Girard0228

30 November 1842 - Father Antoine Garin to Father Jean-Claude Colin, Kororareka

[Adress]

Monsieur / Monsieur Girard / Montée S(ain)t Barthélemy nº 4 / Lyon. / France

[in another hand]

To the care of Rev(eren)d Tho(ma)s Heptonstal / 63 PaterNoster Row London

A m D g et D g h

New Zealand

Kororareka 30h November 1842

Feast of St Andrew, Friend of the Cross.

To the Very Reverend Father Superior General

Very Reverend Father,

[1]

This letter is a duplicate of a preceding one dated 29th October 1842. I am adding 2 or 3 articles to it.

[2]

You have, no doubt, been waiting for some time for details about what your children are doing; in that time I haven’t told you much about that, because not having had the chance to see for myself or to hear things about it, I have not been able to satisfy you at length. I know, and do not forget, that you always think of us, and that the greater part of your concerns is for your children who are overseas. You have really shown that to us by your letters, full of tenderness, which we always find too short. I am aware of all the prayers that our beloved Society offers for us and for our people, I recall with what ardour a great number of your children long for the moment when they will be able to cross the immense space that separates us; I seem to see you, very dear and Very Reverend Father, moaning with tears over the sufferings which have sometimes overwhelmed and overwhelm your dear children. Ah! if you and all our beloved Society, have so much love for your children in Oceania, the attitudes which inspire them are not less lively, and if they are not demonstrated as often as you might wish, it is not because of indifference but to lack of opportunity and time.

[3]

In what concerns myself, I would like to know your wishes right down to the smallest details so as not to omit the fulfilment of any of them. Yes, I love the Society, and have greater and greater affection for it; my entire consolation will be to live and die in its bosom, providing that I may be found worthy of it. All my energies will aim at studying its intentions and to conforming myself to them. So I need to become clearer in my understanding of many things, for example; about my duties in respect of each of the members of the Society, about how I act towards the Bishop, about how I should go about suppressing abuses, and especially about how far I should go in correcting some member of the Society and where I must stop. You know that I am very new to these things, and that is what determined me to ask you earlier, in the preceding letters, and to beseech you in this present letter to be so kind as to put another in my place. The Bishop tells me that it is not his responsibility but yours to put another man in my place. (I found out quite recently, what I already thought must be the case, that your intention is that Father Forest should be given this responsibility; I am very happy about that. In the retreat we are going to discuss the steps to be taken to fulfil your intentions while waiting for a letter from you; the Bishop will see with pleasure this dignity being conferred on Father Forest.) Since you have seen Father Épalle, you must be aware of our situation better than I could explain it to you now in this letter, that is why I am abstaining from talking to you about it. I will however share with you what could interest you since his leaving the Bay of Islands. We found out today, through a letter from Mr Perret that Father Épalle left Valparaiso on the 4th August 1842 on the naval vessel l’Aube, and that he himself will stay in that town while waiting for fine weather to travel to France. We have not yet received any letter from Father Épalle.

[4]

Concerning the account I must give you about the members of the Society, it will be, as yet, very incomplete, because I have only been able to speak face to face with two-thirds of them.

[5]

Father Chanel, by reason of his virtues, his gentleness, his charity, and his sufferings, merited the beautiful crown which made many jealous. One of the first to arrive in the mission, he wanted as well to be one of the first to be in heaven; God willing, may those who have followed him into pagan lands also follow him into that homeland which we all long for. We hope that his prayers and powerful intercession will obtain this favour for all of us.

[6]

People say that Father Bataillon is too serious; apostolic work, care for souls, the Bishop says, entirely consume him. In long conversations he only interjects with a “yes” or “no”; he is a man devoted to his work, conscientious, concerning himself only with what could contribute to the salvation of his flock, and concerning himself with it with indefatigable zeal. He has had to suffer hunger; he had been eating almost nothing but courgettes for two months when, fortunately, the Bishop arrived and took him out of that sad situation, and, as well, these long privations led him to lose a little of the spirit of poverty, according to the Bishop, because he put a little too much concern into making requests of the Bishop and was, in a sharing between the priests, a bit too tenacious. He is a little too demanding in respect of the Brother who is with him. He is not careful enough of his health; for example, if he has got too damp from sweat, he does not easily yield to suggestions that he change his underwear, saying that he must get used to everything. The Bishop had reason to reproach him for not having carried out his orders, in that having told him to read out a letter written by his Lordship in three different places, he had read it out in only two. This Father is still in Wallis, where he has the consolation of seeing his whole island converted and fervent.

