Girard0345 - Revision history

Merv at 01:10, 5 November 2026

2026-11-05T01:10:36Z

← Older revision		Revision as of 14:10, 5 November 2026
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	;[7]: '''20 August'''		;[7]: '''20 August'''

	;[8]: I finally arrived at our dear mission of Wallis two days ago. I found it still in a state of great fervour and in good condition, but the cause of our concerns continues to exist. Here is the situation in a few words. We have an insignificant king who still has a fairly good heart, but who is ignorant, timid and lacking in firmness.<ref>Vaimua Lavelua, king of Wallis from 1829, apart from the two months at the beginning of 1831 when the chief Takala seized power, reigned until his death in 1858 (cf. Henquel, pp. 26-32; Poncet, pp. 13-14, 37).</ref> He has the title of king, but for the present he does not possess the power. The man who has drawn all authority to himself is the young chief called Tuugahala, who formerly embraced religion for political reasons alone.<ref>Cf. [[Girard0328\|doc. 328]], § 9, n. 7.</ref> A chief even greater than he, called Pooi, fled from the island so that he would not be obliged to embrace religion and thus appear to submit to Tuugahala. He returned a long time ago, bringing Protestantism with him. He was pleased to have found it because it enabled him to create a party opposed to that of the young chief, his adversary. These two chiefs are therefore now measuring themselves against one another. Neither has any more religion than the other. I even believe that each would reject his religion, although for opposite reasons: Tuugahala would reject Catholicism<ref group="textual">“Catholicism” was written above the line.</ref> because it<ref group="textual">“It” replaces “Catholicism”.</ref> condemns his conduct too strongly; and Pooi would reject Protestantism because, I believe, he is convinced that it is not the true religion. Yet he practises it out of opposition and in order to form a party against<ref group="textual">“Against” was written above the line.</ref> his adversary. The king stands between them without daring to say<ref group="textual">“Say” was written above the line.</ref> anything, for fear of falling out with one or the other. Consequently, there is no one to restrain these two chiefs, who are so powerful and so ill-disposed. The remainder of the population is doing very well, but because there is no temporal support, they are as anxious as we are, fearing that these two chiefs may one day enter into a bloody and disastrous struggle. On behalf of those who are still not firm in the faith, I earnestly commend these two chiefs to your holy sacrifices and to the prayers of the Society. ''[In the margin and written crosswise:] Such is the underlying cause of the difficulties at Wallis. They all arise from only three people, and they are all the greater because these three people possess greater authority and have less fear of God. We undoubtedly needed this trial to temper somewhat the exceedingly great consolations that, without it, we would have experienced in the Wallis mission.''		;[8]: I finally arrived at our dear mission of Wallis two days ago. I found it still in a state of great fervour and in good condition, but the cause of our concerns continues to exist. Here is the situation in a few words. We have an insignificant king who still has a fairly good heart, but who is ignorant, timid and lacking in firmness.<ref>Vaimua Lavelua, king of Wallis from 1829, apart from the two months at the beginning of 1831 when the chief Takala seized power, reigned until his death in 1858 (cf. Henquel, pp. 26-32; Poncet, pp. 13-14, 37).</ref> He has the title of king, but for the present he does not possess the power. The man who has drawn all authority to himself is the young chief called Tuugahala, who formerly embraced religion for political reasons alone.<ref>Cf. [[Girard0328\|doc. 328]], § 9, n. 7.</ref> A chief even greater than he, called Pooi, fled from the island so that he would not be obliged to embrace religion and thus appear to submit to Tuugahala. He returned a long time ago, bringing Protestantism with him. He was pleased to have found it because it enabled him to create a party opposed to that of the young chief, his adversary. These two chiefs are therefore now measuring themselves against one another. Neither has any more religion than the other. I even believe that each would reject his religion, although for opposite reasons: Tuugahala would reject Catholicism<ref group="textual">“Catholicism” was written above the line.</ref> because it<ref group="textual">“It” replaces “Catholicism”.</ref> condemns his conduct too strongly; and Pooi would reject Protestantism because, I believe, he is convinced that it is not the true religion. Yet he practises it out of opposition and in order to form a party against<ref group="textual">“Against” was written above the line.</ref> his adversary. The king stands between them without daring to say<ref group="textual">“Say” was written above the line.</ref> anything, for fear of falling out with one or the other. Consequently, there is no one to restrain these two chiefs, who are so powerful and so ill-disposed. The remainder of the population is doing very well, but because there is no temporal support, they are as anxious as we are, fearing that these two chiefs may one day enter into a bloody and disastrous struggle. On behalf of those who are still not firm in the faith, I earnestly commend these two chiefs to your holy sacrifices and to the prayers of the Society.
			;[In the margin and written crosswise]: Such is the underlying cause of the difficulties at Wallis. They all arise from only three people, and they are all the greater because these three people possess greater authority and have less fear of God. We undoubtedly needed this trial to temper somewhat the exceedingly great consolations that, without it, we would have experienced in the Wallis mission.

