THE PERSECUTION OF THE CHRISTIANS AFTER
THE DEPARTURE OF DES FARGES.
After the departure of the French, the Christians were left without
defenders. The Siamese highly enraged at the loss of their hostages,
stirred up a sanguinary persecution, and the Bishop of Métellopolis
was the first to suffer. He was taken off his ship and dragged in the
mire with every possible insult, exposed for a long time to the heat
of the sun and to the torments of insects. Some pulled him by the
beard, others spat in his face, and those who could not get near
enough to strike, threw mud at him.
The Barcalon, witness of all these outrages from which he could have
protected him, seemed to have no pity.
M. du Har, a French officer, shared the same fate. Both were loaded
with fetters, put on board a boat and taken across the river. On the
bank they found the bodies of their unhappy companions hacked to
pieces. The poor bishop, old and infirm and exhausted by what he had
undergone could not bear to look at this painful spectacle.
He fainted and fell half dying into the mud, from which he was with
difficulty extricated. He passed all the day and night in his wet and
muddy clothes.
A spark of the respect which could not be denied to his virtues,
softened the hearts of his persecutors. The Siamese took him to
Bangkok and shut him up in a hut next door to the house of a Christian
woman by whose kindly ministrations he was restored to consciousness.
As soon as he was able to stand the fatigues of the journey he was
taken to the capital. He was placed under a guard of cruel and
rapacious men, who in order to extort money from him, exceeded even
the severe orders of their master.
The other Frenchmen were cast into the common jail, a place reeking
with disease and filth, where with the idea of death constantly before
their minds, they ceased to dread its approach.
The brutal soldiery made a raid on the college and carried off the
priests, the students and the servants. They respected neither the
innocence of youth nor the infirmities of age. All were marched off to
prison and handed over to a harsh gaoler who regarded it as an act of
merit to make them suffer hunger and to expose them to the inclemency
of the weather. Seven of the French died under this treatment. The
Missionaries, more accustomed to a hard life, held out longer, but
nine of them died a few days after they had been set at liberty.
Painful sights were to be seen in every street of the capital. French
priests and officers, almost nude, pale and haggard, dragged
themselves along begging scraps of food which were cast at them with
scorn, and in spite of their weakness they were forced to carry
baskets of filth on their shoulders amid the jeers and coarse jests of
a villainous mob.
The Mahomedans seemed to lay aside their natural antipathy to
Christians. They took pity on their hard fate. They even took such an
interest in the matter that they drew up a petition saying that it was
against the laws of nations to treat prisoners of war with such
harshness but it was in vain. Their leader, who was an official of the
highest rank, feared that this petition, if presented, would cause him
to lose favour at court. He treated two missionaries who had been
handed over to him, with the greatest severity. They were condemned to
the most painful and degrading tasks. Some English officers, seeing
these aged priests staggering under the weight of their baskets boldly
announced, that if this harsh treatment were not put a stop to, they
would show no mercy to any officials they might meet. They did not
content themselves by the mere utterance of empty threats. They lent a
considerable sum to these unfortunate men.
The missionaries consider it is their duty to say that wherever they
have met Englishmen, they have experienced their natural generosity.
The wretched plight of the prisoners, touched the hearts of their
oppressors, and their fate was made less hard.
They were allowed to beg for one hour daily. Sympathisers bestowed
alms on them which were appropriated by the felons chained with them.
Those who had had the good fortune to have escaped persecution by
flight, wandered from hut to hut.
A Tonquinese Christian gave shelter to several of them in his house in
spite of the edicts to the contrary.
The Portuguese Jesuits who had avoided persecution by secret means;
made use of their freedom to help their unfortunate co-religionists M.
Pomard a missionary who had cured the King of a dangerous disease, had
not been involved in the general trouble, and it was he who especially
attended to the needs of his brethren. The mere mention of the word
foreigner or the slightest sign of pity was sufficient to arouse the
hatred and fury of the populace. An Armenian who had carried food to
the prisoners was put in chains and was afterwards murdered by the
fanatical priests who imagined that their god would be pleased with
assassination. Two Portuguese, after having suffered cruel tortures
were condemned to cut grass for the elephants. Their wives and
mothers-in law were reduced to slavery.
