve our independence. I ask you,<ref>The French editor corrects a repeated syllable in the manuscript to “ask.”</ref> what in general would become of ministers of religion who entrusted their existence to the whim of the lowest of their parishioners, any one of whom could at pleasure drive them from the house and deprive them of food? We know the whims to which the populace is subject even in a Christian country, and all the more among pagans. Until now we have been very poor, yet despite that we have given gifts worth more than ten times what we received; nevertheless, no one on the island fails to think that he rendered us a great service by bringing a few pieces of yam. I have been obliged to eat a piece of root half gnawed by a savage and at other times, unable even to find a savage's leftovers to eat, have fallen on the road from hunger and exhaustion. Judge from this whether one can teach, study, and debate religion as our contact with the heretics requires.

	;[17]: Truly, the more I examine matters, the more I see that people have an inaccurate idea of the mission. In general, a European who begins missionary life at thirty or thirty-five cannot live in our countries solely on local produce; he needs some European provisions to sustain him. We can have them, since Providence, which sends us, supplies and grants them, and I am sure that if you knew our condition perfectly, you would compel us to use them. You received the letter dated 2 July 1843 that I had the honour of addressing to you,<ref>Cf. doc. 265, a letter dated 3 July 1843.</ref> in which I discussed some means of meeting our pressing needs. I would insist upon them still more, because I am increasingly convinced that all these means are indispensable. One day my confrère<ref>Joseph Chevron.</ref> and I discussed these measures. He told me that none of the things I had mentioned would be sent from Europe because, he said, people there<ref group="variant">“There” was written above the line.</ref> would be scandalized; if people in France knew<ref group="variant">“Knew” replaces “were acquainted with.”</ref> that we ate bread and drank a little wine on our islands, they would immediately cease giving their customary alms. His argument has some appearance of truth, but it is founded upon error. If that happened, it could come only from lack of knowledge. If the good and charitable people of Europe saw the sufferings of a poor missionary in a harsh climate like ours; if they saw a poor priest accustomed to Europe's fine climate travel eight or ten leagues along the seashore in heat of twenty-five to thirty degrees, ''[p. 10]'' with no food except a few disgusting wild fruits, and not even as many as he wanted; if they saw him sometimes collapse from hunger and exhaustion, perhaps they would not be scandalized if, upon reaching his hut, that missionary found a piece of dry bread and a drop of wine to drink.		;[17]: Truly, the more I examine matters, the more I see that people have an inaccurate idea of the mission. In general, a European who begins missionary life at thirty or thirty-five cannot live in our countries solely on local produce; he needs some European provisions to sustain him. We can have them, since Providence, which sends us, supplies and grants them, and I am sure that if you knew our condition perfectly, you would compel us to use them. You received the letter dated 2 July 1843 that I had the honour of addressing to you,<ref>Cf. [[Girard0265\|doc. 265]], a letter dated 3 July 1843.</ref> in which I discussed some means of meeting our pressing needs. I would insist upon them still more, because I am increasingly convinced that all these means are indispensable. One day my confrère<ref>Joseph Chevron.</ref> and I discussed these measures. He told me that none of the things I had mentioned would be sent from Europe because, he said, people there<ref group="variant">“There” was written above the line.</ref> would be scandalized; if people in France knew<ref group="variant">“Knew” replaces “were acquainted with.”</ref> that we ate bread and drank a little wine on our islands, they would immediately cease giving their customary alms. His argument has some appearance of truth, but it is founded upon error. If that happened, it could come only from lack of knowledge. If the good and charitable people of Europe saw the sufferings of a poor missionary in a harsh climate like ours; if they saw a poor priest accustomed to Europe's fine climate travel eight or ten leagues along the seashore in heat of twenty-five to thirty degrees, ''[p. 10]'' with no food except a few disgusting wild fruits, and not even as many as he wanted; if they saw him sometimes collapse from hunger and exhaustion, perhaps they would not be scandalized if, upon reaching his hut, that missionary found a piece of dry bread and a drop of wine to drink.

