The introduction and perpetuation of the Christian religion in
Madagascar has been attended with vicissitudes, hopeful, discouraging,
and finally permanent. The Catholics were the first to attempt to gain a
footing on the southeast corner of the island. A French mission settled
and commenced to instruct the natives in the Roman Catholic faith, and
maintained a mission in spite of many discouragements for twenty years,
and then came to an end. Protestants who a century and a half later
carried the Gospel to Madagascar found it virgin soil. They found a
people without a written language or knowledge of the Christian faith.
Both in their literary and evangelical labors they had to revive a work
that was not dying out, but to start de novo, and the London Missionary
Society had to seek its own way to carry out its objects.
The men to whom it appears that the Madagascar people are indebted for
their written languages and the first translation of the Scriptures were
two Welshmen.
David Jones and David Griffiths--these two men were the pioneers of
Protestant missions in Madagascar--the first in 1820, the second a year
later. The main strength of these early missionaries was devoted to
educational work, in which they were vigorously supported by King Radama
I, and Mr. Hastie, the British agent. Besides this they began very early
to make a translation of the Scriptures, and in ten years after the
arrival of Mr. Jones in Antananarivo the first edition of 3,000 copies
of the New Testament was completed, in March, 1830. At this time much
progress had been made in the translation of the Old Testament. The
account of the completion of it is interesting. Soon after the death of
King Radama I, in 1828, the missionaries saw clear indications of the
uncertainty of their positions; ominous clouds began to gather until the
storm burst.
The edict of Queen Ranavalona I against the Christian Church was
published March 1, 1835. A portion of the Old Testament translation was
uncompleted. The missions were deserted by their converts, and they
could procure no workman to assist; so with trembling haste they
proceeded with their task, and at the end of June they had joy in seeing
the first bound copies of the completed Bible. Most of these were
secretly distributed, and seventy remaining copies were buried for
safety in the earth--precious seed over which God watched and which in
due season produced a glorious harvest. The translators were driven
away, but the book remained. Studied in secret, and at the risk of life,
it served during more than a quarter of a century of persecution to keep
alive faith in the newly received religion; for, during all this time,
to use the familiar native phrase, "the land was dark." At its
commencement Queen Ranavalona (the Queen Mary of Madagascar), with all
the force of her strong will, set herself to destroy the new religion.
"It was cloth," she said, "of a pattern she did not like, and she was
determined none of her people should use it."
The victims of her fury form a noble army of martyrs, of whom Madagascar
is justly proud. The causes that led to the persecution are not far to
seek. On the one hand, they were intensely conservative, clinging to
ancestral customs; and on the other hand, a suspicious and jealous fear
of foreign influence. The zealous work of the missionaries was believed
by many of the Queen's advisers to be only a cloak to conceal political
designs. The teachings of the foreigners were proving so attractive that
their chapels were crowded, and the influence of this new religion was
making itself felt in many families. Whither would all this lead? Was it
to pave the way to annex the island to the English Government? The word
"society" to a native ignorant of English would suggest a phrase of
their own which sounds alike, viz: "sosoy-oty"--"push the canoe over
this way." This to the ingenuous or suspicious mind of the hearers
suggested the idea of pushing over the Government of Madagascar to those
across the ocean who were supposed to be greedily seeking to seize it.
This is seemingly absurd, but not too ridiculous to obtain credence with
a people excited and suspicious.
The former King Radama showed his shrewdness in giving permission to the
missionaries to reside in his country, for he expressly stipulated that
some of them should be skilled artisans, so that his people might be
instructed in weaving, smith-work, carpentry, etc. To this the society
wisely assented, and a number of Christian artisans were sent out. The
influence of these were of immense value, and to them is to be
attributed much of the skill of the Madagascar workman of today.
There is no doubt that the manifest utility of their work did much to
win for the mission a measure of tolerance from the heathen rulers of
the country. One of the missionaries with great mechanical skill, in his
"Recollections," states that Queen Ranavalona in 1830 was beginning to
feel uneasy about the growing influence of foreign ideas and wished to
get rid of the missionaries. She sent officers to carry her message, and
the missionaries were gathered together to meet the messengers, and were
told that they had been a long time in the country and had taught much,
and that it was time for them to think of returning to their native
land. The missionaries, alarmed at this message, answered that they had
only begun to teach some of the elements of knowledge, and that very
many more remained to be imported, mentioning sundry branches of
education, among which were Greek and Hebrew languages, which had
already been taught to some. The messengers returned to the Queen, and
soon came back with the answer: "The Queen does not care much for Greek
and Hebrew. Can you teach how to make soap?" (And if cleanliness is akin
to godliness she was evidently groping in the right direction.) This was
an awkward question to address theologians; almost as much so as "Do you
know enough to come in out of the rain?" to some college graduates; but
after a moment's pause Mr. Griffith turned to Mr. Cameron and asked him
if he could answer it. "Give me a week," and it was given, and when the
messengers again met at the close of the week a bar of tolerable good
white soap, made from materials found in the country, was presented.
