Written by Paul Ambroise Bigandet 1887 and Ven. Athwa 1766 (Mon Buddhistmonk)

Political transaction

Inthe year 1744, during the war between the Peguans and the Burmese, a bodyof 10,000 men of the latter fell on a sudden, on Syriam, took the place, and destroyed, as is usual with them, all that came in hand.  This success was of short duration.  The Peguans rallied, and with the large reinforcements that poured in from all directions, attacked, defeated and almost exterminated all the invaders.  This victory of Peguans proved almost as fatal to Syriam, as the invasion itself.  Indeed, the Peguans seemed to be bent on completing the destruction of that unfortunate city.  The Mission's buildings were consumed by fire with the exception of the church which, however, was robbed of allits furniture.

Critical position of father Nerini at Syriam

Let us resume the courseof events.  The sad and overwhelming news of the death of the Bishop and of his two companions, had not yet reached Father Nerini, who was at Syriam with brother Angelo.  He had however received several letters making him acquainted with the critical situation of the Europeans in the capital.  He wisely withdrew from Syriam with brother Angelo and concealed himself in some parts of the country.  It was in the place of his concealment, that he heard for the first time of all the particulars of the catastrophe that had befallen the Bishop and his brother Missionaries.   He at once provided for the safety of brother Angelo, by sending him out of the country, on board of a ship.  A little while after, seeing the impossibility of doing anything for the benefit of his flock, without exposing himself to certain death, Nerini wisely determined to leave the country.  He went by sea to Mergui, then a Siamese seaport.  After a stay of eight months at that place, he crossed the Bay of Bangal, went successively to Pondicherry and Madras.  In the latter place he met with brother Angelo.  Both went to Chandernagore, with the hope of finding a ship bound to Syriam.   After a lapse of some months, they embarked on board of an English ship bound to Syriam, and safely reached that place in April 1749.  On his arrival, the Missionary was greeted with enthusiasm not only by his flock, but likewise by all the foreigners residing in that city.  They offered him all the assistance he needed for repairing the evil lately done to the mission.

Building the brick Church

With the assistance of avery worthy Armenian named Nicholas de Aguilar, and of his wife Margaret, he erected a fine brick church, 80 French feet in length, 31 in breadth and 30 in height, to the vault.  That part of the building was never finished, on account of the delay that occurred in procuring workmen from the Coromandel coast, and the war with the Burmese that soon followed.  The church had but one nave, and was adorned with columns and arches both inside and outside.  There was on the western side a turning stair-case, screw like, whereby they ascended on to the top of the building.   When the church was finished, the same pious benefactors gave to the zealous priest, the means for building a large house for the residence of the Bishop and priests he expected from Italy, and also for accommodating a good number of students.   Adjoining to the church, and in a vast enclosure, he erected a large house for the reception of young orphan girls.  In gratitude for his benefactors, Nerini had the following inscription, engraved on a marble slab, placedin the church.
D.O.M. ad fidem Propagandam, Clerici Regulares Sancti Pauli, Nicolao de Aguilar, Natione Armenus, Magarita Conjux AEdificabant, Anno Domini 1750.

Convertion of an ArmenianPriest

The zealous servant ofGod laboured earnestly for the promotion of Catholic religion, not onlyamongst Pagan, but also amidst the Armenians who were very numerous and wealthy in that emporium of trade.  In the year 1753, he reconciled to the Church the Armenian priest and had the following inscriptionplaced on his grave, in the new Church.
Hic jacet Petrus Joannes,filins Asphani, Natione Armenus, religione Sacerdos, qui in SinnEccl.  Catholica, Moriens Anno Domini 1753, atatis ause 61, Pracelarum religionis examplum suis imitadum reliquit.

Burmans beseige and take Syriam

The active and zealousNerini, in the midst of his apostolical labors, found time to revise and perfect a Grammar and Dictionary of the Burmese language and composed a catechism and prayer book.  Whilst engaged in these occupations, he received the distressing news of the loss of four fathers of his congregation, two of whom perished in the Gulf of Martaban almost in the sight of the shores of Pegu. In the same wreck, were lost the letters of the sacred Congregation, appointing him Bishop and Vicar Apostolic.   It was in 1756 that the sad occurence happened. But this misfortune, great as it was, did not dishearten in the least, this incomparable servant of God.  He went on with his missionary labors, with the same zeal and fervor though a cruel war was raging at that time between the Burmese and Peguans.  The former, under the leadership of Aloung Pyah, having driven away the Peguans from Ava, pursued them down all along the Irrawaddy, until they reached Syriam, which they immediately invested. 

Death of Father Nerini

The conqueror set fire to the suburbs, and occupied the church and Mission's buildings.  During that time Brother Angelo, when engaged in assisting and curing the wounded, was killed by a cannon ball.  A small French vessel appeared before Syriam, with warlike stores for the Peguans.  The commander not well acquainted with the river, anchored at high water in a place which proved to be a sand bank with but two feet of water at ebb tide.  It fell a prey to the Burmese.  Aloung Pyah suspecting that Nerini had perhaps solicited this assistance from Pondicherry, gave, in a fit of passion, orders to behead the innocent Missionary, and bring his head to him.  The soldiers charged with the execution of this barbarous order knew and appreciated the virtues of the good priest.  They killed a Portuguese priest and carried his head to Aloung Pyah.  The monarch soon perceived that this was not the head of the devoted victim.  He sent them back with positive orders to bring to him the head of the European priest.  This time the orders were too faithfully complied with.  This melancholy event occurred in the beginning of the year 1756.
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In March 1744(Wednesday the 4th of the light half of the month Phalguna, 1106), the commander-in-chief, Bayna Dala, having attacked and driven out Nai Caran Khuin, himself became king in Pegu, and took the name of Bramuindhiraja Nadhippati.  The commander-in-chief having become king performedvery many deeds of merit.