	;[18]: We are no different from men in France. Yet if a priest in France, obliged to travel continually for his ministry, walked in heat, cold, and bad weather carrying in his pocket a piece of bread and in a small flask a drop of wine - please do not be scandalized - as his entire food, so that he could give more abundant alms to the people,<ref group="variant">“To the people” replaces the beginning of a deleted phrase concerning admiration.</ref> far from being scandalized, people would admire him beyond anything imaginable. Why, then, would actions even more praiseworthy be blamed in us? Besides, if the people of Europe reflected that the Propagation of the Faith supplies four to five thousand francs each year for every priest in our mission, I believe they would be scandalized to learn that these priests suffer because the entire sum is absorbed by one man, especially if they learned that nothing is spent here on churches and almost nothing on worship, those things being supplied in addition to the ordinary allocations. The charitable people of France would see that the Society intends the missionaries to have<ref group="variant">“To have” replaces the singular form in the manuscript.</ref> enough to live upon. I am quite certain that ours is the only mission administered in this manner, with one man keeping everything given for all.		;[18]: We are no different from men in France. Yet if a priest in France, obliged to travel continually for his ministry, walked in heat, cold, and bad weather carrying in his pocket a piece of bread and in a small flask a drop of wine - please do not be scandalized - as his entire food, so that he could give more abundant alms to the people,<ref group="variant">“To the people” replaces the beginning of a deleted phrase concerning admiration.</ref> far from being scandalized, people would admire him beyond anything imaginable. Why, then, would actions even more praiseworthy be blamed in us? Besides, if the people of Europe reflected that the Propagation of the Faith supplies four to five thousand francs each year for every priest in our mission, I believe they would be scandalized to learn that these priests suffer because the entire sum is absorbed by one man, especially if they learned that nothing is spent here on churches and almost nothing on worship, those things being supplied in addition to the ordinary allocations. The charitable people of France would see that the Society intends the missionaries to have<ref group="variant">“To have” replaces the singular form in the manuscript.</ref> enough to live upon. I am quite certain that ours is the only mission administered in this manner, with one man keeping everything given for all.

Merv at 03:21, 10 August 2026

2026-08-10T03:21:56Z

← Older revision		Revision as of 15:21, 10 August 2026
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	;[15]: Following these principles of trust, our mission has been set upon an untenable course, and certainly those who ordered it would not have wished to set the example. Not one hundredth of the island is cultivated. We could very easily have as much land as we wanted, yet we are more cramped and constrained than a wretched family in the middle of Paris. We are lodged in a public place where study and reflection are impossible and where we can do or say nothing without the whole island knowing it. I wanted to plant a few vine cuttings, but I was told that grapevines would cause a revolution on the island. ''[p. 8]'' A little gate that would not be locked, but would prevent animals from entering a small garden plot where I planted five vines, eight fig trees, and a few European plants, would supposedly have greatly harmed the house. I assure you that I was somewhat distressed by this way of proceeding, so far removed from what I had imagined and so violently opposed<ref>The French editor suggests “opposed” as the probable reading.</ref> to my own view: refusing us what is necessary and preventing us from obtaining it ourselves!		;[15]: Following these principles of trust, our mission has been set upon an untenable course, and certainly those who ordered it would not have wished to set the example. Not one hundredth of the island is cultivated. We could very easily have as much land as we wanted, yet we are more cramped and constrained than a wretched family in the middle of Paris. We are lodged in a public place where study and reflection are impossible and where we can do or say nothing without the whole island knowing it. I wanted to plant a few vine cuttings, but I was told that grapevines would cause a revolution on the island. ''[p. 8]'' A little gate that would not be locked, but would prevent animals from entering a small garden plot where I planted five vines, eight fig trees, and a few European plants, would supposedly have greatly harmed the house. I assure you that I was somewhat distressed by this way of proceeding, so far removed from what I had imagined and so violently opposed<ref>The French editor suggests “opposed” as the probable reading.</ref> to my own view: refusing us what is necessary and preventing us from obtaining it ourselves!

