Their efforts were redoubled on receiving the news that an ambassador had just arrived from Persia to convert the King to Islam. The Missionaries in their zeal and desire to gain so illustrious a convert, overstepped the limits of his favour. The Chevalier du Chaumont under instructions from them and from Faulcon (who though animated by the same zeal had yet other motives) never ceased pointing out to the King on every possible occasion, that it was the ardent wish of Louis XIV that he should embrace Christianity.

Narai, wearied by his importunity, asked what had led the King of
France to believe that he had wished to become a Christian.

The following was the King's reply from the memory of those who were present and who were desirous of his conversion. Faulcon himself acted as interpreter.

"I regret that the King of France sets me so difficult a choice. I should be rash to embrace a religion of which I know nothing. I wish for no other judge than this wise and virtuous prince. A sudden change might cause a revolution and I do not intend to forsake lightly a religion received and practised without interruption in my kingdom for the last 2229 years. Besides this I am greatly surprised at the eagerness with which this King upholds the cause of heaven, it seems that God himself takes no interest whatever in the matter, and that He has left the mode of worship which is due to Him to our own discretion. For could not this true God who has created heaven and earth and all the dwellers therein and has endued them with diverse characters, in granting souls and bodies to mankind, have inspired mankind with similar ideas on the religion they ought to follow, and have indicated to them the mode of worship most agreeable to Him and to have submitted all nations to a uniform law. As He has not done so we ought to conclude that He has not wished it to be so. This ordered unity of worship depends entirely upon a divine Providence that could have introduced it into the world just as easily as the diversity of sects that are established. It is then natural to believe that the True God takes as much pleasure in being worshipped in different ways as by being glorified by a vast number of creatures who praise Him after one fashion. Would the diversified beauty which we so admire in the physical, be less admirable in the ethical world or less worthy of the Divine Wisdom? Whatever may happen, since God is the absolute ruler and director of the world I resign myself and my kingdom entirely to His good providence and with all my heart I trust that His eternal wisdom will so order them according to His good pleasure."

These brilliant sophisms showed that the Prince had no great leanings towards Christianity. The Abbé de Choisy was quite capable of understanding their hollowness but, convinced that the logic of Kings is hard to refute, became tired of his apostleship owing to the small hope he held of success.

The French were none the less well received, and in virtue of a secret treaty, Mergui and Bangkok were banded over to the soldiery to whom the King extended a welcome. These towns were reckoned as two of the ramparts of the country the one on the Bay of Bengal and the other on the Gulf of Siam. Des Farges was appointed governor and commander in chief of the French soldiery.

These foreigners transferred to the Kingdom of Siam, were regarded as its defenders. Twenty-four of them were selected to act as a bodyguard to the prime minister, and the King himself never appeared in public without a French escort. One of these men was raised to the rank of colonel of the guards and others were placed in command of Siamese regiments in order to instruct them in military discipline. The soldier who fell ill was sent to Louvo where he received better attention than he would have in his own home. These privileges were extended to all Christians who enjoyed full rights of citizenship. The French Jesuits were allowed to preach the Gospel in all parts of the Kingdom. The King appointed many of them to Buddhist temples under the pretext of their having to learn Siamese, but in reality to observe their procedure as the priests were neither suited for, nor willing to act as spies. The minister laid the foundations of a college for the education of the younger member of the nobility under the name of College of Constantine. M. the Chevalier de Chaumont having brought the negociations to a conclusion departed from Siam at the end of 1688. He was accompanied by three Siamese Ambassadors equally distinguished by birth and ability and who were in charge of some rich gifts for the King of France.

The object of this mission was to demand that engineers should be sent to instruct the Siamese in the art of fortification and in the methods of attack and defence of positions. They were also empowered to request a body of troops to perfect the Siamese in military evolutions.

The French officers and soldiers who remained in Siam abused the consideration they had enjoyed. Convinced of their superiority in power and knowledge, they were rash enough to presume upon it, and instead of laying themselves out to please, desired to be thought much of. With impudent mockery they condemned every thing that differed from their own customs. The people and nobles at first suffered the pride of their insolent guests in silence. The Bishops and clergy alone were not exposed to the popular dislike. Keeping within the seminary and devoting their time to labour, they were neither vain nor ambitious, they were known by the services they rendered to the public and above all to the unfortunate.

The Jesuits, animated without doubt by the same motives had other means to attain their end; and it was by the brilliancy of their accomplishments that they endeavoured to enjoy the public confidence.