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22 Septembere 1841 — Father Antoine Garin to Father Jean-Claude Colin, Kororareka

Based on the copy sent, APM Z 208. Translated by Fr Brian Quin SM, July 2014

Two sheets forming eight pages, seven of them written on, the eighth carries the address and the note by Fr Poupinel. The date of this letter is that next to Garin’s signature, but the letter had already been begun on 8th August – see [10]

[p. 8] [sideways, the address]

To Very Reverend Father Superior-General of the Society of Mary, Lyons, Rhȏne

[In the hand of Poupinel]

N(ew) Zealand¤ Kororareka 22 September 1842 ¤ Fr Garin

[p. 1]

A(d) m(ajorem) D(ei) g(loriam) & M(ariæ) D(ei) G(enitricis)

h(onorem) [To the greater glory of God and the honour of Mary, the Mother of God]

Very Reverend Father

[1]

When I came to take part in the work of the mission, I did not expect to see falling to me the role which has fallen to me, it is certainly not the smallest. Although in outward appearance it presents less difficulty than the others, especially for me who am still so inept in this field and who have no experience in it. To instruct a people, to enlighten them on what they do not know, to direct them to the good and lead them to give up their inveterate ways, is a duty for the ordinary missionary: but to instruct him who instructs others, to guide a guide, to direct a director, to answer some directly and others indirectly, there indeed is a very great responsibility, a double duty which would have been better carried out by any other than I, so young, so unworthy, so lacking in understanding and so ignorant of what this exalted task involves. Those are the observations I made to the Bishop with several others when he suggested to me that I be provincial of the mission, but as his Lordship, in spite of my remarks, persisted in his first plan and that I had left France to put myself entirely at his disposition, I accepted in the confidence that the good God would give me the graces I needed to accomplish a task he had given me, a confidence all the greater because I had only entered the Society with the thought that I had, that by giving myself to the Blessed Virgin, she would not allow me to perish. As she is, after God, the first Superior of a mission entrusted to her own children, she will know very well how to give me what I need for the success of her work, this motive was, for me in this circumstance a basis of great confidence. The instruction of the poor savages greatly appealed to me, especially when I saw their importunity in asking for ariki [priests].

[2]

However, thanks to the ability the good God has given me to yield serenely to the will of my Superiors, I am happy in my position, my soul is not tempted by it to be anxious; rather even I may have to fear going into [this role] with too much eagerness. So I will need the help of your prayers, very Reverend Father, and those of the whole community. I also need particularly the prayers and counsel of Father Maitrepierre, provincial of the Society. Please, I beg you, give me together the advice which you think will be useful for me, so I can work at the same time for my sanctification and that of the Fathers, Brothers and novices of the mission.

[3]

With Father Épalle, we rewrote a rule, before the departure of the Fathers with whom I came, so that they could take it away with them and get it to all the Fathers on the mission. I will send you a copy of it, I think, so you can add to it or cut out of it as you think appropriate. This rule has been seen and approved by the Bishop. It was with the greatest satisfaction that I saw the importance he gave to this rule and its being carried out. When I showed it to him, he went over all of it, word by word, weighing and examining each item. We spent 2 days in going over it and appropriating it as much as possible to the position of each man.

[4]

The Bishop left with his schooner on the 23rd July, taking with him Father Séon for Akaroa in the south of the island, Father Borjon and Brother Justin for Maketu, Father Rozet for Opotiki, Brother Euloge for cooking on the ship. The Bishop wanted to take with him as well, to visit the various stations, but as Father Roulleaux and Brother Pierre Marie were finding it very hard to get lessons in theology and philosophy because of Father Épalle’s main responsibilities, as pro-vicar and bursar, he left me behind, and told me that he intended to take me with him in the future on his journeys. That will be very advantageous for me, I think, to gain experience and see things as they really are.

[5]

Apart from Father Épalle, Fathers Baty and Viard are also pro-vicars, but the last-mentioned has the mission at Te Mahia, and the former, the mission at Auckland on the Thames.^[1] The other Brothers have remained in Kororareka.

[6]

The Bishop, a few days after his departure, made a change concerning Father Roulleaux, as 2 priests are needed at Hokianga to carry on the work, because a single man was hardly enough. Father Roulleaux will take over this position while studying his theology and continuing his novitiate at the Hokianga.^[2]

[7]

If I didn’t send any letters to my parents this time, I would like you to inform them of my destination, at least for the time being; for in my last letter I had told them that I was probably destined for the mission at Maketu, as the Bishop had spoken to me about it.