	;[16]: Independently of all particular opinions, I think that for the good of the mission this way of proceeding must change, because the people we have to evangelize possess a very particular character. In their eyes humility is baseness and worthy of contempt, and their self-love, or rather their pride, is such that they will never embrace the opinion of a man they despise. This is especially so of the chiefs, and without the chiefs no one dares take the initiative. An example may help you understand. It is the distribution of kava. This distribution reveals each person's rank in society. Its preparation alone turns the stomach, and I know many people who would rather die than drink it; but let us pass over that. Once it has been prepared, everyone sits in a circle, with the chief at the head and beside him a man who directs the distribution, and each person is served according to rank. Such importance is attached to this distribution that if its director skipped one person to serve another farther away first, it would be a major cause of war. For propriety's sake we attend these distributions, and they always pass us over and serve us last. According to the custom of the country, this is the greatest contempt possible. Matters changed somewhat after I twice refused to drink in such circumstances, telling them: “You know that I drink kava out of friendship for you, and in return for that friendship you insult me in a way you never insult even the lowest inhabitant of the island.” The Father<ref>Joseph Chevron, the other missionary priest on Tongatapu; Philippe Calinon did not arrive there until 12 July 1844 (cf. doc. 312, § 14 and n. 9; 328, § 26, n. 15).</ref> thinks it is good to endure all this because, he says, it can only benefit the mission. I am inwardly convinced that it harms the mission, because in this way they despise us and will never embrace a religion whose ministers they despise. Compared with these people we are great, and as ministers of God we truly are so. I would therefore have us preserve our rank and wisely, ''[p. 9]'' apostolically, make them feel our superiority; to do so, we must preserve our independence. I ask you,<ref>The French editor corrects a repeated syllable in the manuscript to “ask.”</ref> what in general would become of ministers of religion who entrusted their existence to the whim of the lowest of their parishioners, any one of whom could at pleasure drive them from the house and deprive them of food? We know the whims to which the populace is subject even in a Christian country, and all the more among pagans. Until now we have been very poor, yet despite that we have given gifts worth more than ten times what we received; nevertheless, no one on the island fails to think that he rendered us a great service by bringing a few pieces of yam. I have been obliged to eat a piece of root half gnawed by a savage and at other times, unable even to find a savage's leftovers to eat, have fallen on the road from hunger and exhaustion. Judge from this whether one can teach, study, and debate religion as our contact with the heretics requires.		;[16]: Independently of all particular opinions, I think that for the good of the mission this way of proceeding must change, because the people we have to evangelize possess a very particular character. In their eyes humility is baseness and worthy of contempt, and their self-love, or rather their pride, is such that they will never embrace the opinion of a man they despise. This is especially so of the chiefs, and without the chiefs no one dares take the initiative. An example may help you understand. It is the distribution of kava. This distribution reveals each person's rank in society. Its preparation alone turns the stomach, and I know many people who would rather die than drink it; but let us pass over that. Once it has been prepared, everyone sits in a circle, with the chief at the head and beside him a man who directs the distribution, and each person is served according to rank. Such importance is attached to this distribution that if its director skipped one person to serve another farther away first, it would be a major cause of war. For propriety's sake we attend these distributions, and they always pass us over and serve us last. According to the custom of the country, this is the greatest contempt possible. Matters changed somewhat after I twice refused to drink in such circumstances, telling them: “You know that I drink kava out of friendship for you, and in return for that friendship you insult me in a way you never insult even the lowest inhabitant of the island.” The Father<ref>Joseph Chevron, the other missionary priest on Tongatapu; Philippe Calinon did not arrive there until 12 July 1844 (cf. doc. [[Girard0312\|312]], § 14 and n. 9; [[Girard0328\|328]], § 26, n. 15).</ref> thinks it is good to endure all this because, he says, it can only benefit the mission. I am inwardly convinced that it harms the mission, because in this way they despise us and will never embrace a religion whose ministers they despise. Compared with these people we are great, and as ministers of God we truly are so. I would therefore have us preserve our rank and wisely, ''[p. 9]'' apostolically, make them feel our superiority; to do so, we must preserve our independence. I ask you,<ref>The French editor corrects a repeated syllable in the manuscript to “ask.”</ref> what in general would become of ministers of religion who entrusted their existence to the whim of the lowest of their parishioners, any one of whom could at pleasure drive them from the house and deprive them of food? We know the whims to which the populace is subject even in a Christian country, and all the more among pagans. Until now we have been very poor, yet despite that we have given gifts worth more than ten times what we received; nevertheless, no one on the island fails to think that he rendered us a great service by bringing a few pieces of yam. I have been obliged to eat a piece of root half gnawed by a savage and at other times, unable even to find a savage's leftovers to eat, have fallen on the road from hunger and exhaustion. Judge from this whether one can teach, study, and debate religion as our contact with the heretics requires.

