CHAPTER VI.
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.