[8]

To conform myself to the spirit of the role and at the same time to receive salutary advice, I will keep you informed, as often as I have the opportunity, about my interior life, whether about the good or the bad dispositions in which I find myself. Right now, I do not experience, as in the past and as I earlier feared, temptations in my thoughts against modesty, especially when I have a lot of work to do, but if it sometimes happens that I am not under pressure from work, I realise that I have not left my enemy in France, but have discovered him again in New Zealand. I mean that catching sight of things that should not be seen is not without danger to me if I am not scrupulously watching over my sight. What can still be dangerous for me, and can be, I think, a danger for others, is a certain commiseration and compassion which is experienced at the sight of the wretchedness, the poverty and the good dispositions found in children and women. Their candid simplicity, their ardour for the good delights you, in these people, and, if you do not watch over the urgings of your heart, you could see your spiritual thoughts soon becoming carnal. It is not that I have experienced that or that I know that others have experienced it, but it seems to me that there is danger of getting to that point if you are not really vigilant about it. If I speak to you in this way, it’s because I want to keep in my mind the thought of this danger, to avoid it and to receive advice from you which will be ever more useful to me. Concerning my other dispositions, I realise that I have not done at least a year’s novitiate, because I see in the others who have done it, that I do not have for the rule that love, that meticulousness or, to put it more correctly, that practical knowledge of the importance of the rule that I ought to have, because, anyway, I love to be exact in the way I carry out the demands of the rule. I find myself too attached to certain unnecessary occupations which tend to my wellbeing, to my comfort, and which do not reflect enough detachment and the spirit of poverty. I am too much attached to my own way of seeing and doing things, and I often have to recognise that what makes me speak and act comes from pride which persuades me that I know how to deal with things better than others. I have often perceived that I get involved more easily and joyfully in the exercise of the rule when I am in a house where I don’t have to concern myself much with outward things and also become more fervent, but by the same token when I am away from those houses and involved in public ministry, I easily fall away. What greatly pleases me here is that our exercises are announced by the sound of a bell, as in a community. At least, every time, because of the lack of substance which the food, apart from pork, provides, I replace that by the discipline which I take with the permission of my spiritual director.

[9]

I am sending you the rule which we have slightly altered, and which differs little from the preceding one which you must already have. I don’t know yet how it will be carried out; all I can tell you, following Father Épalle’s advice, is that the preceding one was not carried out very well. Please, I beg you, tell me what you think should be done if that goes on. The rule cannot be reduced to nothing, because it’s really necessary that we know, at least, that we have a rule and that we should be afraid to fall short in observing. Everyone, Father Épalle told me, exclaimed that the first rule was too long.

[10]

We received today, August 8, 1841, a letter of yours dated July 17, 1840, hence four months before my departure from Lyons, in which you urgently recommend that there always be at least 2 priests together. On this point it was hardly possible until now to conform to this very justified desire. However, in Hokianga Fathers Servant and Roulleaux will be together, in Akaroa Fathers Séon and Comte, in Kororareka Fathers Épalle and Garin with Bishop Pompallier. As for the others, they are located close enough so that they can meet from time to time, except for Father Petit who is 2 days’ travel from a confrère. Fathers Bataillon and Chanel, each on his respective island, are visited by Father Chevron who goes alternately to one and the other.

[11]

If the Bishop has been obliged to make some Fathers isolated, it is not, as you fear, from a desire to undertake too much at the same time, or to exert an impatient zeal, but it is need; it is the opportunity to lose all or gain almost everything. Because among these people numbers are everything, that is to say that if a great number embrace another religion, one risks having no one, for they will say for example (and indeed they have said it): We cannot become Catholic because the Protestants are in great number and in the wars they will all be against us, they will crush us and eat us. On the other hand, they also say to the Bishop, “What do you expect? We know very well that your religion is true, but the others came first; if you had come first we would all be with you.”

[12]

Fortunately Bishop Pompallier visited a little on all sides and began by promising them priests, then they started to say the Catholic prayers, and on our arrival we had the consolation of seeing chiefs coming from all sides to ask for priests, bells, and books, so that now in New Zealand the Catholics are more numerous, at least the future Catholics because all those of whom I speak want to become so, but one does not hurry to give them baptism for fear they will do, as unfortunately several here have done who, after having received baptism, left and scandalised others by their bad conduct; which is the result of being unable, for lack of priests, to follow up on them, and keep them in their first frame of mind.

[13]

The place where Father Petit is, is called Kaipara, two days’ journey from Hokianga. Father Séon is in Akaroa with Father Comte. Father Séon is parish priest. Father Baty is in Auckland. Father Borjon with Brother Justin is at Maketu, the home of that chief who waited more than 5 weeks at Kororareka to get a priest. It’s roughly 130 leagues [650 km] from here. Father Rozet is at Opotiki, a day from Father Borjon. Father Viard is supposed to be at Te Mahia, but he is a pro-vicar and the Bishop’s secretary. I think you must know where the others live.

