Writings

[2197]
I ask of you a most special favour and you must do it for me. By return post, I implore you to send me in Rome Fr Stanislao’s Financial Report to Propaganda which he sent you via Bakhit and which deals with the Apostolate to Africans in Egypt and the progress of our Work in its second year. Since I have to present a report on the financial situation and the progress of the Work in a week’s time to Propaganda, his report can help me. I left it behind in Egypt because Fr Stanislao, on the basis of this one and the one printed in Turin, has to draft one for the Propagation of the Faith in Lyons and Paris. Only when that one has been published will the one you are to send me be published: the French are most touchy. As soon as I have made use of it, I will either send it back by post or bring it myself, even if during my stay in Rome you or I will have it printed in the Museum. So I will be going to the post-office every day until I receive it, because I absolutely need it and it will help me.
[2198]
This morning I saw Tezza: he ardently wants to go to Cairo. Brother Giuseppe told me that the Cardinal spoke positively of this in his coach. Today I received a long letter from Fr Stanislao dated the 18th of this month. This incomparable son of yours is spoken of with great edification in Rome. Mgr Canossa is mad about him: he is a true father and Head of the Work: you will see that within this year so many things will be done, and St Camillus will grant so many graces.

[2199]
Faith in God; scorn for mankind and saints who eat: the Church, the Pope, Rome, zeal for the glory of God and a good conscience: the rest, everything and everyone must be trampled. I reverently kiss you hands, while in all respect and filial affection I remain,

your most humble and devoted

Fr Daniel Comboni

[2200]
Since I do not know the present address in the Eternal City of the most venerable Vicar Apostolic, I take the liberty of sending Your Most Reverend Eminence the enclosed work on the Vicariate Apostolic of Central Africa, which the Prelate himself, my Superior, so much wanted from me. Your Most Reverend Eminence is so full of charity that you will surely forgive me for making so bold as to ask you to forward it to him at your convenience. As I offer you my deepest respects, I kiss the Sacred Purple and remain,

Your Most Reverend Eminence’s most humble and devoted son

Fr Daniel Comboni

[2201]
I thank you infinitely for the reports you sent me and which I received in perfect order. They have been read here in Rome by many distinguished persons, who admired such a worthy son of St Camillus in Fr Stanislao. In the report I made to the Sacred Congregation for the Propagation of the Faith, I felt duty-bound to proclaim the great services Fr Stanislao is giving to the mission and I included a page in his praise, as he deserves. The Cardinal will take this very much into account. The Cardinal seems quite different from what he appeared at first. The Cardinal had a thousand reasons to feel badly (not even wanting to chat) because the mission had already been so discredited by inimico homine, and through him by others, that he must certainly have been fearful. But when four Bishops went and told him how things are; when many others who are eye-witnesses had told him the truth, the Cardinal let me know that he is pleased that things are going well and that on the basis of what he will gather clearly from my Report, he will take a hand.
[2202]
Praise the Lord who mortificat et vivificat etc. I send a thousand wishes for the Feast of Holy Easter to you, as well as to the most worthy Fr Tomelleri and to Br Bonzanini whom I ran to greet at S. Vincenzo and Anastasio, and found instead Br Bonomini who was sacristan at the Paradiso.
[2203]
Br Bertoli is in Rome, and we in Cairo for our part have accepted him, but we need the approval of the Bishop, who is hesitating. Mgr Cavriani has praised him greatly to me and recommended him, but I would like to hear your opinion. If you approve his vocation to the apostolate, I will see to resolving this controversy. Therefore, I ask you conscientiously to reveal your judgement to me for my guidance. On Friday I went to see the Pope with Monsignor the Bishop and he welcomed me like a father, he mentioned the terrible incident of the monastery where the African girls were and of the ex-Vicegerent, the Archbishop of Petra, etc., etc. Then he expressed tome his consolation at the good progress of the African girls and the mission, and then he said: may the Lord multiply the holy work: may he multiply, and he repeated this four times etc., etc.
[2204]
Fr Zanoni came to see me. He stayed for three hours: we spoke of insignificant things; then he told me of plans to go to Tripoli and from there to penetrate Central Africa, to marry off the African girls, etc. I told him that I did not need his advice and that I have other people to advise me. Then he said: Has Fr Stanislao passed judgement? I answered sharply that such a question showed that he (Fr Z.) had not come to his senses. Then he asked: “Why did you not answer my letters?” “Because”, I replied, “I did not have to answer. If you knew all that I know and you had been in my place, you would not have answered”. He wished to continue, but I interrupted his discourse. If he has something to say, let him go to the Pope, or to Propaganda, or to the Bishop of Verona, or even to his General. There I will give the necessary answers. I do not deign to reason with him, except to bring him to the straight and narrow, let him confess and do penance for his sins.
[2205]
Our two men in Cairo each wrote a magnificent letter to Fr Guardi, a letter from true sons and religious. I soon delivered these into the hands of Fr Guardi, who read them irritably. But to tell the truth, the other day the Bishop found him molo molo (unenthusiastic). So I don’t understand a thing. The words of Fr Guardi and Fr Tezza are fine: but I do not trust their sincerity; and I am on my guard, because I do not see clearly into either of them. Many years’ experience has taught me and brought me to extreme caution. In these men, I do not find the dear Fr Stanislao and Fr Franceschini: those are two real religious. I am accustomed to doing things with loyalty. People are trying to make me believe that Fr Tezza is cor unum et anima una with Fr Zanoni, who lives on his own here in Rome at the Maddalena and often goes walking alone. It is clear that here too people are showing the greatest prudence with these two, and they are right. Monsieur Girard, the editor of Terre Sainte (whom the Bishop had made his representative in France), came to see me. He told me we have been discredited in France and that certain letters from Fr Zanoni declared that our work had fallen through immorality. He told me he could show me some letters he has in Grenoble. I answered that he was as mad as the person who had written him the letters.
[2206]
In France we enjoy increasing favour, we receive help in money and in kind: the Association for the Schools of the East gives me money: the Propagation of the Faith of Lyons, which gave me 10,000 francs, yesterday wrote me a stupendous and magnificent letter; and I hope that if I succeed Propaganda will give me some tidy amounts. They already have my Report, and I wrote to them that another will arrive from Fr Stanislao (whom I have ordered to make one out of the two, the first being the one printed in Turin and the second, the one he sent me). I have discovered here in Rome two new plots to destroy us. One I will tell you about in person. Here, in short, is the other. The editor of Terre Sainte (to whom in Paris I gave my opinion of his journal which denigrates the Franciscans too much and exaggerates about the Orientals) seeing that I had forbidden him to speak of our Work until the right time (because the Propagation of the Faith and the Association for the Schools of the East are opposed to this man and his Terre Sainte) said he would destroy us. His plan was to establish in Cairo the French Trinitarian men and women religious and eject us and the Sisters of St Joseph. (Zanoni spoke very badly of the Sisters of St Joseph, saying they were good for nothing, etc. However, I cannot say anything truly and positively as to whether he wrote something against the Sisters in France).
[2207]
The Provincial of the Trinitarians printed a proclamation in which he said he was united with Fr Comboni in the regeneration of Africa and saying that Comboni is pursuing his idea of setting up in Cairo, etc., so he asked for offerings to found a central house in Cerfroids, near Paris and to build the Convent of St Félix du Valois. I knew nothing of all this and only believed it when I read the Programme with my own eyes. The fact is that the Father found many offerings and will soon be building his Convent, with funds actually given to the African Institutes in Cairo. Transeat. It seems M. Girard wrote to the Bishop of Verona saying: Fr Comboni is zealous, full of enthusiasm (??); but his prudence… order… etc., there is not much of that: he proposed that the only person to appoint later as head would be Fr Callisto…Head of the Trinitarians.
[2208]
The Bishop counted on doing this… but when he spoke in Rome to that gentleman, M. Girard… he dropped this opinion and nothing more has been said of it. Fr Callisto went for wool and came home shorn. The General of the Trinitarians let him carry on as long as he gave a bad name to someone who is not a Trinitarian, but he intends to confine him to a monastery to live the enclosed life. Monsieur Girard could not believe it when I told him that I would look after myself and did not want to get involved with the Trinitarians, because I have two holy and good Camillians… “What did you say? I have not heard very good things about those two”. Then I concluded that I wanted to get involved neither with the Trinitarians nor with M. Girard, who is a man with great zeal and a good heart, but whose mind is dangerous. He was mortified and begged me to persuade the Bishop to write a letter for his journal, but I will never do any such thing.
[2209]
We trust in God, we are attached to Propaganda; the Bishop of Verona is most zealous, and to him, as indeed he has told me, we are attached. The Bishop gave the Pope fine praise of the two Camillians in Cairo, and the Pope was well pleased: but mistrusts Fr Guardi. I withhold judgement and am on my guard. Instead, I am pleased to be writing to you, dear Father, in whom I believe more than in all the Camillians in Rome, because you really do love the missions. I have never had any doubts about you, for whom I have always had a deep veneration ever since the time you came to S. Carlo to direct our Spiritual Exercises. What happened was due to circumstances: but I was always the same in my regard for you. We in Verona are more sincere than these people in Rome. A fingernail of Fr Stanislao’s is worth more than all the fathers in Rome: he is a true religious.
[2210]
Therefore I trust in God and count greatly on our men in Cairo and on you. The Bishop greets you warmly and we wish a happy Easter also to Fr Bresciani. I pray for you every day. I had a letter yesterday from Stanislao, dated 1stApril. hey are all well in Cairo, and I hope all things are too. Bless your poor

