ELLIS'S HISTORY OF MADAGASCAR.

Maratoascaa is one of the largest and most fertile islands in the world: it lies in the immediate vicinity of our settlement of Mau- ritius, and forms an intermediate station, or house of call between India and the Cape : its inhabitants are in a state of hal f-eiviliza- tion, with customs, opinions, and a language, not only worth studying as a chapter in the history of human nature, but as curi- ous in themselves; and its late ruler was as retnarkable in his sphere as PETER of Russia or any Tartar conqueror. Besides these sources of general interest, late events in Madagascar fur- nish data for speculating on two important points in polities—How far forced improvements by rulers can be permanent or beneficial ? and whether Christianity can be successfully introdueed into a society whose institutions and national character are in full rigour? Another question will also suggest itself to the practical politi- cian—How far it is prudent for a government, on mere views of philanthropy, to open up a sort of patron and client connexion with half-civilized potentates ; forming relations, which though of a business nature, rest upon sentiment, and are liable to be relaxed or broken upon a change of feeling,—fixing upon us the stigma of breach of faith if we alter our policy, and the discredit of failure if the barbarians change theirs? Both of which evils hap- pened at Madagascar. "False as the English," was, at one time, a proverbial saying amongst the Hovas. Although the book has the air of a compilation, and a dispro- portionate space is given to the minute details of the late Mis- sions, the matter of these topics is amply and ably developed in the volumes before us. The geographical situation and divisions of Madagascar are delineated ; its climate, physical features, and productions, both animal and vegetable, are described; the population is estimated (and, in our opinion, over-estimated at five millions); and the manners, customs, superstitions, and mode of government, are unfolded at length, and in an interest- ing manner ; though the information applies with more ex- actness, we conceive, to the loves, the subjects of our late ally RADAMA, than to the more barbarous provinces of' the island. An attempt is made to trace the origin of the races that inhabit Made- g tscar ; and a sketch of tho language is given in an uppendix.

These subjects occupy the first volume; the second contains a history of the island, chiefly involving its foreign connexions. Sometimes these take the shape of European attempts at coloni- zation, which failed from the deadly climate of the coast ; some- times they relate to piratical adventurers, who took refuge in the ports of Madagascar, or on the small islands in its vicinity, and on being rooted out, established, it is said, the slave-trade. This traffic was followed, as in other places, by intestine wars, and

general anarchy ; till it was formally abolished by RADAMA, at the instigation of this country, and in consequence of a treaty. A minute account of the warlike exploits of this second Czar PETER,

and of his attempts to civilize hie countrymen, are given by Mr. Eters; intermingled with Missionary narratives of the success of their educational and religious labours under the toleration of our ally. This bright prospect was or short duration. Cut off in the

prime of life by a disease brought on by his too free living, Ra- DAMA was succeeded by his Queen ; who was hostile to the Chris-

tian religion, though not to the civilized arts of the Christians.

After a tiav years of covert hostility, the Government of Madagas- car at last took courage: they annulled the treaty with the British Government, though without immediately reviving the slave-trade; they published a proclamation requiring all native Christians to avow themselves by a certain day, in default of which they should be punished; they gave ample toleration to all foreigners, but for-

bade the making of converts; they thanked them for teaching their people the arts and sciences, and requested them to Antinue in so

doing; and they encouraged the schools for national education

without religion. With these regulations the Missionaries did not think it fitting to comply ; and, alter vainly endeavouring to

get them rescinded, they left the country. Since that period, some few converts have suffered direct martyrdom; and many seem to have lost their lives through the tangena—a species of ordeal by poison. Incited by the weakness and tyranny of the Government,

several tributary provinces, subdued by RADAMA, have revolted; many natural-born subjects have fled to the woods arid turned

robbers ; and in short, the whole island seems relapsing into its old condition of barbarism under a number of petty independent ehieftainships.

