Writings

[2463]
Before the end of May during which I prayed to our Mother, Queen of Africa, to direct this matter herself, I come to explain and submit it to Your Most Reverend Excellency, so that you may ponder over it and act, if you think it well thought out. Mgr Coudenhove, a count born in Verona in 1819 who was Provincial of the Redemptorists in America for 12 years and for 8 years Superior of the Redemptorists in Venice, has now, like Your Excellency, emerged from the Jesuits – he too had to leave – and is now Canon of the Cathedral of Vienna. He is a good and holy man in the strictest sense of the words. As I was saying, Mgr Coudenhove insists every day that I go to America to ask for funds. 1. Because he assures me that for thousands of reasons, for the language, for the importance of the eminently Catholic Work, etc., with God’s grace, I shall succeed. 2. Because I will be able to find several very pious black priests there who have been trained by the Redemptorists, and we can try some of them to see whether they will be useful for the Apostolate in Central Africa where, just as European priests go, so can some black priests from America, and even more justifiably.
[2464]
However, since Mgr Coudenhove says that Pope Pius IX is regarded in America by good and bad Catholics and even by Protestants (but not the Italian colony) as a great saint and if he were to die, he would be held in even greater esteem, it would be a capital thing if our collection for Africa were to be encouraged by Pius IX with a couple of lines in Latin, which could say, for example, that God will be a hundredfold in heaven to those who have given something to the poor in Africa, etc., etc., or may your hearts be generous to the Africans, etc. This is what my friend Voghan [Vaughan] from London did to found the Seminary for Foreign Missions in London; he went to Rome and Mgr Talbot had him write two or three lines on a piece of the Pope’s writing paper; he went to America and collected 300,000 francs. Mgr Coudenhove is right.
[2465]
His positis, here are the steps which, in my opinion, for the glory of God it would be good if, at your leisure, Your Most Reverend Excellency were to take.

1.Write a petition to Pius IX on an elegant sheet of paper using only a third part of the page, begging him to bless me and to permit me to go to America where so many Bishops are willing to give me a hand (as they have assured me), in seeking aid to establish the Work for the Redemption of Black Africa which is the whole of Africa, whose beginnings are now flourishing. Your Excellency can insert any causes you see fit, its favour with the Bishops, with Mgr Meurin, etc., etc., and the hope of success.

2. Write a more detailed letter to Mgr Pacca, asking him to choose the right moment to present your petition to the Pope, and asking him immediately to undersign several useful sentences which will prove to the Americans that Pius IX himself authorises this fund raising. Mgr Pacca will serve very well in this matter.
[2466]
If, on the contrary, your Excellency sees fit to write only to Mgr Pacca, begging him to take the right opportunity to speak of it to the Pope and to present him with a sheet of paper for the Pope to write on, that would be just as good. The first is more certain to be successful and the second more effective in America, because it shows that the motu proprio and first agent is the Holy Father Pius IX. If you succeed in this, attach the sheet bearing the Pope’s signature inside a book of blank pages, and the first class benefactors will subsequently sign beneath it.
[2467]
I shall then come to Verona, make a trip to Cairo to see how things are going and I then give you my word of honour that if God grant me life, in two years (from my return from Egypt) I shall lay 20,000 pounds sterling or 500,000 francs on your drawing-room table. And money works miracles for Africa. Mgr Coudenhove insists that this should be done immediately since Pius IX is old.

I kiss your hands and remain

Your humble son, Fr Daniel


Seeing Fr Stanislao’s entreaties, I sent him 50 Marenghi: thus in 4 days he will receive 150 gold Napoleons.

[2468]
But why, after such colossal efforts, after such glorious victims claimed by death, when so many hopes were flourishing for its happy success and after such enormous expenses and so many sacrifices, did the mission of Central Africa have to interrupt its grandiose and sublime work of conquest and suspend almost all its activities? And why, in 1861, was it forced by harsh necessity to abandon the flourishing stations on the White Nile which the missionaries had founded with their privations and which were the most important and the principal ones on the territory they were to convert? And why did the missionaries, reduced to a small number, who had been proof of such admirable zeal, have to withdraw to Egypt from the heart of their activities? Why did this sublime mission of Central Africa come to a standstill after 15 years of activity, why was it uncertain of its future and why did it see its very existence threatened?
[2469]
Every important undertaking which aims for a principle that ennobles humanity, requires for this end a wise organisation equal to its objective. On this alone depends the successful outcome of any great work to be founded. Its organisation must have a well defined and clearly formulated aim, so that the building to be erected will have firm and stable foundations. It must be a centre emanating activity; There must be the necessary means and collaborating forces, and only with these can fruitful results be promised. Lastly, this organisation must be stamped with the hallmark of permanence and progressive growth.
[2470]
Certainly the mission in Central Africa possessed many most able men who started it, motivated with the heroic energy and the noblest courage. Here we saw marvellously talented Gospel workers, adorned with all the apostolic virtues, who dedicated all their energies to the mission and who sustained it and sought to preserve it. It had powerful patrons and material aid in abundance, procured by the most munificent Austrian charity. Except it lacked the elements that should never have been missing to give prominence to the permanence of its success. It lacked a centre of activity, in Europe and on the African coasts, a centre which would have supplied it with aid according to its needs, and which should have consisted of Gospel workers of both sexes, who could exercise the apostolic ministry in the African interior. To say it again, this Mission’s organisation did not correspond to its aim nor did it promise success.
[2471]
Priests excellent in every way worked for it, but they came from the Dioceses of the Tyrol, Bavaria, Ljubljana and the cool regions of Germany and Austria. From there they left directly for the torrid zones of Central Africa, without previously having had a common apprenticeship, the same for everyone destined for this goal. These training periods and the various stages through which the missionary must pass before he begins his career are indispensable. The missionaries left for the scorching climate of the White Nile without previously being acclimatised in various spots located between the latter and Europe. In the first place, it would have been urgent and necessary to found a flourishing Seminary in Europe, where young priests could have been prepared for the difficult and dangerous mission in Central Africa. Colleges should have been founded here and there on the coasts of Africa, where the missionaries could have rested from the climate and carefully considered whether they were equal to this important task, and thereby become suitable and competent labourers for the difficult apostolate of Central Africa.
[2472]
A Congregation of Missionary Sisters should have been founded even earlier, through whom the mission would have been given powerful and indispensable assistance in spreading the faith among families. These women Missionaries are a crucial and essential element in every respect. Then institutes should have been established on the African coasts where both Europeans and Africans could live and work and where indigenous people of both sexes could have been taught, so that they themselves might become apostles of the faith and civilisation among their compatriots. The Church has always considered this the most effective means of bringing a people to the true faith and thus of undertaking the mission of the Man-God, that is, conversion to Christianity, in the best possible way. The Mission in Central Africa lacked all these elements which are absolutely crucial to guarantee the entry of the religion of Jesus Christ into these vast and distant countries. We must nonetheless also recognise the truth in this: that works of God, as also happens in the mysterious processes of created nature, start as a tiny seed, then by growing, from the state of infancy continue to reach ever greater maturity, and only gradually in time do they grow to perfection. It must also be like this for this grandiose work of redemptive Christian charity, which was placed in the ground almost imperceptibly, like the mustard seed of the Gospel, then germinated and little by little it grows and finally produces its fruit.
[2473]
As regards the preparatory elements demanded by its goal, an outline of all this can be found in my “Plan for the Regeneration of Africa”, necessary in order to erect the massive edifice of the evangelisation of Africa. All the parts of this Plan, held at the beginning to be a pure utopia and an illusion even by some prestigious Societies, was nevertheless approved by our beloved Pope Pius IX. Gradually it also obtained the approval of several personalities distinguished for their authority and erudition, and above all of many venerable Bishops and Vicars Apostolic of Africa. Mgr Lavigerie, Archbishop of Algeria, confessed to me with great frankness that the large Institutes he founded in his diocese for the Prefecture of the Sahara, were developed on the same basis and precisely according to the principles of my Plan.
[2474]
Encouraged by the words of the Vicar of Christ and by the most zealous Mgr di Canossa, Bishop of Verona and my Superior, and sustained in a very special way by the most honourable members of the Society of Cologne, I overcame all the objections on all sides which opposed the implementation of my Plan, and took none of them seriously. It seemed that the enemy of the human race had done everything in his power to procure the annihilation of this holy Work, even reaching the point of threatening to destroy the throne of our Holy Father, Pius IX. But with the dispositions of his Providence, God has established that works that are to serve for his greater glory should be marked by the seal of the Cross, and since they are born at the foot of the Cross, they too, like God’s Church in this world, must tolerate the harsh blows of persecution and hostility which hell plots against them. But God wanted to save his work!
[2475]
And he saved it through his most holy Vicar on this earth. With the assistance of your worthy Society and the charity of Catholic Germany, we are now working to put my Plan into practice. Now this Plan has not only been recognised by the Head of the Church and by you, as more than ever appropriate for its goal and perfectly suited to the foundation in Africa, but it now also enjoys the approval of the wisest and most prudent personages of the century, as well as of the loftiest and most distinguished dignitaries of the Church, of the Presidency of the various Societies and of those men who have great experience in the foundation of great works and above all, in that of missionary works. Therefore glory should be given only to God, he alone is the Author of this Plan! But after him come you, my dear friends, who have the greatest merit for it. Reflect, Gentlemen, that although you now see the holy Work barely begun, future times will see the marvellous success of the Institutes of Egypt which have put down roots there and form that centre of action from which apostolic activity will spread to the whole of Central Africa. And this is all your doing! If later, our posterity sees millions of souls in the regions of Africa who are subjects of Christ Crucified and examples of good customs and civilised life, it will be your work, because you took the initiative for it.
[2476]
The great Work owes its existence to you and to your Society, through which we have the most joyful and just hopes of achieving Africa’s salvation. Without you and your society, the great Work could not have been founded and Africa would have remained asleep, sleeping its sleep of death. From the holy city of Cologne, from the tomb of the three Kings, the first apostles of pagan lands, shone the first ray of light which will for ever dissipate the shadows of paganism that have shrouded the horizons of Africa in darkness for more than 40 centuries.
[2477]
However, for the administration and direction of the Institutes of Egypt and the missions in Central Africa, a body of teachers from Europe who are distinguished, zealous and learned priests, is still essential; and also to continue the work after my death. This is a provision of my Plan and a wish of Propaganda. Therefore, under the auspices of the most excellent Bishop of Verona, Mgr di Canossa, in 1867 I opened a College in Verona for the African Mission, for the purpose of training European Missionaries for the apostolate of Central Africa. Due to lack of means it was impossible for me to buy a property for this Institute and I had to pay annual rent for a temporary house. But finally with the help of God and of St Joseph, protector of our Catholic Church, I succeeded in purchasing a suitable property in Verona for the Institute mentioned. In fact, to do precisely this I received from the extraordinary munificence of Her Apostolic Majesty Maria Anna Pia of Austria the lavish sum of 20,000 francs. Then, together with the other small contributions sent to us by Providence, I was able to pay the whole price of the house. And you, who have shown such zeal for the conversion of Africa, pray God to preserve on this earth this illustrious benefactress of the human race and of Africa. May God reward the pious princess and her illustrious husband, the Emperor Ferdinand I, with his heavenly blessings. Your prayers will reach heaven, and one day you will have in this soul an immortal intercessor.
[2478]
The Institute of the “Virgins of Charity” was also founded in Verona, so that it might supply teachers for the Institutes for girls in Africa. But I shall speak of this and some others later.
[2479]
Having provided this general news of the progress of the Work for the Regeneration of Africa, I now give the worthy members of the Society a rapid report concerning:

1. The Institutes for Africans in Egypt.

2. The Postulatum in favour of the black peoples of Central Africa, addressed to the S. Ecumenical Vatican Council.

3. The small expedition to Egypt, recently undertaken by the College of African Missions in Verona.


[2480]
I – THE INSTITUTES FOR AFRICANS IN EGYPT


There are currently three Houses or Institutes for Africans:

A) The house of the Sacred Heart, an Institute for male Africans.

B) The house of the Sacred Heart of Mary, an Institute for female Africans.

C) The house of the Holy Family, a school for African girls in Old Cairo.

[2481]
A) The Institute of the Sacred Heart of Jesus for the conversion of Africa.

Its primary goal is the following:

1. The moral and religious education of young Africans and their instruction in all the branches of knowledge and craft skills that seem useful for Central Africa, so that after a complete training they can return to their own tribes and work there, under the guidance of European missionaries, spreading faith and civilisation.