Fr Daniel

[2211]
I take this propitious opportunity to send you my greetings and respects and to wish you and all the members of the Institutes a happy Easter. I came to Rome to see to the interests of my Work. I have prepared a Postulatum to the Council to recall the Church’s attention to the method required to open the doors of the Church to unfortunate Africa, and I have several Archbishops and Bishops who will speak of this in the course of the Council. In Cairo my three Institutes are progressing very well. In these three houses I have 14 catechumens between the ages of 15 and 38. I have just received from Cairo the best wishes of our African girls to be sent to you and to all those in the Institute. All of them, abque ecceptione, are doing well and are inspired by the spirit of their mission and by their great love for the Institute which brought them up. I went to see the Pope with our Bishop who asked His Holiness to place a card below our vestments on show at the Rome Exhibition, stating that these stupendous works had been executed by the poor girls of the Mazza Institute in Verona. The Pope agreed and the very same day the Bishop took the card to the exhibition. I have also spoken about this to many royal and imperial Highnesses who are in Rome to admire the work that has been done for Their Majesties of Prague.
[2212]
Since the Bishop has not mentioned it (and he would have told me), if I may give you some advice, I would suggest that you write the Bishop a line of thanks, all the more because it was he who gave the information for the daily bulletin in praise of the work and the seamstresses. I say this because I find nothing. The Bishop showed me quite a number of letters he received from various Institutes in Verona to wish him happy Easter, but I saw nothing from the Institute, other than the odd word of praise for certain individuals, A, B or C.
[2213]
I send you my fond respects. Please give my greetings to the priests, the women Teachers and Betta and a thousand greetings from me to Fr Cavattoni. There were tremendous disagreements among the Fathers on infallibility, and rather unedifyingly so on the part of those who are anti-infallibility. The moral of it all is that the Bishops of Italy are the most radically attached to the Holy See; then the Spaniards, then the Americans, then the Irish and English, etc. etc. The last are the G…ans… many of whom, however, are vigorous defenders of the papacy and infallibility. Josephinism, Caesarism and Gallicanism are at the root of all this. These controversies have reached the point where the definition of infallibility is necessary, otherwise no one would believe in it. We are somewhat handicapped with the Oriental Bishops who find it hard to give up their alleged right, and that the appointment of their bishops should from now on revert to the Holy See. There will be some defections because the European Consulates and Representations favour the schism. But we trust in God.

Your most affectionate […]

Fr Daniel Comboni

[2214]
If I have not so far deemed it appropriate to give Your Most Reverend Eminence a general picture of the development of the Work presided over by the Most Illustrious and Most Reverend Bishop of Verona, Luigi Marchese di Canossa, for whom in my unworthiness I exercise the function of Representative, it is because one must not present oneself before the supreme court of Propaganda with mere projects, however praiseworthy they may be; for experience has taught me that it is necessary to bring true facts and positive elements. The foundation of an Institute, its Rules, its apostolic activity, its resources and its stability are things that need to be proven, tested and assured. This can only be done with time and the necessary maturity. Only then can the supreme chiefs count on something solid, deliberate in all security and make well-founded decisions without compromising the authority and dignity of the Church. This is why, having started this holy Work, after having tried and tested it enough to form a well founded hope of success, I now present myself to Your Eminence with the logic of facts and with a serious basis.
[2215]
What has been done so far was accomplished in spite of serious obstacles and difficulties, despite the wretched times we are living in and while the prudent reserve of Propaganda was still in effect, which in its wisdom judged it appropriate not to lend us directly its moral and formal support, the Work being only at an experimental stage. The constant fortitude of the two prelates who presided over it in Verona and in Egypt and the happy collaboration of the members of the Institutes, with the help of grace, energetically supported the holy Work, which, I trust, will henceforth obtain the longed-for support of the Sacred Congregation of Propaganda Fide.
[2216]
To give an idea of the development of this Work, whose purpose it is to plant the faith solidly in Central Africa and to lead unfortunate Africa into Christ’s fold, I shall discuss:
I. The new Institutes in Egypt, which emerged under the provident auspices of Monsignor Ciurcia.
II. The small Works in Verona presided over by Mgr Canossa.
III. The need for the new Works in Egypt and Verona to progress and prosper simultaneously so that they may gradually achieve the desired purpose.


I. The Institutes for Africans in Egypt

[2217]
To begin with, I must declare that once I had formally received the authorisation, in a letter signed by the Vicar Apostolic to the Bishop of Verona, dated 2nd August 1867, to set up Institutes for Africans in Egypt, it would have been good, before taking the missionaries, the sisters and the African girls to Cairo, for me to go there on my own, as I had originally intended, so as to find the two houses; and then, returning to Europe, to lead the caravan to Egypt and install it in the two houses already prepared. But the unforeseen episode and the aggravating vicissitudes I had to put up with due to the ex-Vicegerent, Mgr Castellacci, as Your Eminence knows, to extract myself from fatal consequences which might have jeopardised my reputation and the work itself forever, forced me to abandon myself to Providence, and lead the whole caravan to Egypt. The extra expenses I had, both in Rome, through not receiving the African girls on time from the Viperesche Monastery, and in Marseilles, where I had to support for 40 days a part of the caravan which had already gone there, prevented me from taking two houses in Cairo located at a considerable distance from each other.
[2218]
Instead, following the example of many Institutes in France, I rented the Convent of the Maronites in Old Cairo, which consists of three separate houses; I put the men in one and the women in another, the Maronite Fathers having reserved the third for themselves. I provided strict and appropriate regulations for the two Houses which, although they were afflicted by long and serious diseases, progressed quite well; and there would have been nothing to object to if the grievous incident had not occurred, which involved the fifty-year-old Camillian Fr Zanoni, to whom for serious and prudent reasons, as I explained to Your Eminence in my letter of 22nd September 1868 from Paris, I had entrusted the direct supervision of the female Institute. Providence watched with loving care over the poor Institutes, since thanks to divine grace, a most careful vigilance and the firm and well-rooted virtue of the African girls, none of the improprieties this imprudent religious had made possible actually happened. Rather, it was a great lesson to us all, a healthy warning for us to beware of our very selves, to mistrust everything and to proceed with the utmost caution in future.
[2219]
His Excellency, the Vicar Apostolic, in his paternal wisdom, having delegated as his representative to us the Very Reverend parish priest of Old Cairo, Fr Pietro da Taggia, an old and experienced Franciscan missionary of singular piety and apostolic zeal, asking him to supervise and assist us with his acuity and authority, in agreement with him I took a large house near the Nile and with his approval and before his very eyes, having made an appropriate division, I moved the two small Institutes into two separate apartments and established an appropriate rule which was diligently observed. This arrangement was only meant to be provisional, since upon my return from Europe, where I had gone with the authorisation of the Vicar Apostolic, I searched for another house for the missionaries. Undaunted by the humiliating and repeated rejections I received from the Turks and the heretics, who either refused me or asked me for as much as 9,000 francs rent a year, I did not stop until I found one 12 minutes away from the first and that is where I set up the male Institute. I then promulgated the Rule Appendix A, the contents of which had virtually been observed since the first day of the foundation.
[2220]
The permanent Rules of an Institute are always the fruit of prolonged observations of experience. The rules I drew up are nothing more than the essential substance of the code of conduct to be followed by missionaries, since I have the firm intention and determination to develop through practice and long experience the most suitable Rules for the Institute to be submitted to the Holy Church for the supreme approval of the Holy See. From the very beginning I was perfectly aware of my delicate position regarding both the external and the internal regulation of my small Institutes.
[2221]
As regards external matters, I saw myself and my Institutes under the paternal eye and provident observation of the most wise Representative of the Holy See, whose delicate position in this important and difficult apostolate I perceived and well understood, embracing as it does so many elements and such diverse ones. I pondered my position as regards the Reverend Franciscan Fathers and the other moral entities of the Mission, as well as in relation to the Egyptian Government, the Consular authorities of France, Austria and Italy, the clergy of the different oriental rites, the Protestant and heretical sects, the Muslims and the dominant freemasonry. The head of a new Institution must keep a watchful and cautious eye on all this and move very slowly.
[2222]
It did not take me long, moreover, to understand my delicate position in relation to the individual elements who formed part of the Institutes which I found myself directing: Camillian religious, whose institutional way of life is not identical to that of secular priests; French and Italian Sisters and African girls ransomed by various benefactors and educated with different standards in different Institutes. These were all heterogeneous elements that I had to set in perfect harmony and, with prudence, unite in a single concern under a single banner. I therefore studied with diligent care the character, the leanings, the degree of virtue and ability of each one so as to guide them well and use those who could be of service to me for the good development of the Work.
[2223]
Among these, I thoroughly examined Fr Stanislao Carcereri, whom I found to be a man of conscience, with a deep knowledge of the Plan of the Work, most zealous and capable of running the Institute well. Since all the responsibility for the Establishments rests with me, and since the world’s malice is great and the devil’s treachery conjures up enemies in the very air we breathe, and since I can die from one day to the next, I have made this worthy religious the Vice-Superior of the Institutes and appointed him as witness to my actions, in the same way as I have always abided by the maxim of communicating all my activities of any importance either to Fr Carcereri or to the most worthy representative of the Vicar Apostolic, the Very Reverend Fr Pietro, from whose advice I have profited.
[2224]
I have not neglected to submit many important things concerning the Institutes to the judgement of my other ordained colleagues, also with the purpose of bringing each one into the knowledge and management of the affairs of the Work (this will prove most useful in the future when the Work has developed further). Thus every step, every action, everything concerning the Institutes was first thoroughly meditated and reflected over by me, diligently consulted about and discussed and in the name of the Lord maturely resolved and decided by me. It is to this sound and healthy measure that I owe, after God and the rectitude of my companions, the unanimity, obedience, good order and harmony (equal to any Institute in Europe) that reigns in my establishment: to this I add the advantage that my colleagues would be capable of directing an Institute. I am in command of the minds and hearts of my companions; and they have all my respect and affection. We are all united in one thought, ready and longing to sacrifice our lives for the love of God, of the Church and of unfortunate Africa.
[2225]
Eminence, we are all ready to die as martyrs for the faith; but we want to die wisely, indeed with the highest wisdom; that is, working wisely for the salvation of the most abandoned souls on earth, and exposing ourselves on their behalf to the greatest dangers of this life with the prudence, good-sense and magnanimity which become the true apostles and martyrs of Jesus Christ. In the light of these general notions, I will now give details about the Institutes and their means of sustenance. The Work has three small Houses in Egypt:

1. The male Institute.

2. The female Institute.

3. The School for girls in Old Cairo.


[2226]
1. Institute of the Sacred Heart of Jesus for the Regeneration of Africa

That is the name I gave to the male Institute, whose timetable is shown in Appendix B.
The primary purpose of this Institute is the following:
1. The religious, moral, intellectual and technical education of Africans with the aim of forming them in the faith, morals, sciences and skills that are necessary in Central Africa, so that once their education is complete they may return to the tribes of Africa to be apostles of faith and civilisation among the African peoples under the direction of European missionaries.

[2227]
2. The acclimatisation of European missionaries and coadjutor brothers so that they may become more able to support the climate and the strains of the apostolate in Africa.
[2228]
3. The European missionaries study Arabic, the African languages and other languages needed for the mission. They get to know the oriental customs and the ways of the Muslims with whom they will have to deal even in Africa. They train to deal with the degraded and corrupt world, with the government and consular authorities. They learn a little medicine and skills of primary necessity and above all, they learn the most appropriate ways and the practice of winning souls for God. In a word, the Institute is for the priest a school of experience and testing to learn how to become a good missionary in the proper functioning of the ministry in Central Africa.
[2229]
The Institute is a sort of novitiate to ensure that the missionaries and lay assistants to be sent to Africa may be equipped with the high degree of unshakable chastity, with the faith, humility, self-denial, constancy, charity and the apostolic virtues that are needed to persevere in the arduous and perilous missions of Central Africa, so that they do not run the risk of being converted… instead of converting… ne cum aliis praedicaverint, ipsi reprobi efficiantur.
[2230]
The secondary purpose of the Institute is the evangelisation of the people of the black race resident in Egypt who, according to the Official Yearbook 1869–70 by Levernay, in Cairo alone number 25,000. In addition, to the extent that the Vicar Apostolic grants the authorisation and faculty to do so, the Institute provides its ministry to the European colony or to the poor of any rite or creed.
[2231]
As regards the Africans in Egypt, we have so far only tried to convert the ones who are with Catholic families, leaving aside for now the ones who are with heretics or Muslims, whom we have not sought out. Thus we only do good to the ones whom Providence has guided to our establishments, because they are either ill or abandoned.
[2232]
The Africans with Catholic families are nearly all Muslim or pagan. The reason for this plague which affects the black people in Egypt, even in the midst of Catholicism, is the age-old and traditional negligence of the Catholic masters, who either do not care at all for the eternal salvation of their black servants whom they regard as chattels, or absolutely do not want them to become Catholic; and this for two main reasons:
1. Because Africans who become Catholic become free, and would thus leave their service. Instead, we have proved with facts that Africans who become Catholic become more faithful to their masters;
2. Because once they are Catholic, should a master wish to get rid of them for any reason, he cannot sell them to Muslims to make money.
But on this partial apostolate of our Institute, I will make it my duty soon to give you a special and conscientious Report in which Your Eminence will discover the unhappy condition of the Ethiopian race in Egypt and of the Africans in Catholic families of whatever rite. You will understand how many toils and obstacles even the most industrious and cautious priestly ministry encounters, what prudence and discretion are required for any advantage to be gained and what positive results are to be obtained for the Church. Finally, you will see how the apostolate to the Africans in Egypt, while being only the Institute’s secondary purpose, constitutes on its own an important mission.

[2233]
The male Institute includes, in a small way:
1. The contingent of missionaries.
2. The contingent of lay brothers (coadjutors).
3. The catechumenate and the school for Africans.
4. A small infirmary for Africans.

[2234]
Very briefly, here is the way the missionaries live. The life of a missionary, who has broken in an absolute and peremptory way all relations with the world and the things that are closest to him, naturally must be a life of spirit and of faith. Consecrated through his spirit of faith and charity to the conversion of souls, there should be in him, apart from a solid and simple zeal, the pure love and fear of God and a very sure control over his passions, patently dominated by his fervour for spiritual things and his study of the interior life and of perfection. Therefore the following practices for the pursuit of personal holiness are prescribed to the missionaries of the Institute:
1. The exact observance of the Rule and the Timetable.
2. Daily Mass and Divine Office, and weekly Confession.
3. Morning and evening community oral prayers and the Rosary.
4. Morning community meditation, one hour.
5. Examinations of conscience, spiritual reading, Visit to the Blessed Sacrament or the chapel and spiritual communion in private.
6. The Act of Consecration ad Jesum Apostolum of one’s toils and one’s life, to be made in common morning and evening.
7. Daily readings in the refectory of the New Testament and of the lives of Martyrs and Saints, or of famous and distinguished missionaries.
8. Ten day Spiritual Exercise once a year in Lent and a monthly retreat on the Friday after the first Sunday of each month.
9. In the months of March and May: devotional practices every evening, Novenas, Octaves, Triduums, often with homilies or panegyrics to the Blessed Sacrament, to the Child Jesus, to the Sacred Heart of Jesus, to the Holy family, to the Immaculate Conception, to the Seven Sorrows, to the Sacred Heart of Mary, to the Most Holy Apostles, to Saints Peter and Paul, to St Joseph, to St Francis Xavier, to St Francis of Assisi, to St Anthony of Padua, to St Louis Gonzaga, to St Camillus, to St Teresa, to the African Saints, to the Blessed Alacoque, for the Church, for the Supreme Pontiff, for the Propagation of the Faith and above all, for the Regeneration of Africa.
10. Individual private devotional exercises.

[2235]
Regarding the study of the sanctification of souls, the following articles are prescribed to the missionaries:
1. Frequent study of the Holy Scriptures, Dogmatic Theology, Moral Theology, Canon Law, the Catechism, the history of the Church, of the Missions and Controversia.
Controversia is a special field of study for the missionaries and focuses on:
a) Matters of primary necessity and topical interest for their priestly ministry.
b) Pagan errors and superstitions of Central Africa.
c) Islamic errors and superstitions in general, and the particular characteristics of the Muslims of Egypt, Nubia and the Arab nomads of Central Africa.
d) The errors of the heretics and schismatics of all kinds and their rites in general, and the details which characterise the heretics and schismatics in Egypt, that is Copts, Greeks, Armenians, Anglicans and Protestants, etc.
e) The pernicious prejudices that prevail among the Catholics of Egypt, even among the oriental monks; prejudices which could be an obstacle to progress of the true Catholicism of Rome.
f) The pernicious tendencies and vices which prevail among Catholics in Egypt. This careful and conscientious study gradually determines and establishes a practical system with which to procure, through God’s grace and through great prudence, the salvation of souls.
2. The careful study of Arabic, French and Dinka, which is the most widespread language in Central Africa.
3. The study of the geography, history, agriculture and customs of Africa.
4. The study of medicine, phlebotomy, botany, pharmacy and other sciences and skills needed in Africa.
5. The practice of spiritual and physical assistance to the sick.
6. Preaching and the administering of the Sacraments in the Institutes for Africans.