[7]

While Father Servant was in New Zealand he saw all his faculties weakening: sight, hearing, taste &, a situation which somewhat isolated him; he didn’t take enough account of advice received by the Bishop. I am speaking about how he was earlier; I do not know if he is still the same. A few months before leaving the Hokianga, he was visited by Father Épalle, who could not get him to show whether his registers were in order. He was doing his best to observe the rule. He seems destined, whether from clumsiness or because of a special provision of Providence that wishes to test him, to run into great dangers, as you must have found out from Father Épalle. He is now in a very fine situation, the island of Futuna; he is no doubt destined to gather the fruits which Father Chanel’s blood must produce among those people who now appear to have the best dispositions, because most of them have been baptised by the Bishop himself, and the rest are asking for instruction and baptism.

[8]

Brother Marie-Nizier is a good Brother, very pious and loved by the Futuna natives. His health has become marginal in this burning climate. He is still in the same island. He will act as interpreter for the Fathers.

[9]

Brother Joseph, it is said, does not have an excess of religious spirit; he is good at providing the services needed in a mission, but offends by the lack of the spirit of poverty. He doesn’t deal considerately with those around him. He has contacted a local illness (swollen leg.

[10]

Brother Michel is in the service of the Europeans. I don’t know very much remarkable about him; however on one side I see with sadness that from time to time he goes and visits Brother Élie, on another, one could perhaps, with fervent prayer, bring about his return, on the basis that he has seen Father Forest who had a conversation with him; I have found that he has not been very observant of his Sunday duties. That is the situation concerning the end of the first dispatch.

[11]

I am now moving onto the second dispatch (but to be more clear, I think it would be better to talk to you about what has happened since I have been here, unless I believe it necessary to tell you about something that happened earlier). Father Baty has a virtue which I appreciate very much: which is to receive with religious indifference all the orders he is given, and to keep to his rule. He is now staying at the house with the Bishop, until the books in Maori are finished, which will probably take more than a year; I am talking about the second book, because the first is going to be finished about Christmas. His health is better when he is living among the natives than here.

[12]

There is a brusqueness in Father Épalle’s manner which can discourage some of the Brothers. He is very attached to the rule; his leaving for France was not just his idea, but was urged and pressed on him by all those around him, with the exception of Father Viard, on principle, but I believe that he shared that view at the time he left, because something he witnessed really changed his mind. I thought I could see that Father Épalle’s sole intention was to try and preserve the mission from ruin. I have always seen him as being exact in following the Bishop’s intentions and communicating them to the other Fathers. (I send him my greetings).

[13]

Father Petit can be sharp. Brother Claude-Marie, who works with him, complains a lot about not being treated considerately enough. He is sometimes a bit scrupulous; he is anxious to keep the rule as well as he can. He is full of zeal. His long and difficult journeys have made him famous. People everywhere talk about his long legs. With his speed he exhausts everyone who goes with him. It’s even said that he made a native ill almost to the point of death. I can’t comment on that. He is on his own in the Hokianga, for the time being, with Brother Claude- Marie. He arrived this morning, he is going to set off in two minutes. He has come to look for the Bishop, who is to go and take to the Hokianga some of the first books to be printed. He’s just set off, he has told us that he spent the night in the open, not having anything for protection from a very fresh wind than grass and branches which he put on his body as a substitute for a blanket. We didn’t see the signal in time last night, and as people were demanding 15 francs for a waka that he wanted to borrow, he preferred to wait till this morning and make his signal again.