[14]

The Brothers who did not leave are employed at the Kororareka house in various tasks. No Brother wears the religious habit and it can be said that not very much can be done to change that, because people are very anxious to not let it be known that they are members of a religious organisation and that the people who are helping them are Brothers, because of the English. And again, the natives cannot understand the distinction that exists between Brothers and priests. Some even have seen as a priest a paid servant who lived with Father Viard. Even though he didn’t have a soutane, he was thought to be a priest because he lived with one. This man came to get married, and the natives told Father Viard: he has acted like Rutero [Luther], he will go to Hell. Father Viard then told them that the man was not a priest and that he could get married, but they had some difficulty in understanding that idea.

[15]

We have been told by a letter written from the Thames in Auckland, dated the 10th or 12th August, 1841, that the Bishop was welcomed with great satisfaction by the people of that place, and that spontaneously these people have begun a collection to build a church and a house to serve as a home for missionaries; that collection has been begun at Port Nicholson, Van Diemen [Tasmania] etc. In Kororareka there are only a few Irish Catholic families – fairly poor. These Irish people have said that they were dismayed at not being able to take part in this good work, because they were too poor, and all they could do was to give, between all of them, 30 pounds, that is, 600 francs, and they call that nothing. The Bishop tells us as well that when they arrived in the Thames, they had the consolation of being able to help another vessel capsized in the bay – they turned it upright. Some time after, we saw in the Auckland newspaper a letter of thanks addressed to the Bishop by the English captain of that vessel, and the Bishop’s reply. In this reply, the Bishop relied mainly on the strength of the Holy Sacrifice of the Mass which was celebrated on board and prayers addressed to the Blessed Virgin, because they do not think as we do.

[16]

I have shown you, very Reverend Father, how the rule is being carried out in the whole mission. Regarding Kororareka, there is almost only me who am in a position to carry it out, such as it is carried out, along with the priests who happen to be passing through. I do an hour of meditation, I have Father Épalle as a director, he allows me to get up at 4 o’clock. I work on the Maori language one hour a day, and the same for English.

[17]

We have an Englishman^[3] in the house who gives us a class an hour per day. All those who can be present are present. This includes Brother Pierre-Marie, Father Petit who is here, and Father Petit-Jean. The latter has come to spend some time here during the Bishop’s absence, 1° because he speaks English well enough to preach twice every Sunday, and to instruct the Maoris, 2° because he needed more substantial food, which he gets here and didn’t have in his house, anyway his health is fairly good at present. We, Brother Pierre Marie, Mr Yvert and I, are profiting from his presence here to take lessons in Maori. Every day I give an hour-long lesson in philosophy to Brother Pierre Marie and Mr Yvert, and as well, once a week, a lesson in theology. On Sunday evening, at night, I give a catechism lesson to the Brothers and a class in plainchant about 3 o’clock, then about 9 o’clock in the evening an explanation of the rule, which is the spiritual conference. The Brothers, the novices and the Fathers are present at it. The things in the rule that are observed by everyone in the house are: rising at 5 o’clock, prayer and morning meditation in common, Mass, particular examen, with the exception of Brother Basile (cook) who gets the dinner; visit to the Blessed Sacrament after dinner; meals at set times, prayer, spiritual reading and the subject in common, at 8 o’clock. Spiritual reading is only between 8 and 10 minutes, because, after 5 minutes, 2 or 3 are already asleep. The Fathers make up the time on their own, as well as Mr Yvert. Silence is observed with difficulty: people coming and going, people are so often forced to speak that it is done in a loud voice, and people find it hard to recall that silence should be kept. I often insist on this point, nevertheless, because it is the soul of a religious community. Recreation after supper usually lasts a quarter of an hour, that is to say that supper begins at 7 o’clock, and evening prayer at 8, because of tasks to be done. The Brothers have a class in English after prayers, then say Vespers, Compline, the Rosary. They do not have time during the day, according to the new order of saying these prayers. For the time being they do not say Matins, Lauds and the little hours, they are too busy. They go to bed at 10 o’clock.

[18]

The Brothers eat separately because of the delicacy of the English, who do not know, or, at least, are not supposed to know, that they are Brothers, and are seen as servants; the Bishop even wants this to be done in those particular mission stations where there are only natives. Confession and Holy Communion occur as the Rule states. Father Épalle gives us a theological lecture – only to the Fathers – every Wednesday evening, a day when we go for a walk because it is a holiday, but I am often alone, and usually with Brother Pierre Marie, because the others have a more active life than we do: we go for a walk only after dinner.