[2236]
The general direction of the Institutes in omnibus et quoad omnia, the carrying out of external affairs, especially with the Consulates and the Egyptian Government, and the correspondence with Europe and the Associations of benefactors, I have reserved for me alone. The direct supervision of the male Institute, in my absence, is the responsibility of Fr Carcereri to whom I have also entrusted the detailed accounting for the three Houses and the task of administering the Sacraments to the Sisters and the African girls who speak Italian. Fr Bortolo Rolleri, a man of great piety, precision, order, sound judgement and excellent spirit, is in charge of giving 4 hours of lessons a day to the African boys, whose supervision out of school is shared by him with Fr Franceschini, Br Rossi and the excellent forty-year-old African, Domenico. Fr Franceschini is in charge of caring for the chapel and the male Institute’s petty cash, general expenses and the school of arts and crafts for the African boys. Franceschini is a young missionary with fine prospects. He is being schooled in Theology by Fr Carcereri. Fr Pietro, the parish priest, is teaching the missionaries Arabic and I teach them French and Dinka.
[2237]
At the parish of old Cairo, the male Institute participates in all the things requested by the most worthy Representative of our most venerable Vicar Apostolic, Fr Pietro da Taggia, to whom we are indebted for his most charitable and paternal care. The charitable and good Fathers of the Holy Land are also showing us many kind attentions, especially the Guardian of Cairo, a wise, very sensible and prudent man, as well as that of Alexandria, who gives us great charity and generous attention.
[2238]
The House of the male Institute is made up of the entire Maronite Convent which consists of three separate sections and a Church, which is the largest and most beautiful one in Old Cairo. I have rented it for three years at 700 francs a year, with the obligation to make some repairs. It is about ten minutes away from the two female Institutes, which are themselves situated at about ten minutes from each other.
[2239]
2. The Institute of the Sacred Heart of Mary

This is the name I gave to the Institute for African girls, entrusted to the Sisters of St Joseph of the Apparition, whose Timetable features in Appendix C. Both the primary purpose and the secondary one of this Institute are the same as those adopted by the male Institute, save the variations which regard the nature and the special mission of Catholic women in Africa, destined to assist in the apostolate to poor African girls both in Egypt and in central Africa.
[2240]
This Institute includes:
1. The contingent of Sisters.
2. The contingent of African Missionary girls.
3. The contingent of postulant missionaries and assistants.
4. The Catechumenate.
5. The small hospital for African women.
Since our Sisters and the African missionaries, in order to carry out their apostolate, expose themselves to great dangers, I have firmly determined to study every way of equipping their spirit with every virtue pertaining to each kind of regular Order of perfect observance; hence, in their activities, they must be perfect daughters of St Vincent de Paul, in their prayer and detachment they must be Salesians, in their education they must be Ursulines and daughters of the Sacred Heart. Little by little this will be achieved.

[2241]
In order to achieve their own sanctification, the Sisters, whose ordinary Superior I am, must precisely observe the Rule of their own Institute. Furthermore, they direct and help the African girls of any class, and especially the missionaries, in the following practices which are meant to procure their own sanctification:
1. The precise observance of the Rule.
2. Community oral prayers (part of which are composed by us specifically for the mission) in the morning, during the day and evening.
3. Community meditation in the morning – half an hour.
4. Examination of conscience, visits to the Blessed Sacrament or to the chapel, spiritual Communion, spiritual reading during the day and in the refectory at breakfast, lunch and dinner. All this in common. Then silence at specific times.
5. Weekly confession and communion at the Confessor’s discretion.
6. Explanation of the Gospel in church in the morning and catechism on Sunday and feast-day afternoons throughout the year, given by a priest.
7. One hour of public adoration of the Blessed Sacrament every Wednesday, followed by Mass for the conversion of Africa.
8. Yearly spiritual exercises from 10 March to the feast of St Joseph and monthly retreats on the last Thursday of the month.
9. Practices for the months of March and May with a homily every evening, special prayers and exposition of the Blessed Sacrament.
10. Practice of the Guard of Honour of the Sacred Heart of Jesus with a homily on the first Friday of the month.
11. Novenas, Octaves, Triduums to the divine Saviour, the Holy Family, the Blessed Virgin Mary, etc. and to the saints the Work has special devotion for, as indicated above.
12. Individual devotional practices in accordance with private devotions.

[2242]
The Sisters and African girls seek the salvation of souls and prepare themselves for the Apostolate to Africa with the following practices:
1. A thorough study of the catechism. This study is presided over from time to time by a missionary, who explains the ideas and arguments of proof that have already been discussed and expounded in the male Institute. Depending on the subject, there is a course on minor controversy, in which the Sisters and African girls are taught the most efficient way of converting African girls of any creed. The most practical and simple reasons and similitudes are outlined for them to be able to combat and destroy the errors and superstitions of pagan and Muslim women.
2. The African missionaries instruct the assistants and the sick in matters of the faith and Christian morality, and prepare the catechumens for holy Baptism.
3. The study of Arabic and Dinka.
4. Practical exercises in methods for providing physical and spiritual assistance to the sick and some notions of medicine, pharmacy, administration of medicines, preparation of medicines, etc.
5. School of feminine skills of primary necessity, sewing, weaving, care of the wardrobe, etc., etc.
6. Exercises in cooking, bread-making, preparing food with ingredients and produce that can be found or introduced in Africa with local agriculture.

[2243]
Moreover, the Sisters supervise the African girls in fine and precious works commissioned from abroad and especially European shops, as well as the Institute’s clothing and linen. The tasks of cooking, washing and nursing are carried out by the African girls on a weekly rota. Religious instruction in the homes of Catholic families of proven repute where there may be a catechumen, is always given by two African girls accompanied by a Sister.
Both doctors and missionaries visit the sick of the small Hospital of the Institute accompanied always by the African nurse and the Superior or a Sister. The small Hospital is equipped with a small pharmacy worth 2,000 francs, which dispenses medicines for the other Houses and the poor.

[2244]
Among the African missionaries there are 10 of proven morality and ability who would be prepared to exercise their ministry competently in Central Africa and would be mature for the apostolate to Africa. All the missionary African girls are indeed most skilled in the art and method of drawing pagan and Muslim women to Catholicism. A great number of pagan and Muslim women would not have been won for the faith if prudence had not led them to be cautious with their masters, who are opposed to the conversion of Africans.
[2245]
Experience has convinced us that the presence of the Institute for African girls is an important element of apostolate in favour of the black race in Egypt. By talking to our African girls, seeing them pray and hearing them sing, very many other female pagans and Muslims have desired to become Catholic. All the African girls and boys converted so far have remained loyal to the faith, without exception, both the ones who stayed in the Institute and the ones who were placed in honest Catholic families. Some of them have preserved, one might say, their baptismal innocence and so are a fine example for the other girls.
[2246]
The Sisters are of proven spirit and morality. Nothing has been overlooked by us to make them thus, and have them conform to the spirit of our arduous and important mission. The Superior is Sister Veronica Pettinati and she is truly equal to her mission.
[2247]
Up to now I have seen to the administration of this Institute myself, providing it with the necessities in all things and allowing the Superior to take care of the day-to-day accounts. This was an experiment to observe the needs of the Institute and the advantages to the Work. Since last January I have agreed with the General Assistant, Sister Euphrasie, to relieve myself of this burden and to leave the entire administration to the Sisters on the basis of the Contract Appendix D. This will give the Congregation of St Joseph greater commitment in its assistance to the Work. However, the Mother General has not yet pronounced her decision, hoping to come to Rome to conclude the matter. This Institute’s House is a vast building with a small garden and a chapel, which I have rented from Signor Bahhari Abut, a Greek catholic, for the price of 1,600 francs a year. It is a few paces from the Nile.
[2248]
3. House of the Holy Family or Old Cairo Parish School for Girls

This small House was opened in June 1869 in accordance with the special mandate of His Excellency the Vicar Apostolic, who entrusted me with the task by means of the following Document issued in Alexandria on the previous 23rdMay following my request and the wishes of the Very Reverend parish priest:
N. 110
“Very Reverend Father Comboni,
In consideration of what you set forth in your letter of the 10th of this month, I hereby authorise you to open on an experimental basis an Affiliated School in Old Cairo, entrusting its direction to Sr Maria Caterina Rosa Valerio, Franciscan Tertiary from Verona, in such a way as not to impinge on the rights of this Very Reverend parish priest, to whom I am now writing to invite him to take the greatest possible care so that the desired effects may be obtained. The premises of the old School not being available, at least for the time being, you will be responsible for finding others possibly offering all the required conditions.
+ Archbishop F. Luigi, Vicar Apostolic"

[2249]
This School is run exclusively by the African girl missionaries under the direction of Sr Valerio, whom I brought from Verona, where she was the Novice Mistress in the suppressed convent of the Franciscan Tertiaries. It teaches the faith and Catholic morals, basic primary education, Arabic, French and German, as well as feminine skills of all kinds, from knitting stockings to embroidery in silk and gold.
[2250]
Its Timetable is given in Appendix E. The school is normally attended by 20 to 30 oriental pupils and by three European German girls. The reason the numbers are so limited is the late schismatic Copt Patriarch’s ban on children of his religion attending Catholic schools. There are many heretical Coptic families in Old Cairo. This house is like a small apprenticeship for the African Missionary girls. It is located next to the parish church. I am renting the House of the Holy Family, or School, from the Holy Land for three years at 360 francs a year.
[2251]
The roll of personnel of the three small Institutes for Africans in Egypt, from the date of their foundation in December 1867 to March 1870, is given in Appendix F.

