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Updated: June 20, 2025
The effect of the gape on the mother was to remind her of one class of inhabitants of her native rivers the crocodile and cause her laughingly to style the child her "young crocodile." The Malagasy word for crocodile is mamba, and thus the child came by his name, with the usual prefix, Ra-Mamba.
"You are all fond of music," he said. "Who does not know that the Malagasy are good singers? The songs you have already sung have delighted my ears, and the clapping of your hands has been in the best of time; but you shall soon have music such as the idols would enjoy, I have no doubt, when in a merry mood."
Happily, the balance went down in favour of mercy. Madame Pfeiffer, and the other six Europeans then in Antananarivo, were ordered to quit the capital immediately. They were only too thankful to obey the order, and within an hour were on their way to Tamatavé, escorted by seventy Malagasy soldiers.
Simple as is the clothing of the Malagasy, their food is not less simple. At every meal, rice and anana are the principal or only dishes. Anana is a vegetable very much like spinach, of a by no means disagreeable flavour in itself, but not savoury when cooked with rancid fat.
I have seen trainloads of wounded staring out of the ambulance train windows as we passed. I have seen these dim intimations of questioning reflection in the strangest juxtapositions; in Malagasy soldiers resting for a spell among the big shells they were hoisting into trucks for the front, in a couple of khaki-clad Maoris sitting upon the step of a horse-van in Amiens station.
When the procession had approached close to the place of concealment, Mark whispered "Now!" and ran to the top of the mound before referred to. The four slaves followed him. The summit gained they turned, lifted up their arms and chains, looked upon the Queen, and gave vent to the "oo! oo! oo!" which stands to the Malagasy in the place of a cheer.
Perhaps we may be permitted to sing his own hymn along with him some day before the throne. No wonder that we love the words of Ramanisa. The hymn composed by this good native, which these Christians began to sing and which is incorporated, as we have said, in the Malagasy hymn-book, is still, and will doubtless continue to be, a great favourite with the Christians of Madagascar.
In the Malagasy story, the conclusion is almost identical with the winding up of the Scotch fairy tale. Like most Red Indian versions of popular tales, the Algonquin form of the Jason saga is strongly marked with the peculiarities of the race. The story is recognisable, and that is all. The opening, as usual, differs from other openings.
These cases will not detain our attention: we will pass at once to the discussion of those where there is no transformation to be effected or dreaded. Perhaps the most interesting of all are the Welsh sagas; and of these not the least remarkable is the suit by offerings of food. Andrianòro tried this device in the Malagasy story; but it was unsuccessful.
The same may be said of Andrianòro's wife, notwithstanding that the Malagasy variant, as a whole, bespeaks a higher level of culture than the adventures of Tawhaki and Tini-rau. As little do we find the magical robe in the Passamaquoddy story of the Partridge and the Sheldrake Duck.
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