A nun, who had come from Manilla was dragged ignominously along the
street with a crucifix fastened under her feet so that she could be
reproached with having trampled her God under foot.
Several slaves cared naught for the tortures, and remained steadfast
in their faith. The Tonkinese and Cochin-Chinese, in the camp of St.
Joseph were secure against pillage; but some were condemned to the
galleys and others to work in the stables of the elephants. Their
wives and children were employed on the public works, and no mercy was
shown to the Siamese Christians.
There is no need to enter into further details of this persecution, as
it would be a mere repetition of scenes of horror and barbarity. The
Portuguese, calm amid the storm, were highly delighted at the fate of
the French. Their jealousy blinded their eyes to pity, and they were
so indiscreet as to openly show their feelings. They thought now that
as their rivals were out of the field, they would be able to gain the
commercial advantages previously held by the French.
The King of Cochin China looked upon this persecution as a crime
against humanity. It had been reported to him, that the French were
turbulent disturbers of the public peace, who having caused endless
confusion in Siam were about to make trouble in his State. The clear
sighted ruler perceived that this was a tissue of lies and even sent
ambassadors to Siam to protest against the persecution. But as their
object had been previously found out, they were sent back without an
audience. The Prince of Cochin China, a proud and warlike individual
would have revenged this outrage had his plans not been anticipated by
death.
The hatred against the Christians was on the wane, but when news was
brought that Des Farges with 5 vessels had landed at Jonsalam, it was
considered that he was merely waiting for reinforcements to take
vengeance for the insults offered to his nation. Popular imagination
pictured him as an angry conqueror, who was about to visit their towns
and possessions with fire and sword.
The prisoners were put under more rigorous surveillance and their lot
became more pitiable.
But the fears were allayed next day by a letter from the French
commander, who declared that his intentions were peaceable. Having
explained the reasons for not giving up the hostages, he declared that
he preferred to surrender his rights, rather than to break the
alliance between two powerful Kings and so he sent back the hostages
with a promise to return the ships which had been supplied to him in
good condition. He announced at the same time, the approaching arrival
of the head of the French trading station to settle the accounts and
to repay loans advanced in cases where the value of the merchandise
which had been taken from the warehouse was not enough to pay the
out-standing debts.
The Bishop was released from his fetters on the same day as the
letters were received, and was taken to Court. He was made to walk
through the town barefooted, hatless and in rags. The missionaries
also appeared loaded with fetters.
The presiding official proudly announced that if the French Commander
made the slightest sign of hostilities, all the Christians would be
blown from the cannon's mouth in revenge for his breach of good faith.
M. de Métellopolis was commanded to write to the commander. He obeyed
promptly and although the King and his ministers appeared satisfied
with the missive, they substituted another for it and sealed it
without allowing him to read it. The prisoners were sent back to their
work, pending the receipt of a reply; they were confined in more
spacious quarters, and experienced less discomfort.
Des Farges, anxious to set sail, sent back the last of the hostages
who was very pleased at the kindly treatment he had received. It was
thought that by this means, the prisoners would be able to gain their
liberty, but only the Bishop was released. The others suffering from
the hardships of so lengthy a confinement petitioned for death or
liberty. This announcement produced its expected result. They were
relieved of their bonds and the harsh treatment was somewhat relaxed.
The court proclaimed that it was unlawful to jeer or to make lampoons
on foreigners, and those who interfered with their religion were to be
punished severely.
This first exhibition of clemency aroused hopes of a speedy release,
but the Dutch fearing to see the French restored to favour, spread a
report that France was sending out a punitive expedition against the
Kingdom. The trick was successful; the prisoners were again put in
chains and had no other consolation than to sing hymns. M. Paumard, a
Missionary who was trusted at Court said that the reports spread by
jealous enemies were nothing but absolute falsehoods and the court,
which respected his outspokeness, believed him.
The prisoners were transferred to a neighbouring island whose climate
was as fatal as had been the putrid stench of the prison.
Many died in consequence, and the survivors passed days of continual
suffering.