It shows the following:
1. The neophytes of the Institute are ....19
2. The catechumens at present are .......15
3. Total members of the personnel .......72

The personnel of the Institutes at present is the following:
1. Institute of the S. H. of J. .....11
2. ....“........”...“...”...“...”. M......26
3. House of the Holy Family .......9
.......................................______
Total .....................................46

[2252]
Finances and means of sustenance of the Institutes in Egypt

Coming now to the financial and material means for the support of the new Institutes in Egypt, I have a thousand reasons for thanking Providence, because although the times we live in are indeed most difficult and the storms to which adorable Providence has exposed the Work are most fierce, although we have a much-restricted financial sphere of support, nonetheless the Institutes have never lacked their necessities and in many things have also been provided with items of use and comfort.

[2253]
A major inconvenience to the Work in Egypt is not owning at least one house of its own. But with God’s help, and should Propaganda’s support be granted, I will not delay in purchasing a House in Cairo. To this end, the Cologne Association has set aside 10,000 francs for me, as per the letter attached in Appendix G, whose content shows how committed this pious Association is to helping through generous offerings the small existing works in Egypt and the prospective ones in Central Africa.
[2254]
The funds needed to maintain the three small houses in Egypt with the number of persons they are currently made up of, based on the experience of the first two years, amount to about fifteen thousand to sixteen thousand francs.
[2255]
The yearly income the Institutes dispose of is over 20,000 francs. The sources which guarantee these subsidies are the following:
1. Cologne Association for Africans………………… .......Fr…………… 10,000
2. Propagation of the Faith, Lyons……………………....... " ………………7,000
3. Mass offerings of missionaries………………….......... " ………………2,000
4. Society for the Schools of the East.................... " …………………500
5. Offerings to Institutes and work of African girls…. "......………3,000
.............................................................................____________
Total …………………………………………………………………..........................22,500

The three Houses are currently equipped with 25,000 francs worth of linen, beds, furniture, medicines, religious objects, domestic utensils for the house and for arts and crafts, etc. I can produce an itemised list at Your Eminence’s request.


Resources and credit of the Institutes
in the first two years since their foundation

In money

1. Cologne Association for Africans ………………………………………………............................Fr …..28,300
2. Propagation of the Faith, Lyons and Paris ………………………………………......................" ……12,000
3. Ludwigverein, Munich …………………………………………………………...................................." ……..1,500
4. Society of the Immaculate Conception, Vienna …………………………………..................." …….1,000
5. Association for the Schools of the East …………………………………………........................." ……….700
6. Association of the Holy Sepulchre, Cologne ………………………………….…......................" ……...500
7. Cistercian Institute, Landshut ……………………………………………………............................." …….2,000
8. Salesian Institute, Beuerberg …………………………………………………….............................." …….1,260
9. Duke of Modena …………………………………………………………………......................................". ………800
10. Income from work of the African girls, and offerings to the Cairo Institutes …..." …….3,000
11. Mass offerings to Missionaries …………………………………………………............................." …….4,000
12. Offerings from illustrious and ordinary private benefactors to the Work
including members of imperial and royal families such as Emperor Ferdinand
and Empress Marianna of Austria, Prince George of Saxony,
Prince Löwenstein, Baron Havelt, homilies, etc. in France, etc……………….................." …..17,000
..............................................................................................................._____________
……………………………………………………………………………………………...................................................72,060
Sub-total Francs ………………………………………………………………………….........................................72,060

Goods and chattels

1. Mme Maurin Bié, Dephies, Berthod, etc., Lyons:
shirts, clothes, etc. to the value of ……………………………………………………………..............................500
2. Missionary Rolleri’s family:
grain, foodstuffs, etc. ………………………………………………………………………........................................350
3. My father Luigi Comboni: 9 barrels of oil ………………………………………………............................750
4. From many donors: cheese, wine, sugar, food and fuel ……………………………….................3,500

Extraordinary savings procured from companies and special relations

1. For passages to Cairo for African girls and lay brothers, for free transport
of 274 parcels from Marseilles to Alexandria (the French government only gives
free passage to Missionaries and Sisters, and this not always) obtained from
the Ministry of Foreign Affairs in Paris and from the Egyptian government …………………….12,000

2. Mr Talabot, Rothschild, Pointu and Capi of the various railway companies
allow me to travel free on the French, German and Italian railways ……………………............1,600
................................................................................................................____________
Total ……………………………………………………………………………………...............................................90,760


Expenses and debit of the Institutes
in the first two years since their foundation

1. Travel expenses for 30 persons and baggage from Europe to Cairo ………………..Fr ….15,000
2. My journeys to Europe ……………………………………………………………..............................." ……..2,000
3. Rent for three houses and minor repairs ……………………………………………................." ……..5,500
4. Post, receiving and sending ………………………………………………………….........................." …….1,500
5. Church expenses: candles, oil, wine, flour, pews, etc. ……………………………….........." …….2,000
6. Pharmacy, doctors, small hospital, infirmary, etc. ………………………………….............." …….4,000
7. Food, clothing, freight, coaches, donkeys, boats, camels, etc.,
purchase of a few African boys and girls, alms ………………………………………................." …..30,000
8. Beds, linen, furniture, arts and crafts, chapel, etc. …………………………………............" ……25,000
.................................................................................................................._________
Total …………………………………………………………………………………….......................................Fr …..85,000


[2256]
I have a debt of 5,000 francs with the honest family A. Laurent of Marseilles, whose shop supplies many religious houses. I will be refunding this gradually after the foundation of the Institutes, or when I can, as per the agreement.

Funds presently available

1. With Fr Carcereri ………………………………………………………….....................................Fr …….2,000
2. With me ……………………………………………………………………………...........................................1,000
3. With Mr Zachman, my banker in Cairo ……………………………………………..........................1,500
4. Residual payment for 1869 from the Propagation of the Faith………………………..........5,600
5. Credits payable ………………………………………………………………………........................................800
................................................................................................................_________
Total …………………………………………………………………………............................................Fr ……10,900

Therefore
Credit

Resources received …………………………………..................................................Francs.... 90,760

Debit after expenses …………………………………..................................................Fr …......85,000
Present House ………………………………………………............................................................10,900
..............................................................................................................___________
Total ………………………………………………………….................................................................95,900
Laurent debt …………………………………………………..............................................................5,000
.............................................................................................................____________
……………………………………………………………….....................................................................90,900


[2257]
II. - Small Works in Verona

So as to ensure that the Institutes in Egypt and their works to be founded in Africa might be under the seal of stability, His Most Reverend Excellency Monsignor Canossa opened a small Seminary in Verona to train priests and supply missionaries and lay brothers for the Institutes in Cairo and the Missions in central Africa. He gave them canonical status by means of the Document in Appendix M, appointing as its Director the pious and learned Fr Alessandro Dalbosco, who in the past had been my companion in Central Africa.