[2482]
2. For acclimatization of European missionaries and craftsmen, so that subsequently they are better able to tolerate the climate and their apostolic labours in the African countries.
[2483]
3. Here the European missionaries learn Arabic and the languages and dialects of the African tribes, and all that is most necessary for the mission; they acquire a knowledge of the habits and customs of the Muslims with whom they also come into contact in the African countries. They also perfect their skills in dealing as well as possible and with the greatest caution, with people who are totally corrupt. In addition, they learn how to deal with the Egyptian government and with the consular authorities of foreign nations. They also acquire some notions of medicine and a practical knowledge of crafts, which are indispensable. But above all, they must study the means and the practice of the best and most efficacious way possible to win souls for God. In a word, this Institute is a school of experience for the priest and a test he must undergo, to learn how to be a good missionary and to exercise his ministry in Central Africa most effectively and properly.
[2484]
4. Apprenticeship in this Institute is equivalent to a period of instruction and trial during which the most conscientious conviction can be formed as to whether the above-mentioned European missionaries and assistants who are to go to African areas are endowed with unfailing chastity, constancy in the faith, humility and self-denial, the most generous dedication, true charity and all the virtues the apostolate requires. Indeed, the missions in Central Africa are accompanied by serious difficulties and perils for those who want to set their hand to the work of conversion, and this severe trial period is essential to ensure that those who go there to spread the Christian virtues never succumb to immorality: “ne cum aliis praedicaverint, ipsi reprobi efficiantur”.
[2485]
Moreover, the secondary aim of this Institute is the conversion to Christianity of the Ethiopian race (black people) resident in Egypt who, according to the official report of 1869–1870 by Levernay, amount to 25,000 individuals in Cairo alone. The Institute in question then has its own administration which is authorised by the Most Reverend Vicar Apostolic; thus with this authorisation great good can be done for the European colony as well as for the indigenous people of any rite and religious belief. Enjoying great authority and esteem among all social classes, the missionaries use these privileges advantageously, for the benefit of the mission in Egypt.
[2486]
With regard to black people in Egypt, we have already begun with the utmost caution and prudence to promote the conversion of those who work for Catholic families, and we have proceeded with even greater shrewdness and caution with the Africans living with heretics and Muslims; as a rule, we used to wait for Providence to guide them to our Institutes, and in most cases this happened when they fell ill or were abandoned.
[2487]
The Africans living with Catholic families are almost all pagans or Muslims. The reason for this phenomenon, prejudicial to Catholicism, derives from the fact that even among Catholics of exemplary habits one finds a traditional indifference with regard to the salvation of their black servants’ souls. They consider them more as an object of trade than as human beings, and the last thing they want is for them to become Catholic, for a twofold reason: first of all, because in becoming Catholics, these Africans might thereby acquire freedom, and they fear that they then won’t want to continue in their service. (Whereas we can demonstrate to them with facts, that those who become Christians with baptism give proof of even greater fidelity to their masters!) Secondly, if they become Catholic and their masters want to dismiss them from their service, they can no longer sell them to Muslims for money, because the latter will not purchase black Catholics but only pagans or Muslims. With regard to this specific Egyptian apostolate of our Institutes we have already made known our opinion in a report by Fr Carcereri. And our dear members will have heard of the unfortunate situation of the African people in Egypt, especially if the Africans live in Catholic families of a different rite. They will be able to appreciate what difficulties and obstacles hinder the cleverest and most able exercise of the priestly ministry, and what clear-sightedness and discretion is required to draw advantages from them. They will also be able to appreciate the positive results we thereby obtain for our Holy Mother Church. Finally, they will realise in addition that the apostolate of Egypt among the blacks, although it is a secondary aim for our Institutes, is nonetheless a most essential part of the mission in itself.

[2488]
The Institute of the Sacred Heart of Jesus includes:

1. The missionaries.

2. The catechists and assistants.

3. The catechumenate and the educational centre for Africans.

4. A small hospital for African males.

Here follow, in brief, the Rule of Life for the missionaries of the Institutes of Egypt, which I established especially for them in 1868.

[2489]
The life of the missionary who has cut off in an absolute and definitive way all his relations with the world and all that is dearest to him according to nature, must be a life consisting wholly of spirituality and fidelity to God. He must work with an intense spirit of faith and charity for mankind, for the salvation of souls. For this purpose, in addition to the most faithful dedication to duty and ardent zeal, he should also have great love and respect for God. He also requires a very sound control of his own feelings; his life must be open to zeal for spiritual things and must be marked with great love of study and the desire for perfection and the interior life.
[2490]
For this end I have prescribed the following practices for the missionaries of the Institutes for Africans, so that they may acquire personal holiness:

1. Exact observance of the rule and the daily Office.

2. Mass and the divine Office every morning, and weekly confession.

3. Morning and evening, community prayer and recitation of the Rosary.

4. One hour of community meditation in the morning.

5. Examination of conscience, spiritual Reading, Visit to the Blessed Sacrament or to the Chapel, and spiritual Communion in private.

6. An act of offering to Jesus, of their own life and their own efforts, for their consecration to the mission, morning and evening, in common.

7. Daily reading, of the history of the New Testament, of the lives of the Martyrs and Saints or of famous missionaries.

8. Every year during Lent, Spiritual Exercises for 10 days, and a monthly retreat on the Friday after the first Sunday of the month.

[2491]
9. In March, the month in honour of the Patriarch St Joseph; in May, in honour of the Most Blessed Virgin Mary, pious practices every day during these two months; community novenas, octaves and triduums with preaching and hymns in honour of the Blessed Sacrament, the Sacred Heart of Jesus, the Holy Family, the Immaculate Conception and other feasts of the Blessed Virgin, St Joseph, the Three Magi, the Holy Apostles and Martyrs, St Francis Xavier, the African Saints, etc., the souls in Purgatory, etc., our Holy Church, the Head of our Holy Church, the Propagation of the Faith, the conversion of Africa and of the health and well-being of the benefactors of the work for the Regeneration of Africa.

10. Special practices of devotion for each individual. To further the sanctification of souls, I have prescribed the following to the Missionaries:

[2492]
1. frequent study of Holy Scripture, application to Dogmatic Theology, to Morals, to Canon Law, to the History for the Church and of the Missions and to the doctrines of the heretics and pagans. The latter is the principal subject of the missionaries’ study and is focused above all on:
a) The principal demands of the priestly ministry.
b) The errors and superstitions of the peoples of Central Africa.

[2493]
c) The errors of Islam in general and those details concerning the Muslims of Egypt, of Nubia and the Muslim peoples of Arabic origin who live scattered all over Central Africa and who have preserved the principles of the Muslim religion.
d) The errors of heretics and schismatics of all kinds, and of all rites in general, and the specific differences between the heretics and the schismatics of Egypt, especially of the Copts, the Greeks, the Armenians, the Anglicans, etc. and the Freemasons.
e) The harmful prejudices which prevail among Catholics of the various rites in Egypt and among several Eastern monks and priests, prejudices which can become an obstacle to the progress of Catholicism which depends on the Pope.
f) On the malignant tendencies and vices which prevail because of traditional ignorance among the Catholics of Egypt; the most suitable means to remedy them.

[2494]
2. A painstaking study of the Arabic, French, Dinka, Berber, Bari languages, etc.

3. History, geography, agriculture and the customs of the countries in Africa.

4. A few notions of medicine, phlebotomy, various crafts and professions, which are useful in the African countries.

5. Service to the sick: spiritual and physical assistance.

6. Preaching, explanations of the catechism, administration of the Sacraments in the Institutes for Africans and in the churches.

[2495]
Our Missionaries, Priests and Lay People, live together as brothers in the same vocation, under the direction of a Superior on whom they depend. They zealously carry out their orders, ready to help one another. They profess esteem for the other Missionaries in Egypt, and strive to maintain excellent relations with them, also in the exercise of their special offices. Their mission is this above all: the evangelisation of Africa, which is their goal. Although they are not bound by a vow, they profess filial obedience to their religious Superior in everything, for the love of God, of good order and of the true progress of the sublime and holy work to which they are consecrated. Their dependence on him includes the exercise of the functions of their ministry, the fulfilment of various professional offices in the Institutes, dealing with the Africans, permission to be absent from the house, and the acceptance of tasks from outsiders. In all these points each must act in perfect accord with the Superior’s consent and permission. He in turn should behave like a father and brother to them. He should strive to support them, showing his concern for their efforts, and to satisfy their just desires. To meet their needs, he should be mindful of their inclinations and aptitudes in distributing the various mansions.
[2496]
The Superior is responsible for the Institute and for the individuals who live in it. Its direction and administration and the surveillance of each one are incumbent upon him, and he must represent it with the local authorities, negotiating external business and all the other obligations inherent in the nature of the Head of an Institute. The Superior should consult the most expert and prudent of his confreres in the more important matters, especially in avoiding dangerous consequences for the Institute.
[2497]
All live in a community, satisfied with their food, clothing, supply of books and other objects which they receive according to the Institute’s income. Priests alone are permitted to use what they receive from their families and other income, for their specific needs. But the direct administration of individual goods owned in their homeland is forbidden. They should also hand over for the Institute’s benefit donations, mass offerings, etc. Moreover they must assist the Superior in whatever work he requests from them, according to their individual aptitude, in the education of the Africans in the various subjects and craft skills, in conformity with the specific provisions established for each Institute.
[2498]
According to the particular provisions of the competent ecclesiastical authorities, priests may also be entrusted with the spiritual direction of the Institutes for African girls, the ministry of preaching and religious instruction in both Institutes; but when this is requested, it must always be subject to the agreement of the Superior.
[2499]
In external relations, the duty and intention of each one is to gain souls for Jesus Christ, for which he left his country, his parents and his relatives, in a word, everything. Although the missionaries’ activity is limited to the poor Africans in our Institutes and regards the specific nature of this Mission, priests especially should take propitious opportunities, as we have already said, to do the greatest good they can to all, without discrimination, remembering that they are consecrated ministers of the One who suffered and died for all. However, since it is a question of the conversion of adults, each one should proceed with the knowledge of the Superior who, should a particular case require it, must turn to the Vicar Apostolic of Egypt and to that spiritual authority which represents the Holy See. Baptism should not be administered to non-Catholic children who are seriously sick, except in the case when death is inevitable and then, always, with due caution.
[2500]
No missionary can enter the female Institutes or carry out any ministerial duty or service of devotion without the special prior permission of the Superior. Exception is made in cases of urgent and unforeseen need, but only in the Superior’s absence. This prohibition is also extended to all male domestics, and any exception to it is to be considered a serious fault.
[2501]
In our Institutes enclosure is observed. This is absolutely necessary and is a custom consecrated by the constant use of all religious associations. However, in the missions it is regulated by circumstances and, in specific cases, according to the prudence of the Superior. Women should be received in the common reception room, taking into account the few exceptions which the Superior can make for a few pious benefactresses, or in the case that an extraordinary visit is announced.
[2502]
The general direction of the Institutes in omnibus et quoad omnia, all external matters and all negotiations with the civil authorities, especially with the European Consuls and the Egyptian Government, the correspondence with Europe and what has to be done there, continues to be entrusted to me alone. In my absence, the general direction of the Institutes for Africans and the financial management for the two Institutes in general is delegated to Fr Stanislao Carcereri. The most pious Fr Bortolo Rolleri is master of the African boy pupils. Fr Giuseppe Franceschini is the teacher of various professions and of manual work of various kinds. Mgr D. Pasquale Canon Fiore is spiritual director and chaplain of the Institute of the Sacred Heart of Mary for African girls, and Fr Giuseppe Ravignani is in charge of the specific management of the Institute for African girls. All share in the supervision of the pupils and the other tasks in the Institute. Petro Bertoli is in charge of the pharmacy and of treatment in the dispensary for the sick. Domenico gives instruction in agriculture.
[2503]
The Institute for Africans occupies the whole of the former Maronite House in Old Cairo; it has a spacious courtyard and the largest and most beautiful church in Old Cairo. I have rented this house for three years for 1,200 francs; it is adjacent to the old building which, as the legend claims, served as a dwelling for the Holy Family in Egypt.
[2504]
The Rule established for my Institute is the fruit of long observations of experience. This is why the norms I have compiled are only the backbone of the form of conduct to be followed by the missionaries. I abide by the principle and the determination to develop the most appropriate Rule for the Institutes with practice and long experience. I then submit it to the Holy Congregation of Propaganda Fide and to the supreme judgement of the Holy See.
[2505]
Since the Foundation of the Institutes there has never been a moment when I did not consider my extremely difficult situation with regard to the demands of these affairs, both inside and outside my small Institutes.
[2506]
As regards my position outside my Institutes, I saw myself placed under the protection and paternal benevolence of the representative of the Holy See, and recognised that the fulfilment of the duties of so important and difficult an apostolate as that of Egypt is not easy if one considers the very varied elements that it embraces.
[2507]
It is necessary now to deal with the ecclesiastic body of the Mission, now with the Egyptian Government and the consular authorities of France, Austria and Italy. I also find myself in the midst of a clergy of different Oriental rites; among sects of heretics and the dominant Freemasonry. In fact, in this respect the head of a new Institute must keep a vigilant and attentive eye on everything, and tread very carefully. Nor did I neglect to ponder over my difficult position with regard to the members of the Institute, of which I saw myself head. They consisted of religious whose form of institution was different from that of the secular priests, then of the French, Italian and oriental sisters, and of the African girls redeemed by various benefactors and educated in the various Institutes with different norms.
[2508]
These were all heterogeneous elements which I first had to harmonise perfectly, reduce to unity of intention and place under a single banner. With the maximum care and precision I studied their characters, their talents, and the attitudes of each one in order to regulate them well and use them for the benefit of the growth and prosperity of our great undertaking. That the grace of God is working in our Institutes and that we have his blessing appears most clearly to me in the fact that I recognise my missionaries as men of great conscientiousness, strong character, fidelity to their vocation, with perseverance, true charity towards their neighbours and self-denial. Of them all, Fr Carcereri in particular excels in these virtues. Providence has also granted us a true friend, father and counsellor in Reverend Fr Pietro of Taggia. He is the Vicar Apostolic’s Representative and a parish priest in Old Cairo who has worked for the missions with great zeal for 34 years. He has rendered excellent services to our Institute; he has a most affectionate concern for our work, and in times of need, of the cross and of suffering, he is a true comfort and a real help to the holy mission, for which we are exceedingly grateful.
[2509]
May God preserve him for many more years! I can say the same of Mgr Ciurcia, Apostolic Delegate of Egypt, Archbishop of Irenopolis; in our sublime task he is both father and guide. Surrounded so closely by such obliging men, I never forget to ask their advice in the difficult circumstances of our mission. I also submit important matters concerning the Institutes to our missionary priests and I have them express their opinion on the matter; this is also because it is an excellent means of introducing them to the practice of managing things and of keeping them informed of all that our sublime Work demands. This will turn out to be very useful later, if it develops further and becomes constantly larger. All the steps I have taken and all my actions were previously judiciously thought out and thoroughly examined with the advice of and negotiation with others, and only then did I decide to act energetically in the Lord’s name.
[2510]
After my debt to God and to the noble sentiments of our missionaries, I owe the humanity, obedience, good order and perfect harmony which prevails in our Institutes in Egypt to this provident and sound measure. Furthermore, in this way our missionaries are enabled to direct an Institute by themselves. I direct my dear missionary colleagues in spirit and I am the guide of their hearts; but they are also the object of my full esteem and affection. We are all motivated by a single ideal, by one ardent desire: to sacrifice our lives for the love of God, for the love of his Holy Church and for unhappy Africa. And, distinguished Gentlemen of the noble Society of Cologne, we are prepared to die as martyrs for the faith! (You will have vivid memories of how almost all the missionaries of Africa died at the beginning of their apostolate). Yes, we are prepared to die for it; but we want to die judiciously, with wise prudence, working for a great Work, to save souls among a people that is the most neglected on earth. This is why we joyfully expose ourselves to life’s greatest dangers, but with that prudence and generosity which marks the true Apostles and martyrs of Jesus Christ.
[2511]
B) The Institute of the Sacred Heart of Mary for the Regeneration of Africa


This is what I have called the Institute for African girls which is entrusted to the direction of the Sisters of St Joseph of the Apparition. It is located close to the Nile, opposite the pyramids, thirty steps from the spot where the Pharoah’s daughter glimpsed the baby Moses in the water.

