FOOTNOTES:
[1] Cameron.
[2] Literally ‘The Fragrant One,’ suggesting freshness. ‘In primitive religious thought, the idea of godhead is specially connected with that of fresh unfading life, and the impurity which must be kept aloof is associated with physical corruption and death.’
[3] Cameron.
[4] Cameron.
[5] Mr. Cameron was a lineal descendant of the massacred chief of Glencoe. It was known that the three sons of the chief escaped on the night of that terrible massacre; but they were lost sight of, and historians could not tell what afterwards became of them. One of them fled over the hills into Morayshire, changing his name, and two of his descendants are to be found in a northern city to-day. The other two, escaped into Perthshire, took their mother’s name of Cameron—she was a Cameron of Lochiel. One of them, Hugh, afterwards emigrated to Canada, the other lived and died in Perthshire. His eldest son became the tax-collector of the village of Dunkeld, and his eldest son James went to Madagascar in 1826 as a missionary artisan (he had been instructed and greatly helped in his studies by the late Rev. Mr. Black, Congregational minister of Dunkeld).
[6] Lovett, History of the London Missionary Society, vol. i, pp. 703, 704.
[7] Native Narrative of the Persecutions (unpublished).
[8] Lovett, History of the London Missionary Society, vol. i, pp. 704, 705.
[9] Lovett, History of the London Missionary Society, vol. i, p. 708.
[10] Native Narrative of the Persecutions (unpublished).
[11] Native Narrative of the Persecutions.
[12] Ellis, The Martyr Church of Madagascar, pp. 168–71.
[13] Ellis, Faithful unto Death, pp. 153–4.
[14] Native Narrative of the Persecutions.
[15] Native Narrative of the Persecutions.
[16] Ellis, Faithful unto Death, pp. 147–8.
[17] Ibid., p. 155.
[18] Lovett, History of the London Missionary Society, vol. i, p. 709.
[19] Native Narrative of the Persecutions.
[20] Cousins, A Brief Review of the London Missionary Society Mission in Madagascar from 1861 to 1870.
[21] Lovett, History of the London Missionary Society, vol. i, p. 714.
[22] Cousins, A Brief Review of the London Missionary Society Mission in Madagascar from 1861 to 1870.
[23] Ibid.
[24] Cousins, A Brief Review of the London Missionary Society Mission in Madagascar from 1861 to 1870.
[25] Ibid.
[26] Missionary Chronicle (London Missionary Society), Jan. 1870.
[27] Quoted by the Rev. W. E. Cousins in Madagascar of To-day.
[28] ‘The transition of any community from a state of repression to one of supremacy tends to change the character of the offences of which it takes cognizance. It accentuates the organization. It elevates the by-laws to a new prominence, and makes offences against them important.’—Hatch.
[29] See Missionary Chronicle of the London Missionary Society, June, 1884.
[30] ‘The Malagasy love to give, especially for the Kingdom of God; and this happy disposition, created by our English (British) predecessors, is being carefully maintained!’—M. Bianquis, 1903.
[31] Shortened form of Ambàtonakànga.
[32] Ten Years’ Report, 1880–90.
[33] Ten Years’ Review.
[34] Ten Years’ Review.
[35] Ten Years’ Review.
Transcriber’s Notes:
1. Obvious printers’, punctuation and spelling errors have been corrected silently.
2. Some hyphenated and non-hyphenated versions of the same words have been retained as in the original.