	;[17]: Truly, the more I examine matters, the more I see that people have an inaccurate idea of the mission. In general, a European who begins missionary life at thirty or thirty-five cannot live in our countries solely on local produce; he needs some European provisions to sustain him. We can have them, since Providence, which sends us, supplies and grants them, and I am sure that if you knew our condition perfectly, you would compel us to use them. You received the letter dated 2 July 1843 that I had the honour of addressing to you,<ref>Cf. doc. 265, a letter dated 3 July 1843.</ref> in which I discussed some means of meeting our pressing needs. I would insist upon them still more, because I am increasingly convinced that all these means are indispensable. One day my confrère<ref>Joseph Chevron.</ref> and I discussed these measures. He told me that none of the things I had mentioned would be sent from Europe because, he said, people there<ref group="variant">“There” was written above the line.</ref> would be scandalized; if people in France knew<ref group="variant">“Knew” replaces “were acquainted with.”</ref> that we ate bread and drank a little wine on our islands, they would immediately cease giving their customary alms. His argument has some appearance of truth, but it is founded upon error. If that happened, it could come only from lack of knowledge. If the good and charitable people of Europe saw the sufferings of a poor missionary in a harsh climate like ours; if they saw a poor priest accustomed to Europe's fine climate travel eight or ten leagues along the seashore in heat of twenty-five to thirty degrees, ''[p. 10]'' with no food except a few disgusting wild fruits, and not even as many as he wanted; if they saw him sometimes collapse from hunger and exhaustion, perhaps they would not be scandalized if, upon reaching his hut, that missionary found a piece of dry bread and a drop of wine to drink.		;[17]: Truly, the more I examine matters, the more I see that people have an inaccurate idea of the mission. In general, a European who begins missionary life at thirty or thirty-five cannot live in our countries solely on local produce; he needs some European provisions to sustain him. We can have them, since Providence, which sends us, supplies and grants them, and I am sure that if you knew our condition perfectly, you would compel us to use them. You received the letter dated 2 July 1843 that I had the honour of addressing to you,<ref>Cf. doc. 265, a letter dated 3 July 1843.</ref> in which I discussed some means of meeting our pressing needs. I would insist upon them still more, because I am increasingly convinced that all these means are indispensable. One day my confrère<ref>Joseph Chevron.</ref> and I discussed these measures. He told me that none of the things I had mentioned would be sent from Europe because, he said, people there<ref group="variant">“There” was written above the line.</ref> would be scandalized; if people in France knew<ref group="variant">“Knew” replaces “were acquainted with.”</ref> that we ate bread and drank a little wine on our islands, they would immediately cease giving their customary alms. His argument has some appearance of truth, but it is founded upon error. If that happened, it could come only from lack of knowledge. If the good and charitable people of Europe saw the sufferings of a poor missionary in a harsh climate like ours; if they saw a poor priest accustomed to Europe's fine climate travel eight or ten leagues along the seashore in heat of twenty-five to thirty degrees, ''[p. 10]'' with no food except a few disgusting wild fruits, and not even as many as he wanted; if they saw him sometimes collapse from hunger and exhaustion, perhaps they would not be scandalized if, upon reaching his hut, that missionary found a piece of dry bread and a drop of wine to drink.
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	;[20]: I scarcely began studying English until London, yet five months later, upon my arrival in New Zealand, I was able to instruct people and exercise the holy ministry. I have now been here eighteen months and have great difficulty doing all that. I therefore conclude this article by saying that if the mission is to be preserved, means must be found to preserve the missionaries. You know that those means exist; it is only necessary to know how to use them. While discussing the administration of the mission and our manner of life, I said that when leaving France I expected us to have some means, given the allocations from the Propagation of the Faith. My confrère replied that he had expected to have none and that he was<ref group="variant">“Was” was written above the line.</ref> at least as well off as he had imagined he would be.<ref group="variant">“Would be” replaces words deleted from the manuscript.</ref> I told him that his way of thinking came from a lack of reflection, because he had failed to notice the means Providence<ref group="variant">“Providence” was written above the line.</ref> supplies us. “Yet,” he told me, “my expectation proved correct, while you, who reflected, were mistaken.” “Yes,” I replied, “and that is exactly my point: you proved correct as two errors sometimes coincide.” You understand, my Very Reverend Father, the full force of my thought.		;[20]: I scarcely began studying English until London, yet five months later, upon my arrival in New Zealand, I was able to instruct people and exercise the holy ministry. I have now been here eighteen months and have great difficulty doing all that. I therefore conclude this article by saying that if the mission is to be preserved, means must be found to preserve the missionaries. You know that those means exist; it is only necessary to know how to use them. While discussing the administration of the mission and our manner of life, I said that when leaving France I expected us to have some means, given the allocations from the Propagation of the Faith. My confrère replied that he had expected to have none and that he was<ref group="variant">“Was” was written above the line.</ref> at least as well off as he had imagined he would be.<ref group="variant">“Would be” replaces words deleted from the manuscript.</ref> I told him that his way of thinking came from a lack of reflection, because he had failed to notice the means Providence<ref group="variant">“Providence” was written above the line.</ref> supplies us. “Yet,” he told me, “my expectation proved correct, while you, who reflected, were mistaken.” “Yes,” I replied, “and that is exactly my point: you proved correct as two errors sometimes coincide.” You understand, my Very Reverend Father, the full force of my thought.