[2512]
This Institute’s primary and secondary aims are similar to that of the one for African boys, except for a few differences which must be made for purposes of the education which aims above all to train young Catholic girls destined to help with the apostolate among African women, both in Egypt and in Central Africa.
[2513]
This Institute consists of:

1. The Sisters.

2. The African girl missionaries.

3. The aspirants and the assistants.

4. The catechumenate.

5. A small hospital for African women.

The Sisters, of whom I am the ordinary Superior, are bound to observe with the maximum precision the Rules of their own Institute on which I shall report in other circumstances; it was founded by the Holy See in 1831 with the precise objective of training forces to go to the aid of the foreign missions.

[2514]
The following religious practices are observed, under the direction of the Sisters and with the participation of the young African girls in all the sections of the Institute, by the women missionaries in particular, so that they may be strengthened in their holy vocation:

1. The precise observance of all the prescribed norms.
2. Community prayer in the morning, at midday and in the evening (according to my stipulations, for the good of the Mission of Africa in particular).
3. Half an hour of community meditation in the morning.
4. Examination of conscience, devotional practices, Visit to the Blessed Sacrament and spiritual Communion, spiritual reading at breakfast, lunch and evening meal.
5. Weekly confession and communion, according to the Confessor’s recommendations.
6. Explanation of the Gospel in the morning and Catechism or Christian Doctrine in the afternoon; on Sundays and feast days, in the Chapel.
7. Every Wednesday, one hour of adoration before the Blessed Sacrament, with Mass for the conversion of Africa.
8. Spiritual exercises every year from 10–19 March, the Feast of St Joseph; monthly retreats on the last Thursday of the month.
9. In March and May, Holy Mass every day and preaching in the evenings, with special prayers and the exposition of the Ciborium.
10. Practice of the Guard of Honour to the Sacred Heart of Jesus on the first Friday of every month.
11. Novenas, octaves and triduums in honour of Jesus Christ, of the Blessed Virgin Mary and the Saints, according to the missionary devotions established for the Institute of Africans. Special prayers for the triumph of the Church, for the conversion of Africa and for the benefactors of the African work.
12. Special exercises of Christian charity.

[2515]
The Sisters and the African girls, who must work for the salvation of souls, are trained to begin the apostolate of Africa with the following studies:

1. Thorough study of the Catechism and of its differences from the other religions, and with regard to the latter, to the extent of what is suitable for the Catholic female sex. A woman missionary teaches them this subject from time to time, and should explain, giving examples, the differences of the heresies, as is also done in the Institute for African boys. In addition to teaching the religious controversies, they are instructed on the best way of converting the female population of Africa of any superstitious belief to our holy religion. They are taught how to propound arguments, the most practical and plain similes to combat and destroy the errors of the superstitious beliefs of Islamic women, of paganism and of the various sects, etc. Since it is very difficult in the Orient for men to approach women, and since missionaries must be most circumspect in speaking and conversing with them, we look forward to excellent success for our holy Catholic faith especially by means of the influence of the Sisters and the African girls. It seems to me above all most important and extremely necessary that the young African girls who are missionaries should be thus taught about religious differences because this is the only way our work can be facilitated.
2. The African girl missionaries teach the faith and Christian morals to the assistants and to the sick, and prepare the catechumenate for holy baptism.
3. Study of the Arabic and Dinka languages.
4. Practical exercises of service and spiritual assistance to the sick; a few notions of medicine and pharmacology.
5. Study of all the feminine manual skills basically necessary in Africa, especially making clothes, sewing, cooking and weaving.
6. In addition to Arabic, the study of Italian, French, Dinka and several African dialects.
7. Cooking practice, how to make bread and organise food with the agricultural products that with an improved agriculture it will also be possible to introduce into the countries of the Africans. Weaving mats and making coverlets with palm leaves.


[2516]
All the refined and precious work commissioned from outside and especially by European warehouses is done by the African girls under the supervision of the Sisters and the most expert African teachers. This consists of all kinds of gold and silk embroidery, dress-making, sewing and laundering for the Institutes. The care of the kitchen, the laundry, and service to the sick is done by the African girls who take turns every week.
[2517]
Sixteen of the black Missionaries are of proven morality, capacity and sound vocation, and are perfectly trained and ready to exercise their apostolate in Central Africa with the greatest success. They have had a lot of practice and are very well trained in the art and the manner of attracting African women, so as to make Catholicism accessible to them, whether they are hardened in their superstitious beliefs or fanatically attached to Islam.
[2518]
Experience has convinced us that this Institute of African women is a very important element in order to win over to Christianity the female African population from the great variety of tribes living in Egypt. Indeed, when African girls, Muslims or pagans, talk to our girls and see the good education and knowledge they have acquired and how well they sing in church, the desire to become Catholic is often also awakened in them. In fact, many embrace our holy faith and faithfully persevere in it. Certainly the number of those converted would be greater by far if they did not have to fight the cunning opposition of their masters. Although many of these converted girls have been violently wrenched from their families, bought and resold so many times by cruel men and exposed to the most horrifying dangers, when have received Holy Baptism, they nonetheless show great purity in their habits and preserve their baptismal innocence. Now if we see such splendid results in these young missionaries in Egypt where there are so many obstacles to be overcome, how much more effective will they be as soon as they are taken to the black tribes of Central Africa, where there is no struggle against Islamic fanaticism nor the dangerous prejudices of merciless masters! We are convinced that in a short time our African sisters will be won over to our holy faith. This is a further proof of the suitability of my “Plan for the Regeneration of Africa”.
[2519]
Teaching in the homes of Catholic families with an excellent reputation is done in such a way that two African girls always go there accompanied by a Sister. Generally a mission of this kind, undertaken for the good of pagan or Muslim African women, also bears additional fruit. Indeed others join them, partly through curiosity or led by God’s grace, deeply motivated to become Catholic.
[2520]
May I be permitted a small digression here, to tell the members of the Society of a charming thing that happened to the African girl Giuseppina Condè. She had been educated with extraordinary care and love in Salzburg by the Ursulines, and was sent to me in Cairo in September 1869 by the Most Reverend Archbishop Primate of Salzburg. Last year in February, Giuseppina Condè, born in south Darfur, was accompanied by one of our Sisters and two African missionaries to the house of a Copt, where three Africans were to be instructed in the Catholic religion. There was another African girl too, who came out of curiosity to see and speak to our missionaries. They had hardly been there for a quarter of an hour, when after constantly looking at Giuseppina Condè, the latter burst into uncontrollable tears. Giuseppina, without knowing why, also started to cry, so that the others were all upset and tried to console both. Suddenly the African girl who was crying went up to our Giuseppina and looked for a scar on her neck. Then she asked whether her father had been called such and such. Giuseppina answered yes. Then the river of tears of the two of them increased and they could not stop looking at each other. The unknown African girl continued with her questions: Wasn’t your mother called such and such? Wasn’t the village where your mother was born called such and such? Didn’t you have another sister, older than you, and a younger one and a brother, and weren’t they called such and such?”… Giuseppina answered yes to all her questions. The crying did not cease, and in the end she asked Giuseppina again, “When you were still in your village, weren’t you called such and such?” “Yes, I was”. “In your house do you remember your older sister and her name?”. “Yes”, replied Giuseppina, “and how I loved my elder sisters!” “Do you still remember how the jallaba tore you from your sister’s arms?” “I remember it all very clearly”, Giuseppina answered. “Well, you ought to know that I am your elder sister”.
[2521]
At this point the two sisters flung themselves into one another’s arms. On that occasion Giuseppina discovered her sister had been abducted by force together with her mother, the day after it had happened to her. After three months travelling, they arrived in Kordofan and she was sold to a Nubian, who took her with him to Dongola and Assiut where she fell into the hands of a Turkish merchant. He sold her in Cairo to a eunuch of the sultan’s harem, who had her taken to Constantinople where she became one of the wives of a rich Muslim in the service of the imperial harem. He treated her well and gave her clothes, pearls and diamonds. But when he died, she happened on miserable times and was sold to a tobacco merchant who sometimes used to travel to Cairo. A son of hers was sold to a merchant in Smyrna. She had been in Egypt for about a year when that morning she ended up in the house of a Copt and discovered her sister by chance. “I am overjoyed to have found you”, she said to Giuseppina, “but I am sorry to see that you are Christian; and I hope that you will become a Muslim like me”. “No my dear, indeed on the contrary, I hope that you will become Christian. I have been to Europe, I have spent many years in Germany where they heaped benefits upon me and taught me the way to heaven. They inculcated love for the Blessed Virgin in me, and I became a Christian. You should try and see how lovely it is to be Christian, too”. But Giuseppina’s sister did not like the way she was talking. Although she was glad that Giuseppina had been to Germany, she did not want to be made to become Christian. Giuseppina invited her to visit me, but she refused, for fear that I would steal her and make her a Christian. “Come”, Giuseppina told her, “let us go together to our Father, you will see how good he is”.
[2522]
But that day she did not want to hear anything about the good father. She did come another day, but she was still very frightened. She wanted me to let her sister go to her house with her, which I absolutely refused. After a little while she was visiting Giuseppina in the Institute frequently and she now seems very willing to embrace Christianity. But until now I have not succeeded in buying her from her master, who is demanding an exorbitant price and is not keen on selling her. Let us pray the Mother and Queen of Africa, the Immaculate Virgin to help us, so that this soul may be saved too. Our Institute’s small hospital has a pharmacy worth 2,000 francs, which also supplies medicines to the other two houses and, in addition, to many of the city’s poor.
[2523]
The Sisters are motivated by an excellent spirit, exemplary in their religious life and full of dedication and zeal for our work and, for our part, we do not neglect to reinforce their vocation, to help them and to perfect them. The Superior is Sr Veronica Pettinati from Empoli, who was previously Superior in Malta and in Jerusalem. She is truly equal to her task. The house for the Sacred Heart of Mary is a vast and solid building with a small kitchen garden which I rent from Mr Bahari Abut, a Greek Catholic, for 1,600 francs a year.


C) The Institute of the Holy Family

[2524]
In Egypt the condition of the poor Africans is sadder and more wretched than ever. Many years of experience have convinced me that not only Muslims and infidels but also Catholic Christians of good and irreproachable standing, with few exceptions, do not consider the unhappy Africans as persons or rational beings, but as objects that can be exploited for profit. In general a horse, a llama, a donkey, a dog, or a gazelle are appreciated far more than a black man or woman. The value of the latter is only in proportion to the price paid for them or the money that can be made from their services and efforts, or even their perverse passions. Here the African as a rational being is worth absolutely nothing. Only one class of African is honoured: the eunuchs, the custodians of the harem. Perhaps about 20 per cent of the Africans who are subjected to this barbarous operation at the age of 7 or 8 survive. Now given that a eunuch costs 500 to 1,000 Prussian thalers, he is more prized on the basis of this high price. By this our dear German benefactors will recognise the good they do when they donate their alms to these unhappy African people. These poor things, violently torn from their parents, must make exhausting and dangerous journeys and then fall into the hands of barbarous masters, who exchange them 7 or 8 times. They then end by becoming objects of scorn and the victims of cruelty. German charity, by which our Institutes are sustained, is the most noble work of civilisation for the abandoned of the earth, and by it the Africans will be raised not only to the heights of the Christian faith but also of European civilisation.
[2525]
One day Africa will burst into a hymn of praise and thanksgiving, in honour of generous Catholic Germany, to which it owes its resurrection.

The existence of an Institute where Africans are taught the faith and all the branches of culture as in European Institutes has already worked miracles in Egypt. In fact, it appeared absolutely impossible to many Egyptians that Africans could be educated in civility and that they could have the attitudes of whites. Today I am convinced that this has become a shining fact. Well, even if this is the reason why such an Institute must be a clear and eloquent proof in the eyes of the Muslims of Egypt, nonetheless its activity was not addressed to the outside, since we have to use such great caution to avoid becoming involved in dangerous conflicts because of Muslim fanaticism, or exciting the anger of the various sects in the land of the Pharaohs. So I thought of a way of bringing even greater alleviation to the African race, and of putting it in a favourable light in the eyes of those men who themselves are only on the fringe of civilisation. The right that the African race possesses which should be recognised by the white race, should appear even more obvious to the Egyptians. And I wanted to show the peoples more and more, proving it with an eloquent example, that according to the sublime spirit of the Gospel all men, white and black, are equal before God and have a right to the acquisition and blessings of the faith and the Christian European civilisation.

