HISTORY OF MADAGASCAR. 
397 
lence of the worship of household gods. According to the 
statement of the Rev. D. Jones, there are old men in 
Imerina who testify that the most ancient traditions of 
their country are those proverbial sayings, which in some 
measure recognise the existence and attributes of the one 
true God. This supreme Being, according to such tra¬ 
ditions, sleeps not, sees all things, avenges wickedness, 
rewards goodness, governs all, and effects what man en¬ 
deavours. From this knowledge the worship of household 
gods is said to have been derived; but while the origin of 
such worship appears to be unknown, tradition relates that 
national idolatry was introduced in the following manner:— 
A king of ancient times observing the influence obtained 
by masters of families, in consequence of their acting as 
their own priests, and consecrating their own household 
gods, adopted the plan of consecrating an idol for the 
people, calling them his family and children. 
Whatever uncertainty there may be in this tradition, 
it is true that Impoina, the father of Radama, did repeat¬ 
edly convene the population to witness the consecrating 
or setting apart of several of the present national idols. 
Impoina is said to have acted thus solely from political 
motives, having their foundation in the conviction that 
some kind of religious or superstitious influence was use¬ 
ful in the government of a nation. It is still acknowledged 
as a principle, that the idols are under the sovereign’s 
special support. To the sovereign the keepers apply for 
new velvet in which to fold the idol, for bullocks to sacri¬ 
fice to it, and for whatever is needed for its protection and 
state. 
It does not appear that the kings who raised the national 
idols to their present elevation, instituted any mode of pub¬ 
lic worship; or if they did, the attempt must have failed, 