[2258]
However, since in these times we can no longer count on receiving important resources from great benefactors, because the revenues of the Church bodies are constantly threatened by the violence and sequestrations of the lay authorities, it was thought wise to find support for the Seminary on the basis of Catholic charity and the right of Association which is recognised by all forms of government, revolutionary ones included. This is why the pious Association of the Good Shepherd was canonically erected. Its purpose is to provide financial resources to the said Seminary and to those which might be founded with God’s help in other centres of the Catholic world. This Association, to which the Bishop of Verona granted a forty day indulgence, was subsequently enriched by His Holiness with six plenary Indulgences Appendix N by means of a pontifical rescript which I had the honour of showing Your Most Reverend Eminence the day after this grace was obtained.
[2259]
This Association had begun to develop quite well and was favoured by many Bishops in Italy and abroad who approved its establishment in their dioceses and assured Mgr Canossa of their protection with special letters, copies of which I can show Your Eminence. The first year’s income enabled the small Seminary to start up and test the vocations of Fr Rolleri and the lay brother Rossi, whom I took with me to Cairo at the beginning of 1869.
[2260]
A circumstance which God allowed somewhat hampered this holy Work. In July of 1868, having had to go to Lyons with a special recommendation from the Vicar Apostolic to beg for help from the Propagation of the Faith, I presented to the Council, at its request, an outline of the small Works in Egypt and Verona, including the Association of the Good Shepherd. Mr Meynis, Secretary of the Council in Lyons, not understanding, or appearing not to understand the Work, believed the Association of the Good Shepherd had the aim of collecting offerings for the Institutes in Egypt and was therefore harmful to the Propagation of the Faith. This was why I suggested to the President that he should refer this matter to the Sacred Congregation of Propaganda Fide. Following this communication, Your Most Reverend Eminence, in your wisdom, decided to give the same interpretation to our Verona Association and in September 1868 you issued a Circular to the Bishops of Italy, in which you forbade them from welcoming in their Dioceses any Association aimed at supporting special Missions, except the Propagation of the Faith. The Bishop of Verona had some anxiety that this Circular would indirectly affect the Association of the Good Shepherd.
[2261]
Ignoring this fact and encouraged by pontifical approval, I tried to found a Council of the Association of the Good Shepherd in Paris. I decided to start with a solid base by first consulting the Propagation of the Faith and invoking its support. This is why I turned to many of the members of the Council in Paris, explaining to them the nature of the new Association, which has as its purpose to maintain the Seminary in Verona, and not a special mission in partibus infidelium, and is thus not of the same nature as the general Association for the Propagation of the Faith, which directly helps foreign missions. I added that, following the successful launching of this Association, in due course a small Seminary in Paris could be started to form missionaries for Africa on the lines of the one in Verona. The illustrious M. Nicolas was the spokesman for my ideas in the Council.
[2262]
M. Baudon, President General of the Conference of St Vincent de Paul and Councillor of the pious Association of the Good Shepherd, told me: “About 50,000 francs a year are needed to maintain this Seminary, where missionaries would be formed for Africa; I give my name and accept to be a member of the diocesan Council of the Association of the Good Shepherd in Paris”. Of course, I proceeded and succeeded in forming a Diocesan Council for the pious Association, and I managed to recruit as Councillors twelve of the most illustrious persons in the capital, including four of the most active members of the Council of the Propagation of the Faith. With the Bishop of Verona’s authorisation, I also established a Committee of Patronesses among the richest and most illustrious ladies in Paris.
[2263]
It so happened, however, that a few days before the first session of the Diocesan Council which had already been summoned in the apartments of Baron Havelt, I received from Verona the news of Your Most Reverend Eminence’s Circular. Although this Circular in no way concerned special Associations whose purpose is to provide local assistance to dioceses in Italy, and therefore did not concern the Association of the Good Shepherd, which is aimed at helping the small Seminary in Verona, I nevertheless decided, reading in Your Eminence’s heart in submission and respect for the supreme Head of the Holy Missions, to suspend everything until further notice. I took my embarrassed leave from the members of the new Council in Paris, telling them that since I had to leave for Egypt, I had decided to suspend the activities of the Association of the Good Shepherd in Paris ad tempus; and this I did after having explained simply to the most important members the plain truth and reality of the cause.
[2264]
I then left France resigned to the dispositions of Providence, and full of confidence that the Lord would in due course start up this holy Work. Bowing before Your Eminence’s venerable intentions, we proceeded at a measured pace also in Italy. Mgr Canossa deemed it prudent not to have new students in the small Seminary, and the Work in Verona came to a standstill.
[2265]
We waited impatiently for the time of the Vatican Council to come before Your Eminence and ardently beg you to grant the shield of your protection to the entire Work. A Seminary in Europe to form missionaries for Africa is an absolute necessity. A well organised pious Association is the most secure way to support it and keep it alive in our times. Moreover, this Association which has the single aim of helping the Verona establishment, neither offends nor has any contact with the Association of the Propagation of the Faith in Lyons and Paris, whose resources are exclusively for aid to the missions in partibus infedelium. The members of the central Council of Lyons and Paris are convinced of this. Many of them in fact see that the Association of the Good Shepherd will be useful to the Propagation of the Faith, which will profit greatly from the good results of the missions in Central Africa, which would be the most interesting ones, they say, because these would be regenerating new peoples.
[2266]
If the Seminary for the Foreign Missions in Paris had not existed, would there now be in Asia twenty-two Vicariates and two Prefectures Apostolic, all supported and directed by this famous seminary? Now a similar Association (of the Good Shepherd) - which supports the Seminary in Verona for Central Africa, provides missionaries for the Africans and promotes an increase in the faith in those scorching regions, which are still under the tremendous anathema of Canaan. I therefore humbly implore the Sacred Congregation of Propaganda Fide to second the most holy wishes of Monsignor the Bishop of Verona, and freely and generously give its precious support to this Association, which is aimed at providing apostles to unfortunate Africa.
[2267]
The Lord having called to his side the zealous missionary Fr Alessandro Dalbosco, Bishop Canossa has appointed as Director of the small Seminary the pious and zealous Fr Tommaso Toffaloni (1), who is worthy of the important ministry to which he is called; and this will remain so until it becomes possible to appoint another who has already been a missionary in Central Africa. We are profoundly convinced that when the Seminary has been sustainably established and has accomplished many years of mission work, it will be most appropriate for the Superior and the Spiritual Directors to be chosen from the ranks of those who attended it, that is, calling back to Europe some of the most experienced and worthy individuals who have distinguished themselves in the sacred ministry in the missions. To these, such an appointment will bring honourable rest as well as enabling them to apply their work to the greater profit and instruction of the new postulants to the apostolate of Africa.
[2268]
III. – Harmony between the Works in Egypt and Verona

From this report we can but conclude with the necessary inference that it is of absolute necessity that the new Institutes in Egypt and the small Works in Verona must progress and prosper hand in hand simultaneously, helping each other reciprocally, so as to attain their ultimate purpose, which is to plant the faith firmly in Central Africa. I work on the very just principle based on experience that, as in the temporal world money makes money, so in the spiritual order works make works. If the small Works in Verona prosper, they will give the Institutes in Egypt and Africa good and valiant Gospel workers who, once installed in their field of apostolic action, with divine help, will make conversions and make the Institutes in Egypt and the African missions prosper. By prospering under the aegis of Propaganda, these will stimulate the zeal of the generous Catholics of Europe, who will collaborate in the development and growth of the Association of the Good Shepherd, which will become strong and will be able to promote vocations and maintain a larger number of candidates in the Verona Seminary. In this way these holy Works will attain their ultimate aim, which is the stable foundation and the triumph of the Faith in Africa, where the glorious banner of the Cross has so far never flown or been planted.

[2269]
Conclusion

In my littleness and unworthiness I ardently implore Your Eminence’s apostolic charity to extend the shield of your protection over this new Work for the Regeneration of Africa. Your Eminence, have no regard for your humble servant’s steadfastness, his many toils and sacrifices made for Africa, for he asks nothing more than God’s mercy on his soul, for he is and will always remain the Church’s most useless servant: but keep in your heart only the unhappy condition of so many millions of souls that are going to be lost. The Protestants Baker, Livingstone, the Muslim Selim and many others are bravely penetrating the heart of Africa for material gains, and perhaps to enslave it even more: and will Catholicism abandon it, and not move to save it?…

[2270]
I am confident that the new Work for the Regeneration of Africa will take root firmly and will achieve its purpose, if the immediate support of the Sacred Congregation were to intervene. As long as no one runs to the rescue of the people in Central Africa, they are destined to perdition…
[2271]
I have only one life to consecrate to the salvation of these souls: I wish I had a thousand to spend them all to such a purpose. I will therefore never cease until my dying breath to implore Your Eminence and this See of St Peter, the seat of truth, love and the precious heritage of our adored Jesus Christ the Saviour of humankind, to look mercifully upon the one hundred million souls who inhabit the vast regions of Central Africa, and over whom the terrible curse still hangs… Should I have omitted some important points from this Report, and should Your Eminence wish to make some observations on the matter, I am ready to give answers on every point. Your Eminence’s wisdom and perspicacity understands well the serious and multiple difficulties we have had and the supreme importance of this Holy Work, which focuses on the apostolate of the most abandoned part of the world whose success depends on the precious support of the Sacred Congregation of Propaganda Fide.

Fr Daniel Comboni


(1) Toffolani introduced the Association of the Propagation of the Faith in all the Dioceses of Venetia, and educated missionaries, one of whom was the late Most Reverend Fr Ambrosi, Procurator of the Holy Church in Hong Kong.

