Girard0586 - Revision history

Merv at 23:21, 4 September 2022

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	==January 1847 − Father Gilbert Roudaire to the Abbot F. de Meydat, canon and secretary to the Bishop of Clermont, Apia==		==January 1847 − Father Gilbert Roudaire to the Abbot F. de Meydat, canon and secretary to the Bishop of Clermont, Apia==
	''Based on the document, APM ON 208 (Samoa) Roudaire. ''		''Based on the document, APM ON 208 (Samoa) Roudaire. ''


			''Translated by Peter McConnell, October 2010''

Merv at 23:05, 4 September 2022

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	;[178]: Will you be asking me now if the Samoans are a civilised people? If by civilisation one means perfection of the arts, superb edifices, railways, luxurious clothing and tableware, theatres, armies always ready for action, police always on duty, prisons always full, gangsters, strong-minded people who mock God and man, then certainly the poor Samoans would not get far with their claims; but if by civilisation you mean recognition of human rights such as obedience to the law and customs whether written or unwritten, total tolerance, hospitality, courteous and civil use of language, duty towards family, relatives and friends, known, cherished and respected, then you would find all these things in them. If you consider enumerating crimes, you would find that in a period of fifty years, 2 or 3 proper murders would be committed in a population of 70 to 75 thousand souls, whilst for a European population, over the same period of time, the proportion of crimes would grow in a much more noticeable way. As for thefts and the use of other people’s goods, the difference is even greater; in Europe a thief often escapes punishment, here it is almost always discovered; the accused is taken before the chiefs in a full ''fono'' where he is questioned in every form and manner. If he is convicted, a fine or punishment is imposed. The same happens for maligning someone, the source is sought out by questioning from group to group until the culprit is found and the punishment follows soon after the fault. These people have no idea of all the crimes that are committed in our country, for if they did I am sure they would be horrified and would regard us as barbarians, unless they could also make allowances for all the virtues that are not known to them.		;[178]: Will you be asking me now if the Samoans are a civilised people? If by civilisation one means perfection of the arts, superb edifices, railways, luxurious clothing and tableware, theatres, armies always ready for action, police always on duty, prisons always full, gangsters, strong-minded people who mock God and man, then certainly the poor Samoans would not get far with their claims; but if by civilisation you mean recognition of human rights such as obedience to the law and customs whether written or unwritten, total tolerance, hospitality, courteous and civil use of language, duty towards family, relatives and friends, known, cherished and respected, then you would find all these things in them. If you consider enumerating crimes, you would find that in a period of fifty years, 2 or 3 proper murders would be committed in a population of 70 to 75 thousand souls, whilst for a European population, over the same period of time, the proportion of crimes would grow in a much more noticeable way. As for thefts and the use of other people’s goods, the difference is even greater; in Europe a thief often escapes punishment, here it is almost always discovered; the accused is taken before the chiefs in a full ''fono'' where he is questioned in every form and manner. If he is convicted, a fine or punishment is imposed. The same happens for maligning someone, the source is sought out by questioning from group to group until the culprit is found and the punishment follows soon after the fault. These people have no idea of all the crimes that are committed in our country, for if they did I am sure they would be horrified and would regard us as barbarians, unless they could also make allowances for all the virtues that are not known to them.
	;[179]: For them hospitality is a duty and a sort of national rite that is carried out reciprocally every day. Each family has relatives, friends or allies living elsewhere in the island, so not a year passes when visits are not exchanged once or twice, all the family, even the suckling infants taking part. So, when the family is numerous, three or four canoes are needed to transport them. When everything is ready, the procession departs and will not return for five or six weeks, as they never cover more than three or four leagues per day and it is often even less. The neighbouring tribe, who knows in advance the day and hour of the arrival stands by ready to receive them and to cook their foodstuffs, prepare the mats, the night-time mosquitos <ref> Should read : mosquito nets. </ref> and gather a large quantity of dried coconut palm leaves, which help to maintain the fires and provide light for the evening. Each village has one or several large huts where the chiefs of the area live. It is one of these huts that they provide for the travellers. They take possession as if it belongs to them. The true owners retire for the night to another one, so as to leave their guests in complete freedom and comfort. As soon as the food is cooked, all the members of the tribe come, singing as they arrive, one behind the other like a procession, carrying baskets of food that each one deposits at the feet of the chief of the group, then withdraws immediately without saying a word. Towards evening, the chiefs and ''tulafale'' <ref> Samoan word, '' tulafale'', = the name of a class of chiefs who have special duties; chiefs of a second class. </ref> of the country, if they have not got a secret enmity for the visitors, come to the hut to converse, to ask for news, make new acquaintances and renew old friendships. … Before the introduction of christianity, part of the night was spent dancing, but since then all dancing has been given up. Around ten o’clock everyone retires, after having taken leave of the company, because the next day, at daybreak, the group will set off again to go and receive the same welcome two or three leagues further on. You could say that these journeys are, for them, times of pleasure, good will and respite; so they do not miss any legitimate occasion to indulge in them. Those who have asked to be taken along so as to live more comfortably on the work of others would soon stand out and they would be so heaped with ridicule that it would be impossible for them to continue.		;[179]: For them hospitality is a duty and a sort of national rite that is carried out reciprocally every day. Each family has relatives, friends or allies living elsewhere in the island, so not a year passes when visits are not exchanged once or twice, all the family, even the suckling infants taking part. So, when the family is numerous, three or four canoes are needed to transport them. When everything is ready, the procession departs and will not return for five or six weeks, as they never cover more than three or four leagues per day and it is often even less. The neighbouring tribe, who knows in advance the day and hour of the arrival stands by ready to receive them and to cook their foodstuffs, prepare the mats, the night-time mosquitos <ref> Should read : mosquito nets. </ref> and gather a large quantity of dried coconut palm leaves, which help to maintain the fires and provide light for the evening. Each village has one or several large huts where the chiefs of the area live. It is one of these huts that they provide for the travellers. They take possession as if it belongs to them. The true owners retire for the night to another one, so as to leave their guests in complete freedom and comfort. As soon as the food is cooked, all the members of the tribe come, singing as they arrive, one behind the other like a procession, carrying baskets of food that each one deposits at the feet of the chief of the group, then withdraws immediately without saying a word. Towards evening, the chiefs and ''tulafale'' <ref> Samoan word, '' tulafale'', = the name of a class of chiefs who have special duties; chiefs of a second class. </ref> of the country, if they have not got a secret enmity for the visitors, come to the hut to converse, to ask for news, make new acquaintances and renew old friendships. … Before the introduction of christianity, part of the night was spent dancing, but since then all dancing has been given up. Around ten o’clock everyone retires, after having taken leave of the company, because the next day, at daybreak, the group will set off again to go and receive the same welcome two or three leagues further on. You could say that these journeys are, for them, times of pleasure, good will and respite; so they do not miss any legitimate occasion to indulge in them. Those who have asked to be taken along so as to live more comfortably on the work of others would soon stand out and they would be so heaped with ridicule that it would be impossible for them to continue.
	;[180]: Now nothing is more unusual than the forms of politeness employed in conversation. They never fail to greet each other with all the titles that their position in the country requires; thus the premier chiefs have the title of afioga <ref> Samoan word, afioga = majesty or excellence. </ref> and susuga, <ref> Samoan word, susuga = chiefly title. </ref> which is equivalent in French to the word majesty. The tulafale <ref> See notes 68 and 71 above. </ref> have the title ''alaala'', that is to say lord or his lordship. All women in general are called ''fafine'' <ref> Samoan word = woman. </ref> but out of politeness, when speaking to women of quality, they are called ''tamaitai'', <ref> Samoan word, ''tamaitai'' = madam, miss; used for the wives and daughters of chiefs. <ref> which means a lady. The daughters of high chiefs are tausala. <ref> Samoan word, ''tausala'' = titled chief’s daughter or title of high chief’s daughter. </ref> If you address yourself to someone who you do not know, you use the word ''matalii'' which is the equivalent of mister. In conversation, you hear all these titles used again and again amongst families where one is required to apologise for what one is going to say, especially if one is going to relate something that is painful or not very appropriate. Finally, there is the situation where you would wish to see the person to whom you are speaking relieved of certain worries, thus when you speak before the chiefs, the ''tulafale'' <ref> see notes 68 and 71 above </ref> or people of the opposite sex, you say: Excuse me, to the chiefs, the ''tulafale'' and the women present; a certain misfortune has occured. If it is a Sunday or near to the church or even in the presence of a missionary, you excuse yourself for doing this on Sunday, before God’s house and before the missionary. When one directly addresses the chief or someone of note, one always begins with these words: With all due respect to your majesty, your'' lordship''. These forms are used so much that even the children put them into practice.		;[180]: Now nothing is more unusual than the forms of politeness employed in conversation. They never fail to greet each other with all the titles that their position in the country requires; thus the premier chiefs have the title of afioga <ref> Samoan word, afioga = majesty or excellence. </ref> and susuga, <ref> Samoan word, susuga = chiefly title. </ref> which is equivalent in French to the word majesty. The tulafale <ref> See notes 68 and 71 above. </ref> have the title ''alaala'', that is to say lord or his lordship. All women in general are called ''fafine'' <ref> Samoan word = woman. </ref> but out of politeness, when speaking to women of quality, they are called ''tamaitai'', <ref> Samoan word, ''tamaitai'' = madam, miss; used for the wives and daughters of chiefs. </ref> which means a lady. The daughters of high chiefs are tausala. <ref> Samoan word, ''tausala'' = titled chief’s daughter or title of high chief’s daughter. </ref> If you address yourself to someone who you do not know, you use the word ''matalii'' which is the equivalent of mister. In conversation, you hear all these titles used again and again amongst families where one is required to apologise for what one is going to say, especially if one is going to relate something that is painful or not very appropriate. Finally, there is the situation where you would wish to see the person to whom you are speaking relieved of certain worries, thus when you speak before the chiefs, the ''tulafale'' <ref> see notes 68 and 71 above </ref> or people of the opposite sex, you say: Excuse me, to the chiefs, the ''tulafale'' and the women present; a certain misfortune has occured. If it is a Sunday or near to the church or even in the presence of a missionary, you excuse yourself for doing this on Sunday, before God’s house and before the missionary. When one directly addresses the chief or someone of note, one always begins with these words: With all due respect to your majesty, your'' lordship''. These forms are used so much that even the children put them into practice.
	;[181]: The chief distinguishes himself from the general populace by his choice of language and in the bearing and gestures of his whole body, which are solemn and serious. You very rarely see him say or do childish things; clownish joking is also banished from conversation. You would not do these things without making yourself seem contemptible. It is also forbidden to whisper in someone’s ear, to speak to someone privately or speak in a language that is not known to the gathering. In all honesty, they would not tell you that these things upset them; but they would not fail to think you were lacking in graciousness if you did not understand the customs, a situation that I have observed more than once; also a thoughtless word, freely used, a word that would suggest ill humour or even the criticism of a fault someone else has committed would create an unfavourable impression, as they never speak of their enemies unless it is necessary. Nor do they like their names spoken without reason, or even the use of them in relation to something else. When a chief enters his house, or the house of someone else, mats are immediately brought so that he can be seated, and the others take their places to right and left all around the hut after the customary greetings. The people never fail to bring food if there is any, or to apologise if they have none. To pass an object to another person, when there is someone between them and you, you would turn away and pass it behind or if this is not possible you would pass it in front but at the level of the feet of even lower if possible. If you need something, you apologise for having to have it brought; if someone happens to sneeze, you wish him a long life, almost in the same way as we do in France.		;[181]: The chief distinguishes himself from the general populace by his choice of language and in the bearing and gestures of his whole body, which are solemn and serious. You very rarely see him say or do childish things; clownish joking is also banished from conversation. You would not do these things without making yourself seem contemptible. It is also forbidden to whisper in someone’s ear, to speak to someone privately or speak in a language that is not known to the gathering. In all honesty, they would not tell you that these things upset them; but they would not fail to think you were lacking in graciousness if you did not understand the customs, a situation that I have observed more than once; also a thoughtless word, freely used, a word that would suggest ill humour or even the criticism of a fault someone else has committed would create an unfavourable impression, as they never speak of their enemies unless it is necessary. Nor do they like their names spoken without reason, or even the use of them in relation to something else. When a chief enters his house, or the house of someone else, mats are immediately brought so that he can be seated, and the others take their places to right and left all around the hut after the customary greetings. The people never fail to bring food if there is any, or to apologise if they have none. To pass an object to another person, when there is someone between them and you, you would turn away and pass it behind or if this is not possible you would pass it in front but at the level of the feet of even lower if possible. If you need something, you apologise for having to have it brought; if someone happens to sneeze, you wish him a long life, almost in the same way as we do in France.
	;[182]: If the evening is warm and calm, it is preferably spent in the public square. The chiefs arrive, each one carrying on his arm a baton on which there is a tame pigeon, which is made to fly around from time to time. The bird takes flight, but when it has flown as far as its leash allows, it has to return to its perch; four or five such flights stimulate its appetite; its master prepares large lumps of breadfruit which it amuses him to make the bird struggle to eat. This is about the only amusement left to grown men, out of all the things they used to have, because, since the introduction of Christianity (if, mind you, it is not a blasphemy to call the whims of a pathetic sect Christianity), they have generally given up, though regretfully, their evening dancing and other pleasures, some of which do not seem to me to be as bad as they have been made out to be. Hunting pigeons is a pastime favoured by the chiefs. It is done in the mountains, with the help of a large net shaped like a pointed pocket, mounted on a long pole, the same as those used to catch butterflies, but much bigger. A tall, compact tree is chosen, one in which the pigeons like to perch because of the seeds that they find there. Amongst the large branches a little hut of leaves is built, where the hunter hides himself with a tame pigeon to call the others. When they arrive, a sweep of the net immediately takes them prisoner and they will then serve as amusement or food for their captors.		;[182]: If the evening is warm and calm, it is preferably spent in the public square. The chiefs arrive, each one carrying on his arm a baton on which there is a tame pigeon, which is made to fly around from time to time. The bird takes flight, but when it has flown as far as its leash allows, it has to return to its perch; four or five such flights stimulate its appetite; its master prepares large lumps of breadfruit which it amuses him to make the bird struggle to eat. This is about the only amusement left to grown men, out of all the things they used to have, because, since the introduction of Christianity (if, mind you, it is not a blasphemy to call the whims of a pathetic sect Christianity), they have generally given up, though regretfully, their evening dancing and other pleasures, some of which do not seem to me to be as bad as they have been made out to be. Hunting pigeons is a pastime favoured by the chiefs. It is done in the mountains, with the help of a large net shaped like a pointed pocket, mounted on a long pole, the same as those used to catch butterflies, but much bigger. A tall, compact tree is chosen, one in which the pigeons like to perch because of the seeds that they find there. Amongst the large branches a little hut of leaves is built, where the hunter hides himself with a tame pigeon to call the others. When they arrive, a sweep of the net immediately takes them prisoner and they will then serve as amusement or food for their captors.