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Merv at 01:09, 5 November 2026

2026-11-05T01:09:25Z

← Older revision		Revision as of 14:09, 5 November 2026
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	''[p. 1, at the top of the page]''		{\|border=1; style="width:100%"
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			\|[[Girard0344\|'''Previous LRO Letter''']]\|\| align=center \| [[Contents#1844\|'''LRO List of 1844 Letters''']] \|\| align=right\| [[Girard0346\|'''Next LRO letter''']]
			\|}


			;[p. 1, at the top of the page]:

			;[In Poupinel’s hand]: Central Oceania - Bishop Bataillon

	~~''[In Poupinel’s hand:]'' Central Oceania - Bishop Bataillon~~


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	12 August 1844		12 August 1844
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	:To the Reverend Father Colin		:To the Reverend Father Colin

Merv at 01:00, 5 November 2026

2026-11-05T01:00:57Z

← Older revision		Revision as of 14:00, 5 November 2026
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	;[1]: I was waiting until I had visited the islands before writing to you, so that I could give you more precise details about the whole of our mission in Central Oceania. I am too conscious of how important it is for you to know the true state of our missions to wish to embellish matters with fine phrases and exaggerations. I shall try to tell you things here exactly as I know them, neither more nor less. Here, as everywhere, ''sunt bona mixta malis'' [good things are mingled with bad]. Here, as everywhere, the work of God proceeds only slowly and amid trials, sufferings and opposition.		;[1]: I was waiting until I had visited the islands before writing to you, so that I could give you more precise details about the whole of our mission in Central Oceania. I am too conscious of how important it is for you to know the true state of our missions to wish to embellish matters with fine phrases and exaggerations. I shall try to tell you things here exactly as I know them, neither more nor less. Here, as everywhere, ''sunt bona mixta malis'' [good things are mingled with bad]. Here, as everywhere, the work of God proceeds only slowly and amid trials, sufferings and opposition.

	;[2]: It was not until 17 May last, six months after the arrival of the Bishop of Amata,<ref>Guillaume Douarre, Bataillon’s coadjutor and later Vicar Apostolic of New Caledonia; he arrived at Wallis around 30 November 1843 (cf. doc. 292, § 1).</ref> that Fathers Calinon, Favier and Bréheret reached us at Wallis, together with Brothers Jean and Annet.<ref>Fathers Jean-Baptiste Bréheret, Philippe Calinon and Jean-Victor Favier, and Brothers Jean Raynaud and Annet Pérol (cf. doc. 328, § 1, n. 1).</ref> By that time Fathers Mathieu and Roudaire were beginning to speak the language a little and could, if necessary, take my place at Wallis. I therefore decided, although not without apprehension, to leave our dear Christian community for a time. I hired the French ship ''Adolphe'', which had brought our new priests, so that I could personally place them on the islands for which I intended them, after agreeing with the captain on a price of 5,000 francs for the voyage to Futuna, Tonga and Fiji. On 11 June last, we embarked and sailed first for Futuna with the three newly arrived confrères, the two brothers and about ten catechists from Wallis. Today, 12 August, I am returning from this voyage, and I am writing this letter aboard the same ''Adolphe'', which is now leaving Fiji and sailing for Wallis, so that the ship itself may carry it to you in France. I shall give you some details about each mission separately, beginning with a few words about Wallis.		;[2]: It was not until 17 May last, six months after the arrival of the Bishop of Amata,<ref>Guillaume Douarre, Bataillon’s coadjutor and later Vicar Apostolic of New Caledonia; he arrived at Wallis around 30 November 1843 (cf. [[Girard0292\|doc. 292]], § 1).</ref> that Fathers Calinon, Favier and Bréheret reached us at Wallis, together with Brothers Jean and Annet.<ref>Fathers Jean-Baptiste Bréheret, Philippe Calinon and Jean-Victor Favier, and Brothers Jean Raynaud and Annet Pérol (cf. [[Girard0328\|doc. 328]], § 1, n. 1).</ref> By that time Fathers Mathieu and Roudaire were beginning to speak the language a little and could, if necessary, take my place at Wallis. I therefore decided, although not without apprehension, to leave our dear Christian community for a time. I hired the French ship ''Adolphe'', which had brought our new priests, so that I could personally place them on the islands for which I intended them, after agreeing with the captain on a price of 5,000 francs for the voyage to Futuna, Tonga and Fiji. On 11 June last, we embarked and sailed first for Futuna with the three newly arrived confrères, the two brothers and about ten catechists from Wallis. Today, 12 August, I am returning from this voyage, and I am writing this letter aboard the same ''Adolphe'', which is now leaving Fiji and sailing for Wallis, so that the ship itself may carry it to you in France. I shall give you some details about each mission separately, beginning with a few words about Wallis.

