[2] For most of the information here given on the geology the writer is indebted to Captain Mouneyres, chef de services des mines, and the Rev. R. Baron, F.G.S., F.L.S.
[3] See “On a Collection of Fossils from Madagascar,” by R. B. Newton, Quart. Journ. Geol. Soc. (Feb. 1895).
[4] The following are figures of mean temperature, kindly supplied by the Rev. E. Colin, S. J., director of the observatory: Diégo-Suarez, N., 79°; Fàrafangàna, S.E. coast, 75°; Màrovoày, W. intr., 81°; Mòrondàva, W. coast, 77°; Tullēar, S.W. coast, 78°.
[5] The words in parentheses are the native Malagasy names.
[6] The census taken in 1905 gives 2,664,000 as the total population, but it is probably a little over that amount, as some localities are still imperfectly known.
[7] This is a special and restricted use of the word, Hòva in its widest sense being a tribal name, including all ranks of people in Imèrina.
[8] It is true that 200 years earlier than this, persistent efforts were made for nineteen years (1600-1619) by Portuguese Roman Catholic missionaries to propagate their faith among the south-east coast tribes. But although much zeal and self-denial were shown by these men, their efforts were abortive, and the mission was at length abandoned, leaving no fruit of their labours in a single church or convert. Half a dozen small books of devotion are all that remain to show their presence in Madagascar.
[9] The work of the “Frères chrétiens” was, however, almost broken up by the anti-clerical policy of the French government.
MADAN, MARTIN (1726-1790), English writer, was educated at Westminster School, and at Christ Church, Oxford, where he graduated in 1746. In 1748 he was called to the bar, and for some time lived a very gay life, until he was persuaded to change his ways on hearing a sermon by John Wesley. He took holy orders, and was appointed chaplain to the Lock Hospital, London. He was closely connected with the Calvinistic Methodist movement supported by the countess of Huntingdon, and from time to time acted as an itinerant preacher. He was a first cousin of William Cowper, with whom he had some correspondence on religious matters. In 1767 much adverse comment was aroused by his support of his friend Thomas Haweis in a controversy arising out of the latter’s possession of the living of Aldwinkle, Northamptonshire (see Monthly Review, xxxvii. 382, 390, 465). In 1780 Madan raised more serious storm of opposition by the publication of his Thelyphthora, or A Treatise on Female Ruin, in which he advocated polygamy as the remedy for the evils he deplored. The author was no doubt sincere in his arguments, which he based chiefly on scriptural authority; but his book called forth many angry replies. Nineteen attacks on it are catalogued by Falconer Madan in Dict. Nat. Biog. Madan resigned his chaplainship and retired to Epsom, where he produced, among other works, A New and Literal Translation of Juvenal and Persius (1789). He died on the 2nd of May 1790.