Merv at 23:12, 13 January 2016

2016-01-13T23:12:57Z

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Merv at 22:59, 13 January 2016

2016-01-13T22:59:32Z

← Older revision		Revision as of 10:59, 14 January 2016
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	;[31]: Here is more or less what he would say to us: “You have arrived in a land where you are expected, but not welcomed. For many years your arrival here has been predicted; but it is regarded as the greatest of calamities that could afflict a people; so we will redouble our prayers and beseech Jehovah to ward off this curse, to drive off into the distance this ship that is bringing you. Your religion is presented as a source of wrong ideas and lies; you no longer love God, but the Pope and the saints, Mary…..You prostrate yourselves before statues, images, medals; in a word you are idolaters. Your behaviour is no better than your doctrine; you are charged with everything that is evil in the sects of the Adamites and Manicheans. Once you are established here, you will make large underground tunnels which take you unseen towards hidden houses, where you will imprison the most beautiful girls in the country and there commit crimes and with impunity hide all traces of this shameful conduct. In the outside world you will be clothed in lambskins to better mislead the people; but in your inner world and in reality you will be wolves devouring those in the sheepfold. The goal that leads you here is even worse than your religion and your behaviour; your intention is no less than to take over the country, killing and chasing the inhabitants into the mountains. You will precede by only a short time your warships, which will not delay in following you in pillaging the country, abducting the women, massacring and burning alive those who you can capture. And these are the things that are not only said and preached in the churches, but are printed in the books that are distributed to the people. Two sects who have come from England, the Independents and the Methodists, more or less share the population here; they are enemies of each other and quarrel constantly. The first here wish to remain the only ones in Samoa and the others do not wish to leave the country; but as soon as you arrive they will unite against you, like Herod and Pilate when they made their peace so as to persecute the Saviour of the World. If you persist in the struggle, you will have to deal with enemies battle-hardened with lies and slander, which they have formed into a sort of unpolluted cordon to keep out the scourge. However, let me tell you another true fact: it is that the people who fear you do not like the first missionaries any better, as their demands and their tyranny have dulled the enthusiasm of a people who naturally dislike work and constraints. I would even say to you that the thousands of lies uttered against you, whilst frightening the masses of people, leave it possible to meet, especially among the chiefs, minds that have been hard to convince and who will perhaps be easy to put to the test.”		;[31]: Here is more or less what he would say to us: “You have arrived in a land where you are expected, but not welcomed. For many years your arrival here has been predicted; but it is regarded as the greatest of calamities that could afflict a people; so we will redouble our prayers and beseech Jehovah to ward off this curse, to drive off into the distance this ship that is bringing you. Your religion is presented as a source of wrong ideas and lies; you no longer love God, but the Pope and the saints, Mary…..You prostrate yourselves before statues, images, medals; in a word you are idolaters. Your behaviour is no better than your doctrine; you are charged with everything that is evil in the sects of the Adamites and Manicheans. Once you are established here, you will make large underground tunnels which take you unseen towards hidden houses, where you will imprison the most beautiful girls in the country and there commit crimes and with impunity hide all traces of this shameful conduct. In the outside world you will be clothed in lambskins to better mislead the people; but in your inner world and in reality you will be wolves devouring those in the sheepfold. The goal that leads you here is even worse than your religion and your behaviour; your intention is no less than to take over the country, killing and chasing the inhabitants into the mountains. You will precede by only a short time your warships, which will not delay in following you in pillaging the country, abducting the women, massacring and burning alive those who you can capture. And these are the things that are not only said and preached in the churches, but are printed in the books that are distributed to the people. Two sects who have come from England, the Independents and the Methodists, more or less share the population here; they are enemies of each other and quarrel constantly. The first here wish to remain the only ones in Samoa and the others do not wish to leave the country; but as soon as you arrive they will unite against you, like Herod and Pilate when they made their peace so as to persecute the Saviour of the World. If you persist in the struggle, you will have to deal with enemies battle-hardened with lies and slander, which they have formed into a sort of unpolluted cordon to keep out the scourge. However, let me tell you another true fact: it is that the people who fear you do not like the first missionaries any better, as their demands and their tyranny have dulled the enthusiasm of a people who naturally dislike work and constraints. I would even say to you that the thousands of lies uttered against you, whilst frightening the masses of people, leave it possible to meet, especially among the chiefs, minds that have been hard to convince and who will perhaps be easy to put to the test.”
	;[32]: Such are, in fact, my dear friend, the actions that the heretics employ to maintain their doctrine and combat ours. You will see, from what follows, that all the preceding information has been put into action to close off our entry into the country, or to incapacitate our efforts. But before relating to you the story of our entry into the archipelago, I need to tell you something of the geography of these islands, which is little known in France; that will clarify a little for you all that I have to tell you.		;[32]: Such are, in fact, my dear friend, the actions that the heretics employ to maintain their doctrine and combat ours. You will see, from what follows, that all the preceding information has been put into action to close off our entry into the country, or to incapacitate our efforts. But before relating to you the story of our entry into the archipelago, I need to tell you something of the geography of these islands, which is little known in France; that will clarify a little for you all that I have to tell you.
	;[33]: The archipelago of Samoa is made up of seven islands and here are their names in order of their spread on the map: Savai’i, the largest of all and the most Western, has about a 50 to 60 leagues circumference, with one small anchorage, which is quite good for the prevailing winds, but not very sure in winds from the North-West, which stir up very large waves, which on one occasion cast me onto the shore; other small passes allow entry for small schooners, but in general the island is not often frequented by Europeans, for the simple reason that it is not very approachable for big ships, so this protects it from contact that is much more disastrous than useful. Of a population of 25 to 30 thousand souls, the great majority is divided between the two sects mentioned above; the remaining small number are still pagans or belong to a new religion, a sort of small time Mohammedanism, minus the violence, that was introduced into the archipelago a few years ago by a native of this very country. <ref> Sio Vili (cf. doc. 28, § 15, n. 24). <ref> The missionaries there are still only two in number, assisted by a much larger number of native catechists, who, on the whole, are on an equal footing, for self-importance, stupidity and pride, with most of the ministers, such as those we generally see here is these islands. Incapable of discerning the truth themselves, they have accepted as irrefutable and not to be given up, all that their masters have taught them; so that generally they believed they were doing something pleasing to God by rejecting the Catholic religion, seen by everybody as the enemy of gods and men. In the minds of Samoans, it is only ridiculous or perverse people who could accept the idea of receiving popés (papist) missionaries. But let us get back to the geography. The island of Savai’i is separated from the other large island, Upolu (pronounced oupolou) by a channel 9 to 10 miles wide, in the middle of which is the small island of Maouna, only about three miles in diameter, but covered with huts all around its circumference and with a population of around 3 thousand souls. The inhabitants always have a great influence on public affairs, since they have never been defeated in battles around the archipelago. It must also be said that they have always been esteemed and loved by everyone, as they are indeed kind and hospitable. There, as everywhere else, the two heretic sects share between them more or less the entire population. The independents support a minister and the Wesleyans a catechist from Tonga.		;[33]: The archipelago of Samoa is made up of seven islands and here are their names in order of their spread on the map: Savai’i, the largest of all and the most Western, has about a 50 to 60 leagues circumference, with one small anchorage, which is quite good for the prevailing winds, but not very sure in winds from the North-West, which stir up very large waves, which on one occasion cast me onto the shore; other small passes allow entry for small schooners, but in general the island is not often frequented by Europeans, for the simple reason that it is not very approachable for big ships, so this protects it from contact that is much more disastrous than useful. Of a population of 25 to 30 thousand souls, the great majority is divided between the two sects mentioned above; the remaining small number are still pagans or belong to a new religion, a sort of small time Mohammedanism, minus the violence, that was introduced into the archipelago a few years ago by a native of this very country. <ref> Sio Vili (cf. [[Girard0028\|doc. 28]], § 15, n. 24). </ref> The missionaries there are still only two in number, assisted by a much larger number of native catechists, who, on the whole, are on an equal footing, for self-importance, stupidity and pride, with most of the ministers, such as those we generally see here is these islands. Incapable of discerning the truth themselves, they have accepted as irrefutable and not to be given up, all that their masters have taught them; so that generally they believed they were doing something pleasing to God by rejecting the Catholic religion, seen by everybody as the enemy of gods and men. In the minds of Samoans, it is only ridiculous or perverse people who could accept the idea of receiving popés (papist) missionaries. But let us get back to the geography. The island of Savai’i is separated from the other large island, Upolu (pronounced oupolou) by a channel 9 to 10 miles wide, in the middle of which is the small island of Maouna, only about three miles in diameter, but covered with huts all around its circumference and with a population of around 3 thousand souls. The inhabitants always have a great influence on public affairs, since they have never been defeated in battles around the archipelago. It must also be said that they have always been esteemed and loved by everyone, as they are indeed kind and hospitable. There, as everywhere else, the two heretic sects share between them more or less the entire population. The independents support a minister and the Wesleyans a catechist from Tonga.
	;[34]: Upolu is a large island, being 18 to 20 leagues in length, by 7 wide, with a population of about 5,000 souls, added to which there about one hundred Europeans of various nations. It is on this island that one finds the three biggest harbours of the archipelago as well as 3 or 4 smaller ones; the port of Apia is the most frequented. Since a Protestant missionary and the English and American consuls have established their residences there, more than one hundred whaling ships and others have come into port there to relax and take on food supplies. It is from one of the headlands that form this port, called the Devils point, that I am writing to you. On this island of Upolu there are about a dozen English ministers spread out over all areas, where they have had beautiful and very comfortable stone houses built and very cheaply too, which suits them well; they have a very well set up printing works, from which they produce, in the local language, gospels, epistles and a small monthly journal, as well as a host of other small texts full of lies, which they pass for truths to these poor folk, who understand nothing of what it is all about. They have a seminary, with about fifty young people, to whom they teach, so they say, history, geography, arithmetic, the bible and above all the misinformation and machinations of the papists. It is from this teaching establishment that they have produced, up till now, numerous catechists, who they have sent out into all the islands to prepare the way for them. Most of the Europeans who are established in Samoa come from whaling ships, from which they have come ashore, leaving a harsh and hazardous life for one that is gentler and more peaceful; some of them take up different occupations, sawing planks, constructing small boats, sometimes even small schooners, which can travel between the neighbouring islands. The two consuls, English and American, also run a small shop with European goods; the English consul is the renowned Mr Pritchard, who caused such a stir in France, over the affair in Tahiti; the American consul is a Mr William, son of the other William, missionary in Tahiti, who showed a magic lantern show, with the Pope and bishops roasting Protestants and who was himself roasted in the New Hebrides. But as far as I am concerned, I have nothing but praise for Mr Pritchard and Mr William. Finally, the shop that Mr Marceau has recently established, on the same island, is situated on the Devil’s Point. I have to say that this name was given to it by the protestant ministers, although they have of course never wished to become His followers. Besides, it is a habit formed by these preachers to have come from the Devil and return to him everything that does not come from them and with them…		;[34]: Upolu is a large island, being 18 to 20 leagues in length, by 7 wide, with a population of about 5,000 souls, added to which there about one hundred Europeans of various nations. It is on this island that one finds the three biggest harbours of the archipelago as well as 3 or 4 smaller ones; the port of Apia is the most frequented. Since a Protestant missionary and the English and American consuls have established their residences there, more than one hundred whaling ships and others have come into port there to relax and take on food supplies. It is from one of the headlands that form this port, called the Devils point, that I am writing to you. On this island of Upolu there are about a dozen English ministers spread out over all areas, where they have had beautiful and very comfortable stone houses built and very cheaply too, which suits them well; they have a very well set up printing works, from which they produce, in the local language, gospels, epistles and a small monthly journal, as well as a host of other small texts full of lies, which they pass for truths to these poor folk, who understand nothing of what it is all about. They have a seminary, with about fifty young people, to whom they teach, so they say, history, geography, arithmetic, the bible and above all the misinformation and machinations of the papists. It is from this teaching establishment that they have produced, up till now, numerous catechists, who they have sent out into all the islands to prepare the way for them. Most of the Europeans who are established in Samoa come from whaling ships, from which they have come ashore, leaving a harsh and hazardous life for one that is gentler and more peaceful; some of them take up different occupations, sawing planks, constructing small boats, sometimes even small schooners, which can travel between the neighbouring islands. The two consuls, English and American, also run a small shop with European goods; the English consul is the renowned Mr Pritchard, who caused such a stir in France, over the affair in Tahiti; the American consul is a Mr William, son of the other William, missionary in Tahiti, who showed a magic lantern show, with the Pope and bishops roasting Protestants and who was himself roasted in the New Hebrides. But as far as I am concerned, I have nothing but praise for Mr Pritchard and Mr William. Finally, the shop that Mr Marceau has recently established, on the same island, is situated on the Devil’s Point. I have to say that this name was given to it by the protestant ministers, although they have of course never wished to become His followers. Besides, it is a habit formed by these preachers to have come from the Devil and return to him everything that does not come from them and with them…
	;[35]: In fourth place comes the island of Tutuila (toutouila) at 18 leagues to the East. It is an island that is 5 leagues long and from half to two leagues in width, with a good port and a population of four thousand inhabitants, the most fanaticised in the whole archipelago. There, it is said, there is a prison with cells, where the ministers have the power to incarcerate all those who displease them; the people there are completely enslaved by terror, under the willpower of the missionary, who makes use of universal rules and often national law. What a shame that this is not the doing of a Catholic missionary! How pleasing that would be to certain people. … The abuse of power is an evil everywhere and eventually turns against the guilty party; I hope that the missionary of Tutuila will not be long in finding this out at his expense.		;[35]: In fourth place comes the island of Tutuila (toutouila) at 18 leagues to the East. It is an island that is 5 leagues long and from half to two leagues in width, with a good port and a population of four thousand inhabitants, the most fanaticised in the whole archipelago. There, it is said, there is a prison with cells, where the ministers have the power to incarcerate all those who displease them; the people there are completely enslaved by terror, under the willpower of the missionary, who makes use of universal rules and often national law. What a shame that this is not the doing of a Catholic missionary! How pleasing that would be to certain people. … The abuse of power is an evil everywhere and eventually turns against the guilty party; I hope that the missionary of Tutuila will not be long in finding this out at his expense.