	;[21]: Until now the administration has, in my opinion, been very defective and consequently very harmful to the mission. My heart has been deeply wounded; allow me to tell you so. I left France full of zeal. I believe I can bear myself that testimony, not because I thought, as many others did, that there was as much good to be done as was said, but I was far from thinking things were going so badly. I arrived at the Bay of Islands on 4 May. His Excellency was not there. Father Épalle was replacing him;<ref>The sixth group of Marist missionaries, including Grange and Forest, arrived at the Bay of Islands in New Zealand on 4 May 1842 “at half past ten in the morning.” Pompallier was then “in the tropical islands,” and Épalle was his pro-vicar (cf. [[Girard0166\|doc. 166]], § 7).</ref> he received us as coldly as it is possible to describe. His second remark was: ''[p. 12]'' “Are you bringing much money?” When we replied that we had only 17,000 francs, he displayed extraordinary displeasure, withdrew to his room with Father Forest, and said nothing further to the rest of us, priests and brothers. We were exhausted and had not slept for two days. At half past ten, only a brother came to meet us. Our bed was the dining room, where Fathers Forest and Reignier and I slept on planks, although an appointed, empty room stood beside it. A few days later I left for my mission.<ref>Lampila states that Grange went to join Father Maxime Petit in a tribe “fifteen days after our arrival at the Bay of Islands,” that is, on 18 May 1842 (cf. [[Girard0141\|doc. 141]], § 2). According to Yvert, Grange was to be at Hokianga during May 1842 (cf. [[~~Girard01525~~\|doc. 152]], § 13). On 4 October that year, Grange left the Bay of Islands for Tongatapu (cf. docs. [[Girard0161\|161]], § 12; [[Girard0218\|218]], § 12).</ref> When I requested some means of subsistence, Father Épalle answered: “We never give any to anyone.” “How, then, shall I conduct the mission?” I asked. “Do not concern yourself with the mission. Try to plant potatoes so you will have something to eat. Let the souls be lost.” Such was his reply. Judge, my Very Reverend Father, how wounded my heart must have been. To come more than six thousand leagues to plant and eat potatoes! I could easily have eaten them in France without planting them and perhaps have accomplished something more. I assure you that I was on the point of asking to return to France, especially after seeing how the funds were absorbed. I told you something about that in another letter. Driven by circumstances, I tried to discuss certain points of administration, but no account was ever taken of my arguments. Missionaries and visitors at the Bay establishment<ref group="variant">“Bay” was written above the line.</ref> consumed fifty pounds of bread a week<ref group="variant">“Week” replaces “day.”</ref> at one franc a pound. I showed them that by making it themselves in the house they could save considerably, because it would then cost five sous a pound. They replied that their baker was a Catholic and benefactor of the mission, and that they needed him. “But,” I said, “if the baker is truly a benefactor of the mission, he should be the first to teach you the means I am describing.” This argument counted for nothing, etc. Judge for yourself whether it has any value.		;[21]: Until now the administration has, in my opinion, been very defective and consequently very harmful to the mission. My heart has been deeply wounded; allow me to tell you so. I left France full of zeal. I believe I can bear myself that testimony, not because I thought, as many others did, that there was as much good to be done as was said, but I was far from thinking things were going so badly. I arrived at the Bay of Islands on 4 May. His Excellency was not there. Father Épalle was replacing him;<ref>The sixth group of Marist missionaries, including Grange and Forest, arrived at the Bay of Islands in New Zealand on 4 May 1842 “at half past ten in the morning.” Pompallier was then “in the tropical islands,” and Épalle was his pro-vicar (cf. [[Girard0166\|doc. 166]], § 7).</ref> he received us as coldly as it is possible to describe. His second remark was: ''[p. 12]'' “Are you bringing much money?” When we replied that we had only 17,000 francs, he displayed extraordinary displeasure, withdrew to his room with Father Forest, and said nothing further to the rest of us, priests and brothers. We were exhausted and had not slept for two days. At half past ten, only a brother came to meet us. Our bed was the dining room, where Fathers Forest and Reignier and I slept on planks, although an appointed, empty room stood beside it. A few days later I left for my mission.<ref>Lampila states that Grange went to join Father Maxime Petit in a tribe “fifteen days after our arrival at the Bay of Islands,” that is, on 18 May 1842 (cf. [[Girard0141\|doc. 141]], § 2). According to Yvert, Grange was to be at Hokianga during May 1842 (cf. [[Girard0152\|doc. 152]], § 13). On 4 October that year, Grange left the Bay of Islands for Tongatapu (cf. docs. [[Girard0161\|161]], § 12; [[Girard0218\|218]], § 12).</ref> When I requested some means of subsistence, Father Épalle answered: “We never give any to anyone.” “How, then, shall I conduct the mission?” I asked. “Do not concern yourself with the mission. Try to plant potatoes so you will have something to eat. Let the souls be lost.” Such was his reply. Judge, my Very Reverend Father, how wounded my heart must have been. To come more than six thousand leagues to plant and eat potatoes! I could easily have eaten them in France without planting them and perhaps have accomplished something more. I assure you that I was on the point of asking to return to France, especially after seeing how the funds were absorbed. I told you something about that in another letter. Driven by circumstances, I tried to discuss certain points of administration, but no account was ever taken of my arguments. Missionaries and visitors at the Bay establishment<ref group="variant">“Bay” was written above the line.</ref> consumed fifty pounds of bread a week<ref group="variant">“Week” replaces “day.”</ref> at one franc a pound. I showed them that by making it themselves in the house they could save considerably, because it would then cost five sous a pound. They replied that their baker was a Catholic and benefactor of the mission, and that they needed him. “But,” I said, “if the baker is truly a benefactor of the mission, he should be the first to teach you the means I am describing.” This argument counted for nothing, etc. Judge for yourself whether it has any value.