[2526]
Among the means I devised to achieve this aim, the most practical and appropriate for the conditions in which we found ourselves last year was to establish a public school in Old Cairo, in which only black female teachers should work. It was to be set up precisely in the European fashion, and to be attended by young girls of any race. I believed this would substantially increase esteem for the black race in Egypt. At the same time, the black Missionaries could consider their work at this school as a sort of novitiate and a period of trial, to train for their future apostolate as teachers and missionaries in Central Africa.
[2527]
These two reasons, coupled with the truly urgent need for a public school for girls in Old Cairo, led to my decision to found a small Institute dedicated to the “Holy Family”. With the due authorisation requested from the Most Reverend Archbishop, the Vicar and Delegate of Egypt, who sent me a decree on 23rd May 1869, I was able to open a school in the centre of the ancient Babylon of Egypt, a few steps from the Sacred Grotto where the Holy Family of Jesus, Joseph and Mary rested during their exhausting flight.
[2528]
At this school, where 5 African Missionaries teach under the direction of Sr Caterina Valerio, a Franciscan of the Third Order from Verona, and Sr Faustina Stampais, my cousin from Maderno (in the Diocese of Brescia), instruction is given on the catechism and Christian morals, and in all the elementary subjects and Arabic, French, Italian, German, and Armenian as well as in all the feminine manual crafts, from knitting to the finest gold and silk embroidery. It is attended by oriental Catholic girls of all rites, and by Europeans, as well as by Greeks, Armenians, schismatics and Muslims; except that since the schismatic Patriarch of the Copts has forbidden girls of his religion to go to our Institute’s school, very few of them attend it. I therefore had a talk with him but it was not successful. He said: “I do not desire Coptic girls to attend your school; they have nothing to learn from black women and then I fear they may become Protestants”. You see how far the wisdom of a Patriarch goes! In vain I attempted to show him that the Protestant religion differs more from the Catholic faith than the Coptic, and that his Coptic priests would more easily be able to teach Protestantism than the Catholic faith.
[2529]
This house belongs to the Very Reverend Franciscan Fathers of the Holy Land, to whom I therefore pay an annual rent of 360 francs. Education at the school is free. Only a few German Bavarian families pay some monthly fee.
[2530]

EXPENSES AND MEANS OF SUBSISTENCE OF THE INSTITUTES OF EGYPT

With regard to the financial and material means of our Institutes, I have thousands of reasons to thank Providence. Although present times are sad and since 1867 our Institutes have been battered by various events and storms, nevertheless until now they have never lacked what they need through the admirable dispositions of God. (It is always true however that the devil threatens every good work).We have fortunately reached this point and hope to continue to work in the same way, until one day our Institutes have their own income.

[2531]
Until now, the most considerable aid has been given us by Catholic Germany, represented by the praiseworthy Society of Cologne which is the direct founder of our Institutes for Africans in Egypt and the best sponsor of the Work for the Regeneration of Africa. May God urge it to continue and to redouble its aid! The patron of this great work is the praiseworthy Society of Cologne, which is indeed a sublime work of God! We entreat God that it will continue to spread and ever increase in size.
[2532]
One serious problem is that our Institutes in Egypt do not yet possess any house of their own.

The three houses of Egypt cost us 3,160 francs in annual rent. With essential repairs, this sum increases every year to 4,000 francs; however, at the present time the cost is only 3,550 francs. A house of its own for the mission would require 80,000 francs. I was offered the house of the Sacred Heart of Mary for 60,000 francs. But several changes and improvements would require an additional 20,000 francs. In Egypt houses are very expensive. To make the purchase of their own house possible, at least to make a start, the distinguished Society of Cologne with its noble and incomparable concern, sent me the lovely sum of 10,000 francs. This praiseworthy example was imitated by an esteemed benefactor, who allocated another 3,000 francs for this purpose. Of course we still need much more if we are to buy a house of our own. May God also instil a similar spirit of charity in other benefactors, so that this important stage for our great work may soon be reached.

[2533]
The expenses required for the most urgent needs of the three Institutes alone amount to 25,000 francs a year. With the greatest economy, this sum has been proved to be our annual requirement until now. Here is a brief report of the income and expenditure of our Institutes’ existence, that is, from their foundation to the present time, and in brief, the journeys, donations of money and food, and expenses for furnishings:



INCOME AND CREDIT OF THE INSTITUTES OF CAIRO IN THE FIRST THREE YEARS OF THEIR FOUNDATION

Donations of money.........................................................................................................Francs
[2534]
1. The distinguished Society of Cologne for the redemption of Africans.......................33,050
2. The Society of the Propagation of the Faith of Lyons and Paris...........................................1,000
3. The Ludwigverein of Munich...........................................................................................1,500
4. The Society of the Immaculate Conception of Vienna........................................................1,500
5. The Paris Society for Eastern Schools..............................................................................1,200
6. The Society of the Holy Sepulchre of Cologne.....................................................................500
7. The Institute of Cistercian Nuns of Landshut in Bavaria.....................................................2,000
8. The Institute of the Visitation of Beueberg in Bavaria........................................................1,260
9. Offerings from private benefactors including :
Their Majesties the Empereror Ferdinand I and the Empress Maria Anna of Austria,
His Highness Francesco V, Duke of Modena, His Royal Highness Prince George of
Saxony and his consort, His Highness Prince Charles of Löwenstein, etc., etc.........................19,470
10. Proceeds from the work of the African girls in the Cairo Institutes.....................................3,680
11. For the Holy Masses of the missionaries (Mass stipends).................................................5,400

[2535]
2535
DONATIONS OF USEFUL OBJECTS OF VARIOUS KINDS

12. Signorina Duchene of Paris, Signora Maurin Bié, Signorina Dephies,
of the Society of Rome (Apostolic Work of Rome): material, clothing, shirts,
etc., etc. for a value of....................................................................................................3,640
13. Donations of coffee, sugar, cheese, flour, food of all kinds............................................4,000
14. From the family of the missionary, Fr Rolleri, from the nuns of the
Most Blessed Virgin of Cremona, wheat and ham, etc............................................................700
15. 9 barrels of oil from my father, Luigi Comboni................................................................750
.............................................................................................................................._________
Total Francs.................................................................................................................89,150

[2536]
Savings through my efforts and extraordinary concessions

16. Various Railway Societies based in Paris, Signor Pointu, Director of the
Southern Railways in Vienna, Signor Behm, Director in Innsbruck, Signor Talabot
in Paris, etc. They gave me free tickets to Italy, France and Germany
equal to the sum of.......................................................................................................1,600
17. A free passage to Cairo for the African girls as postulants of the Mission,
of lay Brothers, and of workmen, free transport of 274 packages from Marseilles
to Alexandria on the part of H.E. the Minister of Foreign Affairs of France
(the French Government only grants passages to missionaries,
and not even always, but only to some)and through the Egyptian Government....................12,000
..............................................................................................................................________
Total income........................................................................................................Fr. 102,750



EXPENSES AND DEBTS OF THE CAIRO INSTITUTES IN THE THREE YEARS FROM THEIR FOUNDATION

1. Travel expenses for 36 people with the transport of their baggage from Europe to Cairo...15,600
2. My journeys to Europe................................................................................................2,200
3. Rental of the houses in Cairo......................................................................................8,160
4. Mailing of letters and despatch and delivery of parcels etc. for me and for the Institutes....2,600
5. Expenses for worship, lights, oil, wine, flour, benches, confessionals, basins, etc...............2,900
6. Pharmacy, fees for the ordinary doctor and for special cases, special doctors,
small expenses for the hospital......................................................................................4,800
7. Food, clothing, maintenance of 72 people, vehicle, cart, donkey,
and for the redemption of African boys and girls..............................................................39,000
8. Iron bedsteads, basins, furniture, tools, etc. for craft work, the necessary altar
items, etc. The three Institutes possess all these items which amount to about...................26,000
...............................................................................................................................________
Total expenses Fr......................................................................................................101,260

Total income and credit Fr...........................................................................................102,750
Total expenses and debts Fr.......................................................................................101,260
................................................................................................................................________
Balance in hand Fr.........................................................................................................1,490

[2537]
The necessary alms that every mission has to give to the poor, in money or objects, have not been calculated at all. Thus as your primary concern you have an idea of the foundation and the intentions of our three Institutes for Africans in Egypt and of the Rule they observe. They must be considered the cornerstone of that immense edifice of Christian charity and civilisation which in his admirable preordination divine Providence seems to want to build for the moral and spiritual conquest of the Black tribes of Central Africa. I still have something further to explain with regard to the primary and secondary results achieved and for which these Institutes are striving. But this will be the topic of a subsequent report.
[2538]
Furthermore, I would like to mention here that the Holy See’s representative, the Very Reverend Mgr Ciurcia, Vicar and Delegate Apostolic of Egypt and Arabia, has always shown great benevolence to me and to the Institutes. He has expressed his satisfaction most affectionately and given the Holy Congregation of Propaganda Fide the most praiseworthy accounts of them. He also made an excellent impression on the Bishops and Vicars Apostolic of China, India, America and the Orient who honoured him with a visit on the occasion of their journey to the Vatican Ecumenical Council. I recall with particular gratitude and reverence the Most Reverend Mgr Leo Meurin, the pride of the apostolate in India, Bishop of Ascalona, Vicar Apostolic of Bombay and temporary Administrator of the Vicariate of Poona. As a member of the Society of Jesus he has a special acumen in forming an opinion on a missionary Institute, and can very precisely appreciate whether there is hope for a recently established Institute for the apostolate, and whether it is making progress. You most distinguished gentlemen, who have had the fortune to enjoy the conversation of this famous apostle of India, will have had a report from him on the work and progress of our Institutes (cf. Annals of last year). I shall never forget the laudable benevolence with which he treats us in Egypt, in Rome and everywhere. This worthy son of St Ignatius who is entrusted with the apostolate of India, has become an imitator of the glorious virtues of his glorious Father and predecessor. India and the Vatican Council are in debt to Mgr Meurin for services of the utmost importance. It is a joy and a source of pride to me that this illustrious Bishop is a member of the Society of Cologne.
[2539]
For the solemn inauguration of the Suez Canal, Egypt was honoured with the distinguished presence of the most powerful Princes of Europe, including the glorious Prince of the crown of Prussia and the Empress Eugenia. To pay tribute to the truth and fulfil a duty of gratitude, I shall speak of His Majesty the Emperor of Austria’s truly apostolic conduct.
[2540]
The auspicious event of the solemn opening of the Suez Canal took place in mid-November 1869. Its radiance was reflected on the holy missions of the Orient and especially on those of Egypt. Among the Princes of Europe who took part in the celebrations prepared with eastern pomp and magnificence by His Highness the Khedive of Egypt, Ismail Pasha, was his Majesty the Emperor of Austria. This appearance in Egypt of the noble descendent of the Hapsburgs paid a great tribute in the eyes of men to the memorable moment of the inauguration of a glorious achievement of importance to the world, but in the eyes of God, according to the mysterious dispositions of Providence, it was a supremely fortunate event for Catholicism in the Orient. Yes, it was precisely an apostolate for the benefit of the Catholic Missions. When such a powerful Emperor does not disdain to prostrate himself on the tomb of the Saviour and witness to his veneration in the Holy Places, sanctified by the presence of the Man-God during his earthly life in the Holy Land and in Egypt, he gives a magnificent and eloquent example. Nor did he omit to profess his esteem to the priests of these Shrines who preach the Gospel of peace and every good to the infidels in these lands. In fact, as soon as the great monarch arrived in the Holy City of Jerusalem, he knelt at the feet of a poor Franciscan friar to make his confession. He then received the bread of the angels on the Sepulchre of the One who is King of kings and Lord of hosts. This was not only an edifying spectacle for Catholics, but also for the Turks and heretics. On his arrival in Suez and in Cairo, his first concern was to take part in Holy Mass in the modest churches of God located there, and only then did he look at the superb and glorious marvels of past ages.
[2541]
I shall remember 23rd November for ever. On that day at 11.00 a.m. His Imperial Majesty deigned to receive the diplomatic corps and the consuls in Egypt. An hour earlier, Bishop Ciurcia gathered the Bishops of the Uniate Eastern Catholics and the Superiors of the Institutes of the Egyptian capital, and at 11.00 a.m. we went to the magnificent palace of Jezira. As soon as His Imperial Majesty heard that we had arrived, he immediately received us, the representatives of the Catholic Religion in Egypt, without our having requested an audience, and the diplomatic corps had to wait. The Emperor replied to Mgr Ciurcia’s brief and moving speech with words of benevolence and encouragement and the promise to help and protect the interests of the Catholic religion in the Orient. The Emperor then addressed each one of the Bishops and Superiors of the Institutes and said a few words to them expressing his pleasure. These words were also addressed to my own small self with special affability, and His Imperial Majesty told me of the interest he takes in the regeneration of Central Africa of which he has always been a worthy protector, since the vast Vicariate’s foundation. This recognition and the consideration which Catholicism and its spiritual representatives received from such a Prince will not fail to make a marvellously favourable impression on the Turks.
[2542]
They could see that an Emperor was professing the sincerest esteem and respect for the holy religion before all the world, and that he treated all his priests, from the Bishops down, with the most cordial kindliness. They must have drawn the obvious conclusion that on their part they should not hinder the Catholic apostolate and should grant full freedom to our Holy Religion, and that the Missionaries and Representatives of this Holy Religion in the Orient should be respected. Indeed, were they to act to the contrary, so powerful a European sovereign would be likely to denounce their arrogance and injustice. Since the Emperor of Austria’s behaviour was so successful for the apostolate, it should be preserved and recorded for ever by the Annals of the Mission. The Missionaries of Egypt will recall it with eternal gratitude. Among the distinguished personages present at the inauguration of the Suez Canal who honoured our Institutes with a visit, I must also mention: His Royal Highness the Archduke Rainero with his distinguished consort and likewise the Archduke Ernesto; they all spoke informally to the African girls and made them talk about themselves with the greatest indulgence.




