Antananarivo Annual
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THE ANTANANARIVO ANNUAL AND MADAGASCAR lVIAGAZINE. A RECORD OF /NFOFIMATION ON THE TOPOGi,APHY AND NATURAL PRODUCTIONS OF MADAGASCAR, AND THE CUSTOMS, TRADITIONS, LANGU.4GE, AND RELIGIOUS BELIEFS OF ITS PEOPLE. EDITED BY THE REV. J. SIBREE, F.R.G.S., AND REV. R, BARON, F.G.S., F.L.S., Missiena,.ies of the L.l'vl.S. ,fl.o. XXIV.-C!rbri£,tmas, J900. (PART IV. OF VOL. VI.) ANTANANARIVO: PRINTED AT THE L.M.S. PRESS. J)\nfo:nanariuo : PRINTED AT THE PRESS OF THE LONDON MISSIONARY SOCIETY BY MALAG.ASY PRINTERS. \ iii. CONTENTS. PAGE .1.-SOME BETSILEO IDEAS. BY REV. ]. H. HAILE...... (1)385• 2.-0BSERVATIONS ON THE SAKALAVA. Translated from a paper by LIEUTENANT-COLONEL BREVETE PRUD'HOMME, DE L'INFANTERIE DE MARINE .....•....••. 3 -OHABOLANA, OR WIT AND WISDOM OF THE HOVA OF MADAGASCAR. PART VI. BY REV.]. A. HOULDER. -U7 4.-THE EARLY HISTORY OF IMERINA BASED UPON A NATIVE ACCOUNT. BY MR. L. LORD...... 45J 5.-BETSILEO BURIAL CUSTOMS. Translated from a Native MS. by MRS. Moss..... • • • • • • . .. 475 "6.-THE MARRIAGE CEREMONY AMONG THE HOVA. Translated by REV. W. E. Cousrnsfrom a Native Account. 477 7.-BETSILEO, PAST AND PRESENT, A TWENTY YE ..\R'S REVIEW. BY REV. H. T. JOHNSON ..... 8.-A BRIEF NATIVE ACCOUNT OF RADAMA II. Translated from a Native MSS. by DR. C. F. A. Moss. 9.-THE FANDROANA, OR NEW YEAR'S FESTIVAL OF THE MALAGASY. BY REV. ] . SIBREE. ED. 10.-THE MADAGASCAR EXHIBITS AT THE •EXPOSITIO:--.i UNIVERSELLE' OF PARIS IN 1900. Translated by Rr,;v ]. SIBREE, ED......... ~97 rr.-THE NEW ROAD BETWEEN THE CAPITAL AND THE EAST COAST. BY REV. R. BARON, ED. 12.-VARIETIES: THE WORDS 'IIianao,' 'Hzanareo,' and'Anrlro.' --THE \VORDS 'Nofo,' 'Molaly,' 'Ampombo,' ETC.-THE MADAGASCAR RAILWAY-NEW MAP OF MADAGASCAR so4 *The first sixteen pages have unfortunately been numbertJd wrongly viz. 1-16 i11st<,ad of 385-400. iv. PAGE 13.-NATURAL HISTORY NOTES: THE EXTINCT DINOSAURS OF MADAGASCAR-NEW COLEOPTERA FROM MADAGASCAR.. 508: 14.-INDEX TO VOL. VI..... 509 THE ANTANANARIVO ANNUAL AND MADAGASCAR MAGAZINE. SOME BETSILEO IDEAS. N the paper on Betszleo Home-lzfe published in last year's I ANNUAL I described the habits and surroundings of the Betsileo people; in this I purpose to show something of the contents and workings of their minds. I had no idea of the richness of the subject until I began to explore among old Be tsileo as to their history and traditions, which are fast becom ing a sealed book even to the people themselves. I have taken pains to verify the statements and stories contained in this paper, so that there should be but a minimum of error, although some truths are indeed stranger than fiction. They are the outcome of the tribal genius, which has no doubt developed· according to fixed laws ; the original stock, wherever it came from, being acted upon by physical and social conditions, which have in time determined their ideas and civilization. And as it is a problem of geology to mentally reconstruct the condi tions under which the different strata were formed, it may be interesting to conjure up the life-conditions of prehistoric Betsi leo which are crystallized in their folk-lore and proverbs. For those who love to deal with simple elements, nature untouched by man and barbarism unsoftened by civilization, there will here be matter for reflection; but for those of a less scientific temper, who are accustomed to the refinements of home and society, it will be repugnant, like entering a cavern from which light and warmth are excluded,-a low level of humanity where the nobler sentiments have not yet emerged. All that can be known of Betsileo history anterior to the conquest by the Hova No, 24.-CHRISTMAS, 1900, :z SOME BETS/LEO IDEAS. is derived from the testimony of old people and the structttre of villages. These villages were built on the tops of hills for the ad vantage it gave OVf!r ene:mies, and they were defended by deep fosses and thick hedges of prickly pear. The massive stone gateways were also vigilantly guarded. Cattle and sheep were brought home and penned up every evening. Anarchy and internecine warfare prevailed, and neighbouring villages, each under its petty chief, often had no dealings with one another except fighting. Those who ·were captured were either killed or made slaves; spears and long butcher knives were the weapons used. Through their disunion they became an easy prey to such warlike tribes as the Bara and Sakalava, and about a century ago they were brought under the yoke of the Hova. Since then domestic fighting has ceased, and their spirit has been broken ; they are now timid to a degree. Their language is harsh and uncouth, they are vehement in utterance, and