The Persecutions of Annam:a History of Christianity in Cochin China and Tonking

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history
a
Annam:
persecutions
The
Tonking
and
China
Cochin
in
Christianity
of
Shortland
Rutherford
John
600088493
--<
LOKDOS :
XOBSON AND SONS, PRINTERS, PANCRiS KOAI>, N.W.
TO
THE VEEY EEV. JOHN HENEY NEWMAN, D.D.

FATHER SOTERIOR OF THE ORATORY, BIRMINGHAM.
My deab Dr. Newman,

The privilege you have allowed me of dedicating
this book to you is one that I highly value. In many ways
I owe you more than I owe to any one else, and an expres
sion of grateful feeling is to me most pleasant. It was my
most happy lot to be at Oxford when you were there, and
you did for me what you were doing for so many others
removed the veil of prejudice which quite shut out from view
the Church of all nations, and made me capable of seeing her
as she really is. It was you, too, who in later years brought
her before me in all her beauty and dignity, and taught me
to recognise in her the great Teacher of God in the world.
This book is a record of the way in which that holy teach
ing is carried on in distant heathen lands, of the virtues, the
successes, the sufferings of her missionaries. In dedicating
it to you I do not simply satisfy my feelings, but I know
that I am greatly benefitting myself by placing it under the
sanction of your name.
-With many thanks for long-continued kindnesses,
I am, my dear Dr. Newman,
Gratefully and affectionately yours,
John E. Canon Shortland.
PREFACE.
The missionary work of the Catholic Church, grand and

important as it is, is very little known. It is carried
on in a great variety of countries in all quarters of the
globe, and accounts of the proceedings of the mission
aries are annually published and disseminated in the
Annals of the Propagation of the Faith. But, mixed up
as these details are, it requires no little time and labour
to draw out a connected history of what is done in any
one place or country. And yet, when the labour is un
dertaken it meets with ample reward ; and as we con
template the virtues of these missionaries, their love of
souls, their patience, their faith, their activity and en
durance, the wish arises to bring them out of their ob
scurity, and to place them in the view of others who
may profit by their example.
The country that I have chosen, in order to furnish
examples of this kind, is one that for centuries has been
shut out from European intercourse, and into the in
terior of which the only strangers who have penetrated
have been the Catholic missionaries, who have done so
at the risk of their lives. The work that they have ac
vi
Preface.
complished has been very extensive, and has been going

on for as much as two hundred and fifty years ; and it
has cost them an amount of privation and suffering that
will strike with wonder such as have learnt nothing of
it before. It has, however, in our own times been talked
of, and occasionally news has been brought of havoc and
destruction which, while it has shocked the hearers, has
been very imperfectly understood.
All that has been here narrated rests on the autho
rity of the missionaries themselves. The chief sources
of information have been the Annals of the Propagation
of the Faith and the Lettres Edifiantes, which preceded
them. Use also has been made of some special accounts
drawn up by particular missionaries, FF. Borri, Alex
ander of Ehodes, and Tissanier, respecting the earlier
times, and of some lives of the more eminent mission
aries that have been published. A great portion of
what has been told, as will be seen, is simply a trans
lation of original letters, of which the names of the
writers are given, and in the translations, although some
freedom has been allowed, great care has been taken not
to infringe on the sense of the authors.
Besides the making known the wonderful and in
structive events which have passed in these remote
countries, and which have drawn so little attention, a
further object of the present publication is to excite
a sympathy for that great Association for the Propaga
tion of the Faith which has been and is the instrument
Preface.
vii
of providing funds for the missionaries. It is a work in

which all ought to have sympathy, and the expression
of sympathy which is asked is so easy, that none
could refuse it who have any sympathy at all. One
halfpenny a week, with a daily short prayer, is the full
demand. More may be given by those who please, but
this is enough. And yet how small is the number of
those who hear the request that have been led to do even
this!
One country, and one country alone, France, seems
to have really recognised and carried out this high duty.
She gives, and she gives freely, her sons and her alms.
And so here, as in other missionary records, the pro
minent actors are French bishops and French priests.
In France large sums are collected in the various
dioceses ; in France there is created in the minds of the
young an enthusiasm for missionary work which urges
them to leave homes and friends and the comforts of
life, that they may go away to hard labour and much
suffering and the prospect of an early death ; in France
there is the school where these missionaries are trained
and formed, where they hear read the records of their
predecessors, where they see around them their relics,
the instruments of their torture, the chains they have
worn, prompting them, stimulating them, bracing them
with the resolution that makes them confessors and
martyrs in their turn.
If our own missionary work is mostly to be done in
viii
Preface.
England, if we are ourselves (as we are) recipients of

missionary bounty, the more reason is there that the
small pecuniary aid which is individually asked should
be more generally extended. And certainly when one
contemplates the grand objects on which this money is
bestowed, the vast result which these contributions pro
duce, the disasters which they remedy, the sorrows
which they remove, the multiplicity of good which they
effect, it can be given with a satisfaction and a pleasure
that brings its reward at once ; and many a one will not
be content with the donation of the small trifle that is
asked, but will give with a liberality more suited to the
object itself.
I might add a third purpose which has really been
in my mind. The missionary work of the Church is
one of the great proofs of her own mission. The Catho
lic Church, the Church of all nations, must be doing,
must show herself able to do what her name indicates.
I confine myself to a single country ; there is a long list
of others that might be produced. Is it not a glorious
work that is here seen to be done ? Do not these men
look like successors of the Apostles ? Have they not a
true love of Christ ? Have they not a true love of souls?
How grand and noble are some of the figures !the
Bishop of Adrein or Monsignor Borie. How simple
and earnest, how detached from the world, how full of
faith are others !the humble priest F. Boyer, or the selfdenying Monsignor Piguel, or that holy Bishop Guerard,
Preface.
ix
whose letters portray his piety and his zeal. How

touchingly beautiful is devotion like that of M. Venard,
inflamed with a love of suffering for Christ, that never
wavers in its constancy, or is appalled by the sight of
danger ! And then look at the Christians that have
grown up in these countriesthe croAvn of the mis
sionary labours ; see their warm piety, their intelligent
faith, their dauntless courage ; see the immensity of the
woes they have borne in proof of their fidelity. Thou
sands and hundreds of thousands have been converted
to the faith ; and hundreds and thousands have died
rather than be false to it.
CONTENTS.
CHIP.
PAGE
i. Introductory ...
ii. First Missionary Work and Earliest Persecu

tions
in. The Bishop of Adran
28
iv. Missionary Work
66
v. First Missionary Work in Tonking .
-72
vi. M. la Pavec
90
vii. M. Guerard
106
vm. Disappointments in the Keign op Gia-laong

ix. Minh-Menh's Persecution
x. The Dungeons op Hue
. 132
. 151
207
xi. Bishop Retort
263
xii. The Spanish Dominicans
314
xm. Cochin China during the Persecution
xiv. Persecution in Tonking

xv. A Retrospect of the Persecution
xvi. Conclusion
.327
367
. 420
425
THE
PERSECUTIONS OF ANNAM.
CHAPTEE I.
INTRODUCTORY.
Amongst the various countries on the extreme east of

Asia into which Christianity has forced an entrance,
the empire of Annam is one where it has secured a
most firm and permanent footing. But it has not done
this without many a desperate struggle. Again and
again the rulers have treated it with a savage vio
lence, and have exerted their utmost strength to
exterminate it ; but, however violent or however pro
longed the persecution, it has always survived, and,
as years have gone on, it has still multiplied.
The empire ofAnnam comprises the two countries
of Tonking and Cochin China, with some adjoining
territory that has been annexed, stretching down
for several hundreds of miles from the south of China
along the eastern coasts of Asia; in the portion
forming Tonking, towards the north, spreading into
soine considerable breadth, then in Cochin China
B
The Persecutions of Annam.
tapering away into a narrowness of even less than a

hundred miles, till in the extreme south, where it has
been increased by conquests from Camboia, the width
is again enlarged.
Cochin China and Tonking from a very remote
period have formed a single kingdom, and for some
centuries the supreme title was maintained in regular
succession in the old regal line. But, though the
title was retained, the authority was eventually lost.
Both in Tonking and in Cochin China this had been
usurped by ambitious ministers, and so completely
that it passed on from father to son in as secure and
regular a manner as if they had been the real kings.
Such was the state of things when the missionaries
first entered the country. To them Cochin China
and Tonking were two separate kingdoms; for
though the old Voua, as he was called, slumbered on
in Tonking, occupied his palace, and retained certain
emblems of his ancestral dignity, the whole power
rested with the two Chouas, who ruled with an equal
independence, as ifthey did not in name acknowledge
a superior. But towards the end of the last century
a series of revolutions occurred, which resulted in the
establishment of the present line of rulers, and in the
concentration in their hands of the authority over
both countries.
The present rulers are descendants of the Chouas
or kings of Cochin China. In the year 1765 the king,
Vu-Vuong, died, and out of affection for a favourite
Concubine he put aside the legitimate heir, and set
up in his place a young boy unfitted to govern.
Introductory.
This was the cause of dissatisfaction and of civil

disturbances. There sprang up war between the
brothers, and this gave opportunity for the entrance
on the scene of a new claimant, who was able to use
the occasion for his own advantage. He was a bold
adventurer, named Nhac, who, at the head of a hardy
body of followers, the famous Taysons, came down
from the mountains, and, seeming at first to side
with one of the brothers, soon made his way to the
front, and seized the kingdom for himself. All fell
before him, and he became the acknowledged ruler,
assuming the title of emperor.
But he did not stop here. He fell upon Tonking
also, and with an ease and rapidity quite unexpected
reduced it even more completely than he had con
quered Cochin China ; for in Cochin China resistance
was not quite at an end. In the wars, the two
brothers who had contended for the government
had both perished, but there survived a son of the
elder brother ; and he, although with a scanty fol
lowing, and in a corner of the kingdom, still asserted
his rights. Gradually he gathered strength, and
pushed his way on further and further, till Nhac,
aroused by these successes, came down upon him
with renewed vigour, and appeared to have crushed
him. The unfortunate young prince was driven out
altogether, and for a time his situation was most
forlorn and desperate. From the beginning he had
had one friend, who had stood by him and proved
most useful to him. He had given him shelter when
he had no home ; he had consoled him, advised him,
and sustained his courage. He had helped to rally

around him the followers to whom he had owed his
first successes, and now in his fresh sorrows his
friendship proved no less valuable. This friend was
a Christian, a Christian bishop, the Bishop of Adran,
a name long renowned in this country, the name of
one with whom the fortunes of this young prince
were long and intimately connected. But more of
him by and by.
CHAPTER II.
FIRST MISSIONARY WORK AND EARLIEST PERSECUTIONS.
It was not long after the ChouaB of Cochin China

set up for themselves that Christianity made its way
into the country. Portuguese, traders had before
brought some slight knowledge of it, but it was not
till the Jesuit father, Francis Buzomi, came over
from Macao that any real impression was made.
This was in 1615. His preaching presently drew
attention, and several convertsone of them a rich
female, whom they name Johannawere the result.
The king, the son of the first independent Choua,
was favourable, and threw no obstacle in the way of
the missionaries.
But still the work was soon
stopped by the jealousy and hostility of the pagan
priests. They began to murmur against the new
worship, and to cry out that the gods were angry ;
and they used the opportunity of a dearth to stir
up a flame of indignation which the king could not
withstand. The missionaries were ordered away, and
would have gone had not contrary winds detained
them. It was when he was in sickness and poverty
that F. Buzomi drew towards himself the notice of a
new friend, the great governor of Pulo-cambi, who
having come up to the capital, and chanced to see
the missionary, viewed him with an extreme interest
and affection. He took him back with him to
Pulo-cambi, which is the country in the vicinity

of Quin-hon, treating him with great honour, and
delighting to pour out on him the proofs of his
high admiration and love. He urged his subjects
to listen to the preaching of the father, and made
them sensible that nothing would please him more
than that they should embrace the religion he
taught.
One of the governor's first works was
to build them a church, and there is something so
quaint in the account of the missionary respecting
this proceeding, that we will give it in his own
words. ' Turning to us,' says F. Born, a companion
of F. Buzomi, ' the governor again desired that we
would determine a place for the church, that he might
give orders for setting it up. We showed him a
place that seemed convenient enough, and he, approv
ing it, went away to his palace. Before three days
were over news was brought us that the church was
coming; we went out with great joy, and no less
curiosity, to see how a church should come; for
though we knew it was to be made of wood, as had
been agreed, yet it could not be other than a great
pile standing on ample pillars. On a sudden, in the
field we saw above a thousand men, all loaded with
materials for the fabric. Every pillar was carried by
thirty lusty men ; others carried the beams, others the
planks, some the capitals, some the bases, one one
thing, one another ; and so all of them went in order
to our house. . . . The architect came, and taking
out a line, viewed the ground, marked out the dis
tances, and calling those that carried the pillars,
First Missionary Work.
fixed them in their places. This done, he called for

one part after another, that every man might render
in what he brought, and go his way ; and thus, all
proceeding regularly, and every man labouring his
best, all that great pile was set up in one day.'
This kind mandarin seemed never tired of the
good offices he could do to the fathers, and whatever
request they made to him he was forward to gratify.
He came one day to their house, and, as a mark of
honour, held a public audience in the court. Two
criminals were sentenced to death. The fathers in
terceded for them, and he pardoned them. ' To
these holy men,' said he, addressing the bystanders,
'I can refuse nothing. I am longing to get rid
of the hindrances that prevent my being baptised,
and receiving their holy faith. It is what you all
ought to do, if you wish to please me.' And yet,
notwithstanding these good dispositions, this man
darin died without baptism.
He fell sick after a
day's hunting, in which he got over-heated, and in
three days he was dead. The fathers visited him,
and proposed baptism ; but he was not aware of his
danger, and delayed it, and it was too late.
Soon after, when the fathers were suffering from
the loss of this friend, help reached them from
another quarter. One day there was seen at the
door of their house a grand cavalcade elephants,
numerous attendants, with a female of high rank, the
wife of the ambassador to the King of Camboia.
She had come to ask the fathers to baptise her. She
had heard some of the truths of the Christian reli
The Persecutions ofAnnam.
gion, and they had moved her greatly, especially the

ideas of heaven and hell, and she had a great fear
that she might die and be lost. The fathers kept
her under instruction, and quickly prepared her.
And when she began to know ' Jesus Christ, true
God made man, and humbled for the sake of man,'
her heart was more moved than ever. Then she
tried to imitate something of that humility which so
touched her ; so when she visited the fathers to hear
their lessons she ceased to come in her first grand
state, mounted on an elephant, but she walked with
naked feet through dirt and over stones, obliging
her attendants to do the same, though the distance
was considerable.
Her husband, too, followed her example. He
paused a moment when he heard that he must give
up his many wives, but he made the sacrifice, and,
as the missionary tells the story, the simple honesty
and resolute will of the man are conspicuous.*
Another convert to be noticed is a pagan priest.
What won over this man was the doctrine of our
Lord's resurrection. His residence was near the
missionaries', and he frequently conversed with them.
What they told him made him more curious, and
more eager for instruction. And when he heard of
our Lord's resurrection, and that He rose that we
might all rise with Him at the last day, he was ex
ceedingly touched. He eagerly asked for baptism,
and he and all his family were baptised. The man
was full of devotion. He was on his knees all night,
0 All this is taken from Father Borri, a missionary of the time.
repeating over and over again the words, ' Tuii ciam
biet,'' I knew you not ;' or, as the good father inter
prets it, ' Forgive me, my God, for till now I never
knew You.' ' This man,' adds F. Borri, ' had but one
wife, and had lived about thirty years, which was
his age, so strictly up to the law of nature, that he
had never, as he said, up to that time knowingly
deviated in any matter of consequence from what
was just and upright; and his adoring idols was
because he thought it contrary to reason not to adore
them. He is a proof of what divines say, that God
never fails to have baptism administered, either by
the hands of men or angels, to a heathen who lives
a moral life, according to the dictates of reason and
the law of nature.'
In 1639 F. Buzomi died, and his work was taken
up by that great missionary ofthese parts, Alexander
of Rhodes. Conversions proceeded rapidly; from
twelve to fifteen hundred every year. By the middle
of the century there were fifty thousand Christians,
and before it had closed they had risen to eighty
thousand. There were frequent persecutions, and
several martyrs. The first martyr was the catechist
Andrew, a young man only nineteen, but full of
fervour and resolution. Alexander of Rhodes was
by his side at his execution. He died 1644; and the
next year two other catechists, Ignatius and Vincent.
In 1661 there was a more serious persecution, and it
continued some years. It was in the reign of HienVuong. Peter Dang was one of the martyrs of this
date. He was a soldier, and with three companions
io
was led up before the king to receive sentence. The

others were greatly terrified, but Peter had no fear
at all. ' Prince,' said he to the king, ' I am, in the
first place, the subject and servant of the King who
is supreme Lord of heaven and earth, and, after that,
I am your majesty's.' The king at first did not seem
to notice what he said, and he repeated it ; when the
king, much enraged, exclaimed, ' I am supreme in my
own kingdom, and govern it as I please ; and I de
pend not on any Lord of heaven and earth.' And
Peter was ordered out to execution.
In 1665 the king gave the order that all the
Christians should be forced to trample on the cross,
and that those who refused should lose their heads
or be thrown to the elephants. There were in prison
some Christians, who were now brought out to make
their final choice, and when asked to trample on the
cross, ' No I ' they exclaimed ; ' our resolution is un
changed ; gladly do we offer our lives to God, and if
we had a thousand we would do so.' Amongst these
martyrs were two brothers, Raphael and Stephen,
one sixteen, the other only twelve, and none were
more forward in offering their lives. Raphael, speak
ing for himself and his little brother, said, ' We are
orphans, and we beg of you to send us to heaven,
where our Father is.' 'Who is your father?' asked
one of the judges. ' God,' he replied, ' the Lord and
Creator of heaven and earth.' Another of these mar
tyrs was a young girl named Jane. She had come
herself, full of enthusiasm, and acknowledged herself
a Christian, and asked to die for her faith. Driven
11
back, she returned, and, refusing to profane the sacred

image, was added to the company. They were
twelve in number, full of joy and courage. With
equal fortitude they laid down their necks for the
sword or faced the elephants. Jane, Raphael, and
Stephen were chosen out for the latter fate. It was
thought that they would never dare to stand up be
fore the formidable beasts. But they did not shrink.
While they stood waiting, a young girl named Lucy
rushed in, and threw herself at the feet of Raphael
to kiss them. The boy, thinking that she wished to
turn him from his purpose, said, 'Grieve not, my
sister ; we are going to heaven ;' and little Stephen,
turning to those around, added, ' We are glad to
suffer ; it is for the faith we love. We wish to go to
our Father in heaven.' The boys suffered last. They
saw their companions despatched by the great beasts,
but they were not frightened. They made the sign
of the cross, and presently they too were trampled
under the feet of the elephants.
Lucy was the daughter of Peter Ki, who had
died for his religion shortly before. He was a man
darin of rank, but degraded to a common soldier on
account of his being Christian, for which he in the
end forfeited his life. Lucy was full of his spirit,
and wished also to be a martyr. A little while after,
she stood by when four more bold confessors were
witnessing for their faith. The mandarin reproached
them for leaving the religion of their country to em
brace that of the Portuguese, and Thomas, one of
the party, defended himself. ' It is not the religion
12
of the Portuguese,' he said, 'nor of any one nation,

but the law which the Lord of heaven and earth has
given to the whole world. Just as the sun which,
shines on Cochin China is not the sun of this king
dom alone, but is equally the sun of other countries,
so the religion of the Portuguese, being a religion
coming from God, is not a religion for them only, but
for the whole world also.' A proof of which was seen,
he said, in the fact that it was not only the Portu
guese who brought it to them, but Italians and
French, and also Japanese. ' It has too,' he added,
'the stamp of truth and holiness ; so that there are no
people, however little reason they may have, that will
not, when they consider it, find it easy to embrace,
because it promises happiness here on earth from
the regulation of our passions, and it leads to eter
nal happiness, which cannot otherwise be attained.'
Thomas was a man of rank, and was dressed in a
rich silk dress. The mandarin, angry at his bold pro
fession of faith, ordered it to be stripped off. But
Thomas was no way displeased ; he thought himself
more like his divine Master, who in the hour of His
Passion had His garments torn off too. Lucy was
standing by, and heard and saw all this, and, her
heart moved with a holy zeal, she could no longer
restrain herself; she went up to the seat of the
judges, and said, ' I am the daughter of Peter Ki,
whom the king put to death for being a Christian ; I
sigh for a like happiness ; but because I was so young
the mandarins refused to stain their swords with my
blood. Now I am come with this other woman' (for
13
she was not alone) ' to ask you to give us up to the

elephants, that we may come the more quickly to the
joys prepared for us in heaven.' The judges were
surprised and angry at boldness like this. They
ordered her to be led off with the rest to punishment,
and before the elephants she was as fearless as she
had been before the judges. Twice the elephant
had to be driven towards her; first he maimed her
with his tusk, then taking her in his trunk, he tossed
her in the air, and the fall killed her.
But of all the early persecutions there was none
that equalled the severity of that which arose at
the end of this century, in the reign of MinhVuong. Before that, there had been an interval of
rest, and this king's father had been particularly
indulgent. Cochin China had also, during this season,
been formed into a separate vicariate, and had its own
bishop, and several French priests, in addition to the
Jesuit missionaries. Minh-Vuong, from the begin
ning of his reign, had viewed the Christians and
the missionaries with jealousy, and had come to the
resolution of putting them down. He was restrained
for a time by his high regard for F. Arnedo, who was
a skilled mathematician, and was useful to him. But
in 1698 he became an open enemy, and commenced
a most vigorous persecution. All the missionaries
that he could get into his hand were thrown into
prison, and F. Arnedo amongst them. Five mission
aries were in prison in the capital. The Christians
were required to renounce their religion, and, in sign
of it, to put their foot on the cross. Death was the
14
alternative, and the mode of death that he selected

was starvation. We have a minute and interesting
account of some of the acts of the martyrs of the
time drawn up by the missionaries, and some of the
circumstances shall be here narrated. There was
in prison with the missionaries a numerous body of
captives, such as had stood firm under their first
trial, and had refused to profane the honoured em
blem of their salvation. These, with the missionaries,
were one day led out before the king, sitting in
state, to hear from his mouth their sentence. They
came before him as culprits, with cangues on their
necks and irons on their feet ; by the side of each
was a soldier with a drawn sword. It was taken for
granted that the missionaries would not renounce
their faith, and they were not asked, but the rest
were told that if they would not do so they should
die. There were thirty-seven in all, and half of
them now failed. The others boldly insisted that
they would rather die than abandon the religion
of Jesus Christ. But the king would not then take
their answer ; he sent them all back to prison, to con
sider it more at leisure, and required that it should
be given in writing. Four days later they were
again summoned, but then there was a melancholy
change. Seven out of all the number were now
alone firm ; the rest consented to submit themselves
to the will of the king. But these seven were
really full of an heroic spirit. Three of them were
women, earnest as any, eager to make the sacrifice
of their lives ; but this was denied them : they were
15
let off with a beating, and the mutilation of their

fingers and ears; and one who through favour es
caped this infliction thought herself unfortunate. But
the four men died. They had to go through the
painful horrors of starvation. Shut up in a small
island, they lingered on for days. They could see
water all around, and it was water they wanted, for
they were tormented with thirst. Their guard asked
them to drink, but they knew they could not do so
unless they would first tread upon the cross. In
their agony they threw themselves on the ground,
digging into it with their hands in search of moisture.
But they never faltered in their constancy. One
after the other, as weakness overcame them, they
yielded up their lives, the last surviving to the
eighteenth day. The island was close to the capital,
and the sufferers were the objects of great interest.
Crowds went out to see them, pagans as well as
Christians, wondering at, and instructed by their
words and example.
It was a terrible ordeal, and all were not able to
pass through it like these noble martyrs. There
was one, a catechist, who showed himself very reso
lute for a long time, but who failed when he was put
to this proof. For many days he submitted to the in
tolerable pains, but at length he could bear them no
longer. When for eleven days he had been without
meat or drink, his craving for water became irresisti
ble; he was maddened by the heats of his body; and to
obtain reliefput his foot on the cross. He was a pitiful
sight in the extremity of his distress. ' He was so pale
16
that he looked like a corpse. His eyes were languid

and sunken in his head; his skin was dried up as if it
had been in a fire ; and the inward heats by which he
had been consumed had been so excessive, that blood
was issuing from his mouth, his nostrils, and his ears.
His whole frame was altered and weakened, and he
had become deaf.' Such is the description that has
been given of him. But to gain relief he inflicted on
himselfa prolonged misery; he would look back with
shame and sorrow on the act by which he forfeited
the martyr's crown.
The story of Paul Kien is pathetic. This man was
a soldier, the colonel of a regiment. He had distin
guished himself in his own province for the resolute
manner in which he withstood all solicitations to
abandon his faith, and the king had him brought up
before him in the capital. There, as he stood before
Minh-Vuong in chains, the king thus appealed to
him. ' Colonel,' he said, ' I do not choose that any of
my subjects should be Christians. I have forbidden
it by an edict that has been published throughout
my kingdom. Of this you are aware, and have dis
obeyed, and that notwithstanding the favours you
have received from me. You deserve death. You
must, then, abandon this strange religion, or die.
Make your choice.' ' Sire,' replied the officer with
a generous freedom, ' there is nothing in which I
would not obey your majesty except in a mattei
that concerns my conscience. In respect to the
Christian religion only, I must go against your order ;
for I cannot relinquish it without disobeying the
17
sovereign Lord of heaven and earth, and without

losing for ever both body and soul. By a singular
grace of the Lord of heaven I have received this
religion from my parents. I must prefer it to every
thing, even to life, that I may not deprive myself of
the eternal happiness promised by God to such as are
faithful.' This firm reply was, in the ears of the
courtiers who heard it, the excess of disloyalty ; they
were full of indignation, and asked to be allowed to
avenge the affront by cutting the offender to pieces.
But the king forbore, contenting himself with send
ing back Paul to his province, with the order that he
should be put to death. But on his return home a
fresh trial met him. His wife and children and
friends came round him, and entreated him to obey
the king's command. The general of the troops
added his persuasions. All the misery that would
fall upon his wife and family was pressed on his
attention, and it was represented to him that it was
not the resignation of his faith that was required, but
simply the satisfying the king by some slight mark
of submission. It was not necessary, they said, even
to touch the sacred image. If he would only put out
his foot, and seem to do so, it would be enough. And
these importunities prevailed. This brave man, after
his long resistance and his display of courage, in the
end gave way. He put his foot on his Saviour's im
age, and though while he did so he protested that
he did not mean to abandon his faith, yet thus he lost
the crown of martyrdom which God had offered him.
But he did not preserve his life. The king, when he
0
18
heard what had been done, was not appeased. He

was rather angry that the colonel had done at all
what he had refused to do on his own demand, and
he reiterated his order that he should die. He died
a penitent, if not a martyr, with his eyes opened
to see the folly as well as the sin of his act, re
signed and firm, and loudly insisting that he died a
Christian.
After some years the persecution relaxed ; the mis
sionaries who were not dead were let out of prison,
and were not molested ; but the jealous feelings
of the king remained, and if he had not died he
would have recommenced it. The two next kings
were favourable, and there was a long calm. A
specimen of the favour the missionaries attained at
court is furnished in a letter of M. Siebert, who at the
particular request of Vu-Vuong came over from Macao
to the Cochin-Chinese capital. M. Siebert tells us
the manner of his reception. ' From Nuoc-Man we
sent a message to Sinoa (Hue), the capital of Cochin
China, to inform the king of our arrival. There was
general joy at the court, and the queen-mother, in
her delight, said to the king, " For seven years your
father was earnestly requesting the presence ofthis
wonderful man, and without success, and now at the
very beginning of your reign he has come." Soon
we left Nuoc-Man for Sinoa, with a mandarin whom
the king had sent to accompany us, and with marks of
distinction that reflected honour on our religion. On
my arrival at court, F. Emmanuel de Brito presented
me to the king, who accosted me with great kindness,
19
and made me a present of a Cochin-Chinese dress

and a doctor's cap.
'There was an old custom in Cochin China re
quiring all who held office or rank at court to go
and take an oath of fidelity to the king, invoking at
the time some pagan deity. For this I was called
before the king. At once, I openly declared that I
could not take such an oath, for my conscience would
not allow it ; that I would rather resign my dignity,
and my life too, than do a thing so offensive to God.
' The king was not at all displeased at what I said,
but, turning to the officers and mandarins around him,
said, " The master does not permit the Christians
to take such oaths, and of course he cannot take it.
For the future, we will not ask Europeans to take
these oaths. The father need not be at all uneasy
about it." Then the king told us an anecdote. He
had threatened F. de Brito, some time before, he said,
to have him thrown into the sea if he would not
worship the idols of the country. And the father had
said that he would rather die than deny his God.
He had, next, made a like threat to a bonze if he
would not become a Christian, and the latter had
made no objection. " See," added the king, " how
different those masters of Europe are from our own ;
how faithful and firm they are, while ours are weak
and inconstant."
'Afterwards, the king put the question to me
why the priests forbade such oaths to the Christians.
" It is not the priests," I said, " but God Himself that
forbids them." And I took occasion to explain to his
20
majesty the commands of the Decalogue. When I

came to the fourth commandment, the king stopped
me, and turning to those about him, exclaimed,
" Why, then, do you charge the Christians with re
fusing to give honour to their parents ? You see
that they teach just the reverse." " It is true," said
a learned mandarin who was present, " that they
permit honour to them while alive, but when they
are dead they refuse it."
' I then took upon myself to answer this' objection,
and explained the Catholic doctrine about prayer for
the dead. " It is true," I said in conclusion, " that we
do not place food on the tombs of our dead parents ;
for of what use could it be to their bodies when they
have become food for worms ? And which of you
ever saw them taste of the delicate meats you offer
them ?" " That's not the thing," eagerly interposed
one of the chief bonzes ; " what they eat is the sub
stance or essence ; they leave the accidents." " Very
substantial accidents," I said with a smile ; " enough
to intoxicate and fatten the bonzes who daily feed
on them." And the whole court burst into laughter,
to the discomfiture of the bonze. It seemed that
these last words hit him hard, and that all were
sensible that they did so. Then the king ended the
discussion by saying, "Master, what you say is
true."
'Afterwards the king inquired of me how our
priests got the power of pardoning sins, which were
offences against God. Then I explained to him the
power of the keys in the Church, and my answer
11
pleased him much. Then he wanted to know how

many times a sinner could obtain pardon ; and as I
spoke of the boundless mercies of God, who is never
tired ofpardoning, the king appeared deeply moved,
listening with attention and interest.'
'As to the number and condition of our Chris
tians,' says this same missionary, ' many of them are
nobles of rank. I could name two princes of the
blood, brothers of the late king, who with all their
families are converts ; a councillor of state, who is
also governor-general of the whole kingdom ; the
viceroy of Dinh-Cat ; the general commanding the
strong walls between Cochin China and Tonking;
another general, two colonels, a dozen lieutenantcolonels, and a number of captains of repute, who
are all personally known to me.'
M. Siebert was especially valued by the king on
account of his mathematical knowledge and his
medical skill. He was styled court mathematician
and physician, and was made a mandarin of the first
rank. But he died prematurely in 1745, only four
years after his landing in Cochin China.
The religion was at that time advancing. There
were five churches in Hue alone, and one of them in
the inner city, where the king's palace was. We
have a specimen of the virtues of the missionaries in
F. John Grueber, whom M. Siebert speaks of in terms
of high respect and praise. This father's great zeal
was the cause of his early death. He was sick him
self, but he undertook a long journey to visit a sick
person who sent for him. He was in time to give
22
him the last sacraments, but it cost him his own life.
The fatigues of the journey were too much for him.
His illness increased ; he had an attack of dysentery,
and fell under it. And his whole life had been in
harmony with this last act. Once, when he was
sick, he was being carried in a filet, the name given
to a sort of hammock which they use in this country
for a palanquin, to visit a dying person. One of the
bearers became ill, and was unable to proceed ; then
the missionary got out, and made the man take his
place, and assisted in carrying him to the place where
ho was going.
This father's manner was so agreeable that he
was much loved. The Governor of Dong-Nay liked
to converse with him, and often had him with him.
At length, M. Grueber, seeing his visits Resulted
in no real good to the mandarin, spoke to him
plainly and decisively,telling him that, honoured
as he felt himself by these visits, he dreaded their
consequences, and that they would turn to his con
demnation from the little fruits he drew from them.
' The conversations we have had together on religion,'
he said, ' make you the more in fault, and you cannot
now put down to ignorance your forgetfulness of
your duties, or your delay in embracing Christianity.'
And he told him he might justly fear some stroke of
the divine justice. What followed gave meaning to
his words. The mandarin was accused of some fault,
and required to explain his conduct to the king.
Troubled at the summons, he fell sick, and in his
sickness sent for the missionary.
M. Grueber went
23
to him, and took with him some earth from the tomb
ofthe B. John Nepomucene ; and scarcely had the sick
man touched the blessed earth, and made a vow to
embrace the Christian religion, when he found him
self recovered. He went to court, explained himself
to the king, who was perfectly satisfied, and left him
in his post.
Vu-Vuong was not always what he was when
he so graciously received M. Siebert.
The happy
days of his early reign passed away, and he too
became a persecutor. In the beginning of his reign
Christianity had reached the climax of its successes.
The number of bishops, and priests, and churches,
quite surprises us when we contrast it with what
we see in after years. There was a vicar-apostolic,
and a coadjutor ; there were twenty-seven European
missionaries, and several native; there were three
hundred churches, fifty of them spacious and hand
some. The Christians had swelled into a large body,
and, all of a sudden, down came a blow that blotted
out the fair picturedestroyed the churches, drove
away the missionaries, and deprived the Christians
of their ministrations. Vu-Vuong had taken into
favour a man who hated them, one Kai-An-Tin, and
by him he was persuaded to adopt the old resolution
of driving them out of his kingdom. He arrested
all the missionaries, with one exception, F. Koffler,
who was retained in his post of court physician.
All the rest were banishedthe two bishops, nine
Jesuits, nine Franciscans, and nine other priests ;
they were put on board a vessel, and amidst the
24
The Persecutions of Annant.
tears of the Christians, who flocked together in

crowds to bid them their last farewell, were sent off
to Macao. This was the worst stroke the Christians
had received. They had rallied from the effects of
previous persecutions; but from this one they did not
rally. The Jesuit Order was broken up towards the
close of the century. The stream of missionaries
did not set in as it had done before. Vu-Vuong
continued to shut out strangers resolutely, and it
was only by stealth that they could find entrance.
So it was that, after this, Christianity considerably
declined. The number of Christians came down to
scarcely more than forty thousand, with two little
bands of labourers, one of them having their head
quarters in Camboia, and the other in the neigh
bourhood of Hue. A Jesuit father or so lingered on
for some years about Hue. F. Koffler did some
missionary work, though quietly, and after him F.
Loureiro. Then the care of the Christians here fell
into the hands of the French missionaries. There
were two that came out to Cochin China almost to
gether, about the year 1776, M. Longer and M. La
Bartette. Their names are names of note in these
annals, for both of them for upwards of fifty years
lived on in this country.
The vicars-apostolic of Cochin China, since the
persecution of Vu-Vuong, had made Camboia their
home. It was a safe harbour for them, for the rulef
was still an independent monarch, and able to pro
tect them: Thence, as they had opportunity, they
issued out into Cochin China, passing on to the
25
middle provinces, where the Christians were most

numerous. One of these expeditions is referred to
in a letter to Mgr. Piguel, the immediate prede
cessor of the Bishop of Adran ; and the letter is valu
able, as it not only supplies a testimony as to the sort
of work then done, but it reveals to us the beauty
of the character of one of those humble and ardent
men who toiled on unknown in that distant country,
with little record of their virtues or their deeds.
'Part of last year,' he says, 'I passed in Cochin
China, and the Lord granted me abundant conso
lation. The crowds of Christians that kept flock
ing to me were so numerous, that when I had been
two or three days at a village, which was all the
stay I could make, there was not house-room for
them. During this journey seven thousand per
sons were confirmed, and more than six hundred
adults were admitted to baptism. As for confessions
and communions, I could not count them. Pagans
came asking for instruction and baptism. My health
is now always bad, and not only casually as it used
to be, and so I am unfit for much fatigue. A priest
in my state in Europe would be dispensed from all
heavy work. But, in whatever state I am, I must
travel ; sometimes I am in a boat, at others on
horseback, most often I walk, and then I am at
times deep in the water, or with naked feet strug
gling through the mud, and on occasions I must
Bleep in the open air; and all the while I am
scarcely ever free from fever, or there is some other
pain, as for instance asthma. I do not mention these
16
things to complain ; for, far from it, T esteem them

precious graces of which I am not worthy, but I
speak of them to make you understand how much
need I have of help.'
This letter of the Bishop is
not the only insight we have into the graces of his
character. There is another letter from a young
French missionary, written just after he came into
the country, who regarded him with hearty admira
tion.
' One who has never been out of Europe,' he
says, 'would have difficulty in imagining the poverty
and discomfort of this Bishop's dwelling. There is
not a table or chair in the house. The Bishop, like
every one else, sits on the ground. The covering of
the house is of leaves, and these so scanty that they
scarcely afford shade ; and should it chance to rain
when we are sitting at meals, we must move about
to get a spot where the rain does not penetrate. His
lordship had the condescension to go into his boat to
rest, giving up his chamber to me. The walls were
of leaves, as well as the roof, and they were so thinly
spread, that with door and window closed light
came in, and more wind too than one liked. The
Bishop's wardrobe was no better than his dwelling.
Counting over to him one day the things I thought
I wanted for the college, I made a contrast between
our scholars and those of Siam, who had plenty of
everything, while ours had no more than three or
four shirts and two or three handkerchiefs each.
"What," said the Bishop, "two or three handker
chiefs! I have but one, this which you see here, and
it is torn. Three or four shirts ! I have only two,
27
the one I have on, soiled with constant perspiration,

and that other which is drying on the hedge. But
think not," he went on, " that I am blaming this ten
derness ofyours towards these children. No. In this
I am not behind you. They are no less dear to me
than to you. It is my wish that, so far as our means
allow, they should not be wanting in anything."
And then he drew out a small purse, and put it in
my hands, saying, " Here is all I have ; had I more
you should have it: what I retain is only what is
sufficient for to-day's provisions." At such an in
stance of generosity I was greatly moved. I was
most unwilling to take the money, and tried to re
turn it. " You must not refuse," said the Bishop ;
"it is for your dear children, mine no less than yours.
Do not fear that we shall want anything; have no
concern; a poor missionary has always the neverfailing treasury of Providence. It has never failed
me.
Mgr. Piguel had the title of Bishop of Canathe,
and lived for ten years in Camboia. He commenced
his episcopate about the time of the death of VuVuong, when the severity towards the Christians
relaxed. By the time he died the civil wars had
commenced, the Taysons had become formidable, and,
shortly after, they attained that supremacy which for
so many years, to the exclusion of the family of VuVuong, they were able to preserve.
CHAPTER HI.
THE BISHOP OF ADRAN.
We have Borne letters of M. Pigneux, which make

us aware of the stroug and ardent feelings with
which he entered on his missionary life. The first
is dated December 1765, and he excuses himself
in it for having left his parents without inform
ing them of his purpose. ' If,' says he, ' we are not
now the slaves of the devil and in the darkness of
idolatry, it is because apostolic men, moved by God's
Holy Spirit, courageously left their country to bring
us the light of the Gospel. They were not deterred
by love or thought of parents, nor did then- parents
allow any natural feeling to frustrate the influences
of grace. And now there are vast numbers of souls
still in darkness, stretching out their hands, and
crying to us to give them a share in the blessings we
have. And we cannot as Christians, without being
dead to every sentiment of faith, but feel an earnest
longing to preach amongst them our holy religion.
All should take part in this work ; and if God has not
chosen you as the instruments to succour these for
lorn persons, you may at least rejoice in the know
ledge that He has accepted the services of your son.
For many years I have had a strong desire, urging
me to go and labour for the salvation of those crowds
The Bishop of Adran.
29
of unhappy souls who are the victims of Satan and

his delusions. I hope you will approve a design
which agrees so well with what you feel yourselves,
and that you will not refuse me your blessing. I
did not wait to take leave ofyou, because I know my
own weakness and the greatness of your love.'
He repeats these expressions in a second letter
written a few days after. ' It cost me much,' he says,
' to go away without telling you of my purpose ; but
from the fear that you might oppose me, I thought
myself bound to keep my plans secret, that I might
not run the risk of the loss of my vocation. Now
that I have started on my journey, I bless the Lord
daily, and I ask you in your kindness to do the same.
1 know your sentiments too well to doubt your ap
proval of the grand work on which I am entering,
and am sure that you will readily pardon a failure of
submission, when my only aim has been the glory of
God and the salvation of souls.' And after he had
completed his voyage he wrote again from Macao in
the same strain. ' Have you pardoned me for leaving
you in the way I did % I know you have. I cannot
forget the religious lessons you gave me, and I am
sure they have taught you to master the feelings
of nature. We must not grudge suffering a little
pain for God, who is so good in bearing long with
us.
And when He Himself provides us with the
occasions we must not reject them, but with full
resignation adore His holy will. We are reconciled,
then, I will think, and you love me as tenderly as
ever, and, for God at least, you would rather I should
30
be out here labouring for the salvation of souls than

anywhere else. And, perhaps, if you knew the ex
treme want of these poor people, how many there
are, and what darkness they are in for want of
missionaries, you might even wish that one of my
brothers should have a call like mine.'
For some years M. Pigneux lived in Camboia. He
was not engaged in active missionary work, but was
employed in the quiet duties of college. There, with
a little band of young scholars, drawn together from
Cochin China, Siam, and Tonking, he gave himself
up to tuition, preparing them for the priesthood.
Another letter of his refers to this time of his life :
' If it was not for the work of the college, I might
live here as unknown and as quiet as the Fathers
of the desert. The house in which we live was
built by the scholars, and it just serves to shelter
us from the weather. . . We have almost nothing;
but we are free from care, for the supplies of divine
Providence are riches enough. Admire, then, God's
goodness, and cease not to thank Him for the care
with which He watches over your son. If I had re
mained in France, I might have become attached to
the poor goods of the world ; while, by coming to
this country, I have learnt the happiness of being
obliged to depend on God alone. 0 my God, what
return shall I make You for so great favours ? How
dear to me is the solitude in which I live ! Every
thing reminds me of the greatness of the Creator
nature, the trees, the birds, the very silence which
reigns here.'
31
The docility and fervour of the scholars under

M. Pigneux's direction are spoken of by a priest who
visited the college in 1769, and was very much im
pressed by what he saw. 'At Hondah,' he says,
' where our college is, MM. Pigneux and Morvan came
out to meet me at the head of their dear scholars.
What consolation for them to have under them so
precious a charge ! They are, in truth, the hope of
our missions, of Cochin China especially. If I had
only heard it, I declare that I could not have believed
what I have seen to-day.
The fervour of these
youths is so great, that I was never more edified in
any seminary in France. Ever exact to their rules,
these poor children preserve quite an angelic com
posure at their prayers, and at their studies there
is more often need to check than to stimulate them.
At recreation their gaiety is moderated, and free
from all impropriety, and they avoid particular friend
ships. But nothing struck me more than the instant
silence that prevailed on the sounding of the hour
for finishing recreation, and also a way they had, and
that without any prompting, of at ouce raising their
hearts to God on the stroke of each hour.'
We get some insight into M. Pigneux's character
from his preceding letters, and during his college life
his character still further unfolds itself. It was the
period of the civil wars, and the Cochin-Chinese sol
diers penetrated into Camboia, and disturbed the tran
quillity of his repose. In one of these inroads he fell
into their hands, and for some months remained a
prisoner. A letter of his, dated 1768, refers to this
32
imprisonment. ' I have had the happiness,' he says,

' of passing the Lent of this year in prison, with a
cangue of six feet on my neck. The Christians who
came to see me shed many tears, nor could I console
them, though they might easily perceive that my own
heart was full of joy. For four months I was laid up
with fever, but I am now quite well. Again and
again you should bless God for the honour conferred
on your family. Thank Him for yourselves, thank
Him for me. Beg of Him that I may go back to
prison, there to die for His holy name.'
In another irruption of these Cochin-Chinese M.
Pigneux's life was in danger. He was indignant at
witnessing their brutal conduct towards such of their
countrymen as they discovered in Camboia, and he
remonstrated with them ; but they only threatened
him in return, and told him that if he did not give up
every Cochin-Chinese in the college, they would take
his life. ' Kill me,' said he, ' if you please, but I will
not betray one of them.' What might have been the
consequences, we do not know ; but he managed to
escape in the night, and to carry off with him the
whole body of his scholars.
It was in their flight that he was exposed to
another peril, which one of his brother missionaries
has mentioned, who speaks also of the singular calm
ness and intrepidity that he manifested in the emer
gency. They had to pass a stream, and, in crossing,
the raft, on which M. Pigneux was, came to pieces,
and he was immersed in the water. Twice he sank,
and twice he recovered himself. His companions
t>Z
gave him up for lost. But he came safe to land, and,

taking no notice of what had happened, proceeded
unconcernedly on his path. This composedness in
danger, which was usual with him, and his unfailing
resolution, contributed to inspire that extraordinary
confidence which he soon after gained, and which
was felt universally amongst the adherents of the
On the death of Mgr. Piguel, M. Pigneux was
named Bishop ofAdran. His influence shortly became
very sensible. There were two small potentates in
that part of the country, who were rivals for his good
will. Both alike wished to induce him to fix his
residence in their territories. One of them was the
King of Camboia, the other was the Governor of
Cancao, a somewhat important person in those days,
though only a vassal of Cochin China. The Bishop's
position was gradually improving, and soon became
very different from that of his predecessor. The
Christians were a favoured body. The Bishop lived
in a degree of state. He had ample means ; he was
Burrounded by numerous dependents. His wishes
were respected by the two neighbouring rulers. And
so it was that, when the young Cochin-Chinese prince
fled before his enemies, and sought a refuge, the
friendship of the Bishop of Adran was really valu
able to him. But it had a further and a greater value
from the influence it had on the prince's character.
He then learnt to defer to the Bishop's counsels, and
to respect his wishes ; and the Bishop taught him to
curb his impetuosity, to exercise greater prudence, to
D
34
deal more courteously with the- mandarins whose

support he required, and to get the better of many
faults that were injurious to his fortunes. He also
animated his courage, and supplied him with lessons
of policy that went a good way to establish his
cause.
The first successes of the young prince took
place when the Taysons were engaged in the con
quest of Tonking. But that conquest was short
work, and they were soon free again. Then they
came down upon him in full force, and he was power
less against their overwhelming numbers. He was
obliged to fly, and the Bishop too ; and both of them
for more than a year were wanderers on the waters
of the great Gulf of Siam, or in some temporary rest
ing place in one of the numerous isles with which
that gulf is strewed. Those were the days of this
prince's greatest distress. His enemies followed him
out on the seas, and entirely crippled him, destroying
almost the whole of the vessels with which he had
first fled. Then, in the most wretched plight, he
roamed here and there, with a single vessel of any
size, and a few smaller ones, and with no more than
six or seven hundred followers, and these reduced at
times almost to starvation. The Bishop was much
better off. His wise forethought had made provision.
He got away with his scholars, lodged a portion of
them in Siam, and with the rest made for a distant
island some two hundred miles from land, and there,
for nine months of the year, he lived with them in
secure solitude. A letter we have of Mgr. Pigneux
35
speaks of those days ; and a part of it may be here

given. ' It was the Feast of St. Joseph, the patron
of the mission, and we had celebrated High Mass,
and confirmed four hundred persons. Just then,
tidings reached us that the rebels were at hand.
This I had been expecting, and I had made my
preparations. Next day, when I offered Mass, I com
mended our flight to God, and in concluding my
instructions to the Christians present, I advised them
to go back to their homes, but I did not say a word
about my purpose of leaving them. The port of
Brissac was the point I then sought, and I reached
it in two days. There were four hundred CochinChinese Christians there, and for seven years they had
had no ministrations. I stayed with them a week,
fully engaged in trying to revive their religious
fervour, but the coming of the king with fifty vessels
obliged me to go and seek a more retired spot.
Easter we kept in a large island in the Gulf of Siam.
Since I came to the Indies I have not enjoyed such
peace as I did in that isle. We were there from the
Wednesday in Holy Week to Easter Tuesday, and
throughout that time I had but one thought, my
own salvation and that of the people with me ; and
they, too, quite resigned themselves to the trials
which the providence of God seemed to have de
signed for us ; and soon we felt them in a manner
that keenly touched us. We had landed in a spot
suited for the laying-up of our boats, when every
one of our party, sixty-nine in number, with only one
exception, was seized with dangerous sickness ; two
36
of our attendants we lost, and a scholar in whom

we placed great hope, who had just completed his
studies. This young man was twenty-seven years
of age, and he died in the same good dispositions in
which he had lived. Seeing me sad and discour
aged, two days before his death he addressed to
me words which I shall never forget. " Why is it, my
father, you seem to have lost all your usual con
stancy? Have you forgotten the mercies of the
good God % To-morrow or next day I shall die, and
go before the judgment-seat of God. But a chief
confidence I have is that you are suffering here for
me, and that the state in which you are is so pleasing
to God that He will not refuse you the salvation of
my poor soul. Be not out of heart ; these pains will
soon pass away, and the merciful God will in the end
crown your labours." At this discourse, one that I
little thought of hearing from him, I was greatly
moved ; I was so confused that I went away and hid
myself in the woods, and there I passed the rest of
the day lamenting my own weakness.'
In this same letter the Bishop recounts an inci
dent which makes us see the excess of distress in
which the prince was at that time, and also the
reason of the deep gratitude which he ever seemed
to feel towards the Bishop of Adran. They met on
the waters. The Bishop had still supplies, and he
could spare something from them. The king and
his followers were quite destitute. They were trying
to satisfy their hunger with the roots they could dig
up in the desert islands. ' I was obliged,' says the
27
Bishop, ' to offer him a part of my stock, and the few

gifts I could bestow were received with a thankful
ness and a depth of feeling that I could hardly have
imagined. So greatly was the king affected, that
when I went to him the next day, he would not
let me go away, but kept me with him for a fort
night.'
It was in those days that the ties between the
Bishop and the king were riveted so closely ; it was
then that the prince was led to that extreme degree
of confidence, the giving into the hands of the
Bishop his son, a boy of six years old, for his edu
cation and protection. The child was taken away
by the Bishop to France, and presented to Louis
XVI. ; and when Mgr. Pigneux returned, he came with
new proofs of friendship, ships and men and supplies
of war, that went very far to secure the triumph that
was in the end attained.
But before the return of Mgr. Pigneux the cause
of Gia-laongfor we may call him by the name he
afterwards assumedhad mended. In the interval
he had not been idle. He had first gone to the court
of Siam, but seeing his hopes of assistance in that
quarter vain, unwilling to waste his time, with a few
followers he threw himself upon the affections of his
subjects. The moment was favourable. The Taysons were then quarrelling amongst themselves, and
they had not leisure to notice him. The two younger
brothers were discontented with the elder Nhac, who
kept the spoils to himself; and the third and young
est, who was also the most skilful and bravest, and
38
The Persectitions ofAnnam.
the real conqueror of Tonking, determined that he

would not give up the kingdom he had won. These
dissensions ruined them. For Gia-laong quietly
made his way further and further; he regained, one
after another, the provinces ruled over by his an
cestors ; and at length, soon after the return of the
Bishop, headed by a French vessel, suddenly his fleet
sailed into the port of Quin-hon, and surprised, cap
tured, and destroyed the whole fleet of the Taysons.
But the war was not ended. For ten years it
lingered on; Gia-laong sometimes making further
advances, but again driven back, for the united forces
of the Taysons were much more numerous than
his; but at length, after Nhac and his brothers
were dead, and Bahalong, one of his nephews, was
at the head of the usurpers, the onward move of
Gia-laong became steady and consistent. The bat
tle-field was exchanged from Quin-hon to Touron.
Touron and Hue were taken, Upper Cochin China
was overran, Tonking was entered, and, almost as
soon as it was entered, the cause of the Taysons was
lost, and Gia-laong had not only recovered the throne
of his ancestors, but had become the sole ruler ofthe
whole dominion of the Vouas.
The Bishop of Adran returned from France in
1789. ' Our arrival,' says one ofhis companions, ' was
a sort of triumph. But as we brought back the king's
son, and raised the hopes of the people ofthe country
at a critical moment, it was not surprising that we
should be so received.' But when the enthusiasm of
the welcome was over, still the missionaries felt the
39
consequences of the high regard in which the Bishop

was held. They found themselves the objects of
honour and esteem. They were reputed men of
probity, whose words might always be believed.
Persons of the highest rank treated them with polite
ness, governors of provinces deferred to then- wishes,
mandarins came to visit them, and considered it an
honour to receive visits from them. 'The king,'
says one of the missionaries, ' goes beyond all others
in his attentions. I never meet him but he bends his
head with a gracious smile, and whenever I go to the
palace he bids me be seated, and offers me tea and
refreshment.'
His regard for the Bishop was un
bounded, and his desire to oblige him proved by his
immediate attention to every request. ' Scarcely a
day passes,' says M. Lelabousse, a missionary whom
the Bishop had lately brought with him from France,
'that the king does not give him some proof of his
affection. There was lately a revolt in a recentlyconquered province of Camboia, and the king gave
orders that there should be a general massacre. A
considerable body of troops set off to execute the
commission. The Bishop heard of it, and went to
the king, and asked a general pardon. Angry as the
king was, he immediately revoked his orders, and
numerous lives were spared.'
The young prince whom he had taken to France
remained at first under the Bishop's care. The boy
had a strong affection towards him, and reposed in
him full confidence, going to him frequently, and
telling him all his little troubles, especially how
40
The Persecutions of Anndm.
sorry he was to be living amongst pagans, and to

witness their superstitions; and he would say that
he would like to be back again in France, if it were
not for the hope he had that he might one day make
his people Christians. He wished to be a Christian
himself; he said Christian prayers ; his page was a
Christian, and every evening they said their prayers
together. The Bishop one day pointed out to him
a young man of his household who had that day
been baptised. ' How happy he is !' exclaimed the:
boy. ' I wish I was in his place.' He was apt and
intelligent, as his remarks sometimes showed. His
mother one day asked him who made the elephants,
and he told her God. But she said it was not God,
but the king. Then the boy, turning to the king,
said, ' Well, papa, you need have no fear of the rebels ;
elephants are their chief strength. They have
three hundred ; make two thousand, and you may be
at ease.' On which the king laughed, and said, ' You
say well, my son ; it is God who made them.'
After a time the mandarins became jealous of
the Bishop's influence, and were afraid the prince
would become a Christian. The fear was particularly
excited by the conversion of one of the principal
mandarins. We have the story at length from M.
Liot, one of the older missionaries, and we may
give it in his words. ' The king last year' (1794),
says M. Liot, ' wanting to send his son on some
business, requested the Bishop to go with him as his
guardian. And, as the provinces where he was to
go had not for a long time had any ministrations,
41
the Bishop willingly consented. The chief judge,

named Ong-giam, who was highly esteemed by
the king, and in great repute for his superior learn
ing, was of the party. Up to that time Ong-giam,
though he had a regard for the Bishop, and did
sometimes visit him, had a particular antipathy
to the Christian religion. On this occasion, how
ever, being brought into closer contact with the
Bishop, he not only learnt to esteem him more highly,
but he entirely changed his sentiments about his re
ligion.
After they had talked over the subject of
the worship of ancestors and the doctrine of Con
fucius, Ong-giam went to the king, and said, " The
master reasons very well about religion ; his ideas
are more elevated than our own." Then, after recount
ing what the Bishop had said, he acknowledged his
belief in its truth, and declared that it was in every
respect agreeable to reason. Two days after, the
king repeated this to the Bishop, and the Bishop
again went over the same arguments, which were
not new indeed to the king ; but, whether from human
respect or any other motive, however he might feel
their justice, he made no expression of his sentiments.
On his return to Saigon, before the whole court the
king said, " See what the eloquence of the master
has done. It has persuaded Ong-giam. What may
it not do with us V And this reflection increased
the fear of several of the mandarins that the Bishop
would make a Christian of the prince. Three of
them then wrote out a paper, which they got a dozen
more to sign, and presented it to the king. In it
42
they besought his majesty not to intrust the educa

tion of the prince to the Bishop, nor to allow him to
visit the Bishop more than twice in a month, nor the
Bishop to visit him, except occasionally. The king
was very much displeased, and in fear that the Bishop
should hear of what had taken place, and be induced
to leave the country, or at least discontinue the care
of his son. But, though the king tried to prevent
it, the Bishop got intelligence of it, and, as was
foreseen, requested permission to quit the kingdom,
and, dropping his visits to the prince, would hardly
receive him when he came to visit him. The king,
very much irritated with the authors of the writing,
obliged the foremost ofthem to go to the Bishop and
apologise; and he sent several others, and among
them the queen and the queen-mother, to petition
him not to alter his way of treating the prince. But
their intercessions were to no purpose. The Bishop
was inflexible. At last the king went himself, and
so moved was he that scarcely had he seated him
self when he rose again, and, with tears, earnestly
asked the Bishop to pay no attention to the writing
of a few weak wretches. " Although all the court go
wrong in this matter," said he, "what is it to you?
Let the master be content that I am his friend." So
strong an appeal the Bishop was not able to resist,
and he agreed to stay. The next day the king went
away to the war, and the Bishop going with him to
the gate, he then said, " I would wish you to be per
fectly at ease, and tell you the plain truth. I honour
you above every person in the kingdom. Of this the
43
mandarins are not jealous, for they know how differ

ent their case is from yours, and what important
services you have rendered to me and my son and
the state, and that your understanding and prudence
are a thousand times greater than theirs. It is only
about religion they cannot agree. Laugh at them
then. I know what to do about religion, and I have
perfect reliance on your prudence.' "
The Bishop also has given us his account of these
transactions, and has added some particulars which
M. Liot has not mentioned. ' This year,' says the
Bishop, ' I have had to manage an affair of much
delicacy. About nineteen of the principal mandarins,
amongst them the king's uncle and another near
relative, in their zeal for the religion of the country,
combined to represent to the king that he could
not any longer with prudence allow me to retain the
charge of his son ; that as I was a stranger, and of
another religion, I could only rear him up in my
own principles ; and that therefore they entreated his
majesty to break the connection existing between
us, and to place the prince under literate mandarins,
who would bring him up like his ancestors. A month
had not passed before two of the officers who were
of the party were condemned to lose their heads.
The sentence had been already passed, and confirmed
by the king. It was the persuasion of the whole
court that no one but myself could get them off; but
that, as they had joined in signing the writing, it
was vain to hope for my intercession. But I proved
to them it was otherwise ; for, as their fault was sim
44
ply a matter of discipline, and might be overlooked,