[14]

Brother Augustin has gone to replace Brother Joseph in Wallis. He is obedient in what concerns the sort of work he is assigned, or in the changes from one place to another that can be asked of him, but in his ways of seeing and doing things, he cannot be made to listen to reason; he will discuss things with the Fathers too easily and obstinately. Apart from that, he is a good worker. He is going to teach the people of Wallis how to make cloth; he has brought what is needed to make two looms: one in Tonga, one in Wallis. He loves his rule and is anxious to observe it as much as he can.

[15]

For about a month Brother Élie has been no longer alone. He is a great gardener, he is zealous in instructing the natives and has somewhat lost sight of his rule and the need to do things in an orderly way and at fixed times. He is, however, virtuous. He is keen on clearing new pieces of land before having assured the preservation of earlier cultivated land which he neglects. He is still at Whangaroa. Soon he will again be alone, because Father Rozet who is there now is going to come and make his novitiate in Kororareka; then we will go and visit Brother Élie from time to time.

[16]

Brother Florentin is going from bad to worse to use his director, Father Tripe’s, expression. He still wants to go back to France. His position in the midst of French people icy in their indifference [to the Catholic faith], and with a Father whose habits can annoy a bit those who serve him, are not of a sort as to encourage him to advance in virtue; I don’t know anything particularly special about him, because he has written to me only once, and he is very far from us, he is still in Akaroa.

[17]

Third dispatch:- Father Petit–Jean has a swollen head, along with a too great ease of voicing his way of thinking; his words, influenced by the strong feelings he has, are sometimes too hard on the natives; he judges too quickly the actions of those in authority, and more than once I have seen that his judgments were not right and his criticisms badly directed. Quite recently I have had very clear proof of that. In his relationships with various people he is too austere and not open enough. Apart from that, he is a real missionary, indefatigable, with no fear of long journeys, full of zeal and courage; he doesn’t hesitate to go bare-footed during journeys so as to care for his shoes, to hoist his trouser-legs up to his knees so they don’t get caught up in branches, preferring to expose his skin to them. Fairly usually he is gentle and patient with the natives, and full of the desire to convert them, immediately obedient to the order to go on a journey, but not always when it’s a matter of conveying a message; he doesn’t convey very well the idea that has been put to him, he wants too much to put forward his own idea; he is faithful in observing the rule. He is now responsible for, and probably for a long time, the Auckland station.

[18]

Father Viard, full of goodness, gentleness, zeal and charity, knows how to be loved by everyone; he has many virtues. In his capacity as pro-vicar he is presently Father Bataillon’s companion in Wallis.

[19]

Father Comte is hot-headed; is inclined to act a bit according to his own understanding, cannot put his trust in the person of the Bishop because, he says, confidence cannot be commanded. He would like to go to the tropics because, being far away from the Bishop, he would have less to suffer. He has his own ideas which don’t come very close to a religious spirit. When the Bishop told him one day that the natives should be taught to intertwine their fingers when they were praying, he replied that that was quite ridiculous. He is not faithful enough to the rule. So, having spent some time in Kororareka, he did not go to confession, I think, did not come to direction, although he made his annual retreat; he wouldn’t have thought of doing it if I hadn’t told him about it, although he hadn’t made one since leaving France, that is, about three years ago. He is now with Father Reignier at the Opotiki station.

[20]

Father Chevron, a very meticulous observer of his rule, a good missionary, he is in Tongatapu with Father Grange. Brother Attale – I know little of.

[21]

Father Tripe is too old, that’s his problem; he has his own habits, habits developed in a peaceful ministry; when he was with Father Comte, they couldn’t do the exercises set down in the rule in common, they each did them in their own way; it seems that this good Father had some rather strong clashes with the Bishop, to the point that the Bishop told him, and Father Comte as well, Well then! You can leave when you wish, I’m not holding you back, I’m leaving you free, leave or stay. It was after these words that Father Tripe asked you to be returned to France. The Bishop did not understand how Father Comte had been able to leave Akaroa and leave Father Tripe alone with the Brother. He had told him that, if Commander Lavaud advised them to leave, they could do so, but together, and return to Kororareka (notwithstanding the permission to go back to France); but Father Comte left Akaroa on his own, and arrived here hoping to be able to be sent to the tropical islands, but his hope was dashed; the ship had left one or two days earlier. He is now at Opotiki.

