HISTORY OF MADAGASCAR. 
463 
and replying in the affirmative, add an imprecation of 
vengeance on themselves if they have acted through malice, 
and accused falsely. If one individual only be found as a 
witness in any case, his testimony is not accepted, and the 
accused party is not reckoned for the ordeal. 
The parties present admit of a threefold division: the 
Voanjo, the Loholona, and the Vahoaka. The Voanjo are 
a sort of supreme judges for the occasion—the Loholona, or 
heads of people, the medium between the Voanjo and the 
people—the people being the Vahoaka. 
The voanjo then appoint persons to watch those who are 
accused, and in the dusk of the evening to say, “ Keep the 
embers burning through the night—for the chances are 
equal for all, and let there not be anger against us.” 
At cock-crowing in the morning, the voanjo approach the 
house, and knock at the door of the accused. In the act 
of knocking, they pluck a little thatch from the eastern side 
of the roof, to be a “ faditra” for themselves, saying, <c May I 
not suffer like this in my latter end, nor in those who succeed 
me!” They then call the accused three times by name, 
knocking, still at his door. When aroused, he blows up the 
embers on the hearth, and opens the door. The voanjo 
enter, and ask, “ How is this, that the people accuse you of 
being mamosavy ? What property have you, and what have 
you given your children ? Tell the truth without lying, for 
judgment has come.” His relations are next sent for, to 
watch around the premises, and to see the ordeal adminis¬ 
tered. During the administration, no fowl, nor dog, nor 
stranger may enter the premises—none but the relations 
whom the sikidy permits, the voanjo who superintend the 
business, and the £t panozondoah,” denouncers of the curse. 
It being now broad daylight, and the relations having 
arrived, the accused is taken out of his house, and then 