It may be said, and truly, that all this was induced by the ettath of RADAMA : but can the king live for ever ? can he even live lone enough in any case to bring about a state of things for which hrs subjects are unfitted? and, most important of all, had RADAMA the power, or in all cases the will, to so v the seeds of civilization? By means of European soldiers, he di,ciplined his troops. and armed them with European weapons : )et, though this sufficed to frighten and subdue his enemies, national custom.; overcame art, and when his new levies encountered real opposition, they broke their ranks and took to their old modes. The inhabitants of Madagascar have, properly speaking, neither religion nor belief; but they have superstitions, which are resolvable into a fatalism to be discovered by a kind of divination. These RADAMA had sometimes enough strength of mind and vanity to despise in his own person ; but the superstition of his officers and sub- jects was too strong to be shaken by his example, anil on his death it broke out again in full force. The reduction of the whole island, which he is said to have effected, was nominal, not real. The districts were devastated, and their chieftains, submitted to pay him allegiance and tribute ; but no amalgamatien took place —no change was made in their mode of goverament—no well- directed drills to improve the condition of the people or the state of their country : it was an affair of force, anti when the force was withdrawu by the death of RADAMA, matters returned to their former state. It may be doubted alse, whether the king, from the: necessities of his position, was desirous of any improvements save those which aggrandized himself. It conies out in a cha- racter of him by a native prince, that he was of a jealous and sus- picious disposition ; and was afraid to make roads from the in- terior to the coasts, lest they should facilitate invasion. How much roads are needed, is shown by the fact that there is scarcely any track passable for a beast of burden ; the use of animals for draught or even carriage being unknown.

Innate difficulties of a similar kind attend upon improvement in spiritual affairs. In noting the rapid progress of Christianity amongst the Polynesian groups of the Pacific,* we attributed the cause to temporal circumstances—to the isolated nature of the communities, and the absence of an old-established government and priesthood ; as well as to the superiority of the Missionaries in the arts of life. The latter circumstance favoured their efforts in Madagascar ; but they had to encounter the social difficulties, and were beaten. RADAMA gave them full toleration, but chiefly, it may be supposed, for political reasons. On his death, the in- terest of different parties connected with their superstitions, the prejudices of many of the people, and the views and passions of the ruling persons, brought about the exclusion of the Missiona- ries as religionists, though the Government was willing and even desirous to keep them as artisans and secular teachers. That the self-withdrawal of the Missionaries was proper under such circum- stances, there can be no doubt : to preach religion was their busi- ness, but we suspect Madagascar would have profited more had the Governor of Mauritius been less zealous—had he contented himself with supplying the wants of the king and people for secular arts, leaving religion to follow in the train of civilization. As it is, all that was done is undone.

Turn now from the theoretical to the actual. The government of Madagascar, or rather the government of the Howes under RA- DAMA and his successor, is despotic in substance, with a popular form. On any great occasion, an assembly of the people is called; the monarch announces his views or intentions ; hears, most com- monly, his own praises and the acquiescence of the assembly; or if any " petition and remonstrance" is offered by the minority, it is mostly disregarded. Judges, removable at pleasure, are appointed to do justice according to their customs ; but the monarch has absolute power of life and death over his people when he chooses to exercise it. The popular superstitions endow (he sovereign with a sort of supernatural authority : he is called by the word %illicit expresses their notion of God; and it was the levelling nature of the doctrines of Christianity that was one main cause of the Court's opposition. Still, the opinion which makes the sovereign a despot limits his despotism ; and Ranama, with his popularity, power, and renown, was kept in check by custom. When the women of a district assembled to petition against his order for changing the mode of wearing the hair, he seized the ringleaders and ordered their hair to be cut so that it she'll(' never grow again ; which was interpreted into decapitation I But he never durst attempt to put down the poison ordeal.

The belief of the people is a strange mixture of atheism and superstition. Of an all-creating and overruling power they have no idea; nor have they those definite notions of man-like gods which nations less advanced than themselves sometimes possess. All their opinions upon theological subjects run in a circle. If asked the meaning of the words which are supposed to be tanta- mount to God, they reply they cannot tell; or they will give some vague or evasive answer.

