One of the illustrations attributed to Andrianampoinimerina. The edicts and codes of sovereigns largely confirm what various sources cited in previous Notes affirm, notably Bakoly Domenichini-Ramiaramanana and Jean Pierre Domenichini. Speaking of the expression "andevo very," the couple indicates that it demonstrates the possibility of redemption because it figures among "the rights and status of the andevo" and only a formal conviction can strip it away. Moreover, "all the edicts provide in total only two offenses punishable by this penalty, which was abolished by the Code of 305 Articles" of Ranavalona II (1881).
The right to free slaves is held solely by the master. Thus, under Andrianampoinimerina, the master who frees one of his slaves ("votsorana") must pay the king the "volatsivaky" or full piastre. The slave who redeems himself ("miavotena") is not yet the king's subject and pays only the sum he wishes. His major expenses consist of the money he gives his master for his redemption and what he spends acquiring an ox. This animal will be served during the meal he owes to the "firenena" or fokonolona who receives him as one of their own and "to whom is recognized the right to demand this ox considered as a purification ox."
The choice of integration group is also stipulated by law. "The slave of andriana origin rejoins his ancestral group, while the Zazahova stricto sensu integrates among the Hova, and the Andevo stricto sensu among the Mainty enin-dreny." At the same time, in case of manumission, restrictions on resulting freedom are provided. Bakoly and Jean Pierre Domenichini explain that Andrianampoinimerina legislated concerning those made "vorom-potsy tsy mandao omby" (white birds or false egrets who cannot stray from oxen) or "valala mpiandry fasana" (locusts guarding tombs). Thus, under penalty of returning to slavery, they cannot leave the village or lands of their former masters.
For their part, the latter are required to treat them according to their new condition and in respect of convention, "under penalty of falling under the law concerning 'homana olom-potsy'" (those who eat white people), that is, those who treat free persons as slaves. As a result, the former slave does not always immediately and completely acquire all the rights of a free person. The two historians then refer to Article 48 of the Code of 305 Articles on the revocation of the "surprising" act by which "a former slave adopted his former master or a child of the latter as a child." While parents free by birth are "masi-mandidy" (completely free to dispose of their property in favor of whom they wish and can disinherit one, some, or all their children), the law requires the former slave to establish the unworthiness of such an adopted child before being able to disinherit him. This act binds only the adopter and implies no burden for his other heirs.
All these rights and status must be related to the fact that only the king reserves the true right to pronounce the death sentence on a slave, the master having only "the right to punish him without ever drawing blood and to restore him to life." Andrianampoinimerina firmly establishes that the "andevo," like anyone in the kingdom, is born and remains "olona" (person), at least as long as he is not "very" (lost or, more precisely, without status). "It is in this share of personality recognized and acquired by him that lies the origin of the share of responsibility that the edicts of sovereigns leave to the slave." This is why if "harboring a fugitive slave" is less severely sanctioned than harboring an ox, it is because, "unlike the ox, the slave shares responsibility with the harborer."
Moreover, monarchical law forbids ceding him land by "varo-maty" (definitive sale) as to a foreigner. It is unknown whether this is because he is recognized as a subject of a "fanjakana" other than that of the Andriamanjaka or because his eventual manumission is already foreseen, which would lead him to another territory. Finally, the edicts present him as an eternal minor child who always needs his master's approval, civilly responsible for his acts.
Pela Ravalitera