II.

[2543]
The Work for the Regeneration of Africa is a more urgent, difficult and gigantic task than ever. To put the principal lines of the plan into practice as I conceived it in my mind, and to give it an enduring foundation, the general participation of all the world’s Catholics as one body is essential, if these poor African peoples are to be freed from the night of paganism and the life- giving light of faith in Jesus Christ is to shine upon them. We must always reflect that they form a tenth part of the entire human race! I cannot find words to describe the sorrow I feel, the deep affliction of my heart, nor how gravely and intensely the thought of the desolation and lethargy in which these unhappy peoples are immersed preys upon my mind. I have been an eye witness of these spiritual bonds and the deep misery of these unfortunate people. The thought of the enormous human misery which weighs upon my beloved Africa, gives me many sleepless nights and in the morning I rise wearier than I was the previous evening after a busy day’s work. And in these long nights filled with anguish, before I am aware of it, my imagination flies to the arid lands of Central Africa, still unexplored, and the scene of the most disturbing conditions. Then in my mind I travel all over civilised Europe and look around to see if there is even a glimmer of hope that could be of benefit for my poor Africans!
[2544]
Ah, and then I again resolutely prostrate myself at the feet of monarchs and of the great of this earth to implore them with streams of tears, to open their hands and spend a part of their wealth for the salvation of these unfortunates! I then let my gaze embrace the chosen part of the flock of Jesus Christ and contemplate the most flourishing seminaries in the pre-eminent dioceses of the Catholic World, and I would like to choose the strongest young men from among them, the flowers and hopes of the priesthood, and spur them to turn their backs on the world with a heroic gesture, to leave their homeland and to hasten to the help of those unhappy peoples, to break the bonds of their slavery and bring them the glad tidings of the Catholic faith.
[2545]
One night, when I was immersed in such thoughts, I had just returned from the death bed of a poor man who lived on the banks of the Nile where the famous pyramids stand, precisely those pyramids that are a true symbol of the slavery of the Jewish people employed in building those most ancient and celebrated monuments, and whose drops of sweat fell upon them. Suddenly the thought flashed to my mind like lightning that I should make the most of the Holy Ecumenical Council. I should present myself to all the Bishops of the Catholic world, gathered around the tomb of St Peter to confer with the Vicar of Jesus Christ on the Catholic Church’s most important concerns and on her influence over the whole world. I pondered for some time over this plan. Then I prayed and had prayers said for me by the first fruits of regenerated Africa. After consulting my colleagues on the mission at length and after a very mature examination, I resolved to leave for Rome, where, via Messina, I arrived on 15th March, my birthday. Having thoroughly considered all that could most benefit my plan, after frequent conversations with the most distinguished Prelates of the Ecumenical Council and with Cardinal Barnabò in particular, I was invited to compile a “Postulatum Pro Nigris Africae Centralis”, containing the necessary qualities for it to be subsequently considered by the conciliar assembly.
[2546]
Thus with the unique help of divine grace and with an indescribable effort, I succeeded in submitting it to the Commission. I had to visit 600 Bishops, many of whom signed the Postulatum. This Commission consisted of Cardinals, Patriarchs, Archbishops and Bishops, and had been appointed by His Holiness Pius IX to gather and examine the proposals of the Council Fathers. It approved my Postulatum, because the subject it contained was of service to the universal Church, and it therefore agreed that it should be submitted to the Council. Finally on that memorable day for the Catholic Church, 18th July 1870, the Postulatum was submitted to His Holiness by the Secretary of the Commission for Postulati, Mgr Alessandro Franchi, Archbishop of Thessalonica. Pius IX deigned to sign it and established that it should be addressed at the Council in the category of “de Missionibus Apostolicis”.
[2547]
In brief, I cannot list all the future advantages which the Postulatum will bring since it recommends to the universal Church the important matter of Africa and of Central Africa. It was received with great interest by the Bishops of the Council, although all were occupied by the principal question of the dogma of Infallibility and this absorbed virtually all their attention. I would like to point out only two of the advantages highlighted in the Postulatum:
[2548]
1. As soon as the great problem pointed out in the Postulatum had been discussed at the Council, and a response for the good of the apostolate of Africa had emerged in a conciliar deliberation, this response would doubtless be an eternal monument of protection to all the black peoples of Central Africa; the Catholic world would consider it as something impressed upon its heart for ever by the Holy Ecumenical Council, and would recognise it as a perpetual appeal extended to all the peoples of Catholic Christianity: zealously to promote the conversion of the Africans and in all ages to help the missions in Central Africa until Africa becomes Christian.
[2549]
2. Once the principle of the apostolate of Africa is solemnly sanctioned by the Vatican Ecumenical Council, we shall see marvellous results. Not only will Catholic collaborators and zealous apostles for Central Africa emerge from the Catholic dioceses, but also the Catholics of the whole world, by making donations, will take care to procure the necessary material aid so that all the enterprises to be undertaken for the conversion of Africa will make the best possible progress.


[Here follows the Postulatum and the letter with which Comboni asks the Council Fathers to sign the Postulatum].




III.

[2550]
The Postulatum probably also gave an impetus to the last small expedition to Egypt which I organised towards the end of last October. In the following pages I shall explain how it was first conceived. It was 29th June, a day sacred to the commemoration of the glorious Princes of the Apostles. The Vatican Basilica offered the world a unique spectacle. The supreme Head of the Church was celebrating the Papal Mass and there was a great display of the full majesty, splendour and beauty of the external worship of the Church of Jesus Christ. Never was such a ceremony so sublime and magnificent as on that occasion, because of the presence of the Council Fathers, more than 600 of whom made their appearance in the princely basilica of the world, clad in their rich and precious vestments.
[2551]
In order to have the best possible place and view, several distinguished personalities had asked me to accompany them to the Vatican and to take them close to the Confessio of St Peter on the Gospel side. Indeed, they did not only want to have a good view of the ceremonies of the papal Mass, but in addition I had to tell them the names and the dioceses of individual Bishops who passed close to us on their way to the choir in St Peter’s. They knew very well that I could give them the best possible information, because I knew almost all of them since I had spoken to them about the Postulatum or had made their acquaintance in their dioceses or even earlier, in other circumstances, in Rome. Fortune had it that as the procession of Cardinals and prelates was passing and I was saying their individual names and dioceses, many gathered around me so that they too could hear the names. Among them was a young canon from the Archdiocese of Trani near Naples who, without my paying much attention, was listening more intently than anyone else to my words. There was a never-ending stream of Prelates, but as soon as one of them passed close to us, the young canon approached me and asked: “Who is that Prelate?”. I answered immediately, “Mgr Bianchi Dottula, Archbishop of Trani, Nazareth and Barletta, and permanent Administrator of the Diocese of Bisceglie” The canon smiled with an air of agreement and turned to his friends, and I took no more notice of him. At that moment the Holy Father appeared in the sedia gestatoria, took his seat on his throne and began Mass. I approached the Bishops and spoke in Arabic to some of the oriental Prelates. To other persons who were close about me, I was obliged to speak in other languages, because on that occasion Rome was the world.
[2552]
I then observed how the young canon was following my every step and catching every word whether I was speaking Latin, Italian or French. Two months later, he confessed to me that at the time he had not dared to speak to me but had begged one of his companions to address me. Since I had satisfied his companion with a courteous response, the young man had plucked up his courage and began the following dialogue with me: “Excuse the question, Sir, but you must have a very important matter in mind to undertake all those journeys I heard you talking about!” “The aim of my journeys”, I answered him, “is to collect alms and the means of survival for my mission and to seek missionaries moved by the true spirit of self-denial and zeal, to help me in my great undertaking”. When the canon heard my reply, his eyes met mine with a look full of vivacity and fervour. Then I spoke again to others and named the Princes and Princesses in the royal loggia for them. My canon suddenly turned to me again with this question: “What mission would you consider most suitable for a Neapolitan?” “The Mission in Africa”, I immediately answered. This excited the young canon even more. I had a sudden flash of inspiration, with the thought of gaining this young man for Africa. I extricated myself from the others in a friendly way to concentrate more on him and see how the ground lay. Then he asked me a question: “Oh! Tell me, what is your missionary district?” “Egypt”, I answered him, without indicating further that I was a missionary of Central Africa. The young canon added immediately, “How happy I would be to be a missionary under your direction! But Egypt is not the mission I have chosen. It is Central Africa and the Black tribes, since after reading the Postulatum pro Nigris Africae Centralis, proposed to the Council by a certain Abbé Comboni, whose plan for the evangelisation of Africa I have also read, I am moved by a deep compassion for those peoples.
[2553]
“Yes, it seems tome that there is nothing more important in the world and more deserving than this sublime task. Although I have already presented myself to my Archbishop and he contacted a Vincentian Bishop in America for me so that I could join his mission, as soon as I had read the Postulatum and the Plan which my Archbishop gave me, I was smitten with such love for Central Africa and such a keen sympathy for those peoples that my Archbishop did not want to oppose me and only said to me: ‘Pray that the Lord may show you his will’. Have you ever heard of Africa and that great missionary work?” I did not know what was happening to me when I heard that young man speaking. “Yes”, I replied, “I do know that missionary work in Africa. Since the missionaries bound for Central Africa have to pass through Egypt, I have had the opportunity to meet them all and am very familiar with the purpose of their Mission”. “Oh! How glad I am”, replied the young canon, “that you know so much about it all; then you must also know the man who works for this work, Abbé Comboni!” “Of course,”, I told him, “I know him very well”. “I must talk to him, I have already asked my Archbishop for Comboni’s address, but he did not know it. He told me that he knew him very well and advised me to ask the Bishop of Verona, who would be sure to know it, for Comboni’s address. At the end of the Mass, I shall go immediately and ask the Bishop of Verona”. I then replied, “I can also tell you where Comboni is staying, if you like, he is living in Piazza del Gesù, n. 47, on the third floor”. “Thank you very much”, said the young canon, very pleased, and noted the address, “now I shan’t need to see the Bishop of Verona, I shall go straight to Comboni”. “Dear friend, if you want to go to him directly it will be useless. Comboni is certainly not at home, he is never at home, he is a first class vagabond, and is always overburdened with work, he goes home only to sleep. Anyway, if you want to find him, go to his house tomorrow at 2.00 o’clock in the afternoon. Perhaps when he returns tired from his walk to St Paul outside the Walls, you will find him at home”.
[2554]
I put this visit off to the next day on purpose, so as to have time to find out in detail about this man from the most distinguished Archbishop, before meeting him and giving him an answer. “So tomorrow at 2.00 o’clock I shall be at the
Abbé Comboni’s”. These exchanges had taken place while Pius IX was celebrating the papal Mass. While the Holy Father was singing the Pater Noster with his sonorous voice echoing clear and distinct throughout the immense basilica, the young canon who had discovered from his neighbours that I was Fr Comboni, approached me and said: “So you are Abbé Comboni!” “You can be sure that I am”, I answered him. “Well”, he added, “from this moment I consecrate myself to your great undertaking and I want to expose myself to all the dangers of the Apostolate of Africa. Dispose of me as you will immediately, and even treat me like a block of wood; only one thing I beg you, please go to my Archbishop and induce him to allow me to dedicate myself to your work. I trust that God, through the Most Reverend Archbishop, will grant me this grace. I submit to you for all eternity and promise you the most unconditional obedience”.