In short, whatever is great, whatever exceeds the capacity of their under- standings, they designate by the one convenient and comprehensive appellation, andriamanitra. Whatever is new, and useful, and extraordinary, is called god. Silk is considered as god in the highest degree, the superlative adjective being added to the noun—andriamanitraOndrindra. ltiee, money, thunder and light- ning, and earthquakes, are all called god. Their ancestors and a deceased sove- reign they designate in the saute manner. Taratasy, or book, they call god, from its wonderful capacity of speaking by merely looking at It. Velvet as called by the singular epithet, son of god. Many of the people, when asked what is Cod, will reply, aster, the sun, the sky, money, or any thing to which they attach notions of glory or mystery.

• Sixetatur,No, 476; 12th August 137. Others have an obscure notion of God being a spirit, or rather a multitude of spirits, attending upon individual persons ; and time their language very nften is, every one has his god ; the blind have a blind god, that makes them unable to see; the rich have a rich god, that enriches them ; and the prayer offered to an idul consist generally of detached and brief sentencee, simply entreating the bestowment of lichee, bullocke, rice, health, or other temporal posseasions. It becomes a subject of interesting but almoet 'maples!. inquily, To whom do the Malagasy pray. and vow, and offer sacriliee? To Andriaananitra, to the Vazimba, anil to their ancestors. Who sends the rim? Rtm,svilv. one of the principal idole. And who withholde it a We do not know ; perhaps god. perhaps the dereaaed king. But amidst all this confusion, who do the M dagaay believe created them and all things, anti who sustains and governs all things ? The reply ha Andratananitra ; and to any beyandthis, the honeat teply not unfrequently is—We do hot kaow ; we don't thiuk about these

thine. Of the soul, in a theological point of view, they have no know- ledge, nor any word to express the idea. " Saina" means mind or intellectual powers " hnahy," moral qualities or dispositions. The following extract displays the strang.. jumble of their notions relative to a future existence; or rather the jumble has arisen from their attempts to reply to a cross-examination upon " things they don't think about.'

In almost the same breath a 3Ia1agasy will express his belief that when he dies he ceases altogether to exist, dying like the brute, and being conscious no more, and yet confess the fact, that he is in the habit of praying to Lis ances- tors. If asked were his ancestors not human beings like himself, and (lid they not cease altOgether to exist when they died, how then ean it lie consistent to pray to them when flies b 1%12 110 longer any being ? he will answer, True, but there is their matoatoa, their ghost ; and this is supposed to be hovering almut the tomb when the body is interred. Anti there is also the ambiroa, or appari- tion, suppused to announce death, to viait a person when about dying, and to inti- Nate to him, and sometimes to others, his approaching dissolution; an idea by no means peculiar to :Mad:nose:kr, as it corresponda with the popular supersti- tion of most European count' ies, that the funeral, or apparition, of a person still living, is permitted to be seeu as a supernatural intimation of his approach- ing death. The next question is. What becomes of the seine, or mind, when a person dies ? To which the Malagasy replies, It is a part of the body. But does it return to dust with the body in the grave? No ; the body returns to dust, and the saina becomes levona, i. e. " vanished," invisible. And the aim', or life,

becomes rivotta, air or wind, not retaining its individuality, but absorbed and lost in mere aura, a mere breeze, a breath in the general mass of air floating around. And what becomes of the fanahy? It remains, it exists but only in the associations of memory, a mere idea or recollection, therefore a metaphy. sical entity. Bence the word conies to signify character ; and so far as a loan's character and dispositions may be held in the remembrance of survivors, his " faintly " is said to remain. But this is obviously a very louse application of the term.

It has been said that the Malagasy believe in the existence of four superior divinities or lords, governing respectively the four quarters of the earth. An idea of this kind certainly prevails on some parts of the coast, but in the inte- rior it is regarded as fabulous.

With all this, they have various superstitions, but bearing no more relation to religion than the European belief in witchcraft, and resolvable into augury or divination; formal observances to idols or ancestors; a qualified belief in ordeal ; a dread of enchant- ments, and of certain spots answering to our notions of haunted places. All, however, derive their force from old custom, a belief in natural causes, or the innate fear of the unknown which pos- sesses the human mind.