	;[3]: '''1. Mission of Uvea (Wallis), called Our Lady of Good Hope.''' You must already have received extensive details, my Reverend Father, about our mission at Wallis. It continues to be in a good condition and gives us great consolation. Only one thing causes us concern and alarm for the future: a nucleus of Protestants who have come from Vavaʻu and who are led by a very powerful chief, the very man who is to occupy the throne after the present king and who is the antagonist of our young Tuugahala. This chief is seeking to form a party of his own, and his intrigues are all the more to be feared because he is guided not by love of religion but by a spirit of hatred, jealousy and opposition. This is the only trial we have at Wallis. I like to believe that the good God sends it to us in His mercy and in order to humble us, without, however, permitting His work to be destroyed among a people upon whom He has so recently bestowed so many blessings. If we did not have this affliction at Wallis, we might be too happy there, for in every other respect the mission offers nothing but consolation. ''[p. 2]'' Our neophytes are fervent, well instructed and full of goodwill. They are eager to learn, apply themselves to work and prayer, frequently receive the sacraments, and most of them can read and write<ref group="textual">The word “and” was written above the line.</ref> and are capable of giving an account of their faith and refuting all the objections of Protestantism. During this year, 1844, we introduced all the practices of worship that had not yet been observed. Thus, we celebrated all the holy days of obligation; held the ceremony of the ashes; observed<ref group="textual">“Observed” was written above the line.</ref> the fast on every Friday of Lent; held the Palm Sunday procession and the exercises of Holy Week, and so forth. We were preparing to hold a fine procession of the Blessed Sacrament, but I left Wallis at that very time. Another practice we introduced this year was the children’s First Communion. We held two such ceremonies in the two principal parishes, Our Lady and Saint Joseph; each group consisted of about 200 children. Each was preceded by a proper four-day retreat, with all the exercises announced by the ringing of the bell. It would not have been possible to find greater recollection, silence and edification than among these children. On the eve of the ceremony, when they went to be reconciled with their parents, there was nothing but weeping throughout the village. On the day of their Communion, they were all dressed in white tapa. I cannot tell you how deeply I was moved by their bearing, respect, modesty and fervour. After Mass there was a communal breakfast at which thirty or forty roasted pigs were served. We ourselves served these little saints, who were seated in two rows upon fine mats. In the evening, to complete the ceremony, there was solemn Benediction, with a renewal of baptismal promises, public consecration to the Blessed Virgin and distribution of First Communion holy pictures. Afterwards, all their names, inscribed on a board bearing an image of the Blessed Virgin, were hung from a pillar of the church. The next day, after Mass, these happy children came to thank us; after blessing them, we sent them back to their parents. In every village there are four catechists: two young men, one for the men and the other for the little boys, and two young women, one to instruct the women and the other the little girls. Each gathers his or her little flock every evening, and throughout the island nothing can be heard but praying, singing, reading and catechism lessons until well into the night. Pray, my Reverend Father, that our neophytes at Wallis may preserve their fervour, but above all that they may not one day be exposed to persecution by heresy and the tyranny of some of their chiefs who are still ill-disposed.		;[3]: '''1. Mission of Uvea (Wallis), called Our Lady of Good Hope.''' You must already have received extensive details, my Reverend Father, about our mission at Wallis. It continues to be in a good condition and gives us great consolation. Only one thing causes us concern and alarm for the future: a nucleus of Protestants who have come from Vavaʻu and who are led by a very powerful chief, the very man who is to occupy the throne after the present king and who is the antagonist of our young Tuugahala. This chief is seeking to form a party of his own, and his intrigues are all the more to be feared because he is guided not by love of religion but by a spirit of hatred, jealousy and opposition. This is the only trial we have at Wallis. I like to believe that the good God sends it to us in His mercy and in order to humble us, without, however, permitting His work to be destroyed among a people upon whom He has so recently bestowed so many blessings. If we did not have this affliction at Wallis, we might be too happy there, for in every other respect the mission offers nothing but consolation. ''[p. 2]'' Our neophytes are fervent, well instructed and full of goodwill. They are eager to learn, apply themselves to work and prayer, frequently receive the sacraments, and most of them can read and write<ref group="textual">The word “and” was written above the line.</ref> and are capable of giving an account of their faith and refuting all the objections of Protestantism. During this year, 1844, we introduced all the practices of worship that had not yet been observed. Thus, we celebrated all the holy days of obligation; held the ceremony of the ashes; observed<ref group="textual">“Observed” was written above the line.</ref> the fast on every Friday of Lent; held the Palm Sunday procession and the exercises of Holy Week, and so forth. We were preparing to hold a fine procession of the Blessed Sacrament, but I left Wallis at that very time. Another practice we introduced this year was the children’s First Communion. We held two such ceremonies in the two principal parishes, Our Lady and Saint Joseph; each group consisted of about 200 children. Each was preceded by a proper four-day retreat, with all the exercises announced by the ringing of the bell. It would not have been possible to find greater recollection, silence and edification than among these children. On the eve of the ceremony, when they went to be reconciled with their parents, there was nothing but weeping throughout the village. On the day of their Communion, they were all dressed in white tapa. I cannot tell you how deeply I was moved by their bearing, respect, modesty and fervour. After Mass there was a communal breakfast at which thirty or forty roasted pigs were served. We ourselves served these little saints, who were seated in two rows upon fine mats. In the evening, to complete the ceremony, there was solemn Benediction, with a renewal of baptismal promises, public consecration to the Blessed Virgin and distribution of First Communion holy pictures. Afterwards, all their names, inscribed on a board bearing an image of the Blessed Virgin, were hung from a pillar of the church. The next day, after Mass, these happy children came to thank us; after blessing them, we sent them back to their parents. In every village there are four catechists: two young men, one for the men and the other for the little boys, and two young women, one to instruct the women and the other the little girls. Each gathers his or her little flock every evening, and throughout the island nothing can be heard but praying, singing, reading and catechism lessons until well into the night. Pray, my Reverend Father, that our neophytes at Wallis may preserve their fervour, but above all that they may not one day be exposed to persecution by heresy and the tyranny of some of their chiefs who are still ill-disposed.
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	''[p. 4]''		''[p. 4]''