I exerted myselffor them, and obtained for them not
only life, but the restoration to their former posts.'
Then the Bishop speaks of the conversion of Onggiam. ' The alarm at court was in consequence of the
conversion of the principal of the learned mandarins,
who had been previously much opposed to our reli
gion. So wedded was he to the doctrine of Confucius
and pagan worship, that he was impatient of all sen
timents different from his own. But from frequent
conversations we had during eight or nine months
which we spent together, he found that instead of con
verting me, as he had proposed, his own ideas became
quite changed, and so far, that he even suggested to
the king the dropping of some of the superstitious
customs of the court. I had hope that this conver
sion would have turned out happily for religion ; but
God, whose designs we cannot penetrate, ordered it
otherwise. This mandarin was with the prince in
a town where we were besieged by 30,000 of the
enemy. When the siege was raised he was very sick,
and could not go back with us to the royal city.
Throughout his sickness, which lasted a month, he
was continually asking for me, saying that could he
but see me once more he should die content. In con
sequence of his repeated desires, notwithstanding
his extreme sickness, they did their best to satisfy
him. But it was a journey of fifteen days, toil
some even to one in health, and the fatigues were
too great ; so that before he got more than a third
of the way he expired in his palanquin. Although
45
he had not been baptised, I have the hope that his

desire will supply the want. Perhaps already he
has received the reward of all he has said and done
for religion since his conversion. He was sixty
years of age, grave, thoughtful, laborious, and noble
as well as simple in character. He died poor, though
through life he had held high offices, and his repu
tation for integrity was untainted. He was the first
of the literates in learning as well as rank. The
king had full confidence in him, and constantly con
sulted him. All this made his conversion the more
startling. There was a general murmur : " If a man
like this could not resist the arguments of the Eu
ropean Bishop, what will become of the prince and
the king T '
M. Liot has told us one or two more stories,
which we will repeat. They refer to a period a
little later, and they show us that the king's mind
gradually turned more and more away from the
Christians. He protected them only out of his re
spect to the Bishop of Adran, and from his strong
wish not to disoblige him ; but he had no relish for
the religion itself, and this became more and more
apparent. * It is a custom,' says M. Liot, ' on the
first day of the year, in each township, to raise gene
ral contributions for sacrifices made in the temples
for the welfare of the kingdom. It is generally very
difficult for the Christians to get freed from this
payment, and, when unable to make terms with the
village chiefs, they are subject to much ill-treatment,
and cannot obtain redress, for the usage is regarded
4-6
The Perseaitions of Annam.
as a fundamental law, from which even the king

cannot exempt you. We hit on an expedient three
years ago for relieving the Christians from this em
barrassment. On the preceding eve the missionaries
requested a visit from the village chiefs, met them
affably, and asked them to be present on the follow
ing day at the prayers the Christians would offer for
the prosperity of the kingdom. Then Mass was cele
brated with as much pomp as possible, and after
wards a hymn was sung by the children, asking every
blessing of God for the king and royal family, the
mandarins, and the whole kingdom. The ceremony
over, an entertainment was given to the visitors, and
after a discourse on religion, a request was made
that the Christians should be exempt from the con
tributions. The plan succeeded. But the next year,
in a village where there was no missionary, the Chris
tians had a dispute with the pagans on the subject
of this contribution, and as they could not agree,
the matter came before the governor of the pro
vince, who gave the pagans a document authorising
them to compel the Christians to pay. Aware that
an order like this would be mischievous to the other
Christians, the Bishop sent me to the governor, with
whom I had some acquaintance ; and without diffi
culty the order was revoked, and the proceedings
against the Christians were stopped. Months after
this, in another village of the same province, the
village chiefs wanted to oblige a catechist to pay
towards some superstition, and the catechist imprud
ently went to the governor about it. The governor
47
was no friend to the Christians, and was not pleased

with what he had already done ; and, glad of this
new opportunity, ordered the contribution to be paid,
and brought the subject before the king.
' The Bishop of Adran had always resisted the im
portunities of the missionaries that he would ask the
king for legal exemption from these contributions ; for
he considered the request imprudent, and very doubt
ful in its results. But in the present instance he
gave way, and directed me to take with me F. Paul,
a Cochin-Chinese priest, and to go to the king and
learn what the governor had said, and at the same
time to make this petition. We went to the king,
and addressing him in a low voice, asked the indul
gence. He did not at once reply, for he was evi
dently embarrassed ; he did not wish to displease the
Bishop by a refusal, nor the mandarins by granting
the demand. So he repeated aloud what we had
said, and interrogated the mandarins whether a law
of this kind could be passed. They all declared that
it could not. And nothing I could say was of any
use. All I could obtain from the king was " that
the contributions might be dispensed with if the
towns pleased, but if they chose to enforce them
they had the right ; it was an immemorial usage."
A reply like this embarrassed us, for we feared the
people of the towns might take advantage of it, and
that the difficulty of coming to terms with them
would be increased.'
Another incident M. Liot has reported is as fol
lows : ' At the request of some of the mandarins, the
48
king rebuilt a temple of Confucius with considerable

splendour. He issued an express order that every
literate mandarin should contribute towards the
expenses. This perplexed us exceedingly, and it
puzzled us much to decide how to act. In the end
F. Paul and myself went to the queen-mother, and
requested her to put into the hands of the king a pe
tition that he would exempt the Christians from this
contribution, and instead accept from them a sum of
money for state purposes. She as well as the queen
acceded to our wishes. The king was altogether dis
inclined. " Every person," he said, " who had learnt
letters must aid in building a temple of Confucius,
the patron of letters. It was for the public interest."
Two days afterwards the king inquired of a Chris
tian mandarin if he had paid his contribution. " No,
sire," he replied ; " I cannot do it ; but I have here a
sum of money which I request your majesty to ac
cept for purposes of state." " Give it me,-1 said the
king; but two or three of the mandarins objected,
saying the levy was not for state purposes, but for
the temple of Confucius. And the king insisted it
should be so. The Christian, however, stood out,
and did not pay the contribution; and the matter
ended without the trouble that had been anticipated.
The missionaries were for a time very uneasy, and
the Christians had to battle about these payments
for which they were importuned ; but the king evi
dently wished no more than not to offend the man
darins and shock one of their strong prejudices.'
The king was not always so lukewarm in favour
49
of the Christians as he was at the time of these

events, i.e. about the year 1797. Once he was much
more active in their behalf. The Christians were
said to deal in charms, and it was a current report
that they killed children, to take out their eyes and
make charms. A rogue of a fellow went to the king,
and accused the Christians of causing the loss of his
speech by their charms. The king made as if he
believed him, but told him he knew of a cure. Then
he mixed a little dust with water, and gave it to the
cheat to drink. After a few gesticulations, the fel
low pretended to have recovered his voice, and the
king, saying he had another medicine for him,
ordered him a sound beating.
But the missionaries had no longer any such
tales to tell. The language of M. Lelabousse seems
to represent that the condition of the Christians was
really painfulthat their enemies were allowed to
exercise their spleen unopposed, and that the king
had ceased to be their friend. ' Persons suppose,'
says this missionary, 'that we can do just as we
please, and that we are in such favour that we can
practise our religion openly and without restraint.
It is true that we are not in prison, nor do we wear
the cangue, but we are persecuted in no slight de
gree ; for there are mandarins who are never tired
of annoying us, and delight in paying off on the
Christians the insults that they say are offered to the
idols by our refusing to bow before them, and there
are, besides, the devotees of Phat, women with
tongues of venom, doing us all the harm they can.'
E
50
Again, speaking of the king, he says : ' He has

forgotten the attachment which the Christians have
always shown him, and the important services they
have rendered at the most critical seasons, and he
views them only with hatred and contempt. It must
be granted that he is being ever urged on against
them. Crowds of bonzes swarm in the country, and
are constantly seeking to raise up a persecution, mul
tiplying their efforts to gain their ends, and influenc
ing the females of the court, who, being earnest
followers of Phat, are ready enough to be led, and
go on incessantly murmuring that a handful of
Christians ought never to be allowed to contemn the
idols, and ought to be exterminated.'
The Bishop himself was sensible of a change in
the king's behaviour, but he put it down to a refine
ment of policy, with a view of inducing the Bishop
to resume the superintendence of his son.
The few years that had passed since he had been
removed from the Bishop's care had been most un
favourable to the young man. He had grown almost
into manhood under the contaminating influences of
a corrupt court. All the simple modesty of his cha
racter was gone. ' He is entirely altered,' says M.
Lelabousse. ' He has not now the quick lively un
derstanding he once had, nor the soft affectionate
heart; the poisonous air of the court has blasted
them ; they have disappeared under the influence of
female seductions.' He had not, however, lost his
love and respect for the Bishop, and the king desired
again to use this influence for his advantage. A
The Bishop ofAdran.
51
letter of the Bishop gives us his view of the king's

conduct, and supplies us with some interesting in
formation. ' When I made my visit to the king, on
the first day of the year, to offer him my congratula
tions, he took occasion to speak to me on public
affairs. In this conversation he spoke of a military
expedition he had in view, and he tried to fathom
whether I would be willing to go with his son, whom
he proposed to employ in the business. I had not
forgotten the old jealousy of the mandarins, and
evaded the subject, and so displeased him. But he
commanded his feelings. Some three weeks after
wards he asked me to ride out with him, and then
expressed himself more plainly ; and so I found it
necessary to speak. Still I excused myself, and
asked him not to employ me in this way. The
king said nothing, but it was evident that he was
bent on forcing me to comply with his desires. When
we returned to the palace, he began speaking in a
disparaging manner of our holy religion, and said,
that out of regard for me, and in the view of my ser
vices, he had forborne to persecute it, and had
granted it toleration. But, as if with the purpose of
shaking my resolution, he added that he was think
ing seriously of changing his conduct.
'A few days after, he used some force with a Chris
tian officer, who for more than twenty years had
practised his religion unmolested, to induce him to
offer worship to the king's ancestors in a temple just
consecrated. He employed two old mandarins, who
he knew would do the work with a relish. The
52
feast was prolonged for three days, on which reli

gious honours were offered. The first two days the
mandarin did not obey the orders he had received to
take part in this worship. The third day was the
prince's birthday, and the Christian mandarin could
not avoid coming with the other mandarins in his
robes of state to the civil ceremony. When he had
saluted the prince, and was about to retire, the two
mandarins would not let him go, but forced him on
ward to the temple of the king's ancestors. Then
they said to him, " Salute the ancient kings, my
brother ; salute the ancestors of our sovereign. What
harm is it ? The king does not oblige you to salute
the idols, nor the genii, nor the demons." " I see no
ancient kings," said the mandarin, " nor do I believe
there are any here. How can I salute them?" " Do
not persist in refusing," they replied, " or the king
will be angry." " You know," said the Christian,
" that I have never been present at these ceremonies ;
why, then, do you use force?" "It is the king's
order," they insisted. And then, using force, one
holding his arms, the other bowing down his head,
they led him back to the king, and reported that
they had induced him to make his salute, but that
while he did so he had prayed to his own God. To
which the king replied, "What matters it, provided
he has saluted?" Then, turning to the Christian, he
addressed himself to him with a mild reproach:
" Why is it, when I have so long provided for you,
and bestowed on you many honours, you refuse to
salute my ancestors? I have not forced you to
53
abandon your religion, nor ordered you to worship

idols or spirits ; all I have asked is that you should
join in paying public honour to my ancestors." " I
acknowledge your majesty for my king," said the
mandarin, " and hold you in the most profound re
spect; and how could I dare to show any disrespect
to the ancestors of my king ? But they have been
long dead, and I do not believe that they can re
turn ; and my religion forbids me to salute them in
a place where I do not believe they are." " Do you
not salute the saints !" asked the king. " How do
they differ from my ancestors % They are dead also,
they cannot come back ; how can you salute them,
and refuse the same honours to my ancestors ? I do
not believe that my ancestors are present here, or
that they eat the meat I offer them; but I salute
them only by way of public recognition." '
The Bishop of Adran did in the end consent to
the king's wishes, and went with the prince, and the
result was that the king's coolness towards the Chris
tians vanished. The presence of the Bishop was valu
able even with respect to the conduct of the war, and
this had been often proved. In the earlier contests
the Tayson forces were much more numerous than
their adversaries, and they often tried to intimidate
by their threats and vaunts, swarming up to the
lines by which the king protected himself, and utter
ing their proud insults ; and then the Bishop's quiet
composed manner was a stay to the fainting hearts
of the king's followers, and at the same time his in
genuity and presence of mind extricated them from
54
The Persecutions oj Annam.
dilemmas. Once a spy made his way into a fortress

in which the king with a party of his troops was
beleaguered by very superior numbers, and if it had
not been for the Bishop the man would have gone
back and reported the feeble state in which they
were ; but the Bishop showed a bold front, and sent
the fellow off with quite a different idea from the
truth ; and the ruse succeeded. But the young prince
especially wanted a stay, and would have been quite
unfit for the charge which the king now intrusted to
him, which was in an advanced and important posi
tion, if he had not had the Bishop by his side to coun
sel and support him. But these duties were the last
in which the Bishop was engaged. In this expedition
he fell ill of dysentery. The disorder proved danger
ous, and he could not throw it off; and at last it be
came very evident that this good and great Bishop's
death was at hand. The king sent his physician to
him, but it was in vain. No human skill was of any
use. We have an account of his last days, from the
pen of M. Lelabousse, so interesting and instructive,
that it must be here introduced.
' The Bishop of Adran,' says M. Lelabousse,
' calmly contemplated the approach of his last hour.
"This," said he, "is the end of that course of busy
labour which, in spite of my repugnance, I have been
so long leading. So at last are my pains terminated,
and my happiness is commencing. Willingly do I
leave the world, where I have been considered fortu
nate. I have been admired by the people, respected
by the great, esteemed by the king ; but I have no
55
regret for these honours ; they are only vanity and

affliction. Death brings me repose and peace, the
sole objects of my desire. I await it with impatience.
If I am of use here on earth, I refuse not the trouble.
I am willing to bear all the crosses I have found in
the midst of my dignities ; but if God pleases to
call me to Himself, I shall have my chief wish. Al
though I dread the terrors of His judgments, I have
a greater trust in His mercies." '
The king had sent his physician to him, who
used every means he could think of to preserve a
life so valuable to his master. The king also came
himself, with his son, to visit him, and shed tears
on perceiving the fruitlessness of all skill. When
the physician saw there was no more to be done, and
was about to take leave of the Bishop, the latter
said to him, ' Be not sad because you are not able to
cure me ; you have done what you could, and I
thank you. Go to the king, and tell his majesty
what you have seen ; tell him that I have no uneasi
ness, no fear ; that he may know that a European
knows how to live and die.'
There was much talk about these words at court.
' The master,' said the king one day, ' had but one
fear during his illness that he should become deliri
ous, and so fall into some act unfit for one whose
conduct has been always worthy of praise.' ' But it
was not so,' says M. Lelabousse. ' The Bishop of
Adran always scrupulously observed the most exact
modesty, and he was afraid that, should he be deli
rious, he might some way outstep the bounds of a
56
virtue he loved so much. Although the nature ofthe

climate and the state in which he was might have
excused some deviation from his strict rule, he would
not for the sake of ease in the least relax it. He was
so careful to keep himself always decently covered,
that even when he had lost the use of reason he
still clung to his old habit. His fervour was not less
than his modesty. I do not believe that during the
three months of his illness a single hour passed with
out his thoughts being turned to God and the hap
piness of heaven. As he seldom slept, and if he did,
only for short intervals, he was meditating day and
night. The chapter, " Vidi civitatem sanctam Jeru
salem," and the hymn of the Dedication, " Coelestis
Urbs," were frequently the matter of his contempla
tion and the subject of his discourse. He was so
full of the idea of this heavenly Jerusalem, his ima
gination represented it in colours so glowing and
moving, that you would have believed him there
already, while he was speaking of it. One day
especially his discourse was so sublime, I had never
heard anything like it; never had he preached so
well. I could have thought it was St. Augustin or
St. Ambrose that was by me. The deep love that
lighted up these thoughts gave him an unfailing
patience amidst the violence of the most wearying
pains. God, to prove his constancy and to purify
his virtue, permitted that he should be harassed with
unmitigated colic, accompanied with fearful convul
sions ; but his great soul supported all with a courage
such, as I had never before seen. There was not a
5y
groan, not a sigh, however acute the pain; not a

single word that could sadden any of those who
came near him. I never heard him complain, except
of the trouble he was causing us ; we, however, felt
none, except at seeing him suffer.
' The Bishop, towards the end, could not make use
of the lightest nourishment ; for about a month he
drew in a little very mild rice-water through linen
at the end of a reed, and that was at length changed
for warm water. This linen represented to him the
sponge offered to his divine Master when dying.
' Of his robust and vigorous frame there was now
left only skin and bone ; all the strength was gone.
Yet though the outward form was so reduced, in
spite of the sharp pains that were wearing him away,
still his understanding was sound and vigorous as
ever. He thought of everything ; he arranged every
thing with perfect presence of mind. This was so
till the last four or five days of his life.
' After receiving the last rites of the Church with
much devotion, a little before his death he asked me
to bring him a crucifix. When I had given it to him,
he took it in his hands, and with the lively faith
that has been the principle of his life he addressed
it in these touching words : " Preeious cross, that
hast been my portion through my whole life, and
that art now my consolation and my hope, permit
me to embrace thee for the last time. Thou hast
been outraged in Europe; the French have over
thrown thee, and cast thee out of their churches, no
longer holding thee in respect. Come, then, to
53
Cochin China. I would desire to make thee known

to this people, who are rather ignorant than wicked;
and to plant thee in this kingdom, even on the throne
of the king. But my sins have not allowed that I
should be the instrument of this great work. Plant
it, then, Thyself, my Saviour, and raise Thy temples
on the ruins of those of the devil, and reign over the
Cochin Chinese. Thou hast appointed me to preach
to them the Gospel ; now that I leave them to come
to Thee I give them back into Thy hands. I ask of
Thee pardon for all the faults I have committed dur
ing the thirty-three years I have had the care of
them, and also the grace of dying in Thy love."
' After this short prayer he bowed his head to the
crucifix, watering it with his tears. As I knelt at his
feet, my tears streaming over his hands, those pa
ternal hands so often raised to bless me, I cried, as
far as my sobs would permit, " My father, my father,
the chariot of Israel, and the driver thereof."
' He replied to me with dying voice, " I have no
mantle to leave you ; I will give you the best I have
my blessing; and I pray God to fill you with
His Spirit, to direct and sustain you in the painful
course which is before you. You lose in me a friend
who loves you tenderly. In your pains I could con
sole you. I know your heart, and you know mine.
Henceforth you have no one ; . . . but take courage ;
soon we shall meet in heaven."
* This was the last time the Bishop ofAdran spoke
to me with full consciousness. After this he became
delirious, and in a few days more was in his agony,
59
which lasted nearly forty hours. At length, on the

9th of October, on the Feast of St. Denis, having
edified us by his patience and fervour and steady
contemplation of death, he expired in my arms, about
half-past ten in the morning, at the age of fifty-seven
years and ten months.
' As soon as he was dead, we bore the sad news
to the king, who on hearing it sent a splendid
bier, with pieces of damask and silk for the burial.
On the 10th of October the coffin was carried, with
lighted torches and much ceremony, to the house of
the Bishop. It was placed in the great hall, and there
exposed to satisfy the wishes of the faithful. Every
day Mass was celebrated there for the Bishop, and
other Masses were said in the church close at hand.
'The king's son caused a great building to be
erected in the court, to receive the mandarins and
all those who wished to pay funeral honours to the
illustrious master. The Christians from all parts of
the province came in crowds to shed tears of love
and gratitude over the mourned remains of their
good pastor. The prince had placed a guard there,
to prevent the Christians receiving any molestation.
' The king gave orders that everything should be
done for the Bishop which religion directed, and that
nothing should be spared to give splendour and mag
nificence to the ceremonies. Whatever was wanted
was to be given us. He wished solemn Masses to
be sung, and they were accordingly. On the eve
the missionaries in cope and the scholars of the
seminary in surplices proceeded to the church, where
60
a vast crowd of Christians were assembled. The

French officers and Christian mandarins were pre
sent in official dress. Matins and Lauds were sung.
Then with strains of solemn music we went in pro
cession to the hall where the coffin was, there sang
the " Libera," and then returned to the church. The
darkness, the silence of night, the lighted torches,
added to the effect of the ceremonies, and the pagans,
who in religion are much affected by outward things,
were immensely struck with all they saw. The next
morning there was again the same order, and Mass
being over, there was anew a procession to the
Bishop's house, where as before the "Libera" was
sung after the recitation of some other prayers.
When the ceremonies were concluded, the prince
invited the mandarins to a grand repast, as is the
custom of the country when at the king's orders
they attend on such occasions.
'The funeral was on the 16th of December. The
State combined with the Church to bestow on the
Bishop the honours due to the rank he held in each.
The king gave orders to his son to superintend the
funeral. We began to move at two in the morning.
The coffin, covered with superb damask, and placed
on a handsome rest twenty feet long, with double
rows of lighted candles on each side, was borne by
eighty chosen men. Over it was an embroidered
canopy. A large cross, formed ofbranches artistically
arranged, headed the procession. There followed eix
niches elaborately sculptured, each carried by four
men. In the first were written four letters of gold,
61
signifying " To the Sovereign Lord of Heaven." The

second contained the image of St. Paul, the third
of St. Peter, the fourth of the angel guardian, the
fifth of the Blessed Virgin, and last came a standard
of damask, about fifteen feet long, on which were
embroidered in golden letters the titles which had
been conferred on the Bishop of Adran by the Kings
of France and Cochin China, with his rank in the
Church. His cross and mitre were in the sixth niche,
which was borne immediately in front of the coffin.
By the side of these niches walked a large number
of Christian youths, accompanied by the principal
catechist of each church. The whole of the king's
guards, numbering twelve thousand, were under arms,
and ranged in two lines, with cannon in front. One
hundred and twenty elephants, with their attendants
and standards, marched on the two sides. Then
there were all kinds of military music, firing of mus
kets, and fireworks, while lanterns, torches, and can
dles lighted up the procession. At least forty thou
sand persons, Christians and pagans, were following.
The king was present with the whole body of man
darins, and, what was more unusual, his mother, his
sister, the queen, his concubines, his children,the
whole court believed that for a man so above the
common they must go out of the common wayall
came, and went on even to the tomb.
' This magnificent funeral, such as had never been
seen in Cochin China, brought together so large a crowd
of spectators, that it is impossible to tell the number.
'The Bishop had chosen for the place of his burial
62
The Persecutions of A nnam.
a garden about a mile from the town. This he had

cultivated and beautified with his own hands. In
this retired spot, suited for quiet reflection, he had
thrown off all care ; here at times he brought his
royal pupil for recreation ; here with his missionaries
sometimes he would take repose. When the proces
sion arrived at the garden, they rested the coffin be
side the tomb. The king made the people retire while
the last prayers were said. On M. Liot approaching
to cast a little earth in the grave, as a signal for
filling it, the king also approached, and threw some
earth into it. The Christians coming forward with
loud laments, the mandarins would have obliged
them to be silent and to go back, but the king
said " Leave them alone ; do not hinder them." At
last the king advanced with a grave and solemn
step, grief plainly marked in his countenance, to
pay his final address to the prelate; tears flowed
down his cheeks, and a grand mandarin, up to that
unmoved, said aloud, " If we do not weep for the
bishop, we must weep for the king."
' When all was concluded, a sumptuous repast, at
the king's expense, was served in tents prepared for
the purpose, to the mandarin and troops and all
who had been present at the funeral. The king him
self stayed within his own chamber, giving vent to
his grief.
' Afterwards he caused a magnificent mausoleum
to be raised in the garden at a great expense, and,
as a further testimony of his love and admiration of
his lost friend, he caused a patent of distinction to be
63
written out, declaring the nigh honours conferred on

this Christian Bishop.
' It runs thus : " I had with me a wise man,
the sharer of all my secrets, who from a distance
of thousands of miles came to this country, and
never left it, even when fortune was most adverse
to me. Why is it that now, when I prosper all at
once, he has been taken from me by a premature
death ? I speak of Peter Pigneu^, honoured with the
rank of Bishop and with the glorious title of Pleni
potentiary of the King of France. In the remem
brance of his former virtue, I wish to give a new
testimony to him. I owe it to his rare merits. If in
Europe he passed for no common man, here, in the
court of Cochin China, he was regarded as the most
illustrious stranger we had ever seen. In my early
youth I had the good fortune to meet this valued
friend, whose character was so well suited to my
own. When I made my first effort to mount the
throne of my ancestors, I had him by my side. He
was to me a mine ofwealth, whence I could draw coun
sel to direct me in every need. But suddenly came
down on me a thousand ills, and my feet tottered as
those of Thieu-khang of the dynasty of He. Then
he had to take a course that separated him from me
as the heaven from the sea. I gave into his hands
the prince my heir, and truly he was worthy of the
dear pledge I confided to him, that he might interest
in my favour the great king who ruled in his own
country. He succeeded in obtaining help for me ;
already had he got back half-way, when his plans
64
were thwarted, and he was not able to fulfil his

wishes. But looking on my enemies as his own, in
his attachment to my person, he came and joined me,
that we might devise the means of combating them.
" The year in which I returned to my kingdom, I
looked out impatiently for the rumours of his return.
The next year he arrived, as he had promised. By
the engaging and gentle way in which he had trained
the prince my son, whom he brought back, it was
easy to see what wonderful talent he had in bringing
up the young. Day by day my affection and esteem
for him increased.
In times of difficulty he found
out means which no other but himself could discover.
The wisdom of his counsels and his virtues, which
shone even in the pleasures of conversation, endeared
him to me more and more. We were so united in
friendship, that whenever business required me to
go abroad, we rode together in front of the rest. We
had but one heart. From the day when by the most
happy fortune we met nothing has ever cooled our
friendship, nor has been a cause of a momentary dis
pleasure. I thought from his vigorous health that I
should long enjoy the fruits of this close union ; but
now the earth covers this precious tree. How much
to my regret !
" To make known to all the world the great merits
of this illustrious stranger, and to spread abroad the
good odour of his virtues, which he has ever con
cealed, I give him this patent of Director of the heredi
tary Prince, with the first rank after the royal family,
and the surname ofIncomparable. Alas, when the body
65
is in the tomb and the soul has flown to heaven,

what have I remaining with me of him ! I have fin
ished my eulogium; the regrets of my heart will
never cease. O beauteous soul, O Master, accept this
favour."'
The Bishop's burial-place was about four miles
from Saigon. A guard of honour of two hundred sol
diers was stationed to watch the tomb and monu
ments, and as long as Gia-laong lived they were not
withdrawn.*
* Crawford's Embassy to Cochin China. Mr. Crawford visited
Cochin China more than twenty years afterwards, on the accession of
Minh-Menh.
CHAPTER IV.
MISSIONARY WORK.
The missionary work done at this period in Cochin

China was not much. The circumstances ofthe time
were not favourable, and the missionaries were too
few. There were three separate clusters of Christian
population. One only was within the jurisdiction of
Gia-laong. The second was amidst the battle-field,
where for years the success was constantly varying,
alternating this way and that, but gradually coming
more and more within the sphere of the missionaries
of the Bishop of Adran. The third, and the largest
body of Christians, was wholly out of his reach.
In the southern provinces M. Liot, an old mis
sionary, was stationed, with the care of the students
of the college ; and of course he could not do much
missionary work.
The active missionary of the season was M. Lelabousse. He was one of seven fresh priests whom
the Bishop of Adran brought back with him from
France in 1789.
But three of them died very
shortly, and not one of them, except M. Lelabousse,
was alive at the time of the Bishop of Adran's death.
M. Lelabousse was occupied in the provinces that had
felt the desolating effects of the war, where he saw
much to fill him with sorrow. The numbers of the
Missionary Work.
6j
Christians had been sadly reduced ; some had been

pressed as soldiers, some had gone into exile, some
had abandoned their religion.
We have several letters of his, which show what
might have been done if only there had been more
labourers, and the war had not offered such impedi
ments.
There was a great disposition among the
pagans to receive the Gospel ; the Christians were
themselves fervent; and, notwithstanding all ob
stacles, there was a steady flow of conversions, and
wherever he went he found more ready to listen to
him and submit to the faith than he was able to
assist.
The first of his letters gives his early impres
sions. ' In these unhappy times it is difficult for
the Gospel to make much progress ; there are pa
gans, however, who are willing to submit them
selves to the yoke of Jesus Christ. . I have been
but a year and a half in the province, and have
had the consolation of admitting a hundred to
baptism. The Cochin-Chinese listen willingly to re
ligious teaching, and show a good deal of curiosity
on the subject. As soon as a missionary appears in
a place the pagans flock around him, multiplying
their questions, but not rudely, for they are very
respectful and deferential. They are by no means a
barbarous people, as some might think, but are very
studious of etiquette according to their own habits.
There are persons, of course, here as everywhere,
who are wanting in honesty and decency, but for
the most part they are courteous and well behaved.
68
We might preach here with fruit had we only peace.

The public works into which the people are forced,
the constant state of alarm, and more than all the
too great proportion of Christians for the small num
ber of missionaries, preclude the idea of doing any
thing for the pagans. There are eight thousand
Christians in the province in which I am, scattered
and far asunder.'
Again he writes: 'Amidst the general convul
sions we must lament not simply the ravages of the
war, but the loss of souls. But still, for His own
glory and for our own consolation, the Lord has kept
a great number faithful, notwithstanding the torrent
of evil. There are indeed Christians that do honour
to their religion. I wonder, and I praise and thank
God, when I see so many pious fervent souls in a
place where sin and the devil reign, and where temp
tations are continually rising, as I may say, under
the feet, and that too when there have been no
missionaries. For upwards of ten years these poor
Christians have had no Masses, no instruction ; have
not made a confession ; and now, when we are here,
we are not enough to hear them all even once in a
year.'
In 1795 M. Lelabousse puts down the number of
Christians at sixteen thousand, and says that in the
last two years his adult baptisms had been so many
as nine hundred. Since the last report, Gia-laong
had been advancing onward, which accounts for the
increase.
In 1796 he writes: 'During the last seven years,
Missionary Work.
69
. e. since the return of the Bishop, our Christians

have increased at least a third.
Our chief care is
with the catechists and the young. We give them
both little retreats, which produce a good deal of
fruit. From these retreats the catechists go forth
full of zeal, doing their utmost to recover souls for
God. The Cochin-Chinese children are very sus
ceptible, and when they are instructed give ample
proof of virtue. I have known many whose lives
are blameless, that might rival the most fervent in
Europe.
After a first communion, one of the party,
a young girl about twenty, passed three whole days
and nights without food. I asked her what she had
been doing all that time, and if she had not felt
hungry ; she said she had spent it in meditation and
prayer, and that she had been so happy that she had
not thought at all of eating.'
Another missionary cites an instance of the ardent
feelings of these Christians, in the case of a young
woman who had given scandal by her bad conduct.
She came to him full of shame and sorrow, asking
him to impose heavy penances on her, prayers, fasts,
and to require her to cut off her hair and make a
public reparation. But the priest, satisfied with her
good dispositions, did not choose to deal so rigor
ously with her as she wished. But next morning the
woman appeared in church, and before the Mass
began she knelt down, and with much show of
sorrow asked pardon of the Christians for the faults
which she had committed.
In 1797 M. Lelabousse says : ' In the country
jo
now occupied by the legitimate king we have six

missionaries from the seminary of Paris, without in
cluding the Bishop and six native priests. The
Spanish Franciscans have one religious. In the
country about Hue there are six religious houses ; in
the province ofPhuen, near where I am, -there is one.
There I found twenty-five religious, living by the
work of their hands, and unknown to the pagans.
They live in a poor little house. It is not possible
to visit all the Christians once in two years. Many
have not seen a priest for four years. There are
provinces that have been without a missionary for
fifteen years. One of these I visited. I could stay
only a few days, from the spreading of the war into it.
Long after I left these people they would kiss the
very traces ofmy feet. As we have not time for the
care of the Christians, we are obliged to give up the
pagans. Yet what numbers might we gain to God
could we only go amongst them ! We can form an
idea of what might be done from the number who of
their own accord come to submit themselves to the
faith. There is not a Christian village where there
are not catechumens to baptise every time we pass
them. There are several where I have had the
consolation of giving this grace to twenty-five or
thirty adults. At this moment, while I am writing,
there is a request to go to a little Christian village,
where five or six persons are anxiously desiring to
embrace our holy religion, who have already been
instructed. Many others, amongst whom are the
chiefs of the village, are looking out with impatience
Missionary Work.
71
for my arrival, that they may put their questions to

me and satisfy their desires for the knowledge of the
truth. I know a village where there are two thousand
pagans, who have long wished to be instructed in
our holy religion. Thirty of them, tired of waiting
to no purpose, came in the beginning of the year to
find a place to live where they could be made Chris
tians. Every year, in my own neighbourhood, I have
baptised nearly two hundred, sometimes more.'
M. Lelabousse became the successor of the Bishop
of Adran, but he did not survive him long. There
was, indeed, a great mortality amongst the friends
of the Christians, who might have had influence
with Gia-laong in subsequent years. Of this num
ber was Father Paul, a Cochin-Chinese, much valued
and trusted by the Bishop of Adran, and who had
been known to Gia-laong in the days of his adver
sity. And besides, just in the moment of victory,
died the young prince whom the Bishop of Adran
had brought up. It is said that he died a Chris
tian, and that before his death a native Christian
gave him baptism ; but we have no reliable informa
tion on the subject. So when Gia-laong triumphed,
and the whole country fell under his power, the
Christians had lost many of the supports which
would have been valuable to them.
CHAPTER V.
FIRST MISSIONARY WORK IN TONKING.
Tonking received the Christian faith very much

about the same time as Cochin China. It spread in
stantly and rapidly. The first missionary of note
was just the man to make an impression, one whose
faith and zeal and enterprise were unbounded
Alexander of Rhodes, whose name was famous in
these countries. His success began immediately.
He had hardly landed before he had made two con
verts, and at the end of the first year he had baptised
above twelve hundred. His labour was untiring.
He preached four times every day, and often six.
Whole nights he spent hearing confessions. This
went on for four years, from 1627 to 1630. During
these years there was no opposition. The king
was favourable to the missionaries, and openly es
poused their cause. The king's sister and several
of the royal family became Christians. The number
of Christians went on increasing ; and then came a
sudden change. The king became suspicious, and
ordered the missionaries at once to leave the country,
and they were forced to obey. All went away, and were
absent for ten months ; but they left behind them a body
of zealous Christians, and amongst them were some
First Missionary Work in Tonking.
73
who could sufficiently fill the missionaries' place, and

maintain the work they had been doing. There were
preeminently three, Francis, Ignatius, and Andrew,
catechists ; and Francis was set at their head. This
man was a pagan priest when the missionaries first
arrived, but they had not been long in the country
before he understood his errors, and renounced them.
He was present one day when Alexander of Rhodes
was preaching, and heard him denounce the false
gods of the country, and the words took effect on
his heart. He at once seemed to recognise the im
potence of his deities, and went to the fathers to
seek instruction. He was an apt scholar, and so
profited by the lessons he received, that when the
fathers left, there was no one found more fit to set
over the mission. Through the active zeal of Fran
cis and the other catechists conversions multiplied
during the missionaries' absence; and on their
return they found that no less than three thousand
four hundred had been baptised ; and the fervour of
these new Christians was surprising. A Portuguese
who had an opportunity of seeing them was much
struck, and said they were more like religious than
simple Christians, and that there was nothing like
them in Europe. Another Francis may serve as a
specimen. He was in the employ of a brother of the
king. From the time of his baptism he gave himself
up heartily to works of charity, and one of his
especial delights was to bury the dead. This work
of his was displeasing to his master, who disliked
the Christians ; and he ordered him to desist from
74
it, and to give up a religion that taught him such

practices. But Francis would not comply. So first
he was driven out from the prince's service^ then he
was severely beaten, and as he was not to be moved,
his infuriated master ordered his head to be cut off.
And so Francis was the first martyr of Tonking.
Amongst the converts were some who might
have seemed most unlikely. One of them was a sor
cerer, a man of some repute, who had often expressed
his contempt of the Christian faith. But he was
struck by what he heard of the great things done at
times by the sign of the cross, or by holy water, or
that followed from Christian prayers. It made him
think, and then he studied the catechism, and be
came convinced, and embraced the Christian religion.
From 1630 to 1640 the converts kept rapidly in
creasing. The fathers were suffered to remain in
the country, though not without occasional signs of
displeasure. During these years the average number
of baptisms was about ten thousand each year ; in
1639 there were over twelve thousand, and the total
number of Christians was then computed at one
hundred thousand.
After that it went on multiplying at the same
rate for many years; so that in 1658 they were said
to have advanced to as many as three hundred thou
sand. Then a fresh reign had commenced, and the
new monarch very soon formed the resolution that
he would allow the missionaries to remain in the
country no longer. They had at that time their
fixed stations in different provinces : they had built
y5
a hundred churches. 'Some villages were entirely

Christian ; some not wholly Christian had two thou
sand Christian inhabitants. In Kecho there were
nine thousand, and the religion had spread into the
palace ; some of the wives of the late king, the niece
of the queen-mother, the wife of the governor of the
city, were all Christian ; several mandarins, learned
men, captains, soldiers. The king let the mission
aries know that they must go ; but he permitted
two, F. Borges and F. Tissanier, to remain, on the
condition that they should not leave the capital, nor
engage in missionary work.
At this period the missionary work depended
again on the catechists. The fathers could not go
out of the city, nor give the sacraments to any that
did not come to them.
F. Tissanier lived at Kecho for three years, and
has written an account of the mission in his time,
and it is from him we draw this part of our history.
Amongst other things he tells us of a visit that he
and F. Borges made to the court on the first day of
the year. ' The principal festival observed by the
Chinese and Tonkinese,' says he, ' is that which cele
brates the first three days of their new year ; and as
this is decided by the moon, they make it commence
from the new moon nearest to the 5th of February.
They are most particular on these occasions to put
on their most handsome dress, and they will spare
no pains, even though poor, to procure fine apparel.
The last day of the year the king, attended by his
guards, leaves his palace, and goes down to the river
y6
to bathe, and the next day it is the custom for him

to receive his subjects in the palace who come to
pay their respects.'
It was thought desirable for the fathers to go.
' So,' says F. Tissanier, ' I put on a violet robe and
a great six-cornered cap, which is the prescribed
dress for a visit to the palace. As this first day of
the year is with them superstitiously regarded as a
day of good fortune, the Voua is on this day carried
with great pomp through the principal streets of the
city, so that I saw together the two kings of Tonking with as glittering a show as is perhaps ever to
be beheld in this part of the world, and certainly in
Tonking. On the eve the whole court is engaged
in preparations for the grand feast ; soldiers, by the
king's order, are stationed in all the streets through
which the Voua is to pass, three thousand being so
employed. Through the night there is the constant
gleam of fireworks. At midnight the sound of a
cannon announces that the new year has begun, and
is a notice that the next three days are to be days
of rest and pleasure. At break of day the troops
begin their march, that they may escort the Voua
from the palace to the temple, where solemn worship
is to be offered, and there is a propriety in the
ceremonies which even a European can admire.
' There were forty thousand soldiers, with arms
perfectly clean and bright ; their dress was of linen
of various colours, though that of each company was
alike. Behind each company was an elephant with
a mandarin or prince of the blood on its back, his
77
seat a gilded chair, which was fastened on the

elephant by iron chains, many of them silvered.
'Following each regiment came a number of
horses, richly caparisoned, led by the bridle. With
this grand display the king was borne along on a
gilded seat that was covered ; around him the pick
of his whole army, forming the Choua's body-guard ;
they were mounted on choice horses, and were ac
companied by a hundred elephants, and these were
managed with all the ease of the most quiet horse
in France.
' Last came the palanquin of the Voua, surrounded
by his guards, who was going to offer sacrifice in
the temple. The king and principal mandarins were
present at the ceremony. When the Voua had com
pleted the sacrifice, three discharges of a cannon were
the signal to the soldiers that the Voua was about to
move back to his palace. Then they began to defile,
soldiers first, then horses and elephants, and after
them the Voua, mounted on a splendid throne,
numerous yellow flags fluttering around. This mon
arch seemed rapt at the sight of the vast multitude
and grand scene as he paraded through streets in
which on this day only in the year he was permitted
to appear. The Choua, as he was carried in his
chair, sat silent, with a dignity that was not observed
in the Voua. On this occasion there were more than
three thousand horses, and full three hundred ele
phants, and some of them of prodigious size. But
as we looked on, what gave us most sorrow was the
thought that out of that great multitude of soldiers,
78
captains, mandarins, and princes, there were few who

were not idolaters.
' Several went on with the Voua to his palace,
but the king returned to his house, that he might
receive the salutations of the princes, mandarins, and
the whole army. The crowd at the palace gate was
so great that we had small hope of being able to
enter ; but we made our way into a court where the
king was receiving the homage of his people. There
were four thousand persons present, and before them
we made our four low bows, cap on head ; for in Tonking and China no one except a malefactor stands
uncovered before the king.'
On the third day of the feast the missionaries
repeated their visit to the Choua, and then the king
noticed them and honoured them with a word, and
that satisfied them that he was not displeased, and
that he tolerated their presence in the kingdom.
The Voua, who was allowed to take the first
place in these ceremonies, was the descendant of the
old reigning dynasty of Ly, who, as is seen, had lost
all authority, which was centred in the Choua. Their
condition had become perfectly insignificant. The
Choua was the real ruler, and it is of him the mis
sionaries speak under the name of king. When
Alexander of Rhodes came to Tonking, Trinh-Taong
was the third Choua. His father, the first of the line
of Trinh, was son-in-law of Nguen-Do, the originator
of this double rule. Nguen-Do had been successful
in putting down a usurpation that had deposed the
family of Ly ; but though he restored the house of
79
Ly, and allowed them the old title of Voua, or king,

he kept the whole authority in his own hands. He
was succeeded not by his son, who was young at
the time of his death, but by his son-in-law. The
son, however, named Nguen-Hoang, became gover
nor of Cochin China, and there, imitating the action
of his father in Tonking, he set up for himself and
assumed independence, and was the founder of the
royal dynasty.
F. Tissanier has singled out for mention a catechist who died during the time of his residence at
Kecho. His name was Benedict, and he lived at
Kien-Lao, a town of some size, about a hundred and
twenty miles from the capital. The people of this
district were a fine hardy race, and some of the best
soldiers in the king's army were drawn from it. The
Christians there were numerous; there were two
thousand in the town, and in the neighbourhood as
many as fifteen thousand. And this Benedict was
conspicuous amongst them. He was thirty-three
years of age when he embraced Christianity, and
such was his first ardour that it was his wish to
leave his family and go and live with the mission
aries. But the fathers would not allow it, and they
thought zeal like his would be useful in his own
home. But Benedict had all the spirit, as if he had
been living under the rules of religion. He entered
fully into the promise of his baptism, and gave up
the world and its pleasures, taking the cross of the
Son of God as the principle of his life. The pagans
laughed at his folly, but to him his austerities and
80
prayers were his chief delight. He let the pagans

deprive him of his property, and cared not for it ;
for their affronts and wrongs were acceptable to him,
as he could so glorify God in following in the way
of his crucified Saviour. The mandaiin who was
governor of this town was a pagan, and very much
averse to the Christian religion. He came one day
into the room where the Christians were assembled,
for at that time they had not a church, and pleased
himself by striking with a stick whoever came in his
way.
The Christians fled from him to avoid his
blows, but Benedict knelt still in his place. His
composure irritated the mandarin, who beat him well,
but without disturbing Benedict, who told him that
he was ready to suffer anything for the love of God.
Benedict was afterwards chosen chief catechist for
this town and district, and great results followed
from his earnest zeal. The number he baptised was
astonishing, sometimes four hundred in a day. He
built a church, and then, as the number of Christians
increased, he added three more, large, and decorated
as far as could be. He urged on the Christians to
all sorts of good works ; he persuaded them to give
up their enmities ; he taught them to practise acts
of charity, one of which was every Sunday to bring
to the church a measure of rice for the relief of the
poor and sick. The rice was poured out at the
church door, and mounted up to a great pile. In
his charity he would go out to seek the robbers that
infested the rivers, and entreat them to give up their
lawless ways, offering willingly to give them what
81
they sought to gain by force. The power of his

words and example was widely felt. Pagans as well
as Christians would listen to him. This good catechist came up to Kecho to die. His illness was
brought about by his great fatigues in visiting the
sick. He knew that he should die, and he wanted
to see the missionaries, and to receive the sacra
ments. They asked him afterwards whether he
would go back to Kien-Lao, to die at home, but he
said, 'My home is where I can be most near the
fathers, and the greatest honour you can do me is
to bury me in the church.' The last five or six days
of his life he had a crucifix constantly before his
eyes, and he died in F. Borges' arms.
In Tonking there was never such persecution as
we have seen in Cochin China ; but the missionaries
were not suffered to remain long without molesta
tion. F. Borges soon after was expelled, and for
several years there were no Jesuit missionaries in
the country. During this interval a new set of mis
sionaries was introduced, the French missionaries,
who after a time took the whole work into their
hands. The first of the line was also the first vicarapostolic, Monsignor Deydier, who, in the disguise
of a sailor, secretly made his way into the country in
the year 1666.
After this the condition of the Christians was
very varied. Sometimes there was a number of mis
sionaries busy and undisturbed; sometimes they were
suddenly stopped by some strong edict, and not
one was allowed to remain in the country. In 1695
G
82
a French priest, named Royer, came to Tonking, and

was able to continue his work for twenty years or
more. We have a scheme of some of the work he
did. He baptised yearly about three hundred adults ;
some years from four to five hundred. His infant
baptisms were something less. He heard seven or
eight thousand confessions, and gave six or seven
thousand communions. His work was done mostly
in the night. It was then he heard confessions, and
held what intercourse he could with his Christians.
He was a man with the true missionary spirit, as is
evident from a letter of his that has been preserved.
' I was never so happy in France,' he says, ' as I am
in Tonking. Truly we have here nothing but God,
nor must we look for anything else ; but what hap
piness it is to say with all fulness of heart, with no
other attachment to deceive, " Deus meus et omnia I"
(" My God and my all !"), and to hear also within our
own soul the response of God to this entire sur
render of ourselves to Him ! We are ever discern
ing the marks of His special protection and the
plain proofs of His presence. God gives Himself to
us, I may say, as we wish to give ourselves to Him,
wholly, and the hundredfold which we receive in
this present life surpasses every sacrifice we make
out of love for Him.'
A letter of another missionary in 1715, M. Messari, a Jesuit, shows us what sort of labours these
missionaries would endure in order to find a way into
the country. ' Towards the end of April I left Macao
for Tonking, where I am to have twelve thousand
83
Christians under my care. I have made this journey

on foot; I have had much to suffer in my long tramp :
my feet were inflamed, and the skin much bruised.
This has caused me much pain, but has not delayed
my journey. I have made the distance from Macao
to Lien-Tcheou in twenty-six days. This town, which
is in China, is only six days' walk from Tonking. I
am waiting for the Tonkinese couriers, who are to
guide me into their country.' This missionary died
for the faith in 1723. He was not actually a martyr,
for he died of an illness caused by the fatigues of an
imprisonment. He was arrested with F. Buccharelli,
and both of them were taken to Kecho. F. Buccha
relli was a martyr, having his head cut off a few
months after the death of F. Messari. Nine native
Christians suffered with him ; one alone of these had
shown any fear, Francis Ram. In his first alarm he
consented to put his foot on the cross, but quickly
repented, and gave himself up to his judges, and
suffered in the end courageously. Luke Thu had
quite a thirst for martyrdom. He had from youth
been eminent for his virtue. His reputation for piety
and learning had made him dear to a young Christian
female who was rich, but he was loth to change his
own poor and humble state for one of wealth, and
shrank from the alliance. But her virtues made her
worthy of him, and they were after a time married.
Afterwards, having no children, they agreed to divide
their goods amongst the poor, and to keep only for
themselves a small pittance, enough to enable them
to live by a church, where they might enjoy the
84
blessings of the Mass and the sacraments. When

persecution revived, a great desire seized Luke Thu
to shed his blood for Jesus Christ. So he presented
himself before the judges, and declared himself a
Christian, and when ordered to put his foot on the
cross, he only replied : ' This crucifix is the image of
the Son of God, who deigned to be made man, and
to die for the salvation of the world. Never for
anything would I consent to put my foot on this
sacred image.' And so saying, he took the cruci
fix, and raised it to his lips with love and reverence
in the sight of the astonished pagans. When he
was told that such disobedience of the laws of the
king would be at the risk of his life, ' I fail not in
respect to the laws of my country,' he said ; ' but my
first honour is due to the King who is in heaven.
By following His laws I hope to be with Him in hea
ven through all eternity. You have power to take
my life, but tell me for what it is you condemn me.
What crime have I committed ? What law have I
violated ? Is it for embracing Christianity, and prac
tising its rules, that you punish me? Then know
that no human law can touch things of this sort.
Laws which forbid them are an affront to the divine
Majesty, and deserve to be condemned.'
Boldness like this brought down upon him the
vengeance of his judges. He was beaten all over
with heavy hammers. But he was firm and serene,
and the severity of his sufferings only made more
plain his patience and heroic spirit. He suffered a
long imprisonment, but his cheerfulness never flagged.
85
His chief joy was when he was told that the sentence
of death had been passed. Then he sent to his wife
telling her not to grieve, but to rejoice for him, and to
wear no mourning, for the hour was come which he
bad so long desired, and the great wish of his heart
was granted.
Some years later, as another letter shows, the
mission was in peace and prospering. F. Philip
Sahiri, who visited Tonking in 1736, writes thus :
' The present king is more indulgent to the Christians
than his father was, and has given liberty to some
who were in prison. Our fathers have two hundred
churches and chapels, which are under the care of
zealous well-trained catechists. The Christians are
full of fervour, well instructed, and firm in the faith,
and in their holiness of life, their pure morals, and
generous charity represent to us the early days of
Christianity.'
But it was only the next year that there was fresh
persecution, and four Jesuit fathers shed their blood
for religion. They were four fathers only recently
arrived from Macao. They fell in with a troop of
bandits on landing, who, after pillaging them, gave
them into the hands of the governor. This man, in
spite of orders, out of motives of avarice, sent them
to Kecho. Once there the hope of deliverance was
passed. January 9, 1737, they were executed, and
two Tonkinese Christians with them.
On the appointment of Vicars-Apostolic, Tonking
was divided into two Vicariates, Eastern and West
ern. Eastern Tonking was afterwards given up to
86
the Spanish Dominicans, Western Tonking remaining

under the rule of the French bishops. The fifth of
these bishops was Mgr. Reydellet, who, coming to
Tonking as a missionary in 1749, in 1766 became
vicar-apostolic. One change had then taken place
Which very much improved the condition of the
Tonkinese Christians, the substitution of native
priests for catechists, who in the earlier days of this
mission were employed in the principal missionary
labours. Mgr. Reydellet also became the founder of
the college of Ke-vinh, which for a series of years
was the principal episcopal residence, and the chief
school for preparing catechists and priests for their
work. Ke-vinh was then a small village, with three
hundred inhabitants, all Christians. It was the centre
of a considerable Christian population, for in the sur
rounding villages were numerous converts, and their
numbers were constantly increasing. The young
catechists of the college had their first practice in
missionary work in these villages; for on Sunday
after Mass a troop of young catechists would go out
and exercise themselves in the business of instruc
tion, remaining absent till the Saturday following ;
and with such zeal and spirit did they labour, that
seldom a day passed that they did not bring back a
stray Christian or baptise a convert. The college
was a large establishment. It was a seminary as
well as a college, the home of sick and aged priests,
and the episcopal palace. Here at times the Bishop
would attempt a grand ceremony. He instances
Easter 1767, and treats it as an event to be com
87
memorated. There were present two European and

two native priests. The Christians nocked in from
all sides to this Pontifical Mass, and the mandarins
took no notice. At that time, as the Bishop tells us,
they were enjoying quiet. 'The missionaries are
let alone. The old edicts against us are in force
indeed, for they have not been revoked. But the
governors in some provinces are friendly, and do not
notice us. Some chiefmandarins at court are favour
able to us, but are in too great fear of their col
leagues to openly show their sentiments.' Conver
sions then averaged between five and six hundred,
- mostly the fruit of the work of the native priests and
catechists. There were twenty-nine native priests ;
the European were very few, but their number was
increasing. In 1779 Mgr. Reydellet died, after a
thirty years' residence in the country. A severe
persecution had disturbed the Christians during his
last years, and had caused much desolation. College
and churches had been broken up and destroyed.
Two Spanish Dominicans, one a priest, had been put
to death. But in 1782 the storm had passed, and a
letter of M. Blandin, a missionary of the period,
shows us that active work was resumed. 'We be
gin to breathe,' he says, ' and God has taken signal
vengeance on the enemies of our religion. All our
persecutors have come to a miserable end. The man
who wrote the edict lost his hand. He died in great
suffering, and his body has been cast into the river;
a terrible ignominy out here, where the dead are
worshipped.
Another who was foremost in de
88
spoiling our churches and doing us mischief has

been degraded, and lies ignominiously in a dungeon
loaded with irons. We have been busy, now peace
is restored, in repairing the damages of the persecu
tion. So we have proclaimed the jubilee, which on
account of the persecution we were obliged to defer,
and I cannot tell you what fruits have resulted. The
Lord has shed down on the mission very great bless
ings, and many persons, even whole villages, who in
the persecution had given up the faith, have come
back to God. Every one has been eager to gain the
jubilee, crowding to the exercises, pouring in from
the neighbouring villages as soon as the missionary
arrives.'
The next vicar-apostolic after Mgr. Reydellet
was Mgr. Davoust. He was an old man, who had
before been a missionary in Tonking, but at the time
of his appointment was in France. It was 1784 when
he reached Tonking, and his landing was a narrow
escape. A vessel with a mandarin on board was on
the look-out, and he was only saved from capture by
the fortunate grounding of his own vessel, in conse
quence of the fall of the tide, which would not allow
the other to approach, and before the tide was again
risen some friendly Christian fishermen had taken him
on shore in their boat. Soon after he was at Ke-vinh.
With Mgr. Davoust there came to Tonking a mis
sionary named La Mothe. He was soon at his post,
and has described for us his position. ' There is a
great deal of work in the place where I am,' he says.
'It comprises two districts, in which are two Ton
89
iinese priests, 16,000 Christians, forty churches, four

houses of God, five houses of religious females, not
to mention the 100,000, or perhaps 200,000, pagans
-who form the population of the country placed under
my care. This is a great deal for a labourer like my
self. It is a heavier weight than I had when I was
a vicar in France. But the more work I have the
greater is my consolation. I am filled with admira
tion at the works of grace I see. I see women who
never leave the path of virtue, with daughters who
outshine them, privileged souls about whose pre
destination there can be no mistake. I see sinners
of long standingten, twenty, or thirty yearscon
verted, and coming back by dozens. One whole vil
lage renounced its superstitions, and came to me for
instructions and confession.'
In 1790 the rule of the Chouas came to an end.
The Taysons overthrew it, and with ease ; although
the Chinese interfered, it was ineffectually, and the
Chinese troops were beaten as easily as the Tonkinese. The change was advantageous to the Chris
tians. For the Taysons, in the earlier days of their
power, allowed the Christians a good deal of liberty,
and, during the few following years, there being a
considerable accession of ministers, the missionary
work was particularly active and successful. Mgr.
Davoust was dead, and had been succeeded by Mgr.
Longer, up to this a missionary in Cochin China, but
selected by the Holy See for this vicariate.
CHAPTER VI.
M. LA PAVEO.
M. LA Pavec was one of five missionaries that came

out to Tonking in 1790. His busy active work has
been described by himself in a series of letters, which
give us a good deal of insight into missionary life
in Tonking, and we will draw from them freely.
The first letter, dated 1791, tells us of his landing.
' In the October of last year we left Macao, five
French and four Spanish misionaries, to go to Ton-king. After a ten days' sail we anchored nine miles
off land, near a place where there were Christians.
As our ship was European every one was afraid
to come near us, dreading that we were pirates.
Signals were in vain. After waiting two days we
let down a boat, that we might put the Tonkinese
couriers ashore. But the sea was heavy, and they
were frightened, and came back again. The next
day we noticed a number of fishing-boats; so one of
the Spanish fathers and myself, with the two Ton
kinese, got down into our boat, to make out, if we
could, whether there were any Christians amongst
them. There were full fifty boats, with not less than
ten men aboard, and great was our surprise to see them
all take to flight. We went on to put our couriers
ashore. As soon as they had landed, and the news
k-.TRcarint* of Western Tonkin,?

B
..
Eastfm
-.
i'entml
0..
Southern, .....
M. la Pavec.
91
transpired that we were the missionaries, every

where the cry burst forth, " Here are the fathers !
There is no fear!" We were pleased and surprised
to see the change in these men, just now so timid ;
they dashed into the sea to bring us to land ; they
shoved off their boats to hurry to the ship, and take
provisions to the captain ; they sent messengers to
give notice of our arrival to the Tonkinese fathers.
Every one was busy about something. Eough seas
or rising winds were not now feared. They took
us to the house of the Tonkinese fathers, which was
close by, and, after dinner, to that of the Dominicans.
The next day we had the pleasure of seeing our
companions, who came with our effects. After cele
brating the Feast of All Saints, we left for our own
college of Ke-vinh, and there M. le Roy was await
ing us. A few days later came M. Serard, the provicar-general.'
In a little while M. la Pavec had his station
assigned to him. It was a large extent of country
three whole provinces, the three northernTeaching
up to the borders of China, having Eastern Tonking
on one side, and Laos on the other. It would take
him fifteen days to travel from one end to the other ;
it was intersected by rivers, while lofty mountains
and trackless forests would add to the difficulties of
passage. Numerous villages were scattered about,
some of considerable size. The Christian popula
tion was about nine thousand, but from the ab
sence of missionaries many were very ignorant, and
many had left the faith. Three native priests were
91
all the help they had, and two of them were dis
abled, one being sick and the other blind. The
sight of a European priest was joy indeed to these
people. ' It' is sixty years,' they said to M. la Pavec,
'since we have seen a European missionary, and
now in His mercy the Lord has sent us one. God
be for ever blessed !' As he journeyed along, the
Christians from the various villages flocked out to
meet him, and many would not leave him, but went
with him on his way. The pagans too were curi
ous, and wanted to know what had brought him
there ; and when he told them that he had come in
search of souls, they were full of wonder. It was a
difficult thing to get away when he once reached a
Christian village ; they did not like to part with
him ; and once, when he was staying in a place
where there was a small cluster of Christian villages,
a deputation came to him, and seriously proposed
that he should cease journeying, and stay where he
was. The heat and fatigue, they said, would kill
him ; the Tonkinese priests, who were accustomed
to the climate, might go out to visit the sick and
give the sacraments, but he must stay at home and
receive the visits of those who wanted him. But
this would not suit M. la Pavec.
In a letter to his parents, written 1792, M. la
Pavec has given a sketch of his daily life : 'About
six in the evening I enter the confessional, and I do
not leave it till dawn. Then, after making my pre
paration, and giving an instruction to the Christians,
I celebrate Mass. After my thanksgiving I break
M. la Pavec.
93
fast, and then hold interviews, first with the chiefs

of the village on such business as may be necessary,
then with any one who may have any private busi
ness to discuss with me. This done, I have my own
duties. I read some theology, or portions of the
Old or New Testament, or some spiritual book.
Then comes dinner, palatable or not in proportion
to the means of the Christian whose turn it may be
to furnish it. After dinner I throw myself on a
plank, on which has been spread a mat of rushes,
having my habit for a pillow, and on this bed I
sleep, very soundly I assure you, for four or five
hours. On rising I recite my office, then sup on
such fare as chance may offer. After short evening
prayers I give a familiar instruction, and then go
back to the confessional.'
This mode of life of course had its interruptions;
there were visits to the sick, and sometimes it might
be a journey of three or four days, and at the end of
it there might be the disappointment of finding the
sick person dead, and of being able to do no more
than give burial.
The recovery of apostates was one of M. la
Pavec's frequent employments. He heard of a vil
lage where the number of these was considerable,
and he resolved to make an effort to reclaim them.
He sent a catechist to visit them, but they showed
no disposition at all to change ; they had got ac
customed to the superstitions of the other villagers,
they had pagan wives, and their children were
brought up pagans; they wished to be let alone.
94
M. la Pavec urged them to come and see him, and

after a time two of the principal men of the village
came. His words affected them, and they returned
to the faith, with their wives and children. Then
followed a visit to the village ; a Mass, which drew
together crowds of people; earnest preaching; and
the result was the conversion of more than half the
village.
Many pagans were converted, some from heing
present at a Mass, some from the view of a proces
sion ; but what especially touched their heart was
the washing of the feet on Holy Thursday. Pro
cessions chime in with the feelings and the habits
of the Tonkinese. ' It is their custom,' says M. la
Pavec, ' when they have to be present at any civil
or religious ceremony, to dress themselves in a long
robe, black or white, something like that of our
judges in Europe, having on their heads a tall round
cap, the hair hanging down over the shoulders; and
they go through their ceremonies with an admirable
gravity. I have been much struck at seeing them
in procession in this costume, walking at a measured
pace in two lines, silent and composed, and never
turning their eyes one side or the other.'
In two years his converts, he says, amounted to
about eight hundred. Some of them were young
females, and they had a great deal to put up with
from their pagan relatives. One who had all her
little property taken away submitted to the loss con
tentedly. ' Take it,' she said to her parents ; ' it is
yours ; but my heart is my own, and I have given
M. la Pavec.
95
that to God.' Anothervery young, only fourteen

had to suffer a great deal of ill usage because she
would not join in the pagan rites of the household ;
but she bore all patiently, and her quiet docile ways
so won upon her parents that in the end they also
were converted.
In 1793 M. la Pavec made his way into some of
the mountainous districts, through dense forests and
wild rugged paths, urged on by his charity; for
those whom he went to see had for years been
without any ministry, even that of native priests.
Tigers prowled about, and were constantly making
a prey of some one. But his trouble was well re
paid. He brought back six hundred to the faith,
and baptised three hundred more. His presence
when he came amongst these strangers was hailed
with delight. They flocked to him to listen to his
preaching. All business was for the time suspended.
They feasted him with their best, killing fowls and
an ox for his entertainment. The Feast of All
Saints was distinguished. It was made a great
festivity. ' It was kept with all the pomp possible
in such a place. Musical instruments, flags, cannon,
were lent us by the mandarin of the district, though
a pagan. The Christians came to conduct me to
the church ; two and two in front of me, each holding
a lighted taper ; they marched along a path covered
with tapestry, with music and the firing of cannon.
The five weeks I stayed in this place was a constant
festival. Pagans came in crowds to witness the
ceremonies, and in their wonder said they had
96
never seen anything so edifying ; the mandarins too

paid me a visit, and brought me a present. But
what most consoled me was the return of a num
ber of stray Christians to their duties, with great
earnestness and signs of sorrow. A man who pro
fessed magic was so moved by what he saw, that,
breaking his altar and idols, he came and asked for
baptism. A young man of twenty came to me and
entreated me to teach him the truth. "How can
you tell," said I, " that I am able to teach it ?" " I
asked the Christians," he replied, "who you were, why
you had come, and where you came from. They told
me ; and I cannot believe that a man like you would
expose himself to such fatigue and danger, and re
ceive nothing, but rather give to the poor, and not
be a teacher of the truth. I want you therefore to
instruct me in a religion that teaches in this way to
do good to men. The masters of our temples are
not like this. They care for nothing but their own
interests. They have nothing to give to others, and
you cannot give them too much."
' One evening, when I was preparing to hear con
fessions, a stranger came to me, and requested that
I would go with him to give the sacraments to his
mother.
"Is your mother a Christian?" I asked.
"No," he replied; "but she is very anxious that
you should visit her." In consequence I went, and
several Christians with me. I found a very old
woman, exceedingly ill, and unfortunately so deaf
that she could hear neither me nor the catechist.
She could understand no one but her own son, to
M. la Pavec.
97
whose voice she was accustomed. I asked him to

be my interpreter, and to inquire of his mother what
it was she wanted. " Give me your blessing," she
said "There are terrors after death which make
me afraid." I asked her who it was that created the
heaven and the earth and all things, and she said
she did not know. I gave her some instruction on
the principal truths of religion, and she learnt all
with an ease that surprised me, and replied to my
questions in a way I should not have thought pos
sible in one so old, whose instruction had been so
small.
The Christians assured me that she had
always lived among pagans, and that they had never
conversed with her on religion, and they added that
her life, so far as they knew, had been blameless.
When I went on with my questions, she stopped me,
saying sorrowfully, " There is no more time for
questions, my father ; do not delay to wash me from
my sins ; the gates of eternity are opening on me."
Without many more words I baptised her. It was
then midnight, and in the morning she was dead.
During her last moments she pressed the crucifix to
her lips, and with her eyes flooded with tears she
asked pardon of Jesus Christ for having so often
offended Him, repeating over the words, " My God,
why have I known Thee so late?" I returned to
the church, admiring the goodness of God, who,
when He pleases, knows how to change stones into
children of Abraham. Both Christians and pagans
were much affected by this event.'
While M. la Pavec was in this place, a pagan
H
g8
woman took a journey of many days to visit him.

Her husband was a Christian, but a careless one ;
she had, however, noticed him at times saying his
prayers, and had picked up a little Christian know
ledge ; so her curiosity had been excited, and she
took the trouble to come and see the new mission
ary, in the hope of being made a Christian. And
her zeal was rewarded by baptism.
A woman was sick who had been an apostate for
twenty years, and M. la Pavec went to visit her.
She pretended to be deaf, and he went away with
out, as it seemed, having made any impression on
her. But it was not so. The prayer which he had
offered for her and the word he had spoken had not
been in vain. Her heart had been really touched ;
her conscience had been roused, and she was full of
trouble and remorse ; nor could she find rest till at
her own entreaty M. la Pavec had returned and
heard her confession. She did not, however, die, but
lived long enough to prove the sincerity of her con
version.
Such were the employments of M. la
Pavec during the happy days spent amongst the
simple people of that rude district. The five week&
of his stay came to an end, and all were full of grief.
On his goings there was a repetition of the same
demonstrations with which his approach had been
welcomedthe torches, the music, the cannonbut
there was missing the burst of joy that then thrilled
through the multitude. There was now a gloom,
and the sad parting words told of the sorrow with
which they saw him depart. ' My father, my father,
M. la Pavec.
99
are you going to leave us, and must we again be

without a pastor?' But stay was impossible; al
ready it had been too long ; the fatal effects of the
damp heavy air of the mountains had not been
escaped, and even the strong frame of M. la Pavec
for weeks afterwards could not throw off the mis
chief of that poisonous influence. As the stream
bore away his boat the earnest people ran along the
banks ; but it was too rapid for them, and soon they
could only follow him with their eyes.
The inhabitants of these mountains consider
themselves the original inhabitants of the country,
and look upon the Tonkinese as colonists from China.
They have a language of their own. They are strict
as to truth, and honest in their dealings. They are
very hospitable, and not at all willing to receive a
recompense for kindness done to a stranger. They
worship the devil, fear and not love being the prin
ciple of their worship ; still they are simple in their
manners, and well disposed to receive Christianity.
The next year M. la Pavec was again at similar
work, but on another range of the mountains. He
shall recount his own story : 'Having been told that
there were still on the mountains Christians who had
not seen a priest for a number of years, I looked out
for a way of procuring them some spiritual help. One
of my catechists, a young man full of zeal, and who
had no fear when God's glory or the salvation of
souls was the question, as soon as he understood my
purpose, asked to be allowed to go on before me.
Hardly had he gone before he fell sick ; but he did
ioo
not desist for thathe went on to the boundaries of

the kingdom preaching and instructing -with much
fruit. Some days after (October 1795) I set out
myself, taking with me two Christians who used to
serve my Mass. On entering the province of Hang,
the last towards the west, I fell in with a village of
about twenty houses, all Christian except two. Al
though they had seen no priest for a long time, they
observed their religion, and assembled morning and
evening in church. I remained with them ten days,
to instruct them and give them the sacraments ; the
younger server teaching the children their catechism,
the elder presiding at prayer and reading. I sent
him to preach to the two pagan families, and after
two days one was converted and came to hear my
instructions. They learnt their prayers and cate
chism very eagerly. As they hoped to see us on our
return, they let us go the more willingly. Then fol
lowed a fatiguing journey of ups and downs by paths
over-run with thorns and briers, and at the end of
the day we came upon some Christians living by the
water, as they were fishers. They had not seen a
priest for fifteen years, and were in consequence very
ignorant. A day's journey higher up the mountains
we found three Christian families. After this we
got into a boat provided by the Christians at the
extreme end of the kingdom. Three nights we slept
in the open air; around us were steep mountains
rising to a great height, and the still silence was
relieved by the cries of the tigers and elephants. On
the fourth day we reached a small village, where I
M. la Pavec.
101
met some Christians so utterly ignorant that they

could not even baptise their children. I stayed with
them some time, and then directed a Christian, who
had come there to cut wood, to teach them, so that
on my return I might admit them to the sacrament
on their better preparation. After leaving them, I
met my catechist quite hoarse with his preaching.
We were now on the frontiers of China, and the
Christians whom we found had seen no priest for
twenty-five years. The man who had kept most of
his religion had a pagan wife and pagan children ;
sometimes he said prayers with them. Their sad
state only moved our compassion and zeal. We
visited them house by house, speaking to them ear
nestly ; and in a few days, to our consolation, eight
of these families were converted ; a third had been
baptisedthe rest were pagansof the number an
old sorcerer, who had carried on his arts for forty
years. The mandarin of the place, a rich man, and
an oracle with the people, had warned them not to
attend our ceremonies. " If the master of the Chris
tians," said he, " only sprinkle a drop of water on
you, you will not be able to help becoming Chris
tians." He compared our holy water to the super
stitious charms in use amongst them. Notwithstand
ing this prohibition, they came to our ceremonies ;
but seeing me approach with the holy water, they
hurried off. Some stayed, however, and said audibly,
" When we are in hell, will the mandarin come and
take us out? He will not be able to get out himself.
The master teaches us the truth, and things that
102
agree with sound reason. Who shall hinder us

from believing and following his doctrine f When
we had stayed here a sufficient time to instruct and
establish these Christians, we began to prepare to
depart. Three days before Ave left there were con
tinual tears and laments. I could not myself refrain
from tears; but go we must. On our return we
visited all the places through which we had before
passed, and everywhere there was the same sorrow
at our going.
' After the Epiphany I went down into the south
ern province, and joined MM. Bissachere and Eyot.
We gave a retreat first to the priests, catechists, and
religious, and afterwards to the Christians, who
flocked to us in crowds. Lastly, we made one our
selves. As I went homewards I met Mgr. la Mothe,
Bishop of Castoria. We would have liked to have
remained together a little while ; but that very day
came news of persecution, and the danger was too
great, for we were near the royal city. So we each
went our way.'
Another year (1797) he took the range of moun
tains in the direction of Laos. The fatigues of the
journey were very great. He was left at length with
only one companion, his catechist ; all the rest hav
ing fallen ill. It is better to take his own description :
'I was buried in the woods that border on Laos.
The country is exceedingly mountainous. After
journeying for two or three days on the heights, we
descended into valleys, narrow but productive. The
plains are watered by two large rivers, which rise
M. la Pavec.
103
in these mountains. Toil as we might, the utmost

we could effect from morning to noon was to get over
<me range ofthese steeps ; we might accomplish ano
ther by evening. Our path was simply such passage
as the waters had formed, full of sharp rocks which
wounded our feet. The branches overhanging these gullies furnished a support as we went up and down ;
but we had to cut our way through them, using the
sword we carried as a defence against tigers. We
found Christians who had been left to themselves for
years, young persons of fifteen still unbaptised ; yet
they all observed their religion, and had their morn
ing and evening prayers. They wept for joy on our
ooming, and again from grief at our going away.
They would willingly have provided for us, could we
have stayed with them; that was not possible, for
we had other Christians to visit.
'These mountain regions touch upon China to
wards the north-west, and the kingdom of Laos on
the south-west. They are inhabited by three sepa
rate races, all distinct in language and customs.
' 1. The Tonkinese, who come there for traffic and
other employments. These are not many.
' 2. The Mois, who inhabit the valleys. They cul
tivate rice, cotton, and indigo. They keep bees and
silk-worms. They manufacture silk and cotton, and
from their rice make a liquor something like beer.
Their letters are the same as those of the people of
Laos, and there is much similarity between the two
people.
' The Mois worship spirits, but out of fear. " They
104
will hurt us," they say, " if we do not appease them

by sacrifices." They have some idols, but they come
from Tonking. They give divine honour to their
ancestors. Though superstitious, they are less so
than the Tonkinese. They are simple and truthful ;
they detest theft, and are honest in paying their
debts. They have each their own wife, but are not
chaste. They love drink.
'3. The inhabitants of the mountains. After
felling the forest trees, they sow a kind of rice that
does not require water. At the foot of the mountains
they sow cotton, and plant a peculiar kind of mul
berry-tree. They have gardens too, fixing their
houses in the mountain valleys. They close the en
trances to their valleys, and make circuitous roads to
them, in fear that the Tonkinese mandarins might
trouble them with a visit. One from each district
goes to pay the king's tribute, which they discharge
punctually. The others never go down from their
hills. They are even more simple and faithful than
the Mois. They are exact in paying their debts, and
never touch each other's property. They are more
sober than the Mois ; but though they have but one
wife, they are not faithful. Their oavii story is that
their ancestors came from a great kingdom, very
likely Thibet. Their language is unlike both that of
Tonking and Laos. Their worship is like that of
their neighbours, but they are less superstitious.'
The Bishop of Gortyna made a visit to M. la
Pavec in 1779, and he speaks of it in a letter: 'M.
la Pavec has consoled me much. He has been with
M. la Pavec.
105
me over the three districts of his province. We

gave a retreat together, which brought much fruit.
I administered confirmation to over 3000 adults. I
had to go up and down, in passing from one district
to the other ; sometimes in the midst of forests, tigers
howling all around; sometimes on the rivers in a
traffic boat. Once I was nearly overset, once quite.
Two persons kept me from sinking, holding me up.
I had an attack of fever. I lost one of my pupils,
who went with me ; several were sick. M. la Pavec
alone was free from illness ; but he has courage
enough to do what is required of him, even though
he be sick.'
CHAPTER VII.
M. GUERARD.
There was another missionary of these times no

less husy than M. la Pavec, and who has left records
of himself. This was M. Guerard. He was another
of the five who came out to Tonking in 1790. His
first act on landing in the country to which he had
come to devote himself was significant : ' As soon as
I set foot on land, I threw myself on the ground, and
embraced it, and bedewed it with my tears. We
went at once to return thanks to God for the favour
granted us. It was the 29th of October. We cele
brated the Feast of All Saints at the house of the
Spanish Dominicans. Then we went to our own col
lege, where we found M. le Roy ; I formed a warm
friendship with him. He is learned and holy. I wish
I was like him. We stayed with him some time ; but
it seemed short, so great was the pleasure I took in
the company of this holy priest.'
M. le Roy was an old missionary, and for some
years his duties had been in the college of Ke-vinh.
After a month's sojourn at Ke-vinh, M. Guerard
started for his duties in the most southern province.
His first business was to learn the language, and by
the middle of the summer he had acquired a tolerable
proficiency. Then he went to Thoki, a large village,
M. Guerard.
107
inhabited partly by Christians, partly by pagans.