This was entirely satisfactory, and the manufacture of soap was
forthwith introduced, and is still continued to the present day. This
bar of soap gained the missionaries a respite of five years, the Queen
tolerating their presence on account of material advantage derived from
the work of the artisans. In believing that industrial training, the
knowledge to make things in demand, was the first necessary step for
the elevation of her people, the Queen was eminently correct.
During the fifteen years (from 1820 to 1835) the mission was allowed to
exist it was estimated that 10,000 to 15,000 children passed through
school, so that when the missionaries were compelled to leave the island
there were thousands who had learned to read, and thereby raised far
above the mass of their heathen fellow-countrymen.
Dark Days--January, 1835, a formal complaint was presented to the
missionaries by one of the Queen's officers against the Christian
religion under six different heads. Excitement increased and opposition
to the new teaching grew bolder. The Queen, in passing a native chapel
and hearing singing, was heard to say: "They will not stop till some of
them lose their heads."
On the first of March, 1835, the edict publicly prohibiting the
Christian religion was delivered in the presence of thousands of people
who had been summoned to hear it. The place of meeting was a large open
space lying to the west of the long hill on which the city of
Antananarivo is built, and large enough to contain two or more thousand
people. In the middle of the plain crops up a large mass of granite
rock, on which only royal persons were allowed to stand; hence probably
the name "Imohamosine," which means "having power to make sacred." There
from time to time large public assemblies have been held, but never one
of greater significance or of more far-reaching issues than that. Of
this great "kabary," or meeting, notices had been sent far and wide. All
possible measures had been taken to inspire the people with awe and to
make them feel that a proclamation of unusual importance was about to be
published. Queen Ranavalona seemed anxious to make her people feel that
her anger was burning with an unwonted fury. It is stated that morning
had scarcely dawned when the report of the cannon intended to strike
terror and awe into the hearts of the people ushered in the day on which
the will and power of the sovereign of Madagascar to punish the
defenseless followers of Christ was to be declared. Fifteen thousand
troops were drawn up, part of them on the plain and the rest in two
lines a mile in length along the road leading to the place. The booming
of artillery from the high ground overlooking the plain and the reports
of musketry of the troops, which was continued during the preparatory
arrangements, produced among the multitude the most intense and anxious
feelings. At length the Chief Justice, attended by his companions in
office, advanced and delivered the message of the Sovereign, which was
enforced by Ramiharo, the chief officer of the Government. After
expressing the Queen's confidence in the idols, and her determination to
treat as criminals all who refused to do them homage, the message
proceeded:
"As to baptism, societies, places of worship, and the observance of the
Sabbath--how many rulers are there in the land? Is it not I, alone, that
rule? These things are not to be done. They are unlawful in my country,"
said the Queen, "for they are not the customs of our ancestors."
As a result of this "kabary" 400 officers were reduced in rank and fines
were paid for 2,000 others, and thus was ushered in a persecution which
lasted a quarter of a century.
The Rev. William Ellis, on English missionaries, in his book entitled
"Madagascar Revisited," states that the first martyr for Christ who
suffered there in 1836 was "Rosolama." She was a Christian woman,
between twenty and thirty years of age, bearing no common name, for
Rosolama signifies peace and happiness. She was imprisoned at
Ambotonakonga, the site of the first house built exclusively for
Christian worship in the country. A memorial church has been erected on
the spot. When brought to the place she knelt down and asked a few
minutes to pray. This was granted, and then her body fell, pierced with
the spears of her executioners.
[Illustration: REV. J. P. ROBINSON,
Pastor of First Baptist Church, Little Rock, Arkansas.
Eminent as a Successful Preacher, with Much Originality of Thought and
Strength of Convictions.]