	;[6]: '''4. Mission of Fiji, called Our Lady of the Seven Sorrows.''' After a stay of three weeks in Tonga, the ''Adolphe'' sailed for the Fiji Islands. The task there was to place two priests, but I did not know exactly where I could establish them. I had in mind the most important, but also the most untamed, islands of the archipelago. For this purpose, we had taken a Fijian chief aboard, and he was to introduce the missionaries to his island, which is the second largest in the group. But the ship was not at my disposal. Our very timid captain was unwilling to venture so far into the interior of the archipelago, claiming and maintaining that he had contracted only to visit the islands in the eastern part of the group. We had to accept what he wanted, and I then sought to found an establishment at<ref group="textual">“At” replaces a deleted “Lakepa”.</ref> Lakepa<ref>Read: Lakeba.</ref> or in the surrounding area. Since we did not find on the first island one of our catechists whom Bishop Pompallier had left there two years earlier,<ref>In 1842 Pompallier had left the catechist Moïse (Mosese) Matanavai at Lakeba (cf. doc. 153, §§ 16, 20; 218, § 11; 219, § 2).</ref> we searched for him at Namouka.<ref>Read: Namuka.</ref> When we arrived there, our catechist had left a few days earlier. Since our captain had reached the limit of his patience, however, I was obliged to leave our priests there. They were very well received by the small population residing on that island, although it is entirely Protestant. They are to remain there or travel to Lakepa at the first opportunity, according to what they judge advisable. Nevertheless, the islanders with whom I had spoken continually during the twenty-four hours I spent ashore came aboard at the time of my departure and begged me to leave with them the missionaries whom I had placed there. They gave me to understand that they were not far from converting to Catholicism. For this reason, I sent word to Father Roulleaux, who was already ashore,<ref group="textual">“Who was already ashore” was written above the line.</ref> that he should remain for a time at Namuka to learn the language, unless unforeseen circumstances offered him a substantial advantage in moving to another, more important island.<ref>For the establishments at Lakeba and later at Somosomo on the island of Taveuni, cf. doc. 332, § 3, n. 1.</ref> We left Fathers Roulleaux and Bréheret there with Brother Annet, two catechists from Wallis and four Fijians brought from Tonga who had converted to the Catholic religion. This is the entire beginning of the Church in Fiji. May Our Lord bless it!		;[6]: '''4. Mission of Fiji, called Our Lady of the Seven Sorrows.''' After a stay of three weeks in Tonga, the ''Adolphe'' sailed for the Fiji Islands. The task there was to place two priests, but I did not know exactly where I could establish them. I had in mind the most important, but also the most untamed, islands of the archipelago. For this purpose, we had taken a Fijian chief aboard, and he was to introduce the missionaries to his island, which is the second largest in the group. But the ship was not at my disposal. Our very timid captain was unwilling to venture so far into the interior of the archipelago, claiming and maintaining that he had contracted only to visit the islands in the eastern part of the group. We had to accept what he wanted, and I then sought to found an establishment at<ref group="textual">“At” replaces a deleted “Lakepa”.</ref> Lakepa<ref>Read: Lakeba.</ref> or in the surrounding area. Since we did not find on the first island one of our catechists whom Bishop Pompallier had left there two years earlier,<ref>In 1842 Pompallier had left the catechist Moïse (Mosese) Matanavai at Lakeba (cf. doc. [[Girard0153\|153]], §§ 16, 20; [[Girard0218\|218]], § 11; [[Girard0219\|219]], § 2).</ref> we searched for him at Namouka.<ref>Read: Namuka.</ref> When we arrived there, our catechist had left a few days earlier. Since our captain had reached the limit of his patience, however, I was obliged to leave our priests there. They were very well received by the small population residing on that island, although it is entirely Protestant. They are to remain there or travel to Lakepa at the first opportunity, according to what they judge advisable. Nevertheless, the islanders with whom I had spoken continually during the twenty-four hours I spent ashore came aboard at the time of my departure and begged me to leave with them the missionaries whom I had placed there. They gave me to understand that they were not far from converting to Catholicism. For this reason, I sent word to Father Roulleaux, who was already ashore,<ref group="textual">“Who was already ashore” was written above the line.</ref> that he should remain for a time at Namuka to learn the language, unless unforeseen circumstances offered him a substantial advantage in moving to another, more important island.<ref>For the establishments at Lakeba and later at Somosomo on the island of Taveuni, cf. [[Girard0332\|doc. 332]], § 3, n. 1.</ref> We left Fathers Roulleaux and Bréheret there with Brother Annet, two catechists from Wallis and four Fijians brought from Tonga who had converted to the Catholic religion. This is the entire beginning of the Church in Fiji. May Our Lord bless it!