He got there on the eve of the Assumption, and on
the Feast he preached his first sermon. His health,
which up to that time had been feeble, suddenly ral
lied; but in October he was so ill that his life was
despaired of.
We may recount an incident he has related which
happened during his stay at Thoki : ' Towards the
end of August I thought it would recruit my health
to take a walk out in the open country. This I had
not yet done. So in the evening I went with some
of the children. My tall figure, my long thick beard,
my pale thin facein short, my completely unusual ap
pearancefailed not to draw around me a large reti
nue of pagans. I thought I ought to preach to them ;
they listened to me for the most part with attention
and respect. But there was one who put to me rude
questions unfit for modest ears.
On my gently
reproving him he got angry, and not only abused
me. but began to threaten, and make a show of
striking with his knife. Then I took up another tone,
assuming the master, and soundly rated him for his
scandalous conduct, and for daring to utter obscene
words before a servant of God and the children of
the village. Then the fellow went off quite intimi
dated. So ended my first sermon to the pagans.
The next evening I went out in the direction of a
temple of idols ; a crowd collected around me, but I
walked on without a word till I reached the gate of
the temple. Then I preached to them of God, and
of the rewards He will bestow on the good, and of the
1o8
terrible punishment He will inflict on those who

leave Him to worship idols of wood and stone. What
I said of the pains of hell frightened them all away,
even the guardian of the temple, and one only re
mained with me, a youth from sixteen to eighteen,
who listened attentively throughout. I did not go
out again, and during the three months I was in this
village all the adults I baptised were ten. One of
these was an old woman of eighty. Curiosity brought
her to me one day, and I made an attempt to teach
her; she would not listen, but hastily retired. I
found out where she lived, and sent a catechist to
her ; but she could not be persuaded to give me a
hearing. I went on sending messages, and at length,
on my tenth application, she yielded, listened, and
was converted. She had little memory left, but dili
gently set herself to learning her prayers. On leav
ing Thoki I made a journey into the interior to visit
and instruct the Christians. I have reached the foot
of the chain of mountains that divide Tonking from
Laos. I find numerous Christians, and devote to
them my principal attention. I can preach but little
to the pagans. The Christians whom I meet are so
little more than in name, so long have they been
deprived of spiritual aid. It is hard work to in
struct them, but consoling from the sight of the good
that is done. They are very docile ; only tell them
a thing is wrong, and they do it no more. They
are very diligent in prayer ; young and old, men and
women, rich and poor. In the evening after prayer
the more fervent assemble together, and pass a great
M. Guerard.
109
part of the night in going over their catechism and

the instructions I have been giving to them.
' The order of my own proceeding is as follows :
At sunset the Christians assemble in the place where
I say Mass, which we call the church. For this pur
pose I choose the largest and most convenient room
I can find. When they are assembled, I instruct
them for an hour and a half or two hours, explaining
the creed, the commandments, and their prayers.
But before anything else, my first care is to teach
them how to pray and make a meditation. While I
am teaching the elder ones, my catechist is at the
catechism with the younger. The instructions over,
they say their prayers and retire to rest, the men by
themselves, and the women and their daughters to
gether ; for a return home by night is not possible
from the number of tigers in these parts. My own
remaining time I spend in converse with my good
Master. In the morning at three, for about three quar
ters of an hour, as far as we can tell without clock
or watch, we have our prayer ; then while they are
reciting vocal prayers I am making my own pre
paration for Mass. Before Mass I preach for half an
hour or an hour. After Mass they go to their work,
those excepted who remain for confession. These
poor people often continue without eating, for I
have nothing to give them. Their confessions are,
in fact, general confessions, sometimes of fifty or
sixty years ; most of them have never made a con
fession, and do not know how to make it. When
I have completed the work of one village, I go on to
i io
The Persecutions ofAnnain.
another, and there is the same over again. You may

suppose when I leave them there are tears. I was
prepared for this in France, or rather my Lord pre
pared mc, who gave me courage to see tears flow
that went even more deeply to my heart. What a
thrill even now when I think of them ! My God,
Thou art my God ! All for Thee, all for Thee, my dear
Master ! I would sacrifice all, that I may find all.
'The pagans of this district are not at all un
friendly to our religion ; indeed, they respect and like
it. They allow it is the only true one ; but the greater
part have not the courage required in order to em
brace it. I have, nevertheless, destroyed many col
umns erected in front of their houses, where three
or four times in the month they burn incense, with
the view of becoming rich. They all hold me in
high respect ; they come to consult me about what
will happen, as if I could foresee it ; they call me a
saint; so putting me to shame, and forcing me to
reprove them, but to no purpose. I have baptised a
good number, and every day fresh persons are com
ing to me for instruction. I put them under as long a
trial as I can manage. I preach to them on the sacra
ment they are seeking; I exhort the Christians who are
present to pray for them ; I teach them to make acts
of faith, hope, and charity, and require a renunciation
of Satan and all the superstition of paganism. After
wards, with two catechists, I sing the Veni Creator
and the Monstra te esse matrem, and read to them the
Gospel for the Ascension, placing the stole on their
heads as we do in France. This ceremony animates
M. Giierard.
in
them, and stimulates their ardour and watchfulness.

The Christians are told to observe their conduct, so
as to be faithful witnesses when the time comes to
baptise them. In this way they are impressed with
a high idea ofthe purity demanded of a child of God.
So after baptism they live like angels. I generally
give them communion on the day after baptism, and
this greatly supports them. The faith of these new
Christians is mostly greater than that of the older
ones, and their charity more warm ; but when I say
this I do not mean to disparage the others.'
Speaking of the ravages of the tigers, he says :
'Feb. 5th, I saw one very near me. He laid hold of
three men close by my side, one not eight feet off.
This last was a Christian, the others were pagans.
Happily for them, the whole village had assembled
to give chase. By timely succour the men are not
dead ; they got off with some strokes of the paws,
but each grip caused a wound as large as a fowl's
egg. The Christian had three wounds : one on his
side, one on his back, and a third on his leg; the
one on the side was a frightful gash. The two other
men were dangerously wounded. The tiger was
about the size of a young colt. The night before,
as I was going to see a sick man, I twice passed the
bushes where this tiger had his lair, but we saw
nothing of him.
' On the 15th of February I was called to visit a
sick person. In going I passed through a village
hostile to our religion, where they had laid a plot
to seize me. All the inhabitants had come out, and
1 12
were ranged in two rows ; but they did not venture

to say a word. I knew nothing of their purpose then,
but my catechist, who followed shortly after, learnt it,
and met with some ill-treatment. As I came back, just
as I had passed through a village, I three times saw
a sword raised as if to cut offmy head. I was saying
my rosary, and my good Mother obtained for me the
grace to have no fear ; but my stupidity was such,
that till the third time I did not think of making
the offering of my life for my sins. This is how
it happened : some twenty soldiers were running in
little troops, looking for the chief of the village we
had just passed, and intending to kill him. They
were mad with rage, and when in this state they
will kill any one who comes'in their way, enemy or
not, and think nothing of it. I came upon one of
these parties just as I left the village, and before I
was aware he had raised his sword to kill me. He was
but two feet off when I stopped, and looked at him
fixedly. Infuriated as he was, he lowered his head,
and would not look me in the face. Still he kept
his sword raised. Our Lord granted me the favour
of retaining my self-possession, and I asked the sol
dier what he was about and what it was he wanted.
"Whence do you come? Where are you going? Where
do you live ?" he cried out, in reply. " I come from
visiting a sick person ; I am going to visit another.
As for home, I have none, for I go wherever the needs
of my neighbour require." At these words he left
me, and I went on my way. A little farther on I met
six, and the same questions and answers were re-
M. Guerard.
1 13
peated. Then came another party of six full of rage,

with naked swords, offering to cut off my head. It
was then it came into my head to offer my life to the
good Jesus, and to recommend myself to the holy
Virgin and my guardian angel. The soldiers were
only a step from me, crying out, "Where are you
going? Whence do you come?" And I replied quietly,
as I had done before, still walking on.* Their arms
fell at once. The road was muddy, with a narrow
path in the middle. They all left the path, and
went out into the mud, and let me go by. As I
passed they looked at me with an air of amaze
ment.
'After escaping this danger, I said a Te Deam
and continued my rosary, as an act of thanksgiving.
By evening I arrived at the house of the sick. These
soldiers are not dangerous, except when out on quests
like this. They hardly notice me when I meet them.
They may pass a remark about my appearance, es
pecially my beard. "What a fine beard! What a
size it is !" Sometimes they salute me with politeness,
saying to one another, " It's a European priest."
' I celebrated Easter with much solemnity, amidst
large numbers of Christians and pagans. On Palm
Sunday a young pagan girl, who came half-a-day's
journey to see us, after hearing my sermon, was so
touched in her heart by grace, that on her return to
her master, who was also a pagan, she did what I had
told her, that she might fit herself for embracing the
faith. Her master beat her so as to draw blood;
but she persisted, saying, " Beat me if you please, but
1
H4
I will be a Christian ; I would rather die than wor

ship idols any more." The next day she fled to an
other village, where a good Christian took her in,
and gave her food and instruction.
' I went through the office of the Holy Week as
we do in France, crowds attending. On Holy Thurs
day I had the washing of feet ; on Saturday, the
benediction of the fire, of the font, &c. These poor
people, who had never seen anything like it, were
vastly struck. I was careful to instruct them in
the meaning, and they were full of devotion. Al
though thousands were present, there was complete
silence.
' On Easter-eve all the Christians, with candles in
their hands, came to me, that we might go in pro
cession to sing matins. For music they had two
pieces of stick, which they beat in time.. The men
walked in front, two and two, with much order and
propriety; then the women, singing a hymn in
honour of the blessed Virgin. The pagans were in
two rows, keeping perfectly silent. After matins
they brought me back in just the same way.
I was vested in surplice, stole, and biretta. The
next, day they came again to conduct me to and
from Mass, which I celebrated with solemnities. I
preached to the pagans three times that day, and
my catechist spent the whole night in instructing
them. God gave them the grace to profit. Great
numbers asked to be received as catechumens, but
I made them go through a trial.
The temper of
the people is very yielding, and you must see the
M. Guerard.
1 15
fruits, and not count the blossom. But very many

have persevered.
' At length the day came for my return. I in
tended to go to the river and take a boat, which
was to convey me to the next village ; but when I
reached the river there was no one to take me, for
every one had fled to escape the soldiers, who were
pressing them into their service. A band of these
soldiers occupied our path about a mile and a half
in front. What were we to do % The sun was set
ting, and we dared not go back for the tigers. The
river was on one side, the mountains on the other.
My catechist was full of terror. " Come, my child,"
I said, reassuring him, " this is the time to show our
confidence in God. Take courage ; He will not
abandon us." We went on, and in about half an
hour we encountered the soldiers encamped in our
very path. They were all asleep but two, and these
had their backs towards us, and , we passed through
without being noticed. After this passage my cate
chist was full of wonder ; we returned thanks to God
for the deliverance He had granted us. But in
allowing us to pursue our journey God had His own
purposes, for I was but just in time to calm the sor
row of a poor woman in despair, who, close on the
banks of the river, was on the point of throwing
herself into the water.
What caused her trouble
was that the people of the village wanted to compel
her daughter to marry contrary to her wishes. For
by an order lately issued, in all villages where a suf
ficient number of men were not supplied for the
1 16
public works the unmarried women were to fill the

vacancies, and carry stores to the fortifications. And
as the villages had to maintain all so employed, they
wanted as much as they could to keep down the
number, and were consequently forcing the young
women to marry. What the Christians will do, I donot know, if God does not help them.
They are
often obliged to take pagan husbands, yet many, I
know, would rather die than do so.'
Writing to his brother the following year, 1793r
he says : ' I speak the Annamite tongue with as
much ease as French, perhaps more.
The lan
guage is not at all easy; there is some difference of
language in every village, and some difference of
accent. They have no notion of writing, except with
an endless number of letters.
' The religion of the Annamites is marked by a
number of ridiculous fancies that might appear in
credible. There are a host of diviners, who make the
ignorant people believe that when they are sick it is
some devil -who is tormenting their body. And to
ease the dying man they set up a noise round him
to frighten the imaginary devil away; sometimes
they strike the sick man so as almost to kill him ;
sometimes they puncture his skin to let out the evil
spirits. Only lately they cut the throat of a poor
woman, who died a few days after. If during these
practices the sick person cries out, they say it is the
devil, who does not like to leave him. As they are
naturally timid, the dread of injury is the only prin
ciple of their worship. The deities whom they call
M. Guerard.
1 17
land are poorly served. They adore all kinds of

idols under the name of spirits. The dog and the
tiger have also their altars. One superstition is
general and deeply rooted, and on this you cannot
undeceive themthe worship of parents. As soon
as they are dead, they give them divine honours ;
and should any one refuse to join in this, he is ac
counted an unnatural child, who will not give his
father and mother the honour which justly belongs
to them, and he is ill-treated all kinds of ways, his
property is taken from him, and his house is burnt.
This custom is a great hindrance to religion.
' They believe in transmigration, and from this
when a child dies his parents will sometimes cut up
the body into small pieces, and then scatter the frag
ments in all directions, in fear that he should go back
into the womb of his mother when she conceives
again. And they fancy that if they give a good
name to their child the devil will prize it the more,
and take it away, which makes them give it the
worst name they can. If any one were to say to
them that their infant was pretty, it would displease
them, out of the persuasion that the devil, hearing
the compliment, would take their child away.
' The Tonkinese are polite, and ready to do kind
ness. The Christians especially will not spare any
thing in the service of the priest. About this I often
blame them, but it is of no use. I cannot vex them
more than by refusing to take the vegetables and
fruits they bring me. Since I have been here I eat
nothing else, and I am very well. The pagans will
1 18
also occasionally bring me these kind of presents.

It is the way an Annamite pays his respects, and to
omit it is a breach of civility. It is an effort to me
to take these presents, but not to do so would give
offence. I cannot do more than insist that the gifts
shall be of small value, and not like the presents to
the mandarins; that they should treat me as the poor,
who are the friends of Jesus Christ. If I wished
to be rich, it would only depend on myself. But
God preserve me from this ! I am poor, and wish to
be poor. I hope that by God's grace I shall be poor
to my last hour. My colleagues have heard stories
of my way of life, and blame me ; but what is told
them is an exaggeration, and they say that my ap
pearance is hardly human. I am much better since
I adopted this mode of life. I am only moderate
about fastings, for I cannot practise severities : I
only keep to my own rule as exactly as I can : that
is all. But what I propose, in a burning climate like
this, is much to a European, who everywhere has his
cross. As I came back from my late expedition, for
instance, I had something to suffer for the glory of
my good Master. May His name be ever blessed!.
The sand on which I walked was so intensely hot,
that in some places, where it was hottest, I might say
with truth that you could have cooked an egg. But
the pain was nothing to what I afterwards felt at
meeting with hearts as hard as marble. They stopped
their ears, and would not hear me. It was in a vil
lage half pagan, half Christian. The Christians were
so only in name ; the pagans, more determined, made
M. Guerard.
1 19
the Christians contribute to their sacrifices. I went

there to exhort the Christians to cease joining in
these abominations, and to urge the others to ac
knowledge the true God. When I accosted them
they were assembled at a place where they had re
built an idol temple. At first they received me well,
but as soon as I began to speak to them on religion,
one by one the Christians slunk away, partly through
shame, partly through dread of the infidels. These
last assailed me in the most insulting manner; I
thought they would have killed me. But I did not
desist. In spite of their outcries I went on preaching,
and several were moved, and dared openly to take
my part, and say aloud that what I taught was reason
able, and that the religion I preached was holy. What
will come of it I know not.'
Again in 1794 he writes : ' The propriety of the
behaviour of the women towards me would surprise
you. They never approach me within a dozen feet,
and then only when some necessary business requires.
Otherwise my catechist speaks to them, conveying
to them my instructions. My constant occupation
is preaching and the administration of the sacra
mentsPenance, Baptism, Marriage, and Extreme
Unction. There is no possibility of visiting the sick
more than once; there are not priests enough. I am
seldom alone, and that has its advantage as well as
disadvantage. I try to make a retreat in the depths
of my heart, and amidst my employment am busy
about my poor soul's salvation, and lift it up to my
adorable Master. He has given me the grace to
1 2o
The Persecutions of Annavi.
have no attachment to anything on earth. Whatever

happens to me, it is the same ; praise and ridicule
are all alike. The Bishop has given me a priest, who
is always with me wherever I go ; so whenever I wish
I have the means of confession. He is a man of
rare piety, and I am not ashamed to take him for
an example; he is much attached to me, and I love
him equally; he helps me, and is of great use to
me. I have also three young persons who go about
with me. They look on me as their father, and I
treat them as my children. When I have time, I
teach them Latin. They serve my Mass, and help
me much in instructing the children, and grown per
sons too. If I was alone, I could not possibly do all
I have to do.
' The missionary who brought my letters passed
through this province to go into Cochin China. It
was a great treat to me to see him, for it was long
since I had seen a European. We were a fortnight
together, and then I went with him to the river
where he was to embark, and was of some use to
him. We met fifty soldiers with a mandarin. As he
did not know the language, it might have been an
embarrassment. I made him keep silence, that they
might not know he had lately arrived, and took all
the speaking. My air of confidence imposed on them ;
they only put a question or two and asked for medi
cine. " I am not a physician," I said quietly. The
mandarin did not even look me in the face.
We
separated at a village where there were some Chris
tians and a church. There I stopped a month for
M. Guerard.
121
the administration of the sacraments. While there,

the Bishop passed on his way into Cochin China, in
order to consecrate Mgr. La Bartette, the coadjutor of
the Bishop of Adran. He stopped with me a week.
What a consolation to me !
' After visiting some villages, a few days before
the Assumption I arrived at a large Christian vil
lage where there was a church. These poor people
were overjoyed to see me, and without saying a
word to me about it had built a house for me. I
remained with them two months, and had the con
solation of celebrating with all the pomp possible
the two feasts of our good Mother. I gave them a
retreat, and God blessed it abundantly.
' While I was with these good Christians I heard
of an old woman some distance off, who had long
left the faith, and wished to return, and who was
now near her end. I went to her ; she lived in a
pagan village, and was quite forsaken, even by her
children. A pagan neighbour, when at leisure,
came to cook her rice. As she was likely to live some
time, and was very ignorant, I proposed that she
should leave her house, and go to a village where she
might have some spiritual help ; and she agreed to it
gladly. I hired pagans to carry her to the place
where T was making the retreat, satisfied that the
charity of these good people would supply all her
wants. The pagans came in crowds to witness a
thing so strange to them. "We never saw anything
like it," they said. " The Christian religion must be
true." So you see we can preach without uttering
122
a word. After that I preached to them, and made

an impression. I have since learnt that the whole
village, two or three chief persons excepted, is in
the way to be Christian. When the sick woman
arrived, all the Christians vied who should take her
in. I settled the dispute by assigning her to no one ;
but I made them place her in a corner of the church,
and told them to show their charity by taking care
ofher. Not a person in Tonking was better cared for.
I instructed her, heard her confession, and gave her
communion, and when I left I put her in charge of a
religious female ; and after six or seven weeks she
died the death of the just.
' These poor people come to the church in troops
of twenty or thirty, all armed with clubs, pikes, or
weapons of some sort. They do this because they
come in the evening, and have to return at night,
and the country is infested with tigers. If they
find me engaged saying my office or prayers, they
range themselves on the two sides of my door
way, and, without uttering a word, keep their eyes
fixed on me, resting on their clubs, or having them
on their shoulders ; quite a picture, men, women, boys,
and girls indiscriminately mixed. As soon as I close
my book and turn towards them, joy lights their coun
tenances. I tell them little stories, or oftentimes
preach to them. They are satisfied, listening with
full attention. They would like to be always with
me, and are quite sad when they have to go. It
is painful to be obliged to leave people so hopeful,
but it must be missionaries are so few.
M. Guerard.
123
' I have given a retreat. I preached four times a

day, and when not preaching heard confessions. To
my consolation many sinners were converted. In
our seminary retreats I never witnessed such silence,
and the numbers were very greatmen, women, and
children, Christians and pagans.
They came from
distances over sixty miles. The two Annamite
priests who helped me did not close their eyes for a
fortnight, and it was the same with me. The ease
which our Lord gives me in expressing myself in
the Annamite tongues is a great help. I can speak
in this grave and musical language with more ease
than I could ever do in French. But yet I am not
understood as well as I was in France ; but this is
owing to my auditors, and not to myself. It is from
the novelty of the things I say to them, and from
their not grasping the meaning of the terms, being
Christians in name only. After much patience and
labour they begin to understand you.
' While I was in this country, a grand mandarin,
the brother of the governor of the province, heard
of me and wished to see me. He sent me a message
to say that if I would go, he would send a boat, and
an escort of soldiers to conduct me. I replied that it
was not my habit to travel in such a fashion ; that if
he wished to see me, I would come on foot in my
own way, and that he need not be at any trouble
about sending for me. So I went with my catechist,
and some Christians who chose to be my companions,
though I did not wish it.
After a walk of two
hours, we reached the house of the mandarin, where
124
preparation had been made for receiving me. He

was delighted to see me, and entertained me with
great politeness. I could not induce him to sit on
the same mat with myself. He was a learned man
of note. I spoke to him on religion with much free
dom. He was much struck, and would certainly
have been converted, if it were not that he shrank
from the sacrifices required. Several times he said
that he would like to be a Christian, but he could
not face the thought of giving up his high dignities,
and becoming a poor man : so hard is it for the rich
to enter the kingdom of heaven. He wanted to
make me a present, but I told him that I never re
ceived any, which made him admire our religion
more. At my request he gave strict orders that the
Christians should not be asked for contributions for
temples, idols, or other superstitions.
' The same evening, as I was returning, I was bit
ten by a small insect about the size of my little finger,
and about three inches long. I never in my whole
life suffered such pain as I did the night afterwards.
My limbs were convulsed ; I could not keep myself
still.
I used the occasion as a meditation on the
pains of hell. Great God, if the bite of a little in
sect caused pain so acute and insupportable, what
must be that to which the sinner is doomed in that
dread abyss !
'As I was passing through a village, I was told
of a Christian family not far off that had abandoned
the faith. I turned out of my path to go to them,
and press them to repent. It was God's will that I
M. Guerard.
125
should lose my way, and for the advantage of a for

tune-teller, who daily practised at the markets. He
ran up to me on perceiving me, thinking that I dealt
in charms as he did. He asked me to his house, and
offered me refreshment.
I availed myself of the
opportunity to give him some instructions ; and the
result was he was won to the faith.'
In 1797 M. Guerard took a very fatiguing journey,
which he describes in a letter : ' At times the sands
which I trod were so hot, that I was forced to run
to ease somewhat of the pain, and make it bearable.
Again, the mountains I had to climb were steeper than
the roof of a house, and the natives dug steps for us ;
and then we had to walk through ravines where the
water rose to our knees, while our feet were cut by the
stones in these mountain torrents. In these ravines,
hemmed in by mountains, shaded with trees, thickly
set with brambles and thorns, we might fancy our
selves going down to the shades below. We could
not move on without bending down low to escape
the branches stretching over on each side. If we
were thirsty, we could drink indeed ; but for eating it
was not so. We had absolutely nothing. When
there was no water, we were bitten by little insects
like caterpillars. They were very numerous, and we
could not advance many steps without dozens swarm
ing up our legs and thighs. We were all over blood,
for a great flow of blood followed the bites. It quite
weakened us, and was the worst suffering we had. It
is not in complaint I speak of this ; for I was never
more happy. At the place I stopped there were some
126
Christians who had come there for traffic, who were

mightily pleased to see me.
They gave me cordial
welcome, and in a short time had improvised a chapel,
making use of the oars of their boat, which they co
vered with branches, and to ornament the altar they
contrived an arch of bamboos twined together with
all the skill they could. I stayed with them two
days and a half, recruiting myself from my fatigues.
My mattress was sharp stones, such as we had felt in
the ravines. As for sheets or covering, it was useless
to trouble ourselves about them. Our arrival was
soon noised abroad. The chief of the district came
to see me. I discoursed to him, and he listened with
pleasure. I went with him to his house, and he showed
me much attention. Afterwards I preached publicly.'
The effect of his preaching was considerable, but
he was obliged to leave, and could not gather in the
fruits. In Jan. 1796 he set out on a newjourney, but
he was ill of dysentery, and had been two months ;
and for months afterwards the illness lingered on him,
but it did not stop his work. ' By direction of the
Bishop I set off for a visit to the northern mountains.
I travelled in a boat, so the fatigue was not great, or
my strength would not have been equal to the
journey. The river is very rapid, but still it is more
suited to navigation than the one separating Tonking from Cochin China, on which 1 made a voyage
the year before, and was in much danger. I was in
a little boat not more than a foot and a half broad,
larger ones being unfit for use in consequence of the
frequent falls, some of them not less than fifteen or
M. Guerard.
-127
twenty feet, and in three days only we had to leap

a hundred of them.
' Wejourneyed on steadily without a pause for ten
days, and then reached the dwellings of some poor
Christians, many of whom had never before seen a
priest, and the others not for thirty years. You may
imagine their joy, and mine was no less when I saw
that they clung to their religion, though through
their ignorance some superstitions were mixed up
with it. I was so ill that I could scarcely speak.
Nothing could exceed the care they took of me. And
though they could do little, yet it increased the in
terior joy I felt, and somewhat checked the disorder ;
so that I set to work instructing them and adminis
tering the sacraments. I stayed with these people
about three weeks ; I baptised several adults and chil
dren of Christians, set right several marriages, and
celebrated one with the rites of the Church. I never
witnessed greater piety and devotion. It seemed
as if our Lord had preserved these poor outcasts
by a special providence. They were indefatigable
in their studies ; my catechist and myself had not a
moment's rest. O my God, truly art Thou named
the God of all consolation and mercy. Thou who
givest us consolation in all our troubles. Thou only
knowest what was their joy, what is that of a mis
sionary, who has left all for Thy glory and the sal
vation of souls, when he finds himself in a situation
like this.
' The devil could not see all this without being
stirred to rage. He had an instrument in a petty
128-
mandarin. Some of his concubines had in child

hood been baptised, and I did my utmost to convert
them, and urged them to go away into the inner pro
vinces, from which they had been brought. They fool
ishly asked his leave to go, and he flew into a fury,
and said he would have my head off. I had to re
treat to another village, and keep out of the way for
a time ; but the man calmed, and a slight beating
inflicted on the head of the village ended the matter.
But the poor concubines suffered from their impru
dence. They lost their chance, and had not courage
again to make the venture to escape from their
miserable state.
' The rumour spread that an extraordinary mas
ter of religion had come from a strange country. It
brought crowds around me from the whole mountain
region ; men, women, children, rich and poor, wanted
to see me. Unfortunately, I knew but a few words
of their language, which is quite different from that
of the Tonkinese. I preached as well as I could by
interpreters and by signs ; they were so pleased that
some of them wept for joy. They wondered at my
coming so far to teach them, and for no reward, their
own bonzes being so grasping. These mountaineers
are ignorant, but full of candour, apt for religion, justr
and loving truth. I can say that I had never any
where seen pagans better disposed to receive the
light of the Gospel.
They wished to take me with
them, that I might learn then- language and instruct
them ; but I was so ill that it seemed I should not live
many months. And besides, I had not the Bishop's
M. Guerard.
129
permission, and he had sent me to visit the Chris

tians on the borders of the kingdom, and not farther.
My refusal caused much grief to these poor people,
and made them bitterly complain ; but my own sor
row was no less. But what could I do ? It was not
just to leave the poor Christians whose condition
was so miserable, and go away to preach to the
heathen.
"Since my return I have frequently asked the
vicar-apostolic to send me into this kingdom, and
he would really have sent me, though my strength
is not equal to so hard a task, had he a new priest
to replace me. The language is not difficult to learn,
and the pronunciation is more easy than the Tonkinese. It is musical, and pleasing to the ear. Although
I studied it only imperfectly, yet in three weeks I
learnt sufficient to hold a sort of conversation with
those who came to see me. And with some help
from a Christian who spoke the language, I made
something of a translation of the Lord's Prayer and
the Commandments. O, how pleased they were when
I read this to them ! They admired it greatly, and
their hearts were inflamed with love of our holy
religion.
' It reached the ears of the bonzes that I was in
the country, and they sent me a message to ask me
to go and see them. I went with my two catechists,
and a Christian who could speak the language. We
had seven steeps of a mountain to climb, so perpen
dicular that it might seem like mounting the steps
of a ladder. Several times I had to rest to get breath
130
before I reached the cady, or monastery as it may be

called. The chief came to receive me with much
civility. He invited me to eat; but as we were iu the
temple I refused, fearing there might be some super
stitious meaning. The whole neighbourhood -was
collected. They showed me their idols, and every
thing they thought would please me. But I had not
come for that. I asked the chief to read me some
thing out of his book. He read the commandments
of his false religion. The whole was reduced to this,
that by making large alms one could get to heaven.
As I had a pen and paper, I wrote as he read, and
then I read it oif to them fluently ; they were much
surprised, thinking all writing ought to be in their
own letters. Then I read to them my own trans
lation ofthe commandments of God, which they per
fectly understood. They could not help allowing
that my doctrine was better than their own. I
seized the occasion to speak to them of the true God.
I explained the origin of their idol, and they ad
mitted before all the people that they had been in
error. I dictated to them my translations of the
Commandments and the Lord's Prayer, and they
wrote them out. They wanted me to stay with
them one day at least, but I was too ill, and it was
with much sorrow they saw me go. But to stay was
impossible. The dysentery allowed me no rest.
'These people worship two principles, like the
Manichees: the devil, out of fear of the injuries he may
inflict, and their idol, of whom they expect reward in
the next life. They teach that the heaven is sixty
M. Guerard.
131
miles away from the earth, and that the highest

place will be the lot of the most virtuous. They
observe continence, or, if they break it, they must
leave the cady. The people hold them in great re
spect, but I do not think it would be difficult to break
the tie, were the true religion preached to them.
They seem much less superstitious and more upright
than the Annamites.'
CHAPTER IX.
DISAPPOINTMENTS IN THE REIGN OF GIA-LAONG.
It is plain, from the letters of MM. Guerard and

la Pavec, that during the first years of their resi
dence in Tonking, 1791-1797, they could pursue
their labours without opposition. Neither the peo
ple, nor the mandarins, nor the supreme govern
ment, showed them any ill-will. The Taysons were
then masters of Tonking, and till political reasons
altered their minds they were more favourable than
otherwise to the Christians. But the progress of Gialaong and the renown of the Bishop of Adran pro
duced a very considerable change in their conduct.
The Christians were supposed to wish well to the
cause of their rival, in whose court a Christian bishop
was in such high esteem, and in consequence they
became the objects of serious jealousy. So a per
secution arose, which for a time quite stopped the
missionary work. Much alarm was excited, and a
great deal of harm was done. The college was
broken up. The missionaries dared no longer appear
in public, but were obliged to hide closely. M. Bissachere spent seven months on a desert island up
ward of twenty miles from land. He had with him
four students of the seminary. His retreat was
found out, and he was pursued ; but he eluded the
Disappointments in Gia-laong s Reign.
133
search of his enemies by hiding himself in heights so

steep and inaccessible, that it was thought no one
could live in them.
Christian fishermen brought
him a little food, and so he sustained himself.
Mgr. Longer was once taken, and owed his re
lease to the interference ofthe Christians, who rescued
him. For two months before his capture he had
been wandering about, now on the mountains, now
secreted in the dwelling of some Christian.
He
tells us in a letter some of his adventures. His
Christian friends were very anxious about him, and
in their alarm hurried him off to the mountains, where
he was quite wearied out with fatigue. After la
bouring over rugged paths and dense thickets, he
lay down in the open air, with nothing to shelter him,
without even a covering, in a spot so wild, that, in his
own words, it was a mere haunt for tigers. The
horrors of that frightful place were worse to him than
the dangers from which he had escaped;, and after a
week spent in the savage mountain wilds, where he
could find no better refuge than some old ruins or a
deserted hut, he went down to the plains, and hid
himself in a Christian hamlet. But in no place could
he stop long. He had to change from hills to village,
and from village to hills. At length, as it was ap
proaching Christmas, he rested more permanently in
a village, and even dared one night to hold an ordi
nation ; but he was immediately after frightened away,
and this time the enemy were on his track, and
followed him up closely. Wearied out by the fa
tigues of three sleepless nights, on Christmas morn
134
Persecutions ofAnnam.
ing he sought a short repose. He was roused by

the tidings that the soldiers were close by, and he
knew that he was himself the object of their search.
He was offat once ; he got up, and made his way out
by a back entrance. But it was a strange place, and
he did not know in what direction to go ; soon he
got plunged in a slough, and he could not extricate
himself, and the soldiers came up and made him
prisoner. They treated him with civility, and lent
him a hat, as his head was bare, and were willing to
release him if he would pay for it. But that was not
necessary. Soon the Christians thronged round, the
women first, then men armed with clubs; and the
soldiers, finding themselves overpowered, released
their captive and fled. These men had acted with
out orders, and the mandarin of the district had no
wish to have the Bishop on his hands; so the pursuit
ceased. The Christians who came to the rescue
were let off with a small fine.
Mgr. Longer, the Vicar-Apostolic of Tonking,
and the successor of Mgr. Davoust, had previously
been a missionary in Upper Cochin China. His first
approach to the shores of Cochin China, in 1777, was
eventful. The ship, in which he was, was boarded
by pirates, and he was struck down and severely
wounded; and it is a memorable fact that he and
M. la Bartette, who both became bishops, and both
lived on in this country to an extreme old age, were
in those early days of the missionary life lying side
by side on beds of sickness ; M. la Bartette in a state
so dangerous that he received the last sacraments
Disappointments in Gia-laong s Reign.
135
from his wounded friend beside him. M. Longer, on

his nomination to the episcopate, looked round in
vain for the means of consecration. In the whole
country there was no other bishop alive but the
Bishop of Adran, and to get at him he must pass
through the lines of the Tayson armies, or attempt
the dangerous passage of the seas. So he resolved
to go to Macao ; and as the means were not at hand
for a voyage, he set out on foot, reached Macao safely,
and returning gave consecration, first to the VicarApostolic of Eastern Tonking, and then going on to
his old friend M. la Bartette in Cochin China, con
ferred it on him.
The Tayson persecution had relaxed before these
usurpers had to yield up the kingdom to Gia-laong.
Gia-laong's success was immediate and full on his ad
vancing into Tonking, and his adversaries were entire
ly prostrated. The Christians viewed the change with
particular satisfaction, and large expectations were
formed from the transfer of the rule into the hands of
one in whose favour the Bishop of Adran was known
to have stood so high. Mgr. Longer presented him
self before the new king, and a kind and favourable
audience was granted to him. But Gia-laong was
not now what he had been, and he soon showed it.
All the old ties that bound him to the Christians had
been broken. Not only had the Bishop of Adran
passed away, but those Christians whom he had
known, and whose word he might have respected,
were also gone. The missionaries of Tonking were
-entirely strangers to him, and Mgr. la Bartette, who
136
lived near the court, was also unknown. And it

soon was made evident that whatever had been his
previous feelings, the Christian religion was now in
no way acceptable to this prince. For the religions
of the country he had not indeed any taste. That
of Phat, the popular superstition, he despised; that
of Confucius, which was the religion of the learned,
was more favoured by him, but apparently rather
from motives of policy than anything else. Whether
or not the Christian religion had ever made any im
pression on him is altogether uncertain; it might
have done in his earlier days ; but ambition was his
ruling principle, and stifled any such sentiments, if
ever felt. But in later years his words and acts
made plain that his feelings towards the Christian
religion were hostile. He could not bear the idea of
the restraints it imposedthe giving up his wives,
and the denial of his sensual desires; and to be told of
hell and the punishment of sin stirred up an amount
of indignation that pushed him on to opposition.
The missionaries and Christians of Tonking had
no doubt at all but that Gia-laong would prove their
friend.
They were pleasing themselves with the
hope that now all those stern decrees that gave
their enemies such an advantage over them would
be at once revoked. They were looking for some
open declaration of favour on the part of the mon
arch that would protect them from the caprices of
mandarins or the unfriendliness of pagan neighbours ;
but they looked in vain. Gia-laong was altogether
silent ; no sign of any intention of moving in their
Disappointments in Gia-laongs Reign.
137
favour was visible on his part. Disappointed and

troubled, they made an effort on their own behalf. A
deputation went to the king to supplicate him to
issue a decree which would secure them from wrong,
and especially exempt them from the dreaded call for
contribution towards the village sacrifices. The king's
reception was not ungracious, but he made no pro
mise, and no advantage was gained. What his in
tentions were, however, were very soon revealed. A
decree came out, but not such a one as the mission
aries desired; it was one that startled them, and
rilled them with grief. It professed to deal with
religion generally, and only indirectly affected the
Christians ; but the Christian religion was mentioned,
and in terms of much contempt, and it was expressly
ordered that no more Christian chinches were to be
built. The reference to the Christian religion was
as follows : ' The religion of the Portuguese, one of
foreign origin, has found its way into the kingdom,
and established itself. The hell with which this re
ligion threatens us is a word calculated to excite
alarm, and the heaven of which it makes promise is
a grand term, which may serve to cajole. There are
persons so grossly ignorant, that they have allowed
themselves to be misled by this doctrine, and cling
to it with a senseless folly. Very many of our sub
jects have been infected by it, and are used to the
observance of its laws and practices, following them
like persons intoxicated and unable to think, or as
if they had lost their sight, and could not get back to
the path from which they had strayed.' Such is the
138
-description that Gia-laong gives of the religion of

the Bishop of Adran, and then follows the order :
' Henceforth it is our command, that in the districts
or villages where the Christians have a church no
repairs be made unless first leave be asked of the
governor ; and in all places where there is no church
the building one is strictly forbidden.'
Here was a blight to all the missionary's high
hopes. Nothing was to be expected from Gia-laong.
But, after all, the time of Gia-laong were quiet days
in comparison with what came after. This decree was
the worst thing he ever did to the Christians. He was
not their friend, but he would not allow them to be
ill-treated. What their state was during this reign
is pretty fairly represented by these words of M.
Guerard : ' With respect to religion, we are not
troubled by the government, but the pagans vent
their ill-will, knowing that the mandarins and the
king are careless about protecting us. To seek re
dress from the law is but useless expense, for the
pagans in such cases always get the best of it ; and
this is the reward of all the Bishop of Adran's
services.' Another missionary makes the picture
more favourable, but it was drawn at a later period :
'As far as religion is concerned, we are let alone.
We are as free as ever. The king seems favourable
to us, and those mandarins who are hostile do not
venture to touch us.' The same missionary repeats
this persuasion of the king's kind feeling : ' The
king seems well disposed towards us. He says that of
the five religions known here, i. e. that of Confucius,
139
Phat, sorcery, Bhudda, and the God of heaven, the

last is the only one agreeable to reason ; but that it
is too strict in respect to plurality of wives, and
that he has not strength to observe its rules.'
But though the Christians were free from per
secution, they were during this reign exposed to
another very serious evil. Their missionaries were
gradually dying off one by one ; that little band of
fervent earnest labourers who had been doing their
work so successfully were gradually dropping away,
and as their ranks thinned no fresh recruit came to
fill the vacant space. Many of these missionaries were
veterans in the service. One who died in 1805, M.
Serard, had been in Tonking for thirty years. He
was one of the first who came to the help of Mgr.
Reydellet, after whose death, for some years, till the
arrival of Mgr. Davoust, he had administered the
vicariate. Lately he had been living in Ke-vinh, and
had seen the gradual and successful progress of that
institution of Mgr. Reydellet. M. le Roy, also one
of the oldest priests, who had been living with him
in the college, mournfully refers to his loss. ' I have
lost one of my best friendsv our dear dean, M. Philip
Serard,' he writes, May 1805. In the August of the
same year his own career had closed.
The few who remained were worn out with age
or fatigues, and it is pathetic to hear their calls for
help and to read their descriptions of the mournful
state to which they were reduced. In 1808 Mgr.
Longer writes to Europe: ' Try to send us some help.
Fifteen years have passed since a missionary has
140
come out here, and within the last two years we have
lost fourtwo by death, two by return to Europe.'
Mgr. la Mothe, the same year, writes in the same
tone of sadness : ' My health is but feeble, but God
enables me to visit the most unhealthy spots without
prejudice, and yet the priests, and others with me
who are natives, are often laid down in their beds.
As for my dear colleagues, the Bishop of Gortyna, in
spite of his infirmities, seems likely yet to live long.
I cannot hope this for M. Guerard, so greatly does
he tax his strength. M. Tessier was sick, but is well
again. M. Eyot I may say lives, but he is more
feeble than myself. I totter along day by day, but
hardly dare to look on to-morrow. But M. la Pavec,
though his head and beard are bleached, has a con
stitution of iron.'
In 1810 we have a representation from M. Eyot.
He shows the little band of missionaries at their
several duties: 'M. la Pavec is at the general col
lege (Ke-vinh), which is very numerous ; M. Guerard
presides at another, with fifty scholars. I have over
sixty, twenty-five of them studying theology. The
Bishop of Castoria, though his health is weak, is in
defatigable, and always busy ; the Bishop of Gortyna
is afflicted with hernia, but he will not restall he
can do is to hear some confessions ; M. Tessier is
working over his strength. Send us help, two mis
sionaries at least.'
Then we have an earnest appeal from M. Tessier
in 1811 : ' What strong reasons have we for calling
for relief! For twenty years this call has been re
141
peated, and no one has come. So indeed God wills !

But there must be priests in Europe who are free to
come, and what good might they do ! May God
pity us, and cause some one to come out to the help
of these millions of souls, that so much want them.'
Mgr. la Mothe supplements this appeal by again
bringing out into view the actual state of the mission:
'Six Europeans, two bishops and four missionaries,
are all we are. Not many for the 150,000 or 200,000
Christians under our care. Not one of us, M. la Pavec
only excepted, is without his infirmities, and at times
even on the verge of death. In spite of my sixty
years, my weak stomach, and my many other duties,
I am daily in the confessional almost up to midnight.
It is the same with the others, all almost as old as
myself. Judge whether it is not fit that we should
look out for successors.'
And M. Guerard, the same year, writes just the
same, though he cannot help speaking cheerfully:
'Thank God, I am well enough, but old.
You
would smile, I daresay, if you saw my gray beard and
my whitening hairs. White is indeed the chosen
colour with us all in Tonking. You know what I
mean. Do what you can, then, to send us mission
aries.'
In 1814 the stout M. la Pavec dies. We have
heard nothing of his illness ; all we are told is that
June 22, 1814, he has fallen under his last sickness.
In 1816 two more are taken awayMgr. Mothe in
May, M. Tessier in November. Only three Europeans
then remained, all old, all long worn by sickness and
142
The Persecutions of Annani.
labour. M. Guerard was chosen to be the successor

of the Bishop of Castoria. The busy active labours
of his earlier missionary life had been much reduced.
He, like the other few Europeans in Tonking, had to
give up much of his journeying. They had enough
to do in their homes, hearing confessions, watching
over their students. Still his earnest zeal must satisfy
itself; he must, if he can, make converts; he must
preach; and he tells us that in 1811 he baptised nearly
as many as he used to do. He gives us a pleasing
picture of a village where he had been at work:
'You will be surprised perhaps at what I now tell
you, that in the space of a month I have taught a
whole village to sing hymns and psalms in Latin, as
they do in France. The little boys and girls at
Mass sing the Psalm Credidi, with the refrain Quid
retribuam, and the Tantum ergo at the elevation. When
I walk out in the village the children of four or five,
the young and old women, and men also, all together
will sing Quid retribuam, and sing with an ardour and
delight that would astonish you, and often it makes
me weep.'
The consecration of Mgr. Guerard was at Kevinh. The two Bishops of Eastern Tonking were
called in to give splendour to the ceremony. It was
on the Feast of St. James, his own patron. His feeble
frame, almost worn out, had soon after to sustain the
attack of a new illness, and it seemed for a time that
he must die. The illness was stone. The Tonkinese priests who were by him were talking over the
arrangements of his funeral when he was suddenly
Disappointments in da-hong's Retgn.
143.
relieved. ' Weak as he is,' says M. Eyot, ' lie never

rests, nor spares himself at all.' He had yet a life
of several years before him, and up to the very last
he worked on. In 1818 he journeyed into the moun
tains, and employed himself with all the ardour of
former years. ' I made a long arduous journey,' he
writes, ' into the mountains and forests, where tigers
and robbers were rife. As for robbers, you may sup
pose that I need not dread them, for in truth I can
say with St. Peter, " Silver and gold have I none." It
was great consolation to witness the faith and piety
of these mountaineers; some of them came distances
of two, three, and even four days' journey, that they
might receive the Sacrament of Confirmation. I had
three priests with me, and still these poor people had
to wait days, even eight or ten, before they could get
to confession. We worked day and night, but it was
not enough. 0 my good friend, what would have
been your consolation to see the faith and earnest
ness of these poor Christians ! A great many of them
wanted food and clothing. They willingly forgot
all. Our Lord was their only care. To my utmost
I helped them with alms, but those who gave them
had but little themselves ; it was not much I could
do. I have frequently seen persons who had had
no food for three days caring for nothing but the
making their confession.'
Poor as he was, this holy Bishop loved to be poor.
His brother in France sent him a contribution, and
thus he replies to him : ' Thank you for your generous
gift. I must again say, what I have said before, that
*44
I wonder that you, out of your poverty, should

have a thought of enriching me, when my wish is
to be like my Divine Master, and not to have where
to lay my head. O my kind brother, what I say
to you I think before God is truethat I have no
desire at all for the goods of this world ; and if I
had, I should think myself unworthy the name of
a missionary. I am but a poor workman ; but I
labour in my Lord's vineyard as well as I can ; and
in that is my consolation and my happiness. So, my
very dear friend, content yourself with remember
ing me in your prayers and at the altar, as I also will
-do for you.'
In 1820 there was a terrible visitation of cholera,
appalling every one by its novelty and severity.
Mgr. GueVard speaks ofit : ' This year there has been
a frightful mortality in the country. Death is instant,
or in two or three hours. To hold out a day is the
very utmost. In this province alone, according to
lists that have been prepared by the king's orders,
twenty-two thousand have perished. It is the same
in the other provinces. The whole kingdom was in
consternation. The king shut himself up in his pal
ace, and mandarins and nobles went into seclusion,
as if to fly from God's judgments. It was notice
able that for every hundred pagans who died there
was hardly one Christian. It was a general remark,
and the pagans wondered at it, and confessed it to
be the hand of God. They hasten to the churches,
and ask for holy water, and, prostrating themselves
outside, pray with earnestness. A hundred Euro
Disappointments in Gia-laongs Reign. 145

pean priests might now find employment in preach
ing the Gospel ; and we are but four.'
Yes, there were four priests now in Tonking. At
length, after that long interval ofyears, a fresh priest
had arrived. Those three aged infirm men were not
to be left to themselves. Things had changed in
Europe, and the missionary work could again become
an object ofattention; and from this date there gradu
ally set in a stream of new priests, who would take
up the work that these few old men were no longer
able to cope with. Tonking too had drawn to itself
some special interest, and the beauty of the virtues
of Mgr. Guerard was one of the causes that had fixed
attention on it. That very year, 1 820, there arrived
in Cochin China a young priest of the name of Magdinier, whose heart warmed at the thought of this
holy bishop, and who some years earlier had ex
pressed his admiration. ' What Almighty God wishes
to do with me,' says this young man, in 1817, ' I do
not know. On consideration, the wants of Tonking
seem to be the most pressing. There a bishop, Mgr.
Guerard, has lately been elected, whom I do not know,
but whom T respect so much that I would go to the
end of the earth to kiss his feet.' In 1820 Magdinier
arrived in Cochin China, with the purpose ofpassing on
to Tonking. But he never reached his destination ;
he fell sick and died ; but his short holy career had
made its impression. Soon after, his tomb was sought
by M. Tabert, who had once been his companion,
and knew his virtues, and he has told us the feel
ings with which he approached it. ' Like those warL
146
riors who go and whet their swords on the tombs of

the brave leaders who have guided them to victory,
so I would go in person and prostrate myself on the
ashes of this holy missionary, that I might rise re
plenished with the zeal and ardour with which he
burned.'
But though M. Magdinier never arrived in Tonking, there were two priests who came that same
year. One was M. Ollivier, who succeeded Mgr.
Guerard as coadjutor, but who lived only a year or
two afterwards; the other was M. Jeantet, whose own
history would be eventful, stretching on through a
long series of years, and amidst scenes even more
memorable than any that have been recorded. In
1821, at the request of Mgr. Guerard, M. Jeantet was
sent to assist him. And this is the way the young
priest speaks of him : ' The Bishop gave a retreat, in
part to satisfy his zeal, and partly also to stir up in
me a love for an exercise which to him had been a
cause of so many triumphs. His first two sermons
were such as might give me an idea of what he had
been in former years. But his body was exhausted
by labour and care, and the fatigue was too much for
him ; and after his second sermon he was obliged to
desist, overpowered by the violence of his sickness.
It was too great exertion; his pains were very great,
and in all parts of his body ; in particular, there was
an ulcer in his left thigh, which had troubled him for
fifteen years ; a great aggravation of his sufferings,
for it caused intense agony. I was just going to
give him Extreme Unction, when God granted him
Disappointments in Gia-laongs Reign. 1 47

some relief. As soon as he gained a little strength
he was at work in another parish. Neither age nor
sickness could quench his apostolic zeal. He kept
on this work for two months, and did much good.
He baptised ahove forty adults. He was ready to
go ofFagain to another place, but his infirmities would
not allow him ; he deferred from day to day, then
gave it up altogether. From April 1822 to June
1823 he could not go out at all ; his sufferings during
these fourteen months were so extreme that it seemed
like one long martyrdom, yet they did not oblige him
to give up his duties. He went on with his adminis
tration as far as was possible, and almost up to his
death his thoughts were occupied on it. As long as
the illness lasted, I could not go far away from his
residence. I visited the neighbouring parishes to give
the sacraments, but did not stay away above three
weeks. It was a consolation to both of us to meet
again. I told him my difficulties, he spoke of his own
sufferings; and in this converse we found a pleasure,
renewing our strength and giving ease to our pains.
I would remain with him four or five days, and then
go away again to my visitations.
'The venerable prelate suffered from frequent
giddiness, and he had a constant violent pain reaching
from the right breast to the lower ribs of the left side,
causing great difficulty of breathing. The ulcer got
worse and worse. The twitches of pain were some
times very violent. " A troop of mad dogs tearing
me to pieces," he said, " would not give me such ex
cruciating torments." These pains would come on
148
nine or ten times a day, and bo by night. No remedy

could be found for them, and at length the wound be
gan to mortify. Throughout this illness he had little
rest day or night, and this especially when he was
preparing to celebrate the Holy Sacrifice, or, in the last
two months, to receive Holy Communion. Once he
got to the church with great difficulty, but was im
mediately obliged to lie down ; he raised himself for
Holy Communion, but had quickly to lie down again.
Once, for a whole fortnight, he could not he down
without extreme difficulty and pain. In the end, three
months before he died five more ulcers formed in
the joints of his thigh, as painful as the first, and
which could not be cured. Mortification at length
came on, and terminated a life spent in labour,
fatigue, and sickness, and full of virtues and good
works. Often did I look with admiration on that lofty
soul, always in peace under a weight of so much
pain, unshaken and invincible, raising his hopes to
God, who had ever been the object of his love.'
From his sick-bed, a few months before his death,
he wrote to a friend in France, director of the Semi
nary of Foreign Missions, and these are the last
words of his we have : ' There is no more oil in my
lamp ; soon it will be out. I have only one trouble,
the exceedingly wretched state to which our mission
has been reduced. The Bishop of Gortyna is at the
last gasp. M. Eyot, a little younger than myself,
from his many infirmities can hardly long survive
me. The only missionaries who can work are M.
Jeantet, whose health is bad, and M. Ollivier. But
Disappointments in Gia-laongs Reign. 149

they are both inexperienced, and just beginning to
speak the language. They are both good and zealous.
But more is wanted for the government of a mission
like Tonking.'
Mgr. Ollivier, who succeeded him, as he after
wards travelled over the province of Xu-nghe had
ample proof of the great work Mgr. Guerard had
done. ' He has left on all sides,' he says, ' memorials
of his piety, and his zeal for the salvation of the
souls of this dear people ; and the missionaries who
pass over the same ground must find their zeal ani
mated in turn. When I entered a village a week ago
the people came round me and said, " Twelve years
ago M. Guerard came to visit us ; he planted a cross
above our village." I was curious to see it, and asked
to be led to it. The village was at the foot of a
high hill, and on the top M. Guerard had erected his
cross. Preaching was the great business of this good
bishop, and he tried to urge it on the young mission
aries. " Preach," he said to me, " preach ; it is the only
-way of doing good in this country." Up to the very
end he kept to the practice he so strongly recom
mended, never, giving it up till his strength was
gone. I have seen him many times sink down with
exhaustion as soon as he came back to his chamber
after preaching; and when, seeing he was so weak,
I earnestly asked him to preach no more, he would
reply, "I know that I have no strength left; but
when this poor people is asking for some one to
break to them the bread of the word, and there is no
one, how can I be silent V '
150
In his lovo for the pulpit, he asked to be buried

under it, as M. Jeantet tells us, that he might preach
when he was dead, and remind the labourers who
came after him that the first of their duties was to
preach the word of God. ' But,' says M. Jeantet,
'through his whole life, to pagans, Christians, reli
gious, and priests, and to his brother missionaries
too, he preached much more by his example than
by his words.'
CHAPTER X.
minh-menh's persecution.
BEFORE Bishop Guerard died, the days of King
Gia-laong had come to an end. He was in some
respects a great and successful monarch, but his reign
was not a happy one for his subjects. In his latter
days there were many matters of complaint; the
people were sadly oppressed; those who suffered
wrong sought in vain for redress, for the mandarins
were more anxious to fill their coffers than to deal
out justice. There was a wide-spreading poverty,
owing to repeated failure of harvests, and the helpless
poor, instead of meeting with commiseration, were
the more abused. Troops of robbers roamed over
the country, and were so strong and daring that
they would attack villages, and burn and ransack
them, and the villagers were unable to defend them
selves. The mandarins shrank from leading the sol
diers against them, and would avoid the conflict if
they could, and as long as the marauders themselves
did not force them into an encounter. But the worst
of all the evils in Gia-laong's reign, and which began
at an early date, arose out of his passion for building,
and for other great public works, which required an
immense amount oflabour. It is true that the works
in which he was engaged were useful, important, and
152
striking to the eye. Hue had become quite a grand

city. The European stranger was astonished at the
unexpected sight in what he had considered a bar
barous country. He beheld a town with walls stretch
ing along a circuit of five miles, glacis, covert way,
ditch, bastions, all on approved principles, with hardly
anything to be detected as slovenly, barbarous, or
incomplete in design. Inside these were buildings
that astonished him no less; enormous granaries;
barracks with arrangements so excellent that they
would not disgrace the best troops of Europe ; but
more surprising still, an arsenal, with brass ordnance,
balls and shells, manufactured in Cochin China by
native workmen, from materials furnished from Tonking, and of approved make, the cannon of all sizes
from four to sixty-eight pounders, and even larger
still ; gun-carriages, painted and beautifully finished
off, with shot and shell piled up and arranged with an
order quite admirable. And outside the city, in a
country where roads had been unknown, and where
the royal road, as it .was called, was up to that
time the single path that could pretend to the name,
he would pass along straight, broad, well-laid roads,
branching in from different points to the city. He
would see well-constructed bridges of stone and
wood, high embankments keeping back the water of
the sea and river, and reclaiming from waste large
tracts of country that were now rich with crops and
fruits; while a canal, penetrating miles inland, and
entering into the town, and communicating with the
principal public edifices, would be a ready means of
Minh-Menlis Persecution.
153
traffic, and of carrying in easily the produce of the

country.* All this was well, but the cost was tre
mendous; a mighty sacrifice of life, an infliction of
incalculable misery.
To take a single instance of the prodigality of
labour in which this king indulgedhe provided a
burial-place for himself and his favourite queen. It
was in a picturesque part ofthe mountains thirty miles
from Hue. There a splendid mausoleum was raised
in the midst of extensive gardens ; and the formation
of these gardens was the great work : hills were
levelled, hollows were filled up, water was brought
in by canals and stored in tanks. The gardens were
elaborately laid out, and adorned with walks and ter
races, interspersed with numerous trees. Thousands
of persons were employed for years in this one busi
ness.
The successor of Gia-laong was his son MinhMenh. This prince had never shown himself favour
able to the Christians. It had long been rumoured
that he had said, that when he came to the throne he
would not spare them as his father had done ; and his
accession was viewed with considerable dread. But
in the first years of his reign he betrayed no symp
toms of any such ill-will. There was no alteration
at all in the state of the Christians. It was not till
his jealousy was aroused by learning that new mis
sionaries were finding their way into the country
that any indication was given that the Christians
were in his thoughts. For a long series of years the
0 Crawford's Embassy to Siam and Cochin China.
154
number of the missionaries had been decreasing, with

out any noticeable additions from Europe ; so that he
might have flattered himself that the few old men
that were left would soon be gone, and that he might
leave them. alone. But in 1825 he became aware
that a French priest, M. Regereau, had landed in
Cochin China. There was an instant stir. M.
Regereau, who had really landed at Touron, was not
able to find a place of concealment ; the Christians
were all in alarm, and dared not take him in. M.
Tabert, the pro-vicar and administrator of the vica
riate, soon after the vicar-apostolic, himself little
more than a novice, and wholly unprepared to find
himself in such hard circumstances, frightened at
the risks of the presence of this new priest, ordered
him to retire; so M. Regereau, who had already faced
the dangers of the sea and the dangers of landing,
was obliged to go through a fresh round of wan
derings and dangers before he could fix himself
in the country, and commence his work as a mission
ary. But the jealousy of Minh-Menh was not lulled.
Shortly after there appeared the first intimation
of that hostile spirit which was in the end to spread
such wide havoc and misery. There came out a
decree, plain and decisive in its language, and most
threatening to the Christians. It bore date Feb. 11,
1826, and ran as follows : ' The false religion of the
Europeans corrupts and perverts the mind and heart
of man. The European vessels that visit this king
dom for commercial purposes have constantly in
troduced masters of this religion, who lead our people
Minh-Mentts Persecution.
155
astray, destroying our customs and usages; and have

thus thwarted us in our plans for correcting their
errors and inclining their hearts to right. We com
mand, therefore, that whenever French ships appear
on our coasts, the mandarins cause them to be care
fully watched, and take the most strict precautions in
guarding every part; so that no European master of
religion may stealthily find his way in, day or night,
by land or by water, to spread errors in our kingdom.'
But although the Christians were much disturbed by
this appearance of vigour, it was but a temporary
panic. All the mandarins were not hostile to the
Christians, and there was one that very resolutely
took their part. This was the powerful governor
of Saigon, the uncle of the king, one of Gia-laong's old
captains, one who remembered the Bishop of Adran,
who thought it ill-advised to adopt the harsh measures
contemplated ; so the king paused for the time. For
some years things went on smoothly enough. Quietly
there came in a new race ofmissionaries ; in Tonking
and Cochin China their numbers kept increasing.
Watchful as the mandarins were, the Europeans still
got ashore ; and how many, and where they were,
was not known to the authorities of Hue.
M. Tabert was one of the earliest of the new in
flux of missionaries, arriving in Cochin China before
the death of the aged Bishop la Bartette.
That
bishop's life, however, was close at its end ; he reached
his seventy-seventh year, and the forty-ninth of his
.residence in Cochin China, and then, the same year
as Mgr. Guerard, leaving only two young mission
156
aries to take up the work, he died. Those priests

who had been his expected successors were already
removed. M. Jarot, an experienced priest, had died
a month or two before ; Mgr. Andemar, his coadjutor,
had fallen still earlier. M. Gazelin and M. Tabert,
very late arrivals, were immediately brought into
prominence, and Mgr. Tabert became vicar-apostolic.
It was not long before he found himself in difficulties.
A troublesome apostate was his first anxiety, and,
just at the moment when the jealousy of Minh-Menh
was exciting apprehension, there was the constant
dread that this evil-disposed fellow would be mak
ing revelations pernicious to the mission. But Mgr.
Tabert soon left the neighbourhood of Hue, and went
down to the more safe and quiet quarters of the
governor of Saigon. There for a few years he was
at peace. The grand mandarin was cordial towards
him, and offered him special civilities. But Mgr.
Tabert's troubles were not at an end. The goyernor
died. The lower provinces were thrown into com
motion. A rebellion arose, and the Christians were
supposed to have a share in it. The troops of MinhMenh came down, and were victorious, and the cause
of the Christians was desperate. In this new alarm
there was a general flight of the missionaries. Mgr.
Tabert, and all who could get away, took refuge in
Siam. Two, M. Jacquart and M. Gazelin, remained,
and were taken. M. Gazelin voluntarily gave him
selfup, and was strangled. M. Jacquart was wanted
by the king for purposes of his own, and for some <
years was detained a prisoner, employed with certain
Minh-MenJis Persecution.
157
learned men of the kingdom on the business of the

king. The missionary work of Mgr. Tabert in Cochin
China was now over. He never came back again.
In his place, a year or two after, in 1835, came Mgr.
Cuenot, who was made coadjutor, and who had before
been a missionary from the year 1829, and who for
a long series of years actively and successfully ad
ministered the affairs of the vicariate, standing firm
amidst dangers greater than had ever yet been known r
and not terminating his career till enfeebled by old
age, and then almost a martyr. When Mgr. Cuenot
came back to Cochin China, there was an interval
of quiet. He could move about if he went silently,
and other missionaries entered the country as well as
himself. But a real storm was approaching. Already,in 1833, Minh-Menh had issued a fresh decree, in
language more alarming than the former. The words
were as follows : "I the king Minh-Menh thus order :
For these many years there have been in this king
dom men from the West, who preach the religion of
Jesus, and delude the common people, teaching that
there is a place of supreme happiness and a prison of
the most frightful misery. The God Phat they hold
in no reverence, nor do they worship their ancestors ;
so entirely are they opposed to the religion of the
country. Besides, they build houses for religious
worship, and collect in them large numbers ofpeople,
that they may seduce the women and young girls;
also they tear out the eyes of the dying. What can
he more opposite to reason and to our customs?
Last year we punished two villages . . . for having
158
-embraced this doctrine, thus to make known our will

that every one should turn away from this crime,
and come back to the right way. Let all, then, know
what our will is. Although from ignorance very
many have gone away to this religion, they have
still sense enough to discern what is proper and what
is not, and so it will be easy to reclaim them by in
struction ; so the first thing to be done is to let them
well understand that if they do not comply they
will have to suffer chastisement or death.
' Wherefore we command all who profess this re
ligion, from the mandarin down to the lowest of the
people, to renounce it entirely, if they acknowledge
and fear our power; and we direct all mandarins to
ascertain by careful inquiry whether the Christians
within their district are submitting themselves to
our decree, and to compel them to trample on the
cross in their presence. On doing so they may be
pardoned. As for the churches and houses of the
priests, the mandarins must take care that they be
razed to the ground ; for should any one henceforth
be accused of entering a church or of practising these
abominable ceremonies, he shall be punished with
the utmost rigour, that this religion may be utterly
rooted out.'
The publication of this decree caused immense
consternation. Everywhere in Cochin China and Tonking the Christians were in great trepidation. For
some months the missionaries could hardly find a
resting-place, so afraid was every one to harbour
them ; but the mandarins were not at once stirred into
Minh-Menh's Persecution.
159
activity, and the terror was as yet more than the

reality of the danger. There was, however, one priest
who was the particular object of Minh-Menh's ani
mosity. This was M. Marchand, and although he
-was innocent, a good case could be got up against
him. He was at Saigon at the time of the rebellion,
and was in the midst of the rebels when the city was
captured. What added to the suspicion against him
was, that the Christians Were not wholly exempt
from complicity. Then afterwards, in the war that
sprang up between Cochin China and Siam, the
Christians were again involved, and the presence of
Mgr. Tabert and other missionaries in Siam at the
time increased the idea oftheir disaffection and guilt.
So M. Marchand was put down as an arch-rebel, and
the king would make an example of him. In 1835
he was caught, and no mercy was shown him. He
proved himself innocent of the charges laid against
him, but it was of no use. He was pressed to give
information that would compromise his brethren and
the Christians, but he would not ; he was pressed to
own the truth of certain calumnious fabrications dis
graceful to Christian morals, and he indignantly re
raised. The tortures he had to undergo were barharous ; his flesh was torn with hot pincers, pieces of
flesh were cut away while he was yet living. The
horrors which were in reserve for him were worse
than any that he suffered; but he did not live to
undergo them: he sank exhausted beforehand, and
the king's malice and cruelty were disappointed.
Up to 1833 the missionary work in Tonking made
160
very good progress. By that time there had arisen a

considerable staff of missionaries. Mgr. Longer, de
crepit and aged as he was, lingered on for years.
He did not die till 1831, eighty years of age, fifty-six
years a resident in Annam. His coadjutor, Mgr. Ollivier, did not last out that time, for in 1827 his short
term was closed. In 1830 a fourth coadjutor was
consecrated, Mgr. Havard, who commenced his single
episcopate just before the serious trials of MinhMenh's reign set in. Mgr. Havard had around him
several young missionaries, some of whom became
conspicuous in the annals of the mission ; these were
M. Jeantet, M. Masson, M. Retort, M. Borie, all af
terwards bishops, one a martyr, the others famous
for the severities of their hard trials, and M. Jeantet
living through them all, up almost to the present
date. There was M. Corney, also a martyr ; and some
others less noted, M. Suat, who fell sick and died a
few months after landing, and M. Rouge, who died
in the forest wilds, unequal to the earliest troubles
of the persecution.
The decree of 1833 brought a change in the state
of things in Tonking. The Tonkinese, naturally
timid, so long left in peace, were quite stunned when
they became aware of the orders of the king. Before
any real danger had arisen they were utterly over
whelmed. Before a mandarin had stirred or a soldier
had approached they were in confusion, and were
pressing the missionaries to fly away and conceal
themselves, dreading the frightful punishment that
would fall upon themselves should a missionary be
Minh-MenJis Persecution.
161
found in their dwelling or in their village. M. Masson

has given us a somewhat humorous picture of this
trouble and alarm, contrasted as it was with the quiet
easy way in which the missionaries themselves bore
the shock. M. Borie and he were at this time to
gether. 'We had just sat down to our meal,' he says,
' but they would allow us no time for eating. They
carried us off to conceal us in a secluded house, where
we remained till midnight, and then we each pro
vided ourselves with what shelter we could. Rumours
were flying about; they were worse and worse; every
one was in alarm ; the least sound created apprehen
sion ; in imagination it was the mandarin come to
arrest us. Under the influence of these fears, the
churches had already been torn down, and our houses
too. What the consequences of this edict had been
can hardly be told. And the fears were groundless.
The mandarins had not been thinking about us, and
were not in any hurry to execute the decree. About
midnight we separated, and went each to his own
hiding-place. The Christians did not know where
to put us; they received us trembling with fear,
forcing us into some dark corner of the house, making
us promise that we would not speak or stir, lest our
presence should be betrayed to a neighbour. M.
Borie's host, at the third day, would keep him no
longer, so he came to me ; but my host, on seeing
two Europeans in his house, was almost beside him
self with fear. Without a word he went away and
hid himself, leaving us alone in his house. Though
M
1 62
we had to bear every sort of privation both as to food

and lodging, and had no fresh air, and were shut out
from all communication with the outside world, for
the most part it did not make me uneasy. Even the
close retreat had its pleasures, but I could not help
feeling some concern at the trouble I was giving to
others. There was nothing that at the time I felt
more than this. But with M. Borie it was not so.
He was altogether undisturbed, quite gay and joyous.
When I spoke to him of the anxieties of our Chris
tians, and seemed vexed at it, he only laughed and
said, " What do you wish that we should do % For
my part I am at ease. We are suffering for God, and
they also are suffering for God.'"
For the next six months, or till the latter end of
the year 1833, the missionaries had to keep in close
hiding. They were ever on the move, for wherever
they went they were received with dread, and very
shortly some new concealment was sought. M. Borie,
after he parted from M. Masson, changed his dwell
ing twenty times before he found a resting-place or
an opportunity of resuming duty. M. Retort, writing
of this period, says : ' You would feel for me were I to
go over to you the various homes in which I have
been lodging.' The Christians themselves, in their
perplexity, wandered in great numbers in various
directions, seeking safety in the mountains or on the
rivers, anywhere to save themselves from the dread
ful trial of the abjuring of their religion.
But by the end of the year there was an ameliora
tion. The missionaries cautiously got back to their
Minh-Menk's Persecution.
163
work, and up to 1838, in different places, a good deal

of work was done.
In 1837 there were intimations of the approaching
storm. In that year there were two martyrdoms ;
one a European priest, the other a native catechist.
But neither of these instances indicated any fixed
purpose on the part of the mandarins to act up to
the decree, but from their circumstances might be
regarded as casualties. It was really a simple acci
dent that led to the first ofthese martyrdoms ; indeed
it may be said to have been a series of accidents.
There was a missionary in Tonking of the name of
Cornay. China, not Tonking, was the destination
arranged for him; but to reach Su-Tchuen, which
was his province, it was thought most convenient to
go through Tonking, where he was to be met by
Chinese couriers, who were to guide him to his sta
tion ; but the couriers were late, and when they came
they fell sick and died ; and so the project failed.
This led to M. Cornay's remaining in Tonking. He
was in a mountain district out of the way, and not
exposed to danger as much as others. But a bandit
chief who had been captured by some soldiers, out
of some spite he had against the village where M.
Cornay was, gave information that there was a
European resident in it; and, to add value to his
information, he coined the lie that this European
was a great captain, and had taken part in a recent
rebellion. So one morning the village was sur
rounded by soldiers. M. Cornay made an attempt
at flight, but it was ineffectual. He hid himselfunder
164
some thick bushes, but the soldiers came round prick

ing him with their long spears, and the missionary
thought it best to come forth and surrender. He
was lodged in a cage and mounted on the shoulders
of eight bearers, and thus, under a guard of soldiers,
conveyed to the provincial town. Little severity
was used towards him in the first instance, and M.
Cornay imagined that, as there was no truth at all in
the accusation made against him, he should soon
recover his liberty. But the local judges, who had
to decide the case, considered their own credit in
volved in maintaining the charge they had once
admitted, and were resolved not to retract the re
ports they had sent up to the king. So M. Cornay's case was lost, and whatever he could say, he
could not free himself from the odium of being a
leader of rebels. It was not till he had been a month
in prison that he could open his eyes to the fatal
truth ; but when the day of his examination came,
July 20th, then it became plain to him that it was
settled in the minds of his judges that he should
be brought in guilty. How much he felt the pro
ceedings of that day is plainly marked in a letter, in
which he tells us what passed : ' On that daynot
to be recollected without the most bitter sorrowI
was brought up before my judges for examination.
Alone I had to contend with an accuser who hoped
to secure his own pardon at the price of my blood ;
two miserable Christians, captives with me, whom
the arts of the mandarins had seduced, and who told
a story, which had no truth in it at all, about my be
Mtnh-Menh's Persecution.
1 6$
ing a leader in the late revolt ; a whole host ofinferior

mandarins, each pressing some artful question, to force
an admission on my part of having been in league
with the rebels; three bribed witnesses, who per
sisted in their monstrous lying ; and a judge, too,
who threatened me with hot pincers, and who said
that my body should be cut up piecemeal if I con
tinued to deny the facts laid to my charge. I had
nothing to oppose to this but my own innocence.
With eager vehemence the questions were constantly
repeated. I could say nothing but that the whole
story was false, and that I would rather bear any
torture than confess what was not true, nor would I
lie to save my life. But what they wanted was not
a defence, but a confession of guilt. I knew that I
was exposing myself to the danger oftorture. I saw
before me my unfortunate companions, who were
being flogged, and bleeding, and whose cries wrung
my heart. Threats were made to me during the
examination of similar treatment. I was expecting
the moment when my cage would be opened ; and
when I saw my catechist stretched on the ground, I
thought that my own turn had come. The soldiers
were already around my cage; I prayed to Jesus
bound to the pillar, and took off my coat. But my
examination was over, and it was to bear me back to
prison that the soldiers had come. When I got there
my strength was all gone.'
M. Cornay did not now doubt what his fate was
to be.
He had to appear before his judges again on Aug. 1 1 .
166
' I was taken out of my cage ; a large cangue,

newly ironed, was put on me, and when some ques
tions had been asked me in reference to the rebellion,
I was stripped, stretched on the ground, and bound.
Every time, in answer to their questions, I said,
" The accusation brought against me is false," it re
newed their lashes. I was told that they would not
cease till evening ; that they would be repeated the
next day if I did not confess. I was promised full
pardon if only my guilt was first proved ; but no ad
mission was drawn from me, so after receiving fifty
lashes I was untied. Painful as these examinations
were, the most acute pain I felt was in my arms, tied
by the wrists, and benumbed by the cangue. I was
at last dragged back to my cage, and on reaching my
prison could sing the Salve Regina.'
In singing M. Cornay seemed to take a remark
able pleasure. Throughout his captivity he never
ceased to sing. He sang not only to please himself,
but his singing attracted notice, and he was con
stantly pestered with applications to sing, for the
amusement of his gaoler, or ofa curious mandarin, or
of the crowds who came to look on the European
stranger. His person, was small, his temper was
mild and gentle, and there was nothing about him
that inspired awe, as was the case with missionaries
of grand imposing aspect, like M. la Pavec or M.
Borie. They importuned him without fear, and he
mildly yielded to their importunities. One day, the
captain who was set over him said to him that he
would certainly have to die if he did not confess his
Minh-MenKs Persecution.
1 6y
crime, and he asked him if he would then be able to

sing. At once M. Cornay began the canticle, ' Re
ligion calls us ; let us conquer, let us die.' After his
examination, M. Cornay wrote the following letter to
his parents :
' My dear Father and Mother,My blood has
already begun to flow under torture, and it will flow
again twice or thrice before I am quartered and be
headed. Tears sometimes come in my eyes when I
think of the pain you will feel on receiving these
accounts ; but then comes the consolation of the
thought, that when you shall read this letter, I shall
be in heaven to intercede for you. Mourn not, then,
the day of my death, the happiest indeed of my life ;
for then happiness begins, and all suffering is at an
end. I might have to go through torturings still
more cruel : my wounds will be healed before I am
scourged again ; I shall not be tortured with the
pincers, nor will my body be racked as M. Marchand's
was; and if my four limbs are to be cut off, four men
will do it at once, and a fifth will at the same moment
cut off my head; so my sufferings will not be so very
much. Console yourselves, then. All will soon be
over, and I will await you in heaven. I am, my dear
father and mother, with all filial affection,
' Your son,
' J. C. Cornay.
' In Cage, August 18, 1837.'
On the 29th of August there was a third exam
ination :
168
' They tried to make me trample on the cross, but