[22]

Father Pèzant gives headaches to all the Protestant ministers, he beats them all, but perhaps he doesn’t keep calm enough in the discussions; he is exact in observing the rule. He is still in Tauranga, he is often seen with Father Séon. Father Séon is becoming loved by all the natives, who call him their father; he is exact in observing the rule.

[23] Father Borjon: a good religious, a good missionary. (We are worried about him; several months ago he should have arrived at [Port] Nicholson [Wellington]), and no- one yet knows anything about the ship that was carrying him and Br Deodat.

[24]

Father Rozet does not seem to want to enter the Society. On the ship, he said, I am beginning my novitiate; on going to Opotiki, he said, I am now going to begin my novitiate; in fact he signs his letters Rozet novice; having been called back from Opotiki and right now destined for Whangaroa, he says; I am going to begin my novitiate at Whangaroa and, having arrived there, he says that he cannot make his novitiate if he is alone, and that he will make it at Kororareka. I believe he has written to me once or twice, at the most, a few words about direction; although he has had many opportunities, but not perhaps the time for it. Several things have shown me that he was a long way from having a religious spirit. However, I informed him that we had to have a retreat at Kororareka, and as a result he should come. He replied that the demands of the mission prevented him from doing that for the time being, and he told me that soon he would come and stay at Kororareka and do his novitiate there, following the invitation I had given him on behalf of the Bishop. I don’t want to neglect anything that could stop him entering the Society if the blessed Virgin is calling him to it.

[25]

Father Roulleaux is having difficulty in accustoming himself to the ways of the natives. He is exact in observing the exercises demanded by the rule. He is too attached to his own ways of seeing things, and too touchy. He has confidence and devotion to the Blessed Virgin. He is in Futuna with Father Servant.

[26]

Brother Pierre Marie has recently stopped teaching the class. We now have an Englishman who teaches it; his name is Fitz-Patrick; he had already taught here in the beginning. This dear brother always seems a bit dissatisfied and annoyed, although he is quite pleased in the mission. However, when one has been among lively children, one cannot completely defend oneself from the external influences that also affect his inner self, as he does not serve God with enough joy; moreover, he is very submissive and diligent in his religious duties. He is now being pushed towards theology, but he has a rather slow understanding.

[27]

Brother Basile does the cooking, and has been giving us a real service for some time by repairing shoes; for some time he has changed for the better. However he still complains from time to time when he receives an order; he seems to be in a bad mood, but readily recognises his faults. He is still living with us in Kororareka.

[28]

Brother Euloge is still, I think, the same in character, which is good. Father Pèzant, who has him as a helper, is happy with him, although he is a bit strange in his ways, even in the opinion of the natives.

[29]

I have received little information about Brother Justin. I do not know where he is right now.

[30]

Brother Colomb is often in a bad mood. He gives in with difficulty to the wishes of others. His health is not the best. He is in Auckland.

[31]

Brother Emery is a very good brother. He is always even in character. He repairs and makes habits for us here, but he is limited . I think that two men would be well occupied.

[32]

Mr Yvert is still a novice. He says that he is still waiting for letters from you to find out his destination in the Society. He gives us outstanding services in temporal matters and the printing press. He is very pious; very exact in observing the rule, but, like many others, he has something of the old man in him, and that fault originates in that desire for exactness which he wants to find in everything he does; he wants perfection in everything; when he has an idea about something, it is hard, usually, to get him to change it, which amounts to saying that he doesn’t have as submissive a judgment as he might have.

[33]

Mr Perret is no longer here. He had the fault of wanting to consult too many directors, with the result that among the great number of decisions he had the possibility of choosing, or rather the difficulty of knowing which one to hold to, so that it was no longer him who was obeying a director, but it was his judgment determining for him the decision which he had to choose among several which had been given him at very different times and circumstances. But the good God will see and bless his good will.

[34]

It’s not for me to give an estimate of Father Forest, I see him as my Superior.

[35]

Father Regnier is with Father Comte at Opotiki. His health is not the best. I have heard that he is a little scrupulous.