Merv at 22:58, 13 January 2016

2016-01-13T22:58:28Z

← Older revision		Revision as of 10:58, 14 January 2016
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	;[27]: Authority, which is absolute, rests uniquely with the king, who, as a despot, rules over life, death and the wealth of his subjects. They obey like slaves and dare not even consider that things could be any different. The chiefs, in general, imagine themselves to be of a superior breed to the rest of the people, the king believing himself to not be inferior to the gods of the country and he pushes his claim, where this is concerned, so far as to believe himself capable of exerting a determining influence on events just by the inward power of his will. So he has been heard to say, more than once, that a certain thing will not happen, because the gods and I do not wish it. All these prejudices, caused by ignorant pride and such an absurd form of slavery, have lost and continue to lose their influence since the introduction of christianity.		;[27]: Authority, which is absolute, rests uniquely with the king, who, as a despot, rules over life, death and the wealth of his subjects. They obey like slaves and dare not even consider that things could be any different. The chiefs, in general, imagine themselves to be of a superior breed to the rest of the people, the king believing himself to not be inferior to the gods of the country and he pushes his claim, where this is concerned, so far as to believe himself capable of exerting a determining influence on events just by the inward power of his will. So he has been heard to say, more than once, that a certain thing will not happen, because the gods and I do not wish it. All these prejudices, caused by ignorant pride and such an absurd form of slavery, have lost and continue to lose their influence since the introduction of christianity.
	;[28]: It was, as you know, Father Bataillon, now Bishop of Enos, who first came to Wallis in 1837 to preach the gospel. He had the good fortune to be welcomed by one of the nephews of the king, <ref> Tuugahala (spelt Tungahala further down) who was not a nephew but a cousin of King Vaimua Lavelua and by his marriage to Naukovi, one of the daughters of the former, his son in law (cf. [[Girard0028\|doc. 28]], §19, n.40). </ref> who was still very young, but not lacking in good sense and even less in ambition. It was he who protected the missionary against all the other chiefs, whose intention was to snuff out the seeds of religion by chasing Father Bataillon from the island. The young Tungahala already foresaw that the island could well become completely christianised and that he, by protecting the missionary, could then find the means to create for himself a powerful position in the country, even if he later exploited the new religion to his advantage by directing it according his views. The mission in fact prospered, the whole island becoming Catholic; but the new religion did not permit men to have several wives and they must obey the legitimate king, even if he was unfaithful; Tungahala did not find this exactly to his liking; at the same time he saw that the influence of the priest was going hand in hand with his own; he jealously took umbrage at this and from then on there was, on his part, a series of obstacles and of bizarre harassments, though not openly declared, against this religion, of which he had been the first supporter. His bad behaviour and lack of goodwill prevented him from being admitted to a general baptism, which was carried out some time later. Men are the same everywhere; if this little despot had found sympathetic support one would imagine that, according to all that he aspired to, he would have become a new poor man’s Henry V111; his only aim was to completely submit religion to the will of his minor civil powers, which would have had the final say on what was permitted and what was not, what should be believed and what should not; truly, if he was not afraid of compromising himself, there was in this Tungahala’s head, all the seeds of a little state councillor, established to judge the cases for appeal and of abuse …. which proves to us how in all the countries of the world, the state encroaches on the rights of the church. Tungahala sought to draw the king into his way of thinking, by instilling him with his suspicions; but the king, who was happy to reign without governing, entertained himself by journeying around the island, waging war against the pigs, which he speared with a javelin, then ate with his support group; so he thus left to his ambitious nephew the task of making himself a fortune, which he, the king, no longer had the power to counterbalance.		;[28]: It was, as you know, Father Bataillon, now Bishop of Enos, who first came to Wallis in 1837 to preach the gospel. He had the good fortune to be welcomed by one of the nephews of the king, <ref> Tuugahala (spelt Tungahala further down) who was not a nephew but a cousin of King Vaimua Lavelua and by his marriage to Naukovi, one of the daughters of the former, his son in law (cf. [[Girard0028\|doc. 28]], §19, n.40). </ref> who was still very young, but not lacking in good sense and even less in ambition. It was he who protected the missionary against all the other chiefs, whose intention was to snuff out the seeds of religion by chasing Father Bataillon from the island. The young Tungahala already foresaw that the island could well become completely christianised and that he, by protecting the missionary, could then find the means to create for himself a powerful position in the country, even if he later exploited the new religion to his advantage by directing it according his views. The mission in fact prospered, the whole island becoming Catholic; but the new religion did not permit men to have several wives and they must obey the legitimate king, even if he was unfaithful; Tungahala did not find this exactly to his liking; at the same time he saw that the influence of the priest was going hand in hand with his own; he jealously took umbrage at this and from then on there was, on his part, a series of obstacles and of bizarre harassments, though not openly declared, against this religion, of which he had been the first supporter. His bad behaviour and lack of goodwill prevented him from being admitted to a general baptism, which was carried out some time later. Men are the same everywhere; if this little despot had found sympathetic support one would imagine that, according to all that he aspired to, he would have become a new poor man’s Henry V111; his only aim was to completely submit religion to the will of his minor civil powers, which would have had the final say on what was permitted and what was not, what should be believed and what should not; truly, if he was not afraid of compromising himself, there was in this Tungahala’s head, all the seeds of a little state councillor, established to judge the cases for appeal and of abuse …. which proves to us how in all the countries of the world, the state encroaches on the rights of the church. Tungahala sought to draw the king into his way of thinking, by instilling him with his suspicions; but the king, who was happy to reign without governing, entertained himself by journeying around the island, waging war against the pigs, which he speared with a javelin, then ate with his support group; so he thus left to his ambitious nephew the task of making himself a fortune, which he, the king, no longer had the power to counterbalance.
	;[29]: This was more or less the state of affairs when we were visited, in June 1845 by the corvette Rhin, which had come from New Zealand, bound for New Caledonia. For me it would be one the happiest of occasions in the world, to meet up again with Bishop Douarre and I hoped that this would be the case. But this was not Bishop Bataillon’s intention. For a long time the main object of his concern had been to establish a mission in the islands of Samoa. One was not unaware of the obstacles of more than one type that would cause problems in the introduction of christianity to these islands, which had for twelve years become, so to speak, the prey of heresy, where there were a dozen ministers and at least one hundred native catechists, all perfectly trained in their metier and carrying out very efficiently their role as fierce guardians, who would forbid us entry. Nevertheless, recently received news, allowed us to foresee the possibility of being admitted in certain districts, less receptive than the others to the teachings of their earlier masters and it was resolved that I would be sent there with Father Violette, who had recently arrived from France, and an assistant Brother. All that was needed then was to get a foothold somewhere and wait for the Good Lord to do the rest. Nevertheless, there was always the intention to let me leave for New Caledonia as soon as this would be possible. Therefore, we made our preparations; for a while we hoped that the corvette would be able to take us to our destination, by making a small detour. The refusal we received was based on reasons that I found satisfactory, as well as others that we were not told. But what surprised me somewhat was to see others of my compatriots trying to dissuade us from going to Samoa, on the pretext that there were already missionaries there, that christianity had already been introduced and that this would be taking war to a place where peace reigned. What was no less astonishing was that those offering this advice wanted to pass for good Catholics. I was obliged to reply that Jesus Christ, when sending his ministers to preach the gospel all around the world, had not designated the Samoan Islands as excluded from his love, that heretical sects divided up territories as was their nature; they themselves are born out of division, but the religion of Jesus Christ is catholic, its nature is to be everywhere, that war is inevitable where there are mistakes and the destiny of the church is to fight it everywhere and always; as for wars with blood and death, the church suffers them, but does not cause them. That proves to me, my dear friend, the way in which we are judged by a certain group of our compatriots, even when the facts, which are plainly to be seen by them, should enlighten their judgement and that the prejudiced people are usually those who wish, even so, to accuse us of it…. and as for Pritchard, they also added, do not be afraid of coming across him in Samoa. It is said that he has set out to go there. Mr Pritchard, I replied, terrible though he may be, or has been made out to be, is not a reason for preventing us from going on our mission. He is a celebrity who we should wish to know and yet another reason to go to where he is. Truly, it is pitiful to see with what unravelling of common sense and reasoning philosophy appreciates these judgments and directs its values! But let philosophy talk nonsense to a level of madness and let us get back to our upcoming preparations for our departure for these islands, which should be forbidden to us, like a new garden of Hesperides. <ref> In Greek mythology, nymphs who guarded, with the help of a dragon, the garden of the gods.