Virtue, according to abstract idea or European practice, does not exist in Madagascar. Infanticide extensively prevails; but chiefly in obedience to a mode of casting nativities ; chastity is un- known; truth and honesty are very rare ; and they have more words to express deceit than any other quality. Some of the re- presentations of the Malagasy, however, are contradictory, and perhaps drawn from individual instances. In human feeling, which is perhaps the only virtue independent of time and place, they do not seem deficient.

The relative affections, as might be expected, are often feeble and uncertain. Family feuds are frequent, and many of the public trials before the judges are between branches of the same family. Occasionally two brothers, or a brother and sister, avoid all friendly intercourse for years; and the conjugal, parental, and filial ties are often dissevered for the most trivial causes. Yet the claims of relationship are distinctly recognized by custom and law. If one branch of a family heroines poor, the members of the same family support him ; if he be sold into slavery for debt, they often unite in furnishing the price of his re- demption ; if he dice, they bury him, and provide for his survivors ; and if he is engaged in government service, the sovereign expects them to support him. The laws facilitate and encourage, and sometimes even enforce such acts if kindness. In many instances, w here a person is condemned to slavery, which is called being lust, the farantsa, a sort of public appraisers, put a nominal value on him, by the payment of which he car be redeemed by his relatives, but not by any other persons. Public odium frequently attends the non-per- formance of relative duties. But in such cases, the previous disowning of a re- lative exonerates the party from all obligations to the disowned, just as the adeetion of a child, or the marrying a wife, involves all the claims of these

relationships.

ririni,.nips by compact are often faithful, lasting, and highly beneficial ; very great kindness is also shown by parties not bound by formal compact, but merely by the ties of acquaintance and neighlennhood. Visiting, assisting in distress, lending and borrowing property and money, &c. are carried on much mote commonly and freely than amongst neighbours or relatives in England. A kindness of heart in these things is called nialemy .fanally," tender disposition " and a compliant, easy temper is called more Ihnalry, "easy dispositiuu." The fernier is always esteemed excellent, but the latter is capable of being excessive, and is then regarded as foolish and weak. Hospitality, a few of the southern parts of the island perhaps excepted, is exercised with cheerfulness and promptitude, especially towards strangers. The general disposition of the Malagasy, when they are free from the influence of superstition or revengeful feelings, is also quiet and indifferent, rather than vio- lent and savage. Selfishness is held in uaiversal detestation; the word used to denote a selfish person is sarotra, " hard," or " difficult ;" and numerous tales are told to impress the ;Muds of children with its abhorrent nature ; in fact, they all admit that a selfish disposition in eating, drinking, &e. betraying a desire to monopolize the best to oneself, is disgusting. Although there is no single word in the Madagascar language to signify, lite- rally, "generosity," there is little difficulty in expressing the idea. Mora, easy," is often used fur generous, and so is malemy fanahy, as implying kind .heartedness as opposed to selfishness and avarice. Gratitude, also, has:nu appropriate word; yet, to thank, to return kindneee for kindness, to give plea- sure to the ft iend who relieve., &c. can be dietinetly stated. Ingratitude is ex- pressed by many strong met 'plants, as zana-baratra, " son of a thunderbolt," probably alluding to die fable of a meteoric atone (thunderbolt) being carried very ei.refully by an aged lem he into her !maw, placed near the fire. and, there bursting, occasioninz considetable injury to the old lady and her h ilitibtaattiotnhi zana,lralainto, off-prim; of a wild boar," because it is affirmed young hi,uar. when running by the side of its ils11). continually gets before her, and turns found to bite its parent. To be avaricious is expressed by trt deihitra, " grasping at ; " and sometimes by antanomam!m. " in the hand of a croco- dile." Such characters are reg wiled as odious, awl are deprecated in the public

proelatnations. •

In eases of serious tile utmost attention is paid to the patent by the members and retitions of his family, some of whom always rennin ta nurse and attend on him. In this re.; es.? their conduct presents a pleasing ate! striking contrait to that of the South Sea islanders and other uncivilized communities. No one is carried down with el nel apathy to a river's brink and left to perish tbere The sikidy repe itedly consulted, though this is attended wdli some expense ; and its ihreetions ptomptiv obeyed. " Change of air." seems an important revommendation with the sikidy. as patients are frequeiltly removed by its instructions from one houee to another, and from one villaae to another. Ni trait in the eharacter id the Malagasy is niore creditable to) their huma- nity, and more gratifying to our benevolent feelings, than the kind. patient, and affectionate Instinct in which they attend upon the sick. Every thing within the compass of their means, that can administer to their comfort, mitigate their sufferings, or favour recovery, is provided. Vilves frequently watch on the same coach on which their husbands are suffering under the fever, mail the dreadful malady seizes them, when, on account of their great exhaustion and fatigue, they frequently become its victims.