[36]

Father Grange has just left to join Father Chevron in Tongatabu. He could be a bit more religious in spirit, that is, he doesn’t find it very hard to follow his own ideas, saying that other people, even superiors, don’t know certain things, that he knows better himself, and with that thought he goes a bit beyond the desired intentions; however I have nothing positive against him, but I am judging him somewhat according to what he says. However he has this in his favour: that he is quick to do what he is asked to do if it is clearly explained to him. He is very zealous, hard-working and active. He would have gained a great deal from having a novitiate in the Society.

[37]

Brother Deodat is a bit sensitive, zealous however, from the little time I have seen him.

[38]

Brother Luc is a very good Brother; he works very well at carpentry and at the printing press.

[39]

Finally, Mr Lampila is a deacon, he is being trained for the ministry; he will probably be ordained a priest at the season of the Epiphany. I find he has changed for the better, he is less sensitive to the little difficulties that come his way, as for everyone. That is it for the others.

[40]

And now for me. I am responsible for the procure, with Mr Yvert. I am responsible for directing work in the house and writing to the Fathers concerning things to do with the procure, which takes up nearly all my time. When the Bishop came back, and having found me alone at the station, doing the duties of a missionary, a procurator and a provincial, he has not yet been able to much change this situation, is well aware that I cannot long remain like this, but he is waiting for the retreat to make new appointments of men. These tasks, so different, so many, at first gave me a bit more serious attitude and a more ready ability to yield to impatience, especially towards the natives, when they would come and overwhelm me with their endless homai (give me) or moku (for me). What annoyed me most about that was seeing our distress and these importunate demands. For some time I found it a bit hard to get used to the Bishop’s ways, but that came from a lack of virtue in me. However, thanks to God’s help, I have been able to raise myself above all that, and I act more lightly, and I have a more sympathetic understanding to put up with the faults of the natives. I often experience the thorn in the flesh; however the Blessed Virgin and my guardian angel bring me great graces; I have only been left with fearing I had wasted the grace of God, especially when, wanting to overcome the flesh by use of the discipline, it revolted even more, and when my eyes, in other circumstances, were drawn to dangerous things. May that encourage you to pray for the poor missionary. This also makes me understand the danger of being on your own, because the devil knows how to make creatures attractive which outwardly are totally savage. Since in direction you must tell the good and the bad as you see them in yourself, I will say that the spirit of gentleness in the direction of souls has had good results, and I have seen good results brought about with patience. That spirit of gentleness is, in me, less the result of virtue than a natural feeling or rather a fault, because if there is gentleness in me, it is because I do not dare to act ruthlessly, I have too great a fear of upsetting people and causing suffering, so that my governance can be faulty because of lack of vigour and energy, as you got us to see at Belley. By sending letters I don’t have the same fear, I even go to the opposite extreme; but to speak face to face I have to do real violence to myself. However I have sometimes become a bit hardened, and have been told that I was going too far.... Have pity on me.

[41]

I think, Very Reverend Father, that I have to tell you my way of thinking about everything you have learnt, whether through strangers or even by letters from some members of the mission. I find that people have been several times in a great hurry to judge the Bishop’s actions and ways of proceeding, that often they have been judged without enough knowledge of the reasons which led him to act. His administration has been seriously criticised; myself, I have been impressed in his favour in a very disadvantageous way. However I do not see things in quite the same way now that the Bishop has explained to me not only all the reasons which led him to act in certain ways, but as well, all the facts and circumstances of those facts, which are all so many positive things, and not vague, so that it is true to say: He who hears only one bell, hears only one sound. I am not the only one who thinks like that, and I know some who, like me, having heard the Bishop explain certain things, have changed their way of thinking as well. I will give only one example: his voyage from Akaroa to the tropics. He was criticised for going straight to the tropics without coming to take to the Bay of Islands the things that he had fetched later by a second voyage. After hearing the Bishop explain the reasons for this way of acting, I saw this thing very differently from how it first appeared.