	;[7]: '''20 August'''		;[7]: '''20 August'''

	;[8]: I finally arrived at our dear mission of Wallis two days ago. I found it still in a state of great fervour and in good condition, but the cause of our concerns continues to exist. Here is the situation in a few words. We have an insignificant king who still has a fairly good heart, but who is ignorant, timid and lacking in firmness.<ref>Vaimua Lavelua, king of Wallis from 1829, apart from the two months at the beginning of 1831 when the chief Takala seized power, reigned until his death in 1858 (cf. Henquel, pp. 26-32; Poncet, pp. 13-14, 37).</ref> He has the title of king, but for the present he does not possess the power. The man who has drawn all authority to himself is the young chief called Tuugahala, who formerly embraced religion for political reasons alone.<ref>Cf. doc. 328, § 9, n. 7.</ref> A chief even greater than he, called Pooi, fled from the island so that he would not be obliged to embrace religion and thus appear to submit to Tuugahala. He returned a long time ago, bringing Protestantism with him. He was pleased to have found it because it enabled him to create a party opposed to that of the young chief, his adversary. These two chiefs are therefore now measuring themselves against one another. Neither has any more religion than the other. I even believe that each would reject his religion, although for opposite reasons: Tuugahala would reject Catholicism<ref group="textual">“Catholicism” was written above the line.</ref> because it<ref group="textual">“It” replaces “Catholicism”.</ref> condemns his conduct too strongly; and Pooi would reject Protestantism because, I believe, he is convinced that it is not the true religion. Yet he practises it out of opposition and in order to form a party against<ref group="textual">“Against” was written above the line.</ref> his adversary. The king stands between them without daring to say<ref group="textual">“Say” was written above the line.</ref> anything, for fear of falling out with one or the other. Consequently, there is no one to restrain these two chiefs, who are so powerful and so ill-disposed. The remainder of the population is doing very well, but because there is no temporal support, they are as anxious as we are, fearing that these two chiefs may one day enter into a bloody and disastrous struggle. On behalf of those who are still not firm in the faith, I earnestly commend these two chiefs to your holy sacrifices and to the prayers of the Society. ''[In the margin and written crosswise:] Such is the underlying cause of the difficulties at Wallis. They all arise from only three people, and they are all the greater because these three people possess greater authority and have less fear of God. We undoubtedly needed this trial to temper somewhat the exceedingly great consolations that, without it, we would have experienced in the Wallis mission.''		;[8]: I finally arrived at our dear mission of Wallis two days ago. I found it still in a state of great fervour and in good condition, but the cause of our concerns continues to exist. Here is the situation in a few words. We have an insignificant king who still has a fairly good heart, but who is ignorant, timid and lacking in firmness.<ref>Vaimua Lavelua, king of Wallis from 1829, apart from the two months at the beginning of 1831 when the chief Takala seized power, reigned until his death in 1858 (cf. Henquel, pp. 26-32; Poncet, pp. 13-14, 37).</ref> He has the title of king, but for the present he does not possess the power. The man who has drawn all authority to himself is the young chief called Tuugahala, who formerly embraced religion for political reasons alone.<ref>Cf. [[Girard0328\|doc. 328]], § 9, n. 7.</ref> A chief even greater than he, called Pooi, fled from the island so that he would not be obliged to embrace religion and thus appear to submit to Tuugahala. He returned a long time ago, bringing Protestantism with him. He was pleased to have found it because it enabled him to create a party opposed to that of the young chief, his adversary. These two chiefs are therefore now measuring themselves against one another. Neither has any more religion than the other. I even believe that each would reject his religion, although for opposite reasons: Tuugahala would reject Catholicism<ref group="textual">“Catholicism” was written above the line.</ref> because it<ref group="textual">“It” replaces “Catholicism”.</ref> condemns his conduct too strongly; and Pooi would reject Protestantism because, I believe, he is convinced that it is not the true religion. Yet he practises it out of opposition and in order to form a party against<ref group="textual">“Against” was written above the line.</ref> his adversary. The king stands between them without daring to say<ref group="textual">“Say” was written above the line.</ref> anything, for fear of falling out with one or the other. Consequently, there is no one to restrain these two chiefs, who are so powerful and so ill-disposed. The remainder of the population is doing very well, but because there is no temporal support, they are as anxious as we are, fearing that these two chiefs may one day enter into a bloody and disastrous struggle. On behalf of those who are still not firm in the faith, I earnestly commend these two chiefs to your holy sacrifices and to the prayers of the Society. ''[In the margin and written crosswise:] Such is the underlying cause of the difficulties at Wallis. They all arise from only three people, and they are all the greater because these three people possess greater authority and have less fear of God. We undoubtedly needed this trial to temper somewhat the exceedingly great consolations that, without it, we would have experienced in the Wallis mission.''

	<div style="text-align:right">		<div style="text-align:right">

Merv: Created page with "==12 and 20 August 1844 - Bishop Pierre Bataillon to Father Jean-Claude Colin, near Fiji== ''According to the fair copy, APM OC 418.1.'' One sheet, written on four pages, with Poupinel’s annotation at the top of the first page. The APM also holds a copy on onion-skin paper which bore the number 144 in the letter register, ED 1. Translated by Merv Duffy and ChatGPT, November 2026. ''[p. 1, at the top of the page]'' ''[In Poupinel’s hand:]'' Central Oceania - Bi..."