I threw myself on my face, raised it up and put it to
my lips, when they snatched it from me.' Then he
received sixty-five lashes. After that, again they
attempted to force him to place his foot on the cross.
'They made me put my foot out of the cage. I
thought it was to tear off the flesh with pincers, and
as I stretched it out I made an offering of it to my
Saviour ; but they took hold of it, and put the cross
under, and asked if I consented. " No !" I cried.
" Never !" '
M. Cornay received in all one hundred and fifteen
lashes, the torture of which is excessive. For this
punishment bamboos are used, about three feet long,
with leaden weights at the end, to add force to
the blow. The executioner is sometimes bribed to
moderate his strokes; but should he exert his full
skill and force, the wretched victim is terribly
mangled, the bamboos not only cutting, but taking
off pieces of flesh.
On the feast of the Exaltation of the Cross, six
days before his death, he wrote the following letter
to his brethren :
' Farewell, dearly beloved ; farewell, my brethren
and my honoured bishop. If against my will I have
ever given him pain, I ask his forgiveness. It was
never in malice. I am anxious that you should pro
cure me absolution ; but if it cannot be, I say, as I
have often done before, "My God, let contrition stand
for confession, and my blood be instead of Extreme
Unction." I am not conscious, indeed, of any grievous
169
Bin ; but I am not by that justified. But Mary will

obtain contrition for me, and the sword will gain for
me the holy Unction. I before wrote out my con
fession for Father The ; but to leave nothing undone
I have rewritten it. Entrust it to whomever you
depute. Tell him when he has made the concerted
sign to follow me, step by step, till all is over. I
shall give absolution to my companions if they die with
me. Farewell, farewell ! Pray for me, and offer up
the Holy Sacrifice, that I may obtain a happy death.
J. C. Cornay, unworthy soldier of Jesus Christ.'
' Such was the martyr's last will,' says M. Marette,
to whom the letter was written, ' but it reached me
only with the news of his death.'
Six days after this letter was written was the day
of his death, the 20th of September. The order for
his execution came suddenly. An hour after he heard
it, M. Cornay was carried forth from his prison in his
cage. There was the usual procession : three hun
dred soldiers in front; by his side the executioners
with naked swords and axes ; behind, a cymbal, at
intervals, sent forth its mournful sounds. Then came
on horseback the presiding mandarin. The spectacle
was a novel one, and had collected a vast crowd ;
for in that part of the country a European had never
before been put to death. The martyr, as he was
borne along, continued to sing, or if he did not sing
he was in silent prayer. Before the execution the
sentence was read out aloud : ' The so-called Tan.
whose real name is Cornay, coming in disguise from
170
the kingdom of France, and from the city of London,

is guilty as chief of a false sect and as a leader of
rebels. The king's order is that he be cut in pieces,
and that his head, after exposure for three days, be
thrown into the river. Let this sentence be an ex
ample to warn every one.'
He was to die as a State criminal. In this case
the arms and legs are first cut off, and then the head.
It is a horrid mutilation ; but M. Cornay was spared
the full rigour of this sentence. The mandarin, on
his own authority, and with some risk to himself,
spared him, and ordered the head to be cut off first.
M. Cornay was taken out of his cage, stripped to his
shirt, and laid on the ground; his hands and feet
were tied to four stakes, and his head was fastened
to two others.
Four executioners stood round
with their swords ready to strike. At the sound of
the cymbal the head was cut off at a blow ; and then
came the mangling of the body, a fearful spectacle.
Arms and legs were cut off, the body quartered, and,
most horrid of all, the executioner plucked out the
liver, and cut off a piece of it and ate it. Brutal as
it seems, it was not done out of simple brutality,
but out of a popular superstition, that by eating the
liver of a great criminal one may acquire courage.
An old nun, who had been on the watch, had placed
mats and an old altar-cloth under the martyr. And
now the crowd eagerly pressed in to possess them
selves of some relic. Christians and pagans too
mingled in the throng ; anything stained by his
blood was a precious prize.
171
M. Cornay was in his twenty-ninth year. The

cage in which he lived three months has been de
scribed by himself: 'It is sufficiently high and wide
to enable, me easily to change my posture, but it is
not long enough for me to stretch myself at night.
It rests upon four feet, raising it six inches from the
ground, and has four handles in the middle, by which
it is carried. All round are wooden bars crossed, six
inches apart. Its height inside is four feet, with a
length of five and a breadth of four feet.' Shut up
in this cage, he had round his neck a ring, with a
chain attached to it, branching off at the middle,
and fastened by rings to both his feet. The rings
were riveted, and not removed till the day of exe
cution. During his imprisonment the nun who at
tended his execution constantly visited him, and was
the means of his communicating with his friends.
On November 20th, two months after M. Cornay's martyrdom, died Xavier Can, a catechist. He
had been brought up from childhood in the college
of the missions, and in 1832, when M. Retort came
to Tonking, he was attached to his service. He had
been a prisoner for twenty months, and would have
been set at liberty if he could only have been in
duced to trample on the cross ; but he remained firm
against all importunities. On the day of his execu
tion he was assailed afresh. A cross, without any
figure, was presented to him, and he was asked to
put his foot on it. ' The crosses of the Christians,'
said the mandarin, ' are blessed ; so they honour
them, a nd do not like to see them profaned. This
17*
one has no virtue ; it is only two pieces of wood, and

represents the number ten. Can will not refuse to
tread upon it.' But the young man knew better than
to be deceived in this way. ' Tread on the number
ten,' urged the mandarin, ' and be free.' ' I am ready
to die,' replied the young catechist, ' but I cannot
trample on the object of my worship. I would rather
die than trample on the head of my fathers, by pro
faning the symbol of the religion they have taught
me.' ' Shut your eyes, and tread on it ; you can
then go to the priest and be absolved.' 'A crime
does not become less by shutting your eyes,' said
Xavier. Then he was asked whether he had seen
the king's edict pronouncing his sentence, and they
showed it him : ' As to the culprit Tien-Truat,' Can's
Annamite name, ' if he submit, he may live ; but if
he refuses to obey, he is to be strangled at once.'
Can looked at the edict, and returned it, saying:
'Lead me to punishment; I would rather die than
listen to your deceiving words.' This angered the
mandarins, and one of them said : ' He fancies there
is a heaven, to which he shall go when he is dead.
Well, let him die ; it is his own business.' ' Manda
rin,' said Can, 'you believe neither in heaven nor
hell, but ere long you will know better. Do not pity
me because I am to die by the hands of men, nor
think yourselves happy if your last breath is on a
bed of ease. What really distinguishes a good from
a bad death is the reward or the punishment that
follows good and bad actions.' They went on en
deavouring to seduce the martyr, but it was in vain.
1 7J
'This is no common man,' said one of the mandarins;

' his faith is not to be shaken : he does not serve two
kings.' As he went to execution the people made
their comments. ' The man thinks little of death ;
the Master of heaven must have come down on him.'
Or again, ' The Christians have an enchanted bread ;
those who eat it fear nothing, and will never abandon
their religion.' Some, pitying him, went up to him
and said : ' Why are you resolved to die % Your hair
is not yet gray, your countenance is fresh and youth
ful. Animals with no reason value life ; a man, then,
should surely have it in regard.' Others murmured,
'He is a fool.' Still the general feeling of the crowd
was admiration at conduct which was unintelligible.
While he was seated with the cord round his neck,
just before it was drawn, again the mandarin came
up to him and tempted him for the last time. ' O
Tien Truat, it is yet in your power to save your life ;
your sentence is not irrevocable. Only put your
foot on the number ten.' ' My mind is fixed,' said
Xavier. ' Do your business.' Then the signal was
given ; the soldiers on each side gave a sudden pull,
the neck of the martyr was broken, and his soul
went to heaven.
But these martyrdoms were only preliminaries.
The persecution did not commence in its full severity
till 1838. Then the missionaries were no longer
able to work on in the secret desultory manner which
had been the case during the last six years. The
work was suddenly and entirely stopped. There
was a universal flight and a general hiding. The
174
intimations of the change to take place commenced

in Cochin China. M. Candalh, a young missionary,
very lately come to Cochin China, was stationed at
Diloam. There, in secret, he had formed a small col
lege, over which he presided. Suddenly the village
was surrounded by the military, and this little nest
of supposed conspirators was discovered. The unpar
donable offence stimulated the rage of the king and
mandarins, and the search for M. Candalh created a
stir, which soon spread itself over Tonking, as well
as Cochin China. M. Jacquart felt the consequences
in a more rigorous captivity, M. Borie in the active
search which led to his capture. M. Candalh himself
had just time to make off in company with the
native priest, Father Joachim. Wandering from
village to village, they could not find a resting-place
or a concealment. They betook themselves to the
mountain forest ; and there, in a very short time, in
the month of July, M. Candalh sank under the influ
ences of fever. His fate, later in the year, was that
of M. Vialle, another Cochin-China missionary.
By the beginning of June the missionaries be
came aware that flight was the only means of safety.
Mgr. Havard also fled to the mountains, and with
a fatal result. He first sought out the village of
Bach-Bat, close under the mountain range of Sanh,
in the province of Ninh-Binh. Not thinking it safe
to remain, he left it for the mountains ; but a fort
night's stay on the hills, amidst the unwholesome
damps, lodging in a cavern, and with no food but
cold rice, wore him out ; and when he got back to
Minh-Menfi's Persecution.
i "]$
Bach-Bat he was too weak to throw off the fever that

attacked him, and died.
The other missionaries who fled, except M. Borie,
although they had their share of suffering, escaped.
M. Charrier, fearless for his own safety, and knowing
the value of his life to his people, sought an asylum
in all directions. He passed from place to place.
When he rested, it was in some comfortless dark
den; hunted as he was, he eluded all search till,
after some years, in more easy times, his own turn
came to be taken. M. Guarthier penetrated into a
dense solitude, far away from all companions, and at
the end of four months was, as his brother missionary
said, ' like one risen from the grave.' M. Jeantet, at
much hazard, secured a refuge comparatively easy
and safe ; and there, after a while, he was joined by
M. Retort, who had been roaming and hiding as he
could, and then the two lived together in some peace
and happiness.
One of the first to feel the effect of the severe
measures which marked this year of 1838 was M.
Jacquart. For several years lie had now been a cap
tive, but, except that he was detained, a good deal
of freedom had been allowed. The king employed
him in superintending certain works, in maps and translations, and he taught French to young CochinChinese of distinction. But this year it all came to
an end. First, March 7, he was called up before the
chief mandarin of the province to undergo an exami
nation. It was, in this instance, simply a few ques
tions and answers. He was asked to abandon his
i j6
religion, but of course he would not. M. Jacquart

has given us the dialogue : ' The profession of this
religion is not allowed ; the king has proscribed it,
and the orders of the king are the orders of Heaven.
If you persist in following it, you must die. It is a
happy thing for you that you have escaped so long.'
' I wish to die, and the sooner the better ; my chief
desire will be thus fulfilled.' ' What can make you
so blind Y ' I am not blind. Religion teaches the
truth ; that is why I love and obey it.' ' What ad
vantage can you hope to obtain by dying for itf
' When one dies for the sake of religion, he is sure of
going to heaven. If, then, the king wishes quickly
to bring me to that glorious happiness, he has only
to give the order that I be beheaded. A moment's
suffering will lead to perfect happiness, and I shall
have what I wish.' ' How can one who is dead go
to heaven ? Has any one ever been seen going to
heaven after he has been beheaded? Then it is all
over with him.' ' It is only after death that the soul,
by being separated from the body, can go to heaven.
And this is why I do not desire to live, but would
wish the king to give the order at once for me to be
beheaded.' 'Well, this is indeed great blindness!'
' It is no blindness ; the great mandarin will permit
me to say the religion I profess is agreeable to right
reason.' And then he goes on to explain how it is so,
but the mandarin interrupts him : ' Enough, enough!
He speaks to us of heaven, and says that there is a
sovereign Lord of all things. Who can comprehend
this doctrine 1 He is a fanatic. Enough ! Lead him
Minh-Menks Persecution.
177
away.' So the examination was over, to be repeated

some months after in more stern fashion. Yet after
this examination he was not at once entirely de
prived of his freedom; that was not till -July 13.
Then he was loaded with the cangue and chains, and
thrown into a damp unwholesome prison. He was
sick at the time, but that was no plea for mitigation.
After a second preparatory examination came the
real contest. What the mandarins wanted was to
force M. Jacquart to give certain information, which
he would not do ; so for hours he had to lie bound
before them, bearing stroke after stroke, coming down
at slow intervals, according to their custom, they
proceeding with their questions, and he firm in re
fusing to answer. This went on for three hours. He
received forty-five strokes, and every blow brought
blood, and ten rattans were broken ; but M. Jacquart
uttered not a sigh, no sound passed his lips. ' When
he was loosened,' we are told, ' and had put on his
clothes, he remained some instants in prayer.'
During the last days of his imprisonment M. Jac
quart had the consolation of a companion, an heroic
young Christian, named Thomas Thien, who, having
bravely sustained the most cruel torturesseven
beatings, and the tearing of his flesh with cold and
hot pincerswas lodged in the prison to await his
execution. He was but a lad, being no more than
eighteen. After a few days spent together they both
willingly gave up their lives for the faith; joyfully
they walked to the place where they were to suffer.
It is the custom of the country to pause on their
N
178
walk and to take some refreshments ; and when they

reached the place where this was usually done, the
boy, turning to M. Jacquart, innocently asked whether
he would take anything. ' No, my child,' he replied.
' Then I will not,' said Thomas. ' To heaven, my
father !' A little farther on was the place of execu
tion. There the rope was placed round their necks,
and they were strangled. The day of these martyr
doms was September 20th.
Mgr. Borie was the next victim. He had just
succeeded to the vacant throne of Mgr. Havard, when
by his own death the throne was again empty. He
was a young missionary, but active and enterprising.
He had entered Tonking shortly before the edict of
1833, and had then given proof of his high qualities.
After some months of wandering, and some narrow
escapes, he had been established in Binh-Chinh, the
southern province adjoining Cochin China. There
were numerous Christians there computed at 20,000.
Quietly he did a good deal of work, collected fresh
scholars, got around him several ecclesiastical stu
dents, built two colleges, two houses for nuns. He
went about amongst the Christians, visiting then;
villages, and in one year he heard as many as 3000
confessions. Sometimes, in places near the sea, he
ventured on a more open display of religion, sang a
Mass, had an occasional procession. This went on
for five years ; but that fatal surprise of M. Candalh
was a signal for all to stop. M. Borie had now to go
into retirement. He had himself no wish to fly ; his
own wish had beenbut it had been restrained by
179
his brother missionariesto go boldly before MinhMenh, and plead for the Christian faith. But though
he concealed himself, he was discovered. Those who
were out in pursuit laid hold of a certain Father
Diem. The man was old seventy-five years of age
and not equal to the terrors of his situation. When
he was thrown on the ground, and his clothes were
stripped off, his hands and feet bound, and all was
ready for the scourging, his courage failed. He ans
wered every question, and gave information that led
to the pursuit and capture of M. Borie. It was a
momentary weakness of the poor old man ; he bit
terly bewailed what he had done, and eventually
courageously sacrificed his life for the faith.
Instant search was made for M. Borie. A house,
where he was reported to have been, was entered at
midnight, but he was not there. The master of the
house was importuned for his secret, but fifty blows
failed to extract any intelligence. Blows were tried
with one and another, but no one proved faithless.
One had sixty blows, and it was got out of him that
M. Borie was gone in the direction of the sea. The
pursuit then was eager, and a man was caught who
was said to have been the guide who had last di
rected him. This man had seventy blows, but no
thing could induce the bold fellow to betray the
father. A young girl of sixteen was well beaten, but
revealed nothing. At length they fell in with the
very man who had guided M. Borie to his last con
cealment. They had only just parted. And this man's
heart failed. The sight of the dreaded bamboo was
] 80
too much for him, and he acknowledged that he had

seen not far off a tall man with a fair complexion
and a long beard. That was enough. A strict search
was at once made, and after it had been some time
continued, M. Borie, who had been lying concealed
in a sand-hole, conscious that he must be discovered,
came forth of his own accord, and delivered himself
up. ' Whom are you seeking V he asked the aston
ished soldiers ; and possibly, under the alarm of his
sudden appearance and lofty stature, he might have
escaped, but he did not attempt it, and quietly al
lowed them to make him their prisoner.
A young native named Peter Tu, one of M. Bone's
students, seeing his master in chains, drew attention
by his cries of grief, and was arrested. He might
have recovered his liberty, but be was not willing to
be separated from M. Borie. 'No, my father,' he
said, ' I will follow you to death ; by the grace of
God I will be firm.' Then M. Borie, taking off his
turban, tore off two pieces, and gave them to Peter,
saying, 'Keep this in remembrance of your promise;'
so to confirm his courage. M. Borie and his com
panion were then conducted to the principal town
of the province for examination. The unfortunate
Father Diem was added to the party. The poor old
man was now repentant, and the words of M. Borie
confirmed him in his resolution.
In the provincial town the prisoners were brought
Up for examination. Peter Tu kept his promise, and
did not flinch under his trial ; he took his twenty
strokes, and no persuasion or intimidation could in
181
duce him to put his foot on the cross. Then came

M. Borie's turn.
The mandarin addressed him.
'Cao,' said he, using the Annamite name, 'the king
has strictly forbidden your religion, but if you will
consent to trample on the cross I will at once set you
at liberty.' ' I would rather die a hundred times,'
was the indignant reply. Father Diem, on the same
demand, made a like response.
After a few questions came the torture. M. Borie
was made to lie down, and his hands and feet were
bound, a brick was placed under his stomach, ano
ther under his chin, and thirty strokes were ordered.
For the first twenty he moved not, nor showed any
signs of pain; but during the last ten some groans
were heard, and it was noticed that he had his hand
kerchief in his mouth throughout. ' That will do,'
said the mandarin. ' It is only lost time to scourge
him.' Then he asked M. Borie if he had felt much
pain. 'I cannot but feel,' he said, 'but I am content.'
M. Borie's imprisonment lasted some months. He
was taken July 31, and the order for his execution
was not received before November 24. During this
time he was not badly treated. The mandarins
showed him respect, and even indulgence. He was
not confined in the common prison, but kept under
guard in a large room, having with him Fathers
Diem and Koa, and Anthony Nam and Peter Tu;
and persons were allowed to come and see them with
a good deal of freedom. During this interval he
wrote the following letter to his mother and family,
dated October 1838 :
1 82
The Persecutions of Annum.
' Dearest Mother and beloved Brothers and Sisters,

It is to-day twelve years since, on returning from
a walk with my brother Augustin, I told you the
purpose which the Lord had inspired of renouncing
the follies of the world, and giving myself to the
priesthood. You will still remember the tears we
shed, while we adored the will of Divine Providence.
On the 1st of October 1829, we made a sacrifice yet
more painful than the first. Then I parted from you
without the hope of ever seeing you again in this
world, and your submission to the will of God sup
ported my courage, and gave me the consolation of
which 1 had need. I thank the Giver of all good for
it. To-day I make known to you a third sacrifice
which our Divine Master asks from us all, or rather
I acquaint you with the decrees of His mercy, by
which He vouchsafes to honour your son and brother.
I know well that the voice of nature must be heard,
but it is silenced by that of religion. In the midst
of my sorrow I am full of consolation and joy. The
feeling that I am not worthy of so great a favour
will sometimes frighten me, but I am quieted by the
thought of the goodness of God, and so encouraged
that I sigh for the day when I shall have the happi
ness of shedding my blood for the faith which I have
preached. The sword or the bow-string, whichever
be the instrument of my death, neither has terror.
I think of the happiness of being allowed to expiate
my sins with my blood. Do not, then, grieve, my
beloved ones, for what is a real cause of joy, but join
me in thanking the Father of mercies for this grace.
1 83
Let us strive to live and die as good Christians.

Our life is but a pilgrimage, which should conduct
us to heaven. I urge my dear brother Augustin, as
the eldest of the family, to be the support and com
fort of our good mother, and to take a fatherly care
of his brothers and sisters, and to be to them a pat
tern and guide. I love you all from the bottom of
my heart.'
M. Borie had quite made up his mind to die. His
sentence, indeed, had been- already pronounced, but
the confirmation was delayed. In a letter to M.
Masson, with whom he kept up communication, and
who had sent him the bulls raising him to the epis
copal dignity, he shows the steady cheerful way in
which he was awaiting his end :
' Since the year 1826, when the goodness of God
drew me from the follies of the world, I have never
ceased to wish to shed my blood in expiation of my
sins. I would not exchange my cangue for the most
glorious crown in the world. I do not wish it to be
taken from my neck till it is removed that I may
receive my death-blow. Last night our prison re
sounded with the chanting of the Miserere. Father
Koa and my beloved Tu, after every verse, gave the
refrain, "Parce, Domine, parce populo tuo." The
guards wanted us to prolong our singing. The re
port is that I and the Fathers Koa and Diem are to
be bebeaded, and my boy Tu to be strangled. Our
sentence is pronounced; it is only for the king to
184
confirm it, and then we shall have the happiness of

being for ever united in the Lord. Fiat ! fiat !'
The confirmation came. M. Borie was to be be
headed. Without any delay, the same evening he
was led out to execution. Fathers Koa and Diem
were to die also, but to be strangled. Nam and Tu
were not to die for the present, but their sentence
was not cancelled. The mandarin, according to
custom, ordered a fowl to be cooked, but M. Borie
and his companions would eat nothing. In deference
to the mandarin, they took a little wine. The man
darin would have been pleased if M. Borie's life had
been spared, and said so ; but M. Borie told him it
was his wish to die, and that he thanked him for the
favour; adding, 'I have never before from childhood
knelt before any one, but I will now kneel to you,
mandarin, to thank you for the kindness you are
showing me.' But the mandarin would not permit
it, and was moved to tears.
But he could not understand how any one could
be grateful for being condemned to death. Peter
Tu and the aged Nam were in grief that they were
not to die with their beloved father. M. Borie com
mitted Tu to the charge of the old man, saying:
' The youth is very dear to me ; I must leave him
behind, and his virtue may be tried by terrible dan
gers. Promise me that you will show him the same
love you have shown to me. To your love and care
I intrust him.'
As they were on the way to execution, a man-
185
darin named Bo, who had no friendly feeling, accost

ing M. Borie, asked him if he was now afraid of
death. ' I am not a rebel or a robber, that I should
fear death,' replied M. Borie. ' I fear God alone. It
is my turn to-day, it will be another's to-morrow.'
' Insolence !' said the mandarin, with a curse ; ' give
him a blow on the mouth.' Shortly after M. Borie
sent a message to the mandarin, asking his pardon if
he had offended him.
On the spot chosen for execution six mats had
been laid for the three martyrs by a Christian.
Reaching it, they all knelt down and prayed. Next
a smith knocked off the irons that fastened the
cangues. Then Fathers Diem and Koa were ordered
to lie flat on the ground, and they were presently
strangled. M. Borie's sufferings were not so short.
The man was drunk who was to strike off his head.
He struck again and again, making frightful gashes,
breaking the jaw, cutting the shoulder, wounding
the neck, but not till the seventh blow severing the
head from the body, and ending the pains of the
martyr.
In Eastern Tonking, the province of the Spanish
Dominicans, the persecution was from the beginning
more prompt and stringent than in other places.
There presided in that province a mandarin who had
made himself notorious for the excess of his brutality
and vindictiveness ; he hunted up the Christians
with an eagerness that never tired, and had no pity
in the punishments he inflicted. The two bishops
of this vicariate were very aged : Mgr. Delgado, the
1 86
Vicar-Apostolic, was seventy-six, and had been forty

years a bishop ; and Mgr. Henares, the coadjutor,
was seventy-three, and had been forty-nine years a
missionary, and thirty-eight a bishop. They were
hardly equal to meet the exceeding perils of the
time. Early in June they had to seek concealment,
like the other missionaries, but they did not succeed.
Mgr. Delgado was discovered in the little village of
Kien-Lao, where he was lying hid. There was an
attempt at escape. His faithful Christians carried
him off in -a basket, but they were pursued and over
taken, and the old man was made prisoner. Age,
sickness, and privation, the summer heats, and the
confinement of the prison, were too much for him,
and in a few days he was dead, just anticipating the
sentence which had already been pronounced on him.
A few days after, his colleague and successor became
the prey of his enemies. He had hid himself in a
boat, and, if he had not been betrayed by a pagan,
might have managed to have made off to some more
safe spot ; but, information having been given, the
soldiers quickly appeared, and he was borne off in a
cage to receive the sentence of the cruel TrinhQuanh-Khanh. He had not long to wait for it ; be
fore June was over (June 25) he was a martyr. His
catechist, Francis Chien, was his partner in suffering.
As they proceeded to execution it was proclaimed
aloud : ' Hearken, O people, and know that this man
is a European come amongst us to preach the false
religion of Christ. It is for this crime that the king
has condemned him to death. Avoid this doctrine
Minh-Mentis Persecution.
187
if you would escape a like fate.' The next month

the priest F. Joseph Fernandez was added to the list
of martyrs.
The Tonkinese character is timiJ, and ill calcu
lated to face dangers such as they had to encounter
in these dreadful times. But we have instances in
which they showed remarkable heroism ; and of all
those who distinguished themselves by their cour
age, Michael Mi stands out conspicuous. Michael
was the principal man in his own village. He was
taken on the first outbreak of the persecution in this
year, and at the same time Anthony Dich, his fatherin-law, a rich mau, and James Nam, a priest. All
alike resisted the importunities to abandon their faith.
Anthony Dich, who was an old man of sixty-nine,
seemed to shrink from the terrible ordeal through
which he knew he must pass. The feebleness of
age, the horrors of a violent death, attachment to
his family and friends, his comfortable easy state in
the world, were all so many influences holding him
back, and he had none of the fervour of his bold sonin-law or the calm courage of the priest. But from
their companionship he gained strength, and their
example revived his drooping spirits. 'Think, fa
ther,' said Michael Mi; 'from your great age you
cannot live long. There are two ways in which you
may die : one is natural, and to what it may lead
you do not know ; the other that which you will
suffer from your persecutors, and it will be followed
by an eternity of happiness. Can you hesitate in
your choice ? Is it not easy to see which is best 1
1 88

*
If in our mutual circumstances it were allowable to
regret life, it is I, who am young and strong, that
might be excused for doing so ; but you see how joy
fully I give up my life for the sake of God. Your
children are all grown and settled in the world; by
living you cannot benefit them, but by dying a mar
tyr you will give them matter for instruction and
glory. I shall leave behind a young widow, with
four infant children not yet able to maintain them
selves; but God, who has given them to me, will
not fail to provide for their wants, and from that
heaven where we shall soon be we shall protect
them by our prayers.' And then he promised the
old man that he would himself bear the stripes that
his persecutors might wish to inflict on him, con
cluding with these words : ' Let us be content and
firm. It is now we must prove ourselves true Chris
tians, and show that we can die for Jesus Christ, as
He was pleased to die for us.'
And he kept his promise ; for rising up after he
had received his own beating, he would approach
the mandarin, and say : ' My father is old and infirm :
pity him, and let me be flogged in his stead.' And
then anew he would lie down, and with steady cour
age endure a second flogging, and while the blood
flowed down from his wounds, and his flesh was
torn, no cry nor sigh was heard to escape him. He
was indeed a hero. And his family were like him.
His wife and his children partook of the same spirit.
His wife came to visit him, but it was not to take
from him his firm courage. She told him not to fear
189
for her or for her young children ; for with the grace
of God she would not fail on her part. His little
boy and girl were trained to think and feel like
their parents. His boy, only nine, sent a message to
Lis father in prison not to renounce his religion, but
to be a martyr, and go straight to heaven. His
daughtera little older, she was only eleven
escaped one day from the house, and went to see
her father in prison. She had miles to walk. She
made her way in, fearlessly, through the guards, and
urged her father rather to die than trample on the
cross. The mandarins were very anxious to subdue
the spirit of this bold confessor. His position in his
village, as well as his high character, made the con
quest important. They flogged him without mercy.
Five hundred lashes in forty days was the sum of
his heavy punishment.
'Fool,' they said to him, 'why do you choose to
die? Your wife and children want your protection.
You are young, you have learning, you may expect
to acquire riches, and you might live a long and
happy life. Trample on the cross, and we will let
you go. Many other Christians have done so. Why
do you not imitate them ? When you are at home
you may follow the religion of Jesus ; you will be
perfectly free to do so.' But all their words made
no impression on the heart of Mi. ' Mandarins,' he
replied, 'I will never abandon the religion I have
been taught, and which I know to be true. If you
were asked to trample on the head of the king, from
whom you hold your dignities and places, would you
190
dare to do it ? And do you think that I would dare

to profane the image of the King of Heaven, whom I
adore t I grant that my wife and children hind me
to life ; but I shall not fear to leave them ; for I am
certain that He who gave them to me will watch
over them, and unite us in heaven. Those who have
trampled on the cross are no example to me, no more
than that of deserters would have on soldiers who
were brave and loyal to their king.' This indomitable
fearlessness continued to the end. On the day of his
death the executioner said to him, 'Give me five
bands, and I will sever your head at a single blow, so
that you will not suffer much.' ' Cut it into a hun
dred pieces, if you please,' he answered ; ' so that you
cut it off, that is all I want; as to bands, though I
have plenty at home, I will give you none ; I would
rather give them to the poor.'
The day of the execution was indeed more of a
festival day than anything else. The boldness of the
holy martyrs stirred up an extraordinary interest.
The enthusiasm was general. There were no signs
of sorrow on the countenances of the three men as
they walked to death ; they were joyous, they talked
together of their happiness. The Christians crowded
round; multitudes were collected; and as they moved
on they were objects of respect and honour. No
sooner did their blood begin to flow than the anxious
crowds pressed in; all wanted a relic, some memorial
of these glorious Christians, who had given such
testimony to their faith. The funeral rites were
magnificent : sixteen hundred guests sat down at the
Minh-Menfis Persecution.
191
tables spread for their entertainment by the children

of Anthony Dich.
There is a long list of the principal martyrs of
Annam. The names recorded for this year are
twenty-six. Besides the five Europeans, there were
six native priests and six catechists. Of the number
were three soldiers. They failed at first, but soon
recovered. It was but a short weakness ; and when
they saw their fault, they went, of their own accord,
and acknowledged it, and submitted themselves to
the king's vengeance. They are honourable names,
and not to be omittedAugustin Hay, Nicholas The,
and Dominc Dat. The two first were sawn asunder ;
the last was strangled.
Three of the catechists were the catechists of M.
ComayPaul Mi, Peter Duong, and Peter Truat.
They suffered a great deal, and never showed any
weakness. After an imprisonment of eighteen
months they were strangled November 24.
The next year there was a repetition of similar
scenes. In Eastern Tonking six bold and fervent
Christians gave proof of then- fidelity, and conspicu
ous amongst them was one Francis Xavier Mau.
The judge, struck by his demeanour, tried to win
him, offering him honours if he would walk on the
cross. ' I will never trample on the cross I' was his
only reply. Some mandarins attempted force, push
ing him towards the crucifix. ' Take one step at
least,' they said, ' that you may escape death.' ' It
is the image of my Lord,' he replied. ' We cannot
honour Him enough. I will never dishonour Him.'
192
So they left him alone. In the prison his fervour

was no less marked ; he converted many ofhis fellowprisoners, and brought them over to the faith. He
was in prison a year, but his courage did not flag,
and at the end he walked firmly to his execution, his
countenance beaming with joy. 'lam going to
heaven,' he said to his Christian friends. ' It matters
not that the way is strewn with thorns. In a mo
ment they will be forgotten in an eternity of joy.'
The six were beheaded.
We may mention also two priests who suffered this
year. Father Thi and Father Andrew Luc were two
old patriarchs ; their memories would go back to scenes
which we have long since recorded. Peter Thi, at
eleven years of age, in the days of Bishop Reydellet,
had entered a house of God. He was a catechist when
the Taysons were supreme in Tonking, and, early in
the reign of Gia-laong, had been ordained priest. He
was mild and prudent, but his timidity was excessive.
Mgr. Havard valued him highly. Andrew Luc was
the son of pagan parents. When a boy of twelve he
was brought to M. le Roy at Ke-vinh, and after his
baptism trained as a catechist, and in 1823 he was
raised to the priesthood by the Bishop of Gortyna,
Mgr. Longer. He was held in much esteem for his
many virtues, but, like F. Thi, he had much of the
Tonkinese timidity. These two fathers were great
friends. On November 10th, 1839, F. Luc made
a visit, to Ke-song to see F. Thi. He stayed with
him the night. But the stay was dangerous. In
the middle of the night the house was beset, and the
193
two fathers were made prisoners. They were

bought off by their Christians, but to no purpose,
for soon they fell into the hands of a fresh party, who
would not part with them, and, amidst the tears and
lamentations ofnumerous Christians, they were carried
away to Kecho. Their sufferings were not aggra
vated nor long. They were of course asked to
apostatise, but they were not beaten nor tortured.
Sentence was soon passed on them, and about five
weeks after their capture the day for execution
arrived. The night before a priest found his way
into their prison, and gave them Communion. So
fortified, the two fathers proceeded to the place of
execution. A tinge of paleness was observed on F.
Luc's countenance, but he smiled, and his step, as he
moved on, was firm. F. Thi was weak, and advanced
feebly, and, impeded by his chain, he fell from ex
haustion ; so a soldier took him on his back and
carried him. They suffered with composure and
firmness.
A prominent martyr of the next year, 1840, was
F. Paul Khoan. He was sixty-nine years of age.
The treachery of a pagan caused him to fall into the
hands of his enemies, and he was taken with two
scholars, Peter Kien and John Baptist Thanh. They
were pressed to trample on the cross, and a long
conference on the subject ensued. F. Khoan said
that the request was not reasonable. ' Why not rea
sonable,' he was asked, ' when by doing so you will
preserve your life, which you will lose if you do not V
' Mandarin,' said F. Khoan, ' suppose that you, who
0
194
receive your honours and appointments from the

king, were to desert him in the day of battle, under
pretext that you would so risk your life, would it
not be cowardice, ingratitude, and base infidelity?
This is my case. From my birth I have received
graces and favours from the God of heaven ; He has
raised me to dignity in His religion, and you wish me
to abandon Him in the day of trial. It is by de&th,
as the Chinese books say, that we prove our truth.
I have now the opportunity of proving mine, and I
must embrace it.' To this the mandarin could make
no reply. Twelve lashes were ordered to F. Khoan.
John Baptist Thanh and his companion were next
tried, but they would not yield, and were in their
turn beaten. All three were then thrown into prison,
and importuned to give up their religion. They were
told that their faith was absurd ; they were enticed
by promises, they were threatened with torture, they
were dragged over the cross, and their feet were
forcibly placed on the sacred image. Then again
followed the lash. But they were not to be shaken.
Sentence of death was passed, but execution was
delayed. F. Khoan lingered out a year in prison,
but never wavered, although the endeavours to
induce him to apostatise were repeated. The man
darin, by kind words, tried all he could to persuade
him to change his mind. He invited him to sit
down on the mat by his side, offered him tea and
betel, and renewed his solicitations. But F. Khoan
plainly told him that he had well thought over what
he was doing, and that the more he thought the
Minh-MenK's Persecution.
195
stronger was his resolution.

And the mandarin,
disappointed, said to those around, ' You hear what
he says ! What hope can we have to conquer a man
like this V Then said he to F. Khoan, ' Why is it
you do not wish to live?' The father said that he
should be thankful if his life was spared; but still,
that when a Christian died for God, he would obtain
a better reward in heaven than anything he could
possess in this world. The mandarin, on this, in
quired how he knew there was a Paradise, and
how he knew there was a Master of heaven ; and
F. Khoan's replies made such impression that he
ceased his opposition, and said that it was very plain
that F. Khoan himself believed there was a Paradise.
He told Father Khoan that he pitied him, and wished
he could save him, but that unless he would trample
on the cross he could not. Then he referred to an
apostate priest named Duyet, and asked F. Khoan
whether he had any resentment against him. ' No,'
replied F. Khoan ; ' our religion forbids all anger and
hatred.' Such a precept of religion seemed strange
to the mandarin; and he next wanted to know
whether this fallen priest, Duyet, might still get into
heaven. ' He might,' said F. Khoan, 'if he was con
verted, and did penance.' But the mandarin would
not believe that it was possible, and said that, should
he reach the door, F. Khoan would push him back
and prevent his entering. ' No,' said F. Khoan, ' we
should not ; we could not do it, if we wished.'
F. Khoan's day at length came. For the last
time he was called up before the tribunal to make
1 96
his choice. But his mind was fixed. On the 28th

of April, 1840, the father and his two pupils pro
ceeded to their executiou, singing a Te Deum by the
way. Crowds were around, and he spoke to them.
He told them not to pity him, for he and his com
panions were suffering for no crime, but for the
religion of Jesus Christ, which was the true one.
And, just before the execution, he said out aloud,
' Glory, honour, and praise to the Lord of heaven
and earth, for the love of whom we die. We pray
for the king that he may prosper, that he may live
long, and cease to persecute our holy religion, the
only one that can make men happy.' Then the cangues were sawn off, the chains broken, and the sword
quickly severed the heads of the three martyrs.
F. Luke Loan was a very old priest, eighty years
of age. He was well known for his charity. Once,
when he was sick in bed, he was called to visit a
dying person. He got up at once, and, as he was
not able to walk, he was carried to the house. He
fainted away on reaching it, but revived in time to
administer the sacraments. Old as he was, the last
year of his life he is said, even in those difficult times,
to have heard sixteen hundred confessions. The
mandarin who conducted him to execution showed
him remarkable honour. He wished him to be carried
in a net, and offered him his own parasol ; but the
old man declined ; and so, with the aid of two men
supporting him, one on each side, and holding fans,
he tottered along, every one wondering at the con
descension of the mandarin, and at the unusual mode
197
in which the criminal was proceeding to his execu

tion. For the execution no one could be found who
was willing to undertake the office. Six soldiers
were successively called up in vain. At length a
Cochin-Chinese soldier was bribed to do the work,
and even he excused himself to the priest, saying the
king must be obeyed, and asking the father to pray
for him in Paradise.
The same summer died Anthony Nam and Peter
Tu. From the day they had parted with Mgr. Borie,
when he consigned Peter to the care of Nam, these
two had remained in prison. They had been cap
tives nearly two years, and would listen to nothing
that was said to induce them to apostatise. Nam
was a man of some distinctiona physicianknown
and esteemed by the mandarins, and they were
anxious to force from him some testimony of aban
doning his faith. On the day of execution they re
peated their efforts, using some amount of violence ;
but the old man drew back, exclaiming that if he
touched the cross it was not by his own will, and it
would mean nothing. The place where they suffered
was the very spot where Mgr. Borie had been be
headed. Peter Tu reverently knelt down there and
said his last prayer. Both the martyrs rejoiced in
the prospect before them. ' This is a favour that
comes from God alone,' said Tu. ' We must indeed
thank God,' responded Nam. Then, standing in the
place where his former companions in prison had
yielded up their lives, he said, ' I thank Thee, O my
God, that Thou hast granted me the grace and
198
happiness that they had.' Seeing his relations and

friends about him in tears, he asked them why they
wept. 'You ought to rejoice with me,' he said, 'for
my heart is full of consolation.' His parting words
were, 'Live in peace and united in charity, my
brethren; love one another; praise and glorify our
Lord Jesus Christ.' Then at the order of the man
darin they had to lie down and extend their arms.
' Thus it was,' said Nam, ' that my God and Saviour
once stretched out His to receive the nails.'
The most memorable martyrdoms of the year
took place in Nam-Dinh, the province of the -cruel
Trinh-Quanh-Khanh. Keen in his pursuit after the
Christians, he one morning surrounded a small village
and carried off a body of captives. There were three
priests in the number. F. Nghi was saying Mass
when the lidings came that the soldiers were at
hand. He had time to conceal himself, but he was
hunted up by the next day. His curate, F. Ngan,
was taken also, and an old priest, F. Thinh. F.
Ngan, as they put the cangue on his neck, whispered
a Deo gratias, and ' his heart,' as he said, ' beat with
joy.' F. Thinh was eighty years of age, and sick in
bed. It was not known at first that he was a priest,
but the truth got out, and he had to appear with
the others before Trinh-Quanh-Khanh. The three
priests and seven Christians were conveyed to the
provincial town, Vi-Hoang, and imprisoned. There
they had to stand a severe trial, for elaborate means
were used to compel them to submit to the demand
of treading on the cross. The Christians, all at first,
1 99
made a show of resolution, but the majority could

not hold out ; of the seven only two persevered. But
these two were resolute, and one of them, Martin
Tho, was another of those heroes that here and there
appear in these annals. He was a man of good posi
tion in his village, fifty-two years of age, an earnest
Christian, always ready to afford shelter to a priest.
When he had been in prison some weeks, an attempt
was made to break his spirit.
As he would not
yield to promise or intimidation, he was tested with
punishment. The formidable governor himself pre
sided, bent upon subjugating to his will one who
seemed so stubborn. Tho was stretched on a pole
and tied, and then by means of his cangue held up
by the soldiers, so as to be raised a foot from the
ground ; and thus suspended, he was beaten without
mercy ; several striking at once on hands and feet,
on the whole body, others at the same time tearing
his hair, or pricking him with lances, and irritating
the bleeding wounds. 'Now will you apostatise?'
said Trinh-Quanh-Khanh, in tones of mockery and
insult. ' Renounce Christ, and you shall be free. Do
you consent V ' Great mandarin,' replied the sufferer,
' let me live, and I will thank you ; if you order me
to die, I will submit cheerfully ; but my faith I will
not abjure. Never I' ' Then you do not wish to
live?' 'Mandarin, the God of heaven and earth,
when He created us, implanted in us all a love of life ;
but it is better to give up life than to preserve it by
sin.' ' Obey, or I will cut off your head.' ' If, be
cause I will not deny my religion, the great mandarin
2co
please to strike it off, he can do so ; but when it falls

my happiness will be complete.' 'If I bring your
wife and children, and put them to death before your
eyes, will you not compassionate them, and aposta
tise to save them V ' I thought my own blood would
have been enough, but, if you mingle with it that of
my wife and children, that would be no reason for
apostatising. Though a father and a husband, I
prefer death to perjury. My family is very dear, but
God is still dearer.' ' You desire, then, to go to
heaven % How will you get there I In what way
will you ascend V ' Heaven ! Yes, it is the hope of
heaven that makes me persevere in fidelity to my
religion ; when my head falls under the sword ofthe
executioner, my soul will fly towards the Christian's
home.' ' Must you not have wings to fly V ' This
cangue and the rods that have bruised my body are
the wings on which I shall soar towards my God.'
No words, however noble, could soften the heart of
the hard Trinh-Quanh-Khanh. Martin Tho, after this
examination, was ordered out to be exposed under the
burning sun. Afterwards he was shut up in a noisome
filthy hole, and for days kept without food. All sorts
of methods were adopted to conquer him. He had
not always been so perfectly imperturbable ; he had at
the beginning, as he has confessed, some shrinkings
of heart. When first seized he had shuddered at the
prospect before him. He could hardly trust himself,
and be sure that he should not fall under the dreadful
trial ; but he raised his heart to God and prayed for
strength, and God heard him. The scene just nar-
201
rated was not the first stage of the process ; he and

his brother prisoners had before passed through a long
series of cruelties. Brave and confirmed as we have
seen him here, the original trial had been keen and real.
The sight ofthe instruments of cruelty, the red-hot
irons, the burning coals, and then the executioner
approaching to throw him on the ground and tie him
to the stakethe first stroke, too, which seemed to
cut him in two,as far as this it was all anguish.
There was the full resolution to suffer for God to the
end ; but there was the human fearthe dread of
pain ; but after that first stroke the fear and dread
was gone, and the pain seemed to have ceased.
When he returned to his prison, and saw the blood
flowing from his wounds, his wonder was that when
he had felt so little there should be signs of such
severity of punishment. And then he perceived how
great had been God's mercy, and he called to mind
the miracles of which he had heard, and which he
now understood. What is here told is his own story,
the sum of what he stated to a native subdeacon
whom M. Jeantet sent into the prison to confer with
these champions of the faith, and to carry to them
the Holy Eucharist. ' Our torn bodies,' said Martin
Tho, as they were conversing, ' were, after the ex
amination and tortures, objects of compassion to
every one; they thought us wretched, and at the
time our hearts were overflowing with joy. O, what
a happiness that a vile creature, a sinner like me,
. should have been granted consolations like that !'
This man had a wife and eight children, all ani
2.02
mated with his own faith. Their one thought and

desire was that he might not fall in the trial. His
son wanted in the first instance to go to the prison
to see his father ; hut the prudent mother dissuaded
him. ' No, my son,' she said ; ' your father is now on
the field of battle ; we do not know whether he will
be so happy as to confess the gospel ; the idea of the
torments prepared for him is quite trial enough with
out adding to it, and the greatness of his affection to
you might draw his thoughts from the glory awaiting
him.' But afterwards, when his triumph was kuown,
she gave her consent, and his son and daughter and
other children went to visit their father. ' My chil
dren,' said the Christian hero, as he embraced them,
' your father is soon to die. My last counsel to you
is that you remember you have one soul. Pray God
to give you grace to be faithful to your religion;
above all, keep yourselves pure from the contagion
of the world.'
These prisoners, though one has been singled
out, were all severely tried, and were all strong in
their constancy. They were many months in prison,
from May to November. Towards the end, when the
idea of forcing them to apostatise was relinquished,
their treatment was more lenient. November 6 the
confirmation ofthe sentence of death arrived, and the
five prisoners were led out to punishment. Still the
figure of Martin Tho was conspicuous. He walked
with an air of gravity and recollection. There was
something solemn and majestic in his countenance,
something the Christians of his village had never
203
noticed before. Soon the conflict was over. A single

stroke severed the heads of all except the aged
Father Thinh. His sufferings were more prolonged,
for it was the fourth or fifth stroke before his head fell.
M. Jeantet is authority for this account, and
everything that is narrated respecting all these mar
tyrdoms is derived from the letters of one or other of
the missionaries, who were watching with earnest in
terest the prolonged trials of the Christians. Ofcourse
they heard many a sad story, as well as these glorious
triumphs of the faith. There was many a grievous
fall in those terrible contests. But some who fell rose
up again almost as soon as they had fallen, to con
tend with the more hardihood, to compensate for a
momentary weakness. And here is an instance from
the pen of a Dominican father. An old catechist,
seventy-four years of age, yielded under torture and
gave up his faith. A few days after Trinh-QuanhKhanh sent for him, and said, ' Since you have
listened to reason, the king has pardoned you, and
you may go.' But the catechist was now full of sor
row for the sin which he had committed, and said so
to the governor. He was beaten, and then shut up
in a filthy sewer, and having been left there for
two days, was again called before the governor for a
fresh trial. As he showed no disposition to yield,
the governor adopted the following plan to force
him : He shut him up in a prison with some rene
gades, who had the commission to work upon him.
Their own safety was to depend upon their success,
and if they did not induce him to comply, they were
204
to die together. So these wretches used all their

arts to bring him down to their own degradation.
They vied With each other in their ill-usage ; they
spit upon him, they cursed him, they entreated him.
This went on for four days, when he was again called
before Trinh-Quanh-Khanh. But he had in no degree
relented. On this he was put to the torture, and a
second time the poor man failed. But a quick re
morse followed, and he could not bear to think of
what he had done. The praises of his fellow-prison
ers fell heavily on his ear ; he groaned in the depth
of his anguish as he contemplated his folly. For
tunately, there was in that prison a native priest,
and to him the unhappy catechist opened his heart ;
and rising up after his confession with renewed
strength, he resolved to repair his act of weakness
by enduring the worst for the future. He was again
summoned before Trinh-Quanh-Khanh, that the ty
rant might satisfy himself as to the sincerity of his
apostasy. But he was disappointed. The catechist,
instead of avowing his apostasy, boldly declared that
he would bear anything, tortures or death, rather
than repeat his sin. And instantly he was put to
the proof. A round of blows followed, the satellites
striking him furiously, the mandarin urging them on
to greater extremities. But the catechist did not
change his mind again. ' No,' he cried, ' I will never
consent to trample on the cross.' He was sent back
to his prison, loaded with the cangue, then brought
out and exposed to the burning sun, his clothes
stripped off, a crucifix tied to each foot, he himself
205
being bound to a pillar ; and, while he was so left, the

soldiers insulted him, spit on him, struck him, plucked
his beard. So he remained five days and nights.
He went back into his prison, was brought out again
into the sun, was kept without food, led up afresh
before the judge, was beaten and tortured, thrown
into the sewers of the public prison. Nothing could
break the spirit of the humbled, repentant old man;
no more weakness, only patience and contrition for
his faults, till he sank under his sufferings, and gave
tip his soul to God.
No European was put to death after Mgr. Borie
during Minh-Menh's reign; only one was made prisoner.
In April 1839 M. Delamotte was secreted in a vil
lage near Hue. He knew that his enemies were
in search for him, and he resolved to secure a
new refuge. In the darkness of night he set out on
his journey, got into a boat, but was discovered and
chased, and bodies of pagans were active in their
endeavours to intercept him or cut him off. He left
his boat and tried swimming, thinking he might un
observed land on the opposite bank of the river; but
when he reached the shore the pagans were there
and intercepted him, and he was made prisoner.
He was carried to Hue, but he was not put to death;
he was tortured, and he bore it calmly. It was not
mercy that caused Minh-Menh to spare his life, but
he wanted to use him, as he had used M. Jacquart,
on business of his own. Though he did not fall
under the sword, M. Delamotte could not stand the
rigours of his captivity, and after having been in
206
prison a year and a half, he died October 3, 1840,

worn out by sickness.
All the other missionaries succeeded in eluding
the search of their enemies. We know little about
them, during that time, of their struggles or priva
tions. Some chance has now and then revealed a
scene or two, which makes us understand how hard
and trying was their lot. M. Retort was selected to
succeed to the government of the vicariate. His
first business was to obtain consecration, and for
that, as it was not attainable in Annam, the four
bishops of Tonking being dead, and the single bishop
in Cochin China unapproachable, he went to Manilla.
He was absent about a year, but early in 1841 he
again made his appearance in Tonking.
CHAPTER IX.
THE DUNGEONS OP HUE.
On the 1 7th of January 1841, after a year's absence,

Mgr. Retort again set his foot on Annamite territory.
With him there came to Tonking two Europeans, M.
Berneux and M. Galy. He placed them for present
safety in a Christian village some miles from the
coast. Minh-Menh was dead. His death was almost
the first news heard on landing in Tonking, for it
had just occurred. His successor, Thieu-Tri, had
not as yet indicated what his purpose was towards
the Christians. But the edicts of the last reign
were still in force, and things went on the same as
if the old monarch was on the throne. The fierce
Trinh-Quanh-Khanh was raging as usual in the pro
vince of Nam-Dinb, where these two missionaries
were. He was bent on laying hands on Mgr. Hermosilla, and very diligent search was made for him.
So it happened that the strange priests, whose pre
sence was not even suspected, a month or two after
their arrival, fell into the hands of their enemies. A
large body of men, one morning, beset the village,
ransacked it completely, and both M. Berneux and
M. Galy became prisoners.
M. Berneux has written a long narrative of the
incidents attending and following on his capture,
208
and no picture could be more vivid or interesting

than that which he has himself given :
' The Holy Week had been passed in meditating
on the sufferings of our Saviour. On Saturday even
ing I heard some confessions ; they were the firstfruits of my ministry in the Annamite land; they
were also the last. The designs of God are impe
netrable, but worthy always to be adored. The
next day I distributed the Bread of Life to the little
flock around me. I had hardly put off my vestments
when the sound of the mandarin's speaking-trumpet
was heard quite close, ordering the men of the vil
lage to repair to a specified spot, that the soldiers
at will might search their houses. Once before I
had been forced to fly from my residence, that I
might escape the honours of a visit from the man
darin ; this time retreat was impossible. I left the
house which for two months had afforded me most
generous hospitality, and took refuge in that of the
nuns, by no means a suitable place of concealment.
I had nothing better to do than place myself on
some bamboos suspended from the wall; there, seated
on a basket of onions, I awaited the soldiers without
apprehension, adoring Jesus Christ, whom I had
just received for the last time. Soon a dozen satel
lites burst into my retreat ; long I listened, as, with
pikes and guns, they went about searching, putting
questions to the only nun that remained in the house,
who replied with a few words and then turned aside
and wept. At the same time, to keep me out of
view, she burnt some straw under my resting-place,
The Dungeons of Hue.
209
shrouding me in a thick clond of smoke ; and, urged

on by her zeal or her fears, she warmed me some
what more than was pleasant. More than once, as
they were looking about, the pikes of the intruders
raised the framework on which I was lying, yet with
out a suspicion of my presence. At length there
came in some soldiers more sharp than the others,
who drew me forth from this hiding-place, where I
had been by no means at ease, laying hold of me
with an eager delight, the greater from their sur
prise, and uttering shouts of victory; then, after
searching my person and taking possession of what
ever they fancied, they led me off to the mandarin.
I felt a great joy while I was being dragged on by
the satellites, as our adorable Saviour was formerly
dragged from the Garden of Olives to Jerusalem.
Their chief deprived me of my scapular, my beads,
and the reliquary that hung from my neck. As I
was covered with perspiration and soot, black too
as a chimney-sweeper, they gave me some water to
wash myself, and afterwards tied my hands behind
my back. It was then that my dear colleague, M.
Galy, was brought in.. "Is not this a good day?"
said he, as he embraced me. "Yes," I replied, "it
is indeed the day that the Lord has made; let us
rejoice !" M. Galy was preparing to say Mass when
he heard of the coming of the mandarin. At once
he had to hasten from the house where he had been
sheltered, and was left quite alone. Driven back
from every corner where he sought a retreat, and
tracked like some wild animal, he flung himself into
P
21o
a ditch shaded by bamboos. Though children came

to look at him, the soldiers passed by and did not
perceive him. He recited his Breviary and then fell
asleep, but at length he was discovered. Roused
by a blow of a stick on the arm, his reliquary, hang
ing by a double cord of silk from his neck, was torn
off and snatched from him ; but he felt no grief, and
when he came to join me he was singing a Te
Deum. Then, led in by the soldiers, came seven
native Christians, most of whom were catechists,
with two nuns and another female. Recognising
one of the nuns, I pointed to heaven, as a sign to
her that she should trust in God; in return she
smiled, so letting me understand that she was not
insensible of the favour with which the Lord had
honoured her. It might be two in the afternoon.
M. Galy and myself were not allowed to converse ;
notwithstanding, as we were taking our repast, my
dear companion managed to confess. We agreed,
too, that we would seem to be entirely ignorant of
the Annamite language, and, having so very lately
come into the country, such a pretence, it may be
well understood, was easy. So, on an officer accost
ing us and demanding our names, to carry out our
resolution we let him for a good half hour perplex
himself with endeavours to force upon our appre
hension the meaning of the words, "Ten la gi?"
"What is your name?" At last we took pity on
the poor scribe, and told him that in Europe we
were called Galy and Berneux; but these names
had to be written in Chinese letters, and then fol
211
lowed the attempts to reproduce in the language of

the country the sounds which I had uttered, and it
was curious indeed to witness their struggling efforts
to accomplish the task.
'Several of the inhabitants of the village came in
for a good beating; by the time that was over night
was closing in, so the Christians arrested with us
being dressed with a cangue, and my colleague and
myself lodged in a cage so short that my long legs
had scarce room to stow themselves, we set out on
our journey. For an instant my heart felt a pang of
grief. It was when, on arriving at the bank of a
river which led to the chief town of the province, M.
Galy was continuing his route by land, while I had
just been placed in a boat, and I knew not whether
the separation was to be final. But I was prepared
for every sacrifice, and submitting myself to the will
of God, my soul was again in peace. Though re
signed, I was still not the less glad when the next
morning, on awaking, I found that I had been mis
taken, and that my colleague was following me in
another boat only a little distant.
' The same day a good Christian prepared a meal
for me; but, on its coming, my soldiers, thinking
their own title better, laid claim to it ; so my break
fast was simply imaginary, and it was the same with
dinner.
' It was almost night when we arrived at NamDinh. Crowds nocked to the river-side to witness
our landing. I heard the people surrounding my
cage eagerly exclaiming : " It is Father Vong. What
212
a famous prize I" But it being mooted that I was no

more than twenty-seven years of age, eventually the
honours of the episcopate were made over to M. Galy.
That we might stop the pursuit of Mgr. Hermosilla,
we thought it best not to rectify the mistake. The
mandarins also fell into it, and were confirmed in
the idea, as well by our silence as by the false decla
rations of several Cochin-Chinese.
'At Nam-Dinh longer cages were given us, but
not without the precaution of chaining us. Our irons
might weigh some ten or eleven pounds ; we could
bear them without much fatigue, except when de
prived of sleep. The mandarin was much amused at
seeing us of our own accord helping the smith en
gaged in riveting the large rings to our feet. I
kissed with great ardour this chain, which had be
come for me the source of great confidence in the
mercy of the Lord : I offered it daily for the expia
tion of my sins to Him who on Calvary bore a more
weighty instrument of punishment for the salvation
of the world.
' Two Europeans are a sight inviting curiosity in
this kingdom ; so the mandarin considerately allowed
his subordinates to grant access to our prison to all
who might wish for a near view of us. From morn
ing to evening we were beset with numerous visitors,
full of wonder at our beards, our hair, and our ways.
The Christians were not the last to come. It was
difficult for me to moderate their testimonies of
compassion, and to reject their charitable offerings.
Pious mothers brought their children to me that I
213
might bless them. Pagans, too, came asking for

medicines, begging me to look at their features or
at the lines on their hands, and to tell them whether
they would have long life, or would one day be raised
to the dignities at which they aimed.
'Then it became impossible for me to keep my
resolution, and to remain any longer silent. Not
having been able to preach Jesus Christ when I was
free, I tried to do so from my cage for the instruc
tion of my neophytes, and, further, that I might un
deceive these idolaters, who only knew the gospel
from the false reports of its enemies. By the help
of some Annamite words that I knew, I attempted
to explain to the pagans the motives of our joy in
captivity, to them an inexplicable enigma. " Here, >'
said they, " when a person is in chains, he is sad, but
you appear happy." "It is because the Christians
have a secret, which you do not know, by which
their pains are changed into consolations. We are
come to teach you the means of being always happy,
because we love you ; but, instead of profiting by it,
you put to death those who bring you this inesti
mable advantage."
' For a week these conversations continued, when,
for what reason I cannot tell, all approach to my
cage was forbidden, and I became the object of the
strictest watchnight and day, as I perceived, sur
rounded by numerous guards. Yet I could hear the
confessions of some Christians, who by a bribe made
their way into my prison. I must render this testi
mony to the mandarins of Nam-Dinh, that, if they
214
were rigorous in the precautions they took with

respect to me, they did their best by constant little
attentions to make me forget this seventy. They
often came to visit me, and seemed to take a plea
sure in putting questions to me about Christianity.
One day, the mandarin who was more particularly
charged with my safe keeping asked me why it was
that by my religion a priest was forbidden to marry.
I told him, in reply, that this discipline of the Church
was altogether in the interest of the people ; that if
the priest had a family, he would live for it ; that he
would employ himself in amassing a fortune for it;
and that he would leave the poor unassisted rather
than deprive his own children of what he had ; that,
on the other hand, by not marrying, he had all men
for his children, and the unfortunate more than
others ; and that, when a poor man wanted food, he
would be sure to find in the priest a father who would
share with him his last mess of rice.
'This man would repeat over my reply to the
mandarins who visited him, and then they were not
content without a second repetition from myself.
" Here is one of your children," said a mandarin to
me, one day, pointing to his little boy, and alluding
to my former words. " Yes," I said, " but a child of
sorrow." "How is that?" he asked. " Because I cannot
feed him ; that is, I cannot teach him the truth, which
is the life of the soul. A man who calls himself his
father will not allow it." " That is not so ; I do not
prevent his listening to or following your lessons."
"Mandarin, you are not serious when you say this;
2 15
for, should I begin to instruct your child, I should soon

cease to see him playing by the bars of my cage."
' I had then made friends of all our officers, who
shared with me their tea and betel. They did the
same with M. Galy, who was allowed more freedom
than I, and was not kept so apart from others. My
dear colleague often saw Christians; he even had
with him a Christian family, captives for the faith ;
three children who had followed their parents into
prison did him many little services, and used to watch
for the times when the soldiers were asleep, that
they might give him their daily tribute of homage.
One day one of them said to him, as he kissed his
hand : " The father suffers for Jesus Christ, but God
aids and strengthens him."
' The time for examining us came at length. Se
veral times the mandarin went to M. Galy, whom he
mistook for Mgr. Hermosilla, and put questions to
him, which he managed to evade. For my part, I
was not equally fortunate ; I could not avoid a reply ;
and, as far as I remember, the following are the prin
cipal points on which they pressed me for explana
tion:
'First Examination.A mandarin, whom I shall
style my friend, because he has shown an interest in
me greater than others have done, came to me ac
companied by two Annamite priests in chains for the
faith ; one of them an old man with gray hair, and
blind. The purpose of the mandarin was to use them
as interpreters in putting his questions to me ; but
on my request he consented to question me himself,
216
and to take my own replies. " Your name?" he asked.