From the idioms in time preceding, extract, it will be perceived that their language is highly metaphorical ; and they appear averse to the direct expression of unpleasant ideas. We have seen how Rxo.iiA phrased beheading; : on another occasion, he sentenced some chiefs to death by emphatically directing their guards to take precautions to prevent the possibility of their es- caping. 011 his own death, it was otlicially announced that he had " retired "—had " gone to his fathers." The Malagasy are also a highly ceremonious people. Their private mourning s some- times extend as long as twelve months; during which time they turn their looking-glasses to the wall, eschew sitting on a chair, and cease to use perfumes or to dress the hair. The public mourning is equally strict, and enforced under the penalty of de- capitation. The ceremonies to be undergone on taking a subordi- nate or " little wife," first with the head lady, and then with her relations, is enough to prevent polygamy, unless amongst a very idle people; especially when we look at its name—"famporcifesana, the means of causing enmity."

The mental character of the people is rated high ; but we in- cline to rate them still higher than the Missionaries, who do not seem to have drawn a full distinction between what is natural and what is habitual—between the faculties which nature gives, and the images with which their country permits their minds to be stored, or time stimulus society affords for their exercise. There are the germs of national intellect in such qualities as these: as yet, however, like the Chinese, they are developed upon practical mat- ters, and probably ever will be.

Their mode of thinking, as described by Mr. Baker, who was for many years connected with the Mission at the capital, is generally clear, definite, and con- secutive; often prolix in introducing a thought, but distinct and pointed in ex- hibiting the thought itself; shrewd and ready in argument or dispute, fre- quently enforcing their opinions with perspicuity, order, and confidence. Like all uncivilized nations, they are, however, exceedingly averse to intellectual effort ; and hence, though their mental exercise is prampt and lively, they do not s .etu to possess the qualities uf mind requisite for close and continued thought. The imagination is in most frequent use, and, like all uncivilized nations, they are fowl of metaphors, unfolding or applying many of their popu- lar maxims by allegory or fable. The almost entire absence of abstract nouns in the language of Madagascar, indicates one great Peculiarity in the mind of the nation, and has probably exerted considerable influence iu continuing, if not in originating, the modes of thieking most prevalent among the people, rendering them so much more fami- liar with sensible than with intellectual objects. Facts, anecdotes, occurrences, metaphors, or fables, relating to or derived from sensible and visible objects, ap- pear to form the basis of most of their mental exerciaes. This also, in all pro- bability, augments the impurity of those chambers of imagery winch their imaginations create, and in which it appears to afford them delight to revel. .Notwithstanding mental application is in general 110 irksome, their acquaintatice with numbers, the extensive calculations many of the waves make, their keenness in barter or trade, their system of government, and many of their Usages, indicate considerable strength of maid ; and when a stimulus suffi- ciently powerful is applied, they have shown in unity instances no natural de- licieney of clear and vigorous intellectual faculties.

There are many other points we could have evolved at length, as regards the el ar .eter, institutions, or history of Madagascar, not to mention its physical peculiarities; but we will devote our yet remaining spa e to a tew extracts of a more miscellaneous kind.

A PltAC"rICAL CON( LusloS.

