The French bishop was weary of captivity so much the more so as he met with no results of his zeal. He made use of a Malabar convert who stood highly in the governor's favour and by his good offices obtained permission to embark for the Coromandel Coast with three pupils and a Chinese servant on a French ship named the 'Hector.' Owing to the calms, the voyage was slow, but on his arrival at Pondicherry he learned that a Malay potentate had become a vassal of the King of Burma, hoping to obtain the necessary assistance to keep certain territories spared by fire and war. The bishop decided to return to France to seek a remedy for such ills. M. Lau and all the members of the council who took a keen interest in the progress of the faith in the Indies gave him a passage on a ship which arrived at l'Orient on October 30th 1769. Since his return he has retired into the seminary for Foreign Missions where busied with the losses sustained by the faith, he implores assistance to reassemble his scattered flock. His demands are supported by Religion and Policy and we think that the success of his enterprise will be assured under more favourable auspices. CHAPTER XI. AFTER THE REVOLUTION OF 1767. After the departure of the Burmese army from the kingdom they had just conquered, the Siamese who had been scattered and had been wandering in the forests returned to their capital. Stirred by thoughts of revenge for what they had suffered, they made ravages every where. Every Burman that they could discover was slain. But the blood of their oppressors was of no avail as a remedy against the famine with which the country was smitten. The price of rice had risen to such an extent that it had ceased to become a marketable commodity. Wild roots and bamboo shoots were the staple articles of diet, and many were attacked by a peculiar disease. The sufferers lost their memory and power of speech, and became mad with lucid intervals, which augmented the horror of their condition. Necessity that knows no law obliged them to violate all conventions. They took up arms against their gods whom they accused of having betrayed them. The pagodas were plundered and the images destroyed in order to get at the silver inside them. These acts of sacrilege gave them command of that was useless wealth as they could not purchase anything with it. Five earthenware jars full of gold and silver were taken from one temple alone. The roof of one of the most temples supplied gold, sufficient to fill three boats. The superstitious Siamese made loud outcries at the scandal of the theft which brought into circulation all the gold and silver that the Burmese their conquerors had taken away. It is not astonishing that so much wealth was forthcoming; since devout persons, in consequence of their belief in transmigration, had buried their treasures in the images of their gods, trusting to discover it in a future state of existence.