‘By their cruel oppression and arrogant pretensions in the early days of the French occupation, the Jesuits overreached themselves, and for ever opened the eyes of the Hovas to their true character.’ Since the people have been free to exercise personal choice with regard to religion, they have turned in great numbers to the Protestant places of worship from which they had been forced to withdraw during the days of Jesuit persecution, and now four-fifths of the worshippers are Protestants. As I have said already, after the annexation and the emancipation of the slaves, but mainly in consequence of the many false reports set in circulation by the Jesuits, the Roman Catholic schools greatly increased and the attendance at the Roman Catholic services. This change was really a great gain to the strength and spirituality of the Protestant churches, as it rid them of numbers of nominal members and adherents, and although progress seemed slower than in former times, it was more real, and what was lost in extension was gained in depth. The French officials showed their partiality for the Roman Catholic Church by making numerous grants of land for education and other purposes in Antanànarìvo, its neighbourhood, and elsewhere. That some partiality and favour may be shown from time to time in such matters is to be looked for; but the facts remain that _four-fifths of the people_ of Imèrina and the Bètsilèo country are Protestants, and that the Jesuits have less power and influence to-day than they had before the war. M. Bianquis, of the Paris Missionary Society, in a comprehensive review of the present situation in Madagascar says: ‘Our earliest missionaries thought that it would suffice for us to be the protectors and guarantors, in the eyes of the French officials, of the English and Norwegian missionaries. But time has cleared these brethren from the calumnies with which they had been charged. The dignity of their life, their absolute political rectitude, and the undeniable part which they are playing in the civilization of the colony have assured to them all the countenance they need for the peaceful continuance of their work.’ ‘“Then had the churches rest ... and were edified; and walking in the fear of the Lord, and in the comfort of the Holy Ghost, were multiplied”; in some such terms might the peaceful progress of the Malagasy churches of to-day be described. The period of mistrust and suspicion with which those associated with the Society were regarded has ended, and the French Republic recognizes the loyalty of the Protestant native churches, and frankly accepts the labours of the British missionaries as contributing to the progress and enlightenment of their new possession. No word of complaint now reaches us. For the relief thus secured we can hardly be too thankful.’