[19]

Our theological lecture is now concerning the rubrics, because all the ceremonies which presently are performed will probably be those which will be determined and lawful throughout the mission. Therefore we are anxious to conform to the rubrics as they are prescribed in the Roman missal, and not according to the customs which come from different dioceses which, it is true, belong to the Roman rite, but which also have special customs found in different localities. Here, we are beginning, and cannot without serious reason part company with the Roman rubrics. So those who will come later to join us should study in advance the general rubrics of the Roman missal and the manual of the Roman ceremonies, both for the breviary and for the Mass and public ceremonies. We cannot give ourselves permission to use the practices of diocese which belong to the Roman rite, even those of the diocese of Rome, because what is done in Rome can come from customs adapted to various places; we have to follow what belongs to the Roman rite, that is to say, what is done to be observed everywhere where other customs already authorised do not exist.

[20]

Here we cannot wear the tonsure; some priests have appeared here wearing the tonsure, and straight away the Maoris have begun to give themselves tonsures. Some wear trousers, but only a few, because of the need to wear boots, or stockings with holes in them, or even, having to lift up the soutane to get through fern which often hampers you in a journey, and through rivers which are in places up to 4 feet in depth. Some wear the soutane without tails; you have given us grey trousers; if possible, could we be given only black ones? The missionaries who are only amongst the natives wear the crucifix around their necks, but those who are among the Europeans cannot do so without difficulty.

[21]

While I think of it, please send me some reeds for a clarinet.

[22]

If some of our confrères wanted to come here, as some seemed to want to do, with a long beard, they should be discouraged, because we are always amongst English people in almost all the islands where we stop, and they are clean shaven, and they would be an object of ridicule even among the locals. The natives themselves point it out when we have forgotten to shave or to polish our shoes.

[23]

When you give my relatives news about me, could you tell them, please, that if I do not write to them this time, it is because since I have been here I have been overloaded with work, I have to devote myself to things about which I knew nothing, because of the tasks I have been given. As well I am learning two languages at the same time: Maori and English, which is as indispensable as the first, because everywhere you go in these islands you have dealings with English people. But tell them at the same time that from now on I am going to start writing a letter which, I think, could be expected in no more than 2 months.

[24]

Please accept, very Reverend Father, and very respected Superior, my respects and my gratitude for having so kindly allowed me to come here to share this work so useful to this people, for so long steeped in the most crass and superstitious ignorance.

[25]

Remember me to all the Brothers, Fathers and novices of the Society, and commend me to their prayers.

Your most respectful and humble servant,

Garin, Missionary-apostolic and provincial

Kororareka 22nd September 1841

[26]

I will add to the matter of trousers that, to get through the fern which is very common around here, trousers are almost essential, because stockings could not last. Father Petit has just completed a good month’s stay at Kororareka, having had his trousers and legs torn by fern; the damage done to his leg is just now healed. Those who want to wear the soutane Roman style ought to wear it properly in Roman style, because there are some who wear it so short that it is not at all decent and in quite bad taste; even those made in Lyons are not long enough. As well, the natives here very much like clothes that drag, they see them as a sign of being a rangatira,^[4] and the more the tail drags, the more rangatira-like you are; the Bishop, having forgotten on one occasion to put his tail on the ground, a native came up quickly to tell him to let it drop.

Notes

1. ↑ Garin’s crossings-out seem to hesitate before the name Hauraka, very likely Hauraki, the contemporary name (but called Bay of Shauraki on Dumont d’Urville’s 1827 map of the gulf through which one enters Auckland harbour; this same gulf was called River Thames by Cook, and so designated on several maps of the time (Cf Ross p77, 116, and maps on pages 36 and 115; cf Doc 32 [3] f/n 9, 103 [1] f/n 3. Hauraki is also the name of the plain, to the east of the Waikato district, where Matamata is, Antoine Séon’s station (Cf Encyclopaedia of NZ vol 3, p 507; cf Doc 102 [2] f/n 2; an unedited letter of 31 August 1841 from Jean Pèzant to John Baptiste Épalle, APM 2 208). The destination of the two priests will be changed: Baty will be responsible for the Te Auroa on the Mahia Peninsula (Te Mahia) while Viard will stay with Pompallier to accompany him to Akaroa (Cf Doc 104 [1] f/n 3).
2. ↑ François-Joseph Roulleaux made his religious profession on 1st April 1842 (Cf Doc 138 [1])
3. ↑ Henry Garnett (Cf Doc 104 [3])
4. ↑ Rangatira – a Maori word meaning chief, aristocrat