While they were suffering without hope of relief Father Tachard landed
at Mergui at the end of 1690 and before entering further into the
country informed the Barcalon that he was the bearer of a letter from
Louis XIV and that he had been entrusted with negociations for the
renewal of the alliance between the two crowns; and that he could not,
without compromising his position, ask for an audience without
previous assurance of the nature of his reception. Two Siamese
officials who had come from France went in advance to the Court where
they made a great display of the magnificence of the French King and
of the honours that had been conferred on them even after it was known
that his forces had been obliged to evacuate the fortified posts of
Mergui and Bangkok.
The vanity of the Siamese was immensely tickled by the fact that a
King, whose power had humbled the pride of Holland, the only country
dreaded in the Indies, had sought alliance with them.
The first result of this embassy was the restitution of the Seminary,
which by the energy of the Bishop of Métellopolis was soon restored.
An Armenian lent him a large sum which M. Deslandes, the head of the
French trading station at Surat had the generosity to repay.
The zeal of the missionaries had become more active under the stress
of persecution and they did their utmost to minister to the needs of
the sufferers. The prelate, frightened by the despair which had caused
them to beg for death, offered to stand surety for them to the King.
The respect inspired by his virtues granted his wish and on the faith
of his promise, the others obtained their freedom.
The Seminary was over-crowded with 113 people, who were destitute of
both food and clothing. The prelate deprived himself of the
necessaries of life so as to relieve their more pressing wants. No one
knew how he managed to do what he did, but generosity is never
exhausted by gifts. The King himself was astonished at his
never-failing charity and wishing to help, contributed 500 crowns.
It was by the bishop's exertions that many Christians condemned to
slavery regained their liberty. Others held by officials as debt
slaves could not satisfy the greed of their masters, and languished in
chains until 1695.
The persecution which had crowned so many martyrs had also been
productive of many apostates. The Siamese cruel in the invention of
tortures, are too cowardly and too weak to bear them; and their
example is another proof that cruelty is a vice that accompanies a
pusillanimous character. History records events only that we may
profit by them and on reading the account of this revolution, it is
important to disentangle causes.
Faulcon, whose position was always uncertain and unstable in a country
where his condition of foreigner exposed him to envy and hatred,
thought he could have kept his position by calling in the help of the
Europeans against the Siamese, who although indebted to him were none
the less his enemies. He had no ambition to mount the throne as his
foes have reported. Contented with the second place, it would have
been madness on his part to have formed the idea of taking the first.
The French eagerly seized the chance of extending their power and
commerce, and, dazzled by the magnitude of his promises, they were
foolish enough to believe that they were to be the leading power in
the Indies.
Faulcon made religion serve his ambitious policy. Those who were
really interested in the triumph of the Faith, were led astray by the
hope of converting the King to Christianity. But the French officers
less zealous and more far-sighted, were well aware that the project
was but a snare set by the minister to appeal to their credulous
simplicity.
Forbin, when questioned by Louis XIV replied that the King of Siam had
not the slightest idea of forsaking the faith of his fore fathers and
added that in the first audience given to the ambassadors, Chaumont
made a long speech on the beauties of Christianity and that Faulcon
who acted as interpreter never said one word about it to his master;
and that in private audiences the ambassador had always laid great
stress on religion, but that the interpreter had invariably proved
faithless. The Bishop of Métellopolis who had been present and who
understood the Siamese language could have divulged the matter, but he
feared the wrath of a minister who knew how to punish as well as how
to reward.
Father Tachard was one of the ringleaders of this expensive
expedition. Doubtless, his zeal misled him in his blind trust of the
cunning minister whose secretary he was, and Forbin states definitely
that he has seen several documents signed by the King and lower down,
"Tachard." So while this Father was lording it in the councils of
State, the bishops and priests were preaching among humble dwellings
where they were more sure of finding converts than they were in the
royal palace. This revolution could easily have been foreseen. The
predilection of the King for the French was a passing caprice rather
than a decided liking. Their position could only have been secure
during the life of the King, who, in leaving his throne to his
successor rarely transmits his likes and dislikes. The appearance of
the French on the scene was brilliant but the favour in which they
were held was unstable, even as they were.
It is a fate which they experience every where, Fortune smiles on them
at first, they seem made for the conquest of all hearts; and they end
by being disliked.