Girard0256

12 May 1843 - Father Delphin Moreau to Father Jean Claude Colin, Bay of Islands

Summary

He is writing two months after his arrival in NZ.

The missionaries had come on the naval vessel “Le Rhin”. The twenty officers and cadets from the naval college on board soon showed themselves quite irreligious . A bit of a trial for the Marists. The living quarters they were assigned were very cramped, smelly and uncomfortable. The food however was very good. Naval vessels had the advantage, too, of having a surgeon on board, and also a good pharmacy. He then sums up what he sees as the pluses and minuses of using naval vessels to carry missionaries.

On the way out the “Rhin” had called in at the port of Bahia in Brazil. Moreau’s report on what he observed of the state of the Church in Brazil leads the modern reader to ask: “And we think we have problems?” Moreau thinks the Society of Mary should seriously consider sending men to Brazil, particularly to staff a seminary...

Translation by Merv Duffy, January 2025

Based on the letter sent, APM OG 031, 7e départ.

Sheet of “Bath” paper, forming four written pages.

[p. 4,across the base of the page]

[In Poupinel’s hand] 

New Zealand ¤ Bay of Islands 18 may 1843 ¤ Fr. Moreau

[p. 1]

[In a different hand]

To the Very Reverend Father Superior General

Bay of Islands, May 12, 1843.

My Very Reverend Father,

[1]

It is the least of your children writing to you, fulfilling a debt that has remained unpaid for more than two months since I arrived at my destination. I owed you news of myself, and I give it to you now. I will not speak of the details of our journey—you already know all of them through our various letters. Today, following the advice of Father Forest, I will only share some observations regarding the passage of our fathers on state ships. Then, I will add a few lines to speak to you about the Brazilian clergy and the state of religion in this vast empire, as far as these matters are known to me. These details might assist your great experience and help you decide on occasions where it might involve sending fathers on government ships or sending individuals to work in the Brazilian empire.

[2]

1º The ship's crew. My Reverend Father, I will first lay out the facts before you so that, in your wisdom, you can more easily judge, and then I will add my own observations.

[3]

On board the Rhin , we had nine officers and ten students from the naval academy. One of them had been expelled from a college for refusing to serve Mass; another was among the mob during the three glorious days [likely referring to the July Revolution of 1830]; he is an extreme republican. All were blasphemers, some—or rather almost all—shamelessly immoral. They spoke to one another about their criminal indulgences, the pleasure they derived from these immoral pursuits, and how many illegitimate children they had. This occurred at the table during meals. I will say nothing of the lewd words and infamous songs that filled the ship outside of meal times. We greatly suffered from this. Next to where we slept, there was a passenger with whom the students conversed about the most abominable things until after 11 p.m. Among the students, some harbored a furious hatred for the clergy and the Jesuits. On several occasions, they entertained us with songs mocking priests, Jesuits, and so on. Other times, they imitated church hymns, not in hushed tones but as loudly as their lungs could manage.

[4]

The space that was prepared for us. You already know from our letters that we did not have any rooms, not even one for all three of us. We slept in the sainte barbe (the ship’s powder magazine), but not even in the most suitable part of that compartment, which was filled with barrels. Instead, we were placed in the passageway leading to some cabins used for storing provisions. Under our beds were the entrances to the holds, a space that, consequently, had to remain clear.

We endured much hardship in this location for several reasons. First, we could not have any light because of the powder kegs beneath our beds; during the day, there was not enough light to work. Moreover, we were constantly afflicted by the unbearable stench emanating from the holds—a foul odor caused by provisions rotting due to water damage. Several times, chlorine had to be thrown in the area. Father Chouvet was forced to leave and sleep with the sailors in the battery. Even the sailors were astonished that we could endure staying in such a place.

I can truthfully say that, on several mornings when I returned to wash myself, my heart would leap, and more than once, I would have vomited if I had not held myself back. Nevertheless, this was the only space assigned to us and made private for us. For our work, we used the common room where meals were taken, but how often we were forced to ignore or leave the room to avoid hearing what was being said.

For our breviary prayers, as well as all our other spiritual exercises, we had only the deck. When it rained, we truly did not know where to go. Eventually, they enclosed a small area for us in the battery with a canvas screen, but we could not use it because the sailors occupied it more than we did. In the end, we had to give it up entirely to a student whose misconduct in Bahia had caused him significant discomfort.

That, my Father, is the situation regarding the space—we were, as you can see, as poorly accommodated as possible. If we had had a private room, a place to withdraw from the officers and remain apart from them, our situation would have been infinitely better. They would have respected us more, and I believe they would not have made the offensive remarks that wounded both our ears and our dignity. The officers made no attempt to engage in conversation with us.

[5]

As for the food, we were very well provided for: abundant and healthy nourishment. The small provisions of wine, brandy, and liqueurs that we had purchased in Toulon were of no use to us aboard the Rhin ; having the rank of officers, we were entitled to the ship’s meals. However, once we left the Rhin , those small provisions became very useful, given that we had to provide for ourselves and were not well-stocked with wine. This was especially true because we suffered more from seasickness during the voyage from Van Diemen’s Land to New Zealand than during our entire journey from France up to that point. This was because the ships we took after the Rhin were smaller.

When traveling on a state ship, there is the advantage of having surgeons on board and a reasonably well-stocked pharmacy, so there is no need to make specific medical provisions. The ship provides both care and necessary supplies. This is one of the significant benefits of government ships.