Mr. Chick, an excel!eat artisan sent out by the London Missionary Society iii 18:21, was the first European smith who settled in the interior of Mada- gascar; and to him the natives of Aukova especially are indebted for their improvement in the art of working in iron. lie reached the capital in 1822, and fixed his residence at A mparibe, where he erected his shop, and fitted it up in the European style, as far as circumstances would admit. Mr. Chick was him- self a poweiful moan; and the tools, the bellows, the anvil, and the large sledge- hammer which he used, filled the natives with the greatest astonishment. The rt • port of his great strength soon reached the palace; and shortly after he began his work, the king with a number of his officers paid him a visit. Mr. Chick's beys were at work at an anvil of a middling size. A spare one, of considerable weight was standing on the floor in another part of the shop ; and the king, after looking aleut with admit ation for some flow, told his officers to lift the anvil that was standing on the doer: each in his turn put forth his utmost strength, hut could not raise it from the ground. " What !" said the king, " are you all conquered ? Let me try." His majesty then laid hold of it with all his might, and tried to raise it from the ground, but with no better success than his officers. Aoka izay, (said the king,) avelan mba atao ny smiths aukehitriny—" Enough ; let the White man try now." Mr. Chick then lifted

the anvil to a considerable height from the ground, ta the greet surprise of all present ; and it is singular to notice the first impression which this evidence of the superior strength of the Englishman produced on the minds of the king and his suite; they all coucutred in declaring that it would be dangerous to fight with such men.

A statete varoun.narn.

The manner of rowing the vapour-bath is singular, and differs from that ordinarily pursued in this country or in Russia, where the eteam.bath is in more genetal use than pet haps in any other nation of Europe. and where the room for baths is filled with steam by pairing water on a heated stone ; it differs scarcely less Item the rude and simple mole adopted by the South Sea Islanders, who fix the patient in a sort of epembottomed chair, and place him in that position over a pile of stones heated red hot, but covered with herbs and waits saturated with wcter. The Malagasy seat the patient over a large earthen or other pan containing water, spreading over him several large native cloths, and then produce the quantity of steam requiring by casting pieces of iron, or stones heated rethhot, into the water.

5110EI50 HORSES.

Speaking of their nails. Mr. Jones remaiks, " they made nails, but they were round, and not square. 1 was the first, 1 think, that taught them to make a square nail. Towards the end ot Mtn, a favourite horse, sent to lladama by Sir It. T. Farquhar, in the charge of Mr. Hastie, in the previous year lost one of his shoes, aml there was no person in the capital who knew how to shoe a horse. Seeing the anxiety of the king, I said to hitn, It you will trust sue, I will nail on the old shoe. The king was exceedingly pleased, und wished me to do it. 1 made a model of a horse-shoe nail, nd the uative smiths made some nails exactly like the nmdel. The horse was brought into one of the royal houses; and the king, his officers, smith., &e. assembled, to witness the novel transact;on. While 1 was di lying the nails into the animal's hoof, the king frequently cried out, Take cam, take care, don't Ism t the horse, don't hurt the horse ! 1 conti tttt ed driving the nails, clinched them, rasped the foot, &c. and the holse was led out unhurt, to the great astonishment and delight of all present, who appeared, front this trilling circumstance, to attach

increased importance to our residence among them. I should not have attempted it, bad I not often nailed on old shoes when I used to take my father's horses to the blacksmith's shop in Wales. After this, the Malagasy smiths made these sort of nails, as well as horse.shoes, and shod the king's horses, though they did it but clumsily until the arrival of the smiths sent out from England.

How all knowledge turns to use! Mr. JONES little thought, when he tried his amateur hand on his father's horses in Wales, that the accomplishment would win him the favour of the con- queror of Madagascar.

RIVAL TIIUNDERERS.

It is related of Radarna, that in a heavy thunder-storm, which occurred one evening, he amused himself with tiring some pieces of caution. The British agent went to him, and inquired his reasons tor doing so. " Oh," said the king, "we are answeriug one another—both of us are gods. Cod above is speaking by his thunder and lightning, and I am replying by my powder and cannon." Mr. Nestle pointed out to him the presumption uf his conduct ; and the king ordered the firing to cease.

The authorities on which this work is founded are the published books which have appeared at various times relating to Made- .gascar ; the journals of Mr. HASTIE, the British Resident and friend of EADAM A, in the Colonial °thee; and the manuscript accounts Of the Missionaries, in the possession of the Society to which Mr. Esms is Foreign Secretary ; together with informa- tion expressly rendered in answer to specific queries. The work itself may be recommended as full of matter, novelty, and inte- rest, set forth in a workmanlike manner.