[2272]
After more than two year’s of reciprocal experience, given that the Very Reverend Fr Daniel Comboni, Apostolic Missionary to Central Africa, founder and present Superior General of the Institutes for Africans existing in Egypt wishes to perpetuate for the purpose of his “Plan for the Regeneration of Africa” the existence of his Female Institute for the education of young African girls presently located in Old Cairo, Egypt: and given that the Religious Institute of the Reverend Sisters of St Joseph of the Apparition are prepared to assume definitive responsibility for all aspects of its direction – the undersigned, in their own name and in the name of their successors as respective Superiors, agree on the necessity of each one of the Articles of the following Contract, which, however, will only become effectively binding for both parties when it has met with the approval of His Eminence the Cardinal Prefect of the Sacred Congregation of Propaganda Fide and Their Most Illustrious and Reverend Excellencies the Vicar Apostolic of Egypt and the Bishop of Verona.
[2273]
Article 1. The Very Reverend Fr Daniel Comboni undertakes to give free lodging to the Sisters directing the educational Institute and to the African pupils he designates to belong to it.
[2274]
Article 2. He further undertakes to provide free of charge a Chaplain and Spiritual Director in the person of one of the Missionary priests of the Male Institute, subject to the approval and designation of the Ordinary Ecclesiastical Superior.
Article 3. He also grants for the use and property of the personnel pro tempore composing the aforesaid female Institute for Africans, all the furniture, wardrobe, linen, utensils, food and fuel, etc. currently existing and destined for their use in the house where they are presently living.
[2275]
Article 4. Of the yearly contributions which the Catholic Associations of Europe have pledged to grant for the general purpose of the Work for the regeneration of Africa, he allocates a yearly allowance of 400 francs (four hundred) to each Sister and of 200 francs (two hundred) to each pupil he destines to belong to the Institute for Africans, in whatever state of health or sickness. This allowance will be paid on the basis of the quality, number and length of stay in the aforesaid Institute of the persons appointed to it, and will therefore be paid in four post-dated instalments every three months. As Directors, the Sisters are free to accept certain African girls to join the Institute, but on the condition that this is done at their own expense. They are also free to appeal to other benefactors, on the understanding, however, that the offerings must be conscientiously used for the benefit of the Institute for the poor African girls, unless these are made ad personam and independently from the scope of the Institute they direct or expressly destined to another specific purpose.
[2276]
Article 5. In contributing the aforesaid assets and allowances, the Superior General is hereby declared exempt from any other obligation, whether for travel, medicines, visits to the competent authorities, necessary services or others. The sum is given to the community and the Sisters must provide without distinction for their own needs and for those of the pupils belonging pro tempore to the Institute – in accordance with the wishes of the benefactors. The Superior General retains the responsibility only for the journeys of the African girls he selects to join the Institute or to leave it for other destinations.
[2277]
Article 6. As long as the Male Institute for Africans and the Female Institute for African girls are located in the same city, they will provide each other the mutual services that are within their power – on which their local Directors will agree beforehand – private relations between individuals in each of these being always forbidden.
[2278]
Article 7. The revenue from the needlework of the African girls or any personal gifts they may receive will be divided in half. Half will go to their future dowry and be held for them by the Superior General, or his delegate – and the other half will be available for their benefit in the hands of the Sister who is Local Director.
[2279]
Article 8. The Reverend Sisters of St Joseph of the Apparition undertake full responsibility for the direction of the Institute for African girls in accordance with the rules of the Plan for the Regeneration of Africa and for its financial administration in every respect.
[2280]
Article 9. Since the Institute for African girls has the dual purpose of preparing the girls to become elements of indigenous religious and social apostolate in unfortunate Africa, and of providing help to the poor African girls in their most wretched state who have been brought to Egypt by force, the said Sisters will undertake the apostolic education of the former and the charitable care of the latter, and they undertake gradually to open schools of suitable literary, religious and civil instruction and feminine crafts to make their pupils teachers of religion and civilisation and family women in their own native lands – and to see to the care of sick, orphaned, homeless, endangered, fallen and abandoned girls, always and only among the Africans. These activities, however, are to develop gradually and with the agreement and according to the instructions of the Superior General of the Work.
[2281]
Article 10. The number of Sister Directresses, then, can only be determined by the way the various branches of activities mentioned above develop. Hence the Religious Institute of the Sisters undertakes to respond to the requests of the Superior general of the Institutes for Africans as regards both the granting and the withdrawal of Sisters, as prudence shows how many are required for the purposes of the Work.
[2282]
Article 11. The young pupils, singly and collectively, are at the entire disposal of the Superior General for the benefit of the Mission: he can place them, remove them or transfer them when, how and where he deems most appropriate without
opposition of any kind – and the Sisters will not be able to dismiss or allow to depart from the Institute any of the girls for any reason, not even to become nuns, without the specific consent of the Superior General himself.

[2283]
Article 12. For all other matters, the Sisters have complete maternal authority over the pupils. They will keep them occupied and supervised and will not allow them to have external relations – they will be able to make use of them for the carrying out of domestic tasks and especially for the instruction of their younger sisters and will see that they acquire as many practical skills as possible and as soon as possible for the purpose of their sublime vocation. On the choice of their religious state, they will leave them completely free to seek counsel with God and their spiritual father and they will not confer the habit without the consent of the Superior General. Every year they will have them attend a course of Spiritual Exercises, and each month they will give them a day of Spiritual Retreat, and they will seek to promote their frequent use of the Holy Sacraments and Christian devotional exercises, according to the advice and orders of the Spiritual Director. Once a year they will also give the pupils an examination on their literary and artistic progress.
[2284]
Article 13. Only poor African girls must be the object of their maternal attentions, this being the purpose of the Institute, and therefore in order to quell pernicious competition or jealousies the Sisters undertake to refrain from any further exercise of charity for white girls, unless this is formally requested by the local Church authorities.
[2285]
Article 14. They will keep the appropriate registers, both financial and personal, and will always be prepared to answer for these and for the observance of the present Articles upon any legitimate enquiry.
[2286]
Article 15. In the hope that the Institute for African girls itself will one day manage to receive from the charity of the faithful or from private benefactors such means as might suffice in whole or in part for its financial needs, so as not to defraud the intentions of the charitable Associations of Europe whose aim it is to support, rather than to enrich, the apostolic institutions among the infidel, it is agreed that at the beginning of each year whatever surplus may appear in the books will be detracted from the allocated allowances. Both parties agree to the above and confirm these undertakings by placing their signature and seal on the present Contract.


Fr Daniel Comboni

[2287]
Tomorrow evening Madame Villeneuve will be leaving Rome. So I warmly entreat you to have the relics requested by Fr Corsi or your brother, for Madame will come to receive them from you at the Scala. She will furthermore bring with her a Rescript for Marchese Fumanelli for the Christmas Masses, valid ad triennium.
[2288]
I also ask of you the favour of conveying the enclosed to the pious Mlle Kessler of Saxony, my Protestant, who is a chambermaid with Countess Ravignani and who, I believe, goes to confession to Fr Perez. I really want her to have it right away, because I ask her to accompany my Parisian benefactor on a fine day to see the magnificence of the Queen of the Adige. Commend me to the Blessed Virgin of Sorrows, my regards to all your clergy, and to the sacristan, etc.

Your most affectionate


Fr Daniel

[2289]
Submerged under a thousand things to do, I cannot write now. But I take this opportunity to send you the Postulatum. It was put together by me and Fr Stanislao in Cairo. Fr Stanislao drafted the substance of it all: it was changed at least 20 times in Rome, because instead of being admitted in the Council, it was sent back to Propaganda. Finally after many efforts, with the help of Cardinal Barnabò, who was a true guide to me, it was patched up just as it is printed, and it is endorsed by 65 Patriarchs, Bishops and Archbishops. Since it would have taken me too much time to stay with the Bishops to gain their support, I published my letter to the Bishops. I hope it works. You must pray and pray again.
[2290]
Our dearest Stanislao and Beppi were a bit ill. Now they are well. You will have excellent news from them. They are two pearls. Fr Zanoni as a Superior, together with Fr Vigeto, went to Paris to open a Camillian House. So I was told at the Maddalena. Think about this, and draw your own conclusions…
[2291]
You were quite right to be careful how you wrote tome: but let us pray that this may be best for his soul; perhaps Fr Guardi thinks the poor man will convert… However he does not seem converted to me, and I spoke to him several times: but the man is still the same as before. But it seems to me that Fr Guardi pays little notice to the letters of Fr Stanislao, who is a man of conscience. I will go to Verona with the Bishop in August. I am most grateful for your paternal attention and it is likely that I will take advantage of your bounty.
[2292]
It seems that the Postulatum of St Joseph as Protector of the Universal Church will be rejected; as also will the one of the Assumption of Our Lady. So the Greek Patriarch who is on the Commission examining the Postulata told me the other day. The Bishops went a bit too far, I was told, because they wanted to declare him the greatest saint after Our Lady. He might be, but the Council will not take it up.
[2293]
I have not seen Tezza for 40 days. I went to see him several times, but he is busy. Give my regards to Fr Tomelleri and Fr Bonzanini and all the others. Pray for Africa and for the poor priest who writes to you. I am actively trying to get a Station: we shall see the Pope and the Cardinal too. They are good. How happy I would be to fulfil our desires, which are to give a major development to the Apostolate of Africa. You will have received the photograph of the African Camillians. Pray for

Your most affectionate and devoted

Fr Daniel Comboni

Thousands and thousands of wishes for your name day. Yesterday the feast at the Collegio Romano was most splendid. I prayed a lot for you.