<ref>		;[29]: This was more or less the state of affairs when we were visited, in June 1845 by the corvette Rhin, which had come from New Zealand, bound for New Caledonia. For me it would be one the happiest of occasions in the world, to meet up again with Bishop Douarre and I hoped that this would be the case. But this was not Bishop Bataillon’s intention. For a long time the main object of his concern had been to establish a mission in the islands of Samoa. One was not unaware of the obstacles of more than one type that would cause problems in the introduction of christianity to these islands, which had for twelve years become, so to speak, the prey of heresy, where there were a dozen ministers and at least one hundred native catechists, all perfectly trained in their metier and carrying out very efficiently their role as fierce guardians, who would forbid us entry. Nevertheless, recently received news, allowed us to foresee the possibility of being admitted in certain districts, less receptive than the others to the teachings of their earlier masters and it was resolved that I would be sent there with Father Violette, who had recently arrived from France, and an assistant Brother. All that was needed then was to get a foothold somewhere and wait for the Good Lord to do the rest. Nevertheless, there was always the intention to let me leave for New Caledonia as soon as this would be possible. Therefore, we made our preparations; for a while we hoped that the corvette would be able to take us to our destination, by making a small detour. The refusal we received was based on reasons that I found satisfactory, as well as others that we were not told. But what surprised me somewhat was to see others of my compatriots trying to dissuade us from going to Samoa, on the pretext that there were already missionaries there, that christianity had already been introduced and that this would be taking war to a place where peace reigned. What was no less astonishing was that those offering this advice wanted to pass for good Catholics. I was obliged to reply that Jesus Christ, when sending his ministers to preach the gospel all around the world, had not designated the Samoan Islands as excluded from his love, that heretical sects divided up territories as was their nature; they themselves are born out of division, but the religion of Jesus Christ is catholic, its nature is to be everywhere, that war is inevitable where there are mistakes and the destiny of the church is to fight it everywhere and always; as for wars with blood and death, the church suffers them, but does not cause them. That proves to me, my dear friend, the way in which we are judged by a certain group of our compatriots, even when the facts, which are plainly to be seen by them, should enlighten their judgement and that the prejudiced people are usually those who wish, even so, to accuse us of it…. and as for Pritchard, they also added, do not be afraid of coming across him in Samoa. It is said that he has set out to go there. Mr Pritchard, I replied, terrible though he may be, or has been made out to be, is not a reason for preventing us from going on our mission. He is a celebrity who we should wish to know and yet another reason to go to where he is. Truly, it is pitiful to see with what unravelling of common sense and reasoning philosophy appreciates these judgments and directs its values! But let philosophy talk nonsense to a level of madness and let us get back to our upcoming preparations for our departure for these islands, which should be forbidden to us, like a new garden of Hesperides. <ref> In Greek mythology, nymphs who guarded, with the help of a dragon, the garden of the gods.</ref>
	;[30]: On 12th August 1845, we left the port of the Wallis Islands, on board a small schooner which had been constructed in the islands; there was a crew of four men, two children from Wallis who had been taken on as sailors and two others with their wives; These two were natives from Samoa who had been established on Wallis for a long time, where they had married; they were accompanying us as catechists, very flattered to be the companions of the first missionaries bearing the flame of the true faith to their native land; in all we were thirteen persons. Coming out of the pass, we had three hours of good passage; but soon, the wind having turned back to the East and blowing quite strongly, combined with strong breezes that had been blowing on the preceding days, this was all that was needed to make the sea very rough and to have us suffer all the difficulties associated with an unpleasant passage, with none of the compensations that could make it more bearable; continual contrary winds and currents, very rough sea, continuous rain from which we had no shelter on this little schooner and which could be regarded as a shower bath of sea water, made our progress as much backwards as forwards. Added to this was a small quantity of poor quality food supplies, which would soon be used up. Such was our position on this short passage, whose relative brevity had surpassed by a long way, in discomfort, my long voyage from France to Oceania. It was on the fourteenth day after our departure from Wallis that we were at last able to discern the Western point of the main island of Savai’i. This sight revived our courage, enabling us to anticipate the hope of soon ending our tribulations; but we were still far from our goal, for the extraordinary currents which flow around these types of islands, kept us distant from land for several days. They become more and more turbulent as one approaches the coast and when we were three miles distant, we were kept there for two full days, enduring the torment of Tantalus, having the land we so desired within eyesight, the men walking about, the water lapping on the beach, the canoes paddling around the shore, without, ourselves, being able to get any nearer. Nevertheless, we were very keen to know what they were thinking of us and what sort of reception we would receive. I imagined that a bearer of the truth, knowing our desire to find out what the country’s attitude towards us might be, might come aboard to enlighten us.		;[30]: On 12th August 1845, we left the port of the Wallis Islands, on board a small schooner which had been constructed in the islands; there was a crew of four men, two children from Wallis who had been taken on as sailors and two others with their wives; These two were natives from Samoa who had been established on Wallis for a long time, where they had married; they were accompanying us as catechists, very flattered to be the companions of the first missionaries bearing the flame of the true faith to their native land; in all we were thirteen persons. Coming out of the pass, we had three hours of good passage; but soon, the wind having turned back to the East and blowing quite strongly, combined with strong breezes that had been blowing on the preceding days, this was all that was needed to make the sea very rough and to have us suffer all the difficulties associated with an unpleasant passage, with none of the compensations that could make it more bearable; continual contrary winds and currents, very rough sea, continuous rain from which we had no shelter on this little schooner and which could be regarded as a shower bath of sea water, made our progress as much backwards as forwards. Added to this was a small quantity of poor quality food supplies, which would soon be used up. Such was our position on this short passage, whose relative brevity had surpassed by a long way, in discomfort, my long voyage from France to Oceania. It was on the fourteenth day after our departure from Wallis that we were at last able to discern the Western point of the main island of Savai’i. This sight revived our courage, enabling us to anticipate the hope of soon ending our tribulations; but we were still far from our goal, for the extraordinary currents which flow around these types of islands, kept us distant from land for several days. They become more and more turbulent as one approaches the coast and when we were three miles distant, we were kept there for two full days, enduring the torment of Tantalus, having the land we so desired within eyesight, the men walking about, the water lapping on the beach, the canoes paddling around the shore, without, ourselves, being able to get any nearer. Nevertheless, we were very keen to know what they were thinking of us and what sort of reception we would receive. I imagined that a bearer of the truth, knowing our desire to find out what the country’s attitude towards us might be, might come aboard to enlighten us.
	;[31]: Here is more or less what he would say to us: “You have arrived in a land where you are expected, but not welcomed. For many years your arrival here has been predicted; but it is regarded as the greatest of calamities that could afflict a people; so we will redouble our prayers and beseech Jehovah to ward off this curse, to drive off into the distance this ship that is bringing you. Your religion is presented as a source of wrong ideas and lies; you no longer love God, but the Pope and the saints, Mary…..You prostrate yourselves before statues, images, medals; in a word you are idolaters. Your behaviour is no better than your doctrine; you are charged with everything that is evil in the sects of the Adamites and Manicheans. Once you are established here, you will make large underground tunnels which take you unseen towards hidden houses, where you will imprison the most beautiful girls in the country and there commit crimes and with impunity hide all traces of this shameful conduct. In the outside world you will be clothed in lambskins to better mislead the people; but in your inner world and in reality you will be wolves devouring those in the sheepfold. The goal that leads you here is even worse than your religion and your behaviour; your intention is no less than to take over the country, killing and chasing the inhabitants into the mountains. You will precede by only a short time your warships, which will not delay in following you in pillaging the country, abducting the women, massacring and burning alive those who you can capture. And these are the things that are not only said and preached in the churches, but are printed in the books that are distributed to the people. Two sects who have come from England, the Independents and the Methodists, more or less share the population here; they are enemies of each other and quarrel constantly. The first here wish to remain the only ones in Samoa and the others do not wish to leave the country; but as soon as you arrive they will unite against you, like Herod and Pilate when they made their peace so as to persecute the Saviour of the World. If you persist in the struggle, you will have to deal with enemies battle-hardened with lies and slander, which they have formed into a sort of unpolluted cordon to keep out the scourge. However, let me tell you another true fact: it is that the people who fear you do not like the first missionaries any better, as their demands and their tyranny have dulled the enthusiasm of a people who naturally dislike work and constraints. I would even say to you that the thousands of lies uttered against you, whilst frightening the masses of people, leave it possible to meet, especially among the chiefs, minds that have been hard to convince and who will perhaps be easy to put to the test.”		;[31]: Here is more or less what he would say to us: “You have arrived in a land where you are expected, but not welcomed. For many years your arrival here has been predicted; but it is regarded as the greatest of calamities that could afflict a people; so we will redouble our prayers and beseech Jehovah to ward off this curse, to drive off into the distance this ship that is bringing you. Your religion is presented as a source of wrong ideas and lies; you no longer love God, but the Pope and the saints, Mary…..You prostrate yourselves before statues, images, medals; in a word you are idolaters. Your behaviour is no better than your doctrine; you are charged with everything that is evil in the sects of the Adamites and Manicheans. Once you are established here, you will make large underground tunnels which take you unseen towards hidden houses, where you will imprison the most beautiful girls in the country and there commit crimes and with impunity hide all traces of this shameful conduct. In the outside world you will be clothed in lambskins to better mislead the people; but in your inner world and in reality you will be wolves devouring those in the sheepfold. The goal that leads you here is even worse than your religion and your behaviour; your intention is no less than to take over the country, killing and chasing the inhabitants into the mountains. You will precede by only a short time your warships, which will not delay in following you in pillaging the country, abducting the women, massacring and burning alive those who you can capture. And these are the things that are not only said and preached in the churches, but are printed in the books that are distributed to the people. Two sects who have come from England, the Independents and the Methodists, more or less share the population here; they are enemies of each other and quarrel constantly. The first here wish to remain the only ones in Samoa and the others do not wish to leave the country; but as soon as you arrive they will unite against you, like Herod and Pilate when they made their peace so as to persecute the Saviour of the World. If you persist in the struggle, you will have to deal with enemies battle-hardened with lies and slander, which they have formed into a sort of unpolluted cordon to keep out the scourge. However, let me tell you another true fact: it is that the people who fear you do not like the first missionaries any better, as their demands and their tyranny have dulled the enthusiasm of a people who naturally dislike work and constraints. I would even say to you that the thousands of lies uttered against you, whilst frightening the masses of people, leave it possible to meet, especially among the chiefs, minds that have been hard to convince and who will perhaps be easy to put to the test.”

