A Great Kabàry is held, followed by Dreadful Martyrdoms.
No rank or age was exempt from attendance at the great assembly. Soldiers were sent about the city and suburbs to drive the people towards the place of assembly near the palace, and the living stream continued to pour onwards until many thousand souls were gathered together at Imàhamàsina.
Here a body of troops fifteen thousand strong was posted, and in the earlier part of the day the cannon along the heights of the city thundered out a salute to inspire the people with awe and respect for the royal authority. The highest civil and military officers were there in their varied and gay trappings, but Ranavalona herself did not appear in person. Her message was conveyed to the people by one of the chief officers of state. It was interspersed here and there with the various titles of the Queen, and was to the following effect:—
“I announce to you, oh ye people! I am not a sovereign that deceives. I therefore tell to you what I purpose to do, and how I shall govern you. Who, then, is that man who would change the customs of our ancestors and the twelve sovereigns in this country? To whom has the kingdom been left by inheritance, by Impóin, Imérina, and Radama, except to me? If any, then, would change the customs of our ancestors, I abhor that, saith Rabòdon-Andrian-Impóin-Imérina.”
After a good deal more to much the same effect, the message went on to say:—
“As to baptisms, societies, places of worship distinct from schools, 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, saith Ranavàlo-manjàka, for they are not the customs of our ancestors; and I do not change their customs, excepting as to things alone that improve my country. And then, in your worship, you say ‘Believe!’ ‘Follow the Christian customs!’ and thus you change the customs of the ancestors, for you do not invoke all that is sacred in heaven and earth, and all that is sacred in the twelve sovereigns and the idols. And is not this changing the customs of the ancestors? I detest that; and I tell you plainly that such things shall not be done in my country, saith Ranavàlo-manjàka.
“Now I decree that all Bibles and books of the new religion shall be delivered up to be destroyed, that all who are guilty shall come in classes, according to the nature of their offences, and accuse themselves of having been baptized, of being members of the church, of having taught slaves to read—all shall come to the officers and confess; but those who conceal their offence and are accused by others shall be subjected to the ordeal of the tangena, and those who resist my commands shall die, saith Ranavàlo-manjàka.”
This message was no idle threat. The people were well aware of that, and the city was filled with weeping and consternation.
It was while things were in this state that Mamba arrived at Antananarivo with his precious New Testament and Psalms in the folds of his lamba. Although well aware of what had taken place, he recklessly visited his friends in the city. From them he learned more particulars, and saw, when too late, that it would be impossible for him now to pass out of the gates with the Testament on his person, as the guards had been cautioned to search every one whom they had the slightest reason to suspect.
Hearing of the sudden exaltation of his English friends, he formed the wise resolution to place his treasure in their hands.
Boldness is often successful where timidity would fail. Without hesitation, or even consultation with his friends, Mamba went straight to the palace and demanded permission to visit the Maker of Medicine. He was allowed to pass and conducted by an official to the quarters of Mark Breezy, who was seated with Hockins and Ebony at the time.
Great was their surprise at seeing their friend.
“Why, Mamba! I thought you had gone to Tamatave?” said Mark, shaking hands heartily with him.
“Yis—yis—I hoed,” said Mamba, and then endeavoured to tell something of his doings in English; but his knowledge of that language was so very imperfect that they could make nothing of it. They understood him, however, when he cautiously and lovingly drew the Testament from its hiding-place and gave it into Mark’s hands.
“What am I to do with it, my poor friend?” said Mark. “I know that you have no chance of retaining it, after the decree that has just been passed.”
“Keep ’im—keep—for me,” said Mamba, anxiously.
“I will do so, if I can, but it may not be possible,” answered Mark.
“Yis, keep—safe. Got ’im for me mudder.”
“You’re a brick,” cried Ebony, enthusiastically grasping the man’s hand, for he had a great love for his own mother, and experienced a gush of sympathy.
At that moment there was a loud knocking at the door, and Mark had barely time to slip the Testament into his coat pocket when Hater-of-lies entered with his silver spear and attendants. Seizing hold of poor Mamba, without uttering a word they led him away.
Hockins instantly followed, and Ebony was about to do the same when Mark laid his hand on his shoulder and checked him.
“What would you do, Ebony?”
“Look arter ’Ockins, massa.”
“Hockins is well able to look after himself. No doubt he has gone to see where they take Mamba to. One pair of eyes is enough for that. Your company would only trouble him.”
A few minutes later the seaman returned with the information that the unfortunate man had been cast into the prison from which they had been so recently released.
At this time the Christians in the island possessed numerous entire copies of the Scriptures, besides a large number of Testaments and Psalms, and books of a religious character, which, having been secreted, had escaped the destruction of previous persecutions. Some of these were now given up and destroyed. Many of the more timid among the natives came forward, as commanded, and accused themselves, thus escaping punishment; but there were others who would neither give up their Bibles nor accuse themselves. Some of these were accused by their slaves, others by their so-called friends and kindred—in some cases falsely.
Next day the Prime Minister came to the Queen and reported that one lady, named Rasalama, who had not accused herself, had been accused by some of her slaves of attending religious meetings.
“Is it possible,” exclaimed the Queen, “that there is one so daring as to defy me? Go, let her be put to death at once!”
The intercession of friends of the accused produced no effect on the Queen, and even the pleading of Prince Rakota failed, in this instance, to do more than delay the execution for a few days.
Meanwhile Rasalama was cast into prison and loaded with chains.
“Is it not strange,” she said to her jailors, “that I should be put in chains, and some of my friends should be sent to perpetual slavery and some killed, though we have done no evil? We have neither excited rebellion, nor stolen the property of any, nor spoken ill of any—yet we are treated thus, and our property is confiscated. It will be wise if the persecutors think what they do, lest they bring on themselves the wrath of God. But I do not fear. When Hater-of-lies came to my house I rejoiced that I was counted worthy to suffer affliction for believing in Jesus.”
When this speech was reported to the judges, Rasalama was ordered to be put into heavier irons and severely beaten. This cruel order was carried out; and after her tender limbs had been additionally weighted, her delicate skin was lacerated with terrible stripes. Yet her fortitude never forsook her. Nay more—through the grace bestowed on her she actually sang hymns in the midst of her torment! Sometimes, indeed, her physical strength failed for a brief space. At other times the song of triumph blended with a wail of agony, but she always recovered to renew the hymn of praise.
Her tormentors were confounded. This was something quite beyond their understanding, and their only solution of the mystery was that she must be under the influence of some powerful charm. Others there were, however, who listened to her t............