" I have written it with my own hand on the report
of my arrest ; I must ask you to consult that paper."
" Your age !" " Twenty-seven years." " How long
have you been in this kingdom ?" " To reply to this
question would lead to other questions, and thus
expose me to the danger of compromising some one
else. Now, I wish to suffer alone. Let it suffice for
me to say to you that in coming here my only object
has been to be useful to the Annamites." " How long
have you been living with the other European?" "I
cannot answer." " What is the name of your com
panion?" "I must beg the mandarin himself to ask
him." " Come, since you are not willing to speak, I
must go. That will do."
'Second Examination.This was six days after
the preceding. My friend had with him on the com
mission another mandarin, and one of the two beforementioned priests accompanied them. The new
mandarin : " Your name ?" " Nhan." [This was his
Annamite name.] " How long have you been in this
country ?" " I request permission not to answer.
" From what ship were you put ashore ?" " It was not
a European ship." " Did it belong to the Chinese or
to the Annamites ?" (No answer.) " Did you set out
from Macao or Canton ?" " I must again ask the man
darin to allow me not to answer." " But I did not
come here to let you say nothing. It is my duty to
ask you these questions." " I know that ; but these
are things on which it is proper that the accused
should be silent."
217
' The mandarin did not seem to relish my resolu

tion. For a short time he kept silence as if offended ;
but in the end, to make his peace, he sent me some
cups of tea and some betel. . My friend then took up
the examination : "Do you know the Annamite priests
that I will now name to you f (And he named five
or six.) " I do not know them." " Then this one f
" No more than the others. I must beg the mandarin
not to ask me such questions ; it might happen that
out of a great many persons mentioned a name might
be brought forward that I knew, and in that case my
silence would be taken for a confession, an inconve
nience which I ought to anticipate." "Do you com
passionate this white-headed priest whom you see
seated near your cage V " Yes, mandarin." " Would
you consent to bear his chain in his stead V " Most
readily ; I have more strength than he has to bear it.
I would still more readily bear it, if nothing more
were required to procure your conversion." " And for
myself," put in the old man, " I would not willingly
give up this chain; it is my treasure." The man
darin : " If you do not answer, these two priests shall
be beaten with rods." " I think that it is useless to
remind a judge of the laws of justice ; if any one
should suffer for my silence, it is only myself." At
these words the mandarins went away. I asked the
old man to forgive me should he suffer any ill-treat
ment through me, and he replied that I need not
fear.
' ThirdExamination.To the two former mandarins
a third judge was added. Myfriend: " Are you always
218
happy?" "Always." " Can you eat the rice and the
other food with which the mandarins supply you at
their own expense?" " Yes, andlthank the mandarins
for. them." " Do you know Thang-Sanh !" This was
the name taken by one of the clerks of M. Galy sub
sequent to the arrest, and I did not know of the
change. " No, mandarin." Then they made him ad
vance, removing a part of his dress to show me the
marks of the rattan scarring his body. It was a fear
ful sight. At the same time the rods and stakes
were brought forth. Then the mandarin questioned
me again as to the place where I landed, the time of
my arrival in Cochin China, and the names of our
catechists ; and seeing that I did not answer his
questions, he went on : " Speak, or you shall be
beaten." " I am in your hands ; if you choose to beat
me, you have the power; for myself, I am not at
libertj to do what you ask.'' To say the truth, I was
not sorry that I was not taken at my word. Yet I
think I should have suffered less from the rattan
than I did from the constraint under which I was to
put on an appearance of cold indifference towards our
catechists, those devoted men who had served us in
so many ways, and who on our account had endured
such a cruel beating. How painful to them must
have been this seeming insensibility, if they did not
understand that it was assumed, that they themselves
might not be compromised I
' The examination continuing, vaj judges availed
themselves for a time of a Cochin-Chinese clerk, as an
interpreter to put to me their questions ; but ere long
21y
they dispensed with his assistance, and managed the

discussion themselves. "When you came here, did
you bring a letter from the king of France ?" " No,
mandarin." " Did your king grant you money, or
bestow on you any rank ?" " None at all." " Does he
know that you are here ?" " I do not think so." " Who
sent you to this kingdom?" "No one obliged me to
come here ; when I was fully resolved to preach the
gospel to the heathen, I asked leave of my bishop to
quit his diocese, but did not tell him to what mission
I proposed to go." "What is this bishop's name?"
" He is called Bouvier." " Where is the permission he
gave you ?" " It was a verbal permission." " Have you
received letters from Europe since your arrival in
Cochin China ?" " I have not." " Have you written to
your friends ?" " I have written to my mother ; but I
have not been able to send the letter." " Do not mis
sionaries sometimes return to Europe after having
lived among the Annamites ?" Just then my friend
took it into his head to ask me if the word " Jacobi"
was one I had heard pronounced in France. So, as
if I had not heard the first question, I quickly passed
to the second. " Yes," I said, " the name is common
with many persons in my country." " Do France and
Spain send missionaries to other countries?" " To a
great many." " Tell us how long it is since you came
here. We will not ask you the place where you
landed, nor the names of the persons who have re
ceived you." " It is impossible."
' A catechist of the village where I was taken was
then brought forward, and the mandarins asked me
22o
if I knew him. I would not look at the man, and

replied : " You know that in this respect it is my re
solve to maintain silence." "Come, will you not
make an answer?" "Ask me other questions, and
perhaps I may satisfy you ; on this point I cannot."
With these words the examination concluded. The
three catechists then approached my cage, and told
me that they had been cruelly beaten.
'Fourth Examination. After some unimportant
questions they commenced reading over to me my
previous declarations, with the view to my signing
them. But no sooner did I object to certain ad
missions which I was said to have made, and which
I had been constant in refusing, than the mandarins
made as if they scratched the prods-verbal, and read
no more of it. " Well, we've got to an end," said my
friend to me ; " I am glad of it." " Does it matter to
you that your religion should be persecuted in Cochin
China?" " It does indeed, mandarin ; it is to aid in
maintaining it that I have come here at the risk of
my life." " Stop," he interposed; " look at those men
who are about to die ;" and he pointed to the three
Annamite clerks ; " advise them to abjure your reli
gion, if only for a monththey might afterwards
practise it againand their lives will be saved."
" Mandarin, one would not urge a father to sacrifice
his children ; and you would wish that a priest should
advise apostasy to his Christians." Then, addressing
myself to the three confessors, " I have but one advice
to give you," I said ; " think that you have almost
come to the end of your sufferings, while the happi
22 1
ness that awaits you in the other world is eternal. Be

worthy of it by your constancy." This they promised.
' The mandarin : " What is that other life of which
you speak?" "After death, the soul, when separated
from the body which it has inhabited, goes to appear
before the Master of heaven. He who has followed
the true religion comes to the possession of eternal
happiness ; on the contrary, he who has rejected the
gift of faith, or, having received it, has transgressed
its duties, is condemned to punishments which have
no end." " Have all Christians a soul V " Most cer
tainly, and the pagans too ; and you also, mandarin,
have a soul. And the desire of my heart is that you
may one day be of the number of those that God
will reward." " Where does this soul go when it is
separated from the body?" And my interrogator
began to laugh. " You laugh, mandarin, but a time
will come when you will laugh no more."
' I was then told that my examinations were over,
and I was taken back to prison. The fatigue had
been very great, and I was glad to be dismissed.
For not only in court, but during the interval be
tween each sitting, I was surrounded by persons who
tried to inveigle me, and to draw me unawares into
admissions which I did not intend to make. I was
also considerably pained at causing, by my repeated
refusals, so much annoyance to the mandarins, who
in so many ways gave proofs of their kind feeling.
The mandarin under whose more especial charge I
was showed a particular desire to know the precise
time of my arrival in my mission, and promised that,
222
if I would trust him, he would say nothing about it

to the grand mandarin. " You cannot be in earnest,"
I replied, " in putting to me this question, nor can
you wish that I should give you information which
I have withholden from your superior. At any rate,
it is for your advantage that I should not yield to
your demand. The grand mandarin would be sure
to ask you whether you have got at my secret, and,
supposing that I had intrusted it to you, you would
not like to tell a lie, and so I should be betrayed; or,
should you say to him that you could not unfold
what I had made known to you, your own disgrace
would be the consequence."
' My friend came to see me some days later, ac
companied by the three confessors of whom I have
spoken. He gave me a paper written by my catechist, in which I was made to say that I had been in
Tonking nine years, and that I had been taken with
a Spaniard, a friend, whose name was Trum-Vong.
The mandarin pressed me to adapt my answers to
what was here said, when I made my appearance in
the royal city; should I not do so, great indeed
would be the trouble that would fall on my first
judges and my neophytes. I replied that I would do
my best to save the mandarins from disgrace, but
that, as this paper contained statements that were
false, I could not affirm their truth ; that still they
need not fear, for I hoped to keep clear of compro
mising any person.
' A little before our departure the same mandarin
brought my catechist to me, to give me the pleasure
223
of seeing him for the last time. I told him that I

was going to the royal city, and that there I well
knew I must expect suffering; then I again ex
horted him to be constant. He answered me : " We
think ourselves happy in following the two fathers,
and in dying with them."
'The grand mandarin once more summoned M.
Galy and myself before him; the two Annamite
priests were also brought into court, one of them
acting as interpreter to my colleague, who underwent
the following examination : " Why did you come into
this kingdom ?" " To preach the Christian religion."
" What does this religion teach ?" " It teaches man
to serve the true God, and to love others, and to
obey the king." "Did you know that it was pro
hibited in this kingdom V " I was well aware of it."
" Why, then, didyou come V " Because it is the com
mand of God that the blessing of the gospel should
be borne to all men." " But when, on landing, you
perceived that your religion was not accepted, and
that the king forbade it to be preached, and would
not allow his people to follow it, why did you not go
away 1" " I hoped that the persecution would cease."
On each answer of M. Galy the good old man who
acted as interpreter would turn towards the man
darins, and say with a simple-hearted complacency,
" See, he has no fear of death." And a thing that
might really surprise is that even the satellites took
a satisfaction in his courage, and carried him back
in triumph to his prison, exclaiming that M. Galy
had no fear, but was full of joy. I did not witness
224
the end of this examination ; for the judge, having

learnt that I had fever, ordered ine to be taken back
to my prison. The next day two men were sent at
his instance to inquire how I was, and to ask if I
could travel; and they assured me that the most
ample precautions had been taken by the mandarin
to lessen the fatigues of the journey, and that, in
this view, he had paid from money of his own as
much as six ligatures, or about twelve shillings.
They then begged me to make the paper lately
offered me for signature the basis of my depositions
in the royal city. I replied that I was much touched
by the kindness and attentions of the mandarin, but
that, grateful as I was, I could not depart from the
truth, and that the utmost I could do, when the
judges should question me on the facts falsely
alleged in the report, would be to preserve silence;
and this T promised. " But it will be impossible for
you to maintain silence," they said. " You should
understand that even innocent persons, under the
severity of their tortures, are compelled to make
acknowledgments of guilt." " Those persons were
not priests suffering for their religion. I hope, with
the grace of God, to remain silent as the wood of
my cage." The day of departure came. After hav
ing received the farewell of the mandarins and the
soldiers of the prison, we set out on Sunday morning,
May 9th, each of us carried by twelve Annamites.
From a hundred and fifty to two hundred satellites,
armed with pikes, and formed in two lines, made up
our escort ; in the midst of the detachment were our
225
cages, and close by us were four or five mandarins,

who did not leave us till we quitted the town. Our
good neophytes did not fail to meet us in the way.
What pleased me most was to notice the little chil
dren that used to come and see us in prison. They
would hide themselves behind the soldiers to make
their salutes ; in return I smiled at them, and then,
covering their faces with both their hands, they
would turn away and weep, and still would come
back again.
' Our progress was extremely irksome, especially
in crossing Tonking. What is called the Royal Way
is not in this part of the kingdom comparable with
the worst road in France, constantly intercepted,
as it is, by a succession of rivers or streams, which
must be crossed by some bridge in ruins no wider
than our cages. Even greater difficulties followed
in our passage up the perpendicular mountain which
separates Tonking from Cochin China ; we were
each carried by twenty men, and, with all their
straining, it was as much as they could do to reach
the top. But on the opposite side it was quite an
other thing; so steep was the descent that they
were obliged to let down the cages by cords, and
let them slide along over rocks and precipices. So
we travelled for nineteen days, starting at one or
two in the morning by torchlight ; then, making a
good halt about noon, we would proceed on again
till night.
'The fatigues of such a journey were abundantly
compensated, not only by the beauty of the proQ
226
spects and richness of the country we were travers

ing, but by the enthusiasm of the Christians who
flocked to visit the fathers imprisoned for the faith.
I was ever admiring that divine Providence which,
without stint, lavishes its blessings on good and
bad, and does not refuse fertility to those places
where His holy name is treated with dishonour and
His worship is proscribed. And, again, the consola
tion which we drew from the expressions of attach
ment on the part of our neophytes was very sooth
ing. You would think that I was exaggerating,
were I to tell you with what religious ardour they
pressed round our moving prison ; with what touch
ing obstinacy they clung to the bars of our cages ;
what heart-rending cries they uttered when they
saw us about to leave them.
' It was when we first entered a province of Co
chin China that we encountered the largest throng;
there, more than any place, the people had no fear
of showing themselves Christians. Hardly had we
come out into the plain when they were crowding
in haste towards our procession; they blocked up
the road, the soldiers could not move onward, and
the mandarin was constrained to order the cages
to be placed on the ground, to allow time for these
inconsolable neophytes to give expression to their
sorrow and their veneration for us. Each of them
brought us his money or his fruit ; even the pagans
were not content if they too did not present their
offerings to us ; but we steadily refused to take any
thing, saying that all we needed was prayers.
227
'When the satellites were about to take up our

cages, the Christians were so importunate in their
demands to bear so precious a burden, that there was
no refusing them the permission of carrying us as
far as the river. There more than two hundred of
them were waiting for us. Coming in after us for
one last look, for another parting word, they plunged
up to the waist into the water ; neither the threats
of the soldiers nor the rattan coming down on their
shoulders could make them let go the bars of our
cages; and when we were on the other bank we still
heard their lamentations. Then I became aware
what had been the anxiety of the mandarin during
the scene. " Do you know," said he to me, " that
these people wanted to carry you off?" "If they
had wished it nothing could have been more easy ;
but we would not have allowed it." " Why not V
" Because it would have cost you your life ; and I do
not think that you would have given your head as
readily as we would surrender ours."
' I was deeply moved by all that had passed un
der our very eyes. What painful emotions thrilled
through me as I looked on that scattered flock, with
out a pastor to collect them around the cross, and to
nourish them with the Word of Life ! Again and
again I besought my Lord to put an end to the sor
rows of His people, and to grant them at last some
days of peace.
'In all the chief provincial towns we were visited
by the mandarins, who were forward in displays of
kind feeling towards us. I feel myself bound to men
228
tion two officials out of the leading dignitaries. The

first, a good old man with white head and heard,
congratulated us on our tranquillity, and urged us
to keep up our calm bearing and resignation of mind;
and then he made the sign of the cross. " Manda
rin," I said to him, " you can make the sign of the
cross, but that is not enough; you must also know
and practise our religion. If the king and his officers
knew it they would not dare to persecute it."
' At length, May 28th, we reached the royal city.
Some miles from the town a cloud of grief, almost
imperceptible^ seemed to overshadow my soul. I
was about to go, as it were, into the lair of the tiger;
but the feeling did not last. Soon the walls of
Hue came in sight, and my joy and confidence were
greater than ever.
' On the very first day God gave us fresh matter
of consolation. At Nam-Dinh the questions put to
me made me dread that it was their purpose to sen
tence me as a rebel and not as a missionary; and
here, scarcely had we come into the presence of the
grand mandarin, when we were ordered to put our
foot on the cross. I cannot bring back to mind the
order of the questions to which we replied ; I must
content myself with stating them just as memory
suggests them. They first addressed M. Galy.
"How long have you been in Tonkingf "I left
Cadiz, a city of Spain, four years ago." "If your
chain was taken off, would you preach again?" "If
I was able to preach, I would go on till death ; yes,
for ever."
229
' The mandarin asked me, too, my name, my age,

and the time of my coming into the kingdom. Then
taking a cross he presented it to my colleague, with
the command to trample on it. " No, no I" cried M.
Galy. " Death is better, far better." It was then my
turn. I wished to take the cross and kiss it ; as they
would not let me, I said to the judges, " When you
require me to die, I will offer my head to the soldier
charged to cut it off; but when you command apos
tasy, I will resist to the utmost." At the bidding of
the mandarin, a soldier trampled on the cross before
us. " Is this a crime V I made no reply. The man
darin : " He is angry." " No, mandarin, but I am
grieved at an act so profane." " Is there harm, then,
in walking on the cross V " This crucifix is the image
of God. If you were asked to insult the image of
your father, would you do it ? Now God is the Father
of all men ; He loves them as children : to trample
on His image is an enormous crime. I would die
rather than commit it." "Mandarin," said M. Galy,
" I share in the answer you have just heard ; and I
request you, M. Berneux, to speak in my name every
time you have similar answers to make."
'The mandarin went on with his questions:
" What is God V " God is an eternal Being, who
created heaven and earth ; His power is infinite ;
He holds in His hands the life and death of men."
" If He has infinite power, why does He not destroy
all who profane His cross V Then a soldier anew
trampled on it. " Because He is good, and wishes to
give men, who are His children, time to amend." "Why
230
does He not free you from your chains %" " Some
times He permits that here on earth the wicked
should triumph, but in the other life the wicked will
be punished, and the just will have their reward."
" Do you mean that men live again after death V
" I do ; and he who has done good has an entrance
into an eternity of joys ; but he that has done evil
begins a misery that will never cease." The man
darins smiled. " You laugh at my doctrine ; but the
time will come, perhaps is near, when you will know
which of us is right." Again we were urged to tread
on the cross. We refused ; and our first examination
ended. In the second the demand was repeated, and
again refused ; and then I was so happy as to take
the cross in my hands, kiss it, and offer it to M.
Galy, who did the same.
' We had three more examinations before we were
put to the torture. The following are the principal
questions of the mandarins, and our answers :
' The chief judge asked me if I knew the differ
ence between mountains containing gold, silver, or
sulphur ; and whether I understood the construction
of steam-boats, or the mechanism of watches. " I
know nothing of any of these things; it is no use to
count on my services." " O, we can do without them ;
we have Annamites who profess this knowledge."
M. Galy added, " I know only one thing, which is
the preaching of the Gospel." The Judges: "Obey
the king, and you shall be mandarins." M. Galy: " I
left my country, my relations and friends, to preach
to you the true religion ; and could I now abandon it
231
in the face of those whom I have come to convert ?

No, never." A mandarin : " I know that your religion
is good, and that it makes men good; for I also my
self observe the religion of heaven." " How is it,
then," I replied, " that you occupy that tribunal,
while I, an apostle of this religion of which you call
yourself a disciple, am loaded with chains and threat
ened with death ?" Another mandarin : " What does
this religion teach?" " To fly from vice and to
practise virtue." " To practise virtueto practise
virtue !" repeated the mandarin impatiently ; and
going off to another subject, " You are lying," he
said, "when you pretend that you do not know the
names of those I ask you about." " Mandarin, if we
wished to lie, what could be more easy ? I might say,
for instance, it was in this city that I had spent part
of my time; that it was in your house, mandarin, that
I received welcome, and was concealed." The man
darin looked uncomfortable. The interpreter advised
me not to irritate the judge, for I would be beaten. I
was again required to declare what Annamites I
knew, but I steadily refused. Then my hands were
bound, and the demand was repeated. Still I would
not comply. Then a soldier brought a cross, and
two others laying hold of me dragged me over the
emblem of our salvation. Struggling with them I
cried out, "I never willI never will!" M. Galy
was outside the enclosure, and pressing in eagerly
towards me, repeated over the words, " We never
will r A cross was then offered to him ; they wanted
him to put his foot on it ; he took it and kissed it,
232
saying, " To die is a thousand times better than to

profane it." On this I was stretched on the ground
and bound to two stakes, my arms and legs being
thus secured; and the mandarin proceeded: "Tell
the truth, or you shall be beaten to death." " I have
told it ; strike if you will." For some time I re
mained in this posture ; then it commenced raining,
and we were sent back to prison.
' On the 13th of June they did more than threaten.
After the questioning came flogging : M. Galy re
ceived twenty strokes of the rattan, I only seven.
We had asked our Lord grace to suffer with fn-mness,
and without uttering any cry ; and we were heard : a
stone could not have been more silent and more
motionless. They beat slowly, and between the
strokes they asked M. Galy whether he suffered. " A
great deal," he replied. "See," said the mandarin;
" the soldier is tired of beating, but he is not of
suffering."
' The next day the same punishment was repeated ;
I received thirteen strokes on the wounds of the day
before. On raising my head to answer the questions
of the judges, they said one to another, "His coun
tenance is not at all changed ; it is like beating the
ground." M. Galy was next treated to ten fresh
blows. This rattan is a horrible affair. Every time
it touched us it made a bloody gash five or six inches
long. " Danh Dan ! Strike hard !" cried the mandarin
to the executioner ; and he on his part did his work
conscientiously. One might have taken his stick for
a rod of red-hot iron. Soon will come the nails and
233
the pincers ; let be. The grace of God is our strength,

and will be stronger than the tortures. Jesus be ever
praised !
' During the early days of our imprisonment in
the capital the people crowded round as we passed,
not as they had done in the provinces, to express
sympathy and respect, but to vent execrations and
abuse; and the old man, or even the child, would
count it a good thing if he could join in some insult,
or get a blow at us with his stick. The enclosure
of the prison was not always a protection from this
hatred of the populace ; and more than once, when
we had come out into the courts of an evening for a
little fresh air, we were driven back into our dun
geon by the stones they threw at us. But it is only
natural after the absurd stories invented by calumny,
and current amongst these idolaters. They look
upon us as beings full of mystery and ill-nature, who
take delight in a mischievous use of powers which
they imagine we possess. Can you credit it, that
even when I was lying under the rod of the execu
tioner they should ask meand quite in earnest
whether I had really scooped out the eyes of children
to make holy water ? Poor people !
' I omitted to mention that in going from the pri
son to the judgment-hall the whole way was strewed
with crosses, over which we had to pass. Blessed
he our dearest Saviour, who in His love not only
associates us in His humiliations, but even uses us
for His own reproach! In return, we will glorify
Him to our utmost by our sufferings.'
234
This letter of M. Berneux's was addressed to his

brother missionaries, MM. Masson and Simonin. M.
Galy adds his signature to confirm all its statements;
and afterwards M. Berneux adds a postscript, in
which he earnestly asks his brethren not to let the
letter pass out of their own hands, as it is written
only for themselves, and that they may know the
exact truth about him. The date of the letter was
August 1841.
We have also a short letter to his mother, in
forming her of the privilege granted him of suffering
for his Lord : ' Dear mother, my good God has been
pleased to crown the graces He has granted me in
the course of my life by one more precious than ailthat of suffering for His holy name. I write only a
few words lest my keepers should surprise me. I
am happy, more happy than ever ! O, how sweet it
is to suffer for our good God ! Love Him, dearest
mother; love Him, my good sister; and you too, my
dear Frederick. Be good Christians, I entreat you
by the chain I am bearing, by my sufferings which I
offer to God for you. Live so that we may all be
united in heaven for all eternitythat is the place of
meeting. Farewell. I embrace you all affectionately.'
The prison* in which the two missionaries were
confined was a large walled building covered with
tiles. In appearance it was just like the other public
buildings or the houses of the great mandarins. In
France it might have passed for a fine stable. It
had a frontage of a hundred and thirty feet, with a
* Letter of M. Miche.
235
depth of about forty. It was divided into three

compartments, a captain with fifty soldiers being in
charge of each. Each compartment had a further
subdivision : one behind ; which was confined and
dark, and the smaller, which was the prison; the
other, more large and commodious, with more light
and air, in front, which was reserved for the gaolers
and soldiers and such prisoners as could obtain the
favour.
In the first days of their imprisonment MM. Berneux and Galy were exposed to various kinds of
ill-treatment from the other prisoners and from the
soldiers. Many of the inmates of the prison were
the most abandoned characters, but the depth of
their degradation could hardly be imagined by one
who had not heard their words or seen their actions.
The two missionaries were not together, which made
their case worse.
'I was parted from my companion,' writes M.
Galy, who takes up the thread of the story. ' He
was in a part of the prison where the good cai (the
principal gaoler) was present, and had the further
protection of the companionship of two mandarins,
one of the royal family, who were prisoners. But
for myself I was left defenceless against the brutal
annoyances of my gaolers : bawling out their rude
questions and stirring one another on ; burning ta
pers, after their superstitious usage, and fixing them
close by my mat; covering the ground near me with
crosses just for the purpose of vexing me ; pestering
me in fact in every way they could. Down to the hoi
236
(the raw recruit), there is not one who does not think
that he has failed in his duty if he has not given his
kick to the cruel dd-to (Christian) who plucks out, as
they say, the eyes of the little children.
' Some of the prisoners joined with them, and took
pleasure in expressing by signs the horrors of the
punishment which I was to expect. And by the
people outside I was looked at as if I was some cu
rious animal, and left exposed to their insults; and
they would watch me, and make faces at me, and
mutter their threats. But at the same time I was in
their eyes an object of ridiculous dread; for no sooner
did I make a move towards the door, though I did
not even glance at them, than they were off, scamper
ing away as if I were the maqui (the devil) himself
at their heels.
' I must admit that I should not have been much
troubled at the brutality of the soldiers, and should
have been amused by the fears of the curious, were
it not for another trial of a different and more pain
ful nature. I was not only forced to live amongst
persons with no human feelings, but I was shut up
in a sink of vice.'
But there were moments of joy even in this foul
prison ; it was when some of their Christians came
to make them a visit. The two missionaries re
ceived them together in M. Berneux's part of the
prison. The friendly cai introduced them. 'One
day two old men came to see us. They were
deputies from their village to bear the respectful
homage of their Christians, and the expression of
237
their regret that they could not all come in a body

to the prison of the fathers.
' One Christian woman deserves particular recol
lection ; from her patriarchal appearance we gave her
the name of the Good Rachel. She came to us every
Sunday, under the pretext of visiting a relation who
was a prisoner. Although she was seated only a
few feet from M. Berneux, we could never exchange
a word with her ; but her looks and gestures were
quite enough. All our intercourse was by means of
the relative; it was from him we learned that she
had come from a great distance to the capital to see
the fathers ; it was through him that from time to
time we received her gifts of fruit and money. The
other prisoners, too, and the soldiers came in for
their share ; she did not leave them out ; to them all
these visits were a piece of luck. As she looked at
us eating, great drops would fall from her eyes ; at
times a deep sigh would escape her, which made lis
shudder lest she should betray herself. Once she was
all but sobbing aloud; she hid herself, however, behind
a pillar and concealed her emotion ; still it would
have been poor protection against the notice of the
soldiers if by good chance they had not been occu
pied in doing honour to. her presents.
' That she might have the pleasure of a last look,
on her leaving, we would go out and take a turn in
the court of the prison ; and she would linger at the
door, by her side the relative whom we have since
called the little brother. One Sunday the Good Rachel
failed to come; and then we learnt that the little
238
brother had been transferred to another prison, and

so, her means of introduction gone, she gave up the
pilgrimage, and we saw her no more.'
But there was one interview more pleasing than
any, one that created quite an enthusiasm. It was
that with a brave young man named Philip Phe, dis
tinguished as one of the three confessors of Quantri.
These were three native Christians who had been
made prisoners with M. Delamotte. M. Berneux and
M. Galy were in the very prison where M. Delamotte
had died. Philip Phe with Peter Duyen had been
captured on the same day as M. Delamotte. They
were his companions at the time, and were helping
him to escape. Vincent Luah, the third confessor, was
taken a few days after, betrayed by a pagan who had
wormed himself into his confidence, and then in
formed against him. Philip Phe, who was a phy
sician, was always a warm earnest Christian; the
other two had never been so regarded ; but in this
day of trial there was no lack of firmness. Seven
had been the original number of this party of cap
tives, and Emmanuel Hoa had been the chief. Em
manuel was already a martyr. He was the man who
had sheltered M. Delamotte, and the brunt of the
punishment fell upon him. He had been tortured
fearfully. The rattan and the pincers, hot and cold,
had been used, and he had borne all his pain firmly
and in silence, and then he was beheaded. Two
more of the prisoners were dead. John Trang died
in- prison from sickness. So did Magdalen Hoa, but
not before she had suffered barbarous ill-treatment.
239
One of the refinements of cruelty practised was to

place her feet in rice-water in which were a number
of worms. Philip Phe and his two companions had
been in the capital more than a year. All sorts of
means had been used to induce them to apostatise,
cajolery and threats by turns ; but all in vain. They
had been called up before their judges some twenty
times, but had never flinched. Sentence of death
had already been passed, but it had been deferred.
The introduction of Philip Phe to the two mis
sionaries was a memorable event. ' One day,' says
M. Galy, ' our cai made a sign to us that a Christian
was waiting for us in a retired part of the prison.
We went there at once. It was Philip Phe, the
youngest of the three confessors of Quang-tri. The
sight of this fine young man, whose manly figure
forms a pleasing contrast with his mild tone, and
the pious fervour of his language, came on us like an
apparition. Under the plea of buying medicines, he
had come out of his prison in company with a Chris
tian soldier. It was inexpressible happiness to con
verse with this young confessor. Calm as he was,
he could not hear of our arrest and our trials at the
prefecture without some show of emotion. So it was
also as he went through to us the story of M. Delamotte's sufferings ; but when he spoke of what he
had borne himself, it was all joy. "Heaven," he
said, " is what we hope for, and it is well worth the
little we have had to suffer for Christ our Master, in
whose steps we would follow." It was not for us to
give encouragement to one like this ; we were encour
24
aged ourselves by looking at him more than he could

have been by our words.'
Philip Phe often afterwards made visits to the
prison, the soldier Lorenzo always with him. One
day he was the bearer of tidings that made their
hearts beat. 'No words before,' writes M. Galy,
'had a sound so sweet.' 'You will die in three
days,' he said ; and as he spoke he shared the enthu
siasm that was stirring the hearts of the missionaries.
They talked it over amongst themselves as if it was
a sure thing, and felt all the happiness of martyrdom
in prospect ; but after all it was a disappointment.
The three days came to an end, and there was no
summons for the execution. The two prisoners were
every moment expecting the welcome call. They
cut off each other's hair to prepare for the sword's
stroke. The best clothes were all ready. M. Berneux
with unnnecessary haste tied on his sandals. But no
one came to lead them out. When Philip Phe came
again, it was not with his former enthusiasm; it was
to tell them they must still wait. ' The disappoint
ment,' says M. Galy, ' was bitter ; but the peace of
our souls is the same.' It was God's will that they
embraced; and those who embrace God's will are
always content.
There was another visitor who frequented the
prison, Philip Phe's sister. She would bring little
giftsfruit and other thingsand sometimes she
would take with her Philip's little daughter Agnes,
and the child would play about near their mat, ana
take part in their meals. The three confessors were
241
constantly sending to them, and, if they heard of any

ailment, one of Philip's remedies was sure to arrive
by the hand of some messenger or other. These
were mitigations of their sorrows, these to their de
vout minds were so many marks of God's tender
care. ' See,' says M. Galy, in his letter to the Bishop,
'see the care with which we are treated by a God
who is never stinting in kindness. His goodness
takes away our pains, and turns them into joys. Shall
we not love a Master who is so good to us % Shall
we not desire to shed our blood for His glory V
Before the year had closed a third missionary
was introduced into the prison, M. Peter Charrier,
who had been living in Tonking for several years,
and up to that time had passed uninjured through
all the severities of Minh-Menh's persecution. His
adventures had been various, and he had had many
a hard trial. First, there were the days of close
hiding, of which we have his own description as to
what sort of life he led. ' It's a happy chance when
I can find a night's lodging in a corner of some poor
house, where, however, I must be constantly on my
guard, taking care not to cough or to speak so as to
be heard beyond the partition-wall, for often it is but
a slight partition that separates from the next habi
tation. In this little corner I have my bed, and there
I manage to construct my altar.' But in the great
heats of the country, and the heavy atmosphere of
this confined cell, where light and air could scarcely
come in through the little hole contrived to give
them entrance, it was a most comfortless situation,
B
242
And when he got outside it was only for labour and

trial of a new kind, to hasten away to some other
home no better than what he had left. Here, again,
we may use his own words, which will picture to us
his condition : ' I must run at night from village to
village, across fields, water and mud up to my knees,
carefully avoiding the common path, in dread of
meeting some one of the numerous emissaries on the
look-out for us. A large straw hat on head, a stout
stick in hand, as well to grope in the dark as for a
support, dress tucked up to the knees; such is the
fashion of a missionary in flight.'
He was living in a dangerous district, that of the
formidable Tranh-Quanh-Khan. Three out of four
of the native priests under him were early in the list
if martyrs. A catechist had the misfortune to fail
in his fearful trial, and to became an apostate. He
was a man well-esteemed, sincere in his faith, correct
in his conduct. Three times he braved the torture
and came out successful, and then he fell. The
whole mission had been desolated ; all its property
was gone. What had escaped the spoiler and been
hidden had rotted and perished ; and the sum of the
property left to M. Charrier was his Bible, his Missal,
his Breviary, the clothes on his back, and a knapsack.
That roaming fugitive life did at length come to an
end. By the time Mgr. Retort returned to Tonking, M. Charrier had discovered a resting-place
where he could remain more tranquilly. There, when
he separated from MM. Berneux and Galy, Mgr.
Retort joined him ; and shortly after they both went
243
together to the mountain retreat of M. Jeantet. In

that quiet solitude important business was done.
M. Hermosilla contrived to reach them, and was con
secrated.
M. Charrier was then sent off in a new direction
to the large village of Bauno, the place where M.
Cornay was when he was taken. The journey to
Bauno was safely effected, but shortly after, in pass
ing from Bauno to another village, he was stopped
and made prisoner. He was in a boat. They had
to pass a pagan village, and were startled by the
summons, 'Who goes there?' The captain lost his
self-command, and by his flurried manner caused
suspicion. Instantly the drums beat and the alarm
was given and the whole village was in pursuit,
some in boats, some on foot.
' We flung ourselves into the river,' says M.
Charrier, writing to the Bishop ; ' but soon I found
the fatigue too much for me ; three or four times I
fell ; I thought my last hour was come. Still I tried
to walk in the water, now up to my waist, now as
high as my neck, and at times even over my head ;
once I sank into a hole, and it was only by a strong
effort that I succeeded in rising. For two hours
this painful race went on, when, having no more
strength and quite unable to move farther, and see
ing myself pursued by above a hundred persons, as
escape was impossible, I told those about me to fly
and leave me alone.'
So he was taken, transferred to the principal
town, and brought up for examination. He had to
244
go through a beating, but not a severe oneonly

eight strokes. For the most part during his stay in
the provincial town, which lasted nearly a month,
from October 10th to the beginning of November,
he was treated with consideration and mildness.
He was in a roomy prison ; he was not kept in
a cage ; he had no cangue, no fetters, only a slight
chain; he had a mat under him; he could walk in
the court and in the garden; his keepers left him
much to himself, and they were mostly Christian
soldiers. His companion at meals was a Christian
mandarin, in prison for some misdemeanour. A na
tive priest visited him and brought him messages
and money from the Bishop. The mandarin over
the prison was particularly complacent towards him.
He was an old servant of Gia-laong's, and had a
kind feeling towards the Christians. He never came
into the prison without showing some attention to
M. Charrier ; and sometimes he would invite him to
his house, and treat him with fruit and tea.
'In the beginning of November orders arrived
that M. Charrier was to be taken to Hue. His jour
ney was an ovation. The Christians crowded to see
him, to show their respect, to bring him presents,
and begged to be allowed to carry him in his net.
In his journey he passed close to the spot where the
Bishop was, M. Jeantet's retreat. They interchanged
messages, but they could not see each other. No
vember the 26th he arrived in Hue. There he was
put to the trial. He was questioned ; he was impor
tuned to profane the cross ; he was teased by hav
245
ing a crucifix tied to his foot, which he was urged

to press, and he had to lie down and be beatento
be beaten in that slow tedious manner which is cus
tomary in the country, one stroke coming down
after the other at long intervals ; and though it was
only eleven strokes he had to bear, the strokes were
severe, and he knew not how long they would con
tinue. But he bore all with fortitude. ' He seemed
to sleep,' said the mandarin of justice ; but M. Charrier on his part thought the blows were hard enough
to keep him awake.
M. Charrier was not beaten a second time. Sen
tence of death was passed on all three prisoners, but
it was not executed, and they were left all together
in prison.
In the spring of the next year, May 1842, two
more captives entered the prison, M. Miche and M.
Duclos. They came this time from Cochin China.
The adventures of M. Miche were full of incident,
and he has described them graphically in a series of
letters. His voyage from Penang to Cochin China,
tbe hazards of the passage and of the landing, his
start in the missionary life in Cochin China and Laos,
his arrest, his first and second sojourn in prison, his
examinations and floggings, are all depicted in such
lively colours that they fix our attention.
' At half-past one, after midnight,' writes M.
Miche, ' on the 19th of June 1841, we set our feet
on the land of martyrs, praying God to grant us the
high favour of watering it with our blood.' His
leelings were solemnised by the peculiarity of the
246
crisis. On landing, the first news heard was the

arrest of MM. Berneux and Galy. His own landing
had been in the midst of perils, after sundry bafflings
and delays. His account of his voyage and previous
risks he has narrated with some detail, and we may
take it as a specimen of the preliminary difficulties
of a missionary going to labour in this country
' We left Penang on the 1st of May, on board a small
brig, having with us one hundred and twenty Chi
nese passengers. I can tell you that one could not
anywhere undergo a better novitiate for martyrdom;
we were stowed so thick together that we were kept
constantly standing, and at night we thought our
selves well off if we could stretch ourselves on a
barrel, the only bed to be had. But those discom
forts we considered would be over in ten days, when
we should reach Singapore ; and besides, we were
going to a land where other sufferings awaited us,
and what was then undergone would be a prepara
tion for them. But as to our short passage we were
disappointed ; twenty-two days instead of ten ; the
winds were contrary, we were driven back three
times, and the pilot, carelessly going to sleep at a
critical moment when the navigation was danger
ous, we were nearly wrecked. A timely alarm from
a Japanese sailor saved us ; the ship was just
aground, but was righted by a quick manoeuvre, and
we escaped.'
At Singapore, a vessel, despatched by Bishop
Cuenot, awaited them, and the party, consisting of
three missionaries and five students from the col
247
lege at Penang, were transferred into her. The

crew of the new ship were five Christians and three
pagans. Everything was now done with strict se
crecy. They entered the vessel by night. The
landing also had to be effected under cover of dark
ness. Unfortunately, the winds did not favour them,
and as they neared the Cochin-Chinese coast the
light began to dawn. For a European to attempt
to land under the circumstances would be madness,
but the students and a catechist went ashore, and
were to give notice the next night if the venture
might be made. A torch was to be waved as a
signal. The interval was one of uncertainty and
fear. The missionaries were obliged to keep below,
in a hiding-place prepared for them. Mandarin junks
were moving to and fro, and the slightest ground of
suspicion would cause a visit. The next night there
was an anxious watch ; no light, however, appeared
till the early morning, and then it was not easy to
ascertain the meaning. Two men were sent off in
a boat to make sure. Their friends were on the
look-out, but it was to warn not to invite. ' Fly,
fly,' they cried; 'make off with the vessel. Hun
dreds of soldiers are surrounding the town.' The
moment was critical. Observation was drawn to the
boat, and to the vessel also, and chase was given.
The wind failed, and they had to take to rowing,
and every minute the barque of the missionaries was
losing ground. Escape was thought impossible.
The Cochin-Chinese were trembling with alarm, and
anxiously calling to the fathers below to pray for
248
deliverance. Fortunately, just in time, they fell in

with their own boat, and the two men detached
joining them, their extra strength enabled them to
get away. But then it was a difficult question to
decide what to do. Gothi, where the Bishop was,
was the only other place of landing they knew, and
there the Bishop had warned them not to make the
attempt.
To Gothi, however, they went, and a
messenger was sent ashore to tell their mischance,
and to learn the Bishop's will. It would take three
days to get an answer, and meanwhile they must
keep their distance and not venture to approach the
land except by night. It was midday when their
messenger again came in sight. They dared not
take him on board. They crossed near to each
other, and words were exchanged, and a place of
meeting was fixed for the next night. But again they
were baffled ; a vessel bore down upon them just at
the critical moment, and they were obliged to fly,
and it was not till after a second night that the
object - could be accomplished.
Their messenger
brought word that they were to land as they could.
So, entering their little boat, and lying down at the
bottom, the missionaries resolved on the venture,
and after a few risks and fears succeeded in reach
ing the retreat of the Bishop. ' After many a turn
ing and winding we stopped at the gate of a little
garden surrounded with a thick hedge of bamboos.
A Cochin-Chinese priest came to receive us, and led
us to the episcopal palace ; that is, to a little hut,
into which I could not enter without stooping.'
249
For six months, in the seclusion of this Christian

village, M. Miche remained with the Bishop, and then
Mgr. Cuenot resolved to employ him in a business
which for a long time he had had much at heart.
He would send him to Laos. It was but a short
journey, and the people seemed well disposed for
conversion. Missionaries had at different periods
penetrated into their country, and had brought fa
vourable reports. The people were primitive, honest,
generous, hospitable to strangers, and strict as to
truth. They were not slaves of any particular super
stition, there being no dominating religion amongst
them, and yet they were open to religious impres
sions. M. Miche and M. Duclos were now therefore
to go and commence the missionary work in Laos.
Should they succeed, this spot would furnish a useful
retreat in time of persecution, and possibly a college
might be formed there. So the two missionaries set
off. They passed beyond the bounds of Cochin China,
and got amongst some of the native tribes. Travel
ling was then difficult. They were attempting to go
up the stream in a boat, but the obstacles were too
many for them, and they were forced to leave their
boat, and, piling their luggage on horses, they made
their way on foot. It was but a slow passage, and
they were followed. The Annamites in pursuit came
up, compelled the natives to join them, and the cap
ture of the missionaries was effected. The two mis
sionaries were then taken to Phuyen, and were at
once brought up for trial. They were not alone.
There were several Cochin-Chinese with them, impli
250
cated in the affair. It was Feb. 25th. The first two

days there was a long battling between the prisoners
and the mandarins, who wanted information about
persons and places which could not be given without
bringing others into danger. The first day it was
only words, the second it came to blows. The con
troversies began at six in the morning, and very soon
the mandarins showed that they were in earnest.
Punishment began with the Cochin-Chinese. OngQuong, the chief person in the late expedition, was
first questioned, and, not replying as was wished, the
beating began. He received twenty blows. By his
side was placed a cross, on which was a painted image
of Jesus Christ, and he was asked to trample on it,
which he firmly refused. Another was called up, a
soldier named Thien. He was sick and weak. But
he took his beating of thirty blows without giving
way. It was not his first trial, for in 1838 he had
proved his constancy. A third, Chu-Quon, on the
twelfth blow failed and became an apostate; and
then another, a boy of fifteen. The next was worse
still. He was an old man, of seeming virtue, whose
quick fall caused surprise and disappointment. The
first word of the mandarin intimidated him, and he
gave up before he had received a single blow. After
these submissions, Ong-Quong was called again, and
though he was firm up to the twentieth blow, his
courage then failed, and he also, notwithstanding all
the fervour and zeal he had displayed, now became
an apostate. The next put to trial was a young man,
named Chu-Ngai, twenty years of age. He took three
25 1
beatings on that day, fifty strokes in all, but he came

out of the trial victorious. M. Miche, too, was laid
on the ground, and beaten. Ten strokes were all he
had at that time, nor would he have had these, if it
had not been for a lie of Ong-Quong's, which M. Miche
would not corroborate, and they wanted to compel
him to do so ; but poor Ong-Quong, when he had once
yielded, became quite faint-hearted, and said what
ever the mandarins put in his mouth. That was a
long weary day, five hours in the morning sitting,
five more in the evening, and the next day the same.
And next day the brave Ngai was overcome. Twelve
more blows of the rattan on the wounds of the pre
vious day were too much for him, and all*the glories
of his first heroism were tarnished.
On the second day of examination M. Miche was
led into another court. The principal mandarin did
not sit there, but the business was conducted by
judges of inferior rank. There was quite a crowd of
them; some twenty or thirty young Cochin-Chinese
aspirants for fame, pretentious and self-sufficient,
teasing M. Miche with their foolish questions, and
offending him by their rude arrogance. There was
no order or decency in their proceedings. They
spoke in loud tones, they spoke several at once,
they thought to frighten M. Miche by their airs of
superiority. But he was not one to be frightened.
He turned round on them when they pressed him
hard, and once, when the president adopted this
cavalier mode and proceeded to threats, M. Miche's
patience seemed to be quite gone, and he took him
252
by the beard, and made him understand that he did

not fear him or regard him, and that he might spare
his threats and promises. His colleagues were more
amused than angry at the scene, and the man him
self, after a short burst of anger, joined in the general
merriment. They were six wearying hours to M.
Miche (he had tasted nothing for the day), and when
they were over he was not allowed repose. He was
carried up then before a superior mandarin, who an
grily reproved him for not answering the questions
asked. Teased and worn out he said to the man
darin, ' What is the name of the King of France V
on which the mandarin stared, and seemed to wonder
at such a q%estion being put to him. ' Supposing I
was a mandarin,' M. Miche then went on, 'and
threatened to beat you till you told me the name,
would the rattan help you % So no tortures will teach
me what I do not know.'
M. Miche's situation this day was very harassing.
After all his fatigues all the food he had was two or
three spoonfuls of rice, and he lay down for rest on
the rough dirty floor of his prison, his mind sad and
troubled by the thought of the fall of the poor Chris
tians who had been his companions.
The false testimony of Ong-Quong was a cause of
more misery still. It implicated several other per
sons ; and men and women, in consequence, from
different villages were brought up before the tri
bunal, and beaten because they would not confess
charges that were not true. At length, however,
Ong-Quong was brought to a sense of his misconduct,
253
and obliged to retract what he had said ; but then

it was too late ; he could not undo what he had done,
and he brought down vengeance on himself. Again
he was bound to the stakes, and had to submit to
twenty fresh strokes.
Neither M. Duclos nor M. Miche were beaten with
the severity adopted towards the Cochin-Chinese
Christians, but they were each beaten twice, M. Miche
receiving twelve strokes in the second instance.
The pagans in Cochin China seemed to have more
ill-feeling towards the Christians than was noticeable
in Tonking. They showed positive pleasure in see
ing them beaten. They were not satisfied if the
blows were not dealt vigorously ; they were pleased
to hear the cries of pain that the blows extorted.
Even the children shared in these feelings of animo
sity. They came round M. Miche, as he was sorrow
fully looking on his suffering companions, and made
game of him, pulling his dress, making mocking
signs, one even presuming to touch his wounds, and
ask him 'Is it cold heref M. Miche confessed that
he fretted under the indignities of the little urchins.
'My blood,' he says, 'was boiling in my veins, my
patience was fast going ; but happily the Lord sus
tained me.'
M. Miche much offended his judges by the daunt
less bearing that he always maintained. In their view
it was effrontery not to be borne. Once, to their great
indignation, he warned them that the Emperor of
France would avenge the wrongs he was suffering.
This in no way answered the purpose for which he
254
spoke it. It stirred their anger to hear one, who in

their eyes was a miserable culprit, daring to threaten
his judges. ' What bold insolence for one in chains !'
said one of the mandarins ; ' he wants to frighten us.'
They would listen to no word of explanation : down
he must go upon the ground, and submit to another
beating. But they were content with making him
understand that they were not afraid ; and after three
strokes of the bamboo, the beating stopped.
The prison life in this place was wretched. The
heat of the prison was stifling ; and the missionaries
were in the midst of a crowd of prisoners of the worst
description, who delighted to plague and annoy them
in every way they could. But this life came to an
end. In May the order arrived that they should be
conducted to Hue. It was a mournful journeyone
without any of those glad demonstrations that had
met the missionaries from Tonking. They passed on,
silently and unnoticed, under their guard of soldiers.
One single incident is mentioned that interrupted the
sad tediousness of the procession. It was the bold
earnest affectionateness of a Christian woman, who,
at one of the villages, would press forward to show
her devotion to the fathers. She threw herself at
their feet ; she wept for their sorrows ; she gave
them all she had to givea fowl and some bananas,
which she was carrying in a basket to market. This
was the one sign of care and interest that relieved
them. 'How greatly this affection and devotion
touched us,' says M. Miche, ' I cannot tell you.'
On the 13th May they reached Hue, after a journey
255
ofeleven days. Having been presented to the grand

mandarin of the Bo, and asked a few questions, they
were freed from their cangues and led to their prison.
Then at last a real joy awaited them : the meeting
their three colleagues who had been so long shut
up there. It was relief, indeed, to be in this prison,
where everything was quite different from the misery
of Phuyen, and where the missionaries had a great deal
of freedom. Although they did not all live together
but were separated in three different compartments,
yet they could pass from one to the other, and meet
when they liked. M. Berneux's quarters were the
usual place of assembling. There they would sit till
late on in the evening, talking together of martyrs
and confessors, or running back to the subjects of their
several missions ; or, in the cool of the evening, they
would go out into the court, and, all five together,
make their promenade ; and even after the evening
gun had sounded (the signal for retirement), they
would have leave to go on with their walk, and con
tinue it, perhaps, late into the night. The early
rigours had ceased. They were known to their
gaolers, and had become objects of regard and atten
tion. They could read and write ; they could repeat
prayers together openly ; and they had formed for
themselves a little Office of the Blessed Virgin, which
they constantly recitedsometimes it might be in
their respective stations, sometimes in the public
court-yard. It was to their gaolers, not to the king
or the mandarins, that they owed their indulgences,
for their gaolers viewed them with favour.
256
The gaolers are soldiers ; for in Cochin China the

soldiers have a variety of employments : they have to
do whatever they are told to do ; and soldiers are the
ministers of the king's will, whatever it may be ; but
a principal business of the soldiers is to be gaolers and
executioners. In the court of the prison, as the mis
sionaries looked out, they would see the soldiers at
their daily exercise. The exercise was confined to
one single practicethe use of the rattanso as to
lay it on with dexterity. A stuffed figure was placed
in the midst of the court, and one after the other the
soldiers took their turn in elaborately thrashing it.
The great art was to administer the blows so that
they left but a single wheal. He who could hit best
in this manner carried off the prize of skill. Soldiers,
too, would be seen constantly passing out of the
prison on their way to the Bo, and the arms in their
hands were the never-failing rattan, with a rope, a
mallet, and the stakesthe instruments of torture.
In Cochin China, indeed, the rattan is the universal
remedy ; and the soldier feels it as often as he uses
it. Each in his turn has to succumb, and so he is
taught his duty. The common soldier who tortures
the prisoners falls in his turn before the corporal ; aud
the corporal before the sergeant. The same rattan is
ever the instrument that enforces obedience : so fear
is the influence that is working, so comes that cring
ing servility that results from the despotism passing
down from the supreme tyrant on the throne, from
rank to rank, even to the lowest.
Although he found his condition in the prisons of
257
Hue so much better than at Phuyen, still there was

in the mind of M. Miche a subject of anxiety which
he could not dismiss. He knew that he would have to
stand an examination ; he knew the embarrassment
caused by questions that he could not answer without
bringing down punishment on others ; he knew the
danger of silence; he knew the perplexity of the
moment when he had to seek for some mode of evad
ing the question without departing from truth. He
honestly tells us that he had a dread of the bamboo,
and would avoid it if he could ; and when he found
himself able he took advantage of the want of astute
ness in the Annamite mind, and by his own subtlety
of language sought to extricate himself from his diffi
culties. But the anxiety and the mental effort was
great, and the thought of it was a trouble. ' I have
a great dread of torture,' he says ; ' for much as I
desire to be a martyr, I know how weak I am, and
how unworthy of such an honour. When I find my
self bound hand and foot, stretched between two
stakes, and the executioner is raising his hand to
lacerate me, the voice of nature is heard shrinking
back, and says, " Transeat a me calix iste." But I turn
my eyes to Jesus Christ bound at the pillaryes, on
the crossand strengthened by grace the same voice
will exclaim, " Veruntamen, non sicut ego volo, sed sicut
Tu." But then,' he goes on, ' the executioner's work
over, and the cords again loosened, the feelings are
quite changed ; then it is real joy that is feltan
inebriation, a foretaste of heaven, so lively that all
feeling of torture is quite lost.'
S
258
The missionaries remained together in their prison

up to the autumn of 1842. Then an interruption
occurred. MM. Galy and Berneux and Charrier were
removed to what was called the Great Prison, and MM.
Miche and Duclos were left by themselves. Up to
that time these two missionaries had escaped the
dreaded examination. They had only, in the first
instance, been asked a few preliminary questions. A
few days after they parted with their companions,
October 22, they were again summoned into court.
Witnesses had been brought up from Phuyen ; of the
number, two Christians who had apostatised. But
happily they had regained their courage ; and in this
court, although they were heavily beaten, they would
betray no sign at all of weakness. M. Miche con
ducted himself with his usual intrepidity. His air, if
anything, might be considered too daring and con
temptuous. It provoked him to be pestered with
questions that had little meaning, and to listen to the
idle suspicions of his judges. What moved his espe
cial ridicule on this occasion was the vain fears with
which they were troubling themselves about the dan
gerous character of a simple map: they could not
make out at all what it meant, and were wonderfully
puzzled by the variety of colours.
M. Miche, however, at this time had a protection
which was a restraint on the mandarin. The power
of the Europeans was really overawing them. The
English and French ships were then numerous in
those seas, and the war carried into China would
be a warning not to provoke too far. So, though M.
259
Miche was called on to profane the cross, his refusal

was not attended with the usual consequences. The
missionaries were neither of them this time beaten.
They went back to their prison, and the sentence
of death was passed on them; the day came also
on which they thought the sentence would be exe
cuted. On the third of December the sentence was
ratified by the king, and on the seventh M. Miche
and M. Duclos were also led off to the Great Prison,
which was the prison of the condemned. The sen
tence was one which the missionary always hailed
with joy ; it would put an end to his griefs, it would
bring him to the reward which had been ever in his
thoughts.
'It was an inconceivable joy,' says M. Miche,
'with which the king's decision filled our souls.
None could tell what it was who had not experienced
it. And what must be the joy when the day of
punishment really comes ! What will it be when
the executioner is heard knocking at the door,
and saying, "Come away, Heaven is open for
you!'"
The new prison into which M. Miche now en
tered was a very gloomy one. One solace, too, to
which he had been looking forward was not granted.
He did not then join his former companions as he
had hoped. M. Berneux and the others were gone.
M. Miche has himself given us an idea of the prison.
A vast pile of buildings in the midst of marshes,
shut in by walls, dykes, and an impenetrable hedge
of prickly bamboos. This prison is a receptacle of
260
the worst criminals ; from all parts of the kingdom it

takes in its inmates, who are those who have been
sentenced to death. The misery to be here seen
poverty, hunger and thirst, and every wretched
nessis in the extreme pitiable. Once introduced
into this prison there is little hope of coming out
alive.
The five missionaries, however, were an excep
tion. The king, Thien-Tri, had all along shrunk
from putting the Christians to death. The bloody
executions had stopped which had been so numer
ous in the previous reign. M. Berneux and his two
companions were removed from the Great Prison
about the time M. Miche entered it, and it was pro
posed to them by the king that they should do some
of the same sort of work as had been done before by
M. Jacquart and M. Delamotte. M. Berneux, how
ever, was firm in insisting that he would do nothing
unless he ceased to be treated as a prisoner. He was
accordingly removed from the prison, and put into a
commodious place enough, but his chain was not taken
off, and so instead of work, as had been intended,
the matter remained ever in suspense. M. Berneux
was not sent back to prison, but the chain remained
round his neck and feet.
What would have been the result to the mission
aries cannot be said. But help came to them from
without. A French ship of war, the Heroine (Febru
ary 25, 1843), anchored off Touron, and the com
mander, M. Leveque, made a demand for the deli
vering up of the prisoners at Hue. The mandarin
The Dtmg eons of Hue.
26 1
resolutely denied that there were any French pri

soners at all. But M. Leveque was not to be so put
off He had exact information on the subject. So
he placed in the hands of the mandarin a letter,
which he required him to transmit to the king, for
mally demanding the five missionaries. The man
darin shuffled and tried to evade, but the French
captain was pressing, so the letter went, and accom
plished its purpose.
The missionaries, when they heard in their prison
that they were to be free, could hardly believe the
truth of what they were told; but the news once
heard there was little delay. Their chains were
really struck off, and on the 17th of March 1843
they found themselves off the port of Touron on
board the Heroine.
They would have wished, if it had been allowed,
again and at once to go back to the land in which
they had already suffered for Christ ; but it was not
allowed ; M. Leveque considered himself bound to
take them away. He took M. Miche and M. Duclos
to Singapore, and there he left them: M. Duclos
because he was too ill to bear the fatigues of a longer
voyage ; M. Miche because he was to remain at Penang with charge of the college. M. Berneux, too,
was permitted to remain behind, on the engagement
that he would no more return to Cochin China ;
and, after some years' labour in Machouria, this mis
sionary, so full of the martyr's spirit, went to a land
even more dangerous to him than Annam, to Corea,
and there he had the accomplishment of his ardent
262
desire, and died a martyr.* M. Galy and M. Charrier

went back to France, but they both returned to Tonking ; each of them, notwithstanding, after more or
less stay, had again to retire, and ended their days
in France.
* This last stage of Mgr. Berneux's life is given in author's
Corean Martyrs.
CHAPTER X.
BISHOP RETORT.
With the death of Minh-Menh the persecution re

laxed. The great stimulus for it was removed.
Thien-Tri never showed any strong interest in the
matter. His policy was always a hesitating one, and
as time went on causes arose to increase his hesita
tion. So the persecution gradually subsided. What
persecution there was resulted rather from the dispo
sitions of the local governors than from any impulse
from the central authority, and local governors were
more frequently checked than encouraged, if inclined
to be meddlesome. In this way it happened that
gradually the priests, European as well as native,
began to resume their work, and as early as 1842
the work had become very considerable. Mgr. Re
tort tells us that in that year he himself heard three
thousand confessions, and confirmed almost as many.
When he travelled he took with him several priests,
some of them European. Where he stopped, it was
short work to extemporise a church, where, before
daylight, there was Mass and a sermon. Through
the night the Bishop and the priests were busy in
the confessional, while the catechists collected around
them numerous bands, preparing some for confession
or first communion, or giving elementary instructions
to pagans seeking admission to the faith ; chosen
264
- The Persecutions of Annum.
young men all the while patrolled the village to

guard against a sudden surprise. Hard as these
duties were they were full of consolation to the mis
sionary ; so many were the proofs given by the
Tonkinese of their ardent devotioncrowding the
confessional, listening to instructions, their prayers
and chants resounding in the church and outside it
too. These duties in a large village would go on
for days, sometimes for a fortnight or even more.
A great inundation which occurred this year facili
tated the Bishop's movements. Vast tracts of coun
try were covered, and the water was so deep that
ships of large burthen might have sailed on it. The
Bishop, during this season, could go about freely in
his little skiff by day, and without notice ; and the
beauty of the scene, as well as his independence,
would add to the pleasure of his exertions. When
Christmas came, and he counted over the work of
his year, there had been one hundred and ten thou
sand communions, and as many as one hundred and
eighty-one thousand confessions. And the Christ
mas ceremonies were on a magnificent scale. Six
thousand Christians were present at them, and five
priests were ordained with several in inferior or
ders.
Work like this continued for several years, and
the missionary, if he was cautious, experienced very
slight interruption. Now and then he was reminded
that the edicts were still in force, and that the risk
still existed of being thrown into prison, or perhaps
of forfeiting his life. Mgr. Retort had at times his
Bishop Retort.
265
narrow escapes. Once, late in the evening, in a Chris

tian village, he was sitting, and quietly conversing
with M. Titaut, one of his missionaries, when news
was brought that a mandarin was at hand at the
head of a body of soldiers. His purpose was not
known, but some precautions were taken ; they con
versed in a lower tone, but continued sipping their
tea. Soon a knocking was heard, and the alarm was
found to be real. Mgr. Retort slipped away out of
the house, leapt a high wall, and got off; but M.
Titaut fell into the hands of the soldiers. Never
theless, after all, it was but a fright. The women
crowded round, clamorous and threatening, and a
sum of money compromised the matter. Another
time, on the eve of St. Peter's, 1848, when numerous
companies had collected for the next day's festival,
tidings were brought that a surprise was contem
plated. But relief came opportunely. A violent
storm, with floods of rain, made the country impass
able, and frustrated the plans of the mandarin. So
the Bishop sang his Mass, feeling confident that he
should not be interrupted. These are specimens of
the uncertainty of their situation, even in those more
happy times.
During these years the progress of religion was
conspicuous. Churches sprung up, colleges were
built, Christians, students, priests, all multiplied;
and the lists of confessions and communions made
plain how much steady work had been accomplished.
Occasionally some grand ceremony was attempted,
and one, the consecration of Mgr. Jeantet, January
266
1847, was especially famous. Mgr. Retort has given

us the details, and that very minutely. 'It took
three hours. There were two bishops besides the
bishop elect, two European priests, twenty native
priests, more than a hundred Latin scholars, all
vested in surplices and officiating, with drums and
other music, and a body of not less than ten thousand
Christians, without counting the pagans.' It was a
scene really to be remembered. It was at Ke-non, a
college of the Bishop's own creation, deep in the
retirement of a large Christian village, in the midst
of extensive grounds, with beautiful flowers, and
shrubs, and trees, sheltered by lofty hedges of bam
boos. And when the ceremony was over there was
a splendid entertainment; nineteen hundred tables,
at which sat down eleven or twelve hundred guests.
The fashion of the country takes from the expense of
such repasts; for every one who comes contributes
his quota in the shape of a present, and the mission
ary can venture on this scale of magnificence without
being severely taxed.
There is another peculiarity prevalent in this part
of the world which ought to be mentioned, that it
may be better understood that proceedings of this
sort are not so open to the public gaze as might be
imagined. In Tonking, we are told, ' the houses are
separated from one another by gardens more or less
extensive, surrounded by large and thick-set bam
boos. The meanest dwelling is as well enclosed as
many of the convents in Spain.* It is this that
* This is from a letter of M. Marti, a Spanish. Dominican.
Bishop Retort.
267
affords the facility of our holding large meetings

without being noticed from the outside. In the case
of the churches and houses of the missionaries, they
are still more secluded. The place selected for them
is always the most safe and retired part of the vil
lage. The garden in which they stand is not only
enclosed by a hedge of bamboos, it has its walls and
ditch and counter-ditch, and no one is surprised at
it, for all good houses are built in the same way.
But what adds to the security is the fact of their
being in the midst of a population of the most faithful
Christians, whose dwellings are all around, and must
be passed by all who would go in and out.'
At the end of ten years, when Mgr. Retort looked
back on the past, he could behold a change that was
most satisfactory. The three vicariates of 1839,
when he was nominated bishop, had swelled out into
six. The single consecrated bishop had amplified
into ten, with the probability of two more. And
when he contemplated his own vicariate, the thirtyeight native priests had mounted up to sixty-five ;
and instead of a reduced staff of catechists and stu
dents scattered in all directions, there were now in a
large seminary and in five colleges thirty students
already in their theology, and two hundred and four
teen younger scholars, with two hundred and seventy
catechists, and six hundred pupils outside the col
leges, in what they called the houses of God. And
besides, the hundred thousands Christians of the
earlier period had now become one hundred and
thirty thousand.
268
Thien-Tri, as has been said, was never a perse

cutor. But it was fear that restrained him more
than anything else. In 1847 his reign came to an
end. He died, and was succeeded by Tudoc, his
second son. The new reign was at first still more
favourable to the Christians, and it was rumoured
that the young king himself was well-inclined toward
them. At any rate he : did not seem to think much
about them, and he had other matters to occupy his
attention. His throne, was not .quite secure, for he
had an elder brother who was not content to be put
aside, and who more than once endeavoured to assert
his claims. But the funeral of his father and the
reception of the Chinese ambassadors were two mat
ters of importance that occupied him for some time.
Funerals in this country ara celebrated on a very
grand scale, and in the case .of a king with a profu
sion of expense and a strange elaborateness of detail.*
And this requires time. So, tho,ugh Thien-Tri died
Nov. 4, it was not till June in the following year that
his obsequies were performed. The day of burial
must be settled by- the rules of magic and sorcery.
It is for the dealer irjt.these arts to fix the day and
the hour ; and then, with great pomp, the corpse is
borne to the graveV Up to the period of burial the
body has been enclosed in its coffin, and this in Tonking is formed out of a single trunk of chiselled
wood, hermetically sealed, so that for months, or even
years, the remains of the dead may be kept in it, and
no offensive smell exude. For months, then, the de* Letter of Mgr. Pellerin.
Bishop Retort.
269
parted monarch lies in state, in a house of mourning

that has been expressly raised for the occasion, where
tapers are lit in his honour, incense is burnt, sacrifices
of various animals are offered, and feasts are spread
out, on which his spirit may regale ; and on stated
days those marks of honour and attention are multi
plied. The new king, in mourning attire, is careful
to present himself, and to adore the father whom he
has lost. The formalities of these funerals are always
a great boon to the professors of magic ; for the de
cision of everything is left to their skill, and the
slightest mistake is supposed to bring down incal
culable mischief on the survivors. And of such fears
these impostors dexterously take advantage ; and it
has happened that bodies have been exhumed and
re-interred, simply because some clever old rogue,
who has some reputation in his line, to gain a few
sapecs has whispered his fears, and terrified a poor
family. But it is not to the people generally that
these vain terrors are confined ; men of rank and
learning are not exempt from them; and all the
while the cheats will allow, when talking of these
things with the Christians, that they have been lying.
' It is our calling,' they say in excuse. ' We should
starve if we gave it up.' And the people cannot be
persuaded to see the folly of these acts. ' The king
does it,' they say ; ' and what the king does we may
do, for he cannot do wrong.'
The day of the funeral was really a grand day.
First, the body had to be transferred to another
house, also built on purpose, outside the gates of the
270
city. It was close to the gates, by the river-side,

where the junks, afterwards to receive the coffin,
were lying prepared. All along the route rich silks
and carpets and mats were hung out, and the banks
of the river were decorated in the same way. Each
village to be passed had its orders to erect altars, to
provide incense and wax-candles ; and, as the body
was borne along, all were commanded to prostrate
themselves. Soldiers lined the banks of the river.
The journey to be taken was only three miles,
but it was one of three days ; for the advance was
slow, and there were to be three halts. At each
halting-place there was a round of ceremonies;
oxen and pigs were sacrificed, offerings were made
of food, betel, and tobacco.
One whole day the coffin remained in a house
built by the river-side, and thirty fine fat animals
were sacrificed. In the evening the march was re
sumed. Soldiers raised and carried the body; the
king followed on foot, clothed in a long wide-sleeved
white-cotton garment, on his head a kind of straw
cap, in his hand a bamboo cane. Next came the
other children of Thien-Tri, and then his relatives,
all in white garments and white turbans.
At the river the coffin was placed on a magnifi
cent barge, built on purpose, and no one was per
mitted to remain on board. As they proceeded along
the river, the first boat was the junk of the bonzes,
who stood aloft on a platform, lifted on the shoulders
of soldiers ; there standing through the day they
went on with their roaring and yelling, it being their
Bishop Retort.
271
office to proclaim the praises of the dead, and even

to the pagans the sight was ridiculous. Then came
another junk with another platform, and on this all
you saw was a piece of damask on a wooden frame
marked with sundry characters and devices. This,
as they said, was the seat of the soul of the departed.
A third junk bore also a platform, loaded with
rice and fruit and bread and other food. A fourth
followed, with a platform more curiously filled than
anya body of jugglers, painted grotesquely and
variously, with strange dresses, with sabres, spears,
flaming torches in their hands, grinning, weeping,
howling, striking about with their weapons, and all
this, as was said, to frighten the demons. After
these, towed by other junks, came the barge of the
deceased, followed by that of the new king, multi
tudes of little boats crowding in behind, scattering
sheets of gold and silver paper as they moved for
ward.
The tomb was reached on the third day. It was
a deep cavity in the mountain side, close to which was
raised an edifice of beautiful stone, enclosed by walls,
which was to serve as a prison for such wives of the
late king as had been childless, whose duty it would
be to spread before him a daily repast, such as the
dead are thought still to require. The cavern in
which the body is placed is hollowed far into the rock;
and in order to keep the exact spot where it is a secret,
there is a variety of different passages and windings,
and all is carefully covered in by a large stone. This
secrecy is maintained from a dread lest, in case of
272
war or revolution, any enemy might profane, the re

mains of the dead.
A platform from the river to the tomb had been
raised, covered with beautiful mats, and over this was
borne the coffin, as well as the whole cavalcade that
had proceeded up the river, the barges and their seve
ral contents.
Taking care to observe the exact
moment signified by the astrologers, the body was
introduced into its cavern, and with it was enclosed a
treasury of riches gold and silver and precious
stones, and various other articles of value. And this
was not the only waste. High piles were erected in
the courts of this palace of the dead : the barges, the
scaffoldings, everything that had been used for the
purposes of the funeral, everything the king had used
in his lifetime his chess-boards, his chess-men, his
musical instruments, his fans, his parasols, his mats,
his carriages, his wooden horse, his great pasteboard
elephant, his magnificent gilded state barge, with its
gold and precious stonesall were recklessly con
sumed ; and as the flames were crackling, around
were dancing those same jugglers who were before
mounted on the platform, brandishing their swords
and firebrands, and making their uncouth movements
and noises, and with the same purpose of intimidating
the demons, and hindering them from forcing a pass
age into the tomb and troubling the dead. And woe
to those poor culprits who, during these long ceremo
nies, should fall into a mistake ! There is no mercy
for such offences : down comes the bamboo for a very
slight deviation from the outline prescribed.
Bishop Retort.
273
But the work of destruction has not yet been com

pleted. Those giant palaces also, elaborately fitted
up as temporal resting-places for the dead, as he
passed on to the tomb, with all their costly decora
tions, were, after their brief occupation, ruthlessly
consigned to the flames ; and all this was done under
the vain fancy that the dead would be benefited.
Such were the earliest occupations of Tudoc on
his ascending the throne. His next were the pre
parations for the reception of the ambassadors from
China. And this, too, was the business of months.
Although the monarchs of Cochin China and Tonking
are entirely independent of China, yet the solemn
investiture by the delegates of the Chinese emperor,
performed at the commencement of each reign, is
regarded as a matter of much consequence. It is of
very old date. The ancient kings who reigned at
Keeho had observed it through long generations; and
so Gialaong and his immediate successors had gone
from Hue to Keeho, that there, as had been the use,
they might be invested. But Tudoc did not like the
journey, and he had demanded that the ambassadors
should come on to Hue; and this was done. But
Chinese ambassadors travelled in great state, and
expected extraordinary attention. They looked down
with arrogance on the people amongst whom they
came ; and whatever cost and labour was employed
for their reception, it hardly satisfied their haughty
minds. The mandarin commissioned in this instance
was only a mandarin of the second class. His retinue
amounted to one hundred and forty persons. It took
T
274
a month for this cavalcade to journey through the