The second martyr, Rayfarolahy, a young man, suffered on the same place
some time after. At the request of Rosolama when she was taken forth to
death he had walked by her side to the place of execution and offered
words of encouragement to her to the last. When brought to the place
himself the executioners seized him and were about, as was their custom,
to forcibly throw him down, he said to them calmly, "There is no need to
do that; I will not cause any trouble." He also asked to be allowed to
pray, and then gently laid himself down and received the executioners'
spears. The measures taken to destroy Christianity were not at all times
equally severe. The years that stand out with special prominence are
1835, 1837, 1840, 1849 and 1857. Of what took place in 1840 was depicted
at the time in a letter written by Rev. D. Griffiths, who was then
residing at Antananarivo. The nine condemned Christians were taken past
Mr. Griffiths' house. "Ramonisa," he says, "looked at me and smiled;
others also looked at me, and their faces shone like those of angels in
the posture of prayer and wrestling with God. They were too weak to
walk, having been without rice or water for a long time. The people on
the wall and in the yard before our house were cleared off by the swords
and spears of those leading them to execution. That we might have a
clear, full and last sight of them, they were presented opposite the
balcony on the road and at the entrance of the yard for about ten
minutes, carried on poles by the executioners, with merely a hand
breadth of cloth to cover them, they were then led away to execution.
The cannon fired to announce their death was shattered to pieces, and
the gunners' clothes burnt, which was considered ominous, many
whispering 'Thus will the kingdom of Ranavalona Manjaka be shattered to
pieces.'"
In 1849 what may be called the great persecution took place; not less
than 1,900 persons suffered persecution of various kinds--fines,
imprisonment, chains, or forced labor in the quarries. Of this number 18
suffered death, four, of noble birth, by being burned, and 14 by being
thrown over the great precipice of Ampomarinona. It is not easy to
estimate exactly the number of those who suffered the punishment of
death in these successive outbursts of persecution. It is most probable
the victims were between seventy or eighty. But these form only a small
portion of the total number of sufferers. Probably hundreds of others
died from their heavy irons, chains, or from fevers, severe forced
labor, or privations during the time they were compelled to hide in
caves or in the depths of the forests.
Notwithstanding the severe persecution much quiet Christian work was
carried on in the lulls between storms--sometimes on hilltops, sometimes
in caves, or even in unfinished tombs. Thus the story of the Covenanters
was repeated, and the impossibility of destroying the Christian faith by
persecution again shown. Through these long years of persecution the
Christians were constantly receiving accessions to their ranks, and the
more they were opposed "the more they multiplied and grew."
[Illustration: CHRISTIAN MARTYR,
In Madagascar in chains--Receiving consolation.]
The year 1861 will ever be a period from which date results momentous in
behalf of civil and religious liberty for the Negro. It was the
beginning of the end of Negro slavery in the United States and the
permanent establishment of religious freedom in Madagascar. Queen
Ranavalona had a long reign of thirty-three years, but in that year it
became evident she could not reign much longer. Natives give details of
her last days. The aged Queen had for some time been suffering in
health; diviners had been urgently consulted, charms and potent herbs
had been employed, with no avail. Late in the summer of 1861 it became
generally known that the fatal moment could not long be delayed.
Mysterious fires were said to be seen on the tops of mountains
surrounding the capital, and a sound like music was rising from Iatry to
Andohalo. The Queen eagerly questioned those around her as to the
meaning of these portents. But while the dying Queen was anxiously
praying to the idol in which she placed her trust, there were those who
whispered to the prince that the fire was the sign of jubilee to bring
together the dispersed, and to redeem the lost, and so the event
proved.
The aged Queen passed away during the night of August 15, 1861, and
early on the morning of August 16 the news spread rapidly through the
capital, and her son was proclaimed as Radama II. One of the first acts
of the new sovereign was to proclaim religious liberty. The chains were
struck off from the persecuted Christians and the banished were
recalled. Many came back who had long been in banishment or in hiding,
and their return seemed to friends who had supposed them to be dead like
a veritable resurrection.
The joy of the Christian was intense. The long season of repression had
at last come to an end. Now it was no longer a crime to meet for
Christian worship, or to possess Christian books. On that first Friday
evening some of the older Christians met and spent the night in prayer,
and Sunday services were begun in eleven private houses; but these were
soon consolidated into three large congregations. Radama II eagerly
welcomed intercourse with foreigners and gave Christians permission to
write at once, urging that missionaries be sent out, himself writing to
the London Missionary Society making the same request. The society
responded promptly with a large band of men and women missionaries,
twenty or thirty thousand copies of the Bible, New Testament and tracts.
The result of three-quarters of a century of Christian work in
Madagascar has been that the Christian religion has taken firm hold on
the people. Manifest and noticeable are the number and prominence of
church buildings in and around the capital. There are four stone
memorial churches, built by the friends of the London Missionary Society
to remind coming generations of the fidelity of the martyrs, and a very
fine and well situated Roman Catholic cathedral in Ambodin Andaholo.