2026-11-05T00:57:13Z

Created page with "==12 and 20 August 1844 - Bishop Pierre Bataillon to Father Jean-Claude Colin, near Fiji== ''According to the fair copy, APM OC 418.1.'' One sheet, written on four pages, with Poupinel’s annotation at the top of the first page. The APM also holds a copy on onion-skin paper which bore the number 144 in the letter register, ED 1. Translated by Merv Duffy and ChatGPT, November 2026. ''[p. 1, at the top of the page]'' ''[In Poupinel’s hand:]'' Central Oceania - Bi..."

New page

==12 and 20 August 1844 - Bishop Pierre Bataillon to Father Jean-Claude Colin, near Fiji==

''According to the fair copy, APM OC 418.1.''

One sheet, written on four pages, with Poupinel’s annotation at the top of the first page. The APM also holds a copy on onion-skin paper which bore the number 144 in the letter register, ED 1.

Translated by Merv Duffy and ChatGPT, November 2026.

''[p. 1, at the top of the page]''

''[In Poupinel’s hand:]'' Central Oceania - Bishop Bataillon

''[p. 1]''

<div style="text-align:right">
Aboard the ship ''Adolphe'', in sight of the Fiji Islands<br />
12 August 1844
</div>

:To the Reverend Father Colin

:My Very Reverend Father,

;[1]: I was waiting until I had visited the islands before writing to you, so that I could give you more precise details about the whole of our mission in Central Oceania. I am too conscious of how important it is for you to know the true state of our missions to wish to embellish matters with fine phrases and exaggerations. I shall try to tell you things here exactly as I know them, neither more nor less. Here, as everywhere, ''sunt bona mixta malis'' [good things are mingled with bad]. Here, as everywhere, the work of God proceeds only slowly and amid trials, sufferings and opposition.

;[2]: It was not until 17 May last, six months after the arrival of the Bishop of Amata,<ref>Guillaume Douarre, Bataillon’s coadjutor and later Vicar Apostolic of New Caledonia; he arrived at Wallis around 30 November 1843 (cf. doc. 292, § 1).</ref> that Fathers Calinon, Favier and Bréheret reached us at Wallis, together with Brothers Jean and Annet.<ref>Fathers Jean-Baptiste Bréheret, Philippe Calinon and Jean-Victor Favier, and Brothers Jean Raynaud and Annet Pérol (cf. doc. 328, § 1, n. 1).</ref> By that time Fathers Mathieu and Roudaire were beginning to speak the language a little and could, if necessary, take my place at Wallis. I therefore decided, although not without apprehension, to leave our dear Christian community for a time. I hired the French ship ''Adolphe'', which had brought our new priests, so that I could personally place them on the islands for which I intended them, after agreeing with the captain on a price of 5,000 francs for the voyage to Futuna, Tonga and Fiji. On 11 June last, we embarked and sailed first for Futuna with the three newly arrived confrères, the two brothers and about ten catechists from Wallis. Today, 12 August, I am returning from this voyage, and I am writing this letter aboard the same ''Adolphe'', which is now leaving Fiji and sailing for Wallis, so that the ship itself may carry it to you in France. I shall give you some details about each mission separately, beginning with a few words about Wallis.

;[3]: '''1. Mission of Uvea (Wallis), called Our Lady of Good Hope.''' You must already have received extensive details, my Reverend Father, about our mission at Wallis. It continues to be in a good condition and gives us great consolation. Only one thing causes us concern and alarm for the future: a nucleus of Protestants who have come from Vavaʻu and who are led by a very powerful chief, the very man who is to occupy the throne after the present king and who is the antagonist of our young Tuugahala. This chief is seeking to form a party of his own, and his intrigues are all the more to be feared because he is guided not by love of religion but by a spirit of hatred, jealousy and opposition. This is the only trial we have at Wallis. I like to believe that the good God sends it to us in His mercy and in order to humble us, without, however, permitting His work to be destroyed among a people upon whom He has so recently bestowed so many blessings. If we did not have this affliction at Wallis, we might be too happy there, for in every other respect the mission offers nothing but consolation. ''[p. 2]'' Our neophytes are fervent, well instructed and full of goodwill. They are eager to learn, apply themselves to work and prayer, frequently receive the sacraments, and most of them can read and write<ref group="textual">The word “and” was written above the line.</ref> and are capable of giving an account of their faith and refuting all the objections of Protestantism. During this year, 1844, we introduced all the practices of worship that had not yet been observed. Thus, we celebrated all the holy days of obligation; held the ceremony of the ashes; observed<ref group="textual">“Observed” was written above the line.</ref> the fast on every Friday of Lent; held the Palm Sunday procession and the exercises of Holy Week, and so forth. We were preparing to hold a fine procession of the Blessed Sacrament, but I left Wallis at that very time. Another practice we introduced this year was the children’s First Communion. We held two such ceremonies in the two principal parishes, Our Lady and Saint Joseph; each group consisted of about 200 children. Each was preceded by a proper four-day retreat, with all the exercises announced by the ringing of the bell. It would not have been possible to find greater recollection, silence and edification than among these children. On the eve of the ceremony, when they went to be reconciled with their parents, there was nothing but weeping throughout the village. On the day of their Communion, they were all dressed in white tapa. I cannot tell you how deeply I was moved by their bearing, respect, modesty and fervour. After Mass there was a communal breakfast at which thirty or forty roasted pigs were served. We ourselves served these little saints, who were seated in two rows upon fine mats. In the evening, to complete the ceremony, there was solemn Benediction, with a renewal of baptismal promises, public consecration to the Blessed Virgin and distribution of First Communion holy pictures. Afterwards, all their names, inscribed on a board bearing an image of the Blessed Virgin, were hung from a pillar of the church. The next day, after Mass, these happy children came to thank us; after blessing them, we sent them back to their parents. In every village there are four catechists: two young men, one for the men and the other for the little boys, and two young women, one to instruct the women and the other the little girls. Each gathers his or her little flock every evening, and throughout the island nothing can be heard but praying, singing, reading and catechism lessons until well into the night. Pray, my Reverend Father, that our neophytes at Wallis may preserve their fervour, but above all that they may not one day be exposed to persecution by heresy and the tyranny of some of their chiefs who are still ill-disposed.