[42]

Another fault I have noticed in some Fathers is that they are not exact enough in observing the Bishop’s orders, advice and written instructions. His Lordship is anxious, and rightly so, I think, to put great harmony and unity into the way the people are taught, and some are not careful enough about that. Several want to put their thinking into the instruction instead of what is required by authority. It is, however, one of the most effective ways of succeeding, because I have already seen myself, when I have visited some tribes, some natives in disagreement. One said, Father Petit-Jean taught us that, another was claiming that Father Baty had taught a certain matter differently, and what will happen when a priest comes to replace another; the natives will be very likely to tell him: but the priest who was here before did not tell us that &c. Sometimes it’s not the Fathers’ fault; that arises from their not having stayed long enough at the Bishop’s house to get properly informed about the way of instructing the people.

[43]

Another fault (according to my beginnings in understanding) is that several Fathers often get worried about things which are not their responsibility; that is what leads the Bishop to be told that his priests are wanting to take control of directing the mission.

[44]

People too easily allow themselves to criticise authority’s actions (even if they were open to criticism) and it is not noticed that by acting like this, the respect which is its due, and which it needs to do good, is considerably diminished, newcomers are discouraged, everything is seen darkly, and from that comes discontent and the desire to go back to France.

[45]

I know very well and can say so (because this doesn’t usually influence his reasons for acting and doesn’t always determine his intentions), I know that the Bishop is brusque and on the spur of the moment he will say to a man things likely to arouse his resentment, but as well, people may not always have had, at that moment, a religious spirit; they may have kept bitterness in their hearts, bitterness which must have shown itself if someone wrote in this situation. So I wish that people would not too easily give credence to various reports which are not based on knowledge of things, but often on a personal way of seeing things, which can be as different as individuals can be. Right now I can see that if I had allowed a letter to leave, that a Father wanted to be sent to France, you were going to have a wrong idea of what he was talking about. I got him to rewrite the letter. He was telling you about things which could, faintly, have been true in several points at the time he was writing, and which are very different right now. Yesterday again, the Bishop found an invoice that he showed me. It amounted, I believe, to 186 pounds, and some Fathers or a Father had said that the Bishop had spent 200 pounds on gifts to the natives, while I saw for myself that this invoice did not add up to 200 pounds, and that several of the things taken into account were foods for the Kororareka station. Do not think that I am setting myself up here systematically as the accuser of the Fathers and the defender of the Bishop. No, I wanted to enlighten you on some matters showing faults on the part of the Fathers.

[46]

It’s not my role to condemn the Bishop; he is my Superior. If I have said above, things that concern him personally, it’s because I thought it necessary to make it understood that the conduct of certain members of the Society towards him has not been just in the matters I have mentioned. I will add that it is easy for those not on the spot, like you who are very far away from it, to see the faults in an administration, but it is not so for those who are trying to avoid their consequences. People are well aware of the faults of a book, but when it’s a matter of writing one, they are not easily able to avoid them. We the people of the old and industrialised continent, we are very new in a new island and amidst two new peoples, I mean by that the English and the New Zealanders. One cannot understand enough what difficulty there is in knowing how to ally a French Catholic clergy protected by the French government with an English, Protestant nation which has just set up a colony on a land so desired by several nations. People don’t realise enough how much they are exposed to the cunning of so many people who are coming from so great distances to look for some money and often to make their fortunes in every way possible. Be that as it may, it is a fact that the Bishop has the affection of the English, and we see it as a wonder that we are still here, with all the threats that surrounded us. Now trust has been re-established; people no longer fear as much having business dealings with the mission since the Bishop’s return. But if help does not come to us very quickly, I do not know what will become of us. Poor people! How much good there would be to be done! But how excruciating it is, not to be able to do it for lack of ability to go and preach with freedom. Here it is a tribe languishing because we haven’t any sticks of tobacco to get them to see they are loved; there it is heresy raging and we are forced to see the wolf in the sheepfold, and leave these poor sheep to have their throats cut to both right and left because we don’t have what we need to pay natives who refuse to row in order to get there.

[47]

Father Forest has not yet been able to visit all the Fathers, but he has been able to communicate by letter with most of them. If our resources allow it, we will be able to make possible his journey to Tauranga, Opotiki and Matamata. We have written to Father Tripe to try to get to Nickolson to go to confession with Father Borjon. We are hoping to get him out of his isolation by sending him a confrère or by taking him out of that place. He has asked me what I think about his returning to France. I have got him to wait a bit.