often when they appear to be quarrelling and coming to blows, it is only animated interchange of views, They seldom fight unless inflamed by drink, though they often have sufficient cause for resentment in their relations with e,'1.ch other. After a little wrangling and man<Euvering to let off steam, they part without violence and are none the less good friends. The women are exceptionally pacific, several often living at close quarters in the same compound, and yet rarely coming across one another. A divorced wife and the present partner of a man servant I know all live in the same house on the best of terms. Jealousy or embarrassment never enters their heads. They are not dis appointed at the shortcomings of others, because they do not expect perfect or ideal relations with anybody. If they do not get what they would like, they rub on with what comes and say little about it. And many a hard lot is borne with equani mity, partly from stoicism, and partly, no doubt, through insensibility. Social Usages.-The Betsileo are matter-of-fact people, not much given to conversation. A man who has been away for days turns up unexpectedly at his home without giving any explanation or endearments to his wife and children. These are unnecessary and unlooked for. He went a,vay and is now back, what more needs be known or said. He sits on the ground, wipes his face, asks for food, and eats away as though nothing had happened. And a singular evasiveness is apparent when a Betsileo is asked about his health, where he is going, or what he is doing. He is all right (tsara 1ntzdz1za), is not going anywhere, or doing anything: He might be a stock or stone as far as any SOME BETSILEO IDEAS. 3 purposefulness is concerned. Probably this reticence is born of unsympathetic handling. To give information as to their whereabouts and belongings would no doubt have been taken advantage of by their unscrupulous Hova masters. There is great deference paid to seniors, and the father or pa triarch has extraordinary prerogatives. No juvenile eats until his elders and betters have begun, and, if pressed, he polite ly refuses. It would be morally wrong. And men with long beards are held in high honour, mainly on account of the rarity of this appendage (few Betsileo can grow a beard at all), and from the fact that nearly all the medicine men have them (the possession of this disideratum having probably determined their career from the opportunity it gives for self-aggrandise ment). One longbeard, who was not a doctor, as it happened, was journeying with his father-in-law. People at first paid most attention to him, but when meal time came, and the elderly man did the honours of the table, they whispered aloud: "When the two are on the road, 'whiskers' gets the honour by mistake, but now he has to play second fiddle." The Betsileo, unlike the Hova, have no aptitude for trade, nor do they like being employed by other people, money not being sufficiently cared for. They love to work their own rice-fields, raise stock and poultry, and have as little to do with the outside world as possible. And with this shyness there is some humility. When a maiden is sought in marriage, and arrangements are going forward, it is alleged by the parents that she is practically a fool (adala), and they request the relations of her betrothed to teach her such domestic arts as spinning and weaving, while all the time she is as much an adept as any of them. It is· perhaps a trick to enhance their appreciation of her abilities. Should a woman be lazy and stupid, she is lightly esteemed, gets no creature comforts, only greens to eat and a mat to cover herself with. They severely endorse the apostolic injunction : "If any will riot work, neither shall he eat." The ox bulks largely in Betsileo imagination and is almost a sacred animal, not from any religious associations, but from purely utilitarian considerations. If any one calls it an animal, he draws on himself the remonstrance: "Think of the benefits · that accrue from the ox: manure and labour for the rice-fields, thus securing plentiful crops; milk as an article of food ; and last, though not least, the money realized from his sale provides us with silk shrouds and decent tombs." Such is the panegyric of the omby. The Betsileo do not enter each other's houses unless bidden, or fetch things from them, but wait until they are handed to them c\,t the door. Entering, handling, and carrying things from 4- SOME BETSILEO IDEAS. neighbours' houses are too suggestive of stealing, so they avoid "even the appearance of evil." The main part of Betsileo philosophy and reminiscence is enshrined in story and fable, so I must be pardoned for making use of these grotesque forms.