[2555]
What wonderful readiness! How good you are, O my God! At the very instant when the young canon was promising me solemnly to give himself soul and body to the missionary work in Africa, there, a few steps from the tomb of the Princes of the Apostles in the presence of the Vicar of Jesus Christ and the representatives of Catholicism, the Most Reverend Archbishop of Trani was offering the young canon Pasquale Fiore to the Bishop of Verona for the African Missions. When the papal Mass was over, I recommended the young aspirant to redouble his prayers to God and to the Queen of the Apostles to discover heaven’s decision. I found myself with the Bishop of Verona who had just caught sight of me, and he told me how divine Providence had perhaps granted us a worthy man as a collaborator in the African Missions, in the person of an excellent young canon, offered him by the Archbishop of Trani. He charged me to speak to the Archbishop and to examine the candidate to see whether he had a true vocation. This would of course have been pointless, because it would have sufficed for us to have the opinion of Mgr Bianchi Dottula, a distinguished Prelate, with a thorough knowledge of the human heart and who could easily understand the importance and greatness of the missionary activity to which the new candidate wanted to dedicate himself.
[2556]
In the evening, when I went to visit the Archbishop of Trani, he told me the whole story of Pasquale Fiore’s vocation to the ecclesiastical state. And he confessed to me that he was really making a great sacrifice in depriving himself of the man who had been one of the most distinguished and zealous priests in his Diocese. But, given that he saw this was God’s will, he was completely disposed and readily gave his consent. However, before taking a decision in something so important, we were to make a triduum to the Mother of God, to be able to ascertain the divine will. When we reached the third day of the triduum, 2nd July, the Visitation of the Blessed Virgin, I returned to the Archbishop and after a few words he immediately told me that God had truly called Canon Fiore to the apostolate in Africa; and thus the matter was settled. Fiore told me later how he had acquired his vocation to the Missions, in which the hand of God was clearly recognisable. We agreed that he would first go home to put the affairs of his vast parish and his family in order. In the autumn, I was to summon him to Verona to the College of the African Missions, and here the Bishop of Verona and I would arrange to employ him in the most useful way for the great work.
[2557]
It will not be devoid of interest to you to tell you here the details of what spurred Canon Fiore to decide on Africa. Canon Fiore is a young priest, 30 years old, whose comfortably-off family live in the town of Corato. His mother, an exquisitely pious lady of 48, had an extraordinary love for her son and he on his side reciprocated her motherly love with the same sentiments of affection, so that he lived only for God and for his mother. It is due to his intense love for his mother that at the beginning of his career as a priest he did not turn to the foreign Missions for which he felt a strong attraction. At home he had an excellent education and in the seminary of his diocese he so distinguished himself for his intellectual capacity, his piety and his love of study, that at the end of this theology course his Archbishop chose him to arrange certain very important ecclesiastical affairs. In so doing he showed such prudence, zeal and ability that at the age of only 26 he was entrusted with the large parish of Corato, which has 32,000 members. His spirit of self-denial in the cholera epidemic which twice swept devastatingly through this city was truly admirable. In 1867 at the peak of the epidemic of this disease in Corato, 140–150 were dying every day. The outcome of Fiore’s hard work and the truly apostolic zeal he showed during this trial of his city was that at the request of many the Archbishop named him Canon of the Chapter of Corato and he also had to exercise the burdensome office of parish priest and confessor for the numerous women religious in the convents of that region.
[2558]
The daily exercise of his spiritual offices did not prevent him from giving his mother the tenderest proofs of affection. When he went home at midday, the first thing he wanted was to see his mother, and every time he went to church, he also always visited her first; both seemed unable to live separately. But when he felt that his vocation was increasingly impelling him to dedicate his life to the holy missions, in his heart he felt uncomfortable, fearing that his intense affection for his mother could become a serious obstacle to the implementation of his plan. How many times was the young canon on the verge of cutting off this link of blood, to flee to a distant world and thus be able to offer his soul to God alone! How many times did he with difficulty resist the temptation to leave home to join a missionary Institute! But his love for his mother always got the better of him.
[2559]
His soul was in this state when a particularly urgent official matter called him to Rome and it was only with great difficulty that he succeeding in prising himself away from his beloved mother for a few days. On his arrival in Rome he met an office colleague who wanted to do the Spiritual Exercises in a religious community, but had not yet found the opportunity. It happened that celebrating one morning with the Jesuits, Fiore saw an announcement notifying a course of Spiritual Exercises with the Jesuit Fathers in S. Eusebio and the date they began. So he asked a Jesuit priest whether his friend could take part in them. Having had an affirmative reply, he hastened to his colleague to tell him about it as soon as possible. The colleague invited Fiore to do the Exercises with him, but the young canon first refused, observing that he had only recently done them. However, given his friend’s insistence, he was obliged to go with him to S. Eusebio. Here they both heard that a place had been prepared only for one; so Fiore left disappointed, because he was now aware of an inner voice urging him more and more insistently to do the Exercises again precisely then, and because he had been offered the opportunity. He discussed it with his Archbishop who advised him to return to S. Eusebio and to try again to see whether he would be given permission. With insistent entreaties he obtained the good Fathers’ consent. The celebrated Fr Curci, S.J., was giving them. There were five talks on man’s vocation in which the impetus was most sublime, and he presented the topics so forcefully, and the vanities of this world and the frailty of all earthly things so convincingly, that Canon Fiore no longer hesitated an instant about embracing the activity of the Foreign Missions and leaving his beloved mother for whom he felt such deep affection. Love for the unhappy souls still lying under Satan’s dominion and the burning desire to se them free and redeem them triumphed over his love for his Mother! So he confided totally in the Archbishop and asked him to find a Mission were he could offer his life for the salvation of souls. His Archbishop spoke about this to an American Bishop, and was already on the point of coming to a decision with him when Providence, as I have already said, disposed otherwise.
[2560]
God has also given us another remarkable man, whose experience in caring for souls will be of great service to unhappy Africa. He is Fr Giuseppe Ravignani, 36 years old and parish priest of Povegliano. He exercised his office with great wisdom and extraordinary dedication for a good eleven years, and has left such memories of his goodness among his parishioners that they will never forget their parish priest. He had already longed for some time to dedicate himself to the holy Missions, but many unforeseen obstacles had turned up on his path which delayed his decision. His work in the parish had started so well and so excellently, that in his region it was as if an activity had taken shape which should have been exercised in foreign countries. His way of acting had always been like this, as though it were his last moment, and was always combined with generosity to everyone, and aimed in every aspect for the salvation of souls.
[2561]
In December 1869 he was sent to Jerusalem for a rather important matter. When he arrived in Egypt, he visited our Institutes and clearly saw how well everything functioned there. Having become thoroughly acquainted with their prevailing spirit which aims for the salvation and elevation of the souls of the most neglected and unfortunate human beings on this earth, the decision to dedicate himself to the apostolate of Central Africa matured in him. He continued his journey to the Holy Land, visited the holy places, bathed in the sweat and blood of the divine Saviour, and with a deeply devout soul, at the sight of Calvary, the Holy Sepulchre and the Bethlehem Grotto, he was overcome by intense zeal. On Golgotha he was smitten with the most ardent desire that he too would be able to give his life for the same ideal for which a God in human form had given his life and shed all his precious blood. Then back in Cairo, he presented himself to our missionaries and offered himself to them for the Mission. However, since I had already left for Rome to recommend our great cause of the Africans to the representatives of the Church, gathered there in Council, he went to Rome too and made himself available for our missionary work to Mgr di Canossa, Bishop of Verona. After a mature examination and having obtained information about him, we sent him to Verona for the time being, and the date of the new expedition to Egypt, to be joined by Ravignani, was fixed for September.
[2562]
Pietro Bertoli, a Venetian, is also a very excellent man. He was a member of the Institute of Ministers to the Sick for some time, and for 10 years was head nurse in the great hospital of Mantua. He has excellent gifts, sound health, his moral conduct is irreproachable. If he had completed regular studies, he would also have succeeded well in an ecclesiastical career, but the extreme poverty of his family obliged him to stay at home and concentrate on his father’s business. Nonetheless, when he died, Pietro Bertoli dedicated himself to the care of the sick with the Oblates of St Camillus. In Mantua, through his dedicated care of the sick in the big hospital – and through his contact with the city’s most expert doctors – he also had the opportunity to acquire much theoretical and practical knowledge of medicine and surgery. Having proved so useful in this field in Italy, he will not fail also to be of great service in it in the Missions among the Africans, where he can function as the first African doctor. His vocation to the African Missions had already become evident more than three years ago, which is why I decided to send him to Cairo.
[2563]
I must then remember the lay brother Domenico Polinari; he is an outstanding master of agriculture, with which he is thoroughly acquainted. He also has knowledge in other useful areas.
[2564]
I will speak of Sr Giuseppina on another occasion. She is from Tiberias, born on the historical lake which has a role of primary importance in so many biblical narratives. She entered the novitiate in Bethlehem of Judea. She was then called to a convent in Jerusalem and later, to Deir-el-Zamar in Syria where for a long time she taught young Arab girls. She was then assigned tome by the Superior General, Sr Emilie Julien, who on one occasion sent her to Marseilles; she was to go to our Institute of the Sacred Heart of Mary. Towards the end of October I sent her to Egypt via Messina.
[2565]
In September our little expedition had been due to leave for Egypt, but the financial means were lacking. The horrible war that broke out between two powerful nations which nonetheless deserve the name of the most civilised in the world, absorbed everyone and alienated them from interest in our missions. God knows when they will regain a stable and lasting peace. I know how much generous Germany had to suffer because of the painful consequences of the war, this enemy of the human race, although it had touched the peak of glory and celebrated the most brilliant triumphs, and despite this it was the generous Society of Cologne which once again offered me the means for my small expedition to Egypt. The travellers left Trieste on the Saturn on 30th October, where I had accompanied them, and after frightful storms, reached Cairo, via Alexandria, on 8th November 1870.
[2566]
And I?…A captain must always be wherever his presence is most urgently needed and most important for the struggle, and wherever his guidance may best promote the great Work. In Egypt the Work of our Mission had made an excellent beginning. Our Institutes there can as it were be left to themselves. They lack one thing, that is, the means to live on, money. Since the world lies in general darkness and the horizon is so dim everywhere that one does not know where to find sure help for the future, I am therefore staying in Europe, where I am busy seeking funds as best I can. But in such sad conditions, what means will I be able to find in Italy and France? It is useless to expect financial aid in these countries. And what about Catholic Germany? Catholic Germany is the new Rome, it heals all wounds and its beneficence and sources of help are inexhaustible. You will never decrease your aid, because Providence has entrusted you with the defence and protection of Africa. You, Gentlemen, have helped in the foundation of the holy Work, which through terrible storms, from its uncertainty has become a reality and you are helping it to continue. Of course, the war dries up many sources of aid, business flags, and the widows and orphans become poorer still, but allow me to say it again, Germany’s benevolence is boundless! If you think of the frightful, unheard of bloodshed of the present war which is taking a toll of hundreds of thousands of human victims, this only feebly hints at the immense misery in which millions of the poor descendants of Ham languish. So, take heart: Non pervenitur ad magna praemia nisi per magnos labores. “Great successes are only achieved by great efforts”. Your beneficence which never slackens has already saved many souls, because it has come to the aid of and called into life a work which is the most Catholic in the world. The constancy and stability of your charitable works will also co-operate in reinforcing and enlarging it.
[2567]
So that the Institutes of Egypt and their missionary works which will soon also spring up in the lands of Central Africa might bear the hallmark of a lasting foundation, under the patronage of the Most Reverend Bishop di Canossa, in 1867 I opened a small College in Verona for the African Missions, to train European priests. As Superior of the College, I appointed the pious and learned Fr Alessandro Dalbosco who had earlier worked with me as a Missionary in Central Africa. No one more suitable for this task could have been conceived. He was a man austere in his habits, with a deep knowledge of the human spirit and of the obstacles to missionary activity in Central Africa, friendly in his dealings, convincing in his arguments, thoroughly acquainted with Dogmatics, Morals, Canon Law, Eastern Canon Law, with the History and customs of the Orient, with the black tribes, with Arabic, Italian, German, French, English, Nubian and Greek. It seemed to us that in him heaven had made a gift to the new-born Work for which he gave his life. Unfortunately he was stricken by the hardships of the apostolate in Africa, especially since he suffered from an abdominal disease which began to develop in Khartoum and which in busily carrying out his task he had neglected during the four years he spent in Legnago. On his return from the General Assembly in Bamberg he had to keep to his bed for months, and on 15th December 1868, he died, leaving our small missionary College in Verona an orphan once more, as well as the Work of the Good Shepherd where he had held the office of secretary.
[2568]
This was a bitter loss for the College of Verona. In fact, it is all the more important that the Institutes of Egypt and this College of Verona give one another a hand and at the same time, mutually progress and complete one another so that we can reach the one sublime ideal, that is, to implant the Christian faith firmly in Central Africa. I therefore had to stay on in Verona where I shall remain a while longer, to give it the best possible guidance and to consolidate this College, above all in accordance with the wishes of Cardinal Barnabò, who in his facetious way said to me more than once: “My dear Comboni, one or the other: either you put it in writing that you will live another 35 years, or you firmly establish this College of Verona for me, so that it provides good missionaries for Africa. In either case you have hopes of initiating great missionary activity in Central Africa. But if you fail to put the College in Verona on firm foundations, or if some accident should befall you that carries you off to the next world, your beautiful work might perhaps go up in smoke!” Since up to the present I have not found anyone who can assure me that I shall live another 35 years or even another day, it is necessary that I busy myself with the Verona College. Although in full sincerity I exclaimed with St Paul: Servus inutilis sum, and although I know very well I can do little or nothing, I nevertheless acknowledge that the Cardinal, who is the Head of Propaganda, is perfectly right about this. A great Servant of God, Venerable Benaglio Corte of Bergamo who died in 1836 in the odour of sanctity and whose cause for beatification is to be introduced, said: “The great works of God are not achieved by learned men or saints, but by those who have received inspiration from God”.
[2569]
This sentence, also uttered by the Holy Fathers, gives me great consolation because I know with too great certainty that I lack much in holiness and profound knowledge; indeed, I also lack the principles of perfection and the prudence of the saints. Nevertheless, I am convinced that by making myself the champion of the African Work I am doing God’s will. Through his Vicar on earth God has entrusted this mission to me, and I lay down my life for this holy work I have undertaken. I have therefore had to apply all my energies to the Verona College, because it must train co-workers with the greatest ability for me, for the evangelisation of Central Africa and for the Institutes of Egypt. I hope subsequently that in their missionary activity those who are on the spot will make many conversions, with God’s grace, and that our missions will reach a flourishing state both in Egypt and in Central Africa. If the magnanimous Catholics of the great German nation are then convinced of these successes, they will be motivated with ever greater zeal to increase and develop the holy undertaking and their means will flow to the Society of Cologne which will thereby be enabled to offer us ever more abundant aid. In this way the African mission’s development will be maintained by Cologne and Verona, and then the final goal will not be far: that is, the sound introduction and victory of the Catholic faith throughout the territory of Africa. Here I add yet another brief programme of all the activities in our mission, which I had printed in Germany as leaflets.



PROGRAMME FOR THE REGENERATION OF AFRICA

[2570]
The Christian religion, this source of salvation and the basis of civilisation for peoples, despite repeated and heroic efforts made for eighteen centuries, was never able to put down deep roots among the peoples of Central Africa. About a tenth of the human race, that is, 100 million unhappy sons of Adam, belonging mainly to the black race, still lie in the darkness and shadows of death. Europe, whose task it is to bring civilisation to the whole world, after being wrenched from the evil yoke of paganism by the admirable force of the Gospel, must deploy its powerful force with renewed zeal in the noble ideal of working to illuminate and save this unfortunate and abandoned continent, to call it to be part of the great flock of our common Shepherd.
[2571]
For the success of this sublime and useful undertaking, it is necessary that both in Europe and on the African coasts, all those works that can introduce the Catholic apostolate into Central Africa should be organised, by means of the system explained in the “Plan for the Regeneration of Africa”, based on the principle of regenerating Africa with Africa.
Until now the holy undertaking includes the following, that is:



1. IN EGYPT

[2572]
A– The House of the Sacred Heart of Jesus, directed by the members of the College of African Missions in Verona. Its aim is the following:

1. The religious and moral education of African boys and their instruction in the subjects and skills necessary to them, subsequently to work as apostles under the direction of European Missionaries, among their tribes in Central Africa.
2. The possibility for European Missionaries to become acclimatised and to acquire the necessary knowledge for a practical ministry in the African interior.
3. Lastly, the religious instruction and conversion of black people living in Egypt.
The House of the Sacred Heart of Jesus includes:
a) Missionaries;
b) catechists and helpers,
c) the catechumenate and the school for African boys;
d) a hospital for abandoned African males.