[48]

If I have written to you several times to appoint a provincial in my place, it’s not because this task bores me, no, on the contrary, it’s because I have not been a long time in the Society, because I cannot know its entire spirit very well, and see myself lacking a quality really necessary to prevent slackening in living out the rule and avoiding the introduction of abuses, by that I mean boldness and firmness, I am too condescending and timid.

[49]

I don’t have the time to write letters to individual people. Please tell Mme Gavard de Chalamont that the two surplices that she was so kind as to send me are being used, on major feast-days, to clothe young Irish Catholics, and if she wants to know, I would give her the names of these little boys who wear them alternatively. Here are their names: David, Jean Calnan, David Calaghan,Edouard Calaghan, Jean Maccharty. This last-mentioned one is very interesting; he has a lot of spirit. In the chapel they sometimes sing English and French hymns, and pieces in Latin. They remind me of my children in Chalamont, and this memory makes the natural attachment that I have to them even more lively. Later on, I hope, I will be able to train the little native children, those lovable creatures who are savages only outwardly, and who bear within themselves souls which are very precious in the eyes of God, when they have just been purified by the saving waters of baptism. You will tell him as well that I have given our little servant (Nikora, Nicolas), who is the son of a great chief, the little egg-shaped box, the outside of which is covered in pearls, and the interior of which contains a little rosary. I told that child that the person who had sent it was praying very much that the natives would receive the light of faith; and he answered me, laughing: in former times we did a great deal of harm; we killed a Frenchman (Marion), and for a single man killed there came two warships: they are powerful, the French. Several times he has told me that. This child is very obedient and hard-working. He has made his first communion and communicates often.

[50]

The black tabernacle veil which she also sent me was used on All Souls‘ Day and for the solemn Mass for the deceased associate members of the Propagation of the Faith which we celebrated on the day after All Souls’ Day. I have also had opportunities to use to good effect the essence of arnica which she sent me.

[51]

Please tell my pupils at Meximieux that I have not forgotten them, and am very sorry not to have been able to write them something today. I will do that on another occasion. As well, please tell my relatives that I still remember them. On All Souls’ Day, alone in the chapel before the the mortuary representation, I prayed for my deceased relatives with an ardent desire to be heard. I told myself: perhaps my father and mother have died, and that thought brought me some anguish, and I prayed for them, then I imagined that they were doing as much for me: what is poor Antonin doing? Where is he now? Perhaps he is dead, perhaps he has been killed, let us pray for him, and I prayed for them. No doubt our prayers rose together to the God of mercies, because it was for them the time when the bell rang as a warning to pray for the dead. However that may be, I always remember them at the memento of the living and at the memento of the dead (conditionally).

[52]

It is still with a really lively affection that I celebrate holy Mass for the Society from time to time. Do not forget us either, Very Reverend Father. Pray for, and get people to pray for your children. Remember me to all the members of the Society, and in particular to those I have the advantage of knowing, especially Father Maitrepierre, Father Chataignier, Father Poupinel, Father Mayet, my dear colleague, the teachers at Belley, the good Capuchin Fathers, Father Martin, the director at Meximieux, whom I hope to see again here one day, if the good God grants my prayers. Oh! The unspeakable beauty of our religion, to be separated by such a huge expanse of water, yet to be united so closely by the bonds of charity which Jesus Christ places in the hearts of his children. No, there is nothing on earth more able to fill and satisfy the human heart.

[53]

If my relatives in Lyons chance to ask you for news about me, tell them that I am also thinking of them , that I do not forget my male cousins Eugene, Victor, Louis, along with my female cousins, that I strongly urge them to fortify themselves against the illusions of youth, to seek the true goods, to trample pleasures underfoot, to be armed with the cross which saves, and to go from time to time to greet Our Lady of Fourvière on my behalf, and to say there an Our Father and a Hail Mary for the conversion of our good savages. My respects to my uncles and aunts.

[54]

In finishing, I ask you to send me you blessing.

Your most humble and obedient servant, Garin,

Provincial, missionary apostolic.