[2294]
It is a solemn event, of good omen for the future and brings great joy, most Reverend Fathers, that at your present Council, certainly more splendid than those celebrated in past centuries, so many bishops from distant parts of the world should be participating, gathered together to give witness to the spread of Christ’s Kingdom and the marvellous fruitfulness of his Church. These Fathers and Pastors now rejoice to be carrying their sheaves home with joy, whereas one day they had to sow their seed in tears.
[2295]
Here among you are these bishops from far-off lands, the representatives of a great multitude of new converts; while they announce to you that throughout the world nations and peoples have now submitted to Christ, they express to you these peoples’ expectations of, devotion to and trust in the Sacred Ecumenical Council.
[2296]
Indeed, there are present the Chinese, the Indians, the Japanese, the Australians, the inhabitants of the islands of all the Oceans, of the two Americas, of the South and North Poles, as well as natives of the four extremities of Africa.
[2297]
After the Council of Trent, almost all these peoples entrusted themselves to Christ and to the Church to be trained and educated in the principles of divine Wisdom. Now today, in the persons of their own Pastors, in great devotion to their supreme Head, they, together with all their brothers and sisters who became Christians before them, await words of life and eternal happiness, from him and from you, with piety and joy.
[2298]
Among all the peoples of the world, though, there remains one which is still completely deprived of this great blessing, which indeed, does not yet know that it exists. This is the people known as the Ethiopians or the black people of the African interior, of the regions of so-called Central Africa which still today are almost unexplored and are more than twice the size of Europe, with a population of more than 100 million, a tenth part of the entire human race. Sadly this people still lies in darkness, subjected to death and the cruel dominion of the devil.
[2299]
The salvation of the Africans will undoubtedly call for an enormous effort. As everyone knows, the Sacred Congregation for the Propagation of the Faith, inspired by Wisdom and the love of God, has always been incredibly zealous in urging the Church’s sons to tackle this undertaking both by setting up noble works of the apostolate and by helping the unhappy peoples of Africa. Holy Mother Church certainly ardently desires to save them and to regenerate them into a new life. Yet (and this is something that would make anyone weep), I pray you to turn your gaze towards those great tribes which extend over those almost boundless regions. Even today they are oppressed by a profound darkness of spirit and degrade themselves by the sacrilegious worship of devils, in the shameful mire of vice. Now I ask myself whether there is anyone at all in the world who raises his voice in loud lamentation to try and acquaint you with the feelings of so many thousands of the children of Africa. Is there anyone among you who acts as the father of the Africans, who speaks out on behalf of all these descendants of Ham? Answer these questions, most excellent Fathers, and answer them too, you faithful people of Rome.
[2300]
It is nonetheless a great comfort to me constantly to remember that these peoples too, eighteen centuries ago, were freed in the blood of Christ from their father’s curse, and to think that by that very same blood Christ made them his own heritage, as it is said: He will have dominion from sea to sea, and from the River to the ends of the earth; and before him the Ethiopians shall prostrate themselves (Ps.71).
[2301]
And yet, most Eminent and Reverend Fathers, why is it that the African interior alone still lies in darkness and in the shadow of death, without a Pastor, without Apostles, without Church and without Faith? Why, among all the nations of earth, has Africa alone not submitted to the dominion of Christ? Never has a curse inflicted itself upon mankind with more harm and for a longer time than that most severe and saddest of curses by which the Almighty condemned the children of Ham. The causes for which the unfortunate peoples of Africa have been excluded from the benefits of redemption, and which seem to be principally threefold, are: firstly, the great burden of the efforts and difficulties which hinder those who undertake the holy expeditions into Africa, both on account of the great inclemency of the climate and of the obstacles set in their way by the wicked enemies of the Catholic Religion.
[2302]
(Secondly) the lack of apostles to spread the truth. Indeed, faith comes from hearing. Listening comes through the word of Christ; but how can they listen, with nobody to preach? (Rm.10).
Lastly, the lack of the money which, as all will understand, is absolutely necessary in these important enterprises.
[2303]
For many years now I have devoted myself to this arduous and almost hopeless task. To save the Africans from slavery, together with my enthusiastic co-workers, I have decided to make little of hunger, thirst, heat and of every threat to life. Now that you, Most Eminent and Reverend Fathers, have gathered before the Most Holy Vicar of Christ, forming a venerable and appropriate crown around him, I am convinced that this is the most suitable time to present myself to you and to clasp your feet, as I recommend to you, who are the Fathers and Teachers of all nations, the most serious cause of the Africans, imploring your protection and mercy for the peoples of Africa who are the most unfortunate of all and who have been abandoned by all.
[2304]
Behold before you, therefore, Most Excellent Fathers, this most unhappy Africa which, immersed in darkness, has gone astray and is hurtling down the precipices without guidance, without light, without faith, without God. I am talking here of the salvation of the whole of Central Africa whose inhabitants, as I have already said once, account for a tenth part of the whole human race. If you do not decide to take some action to put this right, if this moment should pass, taking with it such a propitious opportunity (the mere thought that this might happen oppresses me with sadness), how many more centuries will have to pass before an end is put to Africa’s ruin? Yes, most holy Fathers, take up this cause, for the love of Jesus Christ, and seek in your wisdom for ways and means to bring salvation to these peoples.
[2305]
If I may be permitted to express what I think without being considered presumptuous, I insistently implore you to make the apostolic voice of the Sacred Vatican Council ring out; may it effectively champion the cause of the inhabitants of Central Africa and awaken the spirit of the apostolate in God’s Church to attract them and virtually oblige them with the force of an eloquence filled with goodness, and to ask timely help from all the people of God to achieve the Africans’ regeneration, vigorously and without delay. And when most of you return home at the end of the Ecumenical Council, I beg you to arrange for some of the younger priests of your dioceses who are animated by God’s spirit, to join us in conquering Africa for Christ. Do all you can to make other believers who feel motivated by the love of Christ come to the aid of this most noble work of redemption, with their prayers, their work and their donations.
[2306]
Whoever embraces the apostolate among those peoples will certainly have to face great labours and serious difficulties. Yet for those who love God the sweat and tears with which they irrigate their work will be a source of joy and satisfaction. Unfortunately there were and continue to be today to your great indignation and to the deep sadness of good people, enemies of the Catholic name who with no fear of the dangers, ambitiously go out to those arid and boundless regions, spurred by the desire for human glory and by greed. How much better it would be if Catholic workers were to face the same difficulties to educate the most unfortunate tribes in the faith of Christ and thus provide for their eternal salvation!
[2307]
I therefore implore you, most Reverend Fathers, after gathering about the august Chair of Peter to bring together all the nations of the world in the one fold and the one kingdom of Christ, to open your hearts to unfortunate Africa with special compassion, inspiring by your words and your vows a hope of redemption and life, and ensuring that through your interest it may be truly said that the Nile has finally revealed its sources so that the peoples who live near it may be purified in its waters by Holy Baptism.
[2308]
Every effort must therefore be made to bring Africa into the Catholic Church. In fact this is demanded by the honour and glory of our Lord Jesus Christ, whose law Central Africa does not yet obey after so long, although he shed his blood for her regeneration. The promise our Lord made to Holy Mother Church demands it: “There shall be one flock, one Shepherd” (Jn 10). The ministry which has been entrusted to you by the Holy Spirit, who made you Bishops to govern the Church of God, demands this of you (Acts 20). Finally, it is the goal yearned for by the still unfulfilled hope of that people, of whom it was said through Zephaniah: “From beyond the rivers of Ethiopia my suppliants shall bring my offering” (Zeph.3).
[2309]
Therefore, most Eminent and Reverend Fathers, knowing your greatness of spirit and your ardent concern as Priests for the salvation of souls, I beseech and implore you, with great fervour and humility, to deign to sign this Postulatum for the peoples of Central Africa, which will perhaps be the last to be proposed to this Council, just as the unfortunate people of Africa are certainly the last among the nations. Humbly prostrate at your feet, Fathers of this Sacred Council, I ardently recommend this cause to you and I kiss the hands of your Eminences and Excellencies.


Daniel Comboni

Apostolic Missionary of Central Africa
Superior of the African Institutes in Egypt
Feast of the Most Sacred Heart of Jesus


Translated from Latin.

[2310]
With great humility and fervent supplication, the undersigned Fathers implore the Sacred Vatican Ecumenical Council, as it turns its attention to the entire world, filled with pity for the needs of all, to deign to direct at least one look of compassion to Central Africa. That region is in fact oppressed by the gravest of evils; its area is twice that of Europe; and it is inhabited by more than one hundred million descendants of Ham, one tenth of all humanity.
[2311]
The Catholic apostolate has at all times made constant and very great efforts to bring Africa into the true Church of Jesus Christ. Indeed large sections of its coastline are administered by many Vicariates and Prefectures Apostolic and by several dioceses. Yet Central Africa is still almost entirely unexplored and unknown, and although the Sacred Congregation of Propaganda Fide, especially in more recent times, has renewed its concern for this cause, nevertheless these regions of Central Africa are still neglected, almost completely abandoned to their wretched state, without a Pastor, without Apostles, without Church and without Faith.
[2312]
In the face of this reality, the undersigned Fathers implore the Sacred Ecumenical Council with great insistence to deign to persuade the Bishops, by means of a courteous exhortation and an agreement, to find worthy Gospel workers or some other form of help for this abandoned vineyard of the Lord. And should the Council judge it wise, the undersigned Fathers beg it, with its solemn authority, to invite the whole Catholic world to come to the aid of this cause, by endorsing this heavenly and holy undertaking and asking for effective help from the whole Christian people, so that it may flourish. Reasons for the present Postulatum
[2313]
1. The most ancient of curses ever to be hurled against a people still weighs on the unhappy heads of the descendants of Ham. And the torrid regions of Central Africa still experience the evil power of this curse in the most terrible way. Indeed although Holy Mother Church has done all in her power to cancel it, both by the number and greatness of the efforts made, nevertheless unhappy Africa still lies under the fearful dominion of Satan.
[2314]
2. Since it has been decreed that the solemn blessing of the New Covenant was to cancel all the curses of the Old, it would be a most noble glory for the Vatican Ecumenical Council to have hastened the fulfilment of this promise. May Central Africa also have a share in the solemn joy of the imminent triumph of the Church. May the peoples of Africa, once conquered for Christ, shine out like a dark pearl in the heavenly bejewelled diadem of the Victorious and Immaculate Mother of God.


[There follow the signatures of the Eminent and Most Reverend Council Fathers]



Translated from Latin.