Merv at 22:57, 13 January 2016

2016-01-13T22:57:44Z

← Older revision		Revision as of 10:57, 14 January 2016
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	;[26]: It is also in the same manner that they now announce the birth of an infant and especially with lavish and solemn drinking of kava. It is not the same here as in France, as here, the larger the number of family members, the richer the family; power and consideration in this country come from the number of family members, it is by this means that the family acquires more or less supremacy in public affairs. Their food supplies increase according to the number of hands available to cultivate the plants that produce it.		;[26]: It is also in the same manner that they now announce the birth of an infant and especially with lavish and solemn drinking of kava. It is not the same here as in France, as here, the larger the number of family members, the richer the family; power and consideration in this country come from the number of family members, it is by this means that the family acquires more or less supremacy in public affairs. Their food supplies increase according to the number of hands available to cultivate the plants that produce it.
	;[27]: Authority, which is absolute, rests uniquely with the king, who, as a despot, rules over life, death and the wealth of his subjects. They obey like slaves and dare not even consider that things could be any different. The chiefs, in general, imagine themselves to be of a superior breed to the rest of the people, the king believing himself to not be inferior to the gods of the country and he pushes his claim, where this is concerned, so far as to believe himself capable of exerting a determining influence on events just by the inward power of his will. So he has been heard to say, more than once, that a certain thing will not happen, because the gods and I do not wish it. All these prejudices, caused by ignorant pride and such an absurd form of slavery, have lost and continue to lose their influence since the introduction of christianity.		;[27]: Authority, which is absolute, rests uniquely with the king, who, as a despot, rules over life, death and the wealth of his subjects. They obey like slaves and dare not even consider that things could be any different. The chiefs, in general, imagine themselves to be of a superior breed to the rest of the people, the king believing himself to not be inferior to the gods of the country and he pushes his claim, where this is concerned, so far as to believe himself capable of exerting a determining influence on events just by the inward power of his will. So he has been heard to say, more than once, that a certain thing will not happen, because the gods and I do not wish it. All these prejudices, caused by ignorant pride and such an absurd form of slavery, have lost and continue to lose their influence since the introduction of christianity.
	;[28]: It was, as you know, Father Bataillon, now Bishop of Enos, who first came to Wallis in 1837 to preach the gospel. He had the good fortune to be welcomed by one of the nephews of the king, <ref> Tuugahala (spelt Tungahala further down) who was not a nephew but a cousin of King Vaimua Lavelua and by his marriage to Naukovi, one of the daughters of the former, his son in law (cf. doc. 28, §19, n.40). <ref> who was still very young, but not lacking in good sense and even less in ambition. It was he who protected the missionary against all the other chiefs, whose intention was to snuff out the seeds of religion by chasing Father Bataillon from the island. The young Tungahala already foresaw that the island could well become completely christianised and that he, by protecting the missionary, could then find the means to create for himself a powerful position in the country, even if he later exploited the new religion to his advantage by directing it according his views. The mission in fact prospered, the whole island becoming Catholic; but the new religion did not permit men to have several wives and they must obey the legitimate king, even if he was unfaithful; Tungahala did not find this exactly to his liking; at the same time he saw that the influence of the priest was going hand in hand with his own; he jealously took umbrage at this and from then on there was, on his part, a series of obstacles and of bizarre harassments, though not openly declared, against this religion, of which he had been the first supporter. His bad behaviour and lack of goodwill prevented him from being admitted to a general baptism, which was carried out some time later. Men are the same everywhere; if this little despot had found sympathetic support one would imagine that, according to all that he aspired to, he would have become a new poor man’s Henry V111; his only aim was to completely submit religion to the will of his minor civil powers, which would have had the final say on what was permitted and what was not, what should be believed and what should not; truly, if he was not afraid of compromising himself, there was in this Tungahala’s head, all the seeds of a little state councillor, established to judge the cases for appeal and of abuse …. which proves to us how in all the countries of the world, the state encroaches on the rights of the church. Tungahala sought to draw the king into his way of thinking, by instilling him with his suspicions; but the king, who was happy to reign without governing, entertained himself by journeying around the island, waging war against the pigs, which he speared with a javelin, then ate with his support group; so he thus left to his ambitious nephew the task of making himself a fortune, which he, the king, no longer had the power to counterbalance.		;[28]: It was, as you know, Father Bataillon, now Bishop of Enos, who first came to Wallis in 1837 to preach the gospel. He had the good fortune to be welcomed by one of the nephews of the king, <ref> Tuugahala (spelt Tungahala further down) who was not a nephew but a cousin of King Vaimua Lavelua and by his marriage to Naukovi, one of the daughters of the former, his son in law (cf. [[Girard0028\|doc. 28]], §19, n.40). </ref> who was still very young, but not lacking in good sense and even less in ambition. It was he who protected the missionary against all the other chiefs, whose intention was to snuff out the seeds of religion by chasing Father Bataillon from the island. The young Tungahala already foresaw that the island could well become completely christianised and that he, by protecting the missionary, could then find the means to create for himself a powerful position in the country, even if he later exploited the new religion to his advantage by directing it according his views. The mission in fact prospered, the whole island becoming Catholic; but the new religion did not permit men to have several wives and they must obey the legitimate king, even if he was unfaithful; Tungahala did not find this exactly to his liking; at the same time he saw that the influence of the priest was going hand in hand with his own; he jealously took umbrage at this and from then on there was, on his part, a series of obstacles and of bizarre harassments, though not openly declared, against this religion, of which he had been the first supporter. His bad behaviour and lack of goodwill prevented him from being admitted to a general baptism, which was carried out some time later. Men are the same everywhere; if this little despot had found sympathetic support one would imagine that, according to all that he aspired to, he would have become a new poor man’s Henry V111; his only aim was to completely submit religion to the will of his minor civil powers, which would have had the final say on what was permitted and what was not, what should be believed and what should not; truly, if he was not afraid of compromising himself, there was in this Tungahala’s head, all the seeds of a little state councillor, established to judge the cases for appeal and of abuse …. which proves to us how in all the countries of the world, the state encroaches on the rights of the church. Tungahala sought to draw the king into his way of thinking, by instilling him with his suspicions; but the king, who was happy to reign without governing, entertained himself by journeying around the island, waging war against the pigs, which he speared with a javelin, then ate with his support group; so he thus left to his ambitious nephew the task of making himself a fortune, which he, the king, no longer had the power to counterbalance.
	;[29]: This was more or less the state of affairs when we were visited, in June 1845 by the corvette Rhin, which had come from New Zealand, bound for New Caledonia. For me it would be one the happiest of occasions in the world, to meet up again with Bishop Douarre and I hoped that this would be the case. But this was not Bishop Bataillon’s intention. For a long time the main object of his concern had been to establish a mission in the islands of Samoa. One was not unaware of the obstacles of more than one type that would cause problems in the introduction of christianity to these islands, which had for twelve years become, so to speak, the prey of heresy, where there were a dozen ministers and at least one hundred native catechists, all perfectly trained in their metier and carrying out very efficiently their role as fierce guardians, who would forbid us entry. Nevertheless, recently received news, allowed us to foresee the possibility of being admitted in certain districts, less receptive than the others to the teachings of their earlier masters and it was resolved that I would be sent there with Father Violette, who had recently arrived from France, and an assistant Brother. All that was needed then was to get a foothold somewhere and wait for the Good Lord to do the rest. Nevertheless, there was always the intention to let me leave for New Caledonia as soon as this would be possible. Therefore, we made our preparations; for a while we hoped that the corvette would be able to take us to our destination, by making a small detour. The refusal we received was based on reasons that I found satisfactory, as well as others that we were not told. But what surprised me somewhat was to see others of my compatriots trying to dissuade us from going to Samoa, on the pretext that there were already missionaries there, that christianity had already been introduced and that this would