Annamite territory before it reached Hue ; for CochinChinese vanity prolonged it by short stages and in
direct roads, that so the extent of the empire might
be increased in the imagination of the travellers.
After every twelve or fifteen miles there was a halt,
and there a palace suitable to the dignity of these
high visitors was erected. Crowds of persons had
been pressed in for these labours, large wealth had
been expended, and roads as well as palaces had to
be prepared.
At length the investiture came off. The king
met the ambassadors at the gate of the inner city,
where he resided, and all entered together ; then the
imperial charter having been placed on an altar, in
the midst of perfumes, Tudoc, on a sign from- the
ambassadors, advanced, knelt, and prostrated himself
five times. While he still knelt, the ambassador read
the paper, and handed it to the king, who, holding it
on high, made another prostration, when the charter
was given to one of the princes, and the king having
saluted it with five fresh prostrations, the ceremony
was terminated.*
Scarcely was this business concluded when there
was a terrible visitation of cholera. It created a
universal alarm. It suspended all business. The
number of the dead was enormous. Two millions, in
Tonking alone, are computed to have fallen. The
Christians were not tried so severely as others ; but
Mgr. Retort considered that over nine thousand were
* Letter of Mgr. Pellerin.
Bishop Retort.
275
victims within his own jurisdiction, and of these

twelve were priests. The Christians, then, had a free
dom which had been long denied them. Their pro
cessions appeared in public, as they bore their dead
to the grave, chanting aloud their prayers, with the
cross in frontso long proscribed, so often insulted in
this country. There was now none to oppose them.
Every one was shutting himself up, to get away from
the plague. Satellites, mandarins, every one in autho
rity, were withdrawn from observation. The king had
secluded himself in his palace, and would allow no one
to approach him ; not even a mandarin could obtain
an audience. And amidst this general dread and self
ishness Christian charity shone out. The Christians
did not bury their own dead only, but those of the
poor neglected pagans; and they were at the bedside
of the sick affording consolation and help : but their
great work was the charge they took of the poor
orphans, whose fathers and mothers were removed by
the disease, and who were left friendless.
During the early years of Tudoc, then, the con
dition of the Christians was ameliorated. A general
amnesty at the beginning of his reign brought out
of prison all who had been captives. Amongst these
was one remarkable for his sufferings and his firm
ness, whom Mgr. Retort thought fit to reward with
the priesthood. He had before his arrest been ton
sured, and had been also a student in theology. He
had been in chains for eight years, and during his
imprisonment he had been five times sentenced to
death. The cangue had almost for the whole period
275
been on his shoulders, and many a time he had felt

the smart of the rattan. He was well worthy of the
promotion which the Bishop awarded him ; his name
was Father Paul Tinh, and his name will appear
again in this history.
The progress of religion on the year after the
cholera was especially noticeable. Mgr. Retort was
particularly struck by it. It was the year of the
jubilee. The missionaries were very active, and their
labours met with ample reward. Everywhere the
confessionals were crowded, and the signs of amend
ment were very visible. At Ke-vinh, where the
Christian population was very large, there were ten
confessors at work, and they were not enough. From
Hoang-guyen M. Castex writes to the Bishop and
says : ' The abundance of the grace of this jubilee is
beyond calculation. Such crowds ! Such earnestness !
And then the fervour with which they approach the
tribunal of penance ! And the patience with which
for four or five days they will wait till their turn
comes !' And the Bishop felt just the same. He saw
such proofs of sincere conversion, and that in bold
apostates, in hardened sinners, on whom previous
appeals had been in vain ; and again in pagans coming
in numerously and asking for instruction.
But it was in the midst of these happy events
that a change startled them. In this very year,
1851, of surprising success, a missionary was arrested.
It was M. Shoefer, a young priest, who had been only
three years in Tonkiug. Once before, shortly after
his arrival, he had had a narrow escape. He was
Bishop Retort.
277
with the Bishop at Ke-vinh, and a troublesome man

darin, in the hope of a bribe, had shown a disposition
to disturb them. In the flight the young missionary
had difficulty in hiding, and very nearly fell into the
hands of his enemies. But this time he was less for
tunate ; nor could he be afterwards extricated. The
old hatred of the European was found to be still
strong, and at the end of three months the orders
arrived from Hue that he should be put to death.
The king's mind had been turned against the Chris
tians. There was by his side a mandarin who de
tested them, and his influence was powerful. And
Tudoc had an idea that the Christians were ill-dis
posed towards him, and favoured his brother, who at
this time had been trying to gain partisans, and had
been worsted in an attempt to raise a rebellion. So
a decree had been issued which spurred the mandarins
to fresh activity, and it was in consequence of this
that M. Shoefer was taken and put to death. Yet
even this act of violence did not stop the great mis
sionary work that signalised this year ; it went on
more silently and cautiously, but it was not inter
rupted. The next year, however, a new alarm
occurred. Another priest, M. Bonnard, was taken.
He also was young and new to the country. He
had been there but two years, and the last year he
had been stationed at Ke-banh, a large and import
ant Christian village, where if he had staid he would
have been safe. But his zeal carried him out into
the neighbouring small village of Boi-kuen, and there
he was suddenly set upon by a petty mandarin and
278
arrested. M. Bonnard was giving baptism at tbe

time to a number of children, and the mandarin was
at the gate of the village before he had any notice ;
he could not complete the work begun. Stole and
surplice were thrown off at once, and he started off
to make his escape, if possible. The soldiers were
already in view, and barred his progress in the
direction he first sought. He waded through a
pond, ran across some rice-fields, his catechist Kim
by his side. They could not get on for the mud, and
he knew not what way to take ; the village of Dongdai, it is true, was not far off, and could it only
have been reached, they might have been safe. But
the soldiers were too quick, they came up and sur
rounded them ; and with their hands tightly bound,
the two fugitives were led away to prison. M. Bon
nard was not at all dejected; he thought of Jesus
Christ bound and before His judges, and he made
the offering of his life to God. He was more troubled
about his catechist and a young boy called Bao, one
of his scholars, who by too eagerly pressing forward
had been captured. M. Bonnard's imprisonment was
not a long one, nor was he treated with any severity ;
soldiers and mandarins seemed to look kindly on
him. He addressed himself to them with freedom,
and never entertained the least fear ; he spoke with
such remarkable ease before his judges that he could
not help calling to mind, and very vividly, our Lord's
words to His disciples not to be careful as to their
speech, for the Holy Ghost would teach them what
to say. Though he would not answer many ques-
Bishop Retort
279
tions put to him, nor diselose matters on which the

mandarins wanted information, they did not press
him, nor did they ever strike him or even threaten him
with the rattan. The young priest was cheerful and
radiant ; martyrdom was to him a prize ; it was what
he had long and earnestly desired ; his feelings are
very plain, and he speaks about them most naturally.
The Bishop had sent Father Tinh, himself a con
fessor of the faith, into the prison, to hear his confes
sion, and to carry him communion, and he wrote back
to thank the Bishop. ' Yesterday,' he says, ' I had
the happiness of receiving Holy Communion. It is
long since I was so consoled in receiving the King
of Angels. One must be in prison with the chain and
cangue round the neck to tell the delight felt in
suffering for Him who loved us so much. . . . My
cangue and chain are heavy. Do you think that they
grieve me % No ! I rather rejoice in them ; for I
know that the cross of Jesus Christ was still heavier
than my cangue ; that His chains were less endur
able than mine ; and I feel happy to be able with St.
Paul to call myself vinctus in Christo. This is a hap
piness for which 1 have sighed even from childhood.
Now it seems that the Lord has heard my prayers.'
A letter which M. Bonnard wrote to his parents
unfolds his sentiments more fully, and they are so
noble and generous that we may well preserve the
record of them.
' My dear parents,' he writes, ' within a short
time my whole destiny has changed. But take cou
280
rage ; if the Lord strikes with one hand He heals

with the other ; if God be for us, in vain will hell be
let loose upon us. . . . When you receive this letter
you may be sure that my head has fallen under the
sword, for it is not to be forwarded to you till after
my martyrdom. I shall die for the love of Jesus
Christ; the wicked will put me to death out of hatred
for that holy religion which you taught me in les
sons so wise and practical, and which I came out to
preach in these distant landsout of hatred of that
religion which holy apostles and millions of martyrs
have sealed with their blood. I shall die a martyr.
Yes, my dear parents, I shall be sacrificed like Jesus
Christ on Calvary. I hope to ascend to Him in the
country of the blessed. Thus, then, my dear father,
my dear mother, my dear brothers, rejoice, one and
all ; for already my soul will have ascended to the
abode of the elect. If I can do anything for you
before the throne of the Sovereign Majesty, I shall
certainly not forget you who have loved me so sin
cerely, who have done so much for me. Do not
weep for me ; I feel happy in dying thus ; I am
happy in having to bear this cangue and this chain.
From my early youth I have desired such an end;
now that the Lord has heard my prayer, I kiss my
chains with respect, and my heart throbs with joy at
seeing myself so adorned. What more shall I say
to you, my father and mother? I should like to con
sole you ; I should like to dry your tears. I should
like also to pour forth my heart into yours once
more in this world. But what other consolations
Bishop Retort.
281
can I give you than those afforded by our holy reli

gion? If your parental tenderness should be moved
in reading this letter, reflect that my sufferings,
which I think myself so happy in bearing for the
love of Jesus, will all be over long before you read
these lines, and that my soul will have been trans
ported into the heavenly kingdom. Endeavour, all
of you, to save your souls by constantly turning
your thoughts to the happiness of heaven. It is
above, in that blessed home, that I hope to meet
you. There I await you all; do not fail to come.
The hour has struck ; I cannot finish.
' Most affectionately yours,
' BONNARD.'
His execution took place on the 1st of May. A

single blow severed his head from his body. The
body and the head were recovered by the Chris
tians, but with difficulty. A boat had been made
ready, and the remains were placed on board, and
were carried off to be sunk in some unknown spot,
that the Christians might never get possession of
them. But the Christians were on the alert. An
other small boat was waiting, and when the pagan
vessel moved forward it was anxiously watched : it
was never lost sight of, and when the precious
relics were dropped into the sea, the spot was well
noticed, and soon one of the Christians dived down
to the bottom, and successfully, for he brought back
with him. the prized treasure, and quickly conveyed
it to the Bishop.
282
' At one in the morning,' says Mgr. Retort, ' our

fishermen arrived with this sacred burden at the
door of our college. It was at once dressed in all
the sacerdotal ornaments, and placed in a handsome
coffin, the gift of a Christian family. Up to the
evening of the next day it remained exposed in the
middle of the college church, with torches by the
side. It was then buried with the ceremonies of
the ritual. I was myself the celebrant, assisted by
M. Legrand, two Annamite priests, and all the scho
lars. Very few others were allowed to be present,
and all was done almost in whispers. His body
therefore reposes entire within our college. 0, how
holy he looked stretched in his coffin, dressed in his
priestly garb ! One might have thought it an ivory
statue of finest workmanship. His head well placed
upon his neck, he seemed to be enjoying the sleep
of peace, or rather it was the appearance of one in
an ecstasy.'
But these two martyrdoms were not simple out
bursts of bad feeling or mere chance occurrences,
although there was a good deal of accident in them;
they were indicative of a steady increasing dislike
of the Christians, and a result of earnest conferences
that had been going on in the palace of the king.
At Hue, at this time, there had been much discus
sion on the subject of the treatment of the Chris
tians. Some of the king's advisers urged him strongly
to root them altogether out of the land; these
counsellors were for no half measures, but for doing
the thing completely, and amongst them was one of
Bishop Retort.
283
the most powerful mandarins, a bitter enemy of the

Christians. But there was another party to whom
such projects seemed harsh and unjust. They did
not profess any friendliness towards the Christians,
and they allowed that their religion was bad ; but
they said that the Christians were good subjects,
that their conduct was quiet and orderly, that they
paid their taxes and fulfilled their civil duties like
others, and that in many respects they might be
compared with their neighbours advantageously, for
they were more free from crime, and showed a cha
rity that could be seen no where else. This reli
gion also, they urged, had been now for a long time
established in the country, and those who professed
it had received it from their ancestors; they were
very much attached to it, and it would be useless to
try to persuade them to give it up ; and as for root
ing out the religion entirely, the Christians were too
numerous for such an attempt, and it would be as
injurious to the kingdom as it would be cruel. At
the head of this party was a man of great weight, a
grand mandarin of Tonking, governor of extensive
provinces, whose services had gained him much
reputation. His name was Thuong-giei. He had
had some kind relations with Mgr. Retort, and in
different ways had shown his considerateness to
wards the Christians. The king's hand was thus
restrained; and all that the Christians had to bear
were occasional annoyances and injuries. One of
these, a little later, in 1855, was an irruption into
Ke-non. Ke-non was a principal college, the resi
284
dence of M. Jeantet, the coadjutor, where he taught

the young students preparing for the ecclesiastical
state. It was a beautiful spot. ' It stands,' we are
told, ' within three enclosures, with a circuit of tall
bamboos, and through it runs a small river by which
a boat may glide down to the sea. In the grounds
is a succession of fine lakes, in which are an abun
dance of excellent fish ; scattered about is a variety
of fruit trees, pomegranates, oranges, bananas, man
goes, and others ; and numerous little paths as well
as broad terraces afford walks where the inmates
may converse, meditate, or pray, away from the
world and without a sound to distract, except it be
the sweet warble of the birds ; and then, by mounting the hill close by, as the sun sets, you may look
out on a magnificent prospect, an immense plain that
yields its two harvests a year, furrowed with rivers,
and dotted all over with villages that are seen peep
ing out of bamboos and groves of verdant trees,
closed in on the west by the lofty peaks of grand
mountains.' Mgr. Jeantet had notice of the approach
of the soldiers, and had just time to make his way
to a cavern in the mountains. Although the danger
was transient, and his absence from the college was
not long, in the interval a chance occurrence very
nearly proved fatal to him. One of the pupils
thoughtlessly stopped up the entrance of the cave
where they were hiding, and the fumes of a char
coal fire nearly suffocated them. One of the party
dropped down senseless, and before it was too late
the peril of their situation was discovered. The col*
Bishop Retort.
2 85
lege itself on this occasion was not injured, but there

was much depredation and loss of property.
The year 1856 was a memorable year in these
annals. The missionaries were very busy. They
moved about, and the work went on as if there was
nothing to fear. It seems, as we look back on this
year, that the missionaries were then taking their
last farewell of each other and of their flocks. Stormy
days were fast approaching, when they would have
to separate, to wander on the mountains, to lie in
caves, to be hunted like wild beasts, to stand before
cruel judges, to have their bodies tortured, and to
give up their lives. But this year they were still
permitted to work, and to be happy for a short time
in enlivenments, such as were seldom granted to
them. Early in the year Mgr. Retort had a retreat
at Vinh-tri, and afterwards an ordination ; then,
in the beginning of Lent, he set out on a tour, and
spent some days amongst the large Christian popula
tions of Kien-khe and of But-son. Then he went to
Hoang-guyen. Here was a college, and the place
was dear to him, for it was his first station in Tonking. When he approached he was quickly sur
rounded by friends, who crowded anxiously to behold
their old pastor. Twenty-four years had passed since
it had been his residence. On his archival the neigh
bouring villages poured out their congregations,
eager to visit him ; they came in quick succession,
first in large bodies, then single visitors, men and
women and children. ' Some of them,' says M. Galy,
who recites the story, 'were over fifty when the
286
Bishop was amongst them, and now their children

were advancing to old age, and their grandchildren,
whom the Bishop had baptised, were men and women
with families. A word from his lips suited to their
age, some question as to the state of their family,
some reference to past times, was to old and young
alike a subject of pleasure. You could see their faces
beaming with delight ; and the Bishop, too, it was
plain, was no indifferent observer. One very old
woman, the mother of the chief of a canton, on the
very first day had been brought to Hoang-guyen,and
made happy by her interview with the Bishop, who
had treated her with marked kindness. On her
return she said to her children, ' God has granted me
the favour of living till I could once more see the
Din-they-hien. Now He may call me to Himself
when He will. I die content.' And a memorable
Easter closed this busy Lent. The solemnities of
the Holy Week having been duly observed, Easterday was celebrated with unwonted magnificence.
The church was decorated. There was Pontifical
Mass with music, and a sermon. There were numer
ous communions, and a privilege not common in this
land was allowed, the Exposition of the Blessed
Sacrament for adoration. The Bishop has told us
how happy those days were. They were 'one of
the most pleasant epochs of my life,' he says. He
was in good health, and in the midst of friends, and
in the seclusion of one of his loved colleges. For
' Hoangguyen is a dependency of Vinh-tri, where we
have eighty scholars, where there are buildings and
Bishop Retort.
287
gardens surrounded by ponds and bamboos, forming

a little oasis, a residence to be contemned by no one.'
There was in the same summer, on the Feast of
St. Peter's, at Vinh-tri, a gathering of the mission
aries of the vicariate. The Bishop and M. Galy*
arrived first. Mgr. Jeantet, with a band of students
from Kenon, candidates for ordination, was the next;
MM. Castex and Titaut and Venard came together
from Hoang-guyen ; afterwards MM. Charbonnier and
Saiget, and last MM. Theurel and Mathevon. One
party came down the great river Song-cai, another
by a smaller stream, others on foot. Altogether
there were two bishops and eight missionaries, and
they remained in each other's company for weeks.
The first object was their spiritual retreats. Then
there was another retreat for the students, and then
the ordination. The grand celebration of the Fes
tival of St. Peter's closed the business of the season.
But the work over which had brought them together,
the friends did not at once separate ; they lingered
still in their beautiful retreat, and July had nearly
drawn to an end before they retired from the cool
and happy shelter and the enjoyable intercourse, soon
alone to confront a storm of danger such as even this
land had never seen before. The murmurs of its
approach were very shortly heard. It was rumoured
that Tudoc was irritated by the recent appearance of
a French vessel on the coasts of Cochin China, that
there had been some hostilities, and that the Chris
tians were regarded as implicated in the business.
* M. Galy had returned from France for some years.
288
What had passed was this. The Catinat, a French

ship of war, had appeared off Touron with letters
and presents from the French ambassador, M. Montigny, for the Annamite monarch, but these advances
had met with a rebuff. Tudoc refused alike letter
and present. Some hostilities followed, and subse
quently more serious complications; and instead of
this visit of the French mending the condition of the
Christians and the missionaries as was desired, the
result was to stir up a fury of hatred that completely
stopped the missionary work, desolated the Chris
tian villages, and spread ruin and misery over the
whole land.
It was towards the end of February 1857 that the
storm first broke upon Vinh-tri. All through the
month the mandarins had been busy. They had
been searching for proscribed objects and persons.
One large village, the centre of a Christian popula
tion of eight thousand, had been invaded, and eight
prisoners, amongst whom were two catechists and
the mayor of the village, had been led away by the
soldiers. An old woman, bearing letters to M. Galy,
had been stopped, and she had been tortured to force
her to give information. At length, on the morning
of the 27th of February, it was known that a man
darin and soldiers were approaching Vinh-tri with
the intention of commencing operations there. MM.
Charbonnier and Venard were at that time at the
college with the Bishop. All hurried off to their
hiding-places. The Bishop went down into an un
derground cell, hardly better than a grave ; the two
Bishop Retort.
289
priests retired into a hollow space prepared between

two walls. The mandarin in this instance was
friendly, and did not conduct the search very strictly.
No discovery was made, no great injury was done.
The college, hidden under its trees, was not even
noticed. But the mandarin did not leave the village
without some prisoners. One of these was Father
Paul Tinh, whose name has been already introduced,
whom the Bishop calls a remarkable man, and who
really was so. He was now an old man, being sixtyfive years of age, and was a principal man at the
college, being alike professor of Latin and director.
When he was very young he had conceived the desire
of imitating the old hermits of the desert. At the
time he was a Latin scholar in one of the colleges,
and had successfully completed his course, but, urged
by this strong wish, he stealthily made off to the
mountains, and for a time sustained himself on the
roots and fruits of the forest. But coming down one
day for confession to M. Eyot, he was persuaded to
return to his college, and, having completed his
course of theology, he received the tonsure from the
Bishop of Gortyna. After that he filled various posi
tions of trust. He taught the Annamite language to
M. Rouge ; he was sent to Laos by Mgr. Havart, to
learn something of the dispositions of the people,
and to ascertain the readiest access into those re
gions; he was employed as a courier to introduce
missionaries into Tonking; and Mgr. Retort, when
he was going to Manilla for consecration, chose him
as his companion. On his return Paul brought back
290
with him M. Tailliander, and then he fell into the

hands of his enemies. Seven years he was in prison,
with the cangue on his neck, and in chains ; and seven
times he had been sentenced to death, and as often
respited. Then he was ordered into banishment, but
owing to the amnesty at the beginning of the reign
of Tudoc he obtained his freedom. He was thought
worthy, after the proofs he had given of his great
qualities, of instant promotion to the priesthood, and
as quickly as possible he passed through the previous
orders to the service of the altar. Vinh-tri then
became his residence, and there he so approved him
self as to be highly valued by the Bishop. His pre
sent capture was a consequence of his heroism. For
the safety of the Bishop and the missionaries he
presented himself at the entrance as the master of
the house, and, being recognised as a priest, was
captured and thrown into prison. At first it was
supposed that a release might be managed, and that
a sum of money would restore him to liberty. The
chief mandarin was quite willing to grant the favour,
but he found himself unable ; the commands from
Hue were imperative, and they were that this priest
should be instantly executed.
So on the 6th of April, twenty-nine days after
his arrest, he terminated his life as a martyr. The
following letter, written twelve days before his death
to his brethren and pupils in the college, shows what
was the state of his mind :
' Paul Tinh, in prison and loaded with chains for
Bishop Retort.
291
Jesus Christ, to all his dear brethren, the masters and

pupils of our College of St. Peter, greeting.
'From the day when, by a special providence of
God, I was removed from amongst you, you have
ever been in my thoughts ; and it is to give you
proof of this that I now open my mind to you.
Praise God for His goodness in all He has done for
me. In an instant He has done what neither I nor
any other could conceive. Praise the Lord, O my
soul ! My spirit hath rejoiced in the God of my sal
vation, because He hath looked on the humility of
His servant. Praise the Lord, for He is good, and
His mercy is without end. We are now in the field
of battle. We want help. Assist us, then, with your
fervent prayers, that the Lord may finish what He
has begun. Brother Luong, your fellow pupil, though
weak in health, has not failed in courage before the
mandarin ; he has done his part by word and act to
animate the mayor and the other arrested with us,
to be firm in their purpose, to die rather than to
apostatise. But though the spirit is willing, the flesh
is weak ! Pray, then, much for me and them, that
none of us may have the shame of being overcome.
' My three companions, besides the cangue with
which they are loaded, are in chains during the night.
I have only the cangue. This prison-life is truly
painful to human nature ; our dungeon is so dark that
we can scarcely see anything at mid-day. Add to
this darkness the stench, the mosquitoes, the heat and
smoke of the fire, and you may have a conception of
the misery of our abode. But I give God thanks
292
that in the silence in which I am I can meditate at

my ease. I have the happy confidence that nothing
will be able to separate me from the charity of Jesus
Christ: neither prison, nor hunger, nor the sword,
nor death, for Christ alone is my life.
' Do not think that what has befallen us is for our
loss or misfortune. It is only a wholesome correc
tion, which at the moment seems painful, but in the
end will work for us an exceeding weight of glory.
When Jesus Christ slept in the boat, and His disciples,
in the fear of shipwreck, cried out to Him, " Lord,
save us, we perish !" He awoke, and commanded the
wind and sea, and there came a great calm. So just
now, Jesus seems to sleep while we are in tribulation,
but his sleep is not an abandonment. He will soon
awake, and change our afflictions into joy. The
wisdom of God is infinite ; He tempts us but to try
us ; He strikes but to heal us ; the wounds that come
from His fatherly hand are for our salvation.
' The martyrdom of blood, we know, is only occa
sional. God grants it to a few as a pure favour, not
from a consideration of their merits ; but the martyr
dom of the will and the heart mav be the lot of all.
The new Jerusalem, the Scripture says, has twelve
gates. It is not given to you to enter by the red
gate of the scaffold ; other ways will be opened to
you; and, however different they may be, they all
lead to the same centre, they all conduct to the
same end, which is the possession of God. No ; it
is no chance by which I have fallen into the hands of
the wicked ; it is by the disposition of the Divine will.
Bishop Retort.
293
I thank Him with my whole heart, and I earnestly

pray to Him for our Bishop, our missionaries, our
priests, and for the whole Tonkinese Church. May
the Lord guard and protect them, and you also, my
dear friends ; and may He make you grow more and
more in virtue ! I may with truth, say that the hour
of my dissolution is at hand. I have kept the faith,
I have finished my course, and I hope that the just
Judge will give the crown of justice not only to me,
but also to all who love His coming. On the point
of suffering martyrdom, I write you these few lines
as a testimony of my love for you. Love one another,
obey your superiors, observe the rules of the com
munity; by faithfulness in small things you may
gain heaven. After my death, if I should have any
power with God, I promise never to forget you.
Adieu.
'P. TlNH, Priest.'
Brother Luong mentioned in this letter was a
catechist, who, with the mayor of the village and
another Christian, was taken at the same time as
Father Paul. These three were all sent to distant
exile.
Although on that visit of the mandarin the Bishop
was allowed to get off so easily, he was not allowed
to remain long at peace. A few days after, another
attack was made, and this time it was in great force.
A military mandarin, at the head of a thousand sol
diers, conducted it ; but the mandarin who had before
proved their friend was with him, and again very
294
considerably averted the evil consequences ofthe visit.

He got the management of the affair in his own hands,
and a second time the village and college were savedBut some of the college buildings were pulled down,
and the wreck began that would soon destroy alto
gether college and village, so long distinguished as
the chief residence of the bishops of this vicariateOn this occasion the Bishop and the two priests did
not stay for the mandarin's visit. They made off
betimes in their boat, silently and unnoticed gliding
down the river that runs by the college. Through
Lent, Mgr. Retort lived with M. Charbonnier on the
mountains, in a hut, at the foot of a gigantic rock,
not far away from a small Christian village. They
seldom ventured out of the dwelling, night or day ;
for there was a double danger to deter themtheir
persecutors and the tigers, which were numerous:
' And that very year,' says Mgr. Retort, ' they had
devoured fifty Christians and many more pagans.
' In our hermitage,' the Bishop says, 'we spent some
truly happy days, constantly occupied in reading,
study, corresponding with our brethren, or praying to
God with all our hearts. The time passed with aston
ishing rapidity.' On Holy Thursday they went down
from the hills to the large Christian village of Kienchi, in order to bless the holy oils. All was done in the
nightthe service and the journey. The Bishop was
ill at the time, and fainted during the ceremony. The
paschal solemnities of this year were a contrast with
the glorious scene of the year before. In the darkness
of the night, in their little cabin,, both the Bishop and
Bishop Retort.
295
M. Charbonnier said their Easter Mass in solitariness.

They were called away from this retirement by the
news of the illness of M. Castex, the pro-vicar-gene
ral : they remained at Hoang-guyen till he died. After
wards Mgr. Retort ventured to return to Vinh-tri, and
even to hold an ordination. For a time the suspended
duties of the college were resumed. There was, in
deed, a little interval in which missionary work could
again partially go on, but it was short; and what
hopes had been entertained soon faded away. The
last days which the Bishop spent in that loved college
were, indeed, sad ones. Nothing can be more sad
than the language in which he has described them.
'We sat at home,' he says, 'like a bird upon a
branch, ever harassed by fresh reportsthat we had
been seen by spies, that we had been already de
nounced, that the mandarins were coming to attack
our village, and that so the village would be pillaged
and many Christians killed.'
They never felt them
selves safe.
They went from one hiding-place to
anotherto their boats on the river, to their dark
subterranean cavern. It was a perpetual restlessness,
and bad news was constantly coming. Fathers Do
minic Dat, Peter Khang, Dominic Hien, all of Central
Tonking, had been, one after the other, taken, impri
soned, and put to death. The large populous village
of Ngoc-duong had been pillaged and destroyed.
At last the destruction came more close. One of his
own colleges, Song-nha, where Mgr. Jeantet then
was, fell under suspicion. The church was destroyed,
and the establishment broken up, and complete ruin
296
only averted by payment of a heavy fine. The

panic daily increased; and Mgr. Retort at length
came to the conviction that Vinh-tri must be aban
doned. It was a severe trial to himself and to the
poor Christians; but there was no remedy. If he
stayed, and was discovered in the village, its complete
ruin would be inevitable. Unmoved by the fear of
these consequences, the Christians asked him not to
go. ' Stay with us,' they said ; ' that if we must die,
the fathers and the children may die together.' But
the Bishop knew well that it was best to retire, and
so he replied : ' If we must die, it is our wish to die
alone, for God and for you, and without bringing you
into trouble ; we confide to Jesus and Mary your per
sons, your goods, and all we have here; we leave you
under the care of the holy Guardian Angels ; and for
ourselves, we will go and seek in the mountains some
secret retreat.' This was the final breaking-up of
the college. In the deserted houses there remained
a few old servants and five Annamite priests, lingering
there to watch the progress of events, but hardly
daring to trust themselves within the village, and
passing the night in their boats on the river.
The mandarin, who was governor ofNam-dinh, was
a cruel monster, who hated the Christians. He ex
pressed his contempt for them in the most insulting
language, posting notices on the gate of the city, of
which the following is a specimen: 'Is it possible
that people born in this great kingdom can give up
the traditions of their ancestors to observe the bad
practices of the religion of Europeans? What extreme
Bishop Retort.
297
folly! Have any of you ever been in Europe, so as to

be able to form a conception of its customs % I once
visited it in my youth, in the way of business, and what
I learnt was this : there are no more than seventeen
large villages, whose inhabitants are poor and bar
barous ; and the soldiers are not so many as there are
in the single province of Nam-dinh. Can you hope for
anything from them % So little are they able to help
you, so powerless are they against our king, that
sbould they appear on our coasts with their ships of
war, I would, to show my scorn, without any fear, go
down and open my theatre before their eyes. And
what can you expect from the priests of Jesus and
their followers, who are put to death, and sent into
exile, and their God does not interfere to deliver them
from our hands V So he went on with his mockeries,
urging the Christians to burn their books, to desist
from concealing the priests, and to conform themselves
to the customs of their country, which, he said, would
insure their happiness. And when he had succeeded
in making the poor Christians trample on the cross,
he was not satisfied ; he would then order them to
take the rattan, and strike their brethren who refused
to follow their exampleto strike the crucifix, and
insult it with blasphemous words. And that was not
enough ; they must also burn incense before the idols,
bow the knee before them, and distinctly promise and
give a written pledge that they abandoned their reli
gion for ever, and agreed to forfeit their lives if false
to their word. And, after that, he would keep them
some months in bondage, employing them in the most
298
degrading menial offices, that after such warnings they

might sincerely abjure a religion that had brought
them into such disgrace and trouble.
The series of sorrows of this year was truly cala
mitous. One of the first was the sacking of Ke-banh>
a large and flourishing Christian village, where there
was a college and one of the homes of the priests.
Spies had noticed the group of young Latin scholars
and two Annamite priests, and had spoken of them as
conspirators. So a large body of soldiers, with a crowd
of what were named heroes of the country, came round
the village, and commenced the work of desolation.
The church was destroyed, and the home, the con
vent of the poor nuns, was over-run ; the property of
the church in large quantities was burnt in the public
square, or carried off for profane uses; three students,
a catechist, and fourteen of the principal inhabitants
were arrested, and loaded with the cangue. The two
priests and the rest of the pupils contrived to escape
by forcing a passage through "the bamboo fence, and
making off over the fields. Those who were taken
captives were very roughly used. A simple beating
was not enough. Fifty blows of the rattan tore their
flesh terribly; and they bore their suffering with cou
rage. But when the red-hot pincers were produced,
their hearts failed. All gave way but three : Chuphap,
a lad of fifteen; the village chief, named Xa-tri, a
man of fifty; and an old man upwards of seventy.
The boy was firm throughout. He was flogged ; he
had to kneel on the nailed plank (a terrible punish
ment), and to continue kneeling a considerable time;
Bishop Retort.
299
and he was burnt with hot pincers, and five large pieces
of flesh were torn from his body ; but he never yielded.
Itwas not so with Xa-tri. The sight ofthe heated pin
cers had at first intimidated him, and with the others
he had trampled on the cross. But afterwards his
remorse was stronger than his fear ; and in the prison
he had met Father Khang, whose words encouraged
him ; so when his cangue was about to be removed,
he boldly spoke his mind, and declared that the reli
gion of Jesus was the only true religion, and that he
would not abandon it ; that he had been brought up in
it, and that he would die in it. The old man, either
from his great age or through a bribe, got off more
easily ; he received sixty strokes of the rattan, and
was then dismissed.
Bishop Retort's last days were melancholy in
deed, and sometimes he seemed almost to sink under
the weight of his heavy burden of sorrow. One day,
he tells us, when he was unusually sad, the many
trials of his past life in Tonking coming before his
mind, he could not help exclaiming in the presence
of MM. Charbonnier and Mathevon, who were with
him, '0, that before my death I could only have
had a few years of complete freedom, just to know
what it was ! What happiness should I have thought
it. Yes ; what happiness not to be obliged to lie
hid like a criminal, to be able to preach the Gospel
openly to allto the mandarins as well as others, to
labour without hindrance, and to give my whole
energy to the good cause 1 But it is useless to ex
pect it.' On this his two faithful friends interposed :
3co
' What, my lord,' said they, 'are you not happy in suf
fering the many bitternesses of persecution? Ought
you not to be content with the many and glorious
crosses that the Lord has been pleased to send you ?
Recollect that on the day of your consecration you
took as the arms of your episcopal dignity the two
crosses of St. Peter and of St. Andrew, your glorious
patrons, and that your motto was "Fac me cruce
inebriari." ' ' Say no more,' replied the Bishop ; ' I
know what you mean, and you say well. The will
of God be done. May Jesus and His cross triumph !
We will accept whatever tribulations His Divine
Providence may send us.'
The Bishop's life was fast drawing to a close.
Six months more of wandering, of risks, of escapes,
flying from place to place as he was hunted by his
enemies, and all was over. A fortnight before his
death he concluded his last letter, and from that letter
we can well understand the bitter trial which he had
to bear. He does not say much of himself, where
he has been, or what he has undergone ; but one
after another in full detail he repeats the subjects of
his sorrow in the heavy calamities that have fallen
on his mission. Villages, colleges, churches disap
pearing under the terrible hatred that has broken
out against the Christians, Christians driven out
from their homes, captives thrown into prison, catechists and pupils and priests hurried away to death
and to exile. It is a melancholy picture. Good Friday
was the date of his previous letter. From that time
he takes up his story.
Bishop Retort.
301
'A few days after Easter Nam-huan was blockaded.

A bribe arranged that difficulty.'
' Father Kuang arrested.' He, too, was freed by
a sum of money.
' Sixty principal Christians of Vi-hoang arrested.'
Some of these escaped, some were let off for money,
and some apostatised. Ten were sent into exile,
and one, the most wealthy of the Christians of Vihoang, died for bis faith. In the beginning of May
came out fresh stringent orders to compel the Chris
tians to trample on the cross. Then followed the
blockade of Cangia, and much misery and loss of
property, some apostasies, and some additional
exiles.
This month also some very disastrous circum
stances occurred. Letters were intercepted, which
made revelations very mischievous to the mission
aries. Their names and their homes were made
known. Mgr. Retort and several missionaries and
Annamite priests were in consequence denounced
by name, and spies and informers were more busy
than ever, eager to obtain the reward promised for
their capture. Towards the end of the month one of
the Annamite priests was arrested.
But it was in June that the flood of troubles set
in. It was a month full of misery. One tale of
sorrow after another reached the ears of the harassed
Bishop, and has been marked down by him in his
journal.
' On the 11th of June,' he writes, ' the
mandarin of Kecho blockaded the villages of Hoangguyen, Bai-do, Bai-vang, Dong-tee, Cham-theiong,,
302
Cham-ba, and Con-biesi ; they arrested a deacon and

six other inmates of our college, three Christians, a
pagan, and their wives, principal inhabitants of the
place ; our college, the refuge, and the churches of
these villages were pulled down and burnt ; and of
those who were arrested, one was sentenced to death,
three to penal servitude for a year and a half, three
were ransomed, and the rest sent into exile.' Hoangguyen was one of his loved colleges. It was the
spot in which he had spent his earliest missionary
days; it was there that two years before he had
passed that happy Easter, and only the previous year
there he had sat by the death-bed of M. Castex; and
now Hoang-guyen, with the cluster of villages of
which it was the centre, was desolated.
And next come Ke-non. 'On the 15th of June
blockade of Ke-non for the first time, and then again
the second time a few days after ; the arrest of one
of the pupils, and some ten others, Christians and
pagans, the destruction of our establishment, and the
confiscation of our gardens and fields.' Ke-non was
the home of Mgr. Jeantet, and the theological col
lege. What a pang went through his heart when
he learnt this new destruction ! ' It is an immense
loss to the mission,' he says.
But worse news follows. ' On the 19th of June
the blockade of Ke-vinh, the arrest of five pupils and
thirty-three principal inhabitants, nineteen of whom
are said to be condemned to death, the complete de
struction of our community, and the pillage of our
effects. The village is now being destroyed, the
Bishop Retort.
303
Christians are being expelled, and their houses are

given over to pagans. It is a frightful desolation.
A military post has been formed at the head of the
village, our garden has been completely trenched,
and so have the sites of our houses. Many things
we had buried have been found, and amongst them
what was left of our wine for Mass. The convent of
our nuns, the house of our tailors, and that too of
our printers are quite destroyed. Buried in the
ground there was still a considerable sum of money;
we do not know whether it remains, but should it
be so, it is out of our reach, and we have nothing
left to provide for our wants. We are now living
on borrowed money, and we owe more than a thou
sand taels.'
Ke-vinh is of all names the dearest to the mis
sionary in Western Tonking. For nearly a century
it had been the episcopal residence; it was the
earliest college and seminary, the resort of each new
missionary as he entered the country. Mgr. Reydellet had formed it. Ke-vinh was then a small
Christian village. It was now a large one, and all
around were many more villages, and all of them
thronged with Christians. In the days of Minh-Menh
it had been desolated, but Mgr. Retort had restored
it and brought it to its glory. His community was
that Vinh-tri, of which we have so often spoken, with
its spacious church and ample accommodations for
priests and catechists and scholars, its gardens and
walks and trees. All was now gone.
But there are more sorrows yet before this fatal
304
month closes. ' About the same time the blockade

of Kenguoi, the destruction of the convent, the dis
persion of the nuns, the pillage of the rice, theirs and
ours, and of all their effects ; the sale of their gardens
and fields, and of ours too, all confiscated to the pub
lic exchequer.'
At Kin-son, the arrest of one of our Latin pro
fessors and two pupils ; at Vi-hoang, the arrest of
a female of rank, named Cohai-nham, and her daugh
ter ; at Traingo, of another pupil and two principal
Christians. The Cohai-nham here named was a
person of much repute, very wealthy, and a great
friend of the Christians, whom she had served in
many ways, and so drawn on herself the particular
hatred of the grand mandarin.
'On the 21st of June the blockade of Kien-khi, the
arrest of the chief of the canton and of three others,
the destruction of the splendid church.' Further
loss was averted by the payment of a heavy fine.
' On the 27th of June the blockade of Ke-dua.'
It is needless to go on with this recital of woes.
The Bishop, in his letter, prolongs them ; they are
continued through July and August into September,
but there is no month like that unhappy June. To
wards the close of the letter Mgr. Retort lets us see
something of his own desolate condition, and how
completely isolated it is. He is cut off from his old
associates, and knows nothing of them except that
they are in misery like himself. Here is his own
picture : ' For six months I have had no news of
M. Neron, and I do not know where he is, or if he is
Bishop Retort.
305
alive. M. Galy started in an Annamite vessel to

seek aid from the Spaniards of Manilla, but what has
become of him I do not know. My fear is that, like
F. Salgot, he has been murdered at sea. MM.
Titaut, Theurel, and Venard at first secreted them
selves in the mountains of Dong-chien, living in a
bamboo cabin, but spies found them out, so they
went away and separated, and for the last two
months I have heard nothing of them. Mgr. Jeantet,
after wandering in the mountains of Lan-mot, found
a temporary home with some peasants. One night
he fell into the water and was nearly drowned.
Now, I think, he is with the Christians of Bai-vang.
I have heard nothing at all of F. Saiget; it is thought
that he is in a pagan village with F. Dong. As to
MM. Charbonnier, Mathevon, and myself, since we
left But-son, on the 13th of July, we have lived
sometimes in a Christian cottage, sometimes in a
bamboo hut, and, again, under the trees, or amongst
the brushwood. After toiling over rugged roads,
rocks, thickets, and mud, we would lie down in the
open air in the rain, with scarcely anything to eat,
with little clothes to cover us, worn out with fatigue
and grief, not knowing what to do or where to lay
our heads, our sorrows have been and are still really
beyond belief. Our whole party, besides our three
selves, were three Annamite priests and six catechists. We have all been ill, and one of my men has
died. We have not said Mass for the last four
months ; we have neither the furniture nor the place.
Scarcely an Annamite priest is better off, so the sick
306
mostly die without the sacraments. Everything

is dispersed, burnt, or some way destroyed. Few
know where I am. I have no one to take my
letters; those that are sent to me do not reach me,
no one dares to bring them, so they are burnt. We
are indeed at the last extremity.' This was the last
communication of the worn-out Bishop with his
friends in the outer world. In a day or two more
he was prostrated by sickness, and the next tidings
heard of him were that he was dead. The accounts
first transmitted to Europe respecting the fate of
this Bishop were truly sad. ' Mgr. Retort,' writes
Mgr. Theurel, ' having been obliged to fly to
the mountains, after wandering about nearly four
months, constantly drenched with rain, sleeping in
caves, suffering from hunger and occasionally from
thirst, without having through the whole time the
consolation of offering a single Mass, died on the
22d of October 1858. Attacked by a tertian fever,
he had not strength to resist a third relapse, and
he died in the midst of a forest, the haunt of tigers,
in a cabin only six feet square, covered with the
branches of trees.'
The details of these last six months of Mgr.
Retort's life have been narrated for us by M. Charbonnier, his companion almost to the end. They
left Vinh-tri together, and they were together at
But-son. There they were joined by M. Mathevon.
This missionary had very narrowly escaped being
taken. While he was flying from his enemies he
got unexpectedly into the midst of a new set of
Bishop Retort.
307
opponents; his guide and catechist were both taken;

and it was only his own promptitude and presence
of mind that saved him, for he broke away at once,
and managing to conceal himself under some mats
that were fortunately at hand, he avoided detection.
But-son was not long a safe residence. Large
bodies of soldiers were parading the country in
search of the missionaries, and the Bishop thought
it prudent to retire ; nor was it at all too soon, for
scarcely two days had passed before the mandarin
and his men were in the village. But-son was close
upon the mountains, and to them Mgr. Retort and
his friends retreated. For days they wandered
about, sleeping in caves or in the open air, as they
could. Unfortunately it was the rainy season, and
even in the caves where they found shelter the
damp would ooze through and compel them to go
out again. M. Charbonnier tells us of an escape of
his own, which filled his heart with a sense of the
kind providence of the Master in whose cause he was
suffering. Wearied out with his fatigues he had lain
down under a great pile of rocks, but the damp
penetrated his mat, and he rose up and left the spot.
Hardly had he moved away, when a large mass of
rock came down just on the very place where he
had laid his head. St. Peter's day is one of the
days that M. Charbonnier notes. It was the great
festival of the vicariate. How grand and happy
had that feast been two years before, when so
many missionaries met at Vinh-tri! This year it
was a sad and weary one. In the hope of finding a
308
The Persecu (ions of A nnam .
cave, of which they had been told, at the top of a

mountain, they set off on a toilsome march. They
had to climb over steep rocks, and the Bishop, no
longer strong, as he had been once, tired as he was,
tripped and fell. M. Charbonnier, when he mentions
this fact, tells us how it went to his heart to see his
revered friend brought to this state. It was mid
night when they reached the point they were seek
ing, but there was no cavern, only an empty well.
Then they laid themselves down in the open air
the two missionaries on a flat stone, the Bishop on a
clump of brambles.
On the top of that mountain they continued ly
ing a whole day, exposed to a burning sun, parched
with thirst, and with no more to eat than a little cold
rice. The next day they changed their quarters.
And now they found themselves deep in a forest,
forcing their way through paths traversed only by
tigers and wild animals. Once, at close of night,
their situation was so perilous that the Tonkinese
with them were in desperate alarm. They were in
a deep gully of the mountain, shut in on all sidesa
very lair of tigers. In such a place the attendants
would not dare to sleep, so they lighted fires and
kept watch through the night. All this while they
were not far from But-son, and kept up their com
munication with it. A body of young men patrolled
and brought them food. The mayor and two others
kept their eye on the mandarin, that, should there
be occasion, they might send timely warning. But
the suspicions that had been aroused subsided, and
Bishop Retort.
309
the danger seeming to have passed, the fugitives re

turned to . But-son. There they remained in close
concealment, never venturing out of the house in
which they were shut up ; and to secure themselves
from intrusive curiosity they hung up a sign which
was understood to mean that there was a sick per
son lying within.
But again their stay in But-son was not a long
one. The sub-prefect was not at ease. One day he
sent for the mayor and angrily threatened him. He
told him that there was a report abroad that there
were two Europeans in his house, that the chiefman
darin had an inkling of it, and that he would be
down upon them some day and put them to con
fusion ; that he himself should get into blame, but
that the mayor would lose his head. So the poor
man, when he appeared before the Bishop, was in
terrible perturbation, and Mgr. Retort perceived that
it was time to be off. Again, therefore, they sought
refuge in the mountains. The country was inun
dated, so their journey commenced in boats ; then
they made their way into the forest, and for four or
five days sheltered themselves in a hut. But tidings
were brought which forced them to move. After a
long day's journey they lay down in the open air ;
M. Charbonnier's bed was on an ants' nest, and of
course he had no repose. On the next evening
it was worse. The rain was pouring down, and
their only protection was a tree. There was no spot
where they could even sit down ; so that they stood
in the mud, with their breviaries and their little
310
bundle of clothestheir sole remaining property

in their hands, with a mat held over their heads, a
partial screen from the wet. They were making
towards a point where there was a little body of
friendly savages, and some of them here met them
and became their guides. They moved onward
through a succession of hills and valleys, and in the
middle of the night were so exhausted that they
could advance no farther ; so, lying down under a
tree, they got what repose they could. At break of
day they were again on the march, and did not
reach their destination till one in the afternoon; and
a morsel of cold rice, the remnant of the evening
meal, brought them by those kind savages, was all
the food they had had for the day. In the little
mountain hamlet they tarried a fortnight. They
dared not remain any longer: the poor savages
were afraid of the risk they ran, should such guests
be discovered within their precincts. But they did
not go far away. The savages built them a couple
of huts in the neighbourhood, and there for the next
six or seven weeks the Bishop and his little party
had something like repose. They could not say Mass,
but they could read their breviaries, and the New
Testament, and an Imitation.
They could walk
about and converse together. But there was one
disadvantage ; the air was unwholesome, and they
all fell sick ; and one, a catechist very dear to the
Bishop, died. Their sojourn here was in the end
closed by the appearance of a party of hunters. The
savages thought they were spies, and urged their
Bishop Retort.
31 1
visitors to go farther away, higher up on the

mountains.
M. Charhonnier, soon after this, was separated
from the Bishop, for Mgr. Retort sent him down to
the plains to recruit his health, as he had been suffer
ing from fever ; so it is to M. Mathevon that we are
indebted for the account of the last weeks of his life.
' In the beginning of October,' he writes, ' the savages
again built us huts in the woods, and Mgr. Retort
and I took up our residence in them. There were
two huts, one for the Bishop and myself, and the
other, which was much larger, for our catechists and
three native priests. They were erected on an ele
vated spot, in the midst of trees, briers, and long
grass, with morasses around, which made the place
unhealthy. But we had no choice, and resigned our
selves to our fate, and here as always Mgr. Retort
gave full evidence of his noble courage and piety.
He was not to be said ill, but his many journeys had
weakened him, and he suffered, though without any
special symptoms.
' We had just received letters, telling us of the
arrival of the French vessels at Touron, and we were
cheering ourselves with the prospect of speedy peace.
Bad news had been long wearying us, and now this
glimpse of hope buoyed us up. A savage was ever
on the watch. Savages daily, or nearly so, brought
us rice that they had prepared for us. One old
woman, a devoted creature, ought to be mentioned.
She came almost every day with some companion
or other, bringing provisions not obtained without
312
trouble, running the risk of falling in with tigers,

whose ravages are fearful, and toiling through the
mud in order to reach us. " Is it that you do not
fear the tigers that you come to us so often ?" said
Mgr. Retort to her one day, on seeing her arrive.
" Venerable father," she replied, " if it were for any
other errand I should not indeed stir from home ; but
as it is in care for you, I confide in the Lord and the
Blessed Virgin that they will not permit harm to
happen to me." And her faith always preserved her,
though seventeen persons fell victims to the tigers
during our sojourn in those parts.
' Things went on in even tenor till October was
half over. Then, on the 16th Oct., Monsignor had
an attack of fever that weakened him very much;
on the 18th a second crisis left him altogether pros
trate, and to fever was added dysentery of a most
alarming character. A native priest, who understood
something of medicine, tried some remedies, but
without any success. On the 20th the fever in
creased, and when its crisis had passed the Bishop
was so exhausted that he could no longer rise from
his bed. On the 21st, a little after noon, he seemed
to sleep, but this repose was disturbed by convulsive
movements and an extraordinary snoring.' A day or
two before, at the Bishop's order, a small hut, only
six feet square, had been constructed for him. There
he chose to lie alone that he might not be a trouble
to others. The snoring and convulsive movements
increased, and soon it became evident that the
Bishop's last hour was approaching. M. Mathevon
Bishop Retort.
313
then proposed to him that he should receive the last

sacraments, which he did with the greatest fervour.
He could only speak in low whispers, and Jesus and
Mary were the names he murmured. He was unable
to receive Viaticum from the state of his tongue and
throat. His agony lasted till nine o'clock Friday,
October 22 d, and then all was over. Vested in his
episcopal dress the body was placed in a coffin, and
the next day, amidst tears and sorrow, was borne
away by the Christian natives, and interred in their
village.
CHAPTER XI.
THE SPANISH DOMINICANS.
TONKING was at this time divided into four vica

riates. Two of these, Western and Southern Tonking, were placed under the care of Mgr. Retort
and Mgr. Gauthier, the other two, severally named
Eastern and Central Tonking, were in the charge
of the Spanish Dominicans. Central Tonking was
from the first in the very front of the persecution.
Some civil commotions that had prevailed there had
drawn out a special animosity, and the governor of
the province regarded the Christians with a marked
abhorrence. Amongst the first victims was the vicarapostolic, Mgr. Diaz, who, on the 21st of May 1857,
was arrested in the village of Bai-chu, with two or
three principal persons of this place. They were
hurried away to Vi-hoang, the chief town of the pro
vince, there to await their sentence. For a short
time there was an idea that the Bishop would not be
executed, but it was erroneous ; for after a detention
in prison of a couple of months, on the 20th of July
the sentence of his death arrived. The sentence, as
it was presented to the king, was as follows :
' I, Nguyen-ton, together with the grand manda
rins of justice and finance, in the consideration that
The Spanish Dominicans.
315
the false religion of him who is called Jesus is for

bidden by our laws under the strictest penalties ;
that, notwithstanding this prohibition, this European
master of religion has dared to steal into this king
dom, with the bad purpose of representing falsehood
as truth, and of making converts amongst the im
prudent subjects of your Majesty; that, on being
seized by the troops, he openly confessed his guilt ;
that he persists steadily in his error, and prefers to
die rather than trample on the cross ; that, moreover,
had he a hundred mouths, he would not be induced
to deny so execrable a crime ;
' Having thoroughly examined into the matters,
we decree that this culprit be beheaded on an emin
ence, so that it may be in sight of all ; that his body
be thrown into the river ; that thus all may be con
vinced that the orders of your majesty are in force,
and that obedience will be compelled.'
Which sentence the king confirmed in these
words:
' The European, Joseph An, chief master of the
religion of Jesus, having dared, in spite of our laws,
which strictly forbid this religion, to come into our
empire and seduce our subjects by enticing them to
embrace his worship, which crime he has confessed,
and acknowledged himself guilty, we ordain and
command that on receipt of these presents he be
beheaded, and that his head be thrown into the air
to intimidate others, and that afterwards he be
thrown into the river, that so the cause of all this
evil may be rooted out.'
316
A narrative of the proceedings at the execution

was drawn up by a bystander, a Christian officer,
and has been preserved for us by Mgr. Melchior, the
coadjutor and successor of Mgr. Diaz. It runs thus :
' I, Nicholas Ky, now an officer of the army, obey
my orders in declaring what I witnessed at the exe
cution of Bishop An.
' I was on duty outside the walls of the town
when I heard that Bishop An was to be put to death.
I ran to the prison, and went to see the rev. father.
I found the soldiers under arms, and Father An in
prayer with his face turned towards the wall. The
cangue was brought and placed round the neck of
the victim, and he was led to the place of execution.
The commander of the escort rode on an elephant,
the colonel likewise, the inferior officers were on
foot. The procession passed through the north gate,
in the direction of the Seven Games, the usual place
of execution. Although I was not one of the escort,
I was able to accompany the prelate and keep quite
close to him. There was a smile on his face ; with
one hand he supported his cangue, with the other
he held up his chains ; but he walked with difficulty,
either from the weight of these things, or from the
shortness of the chain, falling from his neck and
attached to his feet, embarrassing him, and causing
him to stoop. Being ordered to move faster, and
saying that he was not able, he was told to let go
the cangue, and take the chain in both hands, and he
did as he was told. On arriving at the place of exe
cution the troop formed a square round the martyr,
317
the principal officer remaining outside the ranks, the

colonel being close to the Bishop, as I was also. The
Bishop was then asked in what direction he wished
to look, to which he replied that he had no choice.
Then a few rush mats were spread, and the Bishop's
red carpet, with three garments which he wore in
prison, and a cushion was placed, on which he was
told to sit while they tied his hands behind his back.
The executioner offered to strip off his clothes, but
the Bishop said that it would suffice to bare his neck ;
and that was done. Next a smith with a hammer
broke the chains from his neck and feet, and the
cangue was removed. The officer cautioned the
smith not to hurt the Bishop, who said he felt no
pain. On uncovering the neck the executioner took
away the rosary which was round it, but handed it to
the officer, when I requested him to take charge of it.
' A stake was driven behind the back of the
martyr, and he was tied with ropes passed over his
breast and body. Bound in this way, for a time he
remained on his knees in prayer. Then being asked
if he was ready he said that he was, and the orders
went out through the speaking trumpet that at the
third sound of the tam-tam the executioner should
strike. But he struck at the second, and almost
severed the head from the body ; another blow and
the work was done, and the head rolled on the
cushion. The commander, still aloft on his elephant,
ordered the head to be thrown into the air, which
was done. It was then placed in the basket. The
body was then rolled up in the mats, and tied up
318
tightly, with the soil saturated with blood, to be

thrown into the river, that no one might possess
themselves of the slightest relic. Two pagan soldiers,
who had steeped pieces of linen in the blood of the
martyr, were sent to prison by order of the com
mander.'
Such is the document signed with the narrator's
name, Nicholas Ky.
Notwithstanding the earnest endeavours made to
deprive the Christians of the honoured remains of
their Bishop, his enemies were disappointed. The
head in the basket was in the end discovered. It was
not, however, till after a long interval and many an
ineffectual search, for much pains had been taken to
make the search in vain. A boat with ten rowers,
all looking forward, and having strict orders not to
look back, bore away the relics. Nothing could be
seen, for the body and the head alike were both
underneath the water, dragged on after the boat.
An officer seated at the stern had the charge of cuting the ropes, and it could be done so secretly that
when and where these treasures sank it would be
impossible to know. But months afterwards, as if
by chance, the head, deep in the mud, with the bas
ket and the stones weighing it down, was drawn up
unexpectedly by some fishermen, and Mgr. Melchior
had the consolation of identifying it very shortly
before his own turn came to suffer similarly from the
same foe. But the sufferings of this latter Bishop
were even worse.
It was less than a year after the death of Mgr-
319
Diaz when Bishop Melchior fell into the hands of his

enemies. It was a sad year to the poor Bishop ; he
saw around him nothing but misery, and his heart
was heavy under his many griefs. His own words
alike reveal to us his unhappiness and some of the
subjects of his affliction. ' My cheeks were still wan
with the tears that I shed on witnessing the ruin of
my mission,' thus he writes, February 22, 1858, ' and
at the thought that if I should follow in the path of
my predecessors, I should leave behind me nothing
but the wreck of a vineyard once so flourishing and
well-cultivated, when a new disaster came to increase
my misery ; it was the destruction of the town and
Christian colony of Ngoe-duong, put into the hands
of the mandarins by a traitor. And this wretch's
villany knew no measure. The flames of the town,
the death of several innocent persons, the arrest of
many others, the complete ruin of the inhabitants,
was not enough for his hatred ; for he had conceived
a bitter animosity against the young priest of the
village, F. Dominic Huon, and only because this
zealous priest would not listen to him when he op
posed his purpose of building a church in the place ;
and because he had brought back to the fold some
who had strayed from it, obliging this unhappy man
himself to break off a scandalous connection.' We
learn from the Bishop that this persevering renegade
accomplished the death of the priest. The mandarin
was willing to hush up the matter, and let him off,
but the vindictive fellow opposed it ; so the priest
went to prison, and shortly after joyfully gave up his
3 2o
life for the faith. The same day four more Christians
were beheaded, then eleven, then ten others, at inter
vals of two days.
The Bishop mentions also some instances of the
bravery of the Christians under their trials. One was
the hearty vigorous faith of an old soldier, a captain,
who, standing by and beholding some Christian sol
diers yielding to intimidation and denying their
religion, boldly expressed his indignation, and who,
though he thus brought down upon himself a most
merciless beating, readily submitted to it. Another
was the fortitude of some of the young boys brought
up in the refuge ; they would not be false to their
faith, and although punishment followed on punish
ment they acted like little heroes. It was not simply
that blows were to no purpose ; but when their flesh
was torn with the pincers, when they were ordered
to kneel on the nailed planks, their resolution was
equally firm ; and at last when they were dismissed,
they bore away as scars of honour the loved name
they had refused to deny, stamped with a savage
cruelty on their cheeks, and, loaded with chains,
went away into exile.
One more letter came from this suffering Bishop ;
it was dated May 13. Three months had passed,
and things had become worse. 'In the month of
March,' these are his own words, ' the coming storm
gave symptoms of its approach. April came in funis
invectus ; complete ruin seemed to be threatened.
The governor, who had already made himself so
famous, now issued a decree that every Christian,
321
without distinction of age or sex, men and women,

old and young, should trample on the cross; and
every chief man in each district should in writing
make a public abjuration of his religion ; that in
every house the family idol should be raised on its
altar, and that in every village it should have its
temple ; and to make things worse, the execution of
this order was committed to persons only too eager
to avenge what they would call the wrongs of their
ancestors.' These harsh, measures spread fresh deso
lation. The college of Ninh-cuong, before deserted,
and the village too were now completely ruined ; the
college had been left in charge of two lay persons,
its sole occupants. One day two or three busy spies
came in with an officer, laid hands on one of these
persons, and were leading him off, together with a
little boy who happened to be there ; but the people
of the village interfered, and the officer deserted by
his companions, was compelled to give back his
prisoners. But the poor people only made matters
worse, and brought down on themselves a double
weight of indignation. Next time came a troop of
soldiers with orders to destroy the town, a large one
with ten thousand souls. All was then confusion and
sorrow; but the chief of the village boldly came for
ward and surrendered himself. His name was Vonghuong-huy, and he deserves to have his name re
corded. The Bishop knew him well, and held him
in much respect. He was no less distinguished for
his learning than for his virtue ; and in this hour of
perplexity his constancy was a stay to the poor
Y
322
people who were so hardly used. He stood firm

under the trial ; no threats were of any avail with
him ; he would not trample on the cross. He had
no fear, nor could they offer him anything that would
allure him from his faith. He could speak up for it
too. And in the prison his words and his example
were a great encouragement, consoling and strength
ening his companions.
The college became a complete wreck; it was
torn down, and its materials either burnt or carried
off by the paganseven the trees surrounding it
were not allowed to stand. All this while the Bishop
was close by ; he was in the neighbouring village of
Kien-lai, the very village where some years before
his predecessor, Mgr. Delgado, had been captured.
It was the Holy Week, and in the middle of the
night he had been consecrating the holy oils. The
priests who had been assisting in the ceremony had
gone away, and he and Father Estevez who remained
with him were seeking some repose, when the report
was brought that the soldiers who had desolated
Ninh-cuong were approaching Kien-lai. It was a
false alarm, but the anxiety of the panic was the
same. There was the hurried attempt to hide every
suspicious article that would indicate the presence of
a priest ; there was the careful search for some secure
hiding-place for themselves. Just at the moment of
this embarrassment, news of another kind reached
the ears of the Bishop. Three additional fathers had
just arrived in the country from Macao. Whether
to regard the news as sad or joyful the Bishop did
323
not know ; ' but our situation,' he says, ' was so de

plorable, we knew not where to conceal ourselves.
Father Estevez, finding no other retreat, had come
to join the poor sinner who is now writing to you ;
and the arrival of these three fathers, whatever joy
it afforded us, greatly added to our embarrassment.
But the Lord who sent these workmen into His vine
yard did not abandon them. The Virgin avIio con
soles the sorrowful shielded them, and on the 15th of
last month, between twelve and one in the morning,
Ave gave each other the fraternal kiss in the cabin
occupied by F. Estevez. Taato days we remained
together, and then, not without regret, we were com
pelled to separate ; our Christians were in a state of
fear, and not without reason. Next day, in dread
lest the mandarin might come, they destroyed the
cabin. Then F. Valentin Berrio Ochoa with F.
Riagno took up their abode in a house that had once
served as a retreat for Mgr. Dalgado, afterwards for
Mgr. Marti, and again for the Venerable Mgr. Diaz ;
and there F. Estevez and myself had found refuge in
days of greatest danger.'
How worn and harassed the Bishop was is plain
throughout his letter. He was surrounded w-ith em
barrassments, and he was almost alone. And when he
wrote it was but a few weeks before he would be found
out in his retreat, and fall into the hands of his ene
mies, to meet with a treatment which, amidst all the
victims of cruel hatred of the Christian faith, with the
exception, perhaps, of M. Marchand, is distinguished by
a barbarity unmatched. We will return to his letter.
324
' The officers,' he says, ' went on enforcing the erec

tion of pagodas; but happily, by means of the money
brought us by F. Riagno, the vexations were evaded
in most ofthe villages. A report has prevailed oflate
that an order has been issued for my arrest. I took
the advice of my brethren on the propriety of giving
myself up, but they were all against it ; so I remain
in my purgatory. The mandarin made his attack on
our village of Kien-lai ; but before he came he received
a present of a hundred taels. Then he gave out that
he had proposed to seize the European, but had
received information that he had, several days be
fore, gone away by sea ; so he should leave.' Then
the Bishop speaks of danger threatening one of the
fathers, and of a bribe he had given to free a native
priest from arrest.
'This father,' he says, 'had gone to visit a sick
person, and had been surprised in the house by an
officer. It was necessary to have recourse to a bribe,
and this is done in other places. We feel the protec
tion of the Holy Mother, whom we specially honour
this month. To-morrow, deo dante, I hope to arrange
for the election of a coadjutor. I am more than ever
alarmed. F. Salgot, who was generally thought
worthy of the dignity, left us in January to establish
a college at Macao, and we have heard nothing of him
since. The Chinese have spread a report that he was
thrown into the sea. You will perceive, then, dear
father, the painful position of your unworthy son. I
am at present almost alone, with the responsibility of
the whole weight of the vicariate on myself. I say
325
almost alone ; for Fathers Riagno and Estevez, who