	;[22]: I shall tell you, my Reverend Father, that the principal motive which led me to ask to come to the tropics was the hope of having another bishop and entering another administration where things would go less badly; I hope I have succeeded. ''[p. 13]'' Even so, I think you must take a hand in it and establish general rules so that everyone knows his rights distinctly. Since the experience of all ages teaches us that no one possessing absolute power has ever failed to abuse it, whether by nature or ignorance, I think the bishop's power must be counterbalanced in temporal matters by that of a procurator who does not indiscriminately say amen to everything the bishop says. Procurators must act in concert with the bishop, but I also think it good for a procurator, when necessary and independently of the bishop, to be able to assign the members of the Society and some of the resources allocated to them. I therefore think there should be one procurator general for the whole mission of Oceania and a particular procurator for each mission district. The particular procurator would form the bishop's council and consequently reside with him. The procurator general should be based at Sydney or Valparaiso, but preferably Sydney, the centre of Oceanian commerce. He would certainly incur no expense there; one might even hope he would receive a government stipend. All the fathers could communicate with him and, through him, with the Father General. In addition, and I regard this as of the greatest importance, we need a small vessel for the Central Oceania mission, one that would cost little to operate and appears indispensable for communications.		;[22]: I shall tell you, my Reverend Father, that the principal motive which led me to ask to come to the tropics was the hope of having another bishop and entering another administration where things would go less badly; I hope I have succeeded. ''[p. 13]'' Even so, I think you must take a hand in it and establish general rules so that everyone knows his rights distinctly. Since the experience of all ages teaches us that no one possessing absolute power has ever failed to abuse it, whether by nature or ignorance, I think the bishop's power must be counterbalanced in temporal matters by that of a procurator who does not indiscriminately say amen to everything the bishop says. Procurators must act in concert with the bishop, but I also think it good for a procurator, when necessary and independently of the bishop, to be able to assign the members of the Society and some of the resources allocated to them. I therefore think there should be one procurator general for the whole mission of Oceania and a particular procurator for each mission district. The particular procurator would form the bishop's council and consequently reside with him. The procurator general should be based at Sydney or Valparaiso, but preferably Sydney, the centre of Oceanian commerce. He would certainly incur no expense there; one might even hope he would receive a government stipend. All the fathers could communicate with him and, through him, with the Father General. In addition, and I regard this as of the greatest importance, we need a small vessel for the Central Oceania mission, one that would cost little to operate and appears indispensable for communications.

