Shadow and Light / An Autobiography with Reminiscences of the Last and Present Century

by Mifflin Wistar Gibbs

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.