might have given me assistance, are both laid up with
tertian fever. I am now quite tired, and will soon
write at greater length. Do not in your prayers forget
this vicariate, and especially its unworthy pastor.
Should you go to Rome, and see the Holy Father, ask
him to give us his blessing, and kiss his feet in the
name of his prodigal son.'
The next tidings we have of this Bishop is that
which is noted down in Mgr. Retort's melancholy
journal of events. Thus it stands : ' July 8th. The
arrest of Mgr. Melchior and two of his servants. July
28th. That prelate was literally hacked to pieces :
his head, exposed for three days on the top of a pole,
was afterwards crushed and cast into the river. His
two servants were beheaded for the faith the same
day.'
Mgr. Melchior was, indeed, arrested in the begin
ning of July, and led at once to Kecho, and was there
massacred in the barbarous manner stated. His two
servants suffered previously before his eyes. Then
came the Bishop's turn. His hands and feet were tied
to stakes. A sort of plank was then pressed down
upon his breast. Five executioners, each ready with
his axe, stood by. Then followed the bloody work.
His head and hands and feet were cut off separately ;
his hands and feet first, and last his head. It was a
prolonged torture, and the more so as the executioners
did their work clumsily, and unnecessarily multiplied
their blows. And there was the subsequent barbarity
of crushing the head, and throwing it into the river.
326
The Persecutions of Annani.
But fierce as was the hatred indicated in these actsr

what was done must not be understood as a mere
wanton burst ofirregular fury; it was but the merciless
application to Mgr. Melchior of a law in force against
Tebels. The Bishop was treated as a rebel, and he was
made to feel the weight of the angry feelings stirred
up by the interposition of foreigners, The visit of
the French to the coasts of Tonking, and the demands
and threats of the French ambassador, had irritated
the minds of Tudoc; and the Christians were regarded
as the causes of this interference, and were made re
sponsible for it ; and additional local disturbances in
Tonking had brought down all the violence of the
hatred then felt on this Bishop, and it was not simply
as a Christian, but as a political offender, that he was
punished with that peculiar atrocity.
CHAPTER XII.
COCHIN CHINA DURING THE PERSECUTION.
The great change which had taken place in the

condition of the Christians, and the severity of this
new persecution, had originated in a visit made by
some French ships and a French ambassador to the
kingdom of Tudoc. This visit was not at all relished
by the haughty monarch, who, puffed up by the abject
homage he received from his own subjects, was indig
nant that a stranger should dare to intrude upon him,
and make suggestions he had no mind to hear.
Throughout, the welcome that Tudoc gave to his
guests was a cold one. First came the Catinat ; it
lay unnoticed off Touronit could obtain no consi
deration at Hue,and when, on his return to Touron,
the French captain found his endeavours to open a
conference ineffectual, provoked by a treatment so uncourteous, he battered down the forts at the entrance
of the river. Soon after came the Capricieuse, and it
met with a little more show ofrespect ; but there was
no alteration in the feelings of Tudoc ; and whatever
he might pretend, he was resolved not to treat at all.
At last the ambassador himself, M. de Montigny, made
his appearance. But it was a tardy one, and he came
unattended by a force that might have induced a de
ferential heaiing. Tudoc had been already provoked,
328
and had been employing the interval in preparing

himself for the visit. He had collected a considerable
body of his best troops ; he had laid in stores of am
munition ; he had erected batteries, and had obstructed
the entrance of the river, and was in a condition to
despise demands which were not supported by any
thing beyond what the French ambassador could
showthe small Chinese vessel in which he came,
and the French ship which had preceded him. M.
de Montigny very soon understood that Tudoc did
not intend to listen to him; for the king never deputed
any one to confer with him except a mandarin of low
grade, who came, too, without any powers; so the
ambassador retired; but in doing so he augmented
the irritation already raised, for he left with a threat
that he would return again, and would severely reta
liate for any injury done to the missionaries or the
Christians. So the cause of the missionaries and the
Christians was mixed up with that of the invaders;
and though they were far from intending it, the
French by this visit, and by the mode in which it was
conducted, were the means of drawing down upon the
Christians a series of miseries of which we have yet
only contemplated the beginning.
The Catinat's visit to Touron was in September,
1856. On February 7, 1857, M. de Montigny went
away, disappointed in the object of his mission. From
the very first the Christians had been made to feel
the serious consequences that would revert on them
selves. There was in Hue at this time a Christian
mandarin of rank named Ho-dinh-hy. This man be
Cochin China during the Persecution.
329
came at once an object of suspicion to his brother

mandarins. A direct accusation was brought against
him and laid before the king, and by the king's orders
he was degraded and thrown into prison. The poor
man under the torture of the rattan made some ad
missions that compromised several persons ; and some
things he said, and which caused a great deal of mis
chief, were not true. For he allowed that there had
been intrigues with the French, and named a priest,
F. Oai, who, he said, was implicated in them. He also
gave the names of different Christian mandarins, and
supplied other information that led to several arrests.
But, although under the terrors of his punishment he
showed some weakness, this mandarin was never false
to his religion ; he rejected offers of pardon which
the king sent to him on the condition of apostasy,
and besides, as far as he could, he endeavoured to
repair his first faults. He was ready, indeed, to re
tract what he had said falsely, and he promised the
Bishop that he would do so, though it was with
a shudder that he thought of the terrible tortures
that such an act would involve ; but he was spared
the trial, for he never had the opportunity. He bore
several beatings afterwards when subject to his ex
aminations, and when the day of his death came he
confronted it manfully. He was kept in prison several
months, from September till May, when the king con
firmed the sentence of death. The terms of the sen
tence were as follows :
' Ho-dinh-hy, at one time a simple recorder, has
gradually risen to the rank of a grand mandarin. He
330
has dared to despise the laws ofthe kingdom, and to

follow a perverse religion, and that without manifest
ing the least signs of repentance ; and, what is worse,
he has secretly sent his son to study at Singapore ;
he has visited the priest Oai, and consulted with him
respecting the French ships. He is plainly a wretch
with two hearts ; he deserves death a thousand times ;
let him be beheaded at once to serve as an example
to others. We further order that on three days suc
cessively five mandarins and fifteen soldiers lead Hodinh-hy three times round the interior of the town,
through the markets and all the squares, and in each
place the public crier read out the following pro
clamation : " Ho-dinh-hy is guilty of having practised
a perverse religion. He is a rebel. He has no pity
for his relatives, for he involves them in his condem
nation ; he has transgressed the laws of the country
in not obeying the edict." Then he is to say, " The
Christians declare that all who die in this way go
to Paradise. Is it true ? We know nothing about
it. Where is Jesus, while Ho-dinh-hy is suffering?
Why does he not come to release him V This pro
clamation is to be published as widely as possible,
that all may know that there is no help for those who
are Christians. Further, let the criminal receive thirty
strokes at each cross road, and when he shall have
been thus led about three times, let him be publicly
beheaded, that the Christians may be confounded at
the sight, and may correct their errors. Let all men
respect this command.'
Accordingly, on the 15th of May, five mandarins
331
and fifteen soldiers led out Ho-dinh-ky, or Michael,

as the Christians called him, and in two different
places he received thirty strokes. But he had nowlearnt to rejoice in his sufferings for Jesus Christ, and
went back to his prison happy. The same process
was twice repeated, on the 18th and on the 21st of
May. Once, when they were about to flog him by a
temple of idols, they told him to turn his face towards
the idol, but he would not comply. The day of his
death was May 22d. Early in the morning he was re
moved from his prison, and led out into the street but
there, for some cause, he had to wait hours, which he
spent in prayer. After a long delay the procession
was formed ; a mandarin on horseback in front of the
prisoner, the four other mandarins following, lines of
soldiers on each side. On the first mournful sounds
ofthe tam-tam, the signal for moving, ' Michael,' saysBp. Sohier, who gives us the account, ' turned paler
and the sweat poured down his face. But soon he
recovered, and afterwards there was no show of weak
ness.' Loaded as he was with the cangue he walked
on rapidly, and with a firm step, so as to quite out
strip his escort. A crowd of pagans, with Christians
mingled amongst them, were around. The man was
loved and respected, and they wished to show him
honour. Two priests were near him, unnoticed in
the multitude, and more than once at a concerted
signal they gave him absolution. He was dressed
in poor simple clothes, which in a spirit of humility
and penance he had adopted from his first arrest.
Mats and carpets were spread at the place of exe
232
-cution, where, having arrived, he washed his hands,

smoked his last pipe, arranged his hair and clothes,
and then knelt down ; and, on a signal from the man
darin, his head, with two strokes of the sabre, was
severed from his body. His pagan servants, who
throughout had shown their grateful feelings to a
master who had been kind to them, took it up and
conveyed it to his Christian friends. More than once
while he was in prison, he had been visited by a
priest, who heard his confession, and ten days before
his execution brought him Holy Communion.
Active search was made for the priest Oai, whom
Ho-dinh-hy had declared to have been in communica
tion with the French, but the search was in vain. The
soldiers were busy in An-van and Da-mon, two vil
lages which were suspected as his resorts, and they
arrested several persons, amongst them his sister
Madeleine Ho, and Anthony Con, the mayor of Anvan. In all there were twenty-four persons arrested.
Six of them failed when ordered to trample on the
-cross, and amongst them were the four mandarins and
the mayor of An-van ; but this last made an effort to
recover himself, and withdrew his recantation: but
under the pains of the rattan he again yielded, and
a second time denied his religion. Some others gave
way under punishment, but the majority stood firm,
and of the number was the girl Madeleine Ho.
The false statement about the priest Oai was a
cause of further trouble to the Christians, for it was
the occasion of the disgrace of the sub-prefect of the
district in which Oai resided. The sub-prefect was
2>ZZ-
a pagan, and by reason of his disgrace he conceived

a most malevolent hatred towards the Christians, and
out of revenge endeavoured to work them all the
harm he could. And he soon had an opportunity of
gratifying his feelings, for within his district there
was some land, the property of Mgr. Sorrier, which
had been held for him by the mandarin Ho-dinh-hy.
This property the sub-prefect got hold of, and would
not give it up, and, soon after, he gained over a con
federate, who helped in his mischievous designs. This
partner was a Christian, a lawyer, who had been so
much in the Bishop's confidence that he employed him
to manage the business with the sub-prefect. But the
man was false, and consented to sacrifice his friends,
and unite himself with the pagan in all his bad pur
poses. And the malice which he afterwards showed
was extraordinary. He wantonly forged a letter pur
porting to be from some catechists of the village of
Kim-Long to a missionary, most damaging in its cha
racter, and implicating the Christians in projects of
revolt; then he caused this letter to fall into the
hands of the sub-prefect, and a number of persons
were arrested. But Lay, so the lawyer was named,
got himself into trouble as well as the Christians, for
he could not prove his case, and was obliged to ac
knowledge his own treachery ; but still the Christians
were the sufferers ; the catechists accused, as well
as others, were imprisoned and beaten, and five of
them died. Although the arts of their enemies were
in a degree frustrated, the trouble that they caused
went on for months, and, besides the arrests actually
334
made, there was a widespread panic, there were in

breaks of soldiers, and Bishop Sohier in his retreat
at Diloam only narrowly escaped.
In September 1858 the persecution received a
fresh stimulus. On the first day of the month there
appeared off Touron more French vessels, but this
time it was a fleet, large and small vessels, with an
army of French and Spanish troops, come with the
purpose of redressing the wrongs of the Christians,
and of freeing them from their miseries. There was
no doubt at all in the minds of those who composed
this expedition that with very little difficulty they
should force the Annamite monarch to listen to terms;
and the Christians were full of hope, and their hearts
revived in the assurance that very soon their de
liverance would be accomplished ; and it might have
been easily. Tudoc could not have resisted this
force if there had been as much promptness and
vigour as there was excess of caution. Touron was
mastered as soon as it was attacked, a few shots
were sufficient to reduce it, and it was in the hands
of the French within an hour after their ships had
taken up their stations. But when this was done, the
army did not move ; it stayed where it was, close by
Touron. If Hue* had been at once the object of
attack, if the ships without delay had steamed up
the river to the capital, Tudoc could not have with
stood them. He had not made his preparations, the
batteries proposed to be raised were not built, the
troops were not assembled, and he had not the means
* Letter of Bishop Sohier, who was living close hy the capital.
^S
of effectually resisting a power such as the united

French and Spanish troops. The delay was ruin.
The river was quickly barred, an army was brought
together, the first awe of the Europeans subsided,
and the opportunity once lost was never recovered.
The French had some conflicts with the Annamites
and worsted them, but they never advanced to Hue ;
they loitered on for months by Touron, and at length
retired even from thence, and went away to Saigon.
In this way the poor Christians were brought to an
extreme degree of suffering. The whole fury and
hatred which the invasion had stirred up fell upon
them ; and from this date the ardour of the persecu
tion went on increasing till there seemed a prospect
of Christianity being blotted out altogether from the
land. Tudoc did not hesitate; up to this time he
had held back the hands that wanted to act more
vigorously against the Christians, but now he urged
them on. He gave orders that crosses should be
placed at the gates of Hue, and that every one who
passed should trample on them ; he required that
every one who resided within the Inner City should
show the same sign of hatred of the proscribed reli
gion; he commanded crosses to be laid on the pub
lic roads, and that the passengers should put their
foot on them ; and there was a special scrutiny
amongst the soldiers. Some thirty soldiers, who
had been discovered to be Christians, and had re
fused to abandon their faith, had already been im
prisoned and exiled ; but much more stringent mea
sures were now adopted. They were now called
236
forward by hundreds, and ordered to give proof of

the abandonment of their religion; many shrank
from it, but very many bravely stood the test, and
were willing to be beaten and to be thrown into
prison, and sent off into exile, if not to sacrifice their
lives, rather than be false to the name of Jesus. One
stout soldier very early became conspicuous. He
was a captain named Francis Trung, and refusing
to trample on the cross, and declaring that he would
never apostatise, he was put in irons and conveyed
to prison. Reiterating his refusal on a fresh de
mand, he was cruelly beaten, and that a second and
third time, receiving as many as a hundred and fifty
strokes of the rattan ; but, as he could not be moved,
he was reported to the king, who ordered him to
be executed. He bore his blows and the privations
of his prison with courage, and said that he would
readily give his body to be cut in pieces, and that he
did not fear at all the cutting off of his head. In his
love for the cross he asked that a cross might be
formed with chalk on his neck, and this done, he pre
sented it to the executioner. He was very earnest
in his request for prayer, that his courage might be
so sustained, and to gain the grace of perseverance
he asked that a votive Mass might be said in honour
of the Blessed Virgin. He died October 6th, rather
more than a month after the French landing.
The severities of the persecution went on con
stantly increasing, and were sharpened by a succes
sion of decrees, growing more and more stringent,
and exacting heavier penalties from the Christians,
i>Z7
They were hauled up before the tribunals in large

batches and thrust into prison ; pressed to surrender
their religion, and not trusted when they consented.
The persecution was gradually conducted on a more
systematic plan, and with the aim of stamping out
the religion of the Christians. Every person of in
fluence became a- marked man, and no mercy was
shown to him. Christian mandarins were carefully
sought out and degraded, even though they abjured
their faith ; and if they would not, exile was their
punishment or in the case of those of higher rank
death. The influential men in the villages, the daumucs as they were called, i.e. those who had attained
the age of fifty, were no longer allowed to remain in
their villages, but were put under custody. The
soldiers, too, were jealously examined, and strict en
deavours were made to discover every Christian.
The exactness and rigour of the decrees issued by
the king may be perceived from the following speci
men bearing date January 17, 1860 :
' It is now a long time since the false religion of
the Christians made its way into this kingdom. It
has spread everywhere and seduced the people.
Severe edicts prohibit it. Whenever they are de
nounced the Christians are punished ; but so blind
are those people, that still a great many adhere to that
foolish religion. When without any cause foreign
vessels came here, spreading alarm through the pro
vinces of Quang-Nam and Gia-dinh, they made futile
attempts to enter into an alliance with us, and wanted
us to grant freedom of religious worship. This
z
338
showed plainly what was the purpose of these bar

barians in coming here. The followers of this per
verse religion imagine that we will revoke our de
crees at the desire of these savages. . . . They must
be chastised then once for all ; the wheat must be
separated from the tare, the faithful from the refuse,
that thus we may put an end to delusive hopes. The
provincial mandarins know very well how many of
these vile fellows there are, where they are living,
and what they do. We have published an edict,
ordering them to search out and imprison the most
obstinate who are the chiefs of the sect. As for the
old people, the women, and the children, we are not
speaking of them ; but all those who retain hostile
feelings must be separated and dispersed in the
neighbouring villages, and put under strict superin
tendence. Thus we clearly mark out who are to be
imprisoned, who are to be dispersed, and who may
be let alone. All the mandarins of the provincesmust study this decree and strictly execute it. There
are villages composed entirely of this low rabble ;
there are others in which the good and bad are
equally mixed ; and there are some in which there
are only a few bad. The chiefs must be imprisoned,
and so must those forward women who carry letters.
Such as remain quiet, and such as apostatise sin
cerely, and all the simple and unlearned, as well as
women and children, may be left in their own villages
with guards to watch them. All the men who ap
pear hostile must be dispersed in the adjoining vil
lages, and put under the superintendence of the
Cochin China during the Perseaition. 339

mayor and the chiefs of the district. But when
there are only a few of these raff the good people
of the village will suffice to keep them in order, and
it is not necessary to choose officers for the purpose ;
but the leaders, and all who excite suspicion, must,
notwithstanding, be arrested and put in prison.
This is the business of the prefects and sub-prefects.
Besides, all the youth over fifteen must be regis
tered, and reviewed on fixed days, that it may be
ascertained that all are present ; and should any be
missed, those who have the charge of them must be
at once arrested and punished, and be obliged to find
them, and failing to do so, must be severely punished.
Similarly, all negligence of the prefects and subprefects must not be overlooked. In this way honest
people will be separated from cheats, the good from
the bad ; and if there are any who maintain their
bad feelings, they will by degrees be forced to give
them up, and in the end they will become honest.'
This decree was supplemented by another, pub
lished in the following August, in which it was added :
'It is not long since we issued a decree dividing
these sectarians into three classes : first, those who
have apostatised, but are not sincerely converted;
second, those who have refused to apostatise, but
remain quiet; third, such wretches as are obstinate
in their refusal to give up their religion. The first
may be set at liberty, and may go back to their homes ;
the second must be imprisoned; the third, besides im
prisonment, must be ignominiously punished. Those
who are sent back to their homes must be placed
34
tinder the charge of the pagans of the neighbourhood.

We command the mandarins of the provinces, from
the highest to the lowest, to see that these sectarians
men, women, and childrendo not absent them
selves. Further, the prefects and sub-prefects shall
visit their villages, and review them and give them
instructions. Lastly, every two months, all man
darins must send in an official report, stating how
many have apostatised. These commands are clear.
Our wish is this alone : to make our people perfect.
This decree must be communicated to every man
darin of every grade, so that it may be obeyed, and
the Christians may be obliged to abandon their reli
gion, and in such a manner that there be no fear of
their returning to it again.'
Such was the elaborate plan for breaking up the
Christian villages, and eradicating the faith from the
country ; and gradually this plan was more and more
worked out, and towards the end of the persecution
even this plan was too mild for the vehemence of the
hatred that had been aroused.
One of the first efforts was to lay hold of all the
Christian mandarins, and as many as thirty-three
were arrested. As they were mostly of inferior rank,
exile or imprisonment was, with three exceptions,
accounted sufficient punishment. Of these three,
however, one died in prison, and another was let off
because he was blind ; only one therefore of the
number was a martyr. This man's name was Captain
Thi. He was in prison several months before he
died, and anticipated his death with desire. ' I wish
Cochin China during the Persecution. 34.1

for one thing only,' he said ; ' that is to be a martyr.'
Of the thirty-three mandarins only three failed ; all
the others witnessed boldly for their religion.
Many Christians who were not martyred died
under their sufferings in prison ; amongst them was
a principal man of Diloam, whose name was Peter
Shuan, and who is highly eulogised by Bishop Sohier, who lived there. ' He was the king, so to speak,
of the Christians in Diloam, and full of kindness to the
European missionaries. It is to him that Mgr. Pellerin and myself are indebted for our safety in Di
loam during fifteen years of persecution, and also for
the building of our college only lately destroyed.'
The sufferings of a man named Cao may be nar
rated as a specimen of the deplorable condition of
the poor Christians who were torn from their villages
and placed under pagan custody. Cao with some
other Christians had been transported to a pagan
village, with the purpose of forcing them to abandon
their religion. The heads of six families apostatised.
Cao, however, would not follow their example. But
he was awed by his enemies, and he fled away. His
apostate brethren were employed to fetch him back.
They went after him and found him ; to move their
pity he threw himself at their feet, and entreated
them to let him go. But they would not listen to
him. After he was brought back he again escaped,
when he was a second time seized and bound, and
lodged in the house of the mayor of the village.
Hitherto the man had seemed timid and without any
resolution, but under prolonged and severe trial he
342
displayed an indomitable spirit. He was beaten, he

was threatened, he was almost starved; but in vain.
Day after day the same efforts were, repeated, but
his strength seemed to increase with the duration of
the cruelties he had to bear. 'Do you suffer pain?'
he was asked. ' I am a man like others,' he replied.
' Are my bones brass, or my flesh iron, that I should
not feel pain % It is God's grace that sustains me.'
' Why,' he was then asked, ' has your Master, Jesus
Christ, if He assists you, allowed your brethren to
apostatise?' To which he said, 'The Lord Jesus
assists those who are willing to receive His grace,
not those who reject it.' Another time, when they
saw him persist in refusing to give up his religion,
notwithstanding their violent beatings, they searched
him all over, to see if they could find the grace of
God that gave him such strength. But he told them
that God's grace was something that could not be
seen. They then thought that the beating that they
gave him was not hard enough. So they summoned
another man for the work. ' Call Nam,' they said,
' and let him use the rattan.' Nam was an old sol
dier well drilled in the office, and he had compelled
many a hardened villain to make his confession. So
Narn came, and was told to strike two or three blows,
and then to pause, and to draw blood at each blow.
He went on up to sixteen, pausing at each second
blow. After each two the cross was brought, and
Cao was asked to trample on it, but he would not.
It was dreadful agony, and the poor man cried out
in his pain : ' O Jesus, O Mary, help me !' His body
Cochin China during the Persecution. 343

was as it were on fire ; he was almost fainting away.
' Trample on the cross !' cried the mayor. ' No !' said
Cao. The mayor would have had Nam go on, but
the other chiefs interfered, and the victim was for the
time released.
Then it was tried to force him to place his foot on
the cross. One foot was tied to a post and the other
seized by two soldiers, who, using all their strength,
were still unable to compel him to comply with their
wishes. Next, his thumb was placed in a vice, and
. crushed, but he bore the pain resolutely. From the
beginning of September 1860 to almost the end of
October these barbarities went on ; and then he was
released. Afterwards he moved about freely, and he
was no longer anxious to hide himself, boldly con
fessing his religion, and strengthening and encour
aging others by his word and example.
In the beginning of 1861, January 3d, one of
the native priests was made prisoner. He was the
principal one of the vicariate, and his name was
Father John Hoan. He was on a visit to the little
Christian district of Sao-Bim, that he might ad
minister the sacraments, and was there arrested,
with eight other Christians, and carried off to DongHoi, the district town. He tried to escape, but inef
fectually; he got aboard a little vessel, but was
speedily chased, and had to return ; landing, he con
cealed himself amidst some reeds, but a soldier espied
him, and led him away. Of the Christians taken with
him the most important was Matthew Phuong, who
had received him into his house. The two were ex
344
amined and beaten as usual, and several times, but

their faith and courage were not to be shaken. They
were detained in prison some months, and then led
out for execution. Father Hoan had conciliated his
keepers, and had been treated by them with kindness
and respect. There were several Christians in prisoD,
and he was allowed to go amongst them freely, so
as to be able to exhort them, and to hear their con
fessions. A priest went in at times to visit him, and
was able to take him Holy Communion. He was well
aware that he should die, and the thought made him
glad. When it was announced to him that the next
day was to be his last, he received the tidings with the
words : ' I thank God, who makes me know the hour
when my blood shall be shed for His glory.' The
hearing of the news had at first given him a thrill,
a short passing fear, but he was happy again in a
minute, and composed as usual. All the evening he
was busy hearing the confessions of his fellow pri
soners: and rising after a short rest to pray, again
on the morning of his death he heard more confes
sions. As he went forth from his ^ prison he met his
old friend Matthew Phuong, from whom he had been
separated during their confinement. They recog
nised each other with pleasure. Matthew Phuong
till that morning had not known that his death was
so nigh. When the messenger came in to summon
him to execution he was engaged in cooking his meal
of rice. But the man was ready. His whole impri
sonment had been a preparation ; he had borne all
his sufferings patiently and cheerfully, and to die the

death of a martyr had been regarded as an honour
and a triumph. As they walked to the place of exe
cution a placard was borne in front of them ; that
before F. Hoan was marked thus : ' This is the man
Hoan. He is a priest of the Christians ; he teaches
a perverse religion and seduces good people,' &c.
The other was : ' This is the man Nguen-Nan-Dai,
surnamed Phuong. He is a Christian; he dared to
conceal the priest Hoan ; he is a breaker of the law
and a great criminal,' &c. Father Hoan's death was
a painful one. The executioner was inexpert, and
made terrible gashes again and again before he was
able to cut off his head ; but Phuong's head wassevered at a single blow. Father Hoan was sixtyfour years of age; Matthew Phuong was seventy.
The day of their martyrdom was May 26th, 1861.
Mgr. Sohier, through the early years of the per
secution, had been able to live at peace and un
known in the Christian village in which he was
harboured. It was but two or three days' journey
from the capital; and the tyrant who was raging
against the Christians little suspected that he had so
near him one of its chiefs. But the villany of a busy
body, who afterwards became an apostate, betrayed
the Bishop, and drove him out from his asylum. The
traitor was called Nhieu-Han. He was a Christian
of southern Tonking; and when the French had ap
peared at Touron he had gone down to them, and
got into favour. But his bad character brought him
to disgrace, and then he went away to the mandarins,
and became an informer. He told them that a Chris
346
tian Bishop was lying hid close to Hue, though he

could'not name the village. But his story was the
cause of an active search for the Bishop, who was
obliged to fly. At first he did not go away very far
from Ke-sen, the village in which he had been lodged,
only to the neighbouring mountains, and he came
back again after a short absence ; but the danger in
creasing, at last he was under the necessity of leav
ing altogether. For the mayor of Ke-sen was taken,
and carried off to Hue; and although he bravely
bore the torture to which he was subject, there \vas
the constant risk of some information being extorted
that-would be prejudicial ; and however true he might
be, two men of the village, out of a private enmity,
had gone and corroborated Nhieu-Han's statement,
and declared that the Bishop Avas concealed there.
There were very few places to which Mgr. Sohier
could now retire, except to the mountains, which he
dreaded ; for the unwholesome atmosphere was sure
to lay low in fever all who dwelt long in their dense
recesses. Fortunately he secured a refuge in a Chris
tian house, in a little nest of Christians in the midst
of a large pagan population. The small number of
the Christians in such a vicinity was the means of
their safety ; and the pagan prefect was a humane
man, willing to shut his eyes, and not notice too
strictly what was going on. Here the Bishop lived
during the last months of the persecution. But there
were moments of extreme danger, there were times
when he was so pressed that he was obliged to run
the hazards of the deadly mountains. He was on the
Cochin China during the Persecution. 3 47

mountains at one time for a month. But one of his
party died; all were visited by fever, and he was ill
himself.
But sickness was not the only danger of the moun
tains; there were the tigers prowling about, and there
were chance parties of their enemies occasionally
coming on their track. More than once they were so
brought into imminent risk. When he was at Kesen there were two Europeans with the BishopM.
Barlier and M. Choulexand besides, a number of
youths, students of the college. M. Choulex had been
on a sick-bed for four years ; he was perfectly helpless,
and wherever he went it was necessary that he should
be carried. A permanent home in the sickly mountains
was in those days of flight the only resting-place to
be found for him. There he had to linger on till the
peace came. And sick as he was, and hard as was
the condition in which he was placed, he survived.
Once, for a week, with no covering but the coverlet
of his bed and the branches of the trees, he was hang
ing in his cot between two trees, the rain of a tem
pest pouring down and drenching him, his attendants
unable to prepare him a better place because of the
fury of the storm ; and often his only fare was a little
cold rice. The Bishop kept with himself two deacons
and some of the youth of the college. They went
with him into the mountains, and he got them homes
in Ke-huc. There were one or two moments of ex
treme peril when the Bishop was lying concealed in
that friendly village. Amongst the inhabitants there
were some who would have betrayed him if they had
348
known of his presence, and some of these one day

most inopportunely obtruded themselves. It was late
in the evening, and they broke into the hotise and
asked for Duong, the master of the house. He was
out, and they would not believe it, and they wanted
to push into another room to see if he was not there.
But there was the Bishop in bed. It was only the
clever management and presence of mind of a young
girl, a cousin of Duong's, who was there, that saved
the Bishop from a discovery. Duong was terribly
alarmed when he heard of the matter, and declared
stoutly that it should be the last time that he would
meddle in such matters. But after all the good fellow
was too faithful to keep his word. The Bishop, how
ever, when the intruders took their leave, could not
lie quietly in bed; he got up, and sought another
hiding-place. It was from emergencies like these
that he was driven to the mountains. It was hard
to say in which place was the greatest peril.
That last year was one of horrible misery to every
one. Bad as things had been before, in August 1861
they reached a degree ofwretchedness that was more
shocking than ever. Then came out a fresh decree, so
exacting that there was no evading it. Then almost
universally the Christian villages were completely
ruined. The Christians were torn from their homes
with merciless severity, and sent away in parties to
live in pagan villages. There they were crammed in
any place that came to hand; in out-houses, stables,
or some sort of pen hastily raised for the occasion.
There they were left almost to starve, little food was

given to them, and they had. no means of getting
any. Their property was gone ; it had all fallen into
the hands of the pagans. Numbers of them were in
the open air, day and night, and there they had to
lie, often without clothes, in the rain and in the sun,
exposed to all the casualties of weather, and all the
time with cangues on their neck and fetters on their
feet; and small children, some hardly seven, were of
the number. After a while they were taken from
these temporary resting-places, and thrust into pri
sons purposely raised for their reception, not within
the pagan villages, but outside, and generally in
places least favourable, and where the air was most
unwholesome. There they were shut in, with no
way of going out but a single door, before which lay a
cross ; and whoever would go out must fn-st tread on
it. Very little food was provided for them ; they had
to get it as they could, by work, by begging; and what
they gained was very insufficient, and it was little
better than starvation. Indeed, if they were starved,
the end desired was obtained; for what was wanted
was their extermination. Under hardships like these
it is not surprising that some Christians gave way,
and that they sought relief in the abandonment of
their religion ; but even so relief was not to be had ;
they had something more to do before they could
come forth from that foul pestilential home ; to pur
chase this favour they were required to use their
efforts to induce others to give up their faith too.
From time to time the pagan mayors and chiefs of
the cantons would come into the prisons ; and then,
350
The Perseadions of-Annam.
to intimidate the poor Christians, and to oblige them

to submit-, blows were showered down upon them
most pitilessly ; it was as if they were no more than
beasts. The horrors of the scene are really only im
perfectly told. And there was little to mitigate their
sufferings. Now and theu, perhaps, a priest might
penetrate within the enclosure, and his visit might
bring a short happiness. And all this weight of
sorrow a great number bore with heroic patience
their separation from their homes, the loss of their
property, their loathsome dwellings, their want of
food, the contempt, the blows, the threats which
their cruel masters bestowed on them. There were,
indeed, in some places mitigations of these evils j
the same rigour was not practised everywhere. All
the pagan guardians had not the same harsh feelings ;
there was mercy in some of them, and a feeling of
sympathy towards the Christian was widely ex
tended through the country. But the government
had no pity at all; the sternness of their purpose
was not to be shaken. It was resolved that, rather
than allow the escape of the Christians, there should
be a general massacre. Should the French arms
prevail, plans were laid for the destruction of the
poor Christians herded together in the prisonsthe
wooden buildings were to be fired. Combustibles
were to be prepared and everything arranged, that at
a short notice the tragic work might be accomplished.
It was in the month of August 1861 that these
cruel plans for the destruction of the Christians be
gan to be systematically and generally carried out.
35 1
There were some happy spots which had hitherto

been comparatively exempt from the hard trials felt
elsewhere. The provinces in the centre of Cochin
China were, through the early years of the persecu
tion, favoured beyond all others. These provinces
formed the vicariate of Mgr. Cuenot, who for a long
number of years had been vicar-apostolic of all Co
chin China, though lately he had severed off from
his jurisdiction the provinces alike north and south,
forming with them two fresh vicariates, which he
committed to younger and more vigorous hands.
He himself was a very old man, not only failing in
his strength but also much enfeebled in mind, and,
though unwilling to leave his post, hardly equal to
the weighty and difficult duties of the present time.
But fortunately the persecution had not touched the
Christians in the provinces where he was sheltered,
as it had almost everywhere else. He was living
all the time in quiet at Go-thi. His college was not
broken up, but scholars and students in theology
went on pursuing their studies under the care of M,
Herrengt, experiencing no interruption. The Chris
tians were more numerous there than in other parts
of Cochin China. The mandarins were not inclined
to trouble them, and did no more than they could
help in execution of the decrees which issued from
Hue. Some of the daiirmucs, or leading men of the
villages, were removed and put in prison,, but the
Christians generally were let alone. But after the
fatal decree of August this state of things could not
last. The king was not satisfied, and new manda-
352
rins were sent into these provinces to see that the

laws were enforced. Two mandarins well practised
in the abominable theories then in vogue came down
to Binh-Dinh, to spread confusion and misery. The
Christians were ordered up before the tribunals
to have their faces scored with the words of dis
grace, te-dao (perverse religion), cut with sharpened
fragments of porcelain ; women and children were
marked as well as others, and as their cries were
heard, and the blood was seen streaming down their
countenances, even the pagans crowding round the
tribunals were moved to pity. The next step was
expatriation ; torn away from then- homes, these
poor people were dispersed in the pagan villages.
It was no longer safe for Europeans to remain in
their ordinary retreats. So the college was broken
up. M. Herrengt with his pupils got aboard a
Christian vessel, and sailed away to Saigon, where
the French were. Mgr. Cuenot could not make up
his mind to retire. He sought an asylum in the
house of a pagan, but it became suspected. A body
of soldiers surrounded the house, and active search
was commenced. A deacon was apprehended and
another Christian; books were discovered and articles
of the Bishop, indicative of his presence, and it
seemed certain that he could not be far away. The
Bishop was in one of those hiding-places the priests
frequently used in this country, a little narrow space,
jammed in between two walls. On the third day
the old man was wearied out with his confinement,
he was parched with thirst, and he could not bear

the pains of his situation. So he came out of his
own accord and delivered himself up. He was then
thrust into a narrow cage and carried off to the chief
district town. He met with no ill-usage, and was
allowed a certain amount of liberty. But his prison
life was short ; soon an attack of dysentery came on,
and he sank under it. Hardly was he dead than the
orders arrived from Hue that he should be beheaded.
But it was too late. A ruthless mandarin proposed
that the sentence should be executed on the corpse,
but his colleagues were more merciful and would
not consent to the barbarous act. He died Novem
ber 14th, when he had been in the hands of his
enemies little more than a fortnight.
Mgr. Cuenot was the veteran Bishop of the coun
try. He had first come out to Cochin China in 1828,
and for nearly thirty years he had been a bishop.
His administration had in many respects been a
successful one. It had commenced in a time of
trouble, when the Church in Cochin China had suf
fered great calamities from Minh-Menh's persecution.
There was then hardly a missionary, and few native
priests. He had seen a happy revival, the multipli
cation of priests, and a considerable increase of Chris
tians ; and the three separate Christian populations
of Cochin Chinain the north, the centre, and the
southhad received each their own bishop to govern
them. But in his old age and at the hour of his
death fast were disappearing the fruits of the labours
of those many years.
The troubles of Binh-Dinh increased with the
A.V
354
death of Mgr. Cuenot. The discovery of the Bishop

secreted within this province drew down on the
Christian population immediate severities. No more
indulgence was allowed them ; but they now felt, as
others had done before, the rigours of the persecu
tion. Now those great enclosures which had been
raised in other provinces were raised up here, and
even little children in fetters and with the cangue
on their necks were forced into them. The village
census was carefully examined and any errors recti
fied, that no Christian might be overlooked. Houses
were torn down, plantations were destroyed; cocoanut trees, mulberry trees, bamboo hedges, all ruth
lessly desolated. On the roads travellers were
stopped and questioned, and even the houses of
pagans were entered to see whether they were har
bouring Christians; and at times deeds of reckless
violence were committed. Any barbarity was pre
ferable rather than that these Christians should be
rescued by the detestable stranger who had invaded
the country. So that fell purpose was really exe
cuted of burning the Christians in their prison. In
the town of Bien-Hoa there were three hundred and
seven Christians imprisoned. The French troops
attacked this town, and were on the point of taking
it, and then fire was set to the four corners of the
prison, and soldiers standing around with their
lances and sabres drove back into the flames the
unhappy captives who tried to make their escape.
Every one perished except eight, and one of them
was a girl of sixteen, who contrived to fly in the

midst of the tumult, and then hid herself in a tree,
where, three days after, she was discovered and res
cued by the French soldiers.
The wretched state of this province, so long
spared, and the ruin that had fallen on the Chris
tians, is thus described by M. Herrengt :
' On my departure from the mission I left there
twenty-two native priests ; thirteen of them have
fallen into the hands of the mandarins, two have
disappeared no one can say where, six are wan
dering in the mountains, one only, after numerous
escapes, has managed to reach this place of safety.
Half the clerical students, all the pupils of the junior
college, all the nuns, as many as two hundred and
fifty, besides the thirteen thousand Christians re
maining in the province of Binh-Dinh, are now in
the hands of the persecutors. They are branded on
the face with the letters of infamy, te-dao ; they
have either a cangue or a chain round their necks,
some have both ; they are divided into small parties,
and dispersed in the different villages in number
proportioned to the size of the place ; they are
crowded into miserable dwellings surrounded on all
sides with combustibles, as the persecutors are ex
pecting to receive the orders to blow them up in
these homes.'
This was the work of a few months. It was
August when these fatal measures began to be exe
cuted in Binh-Dinh, and by the end of the year such
was the result.
The French armament maintained their position
356
in the neighbourhood of Touron for a year and a

half; then, in the beginning of March 1860, they de
camped and fixed themselves at Saigon. Here they
made arrangements for a permanent occupation, and
offered protection to the little body of Christians
that were in that part of the vicariate of Mgr. Lefebvre. This vicariate was the only one that was in
any way shielded from the desolating persecution
that was prevailing.
Towards the end of 1858, when the persecution
received its new impulse from the French invasion,
the alarm and the trouble had been felt down here.
The college near Saigon was broken up, the scholars
were dispersed, and Mgr. Lefebvre retired to the
hills. One of the missionaries, lying in concealment
in a Christian's house, has in a pleasant way sketched
for us the anxieties of his situation.
His poor host, he tells us, was in a constant
quiver ; in dread lest he should be found out har
bouring a Christian missionary, yet too faithful to
dismiss his guest. 'Missionaries, native priests, nuns,
Christians of all ranks, are hunted like beasts. The
very man who is offering me a refuge is ever in a
tremor, and the tidings which are constantly reach
ing me are enough to excite alarm. We are told of
the destruction of a Christian village, of some night
attack, of the arrest of a priest, of a party of Chris
tians led off with the cangue round their necks, or
of a convent desecrated by soldiers. How my poor
host's countenance falls as he listens to the news!
Should I be obliged to sit up at night to get through
Cochin China during the Persecution. $57

my correspondence, off he goes at once to mount
guard outside with several of his most trusted friends,
that no spy of the mandarins may get a glimpse of
the light that may gleam through a chink of my
hiding-place, and so arouse suspicions. But when
the light is put out, and they are all resting on their
mats, he feels no more secure ; then the slightest
noise outside the cabin, the fall of a cocoa-nut, the
barking of a dog, no matter what the sound may be,
to him it is as if a troop of soldiers were approach
ing, coming to seize me.'
And the danger was real. Great activity was
shown here as elsewhere in detecting Christians.
' Crosses were placed in all the ports, in front of the
custom-houses, inland as well as by the sea, and all
travellers were required to put their foot on them if
they would be allowed to pass on.'
In a village called Cai-mung there was a con
vent ; into this, one morning in December 1858, just
as Mass was concluded, there suddenly intruded a
captain with a body of soldiers. It was only chance
tbat brought him there, for he was out on other
business, and he was willing to go away and be
Silent for a sum of money that was offered him.
But a bad Christian of the village, who had a grudge
against the village chiefs and wished to get them
into trouble, opposed himself to the plan, and the
indulgence that had been intended became impos
sible. The nuns had mostly fled ; but two, the Su
perioress, Martha Lanh, and another named Eliza
beth Ngo, were taken, and led away with five other
358
persons to Long-ho, the district town. The governor

was a man of harsh temper, who delighted in cruelty,
and he satisfied himself on the present occasion.
John Hoa, was first called up ; he was the village
chief. All he had done to get himself into blame
was that he had secreted some of the church articles.
Stretched on the ground, with his arms and legs ex
tended and tied to stakes, he was questioned. Long
and tedious these questionings are, and throughout
there is the constant dread of the rattan. This time
twenty strokes were his award, and he bore them
patiently and without a single cry.
The next summoned was Martha Lanh, the Supe
rioress. She had twenty-nine strokes ; she cried
out, but her cries were the names of Jesus and
Mary.
Elizabeth Ngo the nun, as she was led into the
court, gave an evidence of her firm spirit. The satel
lite who held her traced a cross on the ground and
tried to drag her over it; but she resisted, and would
not be compelled to dishonour the sacred emblem.
She had twenty-five lashes ; twenty she received in
silence, and when forced by her sufferings to utter a
cry it was only to call upon Jesus and Mary. 'Very
well,' said the mandarin in irony; 'call on your
Jesus, and let Him endure the torture for you.'
The last brought up on that occasion was Peter
Ngoan. He was a young man not in the least
daunted, but if anything proud of the honour of con
fessing his faith. As he walked up to the hall of
judgment, he seemed not to feel the weight of his
359
cangue ; he ran on in front of the others, as if eager

to present himself. 'Here is one,' said the mandarin,
' who has no fear ;' and throughout he showed none.
When he was asked to trample on the cross, he said,
' The grand mandarin may spare me or he may con
demn me to sufferthat is for him to decide ; but
for me I would rather die than deny my religion.'
Eighteen lashes were his portion ; and he too with
a loud voice called upon Jesus and Mary.
The next day they were brought up again before
the mandarin, and the beatings were renewed. John
Hoa's beating was a very severe one. The governor
seemed determined that he would conquer him and
force him to tread upon the cross. The blows went
on to fifty, when the poor man's courage was shaken,
and he could bear up no longer. He asked to be let
off, and gave what was understood as a promise that
he would obey. But, when relieved, he could not
bring himself to do a thing so shocking to his feelings,
and God gave him strength to say that he would not
be an apostate. But the impression of that scene
had a sad influence. There were three prisoners
standing by, whose turns would come next ; and the
unhappy men, rather than endure such agonies, gave
the fatal consent, and abjured their religion.
The two nuns, however, and Peter Ngoan showed
no signs of being intimidated. Martha Lauh on
this occasion received eighteen stripes, afterwards
fourteen, and lastly thirty-eight. The successive
beatings much enfeebled her, and, out of commisera
tion for her weak state, she was, on the last turn,
360
brought into court lying on a mat. But the governor

had no pity, and was angry that any such indulgence
should have been allowed her, and ordered her at
once to trample on the cross or submit to another
beating ; and so they went on beating her till she
swooned, and she was borne away on the shoulders
of one of the Christians as if dead. Elizabeth Ngo
was treated even worse than this. The brutal go
vernor seemed resolved to bend her energetic spirit.
The second time he contented himself with thirty
blows. On the third trial, however, it seemed that
he would never stop. The blows were counted to
over a hundred, and still they were repeated. The
poor woman was lying on the ground silent ; she had
lost her power of speech. Then the blows ceased.
The governor, determined to have his way, as she
was carried out, ordered that she should be dragged
over the cross. But the heroic nun, conscious of their
purpose, opposed with all the earnestness of her
strong faith, and while she resolutely drew back her
legs, with one of her hands she seized the loved sign
of redemption, and, raising it on high, exclaimed,
' God be praised !'
Peter Ngoan's courage also stood out to the end.
Twice he received forty lashes. 'You must be a
master of religion,' said the governor, vexed at his
perseverance, ' or you would not thus refuse to
trample on the cross.' ' No,' he replied ; ' I am only
a poor day labourer; but I will not renounce my
religion.'
This same year, on the 21st of December, Paul

Loc, a young native priest, was made prisoner. This
young man was very dear to Mgr. Lefebvre, who,
noticing his intelligence and good disposition, kept
him much with himself. Not long before they had
been talking together, and the Bishop was quite
astonished at the burst of enthusiasm with which
he spoke when the conversation turned upon mar
tyrdom. ' His voice,' said the Bishop, ' became
animated, his countenance beamed with joy, his fea
tures expanded, and I really felt some confusion, for
I perceived that he had an appreciation of the signal
favour that God confers on all on whom He bestows
it beyond what I had myself.' Paul, when a child,
had been left an orphan, and a priest, his country
man, had taken him and carefully brought him up.
He was then sent to the college of Pulo-penang, and
came away from the college in 1850 with very con
siderable commendation. For some time he remained
a catechist, then he was admitted to orders, and in
1857 he was raised to the priesthood; when the
persecution broke out he was presiding over the
college at Saigon. After the dispersion of the col
lege students, he was one day in the house of a
Christian near Saigon, where he chanced to meet a
pagan woman. This woman talked of what she had
seen, and the mandarin heard of it, and soldiers were
sent out to arrest the priest. So he was taken and
put in prison ; but there was no harsh usage in this
case. He was not beaten at all. His stay in prison
was short, for orders came down from Hue that he
should be executed, and they were at once obeyed.
362
Very early one morning, when he was not at all ex

pecting it, the soldiers came in to lead him out to
execution. He was at prayer when they entered.
Without delay they hurried him away, and he had
not even time to send, as had been before agreed,
for a priest, who might attend him and give him the
last absolution. Two strokes of the sabre sufficed to
cut off his head. 'Where are you, dear Paulf asks
the Bishop, as he concludes his letter. ' I am now in
the house where we were once together ; my eyes in
vain search for you in the place where you used to
be ; how glad should I be to speak to you as of old There lie your clothes and sandals ; there is the seat
on which you sat beside me. But why do I lament?
You are much better off; the house in which you
now dwell is much more beautiful, and your com
panions are the saints and angels. Live and reign
through all eternity with Jesus Christ, and aid us
with your prayers, that one day we may share in
your happiness.'
Three days after Paul Loc died, about the middle
of February 1859, the French occupied Saigon; and
although the whole fleet and army did not yet retire
in this direction, still there was now a retreat pro
vided for the missionaries, and a certain amount of
relief.
Another young priest before this, early in the
January of this year, had fallen into the hands of the
mandarins. This priest, whose name was Peter Kee,
was the very priest who had said Mass at the Con
vent of the Immaculate Conception on the day on
Cochin China during the Persecution. 2>^Z

which it was visited by the soldiers. He had been
ordained priest only three months before, and had
been stationed in the village of Cai-mung. On that
morning he had showed no fear of danger, but had
come forward and done his best to extricate the nuns,
and would have succeeded if it had not been for the
untimely interruption. Much against his will he was
removed by his superior from this spot, under the
idea that he was there exposed to danger. But in
the college of Pulo-Penang he had acquired the same
eager desire of martyrdom that was noticeable in
F. Paul Loc. . Having heard that M. Borelle wished
him to leave, he thus wrote to him: 'I wish the
father would send me a formal order when he desires
me to quit this post; for, till such express order
comes, your son will remain where he is.' Then,
unable to control his feelings, he burst out' Shall I
not have the happiness of fighting and dying for the
glory of God? A chain would be a precious neck
lace, and handcuffs costly bracelets. Alas, my com
panions bear away the palm, and I am left like some
disregarded sentinel. O my God, grant to me also
that I may suffer martyrdom !' And these words the
young man had written in Latin and in rhythm, and
had set them to music, in which he had remarkable
taste and proficiency. It was a genuine burst of
feeling; and the wish of his heart was granted.
What M. Borelle directed for his safety turned out
to be the very means of conducting him into the
hands of his enemies. He went, as he was told, from
Cai-mung to Dau-Nuoc. This last place was a flou
364
risking Christian village, where there was a church

and a college and a convent. The principal Chris
tian, named Emmanuel Phung, was a great man in
the neighbourhood. He had built the church, and it
was the finest one to be seen in the country. He
was the great stay of the mission and of the Chris
tians all around. He was not only rich, but he was
bold and fearless, tall and grand in his appearance,
and exercising very large influence. The sub-prefect
and the district chief were both his friends, and they
did not interfere when he did a number of things
that were not permissible by the law. The church
which he built had no disguise about it so as to con
ceal its character ; it showed plainly enough what it
was ; and it stood in a conspicuous spot, and invited
persons' attention ; and persons complained about it
to the governor ; but the sub-prefect, being deputed
to investigate the matter, could see no church at all,
nothing more than an ordinary house, and he re
ported accordingly. But what was done in more
smooth times could not be safely continued in these
days of peril. Fresh representations were made to
the governor by persevering foes bent on carrying
out their ends ; and it was positively stated that
within the dwelling of Emmanuel Phung there was
harboured a European priest. The consequence was,
that a body of three hundred soldiers, with the judge
of the province at their head, surprised the village.
There was a priest really living in the house of
Emmanuel, but that very morning he had left it, and
had been guided away to a place of security. But
365
Emmanuel Phung himself was no longer safe. The

rumours about him were confirmed, and there were
too many proofs of his complicity to allow him a
chance of escape. Only a few days before Father
Peter Kee had come to this village, and he was found
in the house of Emmanuel Phung, and made prisoner.
Possibly he might have escaped if he had made the
attempt ; or, if it was not for a chance, it might never
have been known that he was a priest, being so very
young ; but the words of a little boy revealed him,
and then the fact was not to be denied. Thirty
Christians or more were led away to prison with the
priest and his host, but they were not all brave
er/ough to suffer for their faith ; considerably more
than half faltered, and some of them were the chil
dren of this valiant confessor. Nine of the number,
however, went into exile, and Emmanuel and the
priest had to forfeit their lives. They were kept in
prison several months, and it was July when the
order came from Hue that they were to be executed.
There was for a moment some show of irresolution
in Emmanuel, but it passed off. When the question
was finally proposed to him whether he would apos
tatise, he replied, ' If the grand mandarin pleases to
send me away acquitted, well ; if he wills to take
my life, well also. But for my religion I cannot
renounce it.' Father Peter Kee walked by his side
to the place of execution. ' This is the hour,' he said
to Emmanuel, 'that God has reserved for our last
combat ; let us suffer with courage.' On which the
other smiled, saying he was happy to die. Then the
366
priest became lost in prayer, but the joy he felt was

visible in his countenance. As he knelt before the
executioner his constancy was remarkable, for the
man was nervous and his hand shook, and previous
to striking the fatal blow he passed the sword across
the martyr's neck ; but Father Kee remained unmoved
on his knees, and he continued erect till the third
blow had quite severed the head from the body. In
his hand was found a statuette of the Blessed Virgin,
to whom he had a marked devotion, which was
attached to his finger by a silver thread. He loved
to sing of her, and one day, in a letter to M. Borelle,
his fervour breaks out in the words, 'Mary, my
mother ! 0, how I love her !'
Emmanuel Phung was strangled. The death of
the two martyrs was almost simultaneous.
CHAPTER XIII.
PERSECUTION IN TONKING.
On the death of Mgr. Retort the charge of the vica

riate of Western Tonking fell into the hands of Mgr.
Jeantet, the coadjutor. This prelate was, and had
been for some time, the senior missionary in the
country ; that is, he had been living in Annam longer
than any of his brethren. Even Mgr. Cuenot, who
had reached Cochin China in 1828, had here to
yield precedence to Mgr. Jeantet, who began his
residence in Tonking as early as 1821. He was one
of the first batch of missionaries that came to fill
the gap made by the dying off of those honoured
men who toiled on so many years, at the begin
ning of the century, without having their ranks
replenished from Europe. He had come out when
the name of Gia-laong was fresh in the minds of
persons, and before any of the cruelties of Minh-Menh
had been felt. He had enjoyed a short intercourse
with the Venerable Bishop Guerard, and had been
edified by his words and example. He had lived
through the persecution of Minh-Menh, and, again,
into the midst of that of Tudoc, and not without
many narrow escapes. In the early part of MinhMenh's persecution he was on the point of being
captured. Bitten in the leg by a dog, he was unable
to walk. So having been lifted on the shoulders of
368
The Persecutions of Annain.
some faithful Christians, he was being borne away

to a place of safety, but the fatigues of the painful
journey were too much for him, and although bis
enemies were on his track, he ordered the Christians
to put him down and leave him to his fate. The
providence of God, however, protected him, and he
was not discovered. At that time, like other mis
sionaries, he lived in caves and on the mountains,
and where many perished he was preserved; only
lately he was all but smothered in a cave where he
had sought refuge on an inroad of soldiers into Kenon ; and since that, while wandering in the moun
tains, he had in the night fallen into the water and
been nearly drowned. For several years he had been
coadjutor, and the day of his consecration was famous
as one of the grand days of the mission. His resid
ence since then had been generally at Ke-non, where
it was his business to instruct and train the students
in theology for their missionary duties. Mgr. Ketort
in his pleasant way used to style him the Mortar
Bishop, for he it was, he said, who had to shape and
polish the stones which would be the principal ones
of the spiritual edifice to be raised in this pagan
country.
Mgr. Jeantet, in a letter written nearly two years
after the death of Mgr. Retort, takes up the thread
of the sad story of ruin which that prelate has nar
rated. ' During the two last years,' he says, ' five
priests have been removed by sickness, but much
more fatal has been the executioner's axe. From
September 1858 up to the present time (August
Persecution in Tonking.
369
1860), nineteen of our priests have been arrested.'

Then follow their names, names which to us sound
strange, and convey no meaning, but to Mgr. Jeantet
they would be names familiar aud dear, many of them
being the very pupils he had himself trained, and
with whom he had lived in kind intercourse at Kenon: 'Kwei, Can, Loo, Kwei, Tri, Ngon, Ngan, Dieu,
Thinh, Too, Thuyet, Chan, Can, Khoan, Xuyen, Phu,
Ly, Honh, Thu. The twelve first have already been
beheaded, the others are still awaiting their sentence
in prison. Within the same period five of our Chris
tians have been strangled for the faith, viz. Soa, the
doctor; Thi and Huinh, mayors; and Soo and Nho,
assistant mayors ; the four last all of Kevinh. And
Kevinh is now wholly razed, and its site is under
cultivation by the pagans. Phuong, a soldier of
Kebang, died after three days' suffering, the effects of
torture ; and Conh, another Christian, died in prison.
One of our scholars named Bot, having first yielded
under the anguish of the pincers, after his release
went back of his own accord, and was then merci
lessly thrown to the elephants, and crushed under
their feet. . . . Too, a deacon, and Mau, a catechist,
died in prison; eighty-five of our principal Christians
are witnessing to their faith in exile; thirty-five more
confessors are in prison, waiting their sentence ; fifty
of our religious catechists and pupils have been al
ready sent away into distant provinces, and fifty
more are in chains expecting the same doom. Three
Annamite nuns, lovers of the cross, have given a
noble testimony of their faith before an immense
BB
-fio
assembly ofpersons. The youngest of the three was

dragged forcibly over two crosses laid on the ground ;
she then took them up in her arms, and pressed them
to her lips, heedless of the rattan strokes that came
showering down on her back. " What can be done
with such fanaticism V said the mandarins one to the
other ; and then the two other nuns followed her ex
ample. All were led back to prison, and there they
are still. Our youth of the refuge have also shown
admirable courage under torture; several received
hundreds of lashes with the rattan, a great number
had to bear the trial of the pincers, cold and hot also,
and, thanks to God, they have never failed in reso
lution. One of our priests has had to submit to that
most cruel of tortures, the table, with its six large
nails driven through it, on which he was forced to
kneel, two soldiers pressing with all their weight on
his shoulders, so that the nails should penetrate more
deeply. This was what Father Ngon had to endure,
because, when arrested on the highway, he would
not give the name of the village in which he had
lodged.'
Then we have a summary of the ruin of the mis
sion : ' Since June 1858 we have seen our three col
leges, with their thirty-five theologians, and their
two hundred and eighty Latin students, one after
the other, invested by the mandarins, and reduced to
ashes, all our churches and presbyteries pulled down,
and not less than a hundred of our most flourishing
parishes sacked, or only saved by a sum of money.'
In such dangerous times Mgr. Jeantet did not like
Persecution in Tanking.
371
to be without a coadjutor ; so he summoned to his side

M. Theurel, and in the secrecy of the night, with two
Annamite priests as his assistants, he consecrated
him. The new Bishop had neither stockings nor
gloves, and for a crozier he had a bamboo cane with
a crook of straw at the head covered over with some
gilt paper.
Up to August 1860, when Mgr. Jeantet's letter
was written, no missionary in Western Tonking had
fallen into the hands of their enemies. Mgr. Retort
had died on the mountains, and M. Titaut had died
of privation and sickness. So close was the seclu
sion in which this last priest had kept himself that,
writing to M. Venard, he dates his letter from the
'land of moles,' and says that for eighteen months he
had not seen the sun. And in the unendurable
misery of such a situation he soon after succumbed.
But towards the end of 1860 two missionaries were
captured, first M. Neron and then M. Venard. M.
Neron had for a long time been living in a very soli
tary way. His mission was remote, and he was sepa
rated from all his brethren, and for a time they were
altogether ignorant of his fate. About August, how
ever, a little before his arrest, letters came from him
to Mgr. Jeantet and Mgr. Theurel, setting forth his
difficulties. He had been living, up to the end of
1859, in the Christian village of Taxa, but had been
obliged to fly to the mountains ; and there his hard
ships had been such, that one day after a long search
he was found by some Christians, stretched on the
ground, worn out with hunger and fatigue, and only
3yi
just conscious. His last home was a lonely cottage

outside the Christian village of Yen-top. Very few
persons knew where he was, for a strict concealment
was urgent. How necessary his own case proved,
for he was found out; and those who came to de
liver him to the mandarins were persons whom he
might have supposed to have been his friends, for
they had previously given proofs of friendship. One
of them was the mayor of Taxa, a Christian, in whose
house he had been living concealed, now turned into
a traitor, either from some unworthy hope or fear:
and the other, though a pagan chief, had two years
before, when M. Neron had been taken prisoner, for
a very slight ransom restored him to freedom. And
now these two came against him as enemies. They
came together in the night to the house where M.
Neron lodged, and called on him by name. M. Neron
recognised the mayor's voice as the voice of a friend,
and imagining that he had come to warn him of some
fresh danger, without the least distrust came out at
once. He was immediately beset and knocked down,
bound, and dragged away. Then, loaded with the
cangue and in a cage, he was carried off to the chief
town of Son-Tay. On September 2d he was brought
up before the mandarins. Then followed the usual
long process of questionings. M. Neron, refusing to
give the information which was sought, had to lie
down on the ground and submit to forty strokes of
the rattan. But neither word nor sound proceeded
from his lips ; so they gave up beating him, perceiv
ing it to be useless ; and after that they made no
373
further attempt to torture him. In the early part of

his imprisonment, for three whole weeks M. Neron
abstained from all food; he would take nothing but
a little cold water ; his motive for so doing is not
explained ; and Mgr. Theurel, who tells us the fact,
was not able to account for it. During the whole
time of his imprisonment, which lasted nearly three
months, he held no communication with his brethren.
Mgr. Jeantet and Mgr. Theurel wrote to him many
times, but could obtain no reply. Why he maintained
this silence no one could tell; but Mgr. Theurel con
sidered that it was in the wish to die entirely de
tached from the world, and without a record of
himself. November 3d he was led out to execution.
He had become very thin, as the deacon who wit
nessed the scene reported to Mgr. Theurel. Perfectly
abstracted, with his eyes cast on the ground, pray
ing as he walked, M. Neron proceeded to the place
where he was to suffer ; he noticed nothing, not even
his deacon, nor a priest, who were both standing very
near to him. Two strokes of the sabre were suf
ficient to sever his head from the body. The execu
tioner did not like the task, and tried and tried in
vain to get another to take it in his stead. A pagan,
at the request of the priest of this place, asked per
mission to bury the body, and it was granted. The
head, by the terms of the sentence, was to be exposed
three days. And when the three days were expired,
the priest was not able to obtain it, for it was ordered
to be thrown into the river. Three officers had this
business committed to them. The head had been
374
put into a case, and on opening it to throw the head

into the river, these men reported that they had seen
issue from the case a red ball, which rose up into the
air. It might be true or it might be false, but this
is what they said. The head, nevertheless, they
threw into the river, and it was not recovered. M.
Neron died in the twelfth year of his residence in
Tonking. He had been arrested twice before ; once
he was rescued by the Christians, and the other time
he was bought off.
November had not closed before a second cap
tive was in the hands of the persecutors. And this
captive is one that in a singular way arrests our at
tention. It was M. Venard. His name has not, in
deed, been hitherto often mentioned in this history,
and as a missionary, though six years resident in
the country, he was never conspicuous ; but, when
notice is drawn to him, there is about him an at
tractiveness that rivets the attention. The one grand
desire on which his soul seems to be set was to be a
martyr. It was the object of his ambition, and had
been so for a long series of years. And although,
in the minds of all the missionaries of this land,
martyrdom is always regarded as an honour, and as
a thing to be desired, there is no other person whose
whole heart seemed so absorbed with the wish as is
very apparent in this holy young man. There are
two or three letters of his, written to different persons
just at the time of his receiving his appointment to
Tonking, and the enthusiastic glow that runs through
them, arising simply out of the idea that there is
575
now a chance of his attaining that grand distinction

on which his heart is set, is something marvellous.
' Well, my dear people,' he writes home to his family,
' I am going to Tonking. There the venerable
Charles Cornay died a martyr. I do not say that the
same fate is reserved for me ; but if you will only
pray ardently, perhaps God may grant me the same
grace
I am not going to China,' which he had
been expecting; ' but I must guide my boat to another
shorea shore on which MM. Shoeffer and Bonnard,
one on the 1st of May 1851, the other on the 1st of
May 1852, obtained the martyr's palm. It is in the
Annamite country, which includes Tonking and
Cochin China, that the spirit of persecution is most
active. A price is set upon the head of every mis
sionary, and when one is found, they put him to
death without hesitation. But God knows His own,
and only to those whom He chooses is the grace of
martyrdom given. The one is taken and the other
left, and there, as everywhere, His holy will is done.'
Here he is unveiling his inmost thoughts in familiar
confidence to those whom he loves. How he has
treasured the names of the martyrs and the days of
their martyrdom ! The venerable Charles Cornay
from the days of his early childhood has been on his
thoughts. When he was a little boy, tending his
goat on the hills by his father's home in France, he
read over with avidity the account of the sufferings
and death of this missionary, and the impression
never left him. It was many years after that his
own destination to the foreign missions became a
$j6
possibility, and at the time there was no prospect

or purpose of his being led into the ecclesiastical
state. But the dream of his childhood ever lived
vividly in his mind. He had the privilege of a holy
home, and amongst his first companions was a sister
who shared his sentiments ; and, as the two talked
together, they fostered and stimulated the earnest
feelings and desires which each had of giving them
selves wholly to God. Happy as was his home, and
dear to him as were all in itfather and sister and
brothersyet there was no tie that held him so fast
that the ardent wish he had to go out into foreign
missions, and preach the Gospel to the heathen, and
sacrifice his life for the love of Jesus, was not more
strong. And the words of that letter only reveal
the feelings that were ever ruling within him. But
this letter is not yet finished : as an additional sub
ject of pleasing thought, he goes on to tell them the
chances there are ofsuffering and danger, even before
he reaches Tonking. With him that is counted as
a privilege which is usually only matter of dread.
' We run the risk, too, of being cut off by pirates in
the passage from Hong-Kong to Tonking ; but that
must be as God permits.' Then, again, after an en
thusiastic picture of the glorious duties in whioh he
is about to engage under the holy Bishop Retort, his
mind runs back to the old subject. 'And, then,
think of the martyrsthose real glories of Tonking,
those immortal flowers gathered by our Lord's own
hand in the garden of His choice. These martyrs
are the patrons and protectors of the mission; their
377
blood, shed in the cause, is always pleading for us

before God, and the remembrance of their triumph
gives fresh courage to those who are still in the
strife. Only think what an honour and what a
happiness it would be for your poor Theophane if
God should deign You understand. " Te Deum
laudamus. Te martyruni candidatus exercitus." '
It is in language precisely similar that he writes
to his old friend, Father Dallet, to whom he can
also speak out his thoughts with freedom. 'Only
a few years ago MM. Galy and Berneux were seized
as soon as they arrived in Tonking. Should but the
same good fortune befall us ! 0 dear old friend,
every time the thought of martyrdom comes across
me, I thrill all over with joy and hope. But this
better part is not given to all. " Exultent in Domino
sancti. Alleluia." I dare not aspire to so brilliant a
crown. "Dominenon sum dignus ;" but I cannot help
feeling a longing and sighing for such a grace.
" Domine, qui dixisti majorem charitatem nemo habet
ut animam suam ponat quis pro amicis suis." You
do not forget our mutual prayer ; it has for me an
inexpressible charm. " Sancta Maria, regina martyrum, ora pro nobis." Pray, pray for your poor little
friend, who never forgets you for a single day.'
There is no mistaking words like thesethey are
words that come from the heart with an easy natural
ness which makes us sure of their truth.
It is this man that, after a residence of six years
in Tonking, has now become a prisoner. And his
mind is no way changed. A few days after he was
378
taken, he wrote with a paint-brush for a pen from

his cage to his family in France. The letter is dated
Dec. 3d, 1860: 'My dearest people,' he begins, ' God
has permitted me to fall into the hands of the wicked.
On the Feast of St. Andrew I was put into a square
cage, and carried to the prefecture, from whence I
trace these few lines for you with some difficulty
with a paint-brush. To-morrow, Dec. 4th, I am to ap
pear before the judge. God knows what awaits me,
but I do not fear. The grace of the Most High will
be with me, and my Mother Mary will protect her
poor little servant. . . . Well, here I am in the arena
of the confessors of the faith. Certainly God chooses
the poor and weak things of the world to confound
the mighty ! I have confidence that the story of my
fight will be the story of my victory ; for it is not on
my own strength that I lean, but on the strength of
Him who has overcome the powers of death and
hell. I think of you all, my dearest father, my be
loved sister and brothers; and if I obtain the grace of
martyrdom, O, then still more shall I have you in
remembrance ! A Dieu, my best-loved ones, to
our meeting in heaven! In a moment I shall be
adorned with the confessor's chains. Once more,
adieu.'
The six years that intervened between these
letters were six years of suffering. ' Suffering,' said
Mgr. Retort of this missionary, 'is M. Venard's
specialty.' Up to the end of 1856, or for about two
years and a half, he was constantly ill, and some
times his sickness was so severe that there were
Persecution in Tonkmg.
379
little hopes of his recovery. ' I am dying out like a

candle, and hold to life by a mere thread,' he says in
one of his letters. ' I think the doctors have given
me up.' Afterwards, again he writes: 'I fell sick
of a violent fever, with an attack of asthma. . . . Just
as I was beginning to rejoice in a kind of convales
cence, I caught the typhoid fever, which brought me
to the very gates of death.' When every one thought
him dying, he was restored by a Chinese remedy, a
kind of cauterisation, little balls of a certain herb
being burnt on various parts of his body. ' They
burnt me in five hundred different places, about two
hundred of which were round or near the lungs. At
the end of a few days these cauterisations or inocu
lations produced a little yellow pustule full of matter ;
that is a sign that the operation has been success
ful, as the system is supposed in this way to reject
what is noxious. The result has been that I am
wonderfully better.'
But as health was restored came other sufferings
the persecution. He was at Vinh-tri on that fatal
day when the soldiers burst into the village of Kevinh to begin their work of desolation. It was
February 1857. ' One Monday, at eight o'clock,'
says M. Venard, ' one of the villagers came in hot
haste to tell us that the mandarin of the southern
province had surrounded the village, and was coming
to seize us. Mgr. Retort was forced by the students
into a subterranean hiding-place; M. Charbonnier
and I were stuffed into a place between two walls,
where we remained for four hours without seeing
380
the light of day. . . . But this was but the beginning

of a series of misfortunes.'
Before the full dangers of the persecution, how
ever, were understood, there was a short season of
comparative repose ; and during that interval M.
Venard had sufficient health to do a little real mis
sionary work. M. Castex, with whom he had lived
at Hoang-Ngueyen, died this summer, and M. Venard
was installed in his post ; and in a letter to his sister
he has given us some insight into his situation and
his labours.
' I have upwards of 12,000 Christians here, divided
into four large parishes, with six or seven native
priests under me. My duty is to go from parish to
parish to see that all is in good order, to make peace
if there are disputes, to give the necessary dispensa
tions, to confirm in cases where the Bishop or Vicarapostolic is not able to fulfil the office, to give re
treats and missions ; in fact, to do all I can to in
crease in all hearts the love of God and zeal for His
Church. As to the pagans, I have not counted
them, but there must be 250,000 or 300,000. It
needs ten St. Francis Xaviers to bring all these people
to the knowlege of the Gospel. At this moment it
is difficult for us to do much in the way of conver
sion, in consequence of the rigour of the persecution.
But still occasionally souls are brought in. When
children are ill the mothers bring them for baptism.
A young widow the other day brought me her dying
child. She was in the greatest distress, and had not
eaten above five times in twelve days. I baptised
381
her child, and intrusted her to the care of a Chris

tian woman, who is preparing her for the same sacra
ment. After the Feast of the Assumption I went to
a district almost entirely pagan. There were not
above two hundred Christians scattered here and
there amongst them. It was close to the residence
of the mandarin. No European had ever before been
seen there, so I had to keep myself as much as pos
sible out of view. But the children whom I had
confirmed chattered about "the little European who
had come into their village, very small, but very
white and pretty ;" and so unintentionally betrayed
me. . . . But I resolved not to lose courage ; so, put
ting my trust in God, I worked day and night in
this neglected vineyard for one whole week ; all the
while the Christians, who were in a terrible fright,
acting as sentinels, and not allowing any curious
visitor to have a look at the European.
' This work done, I moved off quietly in the night,
protected by the darkness, and visited another place,
where there was a Christian population of four or
five thousand, and where the pagans around where
favourable to Christianity. It was easy to go about
from the inundations, which continue four or five
months, the country becoming an immense sea, the
green villages peering out of it. Every one travels
in his boat, and boats there are in abundance, of all
shapes and sizes. I have one that just holds one
person, very light, woven of bamboo, and here I sit
each evening, paddling myself about to my different
penitents, meeting sometimes one or other by the
382
way, and then racing with them to make a trial of

speed, but always coming off second best. Visiting
my flock in then- own homes is a great point with
me, and they have much pleasure in it. And than
these poor Annamites there is not a better-disposed
people, nor anywhere more fervent pious souls.
The inundations of this year have been extraordi
nary, and the water rose above a foot in my house.
Fishes, frogs, toads, crabs, and serpents were swim
ming about my room very happily, while I was
perched on some .plank not more than three or
four inches above them. But the least pleasant
were the rats, that would come and compose them
selves on my mat ; and one night -I crushed one in
sleep. But worse than this, on waking, there was a
venomous viper, striped black and white, coiled up
also upon my poor beda claimant for hospitality
and hissing when I stretched out my feet. Under
such circumstances it was necessary to raise my
house. So the Christians set to work, brought a
quantity of earth, and lifted it up four or five feet.
For the house, like others, is but two or three wooden
posts, twined with bamboos, and plastered outside
with a little mud, and if it is to be very smart, coated
with lime. Ten or fifteen feet is the utmost height,
and the roofing is of dry leaves.'
But work like this was not possible very long.
For a few months, from the summer or autumn of
1857 to the spring of 1858 it might be continued, but
very early in 1858 the persecutors were busy. Mgr.
Ketort had left Vinh-tri in April, and was in flight.
383
But still M. Venard, with his friend M. Theurel,

remained undisturbed at Hoang-Ngueyen. These
two, who were now permitted to be together, were
old friends ; they had been together at the Seminary
of Foreign Missions, and they had met again at
Tonking, and they were able to keep a good deal
together during the dark days of sorrow that were
coming. It was in that terrible June of which -Mgr.
Ketort has given so dark a picture that their flight
commenced.
' On the 10th of June, in the middle of the night,
a Christian woke us hurriedly.' This is M. Venard's
own account in a letter to his brother Eusebius.
'The troops were on the march to surround our
house and to make us prisoners. Pack up our traps
and fly we must ; and this was not easy. We were
two Europeans, three Annamite fathers, ten or fifteen
catechists, above a hundred students, and there was
all the mission furniture to be disposed of. But
sudden flights are common affairs here, and two hours
were enough to put away every thing. On the
morning of St. Barnabas's day the mandarin and
troops arrived. There were 2000 soldiers and 1500
young pagans of the neighbourhood posted so as to
watch all the approaches to the college. In a few
minutes not only the college, but three neighbouring
villages, almost wholly Christian, were also sur
rounded. Escape might seem impossible. But our
warning had been in time. Our students had been
sent off to distant villages ; two only, who had de
layed their departure and were seeking their way out,
584
The Persecutions of Anna m.
were caught, and treated at once with the cangue.