[2573]
B – The House of the Sacred Heart of Mary, directed by the sisters of St Joseph, etc. Its aim is the religious and moral education of African girls and their instruction in the feminine skills so that, with time, they can work profitably as messengers of religion and civilisation among the tribes.
This house includes:

1. The Sisters.
2. The African girls who are dedicated to the Missions.
3. The aspirants and auxiliaries.
4. The catechumenate and the school.
5. A small hospital for abandoned African females.

[2574]
C – The House of the Holy Family. Its goal is to administer the public school in Old Cairo, run by African women Missionaries (B, n.2 above), for little girls of every race and religion. The teaching extends principally to Catholic faith and morals, to elements of the branches of knowledge and to the feminine skills, and is given in various languages.
These Institutes are under the jurisdiction of His Excellency the Most Reverend Vicar and Delegate Apostolic of Egypt.



II. IN EUROPE

[2575]
1. The College of the African Missions of Verona. Its aim is to train clerics and young priests for the apostolate in Africa, as well as to test their vocation and that of the catechists and assistants who want to serve as helpers in the
African Missions.
2. The Institute of women Missionaries for Africa in Verona. Its aim is to form pious and zealous sisters, destined to direct the female African Institutes in Central Africa.

[2576]
3. The Pious Association of the Good Shepherd, which was canonically erected in Verona and was enriched with many plenary Indulgences by His Holiness Pius IX. Its aim is to collect charitable donations and alms, to be able to maintain the College for African Missions in Verona and the above-mentioned Institute of Women Missionaries for Africa. His Excellency Most Reverend Mgr Luigi Marchese di Canossa, Bishop of Verona, is the President of the great Work for the Regeneration of Africa. Fr Daniel Comboni, Apostolic Missionary of Central Africa and Superior of the Institutes for Africans in Egypt is its Vicar and the General Director of this undertaking.



Fr Daniel Comboni


Apostolic Missionary of Central Africa
and Superior of the Institutes for Africans in Egypt

[2577]
In the issue n. 255 of March 1871 of the journal you were kind enough to insert an extremely short, but accurate extract of my detailed report on the history of the Vicariate Apostolic of Central Africa from the time of its foundation in 1846 to 1867, the time of the creation of the Institutes for Africans in Egypt, founded with the noble aim of educating indigenous people of both sexes so as to establish the faith soundly and perpetuate the ministry among the tribes of Central Africa. I send you an extremely succinct compendium of what is being done to set up according to a new and more secure system the activities of the Catholic apostolate in this large and laborious Mission.
[2578]
Since experience has shown that European Missionaries cannot tolerate the climate and the apostolic efforts in these burning regions for long periods, and that for their part Africans cannot live long enough in Europe to acquire an education that enables them to exercise the holy ministry, and having reflected on this at length, the decision has been reached to choose certain points on the African coasts where both Europeans and Africans can survive. This is being done for the purpose of forming an African clergy and of training individuals of both sexes who will, little by little, be able soundly to establish the faith and civilisation in the vast territory of Central Africa, where they will go gradually, after having established, safe stations along their itinerary in the most appropriate places for the founding of Missions.
[2579]
To this end, with the approval of the Holy See, the Institutes for Africans were founded in the capital of Egypt, a place which was suggested tome by the immortal Pius IX as the location most suited to become a point of departure and initial centre of activities for the achievement of our holy purpose. The base and the plan on which these Institutes are organised is the “Plan for the Regeneration of Africa through Africa herself”. This is the new system of apostolic action for Africa which was deemed to be most sensible and suitable by His Holiness, Pope Pius IX, by the most wise Vicar Apostolic, his Delegate, by more than three hundred Cardinals and Bishops, by the most distinguished heads of Missions in Africa and by a great number of respectable and eminent people of all ranks in society who were consulted on the matter.
[2580]
The fundamental Institutes established in Cairo for the apostolate of Central Africa are two in number:
1. The school for boys, dedicated to the Sacred Heart of Jesus and directed by the Missionaries of the College for the Missions in Africa founded in Verona under the auspices of the venerable and zealous Bishop Luigi di Canossa.
2. The school for girls, dedicated to the Sacred Heart of Mary and directed by the Sisters of St Joseph of the Apparition in Marseilles. A small house dedicated to the Holy Family, for girls from Old Cairo, is run by three African women teachers. These houses are under the paternal jurisdiction of Mgr Luigi Ciurcia, Archbishop of Irenopoli, Vicar and Delegate Apostolic in Egypt.
The Institutes for Africans in Egypt have two main objectives. This is the first:

[2581]
1. The religious, moral, intellectual and practical education of Africans of both sexes with the aim of teaching them the faith, the morals, the sciences and the crafts that are necessary in Central Africa so that when their education is over, following the vocation Providence will suggest to them, they may return to their tribes in Africa and be apostles of faith and civilisation among their people under the direction of the Missionaries.
[2582]
2. The acclimatisation of Missionaries, Sisters and lay brothers to enable them better to withstand the scorching climate, the toils and labours of Central Africa.
[2583]
3. To enable the Missionaries and the Sisters to study Arabic, the different African languages and other languages required for the Mission. They come to know the oriental customs, the habits and characteristics of the Muslims with whom they deal on a daily basis. They equally learn, at the same time, a little medicine, surgery, phlebotomy, chemistry and pharmacy and other more necessary skills, and above all they study the means of winning souls for God. In a word the Institutes in Egypt are for Missionaries a school of experience and testing where they may best prepare themselves to fulfil their Missionary duties and the holy ministry in Central Africa.
[2584]
4. The Institutes in Egypt are also a sort of training and testing ground to ensure that the Missionaries, Sisters and lay helpers destined for the apostolate in the African interior are equipped with unfailing chastity, faith, humility, steadfastness, charity, self-denial and the apostolic virtues that are necessary to remain strong in the arduous and dangerous Missions of Central Africa, so that, while they dedicate themselves to converting souls without faith and all else, they may not run the risk of being perverted themselves… “ne cum aliis praedicaverint ipsi reprobi efficiantur”.
[2585]
The secondary aim of the Institutes is the evangelisation of the black and Ethiopian race in Egypt, which according to Leverney’s Official Yearbook of 1870 includes, in the city of Cairo alone, 25,000 people. In addition, our Missionaries exercise their ministry both for the European colony and for the local people of any rite, and this they do in accordance with the wishes and permission of the venerable Archbishop Vicar Apostolic of Egypt.
[2586]
Practice has demonstrated, with irrefutable proof, that the new Institutes in Cairo are one of the most important apostolic instruments for the Africans in Cairo. The mere sight of our girl pupils, and especially the African teachers who are so well behaved and educated, conversing among themselves, hearing them sing praises to the Lord, is enough to make many pagan and Muslim women want to become Catholic. During the last three years, many have abandoned their superstitions and their false beliefs, joined our holy religion and have persevered. In each of the two founding Institutes there is a catechumenate, the school and an infirmary for sick Africans, where many natives of Central Africa find, with the healing of their body, salvation for their soul; others pass from bodily sickness to eternal bliss.
[2587]
As regards the Africans of Egypt, they have nearly all been brought from the tribes of the interior, violently snatched from their families by the murdering Nubians known as “jallaba” or slave merchants. After sufferings and the most wicked and incredible treatment, after long and disastrous journeys through scorched, inhospitable lands, the deserts of vast regions, they arrive in Egypt where they are sold at generally high prices. The Institutes will prove to be providential for these poor souls and we are seeking with great prudence and discretion, but with the greatest solicitude, the conversion of the ones who are in Christian families and those who are with Muslims. God has amply blessed the efforts of our Institute.
[2588]
The Africans in Catholic families are almost all pagans or Muslims. The cause of this plague for the Africans in Egypt, even in the presence of Catholicism, is an age-old and traditional negligence on the part of the masters for the well-being of their slaves whom they consider as things and not persons. They absolutely do not want them to become Catholic. There are two reasons for this: 1. Because once Africans are Catholic, they become free and the masters are afraid of seeing them removed from their service, without thinking that with the grace of Baptism (we have proved this to them several times) they become more loyal to their masters, harder working and more useful. 2. Because once their Africans become Catholic, they can no longer sell them to the Muslims who do not buy Christians.
[2589]
To give you a vague idea of the great importance of this secondary part of the apostolate of the Institutes in Egypt to benefit the African race (which remains nonetheless the secondary objective of our Houses) I am sending you a detailed and conscientious account through one of my dearest Missionaries, Fr Stanislao Carcereri, Deputy Superior of my Institutes. It will enable you to appreciate the wretched condition of the Africans in Egypt. You will understand the toils and the obstacles of our priestly ministry, the prudence and discretion we are required to have and what good results it can produce for the Church. Finally, you will come to the conclusion that the apostolate for the Africans in Egypt, which is the secondary purpose of our Institutes, constitutes in itself of an important mission.
[2590]
I will be sending you shortly a report on the organisation and the good results of the Institutes for Africans in Egypt, in the hope that with the individuals I already have, who are mature for the apostolate of Africa, I might soon, with the blessing of the Holy See, open a vast Mission in Central Africa. In the meantime, gentlemen, I take the liberty of pointing out that the Institutes for Africans in Egypt are the foundation of the important and difficult apostolate of Central Africa and that I have all the necessary elements to make them prosper, except one which is of capital importance, I mean money. The disasters in France, which have had an impact on all the missions in the world, have placed me in serious difficulties. My Institutes are poor and earnestly call upon your generosity and help.
[2591]
This holy enterprise’s progress will be proportionate to its financial means and if your extraordinary charity will grant us generous support, the Church of Christ will be well pleased and glorious to see the standard of the Cross planted among the most abandoned and unhappy peoples of the universe, the blacks of the African interior which is twice the size of the whole of Europe and is inhabited by more than one hundred million unfortunate children of Ham, one tenth of humanity.
[2592]
There are no difficulties, scorching climate, trials, toils, privations or sacrifices, that my good Missionaries and Sisters are not prepared to suffer to save these abandoned and unfortunate souls. We are prepared to endure the hardest life, slow martyrdom, the equatorial climate of central Africa and the most painful death to succeed in our holy and laborious enterprise. That is the only small and feeble tribute we can offer God for the conversion of unfortunate Africa. Your charity and that of the generous members of the incomparable Association for the Propagation of the Faith will contribute, for the love of God, to helping us with your pious offerings and the blacks of Central Africa in a few years will be won for the Faith and Christian civilisation.
Please deign to accept…

Fr Daniel Comboni

Apostolic Missionary in Central Africa
Superior of the Institutes for Africans in Egypt


Translated from the French.

[2593]
Seizing the opportunity of my sending reports in Italian on my Work for the Missions to M. Laverrière, I turn to your great charity to entreat you, with tears in my eyes, to support my cause with the Council. My cause is one of the most important ones in the Catholic apostolate, because I am working with gratifying success, to establish Christianity among one hundred million infidels, where neither the foreign Missions, nor the African Missions, nor the Holy Ghost Fathers, nor the Dominicans, nor the Jesuits, nor the Benedictines, nor the Franciscans, etc. dare to spread their activities. We absolutely must, overcoming every obstacle, plant the faith in Central Africa where Satan has dominated for 40 centuries.
[2594]
Since at the moment I have some sufficiently prepared indigenous individuals to undertake a Mission in Central Africa, I have been obliged to make every effort to establish a College for the African Missions in Verona, as a necessary condition demanded by Propaganda and the Pope for us to be granted a vast Mission in the Centre. Thank God the venture has gone well. The house in Verona has been completely paid for by Her Majesty Empress Marianna and candidates full of zeal are coming all the time, so that in a few months I will be able to go to Egypt with other Missionaries.
[2595]
At present, the Bishop of Verona and I, with the approval of the incomparable and venerable Mgr Ciurcia, are preparing the reports for the necessary procedures with the Holy See so that I will not be long in making an expedition to Central Africa.
[2596]
I am in the greatest difficulty as regards the Institutes in Egypt, for which I send you a list of the persons that I have had to feed, clothe, house, etc. and I do not know how I shall cope in the future. As you can see, there are 102 mouths to feed. Many have died, many I have placed with Catholic families; one Missionary returned to Europe for health reasons, one Sister is in S. Africa. In the Institutes there remain 64 who signed the address to Pius IX. Add to this the 13 African boys and girls who recently arrived and that makes 77 individuals and mouths that are and always will be hungry.
[2597]
Not knowing what to do when the Propagation of the Faith did not send me the 1,400 francs (the 3,600 due for 1870 were sent later) I went to Germany to implore aid from the Associations there, as did the Seminary for African Missions in Lyons which, through the mediation of the Inter-Nuncio Apostolic in Lucerne, approached Vienna. But alas, the Cologne Association, after so many repeated requests, did not give me a penny, because they had collected nothing. The Munich Association granted me 300 Bavarian florins (614 francs) and the Society of Mary for Central Africa (that exists only in name), after so much begging, granted me 50 florins (101 francs). I visited my kings, princes and princesses, my dear Count of Chambord and all my friends. They all gave me their offerings, but now everything is finished; my Institutes have nothing to eat. I am sure God will help them, but it is in the Propagation of the Faith alone that I have all my hope.
[2598]
Now, for the love of God, I beg the Propagation of the Faith for two graces:
1. A very conspicuous subsidy for the maintenance of my Institutes in Egypt.
2. That it grant me over the next five years a yearly amount to pay for the house. There is a large house costing 100,000 francs, which I could buy at half the price, but I have no money.