Merv at 03:00, 10 August 2026

2026-08-10T03:00:00Z

← Older revision		Revision as of 15:00, 10 August 2026
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	Five sheets comprising twenty written pages, together with a slip of paper measuring 50 mm × 146 mm, pasted at the top of the first page and bearing text that seems better placed at the end of the letter. Poupinel's annotation is at the top of the first page.		Five sheets comprising twenty written pages, together with a slip of paper measuring 50 mm × 146 mm, pasted at the top of the first page and bearing text that seems better placed at the end of the letter. Poupinel's annotation is at the top of the first page.

	Translated by Merv Duffy and ChatGPT, August 2026
			''Translated by Merv Duffy and ChatGPT, August 2026''


	''[p. 1]''		''[p. 1]''

	'''[In Poupinel's hand:]''' Tonga-Tabu - 20 February 1844.		'''[In Poupinel's hand:]''' Tonga-Tabu - 20 February 1844.



	:Tonga-Tabou, 20 February 1844		:Tonga-Tabou, 20 February 1844

	My Very Reverend Father,
			:My Very Reverend Father,

	;[1]: Allow me to say a few words to you concerning the mission and its administration. I have neither the time nor the courage to arrange all these matters in order; you will judge them according to your wisdom, and I ask your pardon in advance for anything in them that may be ''minus rectum''. It is a son opening his heart to the father whom he loves and by whom he is loved. I greatly doubt that you know the whole truth about the mission and its members, who are your children. I shall tell it to you as far as I know it and in its full extent.<ref group="variant">“Extent” replaces a misspelled form in the manuscript.</ref> It is important that you know it in full.		;[1]: Allow me to say a few words to you concerning the mission and its administration. I have neither the time nor the courage to arrange all these matters in order; you will judge them according to your wisdom, and I ask your pardon in advance for anything in them that may be ''minus rectum''. It is a son opening his heart to the father whom he loves and by whom he is loved. I greatly doubt that you know the whole truth about the mission and its members, who are your children. I shall tell it to you as far as I know it and in its full extent.<ref group="variant">“Extent” replaces a misspelled form in the manuscript.</ref> It is important that you know it in full.

Merv: Created page with "==20 February-25 July 1844 - Father Jérôme Grange to Father Jean-Claude Colin, Tonga== ''Based on the original, APM OC 208 (Tonga), Grange. In the ED1 letter register it bore number 140.'' Five sheets comprising twenty written pages, together with a slip of paper measuring 50 mm × 146 mm, pasted at the top of the first page and bearing text that seems better placed at the end of the letter. Poupinel's annotation is at the top of the first page. Translated by Merv D..."

2026-08-10T02:59:18Z

Created page with "==20 February-25 July 1844 - Father Jérôme Grange to Father Jean-Claude Colin, Tonga== ''Based on the original, APM OC 208 (Tonga), Grange. In the ED1 letter register it bore number 140.'' Five sheets comprising twenty written pages, together with a slip of paper measuring 50 mm × 146 mm, pasted at the top of the first page and bearing text that seems better placed at the end of the letter. Poupinel's annotation is at the top of the first page. Translated by Merv D..."

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