In July 1947 (Saturday the ninth of the light half of intercalated Ashadha, 1109), his Majesty had them erected five more halls for the reading of the law. Formerly there were six preaching halls, but afterwards four of them having been  broken down, there remained only the preaching hall at the foot of the Muhtau pagoda and the An Wan preaching hall. There were only these two halls where the truth could be preached every day without intermission. His Majesty having had them erected five more preaching halls, there were seven halls where the monks could preach the doctrine every day without intermission.

Which are the seven preaching halls? The preaching hall at the foot of Muhtau Pagoda is one. the An Wan preaching hall is one. The Kyaik Tale preaching hall is one. The Mha Suin preaching hall is one. Inside the city there are these four halls. Outside the city the Kwit hall is one. The golden hall at the bathing place is one. The hall at the pilla gate is one. Outside the city are these three. These are the seven preachinghalls.

His Majesty was permitted to arrange meritorious deeds in erecting the preaching halls. The good Gwe Shan king had put a one stage umbrella on the Muhtau Pagoda and his Majesty was permitted to make and put over it six stages adorned with many gems, together with a golden crown set with gems. His Majesty the commander-in-chief did a great many works of merit in monasteries, preaching halls, pagodas without number.

It was after this that Aungzeya (Aloung Pyah) marching down from Muktsobo (Shwe Bo) and Ava, arrived at Pham village.  Because the rulers in Pegu were not in agreement among themselves, Aungzeya had the opportunity to take the city of Pegu.  At that time all the monks of the country who lived outside the city were gathered in Pegu.  There were over three thousand of them.  The Burmese king having taken Pegu, put all the monks to death.  Only the monks who lived right out east of Sittang River took flight across to Martaban, and went away on to the Siamese cities of Lampun and Chiengmai, to escape from death.  TheBurmese king took away his Majesty himself and the Uparaja toMuktsobo.

In May 1757 (Friday the 5th of the dark half of the month Vaisakha, 1119), at the time when old people sleep (about 9 o'clock in the evening), the Burmese Aungzeya took Pegu.   In August of the same year (Friday the 6th of the dark half of the month Sravana), an earthquake took place.  The Muhtau Pagoda fell down as far as theplantain bud and the umbrella and crown fell also.

In 1759, his Majesty Aungzeya marched an army into Siam.  On this march having taken Tavoy, Tenasserim, Tanau, Petchaburi, Ratburi, he at length reached the neighbourhood of Ayuthia, but on the west bank of the river.  There his Majesty contracted a swelling in the hidden parts, and remaining only six days, he struck camp, and marching on the returnjourney reached Raheng.

In May,1760 (Friday the 5th of the light half of the month Vaisakha,1122), his Majesty Aungzeya struck camp and march his army from Ayuthia on the return journey.  On Sunday (the 13th of the dark half half of Vaisakha), he reached Raheng.  On Friday the 13th of the light half of Jyestha (June), he reached Myawadi.  His Majesty Aungzeya passed away in that place (Mae Phra).  His Majasty Aungzeya was of a very fierce and cruel disposition, and made no account at all of life.  He put to death many monks, and their iron almsbowls and silk robes were taken away, and the homespun robes were made into foot mats. Of some they made pillows, of some they made belts, and of some they madesails.  The monks robes were scattered all over land and water.

Conclusion

Inrelating so much of the succession of kings what benefit do we seek toconfer on persons of penetration?

All the kings who have come down in succession from Mahasamatto to Samala and Wimala and their successors who have been kings until now, are thousands and tens of thousands of generations.  All these kings have sought to escape the dominion of Death.  Thus have they done: having become kings, they have planted defences, they have dug moats, they have raised walls and made firm their battlements.  Having formed their battlements, they have furnished swords and spears, bows and arrows muskets, artillery and engines of war.  They have gathered in provisions and mustered armies.  They have beaten out weapons, and that they might get the mastery over Death, they have put forth every effort and used every art.  All kings have done this have they not?...Although these kings have arranged and planned for their own defence, not one has been able to gain the mastery over Death.  Not one has managed to free himself from the power of Death.   All rulers have had to submit to the power of Death, all of them.  Is it notso?

Although kings have had many possession, many slaves and followers, and very great armies, they have all had to enter into the power of Death. All of us here and now, whether religious or lay person, whether male or female, what have we with whichto free ourselves from the power of Death?

Therefore wise men and good people,male and female, who know all this so not grow a spirit of covetousness; do not increase the spirit of anger; do not enlarge ignorance.   Reprove your own heart, subject it, keep it in check, and strengthen it. Restrain the spirit of covetousness.  Do not take by force that which is not given from the heart and by word of mouth.  Do not take by trickery.  Do not take by force the possessions of the poor or of those in the guise of ruder peoples.  Remembering that worldly goods are not continuously with anyone, instruct your heart firmly.  Do not increase sinful acts.  Do not indulge in haughty pride.  Do not develop an angry disposition.  Put down the spirit of pride, and humble yourself.  Do not raise your voice unduly, nor speak words that will make the ears of others to tingle.  Do not use abusive language to others.  Do not persecute others, nor bind and beat them.   Do not stir up strife between people.  Having dissolved the darkness of ignorance, establish yourself in knowledge.  Let there be a spirit of loving kindness one with another.