be taking war to a place where peace reigned. What was no less astonishing was that those offering this advice wanted to pass for good Catholics. I was obliged to reply that Jesus Christ, when sending his ministers to preach the gospel all around the world, had not designated the Samoan Islands as excluded from his love, that heretical sects divided up territories as was their nature; they themselves are born out of division, but the religion of Jesus Christ is catholic, its nature is to be everywhere, that war is inevitable where there are mistakes and the destiny of the church is to fight it everywhere and always; as for wars with blood and death, the church suffers them, but does not cause them. That proves to me, my dear friend, the way in which we are judged by a certain group of our compatriots, even when the facts, which are plainly to be seen by them, should enlighten their judgement and that the prejudiced people are usually those who wish, even so, to accuse us of it…. and as for Pritchard, they also added, do not be afraid of coming across him in Samoa. It is said that he has set out to go there. Mr Pritchard, I replied, terrible though he may be, or has been made out to be, is not a reason for preventing us from going on our mission. He is a celebrity who we should wish to know and yet another reason to go to where he is. Truly, it is pitiful to see with what unravelling of common sense and reasoning philosophy appreciates these judgments and directs its values! But let philosophy talk nonsense to a level of madness and let us get back to our upcoming preparations for our departure for these islands, which should be forbidden to us, like a new garden of Hesperides. <ref> In Greek mythology, nymphs who guarded, with the help of a dragon, the garden of the gods.<ref>		;[29]: This was more or less the state of affairs when we were visited, in June 1845 by the corvette Rhin, which had come from New Zealand, bound for New Caledonia. For me it would be one the happiest of occasions in the world, to meet up again with Bishop Douarre and I hoped that this would be the case. But this was not Bishop Bataillon’s intention. For a long time the main object of his concern had been to establish a mission in the islands of Samoa. One was not unaware of the obstacles of more than one type that would cause problems in the introduction of christianity to these islands, which had for twelve years become, so to speak, the prey of heresy, where there were a dozen ministers and at least one hundred native catechists, all perfectly trained in their metier and carrying out very efficiently their role as fierce guardians, who would forbid us entry. Nevertheless, recently received news, allowed us to foresee the possibility of being admitted in certain districts, less receptive than the others to the teachings of their earlier masters and it was resolved that I would be sent there with Father Violette, who had recently arrived from France, and an assistant Brother. All that was needed then was to get a foothold somewhere and wait for the Good Lord to do the rest. Nevertheless, there was always the intention to let me leave for New Caledonia as soon as this would be possible. Therefore, we made our preparations; for a while we hoped that the corvette would be able to take us to our destination, by making a small detour. The refusal we received was based on reasons that I found satisfactory, as well as others that we were not told. But what surprised me somewhat was to see others of my compatriots trying to dissuade us from going to Samoa, on the pretext that there were already missionaries there, that christianity had already been introduced and that this would be taking war to a place where peace reigned. What was no less astonishing was that those offering this advice wanted to pass for good Catholics. I was obliged to reply that Jesus Christ, when sending his ministers to preach the gospel all around the world, had not designated the Samoan Islands as excluded from his love, that heretical sects divided up territories as was their nature; they themselves are born out of division, but the religion of Jesus Christ is catholic, its nature is to be everywhere, that war is inevitable where there are mistakes and the destiny of the church is to fight it everywhere and always; as for wars with blood and death, the church suffers them, but does not cause them. That proves to me, my dear friend, the way in which we are judged by a certain group of our compatriots, even when the facts, which are plainly to be seen by them, should enlighten their judgement and that the prejudiced people are usually those who wish, even so, to accuse us of it…. and as for Pritchard, they also added, do not be afraid of coming across him in Samoa. It is said that he has set out to go there. Mr Pritchard, I replied, terrible though he may be, or has been made out to be, is not a reason for preventing us from going on our mission. He is a celebrity who we should wish to know and yet another reason to go to where he is. Truly, it is pitiful to see with what unravelling of common sense and reasoning philosophy appreciates these judgments and directs its values! But let philosophy talk nonsense to a level of madness and let us get back to our upcoming preparations for our departure for these islands, which should be forbidden to us, like a new garden of Hesperides. <ref> In Greek mythology, nymphs who guarded, with the help of a dragon, the garden of the gods.<ref>
	;[30]: On 12th August 1845, we left the port of the Wallis Islands, on board a small schooner which had been constructed in the islands; there was a crew of four men, two children from Wallis who had been taken on as sailors and two others with their wives; These two were natives from Samoa who had been established on Wallis for a long time, where they had married; they were accompanying us as catechists, very flattered to be the companions of the first missionaries bearing the flame of the true faith to their native land; in all we were thirteen persons. Coming out of the pass, we had three hours of good passage; but soon, the wind having turned back to the East and blowing quite strongly, combined with strong breezes that had been blowing on the preceding days, this was all that was needed to make the sea very rough and to have us suffer all the difficulties associated with an unpleasant passage, with none of the compensations that could make it more bearable; continual contrary winds and currents, very rough sea, continuous rain from which we had no shelter on this little schooner and which could be regarded as a shower bath of sea water, made our progress as much backwards as forwards. Added to this was a small quantity of poor quality food supplies, which would soon be used up. Such was our position on this short passage, whose relative brevity had surpassed by a long way, in discomfort, my long voyage from France to Oceania. It was on the fourteenth day after our departure from Wallis that we were at last able to discern the Western point of the main island of Savai’i. This sight revived our courage, enabling us to anticipate the hope of soon ending our tribulations; but we were still far from our goal, for the extraordinary currents which flow around these types of islands, kept us distant from land for several days. They become more and more turbulent as one approaches the coast and when we were three miles distant, we were kept there for two full days, enduring the torment of Tantalus, having the land we so desired within eyesight, the men walking about, the water lapping on the beach, the canoes paddling around the shore, without, ourselves, being able to get any nearer. Nevertheless, we were very keen to know what they were thinking of us and what sort of reception we would receive. I imagined that a bearer of the truth, knowing our desire to find out what the country’s attitude towards us might be, might come aboard to enlighten us.		;[30]: On 12th August 1845, we left the port of the Wallis Islands, on board a small schooner which had been constructed in the islands; there was a crew of four men, two children from Wallis who had been taken on as sailors and two others with their wives; These two were natives from Samoa who had been established on Wallis for a long time, where they had married; they were accompanying us as catechists, very flattered to be the companions of the first missionaries bearing the flame of the true faith to their native land; in all we were thirteen persons. Coming out of the pass, we had three hours of good passage; but soon, the wind having turned back to the East and blowing quite strongly, combined with strong breezes that had been blowing on the preceding days, this was all that was needed to make the sea very rough and to have us suffer all the difficulties associated with an unpleasant passage, with none of the compensations that could make it more bearable; continual contrary winds and currents, very rough sea, continuous rain from which we had no shelter on this little schooner and which could be regarded as a shower bath of sea water, made our progress as much backwards as forwards. Added to this was a small quantity of poor quality food supplies, which would soon be used up. Such was our position on this short passage, whose relative brevity had surpassed by a long way, in discomfort, my long voyage from France to Oceania. It was on the fourteenth day after our departure from Wallis that we were at last able to discern the Western point of the main island of Savai’i. This sight revived our courage, enabling us to anticipate the hope of soon ending our tribulations; but we were still far from our goal, for the extraordinary currents which flow around these types of islands, kept us distant from land for several days. They become more and more turbulent as one approaches the coast and when we were three miles distant, we were kept there for two full days, enduring the torment of Tantalus, having the land we so desired within eyesight, the men walking about, the water lapping on the beach, the canoes paddling around the shore, without, ourselves, being able to get any nearer. Nevertheless, we were very keen to know what they were thinking of us and what sort of reception we would receive. I imagined that a bearer of the truth, knowing our desire to find out what the country’s attitude towards us might be, might come aboard to enlighten us.