;[4]: '''2. Futuna (Horn), Mission of Our Lady of the Martyrs.''' I remained there for only four days. I left Father Favier there to replace Father Roulleaux, whom I intended for the Fiji Islands. I found that almost the whole island had been baptized by the Reverend Father Servant. This mission, at first rather badly organized and languishing because the baptisms had been carried out too hastily, is now beginning to become instructed and fervent. We travelled around the whole island and had the happiness of reconciling the two hostile parties whose longstanding division was greatly hindering the mission’s progress. We now have reason to believe that this is one of the missions offering the greatest hope and consolation for the future, because it does not contain within itself the causes of ruin that we find on many other islands, namely the intrigues of heresy combined with the pride, suspicious disposition and arbitrary power of the chiefs. There are two churches on Futuna: one built over the tomb of the Reverend Father Chanel, which we have named Our Lady of the Martyrs, and another to which we have given the name Saint Joseph. ''[p. 3]'' I preached twice at Our Lady of the Martyrs and had the happiness of celebrating Holy Mass there while wearing the bloodstained cassock and all the vestments of our venerated martyr. Within the sanctuary there is still a cross which Bishop Pompallier had erected to mark the place where our martyr fell. His flesh and several small bones had been buried at the foot of this cross. We considered it appropriate to identify them ourselves and to exhume them with our own hands, placing them in a wooden box which we nailed shut, sealed and then placed beneath the altar. We drew up an official report of everything. I then had word sent throughout the island that anyone still possessing an object that had belonged to the martyr should bring it to us. We collected several precious objects, including his missionary cross, his cincture and part of his journal. We took some of these objects with us. After gathering all the others together, we had them placed in the sacristy, with instructions that particular care be taken of the bloodstained cassock and his vestments. These are to be used only rarely and solely for the celebration of Mass, so that for future generations they may preserve the memory of the man who, through his death, achieved what all his efforts had been unable to accomplish: the conversion of the entire island. I then assembled the family that had taken the greatest care of the Father during his life and at the time of his death. I addressed a few words of gratitude to them, gave them presents, obtained from them all the information they possessed concerning the circumstances of the holy missionary’s death, and left them after giving them my blessing. They are said to be the most fervent family on the island. Afterwards, having met the man who had dealt the Father the fatal blow, I took him aside and had him recount the entire story of the murder. I placed all the more trust in his account because he is now baptized and shows repentance for his crime. I myself baptized him during a dangerous illness which he suffered at Wallis. What he told me agrees fairly well with what Father Chevron says in his first letter. I shall wait, however, until later, when I am less pressed, before giving you all the documents I can obtain on this subject and drawing up as well as I can the official report you requested. It is better to proceed slowly and report matters that are more certain and firmly established. Since there are two establishments on Futuna but only one brother, I left there a catechist from Wallis,<ref group="textual">The manuscript originally continued after “Wallis” with words meaning “whom I esteem little”; these were deleted.</ref> who lacks only the taking of vows to be a true Marist Brother.

;[5]: '''3. Mission of Tonga, called the Immaculate Virgin.''' It was only after every kind of difficulty and twenty-two days of sailing that we made our way from Futuna to Tongatapu. Since we intend to settle later on this island, which is unquestionably the most important in our vicariate, we believed that we should station the provincial there to await us and prepare the way for us. As we were unable to place him in an important village that we had considered for our common residence, we left him with Fathers Chevron and Grange in the village of Pea,<ref group="textual">“Of Pea” was written above the line.</ref> where we have the greatest number of neophytes. From there he is gradually to seek to found a new establishment on the island. It is true that we have only a very small number of converts in Tonga, but the mission is only beginning. It was first necessary to dispel the prejudices and overcome the absurd slanders spread everywhere, and particularly in Tonga, by the Protestant missionaries. I was pleased to see that our Fathers had already succeeded in doing this. They now travel throughout the island and are well received by everyone, unbelievers as well as heretics.<ref group="textual">“Heretics” replaces a deleted “and”.</ref> It is certainly no small advance to have reached this point in a country where, at first, people could not even bear the sight of them. In Tonga we baptized and confirmed several people and enrolled at least sixty new converts. That is at least so much wrested from the enemy. Another factor slowing the mission’s progress is the destitution in which the missionaries have found themselves until now, but we shall endeavour to remedy that, and we hope that before long our Tonga mission will be one of our flourishing missions.

