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If a lord wants to free himself from the tutelage of his sovereign towards whom he has made his oath of allegiance in spite of himself, he is raising the people. It is divided into supporters and opponents (see previous note). But this kind of crime is often faded before the hour, because the fear or respect due to the king incites certain subjects to prevent it. Then the Lord and his followers are condemned to death for insurrection.
But the business does not stop there, because such a massive execution is also the unique opportunity for anyone who has some account to settle with another, to succeed. It is enough to accuse him of being part of the rebels. For if, in ancient times, personal accounts are regulated in several ways, the most expeditious, the safest, and the least expedient means is, without doubt, the slanderous accusation. Very often, Andrianampoinimerina must intervene so that it does not degenerate into genuine genocide. For knowing the attachment of his people, he can not believe that there are in his kingdom as many opponents of his sovereignty.
“Stop the massacre,” he ordered. “Too many people hate each other and take the opportunity to take revenge. And to continue: “Moreover, their master is dead and I do not fight against a dead man.” Before concluding: “However, if I forgive, I do not forget anything. If there are still partisans of the traitor, let them also forget nothing. “
Andrianampoinimerina has never hidden her confidence to defeat her enemies, strong with her fetishes accompanied by their tackles. Thus, when he went to war, he was preceded and followed by the royal idols.
The merina sovereigns count twelve recognized as national fetishes – sacred figure – of which Kelimalaza is the most considered.
“Although profoundly monotheistic, the ancient Malagasy profess, mixed with the notion of a superior God, an animist cult complicated by ancestor worship and fetishism” (Régis Rajemisa-Raolison). Originally, this belief is unknown. But it developed considerably from the seventeenth century, when the kings began to fight among themselves and needed a supernatural force to support them.
Thus Kelimalaza was introduced in Imerina in the sixteenth century by a woman from the betsileo country, Rakalobe. She quickly became the first of the idols “for her alleged power to grant victory to war, to stop the hail …”, in short to perform miracles. In his time of glory, Kelimalaza has its sanctuary in the village of Ambohimanambola where “a true body of priests” guard it. With the eleven other national idols, it was destroyed by fire, on September 8, 1869, by order of Ranavalona II, the first Madagascan Christian queen.
This notion of natural or supernatural forces is always put forward in any confrontation. It is especially sublimated in the legend of Ibotity where “the cascade of the less strong” is highlighted.
The little Ibotity climbs on the branch of a tree. The wind blows, the branch breaks and Ibotity falls, breaking the leg. Then Ibotity concludes that the tree branch is very strong because it could break a leg. But the branch retorts that the wind is stronger because it has broken it.
In its turn the wind declares itself less strong than the hill which can stop it; The hill is less so than the rat which digs it; The rat is less so than the cat that kills it; The cat is less so than the rope which can tie it; The rope is less so than the fire capable of burning it; The fire is less so than the water which can extinguish it.
And that does not stop there. The water is less strong than the canoe that passes over its back; The canoe is less so than the stone used to carve it; The stone is less so than the man who comes to work it; The man is less so than the sorcerer who casts a bad fate on him; The sorcerer is less so than the tanguin which kills him; The tanguin is less so than Zanahary who administers it and gives it its power.
Then, says legend, from this day on, Ibotity and all that exist recognize that Zanahary is the strongest and the only master of everything.
Through this legend, it is said, the ancients conceived the various steps of the second causes by which one passes before arriving at the first cause.

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