[2599]
I beg you to obtain these graces for me from the Council and to consider these reflections:
1) As you will be able to see from the report I submitted a few days ago to M. Laverrière, the Institutes for Africans in Egypt are of capital importance for the establishment of the faith in Central Africa, which is inhabited by one tenth of the whole of humanity. The conversion of Central Africa may depend on these Institutes.
2) Every person belonging to my Institutes (102) receives all they need from me, from head to foot: food, clothing, housing, tools, etc. The rent for the three houses costs me 2,760 francs a year.
[2600]
3) The African pupils bring nothing but their skin to the Institute. I have to supply them with food, clothing, housing, work-tools, etc.
4) Apart from providing for all their needs, I have expenses for buying them and each one costs 300 to 600 francs. I only receive the sick free of charge; the healthy ones I must buy.
5) The Institutes have an infirmary for the sick. I have had as many as 38.

[2601]
If the Propagation of the Faith gave me 6,000 francs a year, as it does to many others, in 15 years I promise to found 4 Vicariates Apostolic in Central Africa and to regenerate 60,000 pagans. But as long as I have nothing, I can do little. The Propagation of the Faith can help me and do what it has done for others.
[2602]
You must know that I recognise perfectly well what goes on in the world and that I am not mistaken in many judgements. God and the Work, those are my hopes.

Signed


Daniel Comboni


Translated from French.

[2603]
I enclose stamps for your good little nephews.

I have had various communications from Cairo. The missionaries are extremely well and really want to reach the objective of the Holy Enterprise by going to Central Africa. This is truly a grace from God. But Your Excellency should beware of taking what our good Fr Stanislao says ad litteram. Let us allow him to say what he wants, but let us proceed with our Plan cool-headedly. When he wanted and insisted that we should entrust the Cairo house and its income to the Camillians, then Cairo was everything, a great mission, etc. After I made him understand that we would never entrust our foundation Institute to anyone, but that we would help all the Orders to assume a portion of Central Africa, Cairo then became a waste of time, and what is needed is a coup d’état, he says, and to proceed to Kordofan, without all these permissions from Rome. So now he insists on going to Nubia by September, etc. All our others write to me like saints, wanting nothing else than to obey their superiors, etc. So let us take what is so very good in Fr Stanislao, and leave the exaggerated part and let us put the famous spaghetto into practice.

[2604]
Since a large caravan will be reaching Assiut or Taka in Upper Egypt (three days from Cairo by steamer) in September, after much pleading, I have allowed Fr Stanislao to go there for a couple of weeks with Fr Rolleri, appointing our able Canon as director ad interim.
[2605]
In the last two months Fr Stanislao’s letters have just been a constant lament about not knowing what to eat, etc., etc. Having always sent money, I obliged him to account for the 1,100 gold Napoleons and more that I had supplied him with over 15 months. I finally received his report, which I shall bring to Verona. Here is the debit and credit, etc. Your Excellency will see that few missions in such calamitous times as ours have received so much Providence:
here is the sum ad litteram which Fr Stanislao sent me
1. Total real expenses, through July 1871 ..............................................Francs..........30,292
2. Total real credit, through July 1871 ....................................................Fr................28,061.50
Total remaining debit ...........................................................................Fr.................2,230.50

[2606]
In 15 months he spent thirty thousand two hundred and ninety two francs, without counting the cases of provisions I sent him and the oil (17 small barrels) my father sent him for the whole year, etc. Apart from the twenty eight thousand and sixty one francs I let him have, at the beginning of August he must have received 400 thalers that I sent him from Dresden, as well as some grain.
[2607]
Your Excellency will understand that, instead of complaining, he should be singing the Te Deum and thanking God, for I know of other missions where there is a Bishop Vicar Apostolic and an Auxiliary Bishop and many missionaries and Institutes, and they have not even received 10 thousand francs; and our poor Archbishop Vicar Apostolic, Mgr Ciurcia, went to Belgium and is going to Prague to raise money. Friars do not know where money comes from and how much toil it costs. I have observed this a thousand times. But we will arrange everything in Verona, in accordance with Your Excellency’s wisdom and desires. It seems tome that during my absence we could decide to give the administration to Fr Ravignani, and accept Fr Stanislao’s resignation from the post of administrator, which he has offered several times.
[2608]
Tomorrow I will be in Cologne where I shall have work to do for a week, and I shall write to you. From Cologne, I will be sending Cairo another letter of credit. I am trying to keep Fr Stanislao on as tight a rein as possible. I could have sent him more money, but I did not, because I make a fine saving by keeping things tight for him. He is not very prudent when he writes. Your Excellency may remember the scenes he made when the Falezza woman arrived in Cairo. He wrote to Your Excellency, he wrote to the Vicar Apostolic, he wrote to Rome and who knows where else against my imprudence. It seemed I had sent a serpent to ruin the Institutes. Instead the Mother Superior has written to me several times that she is most satisfied with the young woman. So let us take advantage of the eminent qualities of Fr Stanislao and not use his defects. Good Fr Pietro who loves him well, sees everything only through Fr Stanislao’s spectacles, as long as I am absent: when I am in Cairo, he sees things through mine. So we use our spectacles.
Benedic hunc Indeg. Filium


Fr Daniel Com.

[2609]
Faithful to the instructions Your Eminence has frequently deigned to give us, the Bishop of Verona and myself have set about more energetically consolidating the foundation of the COLLEGE FOR THE MISSIONS OF AFRICA in Verona.
[2610]
Although we are living through stormy times in every respect, with God’s help we have been able to buy the entire property of the Establishment and to endow it with an income to maintain a few candidates for the African Missions; for the purpose of which the most pious Empress Marianna of Austria, to whom I addressed ardent pleas, granted an offering of 20,000 francs in gold. Since the holy Work is becoming known in Europe, I am receiving from many parts requests from candidates for the arduous enterprise: but for the time being we are accepting only a few of the most promising ones. We will not grow any bigger until the Holy See entrusts exclusively to us a special Mission in Central Africa, for which many members of the Institutes in Cairo are already mature. We will shortly be submitting to the Sacred Congregation the Rules and the Episcopal decree of canonical establishment for the new Institute of Verona.
[2611]
Divine Providence has proved exceedingly generous in blessings for the support of all the maintenance expenses of my three houses in Egypt. My many imperial, royal and princely benefactors in Germany, showing great interest in my Work, by the offerings they made to me, made up for the enormous scarcity of contributions from the Associations for the Propagation of the Faith. I am grateful to the Lord. The Institutes in Egypt are progressing very well and to the great satisfaction of the Vicar Apostolic, who is very good to us. Seven priest missionaries with an excellent spirit and fine qualities are now ready to set off from Cairo across the scorched deserts of the African interior, and I will shortly be taking three more lay brothers to Egypt. I am preparing the materials for the building of the house. When it pleases God and the Holy See, the construction will begin.
[2612]
I take the liberty of imploring Your Eminence for a supreme grace, that is, to present to His Holiness the most warm and respectful congratulations of myself and my Institutes in Egypt and Verona for the extraordinary event that is about to take place next week, in which our Holy Father Pius IX, unique among all Pontiffs, will be overtaking St Peter in years on the Throne of Rome. Already on the previous solemnity of 16th June all 65 members of my Institutes in Egypt, and especially the African women teachers, deprived themselves of everything so as to make their Peter’s Pence offering, and all the coins were even legal tender in Egypt. Africa was very well represented at the great Feasts in honour of the 25th anniversary of the exaltation of the most glorious of Popes to the Supreme Pontificate. Please! Obtain for us the Apostolic Blessing which is of supreme comfort in the arduous and laborious enterprise to which we have consecrated our lives. While I shall never cease to pray for Your Eminence’s prosperity and health, I kiss the Sacred Purple, and remain with the deepest respect in the Sacred Hearts of Jesus and Mary
Your Most Reverend Eminence’s
most devoted and unworthy son

Fr Daniel Comboni

[2613]
I have received the famous letter of the 27th and an excerpt from the one Your Excellency wrote to Fr Stanislao on the 21st. As I am still under the impact of strong impressions, I shall wait to have calmed down to answer you. For now, I adore the bounty of God who has deigned to grant me the benefit of so many crosses and guide me on the rough way to Calvary, at the foot of which our arduous and holy undertaking was born. It is on Calvary that God will develop and enlarge this very apostolic Work, thus rewarding with many consolations Your Most Reverend Excellency’s magnanimous heart, which has suffered so much for it, perhaps due to my incompetence and irregularity. As I bear this very heavy cross, and with some knowledge of the ways of Providence and God’s supreme bounty, I see clearly as sunlight the dawn of great consolations that will prepare our frail nature to support even greater storms and harder crosses for the salvation of Africa.
[2614]
I will now just say a word about our Finances. On 31st July, a complaining Carcereri gave me a report on the debits and credits of our Institutes in Egypt since my departure from Cairo. The debits, with the houses paid for until the end of June 1872, amount to 30,292 francs.
The credits, received from me or under my instructions, amount to 28,061 francs and 50 centimes.
To this must be added:
1. 400 thalers from Prussia, which I sent from Dresden and Bamberg.
2. Several cases of provisions that I sent to Cairo.
3. My father sent oil for the whole of last year and this year.
4. More than 3,000 francs’ worth of religious items and vestments which I sent from Vienna and had sent from Marseilles.

[2615]
I could have sent more, but in view of the inconveniences of my regretted Fr Mazza’s system, I have always tried not to imitate the holy man in these matters. I therefore keep the gentlemen in Cairo on a tight rein to teach them a salubrious thrift.
On these Credits and Debits, it seems to me that we should rather thank God’s Providence, who has granted us more subsidies than many missionary Bishops have received, for in these rough times they were not granted even half what we have had.

[2616]
As for the exaggeration about the 10,000 franc debt in Marseilles, Your Most Reverend Excellency received exact information on this from Fr Stanislao himself in the summer of 1869. Since our Sisters in Marseilles are in credit with my creditor M. Laurent to the tune of more than 30,000 francs, to be sure of being paid, they asked me to pay them and not M. Laurent. This is what was agreed with the Mother Superior as from March of this year. Furthermore, as I wrote to the Mother Superior, I do not accept the exaggerated charges for many items which were sent to me without my having asked for them; rather I will pay what I can in conscience and justice. Now this debt does not even amount to 9,000 francs, of which I have already paid 3,500, and I am awaiting exact accounts from Marseilles and the mutually agreed solution to this affair. The friars in Cairo have debts of more than 100,000 francs, the Frères have 20,000 and all the missions have debts these days. Should we not be thanking God that in such rough times we owe only four or five thousand francs and possess more than 30,000 francs’ worth of belongings in Cairo, having in addition spent more than one hundred thousand francs for the Work? Let us then thank God from our heart, Monsignor, and may the argue and the increpa never cease for your poor and most unworthy son

Fr Daniel

[2617]
For the last time I speak to you about the Camillians and I do not want you to answer me on this. Perfect silence. Look, see to it that this exploration is a success and prove the usefulness of Kordofan or wherever the second stage will reach, and in three years we shall have a magnificent Vicariate Apostolic and a magnificent Camillian House in the exact location in Central Africa that you will consider most appropriate. My objective for the Camillians is the education of local children and the formation of a local secular and regular Clergy. And experience has taught us that to achieve this objective it is easier to find candidates, both for their quality and their cost, in Central Africa than in Cairo. So St Camillus must pitch his tents in the centre. Keep this letter and you will see that after three years, if I am still alive, you will certainly not throw it in my face…

Fr Daniel Comboni


[This is a fragment of a letter from Comboni transcribed by Fr Carcereri in one of his reports.]

[2618]
In Bulletin n. 4, 1871 of the Society for the Schools of the East I read that you can dispose of several Arab farmers and workers who are already capable of teaching others what they have learnt and even that these men would be faithful unto death.
[2619]
I submit my idea to your great apostolic heart. On 24th October I sent four Missionaries on an exploratory expedition from Cairo to Kordofan via Khartoum, so that they might prepare two houses, one for African boys and the other for girls, in order to establish a first caravan of local individuals in my Institutes in Egypt who are already prepared to go. Now I need a few teachers of agriculture and arts and crafts; if these are Arabian, all the better. Could you, Monsignor, please have at my disposal for next March six or seven of these able Africans whose faith should be unassailable and who can teach the African boys and girls their skills and crafts? I hope, dearest and venerable Monsignor, that we and our works will meet in the desert. You coming from the north and I from the south-east. I also hope that you will be in a position to help me with your admirable Institution of Brothers with agricultural and medical skills. I also hope to visit you in Algiers.
[2620]
At the same time I implore your charity to send me in Verona, by return post, a few copies of your admirable Constitutions for the Institute of farmer Brothers, since the ones Your Excellency gave me in Rome have been snatched from me by many worthy personalities wishing to acquaint themselves with your admirable enterprise, especially in Germany.
[2621]
As I wait for your reply, we need a bond of prayer to unite us in the Sacred Hearts of Jesus and Mary for the identity of the Mission God has entrusted to us. In the General Congress at Mainz I said that my last word would always be: “Africa or death”. More faithful and more loyal than Garibaldi, who shamefully retreated from Mentana after having proclaimed and said: “Rome or death”, we shall know how to do our duty. I ask you, Monsignor, to give my greetings to my good African, Francesco Ambar. I hope he will go on behaving himself. A thousand compliments from Mgr Canossa. As I respectfully kiss your consecrated hand, I have the honour of remaining with profound veneration and eternal submission

Your Excellency’s most humble and devoted

Fr Daniel Comboni

Apostolic Missionary of Central Africa
Superior of the Institutes for Africans in Egypt



Translated from French.