''[p. 4]''

;[6]: '''4. Mission of Fiji, called Our Lady of the Seven Sorrows.''' After a stay of three weeks in Tonga, the ''Adolphe'' sailed for the Fiji Islands. The task there was to place two priests, but I did not know exactly where I could establish them. I had in mind the most important, but also the most untamed, islands of the archipelago. For this purpose, we had taken a Fijian chief aboard, and he was to introduce the missionaries to his island, which is the second largest in the group. But the ship was not at my disposal. Our very timid captain was unwilling to venture so far into the interior of the archipelago, claiming and maintaining that he had contracted only to visit the islands in the eastern part of the group. We had to accept what he wanted, and I then sought to found an establishment at<ref group="textual">“At” replaces a deleted “Lakepa”.</ref> Lakepa<ref>Read: Lakeba.</ref> or in the surrounding area. Since we did not find on the first island one of our catechists whom Bishop Pompallier had left there two years earlier,<ref>In 1842 Pompallier had left the catechist Moïse (Mosese) Matanavai at Lakeba (cf. doc. 153, §§ 16, 20; 218, § 11; 219, § 2).</ref> we searched for him at Namouka.<ref>Read: Namuka.</ref> When we arrived there, our catechist had left a few days earlier. Since our captain had reached the limit of his patience, however, I was obliged to leave our priests there. They were very well received by the small population residing on that island, although it is entirely Protestant. They are to remain there or travel to Lakepa at the first opportunity, according to what they judge advisable. Nevertheless, the islanders with whom I had spoken continually during the twenty-four hours I spent ashore came aboard at the time of my departure and begged me to leave with them the missionaries whom I had placed there. They gave me to understand that they were not far from converting to Catholicism. For this reason, I sent word to Father Roulleaux, who was already ashore,<ref group="textual">“Who was already ashore” was written above the line.</ref> that he should remain for a time at Namuka to learn the language, unless unforeseen circumstances offered him a substantial advantage in moving to another, more important island.<ref>For the establishments at Lakeba and later at Somosomo on the island of Taveuni, cf. doc. 332, § 3, n. 1.</ref> We left Fathers Roulleaux and Bréheret there with Brother Annet, two catechists from Wallis and four Fijians brought from Tonga who had converted to the Catholic religion. This is the entire beginning of the Church in Fiji. May Our Lord bless it!

;[7]: '''20 August'''

;[8]: I finally arrived at our dear mission of Wallis two days ago. I found it still in a state of great fervour and in good condition, but the cause of our concerns continues to exist. Here is the situation in a few words. We have an insignificant king who still has a fairly good heart, but who is ignorant, timid and lacking in firmness.<ref>Vaimua Lavelua, king of Wallis from 1829, apart from the two months at the beginning of 1831 when the chief Takala seized power, reigned until his death in 1858 (cf. Henquel, pp. 26-32; Poncet, pp. 13-14, 37).</ref> He has the title of king, but for the present he does not possess the power. The man who has drawn all authority to himself is the young chief called Tuugahala, who formerly embraced religion for political reasons alone.<ref>Cf. doc. 328, § 9, n. 7.</ref> A chief even greater than he, called Pooi, fled from the island so that he would not be obliged to embrace religion and thus appear to submit to Tuugahala. He returned a long time ago, bringing Protestantism with him. He was pleased to have found it because it enabled him to create a party opposed to that of the young chief, his adversary. These two chiefs are therefore now measuring themselves against one another. Neither has any more religion than the other. I even believe that each would reject his religion, although for opposite reasons: Tuugahala would reject Catholicism<ref group="textual">“Catholicism” was written above the line.</ref> because it<ref group="textual">“It” replaces “Catholicism”.</ref> condemns his conduct too strongly; and Pooi would reject Protestantism because, I believe, he is convinced that it is not the true religion. Yet he practises it out of opposition and in order to form a party against<ref group="textual">“Against” was written above the line.</ref> his adversary. The king stands between them without daring to say<ref group="textual">“Say” was written above the line.</ref> anything, for fear of falling out with one or the other. Consequently, there is no one to restrain these two chiefs, who are so powerful and so ill-disposed. The remainder of the population is doing very well, but because there is no temporal support, they are as anxious as we are, fearing that these two chiefs may one day enter into a bloody and disastrous struggle. On behalf of those who are still not firm in the faith, I earnestly commend these two chiefs to your holy sacrifices and to the prayers of the Society. ''[In the margin and written crosswise:] Such is the underlying cause of the difficulties at Wallis. They all arise from only three people, and they are all the greater because these three people possess greater authority and have less fear of God. We undoubtedly needed this trial to temper somewhat the exceedingly great consolations that, without it, we would have experienced in the Wallis mission.''

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+ Pierre, Bishop of Enos
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== Notes ==
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== Textual notes ==
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