Merv at 22:56, 13 January 2016

2016-01-13T22:56:24Z

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	;[22]: Up till now we have not been able to find out anything precise about their genealogy, or their conception of the creation of man and of the world, nor of the way their island came to be populated. Their ideas about this are so confused and their way of recounting it so varied, that it is impossible to form an idea of a logical and comprehensible system. There is however a general tradition, widespread and recounted similarly throughout the islands of Polynesia, which seems to have a closeness to Genesis, where it is a question of the separation by which God made the land rise up from the bosom of the seas. The god Vokahu, they say, going fishing one day, felt his hook was caught on something very heavy, he imagined that it was a huge fish and he began to pull with all his strength; there was great resistance, but the god did not give up and was pleasantly surprised to see appear on the surface of the water a beautiful land covered with coconut palms, breadfruit trees and many other trees. Enchanted with such a wonderful happening and by the sight of a land that was so pleasing to his eyes, the god, who wished to be the master of a huge empire, continued to pull on his line, but the line unfortunately broke. If this had not happened, the land, instead of a small island, would have become a vast continent.		;[22]: Up till now we have not been able to find out anything precise about their genealogy, or their conception of the creation of man and of the world, nor of the way their island came to be populated. Their ideas about this are so confused and their way of recounting it so varied, that it is impossible to form an idea of a logical and comprehensible system. There is however a general tradition, widespread and recounted similarly throughout the islands of Polynesia, which seems to have a closeness to Genesis, where it is a question of the separation by which God made the land rise up from the bosom of the seas. The god Vokahu, they say, going fishing one day, felt his hook was caught on something very heavy, he imagined that it was a huge fish and he began to pull with all his strength; there was great resistance, but the god did not give up and was pleasantly surprised to see appear on the surface of the water a beautiful land covered with coconut palms, breadfruit trees and many other trees. Enchanted with such a wonderful happening and by the sight of a land that was so pleasing to his eyes, the god, who wished to be the master of a huge empire, continued to pull on his line, but the line unfortunately broke. If this had not happened, the land, instead of a small island, would have become a vast continent.
	;[23]: Following the god Vokahu, who was their first, they also recognise a large number of other troublemaking spirits, who enjoy the evil pleasure of tormenting mankind. It is them who bring forth illnesses, famines and hurricanes. If someone happens to fall ill in a family, for instance that of the king, it is the gods who are angry and the people seek to appease them with gifts of kava, foodstuffs or fabrics, which they go and leave in an isolated little house where he resides. If death carries off the sick person, then the god’s anger was great; the entire family and sometimes even the entire nation is threatened.		;[23]: Following the god Vokahu, who was their first, they also recognise a large number of other troublemaking spirits, who enjoy the evil pleasure of tormenting mankind. It is them who bring forth illnesses, famines and hurricanes. If someone happens to fall ill in a family, for instance that of the king, it is the gods who are angry and the people seek to appease them with gifts of kava, foodstuffs or fabrics, which they go and leave in an isolated little house where he resides. If death carries off the sick person, then the god’s anger was great; the entire family and sometimes even the entire nation is threatened.
	;[24]: This fact was announced by the male and female jugglers, to whom public belief attributed, according to them, the gift of being inspired by a god. These jugglers , like real Robert-Macaires, <ref> Robert Macaire is a deceitful character, a crook. Originally, he was a character in a melodrama in 1823, ''L’Auberge des adrets'', where the actor Frédérick Lemaître introduced elements of satire and comedy into the role that he played. In 1834, Lemaître rewrote the play that he called ''Robert Macaire, this cynical rascal of crime''. Henri Daumier, on seeing this comedy played, recognised in Lemaître’s Macaire an attack against the oligarchy of the men in financial power, under the July monarchy; the series of caricatures that he depicted, of this type of personality, received wild acclimation. Robert Macaire thus passed into the domain of popular culture. The ''Physiologie de Robert Macaire'', of J. Rouseau with vignettes by Daumier, published in 1842, contributed to this popularisation. (cf. Alexander Zevin, “Panoramic Literature in 19th Century Paris: Robert Macaire as a Type of Everybody,” internet article). <ref>. knew how to exploit everything for their profit. The gods are displeased because they have been neglected: you are no longer bringing kava, woven mats or foodstuffs, this is a problem for the country and the people. On hearing this, everyone was gripped with fear and they began acts of reparation and supplication which would sadden hearts less insensitive than those of the gods of Wallis; at a signal from the chief, people armed themselves with knives, stones or sharp-edged reeds, with which they cut off their little fingers and offered them to the angry gods, begging them to kindly be satisfied and leave them the rest of their fingers. No one was exempt from this barbarous operation. It was even carried out on babies still being breast fed. I leave you to imagine the spectacle that this people would present in times of mourning, some striking their faces with large stones, others tearing at their chests and arms with sharp edged shells, with each blow leaving a large wound on the skin. Others would burn different parts of the body with burning sticks; a whole multitude of people covered with blood and uttering horrifying cries and screams ….. until such time as the sorcerer or the prophetess might declare that the god should find himself satisfied. Then these acts were stopped, but for several days people came regularly from all the villages, in turn, bringing food for the god or for the family of the deceased. If you should come to Wallis, you would see in fact that almost all the adults have the little finger missing from both hands; I have sometimes amused myself by asking what it is about. They reply in great confusion: It is the devil who is responsible for the small number of them who still have their hands intact, they would tell you: they certainly wanted to cut off my fingers too, but I was afraid and I ran away into the woods.		;[24]: This fact was announced by the male and female jugglers, to whom public belief attributed, according to them, the gift of being inspired by a god. These jugglers , like real Robert-Macaires, <ref> Robert Macaire is a deceitful character, a crook. Originally, he was a character in a melodrama in 1823, ''L’Auberge des adrets'', where the actor Frédérick Lemaître introduced elements of satire and comedy into the role that he played. In 1834, Lemaître rewrote the play that he called ''Robert Macaire, this cynical rascal of crime''. Henri Daumier, on seeing this comedy played, recognised in Lemaître’s Macaire an attack against the oligarchy of the men in financial power, under the July monarchy; the series of caricatures that he depicted, of this type of personality, received wild acclimation. Robert Macaire thus passed into the domain of popular culture. The ''Physiologie de Robert Macaire'', of J. Rouseau with vignettes by Daumier, published in 1842, contributed to this popularisation. (cf. Alexander Zevin, “Panoramic Literature in 19th Century Paris: Robert Macaire as a Type of Everybody,” internet article). </ref>. knew how to exploit everything for their profit. The gods are displeased because they have been neglected: you are no longer bringing kava, woven mats or foodstuffs, this is a problem for the country and the people. On hearing this, everyone was gripped with fear and they began acts of reparation and supplication which would sadden hearts less insensitive than those of the gods of Wallis; at a signal from the chief, people armed themselves with knives, stones or sharp-edged reeds, with which they cut off their little fingers and offered them to the angry gods, begging them to kindly be satisfied and leave them the rest of their fingers. No one was exempt from this barbarous operation. It was even carried out on babies still being breast fed. I leave you to imagine the spectacle that this people would present in times of mourning, some striking their faces with large stones, others tearing at their chests and arms with sharp edged shells, with each blow leaving a large wound on the skin. Others would burn different parts of the body with burning sticks; a whole multitude of people covered with blood and uttering horrifying cries and screams ….. until such time as the sorcerer or the prophetess might declare that the god should find himself satisfied. Then these acts were stopped, but for several days people came regularly from all the villages, in turn, bringing food for the god or for the family of the deceased. If you should come to Wallis, you would see in fact that almost all the adults have the little finger missing from both hands; I have sometimes amused myself by asking what it is about. They reply in great confusion: It is the devil who is responsible for the small number of them who still have their hands intact, they would tell you: they certainly wanted to cut off my fingers too, but I was afraid and I ran away into the woods.
	;[25]: Such are the irrationalities and there are many more, that religion has saved them from; nowadays the death of a man is no longer attributed to the malice of evil spirits, but rather to the acts of a man himself, who has committed a sin, for which he finds himself thus punished, and also to the other miseries of present day life. But death today is no longer death, it is rather a better life than this present one; and you would indeed be edified to see with what courage and calm they await it and how they talk about it at all times. They have an extraordinary respect for the dead, especially since they have learned, according to their faith, the future destiny of our human remains. As soon as a sick person has breathed his last, the relatives and friends gather at his house, no longer to batter their faces and tear at their limbs, but to recite the rosary and sing hymns throughout the night, without stopping; the deceased is dressed in his very best clothes, but the face remains uncovered until the moment when the priest comes for the removal of the body. Only then, after everyone has kissed it, it is finally wrapped in fine mats and lengths of new fabric, which are prepared, as a pleasure and a duty and are destined for this usage; everyone goes to the church for the service and from there to the communal cemetery; the ceremony is completed with a few rifle shots, which are fired in his honour.		;[25]: Such are the irrationalities and there are many more, that religion has saved them from; nowadays the death of a man is no longer attributed to the malice of evil spirits, but rather to the acts of a man himself, who has committed a sin, for which he finds himself thus punished, and also to the other miseries of present day life. But death today is no longer death, it is rather a better life than this present one; and you would indeed be edified to see with what courage and calm they await it and how they talk about it at all times. They have an extraordinary respect for the dead, especially since they have learned, according to their faith, the future destiny of our human remains. As soon as a sick person has breathed his last, the relatives and friends gather at his house, no longer to batter their faces and tear at their limbs, but to recite the rosary and sing hymns throughout the night, without stopping; the deceased is dressed in his very best clothes, but the face remains uncovered until the moment when the priest comes for the removal of the body. Only then, after everyone has kissed it, it is finally wrapped in fine mats and lengths of new fabric, which are prepared, as a pleasure and a duty and are destined for this usage; everyone goes to the church for the service and from there to the communal cemetery; the ceremony is completed with a few rifle shots, which are fired in his honour.
	;[26]: It is also in the same manner that they now announce the birth of an infant and especially with lavish and solemn drinking of kava. It is not the same here as in France, as here, the larger the number of family members, the richer the family; power and consideration in this country come from the number of family members, it is by this means that the family acquires more or less supremacy in public affairs. Their food supplies increase according to the number of hands available to cultivate the plants that produce it.		;[26]: It is also in the same manner that they now announce the birth of an infant and especially with lavish and solemn drinking of kava. It is not the same here as in France, as here, the larger the number of family members, the richer the family; power and consideration in this country come from the number of family members, it is by this means that the family acquires more or less supremacy in public affairs. Their food supplies increase according to the number of hands available to cultivate the plants that produce it.
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	;[205]: I finish with a warning to you, that little credit should be given to the stories of certain travellers. Their observations, made during speedy transits, are as inexact as the words of the language that one sometimes sees appear in ridiculous situations. This brings to mind the story about the first Protestant minister who came to Tonga; his zeal knew no bounds. As he wished to preach, he went off, notebook in hand, to ask the natives for all the words that he needed for his sermon. They wished to have a joke; instead of replying to him with exactly the words corresponding to heaven, soul, strength, love, goodness and power, they told him all the strangest and most embarrassing things they could think of. After having written his sermon with the information given, the minister went off to deliver his message in the most solemn manner, in the presence of a large number of listeners amongst whom one group burst out laughing and the other muttered about the minister having committed a public scandal.		;[205]: I finish with a warning to you, that little credit should be given to the stories of certain travellers. Their observations, made during speedy transits, are as inexact as the words of the language that one sometimes sees appear in ridiculous situations. This brings to mind the story about the first Protestant minister who came to Tonga; his zeal knew no bounds. As he wished to preach, he went off, notebook in hand, to ask the natives for all the words that he needed for his sermon. They wished to have a joke; instead of replying to him with exactly the words corresponding to heaven, soul, strength, love, goodness and power, they told him all the strangest and most embarrassing things they could think of. After having written his sermon with the information given, the minister went off to deliver his message in the most solemn manner, in the presence of a large number of listeners amongst whom one group burst out laughing and the other muttered about the minister having committed a public scandal.
	;[206]: If my letter is too long, please take from it my desire to totally satisfy the curiosity of a friend, whose justifiable reproaches I have been dreading. All good wishes to you forever, my dear friend,		;[206]: If my letter is too long, please take from it my desire to totally satisfy the curiosity of a friend, whose justifiable reproaches I have been dreading. All good wishes to you forever, my dear friend,
	::::::Your very devoted servant in our Lord, :::::::::Roudaire, Missionary Apostolic.		::::::Your very devoted servant in our Lord,
			:::::::::Roudaire, Missionary Apostolic.
	;[207]:		;[207]:
	::::{\|border=0; style="width:100%"; cellpadding="10"		::::{\|border=0; style="width:100%"; cellpadding="10"