The soldiers, who had been promised a rich plunder,
linding nothing but bare walls, and houses looking
as if they had been long deserted, in their rage
spread themselves over the country, and came upon
the very village in which the larger number of our
students had sought shelter ; but again they had
been in time, and just managed their escape. Only
ten, less prompt than the others, as they were flying
across the fields were overtaken by the soldiers, and
carried back to share the torture with their compan
ions. Of the number was a deacon, over seventy
years old. Several others were afterwards taken,
three Annamite priests, and some fifty others; the
three priests were beheaded ; the two catechists and
the poor old deacon died under their tortures ; and
the rest were exiled to an unwholesome and wild
mountainous district.'
The full fury of the storm was then pouring
down. M. Venard's own situation at the time has
been pictured for us by himself
' Our Christians
keep guard round my cabin ; all I have to do is to
sit quiet in my corner, without a word or the slightest
noise. Even a sneeze or a cough might betray me.
In these retreats we consider it good fortune if we
have a little hole for light, so as to be able to read
our office or some word of consolation. In this
weary though self-imposed imprisonment we learn
patience, and to surrender our lives wholly to God's
providence. Should a mandarin seem disposed to
search the house, as soon as darkness allows there
385
is a speedy flight to another hiding-place, just like

the one that has been left. On a temporary lull or
some favourable moment we may get a stretch of
our legs or a breath of fresh air. But our greatest
trouble is that we cannot administer the sacraments,
and that large numbers of our converts die without
any spiritual help. And another grief is the danger of
the poor Christians who give us hospitality, so that
we often choose rather to trust ourselves to the good
faith of pagans, for these last are less suspected. M.
Theurel and I stayed two days and two nights in
one of their houses, but we did not see the master ;
he kept himself hid, that he might not see a Euro
pean face. In the night we received a sudden notice
to leave, and we had not gone a quarter of an hour
before the mandarin was there to seize us. Mgr.
Retort, knowing how we were hunted from place to
place, advised us to try the mountains, as he and
Mgr. Jeantet had done. We did ; but an apostate,
who had caused much mischief, got a clue to the
matter, and the cave where the- Bishop had been
lying was surrounded and all the mountain passes
beset. All our little property was taken, but there
were no prisoners. . . . M. Theurel, M. Titaut, and I
ascended the mountains ; we walked with bleeding
feet over the cats' ears, and were alone in the forests.
We were in perfect peace for a fortnight; things
daily became better ; rain-water served us for drink
and for cooking ; we made a little straight path to
walk and recite our office; the inhabitants of the
village of Dong-Chiem every morning brought us
cc
386
provisions ; we were beginning to dig up the ground

to plant some vegetables, when one morning we
had a visit from six pagans, fully armed, out on pre
tence of tiger-hunting. We received them with great
civility; but presently we were off to the forest
close by, and down we went as quick as we could to
our boat on the river, which was there against emer
gencies. These hunters were only so in pretence ;
they were really spies sent by the mandarins in
search of us. We then determined to keep to our
boats amidst the reeds, now in one place, now in
another. A devoted young Christian, quite trust
worthy, brought us food daily, as if he had gone to
fish. This wandering life went on for weeks, when
we perceived that we were noticed, and were forced
to separate and seek shelter in houses as we could.
I went back to my old district, and for three weeks
lived in the house of one ofmy catechists, but amidst
constant alarms ; then I lodged myself at But-Son,
in a convent, and there I am now,' i.e. in December
1858. ' This village is half Christian, half pagan ;
and in case of alarm I have promised not to leave
the place, but to take refuge in a cavern that has
been prepared for me. M. Saiget, who has been for
three months in a dark place, escaped through a hole
in the roof, and has been able to come and join me.
Now we enjoy a certain tranquillity. The nuns have
given us up their own room, which is large enough
for us to walk six or seven steps ; and two of our
catechists arewith us, so that we study Chinese
together to fill up our time. But the spies of the
387
mandarin surround us, and the poor nuns are in a

continual terror. There are sixteen of them, and
they take it by turns to watch day and night. But
still it is a great happiness to them to have the ad
ministration of the sacraments, confession, and com
munion, while wejdo our best to strengthen and con
sole them.'
In this convent he was afterwards joined by his
friend Mgr. Theurel, for he had now become the
Bishop Coadjutor, and here together they remained,
till one day the mayor, at the head of a party of
persecutors, broke] in upon them. M. Venard and
the Bishop contrived to hide themselves between the
double walls prepared for such occasions, and through
the chinks they could see the ill-usage of the poor
nuns who had been their friends. They could see
the intruders laying their hands on every article of
any use, and making it their prey, and could hear
their savage cries and threats. For several hours this
went on ; M. Venard and his companion close to
their enemies, and not daring to move, and hardly to
breathe, lest the sound should penetrate and discover
them. But in the end the party broke up, and went
away to regale themselves, and in the darkness of
the night the fugitives got away and sought another
refuge ; and this next refuge was what M. Venard
calls ' a smoky hole belonging to a pious woman ;' and
there, he adds, ' we were joined by another mission
ary, who had equal difficulty in making good his
retreat.' Here they were, three missionaries, one of
them a bishop, ' lying side by side, day and night, in
388
a space of about a yard and a half square,' their ' onlylight and means of breathing being three holes, the
size of a little finger, made in the mud wall, which
the poor old woman was obliged to conceal by some
fagots thrown down outside.' ' Under our feet,'
says M. Venard, 'was a brick cellar, constructed in
the dead of the night with great skill by one of our
catechists ; in this cellar were three bamboo tubes,
cleverly contrived so as to have their openings to
the fresh air on the borders of a neighbouring lake.
This same catechist has built two other hiding-places
of the same sort in this village, with several double
partition walls.'
Here the three remained together for three weeks,
and, wretched as the confinement was, they were
cheerful and gay. ' When our three holes gave no
more light, we had a little lamp, with a shade to
prevent its tiny rays from penetrating outside
through the chinks of the prison. One day we found
ourselves surroundedin fact completely blocked up
by sentinels posted at every corner of the house
where we were, so that there was no possibility of
passing from one house to the other. An apostate
had betrayed us, who knew that we were in the vil
lage . . . From morning till night the pagans passed
and repassed us, upset every thing in the houses,
hunted in every corner. They broke in the outer
walls, inside which we were concealed, and I thought
our hour of martyrdom was come. But vain are the
efforts of men when God opposes their designs !'
Life of this sort, prolonged for weeks and months,
389
was very trying, and even on a mind so elastic as M.

Venard's made its impression, and it was most ex
hausting to the bodily frame. What is here narrated
is taken from one of his letters written in the spring
of 1860 :' I write,' he says, ' from a little dark hole, of
which the only light is through the crack of a halfopened door, which just enables me to trace these
few lines, and now and then to read a few pages of
a book. For one must be ever on the watch. If the
dog barks or a stranger passes, the door must be
at once closed, and I must be ready to go down into
a still lower hole, hollowed out beneath in this tem
porary retreat.' And the painfulness and weariness
of this situation his own words give us some idea
of: ' To be always shut up between two walls, with
a roof one can touch with one's hand, with spiders
and rats and toads as our companions, to be obliged
ever to speak in a low voice, " like the wind," as the
Annamites say, and then to be continually hearing of
the torture and death of brother priests, of the de
struction of missions, of the exile of scholars, and
worse again, as is sometimes the case, of their failing
under tortureit is only a special grace, a grace
fitted to our state, that saves us from being utterly
discouraged and cast down. For our health, we are
as poor plants in cellars, stretching out their lanky,
sickly branches towards the light and air. When I
put my mouth close to the door which guards our
retreat, I own that I have sometimes a feeling of
envy towards those who are free to enjoy God's fresh
air and sunshine. A few days ago I made my way
39
to a neighbouring house, and wondered to find my

self tottering like a drunken man. In truth, with
the habit the power of walking was also gone, and
daylight made me giddy.'
All this while M. Venard was living in the midst
of his faithful Christians. They were numerous in
that district. But the mandarin was furious. Eager
as he was, he could not lay his hands on a missionary.
He exercised his cruelty and tyranny in various
ways, but the Christians were too many for him, and
they were all of one mind. One day, however, one
of those secret hiding-places which the missionaries
used was discovered, and it produced a great burst of
activity. Spades and hoes were quickly at work,
and it was threatened that every Christian house
should be dug up till the Europeans were got hold
of. This led to M. Venard's changing his residence.
He went away and hid himself in the midst of a
pagan population. 'They seem kind and friendly,'
he says, ' but God only can read their hearts. They
have a high sense of hospitality, and would rarely
wrong a stranger who has come to seek it.' M.
Venard's letter was to a friend in France.
' Dear old friend,' he writes at its close, ' when I
think on all our sorrows I am almost overwhelmed,
and I can scarcely restrain my tears. How flourish
ing was our mission before this terrible persecution !
How many were the souls gathered in ! And now I
am as Jeremiah lamenting over the ruins of Jerusa
lem. Will these ruins ever be rebuilt? It is like
Ezekiel's vision of the dry bones? Can they be
391
brought back to life ? I have given you an outline

of our miseries, but there are a number of little circum
stances adding to them, too many indeed to name.
" Magna est velut mare contritio tua ! Quis medebitur tui?" But for myself, dearest friend, I have a
confidence in God that I shall complete my course,
and not lose any of the deposit of faith, hope, and
charity ; and that, finally, by the merits of our Lord,
I shall share with his friends in the crown of the
just.'
M. Venard was not idle when he was living
amongst the pagans. He preached and taught them
with great success, and if it were not for the terrors
of the persecution many would have avowed them
selves Christians. But it was not safe, after having
attracted notice, to stay there long, so he removed
to the Christian village of Ke-Beo, where, again, he
did not spare himself, and where there was much to
be done. His active zeal produced a great change
amongst them, and restored the fervour and courage
which had been sadly dimmed. Thence he went to
Ke-Bang, and there also strengthened and consoled
the terrified Christians, and ministered to them the
sacraments. After that he had some quiet at Butson. But-son was one of the most heroic of Chris
tian villages. Its people had signalised themselves
by their bravery, and it was the most safe and sure
refuge which a missionary could seek. This people
had been put to the proof and had stood it nobly.
The mandarin, with a body of soldiers, had gone to
the village and ordered the people to trample on the
39 2
The Persecutions of Annatri.
cross. He expected instant submission, or at least

that some would comply. But one and all these
inhabitants refused ; and they stood out so resolutely
that they prevailed. At But-son M. Venard met
Mgr. Jeantet, but he did not stay long. He went
back to Ke-Beo. And here it was that he fell into
the hands of his enemies. He was living in a house
outside the village where he could be easily surprised
without a chance of escape ; for the country was at
the time inundated, and the spot was quite sur
rounded with water. The mandarin had learnt his
presence, and, at nine o'clock on the morning of
November 30, he came with several junks and a body
of men, and surrounded the house. Then a party of
them entered and found M. Venard between the
double walls. In this instance the thin partition was
no concealment. The mandarin kicked it down
easily, and M. Venard was dragged out and carried
away ; and before the Christians knew anything of
the matter he was gone. He was taken to the
district town, and from thence to Kecho, and in both
places he was treated with respect and considera
tion. The prefect of the district gave him a more
comfortable cage and a lighter chain, and carried
his condescension so far as to invite him to dine with
him.
As he was journeying in his cage he was an ob
ject of much curiosity. Crowds assembled to witness
his departure from the district town, and a young
Christian in his fervour threw himself on his knees
before the cage imploring the father's blessing ; but
393
he did it at the cost of his own liberty, for he was

quickly made a prisoner. Large crowds thronged
the way also, as he was borne into Kecho, making
their remarks as he passed. 'What a pretty boy
that European is!' 'He is gay and bright, as if he
were going to a feast.' ' He does not look afraid at
all.' ' He has come to our country to do us good,
and for that they will put him to death.' M. Venard
heard them, and has repeated their words to us.
Without any delay he was led before the judge. His
catechist Khang was with him. ' I prayed God's Holy
Spirit,' he says, ' to strengthen us both, and to speak
by our mouths, according to our Saviour's promise ;
and I invoked the Queen of Martyrs, and begged her
to help her faithful child.'
He was asked various questions ; but these ques
tions are much of the usual character, and it is need
less to repeat them. The judge, as a preliminary,
gave him a cup of tea, and throughout he was dealt
with very easily. He was asked to name the places
and persons who had sheltered him, and to trample
on the cross, which of course he refused ; and he was
let alone. They did not offer to touch him with the
rattan, or to ill-use him in any way. Throughout
his imprisonment he met with kindness and respect ;
the soldiers showed even signs of affection; they
opened his cage and let him come out to walk, and
continued to do so though they were rebuked for it ;
they checked themselves when he reproved them, as
he did not fail to do when they used licentious
language, which is a custom with them. And one of
394
their number named Tien was conspicuous in his

show of attention ; and the delicacy and simplicity
with which this excellent fellow, as M. Venard calls
him, gave tokens of his high respect were quite
touching. At Kecho M. Venard was near his old
friend Mgr. Theurel. The Bishop was not more
than a day's journey away, and kept up a constant
intercourse with him. Little notes passed between
them, and in many ways the Bishop was able to
render kind offices. He provided him with food on
the mandarin stopping his allowance ; which could be
easily managed by a Christian widow named Nghien,
who chanced to be sister of the great mandarin's
cook. He sent in an Annamite priest to him, Father
Thinh, the vicar of the parish of Kecho, as he calls
him ; and here he was helped by a Christian soldier
named Huong Moi. This was one of those fine speci
mens of native character that from time to time
appear in this history. The Bishop's own words
about him ought not to be left out. He was 'the
head of the patrol, a man true as steel, whose house
had been my refuge for two months, and who mingled
with the troop of servants of the prefecture, and ob
tained his present post out of devotion to our sufferer.'
The contrast between Father Thinh, good but timid,
and the brave Huong Moi is well brought out.
' Huong Moi,' says the Bishop, ' undertook to intro
duce him into the mandarin's palace, and even to the
cage of M. Venard. The meeting took place on the
15th of January, in the presence of the guards and
a whole crowd of people in the suite of the man
395
darins, who filled the hall. M. Venard, making a

show of not recognising Father Thinh, asked the
chief of the patrol who he was ; to which Huong Moi
replied that it was the thdy-cd, an ambiguous word
meaning priest as well as head of the family. Poor
Father Thinh at this word felt his heart sink within
him ; but Huong Moi, careless of danger, went on
with his fun, however, which served to divert the at
tention of the people around, and hide the confusion
of the poor father. M. Venard, on this introduction,
as if to a stranger, was suffered to leave his cage and
walk in the garden, using the opportunity to make his
confession. On his return the good Huong Moi again
sought to amuse the audience, and Father Thinh,
standing by the bars of his cage, spoke a few low
words to M. Venard, and gave him absolution. Then
in the evening, the widow before named brought him
the blessed sacrament, which had been left with her
by Father Thinh.'
M. Venard never lost his composure, and to whom
soever he speaks it is in the same tone of happy con
fidence.
' My heart is as tranquil as a lake that reflects the
blue sky, and I have no fear,' he writes, December
28, 1860, to his friend Mgr. Theurel. ' I am waiting
patiently for the day when God will allow me to
offer the sacrifice of my blood.' So, January 2, 1861,
to his father, brothers, and sister : ' I do not regret
this world ; my soul thirsts for the waters of eternal
life. My exile is over ; I touch the soil of my real
country; earth vanishes, heaven opens; I go to God.'
396
And, January 3d, to Mgr. Theurel: 'I am now come to

the hour so long desired by us all. It is no longer,
as in the Hymn of Departure, " Perhaps some day,"
but " Very soon all the blood in my veins
Will be shed for Thee. My feet (O, what joy !)
Are now loaded with chains."
In the long weary hours of my cage I think of eter
nity. Time is, after all, so short when thus measured.
You will repeat the words of St. Martin : " Domine si
adhuc populo tuo sum necessarius, non recuso laborem ;" but I may say with St. Paul : " Jam delibor, et
tempus resolutionis meae instat, (tibi) vivere Christus
est, mihi mori lucrum. O quam gloriosum est regnum
in quo cum Christo gaudent omnes sancti. . . Audivi
vocem. . . Beati mortui." [He was repeating over
words familiar with these missionaries, which they
sang together with moved hearts on All Saints and
All Souls day]. I do not know that I shall ever be
allowed to write again ; good-bye. I should have
been very happy to have gone on working with you.
I do so love this Tonking mission ; but now in place
of the sweat of my brow I give them my blood. The
sword hangs over my head, but I have no fears. Our
good God has taken pity on my weakness, and filled
me with Himself, so that I am happy and even joyous.
. . . When my head falls under the axe of the execu
tioner, receive it, O loving Jesus ! O Immaculate
Mother! as the bunch of ripe grapes falls under
the scissors, as the full-blown rose which has been
gathered in your honor. Ave Maria ! I will say this
also for you. Ave Maria !' These last words refer
397
to a request which Mgr. Theurel had made him, that

on entering Paradise he would salute Mary for him.
To Mgr. Jeantet, January 20th, he writes : ' I have
not received a single stroke of the rattan; I have
met with very little insult and much sympathy ; no
one here wishes me to die. The people of the house
hold of the great mandarin are kindness itself to me.
I have suffered nothing in comparison to my brethren ;
I have only to lay my head quietly on the block,
under the axe of the executioner, and at once I shall
find myself in the presence of our Lord, saying,
" Here am I, O Lord ! Thy little martyr." I shall
present my palm to our Lady and say, " Hail, Mary ;
my Mother and my Mistress, all hail !" I shall take
my place in the ranks of the thousands slain for the
holy name of Jesus ; and I shall intone the eternal
Hosanna. Amen.'
The day of his death was fast approaching. Ten
or twelve days more, and the scene so strongly de
picted in his mind would be realised. But there are
other letters which must be given at length, the last
letters which he wrote to his sister and brother, full
of affection and faith. First to his sister :
' Now that my last hour is approaching I wish to
send you, my darling sister and friend, a special word
of love and farewell ; for our hearts have been one
from childhood. You have never had a secret from
me nor I from you. When, as a schoolboy, I used to
leave home for college, it was my little Melanie who
prepared my box, and softened with her tender words
the pain of parting. It was you who shared in the
398
joys and sorrows of my college life ; it was you who

strengthened my vocation for the foreign missions ;
it was with you, dearest Melanie, that I passed that
solemn night of the 26th of February 1851, which
was our last meeting upon earth, and which we spent
in a conversation so full of intimate thoughts, and
feelings of sympathy and holy hope, that it brought
to my mind the farewell of St. Benedict and St.
Scholastica. And when I crossed the seas, and came
to water with sweat and blood this Annamite country,
your letters were my strength, my joy, and my con
solation. It is, then, but fair that in this last hour
your brother should think of you, and send you a
few last words of love and never-dying remembrance.
. ... It is midnight. Round my wooden cage I
see nothing but banners and sabres. In one corner
of the hall where my cage is placed, a group of
soldiers are playing cards; another group are at
draughts. From time to time they strike the hours
of the night on their drums or tam-tams. Two feet
off from my cage a small oil-lamp throws a vacillat
ing light on this sheet of Chinese paper, and enables
me to trace these few lines. Each day I expect my
sentence. To-morrow, perhaps, I shall be led to
execution. Happy death, which conducts me to the
gates of eternal life ! As we may judge, I shall be
beheaded; a glorious shame of which heaven will be
the reward. When you hear it, dearest sister, you
will shed tears, but they must be tears of joy.
Think of your brother with the aureola of the mar
tyrs, and bearing in his hand the palm of victory!
399
A few short hours more and my soul will quit this

earthwill finish her exilewill have done with the
fight. I shall mount upwards and reach our own
true home. There, in that abode of God's elect,
I shall behold what the eyes ofman cannot see ; hear
harmonies such as have never reached his ears ; enjoy
a happiness beyond what his heart can conceive.
But first the bunch of grapes must be trodden in the
wine-press. May I become pure bread and wine, fit
for the Master's use ! I hope it, through the mercies
of my Saviour and Redeemer, and through the pro
tection of His Immaculate Mother. And so, though
still in the arena and in the midst of the fight, I dare
to intone the hymn of triumph, as if certain of vic
tory .And you, dearest sister, I leave in the field of
virtues and good works. Reap a great harvest of
these for the eternal life that awaits us both ; gather
faith, hope, charity, patience, gentleness, sweetness,
perseverance, and a holy death ; and so shall we be
together now and for evermore.'
To his brother Eusebius again : ' By the time you
receive this your brother will be no longer in this bad
world, totus in maligno positus. He will have left it
for a better, where you must strive to join him some
day. Your brother's head will have fallen, and every
drop of his blood will have been poured out for God.
He will have died a martyr ! That was the dream of
my youth. When, as a little man of nine years old,
I used to take my pet goat to browse on the slopes
of Bel-Ari, I used to devour the life and death of the
venerable Charles Cornay, and say to myself, " And I
400
too will go to Tonking. and I too will be a martyr!"

O admirable thread of Divine Providence, which has
guided me through the labyrinth of this life to this
very mission of Tonking and to martyrdom. Bless
and praise our good aud merciful God with me,
dearest Eusebius, who has taken so much care of His
miserable little servant. Attraxit me, miserans mei!'
The writing of these letters is his occupation
on the night of January 20th, and he only ceases
writing because his feeble light fails him. ' My lamp
gives no more light. Good-bye, dearest Eusebius,
until the day when you come to rejoin me in heaven.'
On the 22d of February the death which he had
been expecting came. He did not know it the day
before ; he would hardly believe it ou that morning
when, very early, the widow Nyhien stole in and told
him that the sentence was arrived, and preparations
were already being made for the execution. And
soon after the soldiers crowded round his cage, so
quickly as to deprive him of the opportunity just
offered him of feeding himself once more on the
Bread of life. An aged female, sent to him by Father
Thinh, had brought him the sacred Host in a tiny
box. It was already in his hands when it was
snatched away by the soldiers; but though he lost
the happiness, the widow Nyhien, terrified by the idea
of the profanation, by her earnest boldness recovered
the box, which was restored to Father Thinh.
M. Venard had prepared for himself a dress of
honour for the occasiona white vest and a robe of
silk never worn before. After hearing his sentence
401
he made a short address to the mandarins, but end

ing it with the words, ' One day we shall again meet,
at the tribunal of God,' they were offended. ' I will
have no insolence,' said the mandarin ofjustice, rising
hastily ; and the procession was ordered to move off.
There were two elephants and two hundred soldiers.
M. Venard sang psalms and hymns as they passed
through the town. The death was not an easy one.
The executioner was a brutal fellow, an old soldier,
greedy of gain, and bent on possessing himself of the
new clothes worn by M. Venard. He asked M. Venard
what he would give him to do his work promptly ;
but M. Venard said, ' The longer it lasts, the better
it will be,' And it was prolonged ; for the first blow
given was but a slight one, nor was the second suf
ficient to sever the head from the body, and the
wretch went on hacking, so us to move the indigna
tion of the bystanders. The head was recovered,
but not without considerable delay and difficulty.
Towards the end of June of this same year, 1861,
rumours reached Mgr. Theurel that two more priests
were in the hands of the enemy, MM. Charbonnier
and Mathevon. It was but a rumour, and for months
it remained a matter of uncertainty, for he had no
means of ascertaining the fact. He was able at length,
but not before November, to send a nun, ' one of our
most intrepid and clever couriers,' according to his
own words, to gain the information he wanted. She
came back, and brought a horrible tale of the cruelties
to which the missionaries were subject ; but the story
was not true, for it had been told her only to make
DD
4-02
her more frightened, and to get money from her em

ployers. Nevertheless, MM. Charbonnier and Mathevon were really prisoners. Their life, since the
time of their parting with Mgr. Retort, had been a
series of trials ; and M. Charbonnier has himself writ
ten out an account which might read like a romance.
On separating from the Bishop he made his way to
the village of Bach-hat.
The journey itself to one
just risen from a sick-bed was hard enough. It was
one of two days, it must be done at night, amidst
heavy rains, and through woods thronged with tigers.
However, Bach-hat was a Christian village in which
there was a convent of nuns where he might have
lodgings. And in this convent he stayed several
months, up to January 1859. It was a quiet easy
time after his roaming life on the mountains. But
he was disturbed. Some soldiers one day appeared
in the village, and all were in terror. M. Charbon
nier for safety attempted a ruse. He made out as
if he had effected his escape from the village, but his
flight was only a pretence ; for making a circuit of the
village, he entered it again, and chose for his refuge
the very place which ofall others would seem the most
insecure, that of the village chief, where the soldiers
were constantly resorting, and where the missionary
would seem to be exposing himself to certain capture.
The boldness ofthe act, however, was its security. The
chief himself was a firm friend, and could be trusted.
But soon after suspicion fell on the chief, and he was
made prisoner ; and M. Charbonnier thought it prud
ent to hasten away. It was difficult to manage, for
403
the soldiers were all round ; nevertheless it was the

only chance. So under cover of night he cautiously
stole away through some gardens, and reached the
outskirts of the village ; then caution was over, the
whole party set off at speed, running for life over the
fields, to look for a fresh concealment. M. Charbonnier thought that he knew of one, but when they
reached it, it was only to be disappointed, and no
better shelter could be found than a solitary cottage
in the midst of the fields, into which a poor widow
allowed him entrance. After which a military chief
admitted him into his house, but not to stay ; for sus
picions were excited almost immediately, and it was
thought best to go away altogether, and seek safety
in some other direction. There was a convent sixty
miles off where M. Mathevon was lodged, of which
he had been told, and there accordingly he went ; and
for nearly a year it afforded him shelter. It was a
happy thing in those stern times to be able to live in
such peaceful retirement, to be able to say Mass, to
have the society of his friend. But in 1860 came out
that fatal decree that made such havoc in the Chris
tian villages, and ordered off to prison all the princi
pal inhabitants. Then it became no longer safe to
remain in the convent, and some other refuge had to
be sought. First the mountains were tried, but as
usual the bad atmosphere was too deadly in its in
fluence; M. Charbonnier was soon prostrated, and
at whatever cost it was necessary to remove. The
next idea was to make for the coast, and to seek a
refuge with the French at Touron. It was a long
404
The Persecutions of Anndm.
and difficult journey through the mountain forests,

and M. Charbonnier was too ill to walk, and must be
carried all the way ; but it was the only safety they
could think of. All the travelling had to be done at
night, and they had to pass through dense woods, to
traverse deep ravines, and to thread paths so intri
cate and dangerous that at times they had to turn
and seek some new'passage. The journey took them
a fortnight. It was with more alarm than pleasure
that they were received by the Christians whom they
then encountered, who dreaded the terrible penalties
they would suffer should a missionary be discovered
in their house or village; and so the missionaries
found them forward enough in helping them in their
design to make the voyage to Touron. They soon
got into a vessel, and set out on this object. But it
was only for a disappointment. The voyage was one
of nine days. They reached Touron March 31, 1860.
It was a few days too late. The French were gone.
The first thing that struck them on entering the bay
was the remarkable silence. There was not a sound
to be heard, there were no vessels to be seen. But
it caused no suspicion of what had really happened;
they thought the forces were away perhaps on some
military expedition. On landing they noticed a little
cabin where there was a light, and advancing to
wards it put a question in French, but looking in,
and observing a soldier in the Annamite dress, it
roused a doubt ; and soon with dismay they learned
from a catechist, who had been out to make inquiries,
that six days ago the whole- French armament had
Persecution hi Tonking.
405
sailed away. Then they became aware not simply of

the futility of their voyage, but of the perils of their
present position. They were close upon a military
station. There was the risk of immediate discovery.
The tide was now setting into the bay, and whether
they must wait till it turned, or whether they could
make way against it, they could not tell. And for
the nine days that it would take to go back from
whence they came they had not enough provisions,
hardly enough for half the time.
In their pull out of the bay they succeeded ; and
for two days the wind favoured them, but then they
got into trouble. First a dead calm, then a strong
and adverse wind, then a narrow escape from being
driven on a rock and perishing. But after all they
accomplished their voyage back, and as for food they
managed to pick up some as they coasted along.
But on again landing there was the old difficulty
where to find a lodging. The Christians, however, in
this instance braved the danger, and gave shelter to
the missionaries ; and miserable as their state was,
still for months, I may say a year, they were in safety.
Till April 1861 they remained undisturbed in this
Christian village : they could occasionally say Mass,
they could breathe fresh air. But then the village
fell under suspicion, and there was a visit from the
soldiers, who searched about, and entered the very
house where MM. Charbonnier and Mathevon were.
The missionaries from their underground hiding-places
heard them tramping about over their heads. After
this there was perpetual moving aboutnow in one
406
house, now in another, now in some cavern on the

mountains. One day towards the end of August, with
two Annamites as their companions, they were shel
tering themselves in one of these caverns. They had
just finished their morning meal of a little rice, when
a man from the village was seen going out into the
forests to cut wocd. He stopped as he passed the
cave, and gave a glance inward ; he might have
heard a sound of voices ; it was but for a moment he
paused, and quickly he went on as if he had noticed
nothing. On his return in the evening he walked
steadily by without turning his eyes in the direction
of the cavern ; and the little party, who had been
troubled with fears that they had been observed, re
gained their spirits. But next day suddenly they
were beset by six armed men, who overpowered them
and made them prisoners. They had a little money,
and offered it for their freedom ; and if a fresh and
larger body of men had not subsequently come up,
their capturers would have let them off. They were
earned in the first instance before the sub-prefect,
who was no way harsh towards them, but they were
invested as usual with the cangue, and then sent on
the next day in palanquins to the chief town. There
MM. Charbonnier and Mathevon were separated. M.
Mathevon was taken to his prison, and M. Charbon
nier was brought up for examination. On the first
examination the mandarins were very lenient. They
asked a number of questions, but were content that
many of them should remain unanswered. M. Charbonnier's words and demeanour seemed to make an
407
impression on them, and they asked him whether he

did not feel shame at seeing himself treated like a
criminal, and at the ignominy of being bound with
a chain and having on a cangue. But M. Charbonnier said that as he had committed no crime, he
felt no shame, that it was rather a glory to him, as
it was suffered in his endeavours to preach to them
the true religion. The mandarins let him go this
time, warning him that if he continued obstinate in
his silence he would be tortured.
The next day accordingly the examination was
resumed ; and to show M. Charbonnier that they were
in earnest, there were conspicuous in view the pre
parations for the torture. There were the soldiers
rattan in hand; there was the smith with his fire
heating the pincers; there was the frame studded
with nails, and a man sharpening them. M. Char
bonnier was led in by two soldiers with drawn
swords, and conducted before the judge. Again they
commenced questioning in the same polite manner
that had been observed the previous day ; but when
nothing could be got out of their prisonerwhen he
would not name a person or a village where he had
beenthe mandarin's patience would hold out no
longer. ' Tie him to the stakes,' he said. Then the
soldiers drove three stakes into the ground, and M.
Charbonnier was placed on the ground, and tied to
the middle one. His hands were then stretched out
and tied to the two others. There he sat with naked
legs forcibly stretched out like his hands, and pulled
by cords to other stakes a short distance off. ' What
408
a disgrace,' said the mandarin to him, ' to be thus

exposed before this crowd of persons !' But M. Charbonnier was pleased at the shame he was suffering for
God's sake. ' Press his fingers,' said the mandarin.
Then a soldier, taking four small sticks about eighteen
inches long tied at one end, inserted his fingers and
began to press them. As he did not speak, the man
darin ordered another soldier to press his other hand
in the same manner ; but still it was of no use. Then
the pincers were tried. A soldier pinched the fleshy
part of his thigh, and as he did so the mandarin put
his questions. But he could not get a word out of M.
Charbonnier. After one more attempt, alike unsuc
cessful, he thought it useless to proceed, and gave up
the torture. M. Charbonnier said that the pincers
were less painful than the sticks ; and the mandarin
wondered much that his attempts to inflict pain made
so little impression. One of the soldiers asked him
why it was that he looked up to heaven when his
fingers were being pressed with the sticks. ' Do you
not know,' said M. Charbonnier, ' that the God of the
Christians is in heaven? He it was that gave me
strength to endure all the torments I suffered ; and I
have confidence that He will yet support me in what
ever I shall have to bear.'
M. Mathevon's case was worse than that of his
companion. In his first examination he fainted as
his hands were pressed with the sticks. But he was
tortured a second time. There were two applications
of the pincers, and the pain made him vomit. Still,
on the whole, the sufferings of these two missionaries
409
were much less than that of many of their brethren.

They had to undergo the tedium of many months'
imprisonment, shut up in a narrow cage, ignorant of
what would be their lot ; sometimes imagining them
selves on the eve of martyrdom, and then, after a short
glow of expectation, brought back again to the dreary
monotony of their prison life. Towards the end of the
tenth month, as June was drawing to a close, there
came a change. The mandarin's manner was quite
altered. He offered them tea, inquired if they did not
want clothes, permitted them to come out of their
cages, and they did not know what to make of it ;
then they learned that they would certainly be re
stored to liberty, that a treaty of peace had been
settled, and that the persecution was at an end. But
it was by only a slow process that they realised these
advantages. First they were transferred to Hue.
During the journey to the coast they had to remain
in their cages, and if they were let out on ship-board,
it was only as a favour ; nor were they perfectly free
till they sailed up the river to Saigon, when in a
moment their situation changed entirely. Then they
found themselves in the midst of friends, and their
sorrows were at an end. August had far advanced,
and it was nearly a twelvemonth since the beginning
of their captivity.
Heavy as the persecution had fallen on Western
Tonking, it had fallen heavier on the Dominican
vicariates. Mgr. Melchior's martyrdom in its circum
stances was more horrible than any other. And two
more bishops and a priest of those vicariates were
41o
The Persemtions of Annam.
taken and executed during the period of the impri

sonment of the two French missionaries. Just before
his arrest Mgr. Melchior had consecrated a successor.
The person chosen was Mgr. Ochoa, one of those
priests who only a month before had made their ap
pearance in Tonking. Mgr. Ochoa was already a man
of note. His learning and his piety had both made
themselves felt. His previous life had been a succes
sion of rises in holiness : he had first chosen the eccle
siastical state ; then, to draw more close to God, he
had taken the Dominican habit ; then he came out to
confront the dangers of a missionary life in Tonking,
and had hardly reached the spot before he was singled
out to fill the most prominent position. A few days
after his consecration the whole weight of the vicari
ate of Central Tonking fell on his shoulders. Mgr.
Melchior was taken, and hurried off to Kecho, and
tragically slain, as has been already narrated. But
the new Bishop was equal to the task imposed on him,
hard as it was. He was not discouraged, but resigned
himself to the will of God, and braced himself for his
task. He was new to the place, he was a stranger to
the language ; so to learn the language and to gain
experience he went for six months into Eastern Tonking, and soj ourned with Mgr. Alcazar. Then he went
back to his own vicariate; and though he was obliged
to live in concealment, in caverns, and in subterranean
passages, still his administration was vigorous and
active; and the three years through which it was
continued were fruitful in advantages to his flock.
But the cruel edict of August 1861, which spread
41 1
dismay and misery so widely in Cochin China and

Tonking, brought a change in the situation of M.
Ochoa. The hiding-places which he had hitherto
used were no longer safe places of concealment, and
from his cavern he transferred himself, with F. Almato as his companion, to a fishing-boat ; and there,
amidst the numerous boats that swarmed on the river,
he hoped to pass unnoticed. Soon after he fell in
with Mgr. Hermosilla, Vicar-apostolic of Eastern Tonking, who had also betaken himself to the river ; and
all three kept together. While they were at anchor
off a town on the banks, one of their boats, that of
Mgr. Hermosilla, was boarded by an officer and sol
diers, and the venerable prelate was made prisonerHe was a grand old man, as M. Venard tells us, who
enjoyed his hospitality on first landing in TonkingHe had been bishop just twenty years, having been
consecrated by Mgr. Retort on his return from Manilla.
He, like Mgr. Ochoa, had been the successor of mar
tyrs, for he filled the place left vacant by the two
bishops, Henares and Delgado, the victims of MinhMenh. And now his own turn came. His capture
was the result of treachery. The sons and nephews
of the very men who were harbouring the missionaries
in their boats were the guides who brought their
enemies to take them.
The boat in which Mgr.
Ochoa and F. Almato were was at a little distance ;
and learning what was going on, they made off.
They left their boat and went ashore ; but the land
was no more free from danger than was the sea; and
again it was through false friends that their ruin came.
412
Some pagans spoke to them kindly, and promised to

aid them in their efforts to escape ; but they gave in
formation to their enemies, and were the instruments
of their capture. Loaded with the cangue and chains,
the Bishop and his friend were led to the capital, near
to which they were at the time. At the gates of the
city they saw lying across the road the sacred emblem
of their redemption. Immediately they fell on their
knees with the most profound respect, and persisted
that they would not move a step until the cross was
taken away; nor did they advance till it was done.
Without any delay they were taken before the gover
nor and examined; and then, shut up in cages, they
again found themselves by the side of Mgr. Hermosilla, who had preceded them. There was no cruelty
displayed towards them; they were strictly watched,
but treated with respect. But their execution was
hastened. Orders from Hue were anticipated, and
the mandarin on his own authority gave the sentence
of death. November 1 st was the day fixed. An im
mense crowd had assembled. There was the usual
procession: two elephants, lines of soldiers, and the
three martyrs, this time borne along in their cages.
On descending from their cages their first act was to
throw themselves on their knees; and on the request
of Mgr. Hermosilla, a short space was allowed them
for prayer. They were then bound and tied to stakes.
When all was ready the voice of the trumpeter
was heard giving orders to the soldiers to arrest
any one who might show sympathy or compassion
towards the sufferers. The poor trumpeter who gave
Persecution in Tonking .
413
out these words was a Christian; the tears streamed

down his face as he spoke, for he could not com
mand his sorrow. Then he spoke again through his
trumpet, and this time it was to command the execu
tioners to strike at the third sound of the bell. At
the given signal the blows were struck, one head
falling at the first stroke, and the other two at the
second. The heads were then fixed on posts and ex
posed for three days. This time, however, no farther
indignity was offered to the martyrs. The Christians,
indeed, were allowed to possess themselves of them,
though it was at a high price that they obtained the
favour. This premature execution of the Spanish
missionaries was of service to MM. Charbonnier and
Mathevon ; at least it kept the local mandarins from
acting previous to receiving commands from Hue. For
the king was not pleased with this haste, and was
beginning to feel that it would be better not to too
far aggravate the hostile feelings of his enemies.
With his own subjects he had no intention of holding
back his hand, but his policy with respect to the Euro
peans had become more cautious.
The calamities suffered by the Christians in
this part of Tonking were at this period at their
height, and, owing to local circumstances as well as
to the character of the governor, were worse than
anywhere else. Villages were depopulated and de
stroyed, and the Christians being too numerous to
be tried and executed, all sorts of methods were de
vised to put them out of the way. Their unhappy
state has been thus described by one of the mission
414
aries : ' They were beaten pitilessly, loaded with

heavy chains and the cangue, tormented with every
instrument of cruelty their persecutors could devise;
their limbs were dislocated by stretching them with
cords ; they were exposed bareheaded to the burning
sun ; they were bound and thrown down precipices,
to live or die as chance might be. And all this was
not enough to satisfy the bitter hatred that was
growing stronger and stronger. They were teased
with hot pincers ; they were crushed under the feet
of elephants, or tormented and mutilated by their
trunks, striking them down just as heavy flails would
thresh the corn.' So speaks a missionary who had
lived in the midst of these sufferings, and had known
all the anguish of the numerous sufferers. The decree
of August was the culminating point of these severi
ties ; and the following summary, supplied by one of
the priests, gives us a view of its extreme strin
gency :
Art. 1. All who bear the name of Christians
men, women, children, and old menshall be dis
persed amongst the pagan villages.
Art. 2. Every pagan village is responsible for the
Christians sent there, and in the proportion of five
pagans to a Christian is chargeable with their
guardianship.
Art. 3. Every Christian village is to be de
stroyed.
Art. 4. All the Christian lands are to be divided
amongst the pagans of the neighbouring villages.
Art. 5. Every Christian must be branded on the
415
face, with the words ' False religion' on one cheek

and the name of his district on the other.
The universal misery occasioned by this decree is
pictured for us by M. Fernandez : ' The Christians,'
he says, ' on its publication were quite stupefied.
The men might be seen, witli their heads bowed
down and their faces settled into deep melancholy,
wandering up and down ; the women were heard
uttering loud cries of grief, while the children
wept by their side simply at the tears of their mo
thers. And when the decree came to be executed
their sorrows were increased. Then the men, with
cangues round their necks, were handed over to the
mayors of the pagan villages ; then the women, with
bitter lamentations had to leave their homes. After
this came the work of destruction. The houses were
pulled down, and everything the Christians had pos
sessed became at once the prey of the invaders. The
poor captives were reduced to the most wretched
plight. Their whole property had been taken away
from them. The little rice they were allowed to
retain would furnish only a few meals. What clothes
were left to them were soon sold to buy food ; and
it only staved off a little longer the misery that must
come. Soon they were crowded in their prison, and
were dying from extreme want. They were starving
by hundreds, and it was wished that they should;
to be rid of them was the one great object of the
persecutors. Some scanty relief was brought to
them by a few who had compassion ; but what relief
could equal the wants of the thousands who were
416
The Persecutions of A nnam .
shut up with no more to eat than the trifling dole of

rice that was sometimes allowed?'
As the term of their sufferings approached they
rose to their greatest height. That was in the
months of May and June 1862. Civil war was then
raging in Tonking, and passions were inflamed. One
Pedro Phung had raised the standard ofrebellion, and
was followed by a large number of persons, and the
rebellion had become formidable. He had collected
an army of 200,000 men. He had engaged the royal
troops, and had worsted them ; he had mastered three
whole provinces. His successes had created appre
hension, and had excited more bitter hatred against
the Christians. The mandarin who was governor
had himself been defeated, and his rancour had been
envenomed. The complete destruction of the Chris
tians became an object of stirring interest with him.
He presided at the executions, and urged them on.
He ordered the Christians to be beheaded, to be
burnt alive, to be coupled together and thrown into
the river. In one place he collected together some
five hundred, and daily ordered them out for execu
tion. We have the numbers and the days. May
18th, twenty-one; May 22d, forty-three; May 26th,
sixty-seven; as many more on the 27th, and a still
larger number on the 28th. And then this brutal
mandarin thought beheading too slow a process, and
on the 30th, 112 more were ordered to be led out of
their prison and tied together to be flung into the
river ; and the next day the same was done with the
rest. None of these Christians, with the exception
417
of three, flinched in their trial. They would not,

though ordered, trample on the cross. Their faith
was strong, and they animated each other. In their
prisons the night before their death they made the
Stations of the Cross, and as they went to their
death they recited together the Rosary.
Scenes like this were taking place in other pro
vinces in this disastrous month. On the 27th of May,
at San, in the chief town, fifty-six Christians were
beheaded ; on the 29th, at Chanh-Dinh, ninety-six.
At Quinh-Coi a number of Christians were shut up
in prison, fire was set to it, and they all perished.
Some broke off their cangues and tried to force their
way out, but the soldiers pricked them back with
their sabres, and they could not escape from the
flames.
At Doi-Yen, again, one hundred and fifty were
thrown into the river; and several of them, after
gaining the bank, were pitilessly driven back into
the stream and drowned.
This is only a glance at the cruel deeds then
multiplied in all directions. How many really died
it is impossible to say, but it is computed by the
missionaries that in Central Tonking alone no less
than sixteen thousand perished. In this list there
were three bishops, a vicar-provincial, and thirty-six
priests. The apostasies were not many. The col
leges had been dreadfully thinned. The number of
the scholars had been seven hundred, and almost all
were lost ; they were dead or in exile. Only six had
failed in the great trial that had been made of their
EE
418
faith ; and of these six more than one had repented

and had made reparation for their fault.
An instance or two of the vigorous faith of these
Christians may be adduced. A Christian named
Khoa-Cuong, about thirty-five years of age, was
arrested, and made a bold confession. He was
beaten, and then, in chains and with the cangue
lingered for months in the foul air and filth of a pri
son ; then he was branded, and the words ' False
religion of Jesus' were marked on his face. This
indignity to his religion and to his Saviour he could
not bear, and first with all his might he resisted the
affront, and not succeeding, he afterwards got one of
his companions to cut out all the other words, only
leaving that of Jesus. Learning this, the mandarin
ordered him to be branded again ; but in this next
instance, so vigorous was his resistance, that he was
not overpowered. To force him to submit to the
infliction he was beaten, and he was told that the
only way of saving his life was to yield ; but he said
he would rather die, and was taken at his word.
Two women had got themselves into trouble by
joining in an attempt to rescue a priest, and then,
under the threat of torture, had renounced their re
ligion ; but, on a second demand made upon them to
repeat their abjuration, moved with remorse, they
refused. 'We have been unhappy enough,' they
said, ' to deny the God of heaven and earth ; our
fears took away our senses, but we repent of what
we have done, and we will not obey your commands
for we cannot do so without sin.' The mandarin
419
could not patiently hear of this rebellion on the part

of women, and his anger was the more because they
were joined in then- disobedience by a young Christian
girl Who displayed remarkable resolution. Threats
and promises alike had not the least influence on her ;
so all three were sentenced to be hanged. The sen
tence did not frighten them, but with cheerful ready
mind they went away to suffer its execution.
The persecution in Tonking was prolonged even
after the treaty of peace. A priest was executed,
and several Christians were drowned and burnt days
after the treaty had been signed, so loth were the
persecutors to spare and to give up the prey of which
they had once had possession.
The French arms were successful in relieving the
Christians from the sufferings of this dreadful and
prolonged persecution. On the 5th of June 1862 a
treaty of peace was signed, followed the next month
by a decree granting religious liberty, which, al
though it only slowly and imperfectly came into
operation, yet brought the Christians out of prison,
and restored them to then- villages, and again allowed
the missionaries to appear and minister amongst
their flocks. There was still much to be borne ; but
the change was a very great one for the better.
CHAPTER XV.
A RETROSPECT OF THE PERSECUTION.
Something more than a year after the establishment

of peace a missionary chanced to pass through cen
tral Cochin China, on his way from Laos to Saigon.
During the persecution he had been living free and
undisturbed amongst the savages of Laos, busy and
successful in converting them to the Christian faith.
What he saw on his journey made strong and vivid
impressions, and he has recorded them in a letter to
a friend ; and they are interesting to us, because they
supply certain details which well chime in with the
story we have already related. They refer to that
part of Cochin China where Mgr. Cuenot resided
when the ravages of the persecution, though delayedr
were so wide-spreading and overwhelming. 'First,
I must say, that though France has imposed on the
tyrant of Annam a treaty, according to which re
ligion is to be quite free, there is much wanting as to
the enjoyment of liberty. I could not show myself
openly because I had not a passport, and though I
was not afraid for myself if I had been taken, my
Annamite companions would not have escaped tor
ture ; so I was obliged to hide. We hastened our
journey in order to reach before daybreak a village
in which were some hundreds of Christians. In the
A Retrospect of the Persecution.
42 1
-dark night we were travelling through a forest of

grand old trees, when a cry of terror came from our
guide in front. All of us shouted out as loud as we
could. It was a tiger. God did not permit him to
attack us, but I should not say the truth if I did not
acknowledge that I had some fear ; my heart sank
within me. The alarm had scarcely passed away
when before dawn we entered the village of BinhThuoc, where we rested with the patriarch of the
Christians in this placeHuong. What a blessed
family is this ! Huong himself, his wife, his children,
and his grandchildren were all assembled the evening
before, having received a notice of our approach.
The day, too, was a feast, the first of the year. My
God, my dear friends, what a noble country ! The
terrible persecution which during these last years
has been raging in Annam did not, in all this family
of above forty persons, find a single apostate. How
those countenances, scarred all over, brightened up
&t the sight of a priest about to offer up the Holy
.Sacrifice in their own house ! Huong and his four
isons were a little while ago in the prisons of this
tyrant of Annam. Their bodies were lacerated with
the rattan, but they were always constant in their
faith, which makes them now so happy. Then- lands
and goods were under the care of Providence, and
have not been lost. The family was so loved by all
that the pagan chiefs themselves took care of their
property, and have restored it to them ; so that, after
a persecution that has brought ruin to so many
^Christians, this family is in a state of affluence. After
422
The Persecutions of Annum.
a short rest I prepared myself for Mass, they in the

mean time making all ready in a large hall for the
celebration of the sacred mysteries. From all sides
numerous Christians poured in. They did not know
of my arrival ; but even when there is no priest to
say Mass, every Sunday and holiday the faithful are
accustomed to meet and pray, and then this vener
able old man presides, who, by his virtues and les
sons, stirs up their piety and fervour. The sun was
rising when I finished Mass, and then for an hour
more the Christians went on with their prayers and
singing; and after that they came to pay their
respects to the travelling missionary. This day was
one of the happiest in my whole life ; it was a pro
longed festivity. Such kindness, such easy polite
ness, such profusion of hospitality, I shall never forget
it. But we had to go. Borne along by the current,
we proceeded down the river. . . . We were sailing
rapidly onward when suddenly one of the boatmen,
himself a confessor of the faith, interrupted me with
the exclamation, "Father, we are now at the spot
where the martyrs suffered." Close upon the river
there was a sandy plain, and farther off a knoll level
at the top. " There," said my companion, pointing
to the more distant spot, " six Annamite priests were
beheaded, and here, just by us, three others. I was
present at their death. I dipped handkerchiefs in
their blood; and I was also happy enough to steal
some of their bodies, and to consign them to the
ground." I was silent, for I could not reply; thoughts
crowding on my mind that I am not able to express.
A Retrospect of the Persecution.
423
Alas, I said to myself, I am come too late. I looked

on that holy ground intently. My God, if I had not
the happiness of mingling my blood with Your
martyrs, 0 may their blood draw down graces and
blessings on this country and me !
' We continued our course down the stream, but
not a word was spoken. From my abstracted man
ner and whole bearing it was easy to see that I did
not wish to talk. But moving scenes were not yet
over. A little farther on again my companion broke
out, " This, father, is the spot where stood the house
of that famous woman Leu." The name of this grand
woman ought indeed to be retained in fondest recol
lection. When the persecution was at its height,
Mgr. Cuenot came to her for shelter, and though she
well knew she could not grant it except at the peril
of her life, she was too faithful a Christian to refuse
the hospitality asked. So in the house of this charit
able woman the Bishop secreted himself. .... To
have given him refuge made her a great criminal.
She was put in chains, her house was razed to the
ground, and her property confiscated and sold. The
judge ordered her to trample on the cross ; but it
was to no purpose. This resolute woman excited
the admiration of every one ; it was not only courage
and constancy that she showed, but a joyousness that
communicated itself to the other confessors. Just
before she laid her head on the block she had suckled
her little infant, and then, the hour of her martyrdom
being come, she placed the child in the arms of her
aged mother, and she herselfmounted to glory.
424
She was a widow, and left four helpless children,

once accustomed to every luxury, but now reduced
to an abject poverty. May God have mercy on the
orphans of the martyr !'
Such reminiscences of the persecution might con
stantly be excited. As late as 1866 Mgr. Theurel
chances to make mention of one. 'Here we saw
two living relics of the last persecution, a woman
and a child. The woman's face is all covered with
deep wounds made by leeches. The child, aged two
only at the time of the persecution, had borne the
cangue on its neck, and spent twenty days without
any other nourishment than a betel-root leaf, which
had been used to envelop a ball of rice. He chewed
this bit by bit till he was let off.' It is but a scrap
of the incidents of those days of terror that have been
recorded, and by reading these we have proof of what
fearful days they were.
CHAPTER XVI.
CONCLUSION.
It is not necessary to carry on this history any far

ther. The treaty with France brought a real end to
the persecution. Slowly indeed and unwillingly was
the cruel grasp of the persecutor relaxed ; but com
pelled by superior force he finally gave up his prey.
The prisons were emptied, the Christians returned
to their homes, the missionaries resumed their la
bours, and travelled from village to village in safety.
But the twelve years that have since passed, though
years of progress, have not been without their se
rious hindrances. The government, at least osten
sibly, has not been unfaithful to its engagements.
The missionaries have at times thought that they
had grounds of complaint, and that they were sub
jected to capricious restrictions, but whatever their
suspicions of connivance they have not been able
to bring home to the supreme authority the charge
of open persecution. But though the government
has refrained, the people have not. There has
been a secret indignation widely felt at the in
trusion of foreigners into the country, and at the
submission which has been compelled, and at in
tervals the pent-up feelings have broken out, and
brought considerable mischief on the Christians.
There is one special season when these excite
426
merits are roused, the time of the literates meeting

together for their competitive examinations. Then,
congregated in great numbers, they rouse the dor
mant hatred and prejudices latent in them all, and
going back afterwards into their several districts and
provinces, they stir up a flame that spreads wide de
struction. They collect large bands, who go about
the country armed, full of fury, bent on plunder, and
these set on the Christian villages, rifle their houses,
set fire to them, kill and drive out the inhabit
ants ; and the misery and ruin that they cause is in
calculable. Nobody opposes them. The mandarins,
who are all themselves of this literary class, mostly
sympathise with their fellows; the Christians appeal
in vain, and find no redress ; and it is not till the
heat of the violence is worn out, or the government
finds it dangerous to allow the continuance of the
disorders, that the Christians are relieved from their
calamities.
Very shortly after the treaty of peace had been
signed troubles of this sort were felt. The malcon
tents formed a conspiracy, and meditated the depo
sition of Tudoc, if he would not fall in with their
wishes, break with the French, and renew his perse
cutions of the Christians. They had commenced
their attacks on the Christian villages, but the plot
was discovered, and that danger was averted. Three
years afterwards, for it is every three years that
these examinations occur, there was a renewal of the
same bitter feelings against the Christians.
Mgr.
Theurel, by the death of Mgr. Jeantet become the Vi
Conclusion.
427
car-Apostolic of Western Tonking, tells us of them

and explains them. All had been quiet. He had com
pleted a tour of his vicariate, in which everything
had gone well. The Christians had crowded to meet
him, the pagans had showed no unkindness, the man
darins had been civil; but immediately afterwards
there was a violent outbreak of hatred. Christian vil
lages were attacked and plundered, and the inhabit
ants driven out; the marauders had it all their own
way, and nobody stopped them. Mgr. Gauthier tells
a worse tale still. In Southern Tonking the violence
and loss was greater, and many Christian villageswere ruined by the inroads of the infuriated pagans.
But nothing that has happened since the days of
actual persecution has equalled what has only lately
reached our ears. In the last year letters came to
hand which gave a picture of ruin and misery that
was startling. Again the number of sufferers was
told in thousandsseventy thousand exiles, five or
six thousand slaughtered, more than a hundred vil
lages burnt. Such was the last story of sorrow that
came to us from Tonking. But it is to be hoped the
trials are over. The government did, indeed, at the
time make a show of opposition ; the king's troops
went against the rioters ; there was at least the ap
pearance of disapproval. But they are now bound
by new engagements, and are aware that their
French neighbours at Saigon will not patiently see
a repetition of such violence.
The French in this instance have, indeed, inter
fered, and Tudoc has bound himself by a new treaty
428
which promises a great amelioration of the condition

of the Christians. On the 15th of March 1874 the
treaty was concluded at Saigon, and on the 4th of
August was ratified in the National Assembly in
France.
The treaty, as we may see, promises much. By
Article 9:
' His majesty the king of Annam, considering that
the Catholic religion teaches men to do good, revokes
and annuls all prohibitions directed against that re
ligion, and grants to all his subjects permission to
embrace it and freely practise its ordinances.
' Consequently the Christians of the kingdom of
Annam may assemble without any hesitation in the
churches for the exercise of worship. They shall not
be obliged under any pretext to perform acts con
trary to their religion, nor shall they be obliged to
make any particular return to the authorities. They
shall be admissible to. all examinations and public
employments without being required to perform any
act contrary to their religion.
' His majesty promises to have all the registries
-of the Christian population made during the last
fifteen years destroyed, and to treat the professors of
that religion exactly like all his other subjects. He
promises, moreover, to renew the prohibition so
wisely enacted by him, and to forbid once more the
use in common speech or written language of terms
obnoxious to that religion, and to have corrections
made* in the articles of Ihap Dieu, in which such
terms are employed.
Conchision.
429
' The bishops and missionaries shall have full

power to enter the kingdom, and to travel whenever
they wish to do so through their dioceses, provided
with a passport from the governor of Cochin China,
vised by the minister ofpublic worship or by the gover
nor of the province. They may preach the Catholicreligion in every part of the country ; they shall not
be subject to any particular supervision ; and the vil
lagers shall not be obliged to report to the mandarins
their arrival, or their residence in the place, or their
departure.
' The Annamist priests shall be free, like the mis
sionaries, to exercise their ministry. If their conduct
be reprehensible, and if, according to the terms of the
law, the crimes committed by them should be punish
able by the stick or the rattan, the penalty shall be
commuted to an equivalent infliction.
' The bishops, missionaries, and Annamite priests
shall have the right to purchase houses and lands ;.
to build churches, hospitals, schools, orphanages, and
all other edifices provided for religious purposes.
'The property taken from the Christians on ac
count of their religion, and under penal sequestra
tion, shall be restored to them.
'All the above regulations, without exception
shall apply to the Spanish missionaries as well as
to the French.
'A royal edict, published immediately after the
ratifications have been exchanged, shall announce
the liberty granted by his majesty to his Christian
subjects.'
43
It is well to be able thus to close our history.

What the Christians have long been struggling to
obtain they have now gota freedom, a protection,
that puts them on an equality with the other sub
jects of the empire, and exempts them from the lia
bility of annoyances of which they have always
complained. If the treaty is fairly earned out they
may hope that not only shall they be delivered from
direct persecution, but that they shall also no longer
have to dread the evils that proceed from such bursts
of hatred and violence as have lately caused them so
much trouble.
THE END.
Lonxn:
BOBSON AND SONS, PK'.STEKS, PANCRiS ROAD, RYW.
ALSO BY THE SAME AUTHOR.
THE COREAN MARTYRS :

A Narrative.
New edition.
Cloth, 2s.
A Narrative of Missions and Martyrdoms too little known in this

Country.
' This is a notice of the martyrs who have fallen in this most in
teresting mission, and of the history of its rise and progress up to the
present day.'Tablet.
' No one can read this interesting volume without the most genuine
admiration of and sympathy with such zeal and constancy.'"-Literary
Churchman.
ALSO EDITED BY THE SAME.
TRUE
TO
TRUST;
OE THE STORY OF A PORTRAIT.
A Talk of the Time of Queen Elizabeth.
Price is.
' A powerful and more than ordinarily well- written story of Catho
lic life at that eventful period so full of interest to Catholics. Several
of the characters are admirably drawn. We are sure that it will
prove a favourite amongst our young people.' Weekly Register.
' The volume will be a welcome addition to the Catholic stories of
days long gone by. The style is lucid, the plot very fairly shown, and
the characters are natural. There is a religious and social tone about
the book which makes it most acceptable. We are sure that amongst
the young it will be a favourite.' Catholic Times.
' A valuable addition to the narratives of the sufferings of our fore
fathers during that period.'Tablet.
LONDON : BURNS AND OATES,

17 and 18 Portman Street, W., and C3 Paternoster Row, B.C.

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THE VEEY EEV. JOHN HENEY NEWMAN, D.D.

My deab Dr. Newman,

The missionary work of the Catholic Church, grand and

complished has been very extensive, and has been going

of providing funds for the missionaries. It is a work in

England, if we are ourselves (as we are) recipients of

whose letters portray his piety and his zeal. How

ii. First Missionary Work and Earliest Persecu

in. The Bishop of Adran

iv. Missionary Work

v. First Missionary Work in Tonking .

vm. Disappointments in the Keign op Gia-laong

x. The Dungeons op Hue

xi. Bishop Retort

xii. The Spanish Dominicans

xm. Cochin China during the Persecution

xiv. Persecution in Tonking

Amongst the various countries on the extreme east of

The Persecutions of Annam.

tapering away into a narrowness of even less than a

This was the cause of dissatisfaction and of civil

The Persecutions of Annam.

and sustained his courage. He had helped to rally

It was not long after the ChouaB of Cochin China

The Persecutions of Annam.

Pulo-cambi, which is the country in the vicinity

First Missionary Work.

fixed them in their places. This done, he called for

The Persecutions ofAnnam.

gion, and they had moved her greatly, especially the

First Missionary Work.

The Persecutions of Annam.

was led up before the king to receive sentence. The

First Missionary Work.

back, she returned, and, refusing to profane the sacred

The Persecutions of Annam.

of the Portuguese,' he said, 'nor of any one nation,

First Missionary Work.

she was not alone) ' to ask you to give us up to the

The Persecutions of Annam.

alternative, and the mode of death that he selected

First Missionary Work.

let off with a beating, and the mutilation of their

The Persecutions of Annam.

that he looked like a corpse. His eyes were languid

First Missionary Work.

sovereign Lord of heaven and earth, and without

The Persecutions of Annam.

heard what had been done, was not appeased. He

First Missionary Work.

and made me a present of a Cochin-Chinese dress

The Persecutions of Annam.

majesty the commands of the Decalogue. When I

First Missionary Work.

pleased him much. Then he wanted to know how

The Persecutions of Annam.