[6]

Here, then, are the main advantages of traveling on a state ship: first, and this is a great one, free passage; second, healthier and entirely French food; third, a larger and better-managed vessel. Another benefit derived from the latter is being less inconvenienced by the sea; as a result, we did not suffer much from seasickness.

Without these advantages, it would be a hundred times better to travel on a merchant ship, where there is much greater regard for one’s character. I believe it would be very dangerous to send brothers on these types of ships; there would be a great risk that they might succumb to the corruption on board.

However, I think that if private rooms were available on board—allowing one to stay apart from the officers and only see them at meals—the officers would be more respectful. This would be especially true if the fathers traveling were capable of holding their own in conversation. But if our fathers are too simple, they will be overpowered by the officers.

My Reverend Father, I am aware that what I am writing to you is quite disorganized and lengthy; this is because I am writing in haste, as the ship is about to depart, and I had not intended to speak to you on these matters.

[7]

I come now to Bahia. The clergy of Brazil has lost its reputation, including even the highest-ranking clergy, and there are scandalous rumors circulating about the archbishop himself. Based on everything we have learned, corruption seems to reign everywhere; it even appears that members of the clergy have their concubines. A holy priest, who evangelizes the indigenous people in the Brazilian empire, told us that simony is rampant everywhere.

According to what the archbishop told us, it seems that the government is responsible for appointing ecclesiastical positions, while the archbishop only grants jurisdiction. Appointments to positions are the result of political maneuvering. One can become a parish priest in important posts immediately after leaving the seminary. And what kind of seminary? It seems that young men who wish to become priests study theology at home. At least while we were in Bahia, there were some young men preparing for ordination—some even for the priesthood—and they were left to their own devices. Even during their retreat, they came to visit us, sometimes dressed in lay attire.

There is, however, an emphasis on decorum in public, and the ecclesiastical dress code is enforced rather strictly. Religious men, even those who live on alms, are often carried in palanquins on the shoulders of slaves.

In Bahia, I saw three types of religious orders: the Franciscans, with whom we stayed; the Dominicans, who wear hats of astonishing size; and the Italian Capuchins, who conduct missions among the indigenous people. Both the religious orders and the secular clergy are tainted with the infamous accusation of impurity. I would like to believe that malice greatly exaggerates the situation, but it seems that neither women nor young girls dare to go to confession, fearing for their modesty.

There are no confessionals; confessions are heard in the galleries of cloisters, or in the churches, where a simple railing serves as a screen. Sometimes the confessor and the penitent are face-to-face.

[8]

There is no respect in the holy place. People talk loudly in churches, just as if they were in a public square. I dared not appear in a church because our presence would attract all the curious onlookers, and a crowd of questions would be directed at us. For some reason, the churches close as early as nine in the morning.

The altar linens, ornaments, and priestly vestments are poorly maintained and often torn. The sacred vessels, at least some of them, are in dire need of replacement. How much the clergy and the people need holy priests! There is still faith and zeal for religion, and a pious and fervent clergy would surely gain the respect and affection of both the masses and the influential. As we were told, the people here have good hearts; they only need proper guidance and good examples to become devout.

A few holy priests would be needed to manage the seminary and reform the clergy. A college from our Society would work wonders in this country. Here, everyone is interested in French; it is the subject of study for children of both sexes. Strangely enough, there is no French teacher, except perhaps for a young man who spent a few years in Paris and is now leading the local primary school.

My reverend father, law students here rely solely on French legal scholars. The French Code serves as law in all cases not covered by the Brazilian Code. For situations not addressed by either the French or Brazilian Code, they invoke authors such as Toullier and Merlin, who carry the force of law. Medical students use only French authors to prepare their lessons. Finally, the archbishop accepts only young men into his seminary who have at least some knowledge of French. You can see that a college would thrive here and attract all the youth.

In this country, France holds significant influence; people blindly accept everything that comes from France, whether good or bad. This nation is poised to receive either its fortune or misfortune from ours. French philosophy is already making inroads into this city.

Undoubtedly, doing good here is difficult, and reforming a clergy guilty of simony and, above all, impurity is a daunting task. However, as the clergy has fallen into contempt and degradation in the eyes of the people, its influence is paralyzed. Its opposition would likely be weak against those preaching reform, provided they were duly authorized and recognized by the government.

It is undeniable that a priest leading a withdrawn life, working discreetly, and not confronting vices head-on could achieve immense good here. I believe that the climate and the enslaved women present temptations that are difficult to resist in this country.

[9]

Here, my father, are the few observations I submit to you, following the advice of Father Forest. I would have liked to have more time to reflect on what I had to tell you; I would have been able to present it with more order and precision.

[10]

We still do not have an assignment and remain at the Bay of Islands, studying the Māori language. In a few months, His Excellency is supposed to visit the mission stations in New Zealand, at which time he will leave each of us at the post we are to occupy and cultivate.

[11]

Before leaving, we did not receive your blessing, nor the apostolic blessing. Make up for this by drawing down God’s blessings upon us, upon our flock, through some fervent prayer to heaven on behalf of the least of your children. Heaven easily hears a father who prays for the needs of his children.

Similarly, we departed without being able to receive your instructions; do not deprive us of them. On the contrary, please increase them, for being smaller and weaker, we need them all the more.

[12]

Messrs. Bernard and Chouvet join me in presenting their respects to you, as well as to all our fathers, both at Puylata and at La Favorite. Everyone is in perfect health and full of zeal for the work.

[13]

I am, with the deepest respect, the least of your children,

Delphin Moreau

Apostolic Missionary

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