Prominent as Christian agencies in Madagascar are "The Society for the
Propagation of the Gospel," who sent out Bishop Kestel Cornish and James
Coles; "The Norwegian Missionary Society," "The Roman Catholic
Missionary Society," and "The Society of Friends in England."
To summarize, approximately there are now 110 foreign missionaries on
the island; over 2,000 congregations, with a total of 400,000 adherents,
which include 100,000 church members; while the Protestant schools
contain 150,000 children. No statement of the Christianizing agencies
and influences would be just or correct that did not include that of the
Roman Catholic Church. "No one," it has been truly said, "can be long in
Madagascar without learning to admire the self-denial, patience and
heroic fortitude with which its work is carried on." It has been thus
fittingly described, a few years ago, by an English visitor: "In 1861,
when Catholic missionaries landed on the shores of Tamatave there was
not a Catholic on the island; but little by little, by dint of
unwearied labor, suffering and preaching, they won over not hundreds but
thousands of pagans to the love and knowledge of our Lord and His truth,
so that their pagan converts number over 130,000. They have built a
magnificent cathedral, which is the glory and pride of Antananarivo.
They have also 300 churches and 400 or more Catholic stations scattered
over the island, where 18,000 children are taught and trained by a large
and elevated staff of Christian brothers and sisters of St. Joseph, and
641 native teachers. They have also created industrial schools, where
various trades are taught by two devoted brothers, Benjamin and Arnoad,
and at Ambohipo they have a flourishing college for young Malagash. They
have also on the island four large dispensaries, where thousands of
prescriptions are distributed gratis to all who seek to relieve their
sufferings. They have also established a leper hospital at Ambohivoraka,
where the temporal and spiritual wants of 150 poor lepers are freely
administered to, and have already opened another such establishment, in
Betsilio land. Prison visitation, dispensing rice, clothing, and
spiritual instruction to half-starved and naked prisoners under the
Madagascar rule; their catalogue of books devotional, literary and
scientific; a dictionary, all of which have been edited and published in
the Madagascan language, are among the golden contributions for
civilization by the Catholics in this far-off island continent in the
Indian seas."
In referring to their labors, and to which, comparatively, I have made
but brief reference, Mr. Cousins says: "To much in the Roman Catholic
system we may be strenuously opposed; but to their zeal, their skill,
their patience, their self-denial, we render the homage of an ungrudging
admiration."
The foregoing were the labors and results of missionary effort up to the
date of the French taking absolute possession of the island. It is to be
hoped there will be no retrograde movement lessening the efficiency of
these civilizing agencies. Although it is alleged that French control
and influence in Tahiti and other South Sea islands have been averse to
both morality and evangelical Christianity, and hence there are not
wanting those who predict incumbrances in missionary work, now French
authority is established. But in this age of progress along all the
lines of human endeavor the French Government will undoubtedly see the
justice and utility of governing with a regard to the advancement of
these wards that the prowess of its arms have committed to its care. It
is not unreasonable to expect, and the promise should be flattering,
that with the European ideas of the proper functions of government, the
incipient steps for the mental culture of the natives, present evidence
of large expenditure and introduction of the most modern applications
for the physical development of the island, the Madagascan people will
attain in the future a higher degree of human advancement from contact
with the civilization of the French than it was possible they could have
under "Hova rule." And in this connection it is gratifying to note that
"The Native Race Protection Committee," headed by Mr. Paul Viollet, of
the Paris Institute, in June, 1899, addressed an appeal to the Colonial
Minister in behalf of the Malagash, entreating him to shorten the forced
labor, to reduce the taxes, and to annul decrees, which greatly
re-established slavery.
The appeal dwelt on the fearful mortality occasioned by forced labor on
the roads, which threatened to reduce the most robust population of the
highlands as to de-bar colonists from commercial and agricultural
enterprises, and very pertinently asks "Is it not better to be without
roads than without a healthy population?" The appeal also denounced
arbitrary acts. "The native," it is said, "is arrested and imprisoned
for months without a trial, and this with all the less forbearance, as
the prisoner is always utilized as an economic laborer." The justice of
this appeal and prompt reception and accord with the French conscience
was evidenced in the public announcement to the natives by Gen.
Gallieni, the Governor of Madagascar, a few months later, that forced
labor would be discontinued after January 1, 1900, and thereafter they
could work for whom they pleased, and if for government they would be
paid wages agreed to.
It is needless to say that this proclamation was received by the natives
with tumultuous rejoicing. Forced labor is now abolished, and the
natives rejoice in a jubilee from a servitude the most galling.