Merv at 22:52, 13 January 2016

2016-01-13T22:52:52Z

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	\|-		\|-
	\|		\|
	:Malia hau kole oita [atu] ~~Mary may I pray to you;~~		:Malia hau kole oita [atu]
	:Keke tohi i sioku loto		:Keke tohi i sioku loto
	:Si mamelu o tou alo		:Si mamelu o tou alo
	:Ke nofo (bis) mau mo au		:Ke nofo (bis) mau mo au
	\|		\|
	Mary may I pray to you;		:Mary may I pray to you;
	: Please inscribe on my heart		: Please inscribe on my heart
	: The sufferings of your son,		: The sufferings of your son,

Merv at 22:51, 13 January 2016

2016-01-13T22:51:54Z

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	==January 1847 − Father Gilbert Roudaire to the Abbot F. de Meydat, canon and secretary to the Bishop of Clermont, Apia==		==January 1847 − Father Gilbert Roudaire to the Abbot F. de Meydat, canon and secretary to the Bishop of Clermont, Apia==
	''Based on the document, APM ON 208 (Samoa) Roudaire. ''		''Based on the document, APM ON 208 (Samoa) Roudaire. ''


	''Seventeen sheets of paper and one small sheet, comprising seventy written pages. ''		''Seventeen sheets of paper and one small sheet, comprising seventy written pages. ''


	;[p.1]:		;[p.1]:
	Copy of a letter from Father Roudaire, missionary of the Society of Mary, to the Abbot F. de Meydat, canon and secretary to the Bishop of Clermont. <ref> Louis-Charles Féron, bishop of Clermont-Ferrand, 1834 - 1879 (cf. Ritzler and Sefrin, vol. 7, p.153 ).</ref>		''Copy of a letter from Father Roudaire, missionary of the Society of Mary, to the Abbot F. de Meydat, canon and secretary to the Bishop of Clermont.'' <ref> Louis-Charles Féron, bishop of Clermont-Ferrand, 1834 - 1879 (cf. Ritzler and Sefrin, vol. 7, p.153 ).</ref>


	:Apia on the island of Upolu (archipelago of Samoa), 1847, at the beginning of the year.		:Apia on the island of Upolu (archipelago of Samoa), 1847, at the beginning of the year.


	:My dear and well loved colleague ,		:My dear and well loved colleague ,
	;[1]: May these first few lines reassure you that my heart feels greatly comforted by the fact that I have accomplished a duty that gratitude and justice have imposed on me for a long time. Firstly I expect to hear you say that after such a long demise, I have at last emerged from the tomb; but I also hope that you will be firmly convinced that if my letters have too rarely brought you reassurance of my constant affection, my memory and my heart will not permit me to forget you, nor all those dear people who are kind enough to take an interest in me. The memory of you and of them remains with me as strongly as the day I made my last farewells and I have no greater pleasure than to remember you all every time I am able to celebrate Holy Mass. Since I left France, you have not received much news of me, either because of lack of opportunity, or because I have had nothing very interesting to communicate, or finally because the few letters that I have written have not reached their destination. In the last few months I have received, all at once, around fifteen, and amongst them I found yours and those of all the people who still think of me. I must say they have been like a gentle dew after the stifling heat; they have recalled for me my homeland, pleasantly leading my thoughts and my heart to those beloved places, to the company of that society of friends from whom I have had to separate myself because of my love of God. Truly, you cannot imagine the full value of a letter from France for the poor missionary, who lives with his memories, as with something that henceforth form an indispensable part of himself. Besides, how could he possibly forget France, that great homeland of generous hearts and souls, that land of devotion, charity and love; you know that the captive Jews in Babylon hung their musical instruments on willow trees as witness of their exile, because they could not bring themselves to sing their hymns in a foreign country; <ref> Cf. Ps 136 (137). 1-4. </ref> it is not like that for the missionary; voluntarily exiled, because of love, he has no greater simple pleasure than to have ring out in a new language the glory and goodness of his God and to add, in this way, a new level of truth to these words from our holy books: '' non sunt loquelae neque sermones, quorum non audiantur voces eorum''. <ref> Ps 18 (19).4: ''non sunt loquelae neque sermones, quorum non audiantur voces eorum''. (This is not a story, there are no words, their voice is not heard). </ref> And when he succeeds in teaching the words of a hymn to some novices, born into a new life, believe me my friend, the missionary would not exchange his happiness for all the gold in the world. Such today are our hopes for the future, which is beginning to take shape around me.		;[1]: May these first few lines reassure you that my heart feels greatly comforted by the fact that I have accomplished a duty that gratitude and justice have imposed on me for a long time. Firstly I expect to hear you say that after such a long demise, I have at last emerged from the tomb; but I also hope that you will be firmly convinced that if my letters have too rarely brought you reassurance of my constant affection, my memory and my heart will not permit me to forget you, nor all those dear people who are kind enough to take an interest in me. The memory of you and of them remains with me as strongly as the day I made my last farewells and I have no greater pleasure than to remember you all every time I am able to celebrate Holy Mass. Since I left France, you have not received much news of me, either because of lack of opportunity, or because I have had nothing very interesting to communicate, or finally because the few letters that I have written have not reached their destination. In the last few months I have received, all at once, around fifteen, and amongst them I found yours and those of all the people who still think of me. I must say they have been like a gentle dew after the stifling heat; they have recalled for me my homeland, pleasantly leading my thoughts and my heart to those beloved places, to the company of that society of friends from whom I have had to separate myself because of my love of God. Truly, you cannot imagine the full value of a letter from France for the poor missionary, who lives with his memories, as with something that henceforth form an indispensable part of himself. Besides, how could he possibly forget France, that great homeland of generous hearts and souls, that land of devotion, charity and love; you know that the captive Jews in Babylon hung their musical instruments on willow trees as witness of their exile, because they could not bring themselves to sing their hymns in a foreign country; <ref> Cf. Ps 136 (137). 1-4. </ref> it is not like that for the missionary; voluntarily exiled, because of love, he has no greater simple pleasure than to have ring out in a new language the glory and goodness of his God and to add, in this way, a new level of truth to these words from our holy books: '' non sunt loquelae neque sermones, quorum non audiantur voces eorum''. <ref> Ps 18 (19).4: ''non sunt loquelae neque sermones, quorum non audiantur voces eorum''. (This is not a story, there are no words, their voice is not heard). </ref> And when he succeeds in teaching the words of a hymn to some novices, born into a new life, believe me my friend, the missionary would not exchange his happiness for all the gold in the world. Such today are our hopes for the future, which is beginning to take shape around me.

Merv: Created page with "==January 1847 − Father Gilbert Roudaire to the Abbot F. de Meydat, canon and secretary to the Bishop of Clermont, Apia== ''Based on the document, APM ON 208 (Samoa) Roudai..."

2016-01-13T22:51:06Z

Created page with "==January 1847 − Father Gilbert Roudaire to the Abbot F. de Meydat, canon and secretary to the Bishop of Clermont, Apia== ''Based on the document, APM ON 208 (Samoa) Roudai..."

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