The work has always suffered from its very success--suffered _in depth_ from its vast extension, for it is hardly possible to have both _depth_ and _extension_ at the same time. It has also suffered somewhat, as was to be expected, from the imperfections of the native agents who had to be employed as pastors, local preachers, and evangelists. For while the majority of these did marvellously well, all things considered, and many of them were really gifted speakers, yet very few had had training of any kind or even much instruction. Most extravagant expectations were entertained of them and the work they could do, mainly because of their number and it seemed to have been quite forgotten how very recently they had emerged from heathenism. Great mistakes have sometimes been made with regard to the Madagascar Mission. Many supposed that the burning of the idols in Imèrina meant that all the Malagasy had been converted, and some have still the idea that the whole of Madagascar--an island four times the size of England and Wales--has been Christianized. Yet, as a matter of fact, only about one million--out of five--of those in the central provinces have been reached. The burning of the idols, which was greatly overruled for the glory of God and the cause of Christianity in Madagascar, was indeed an event for which we have all the greatest reason to feel most profoundly thankful; but it by no means meant the conversion of all the Malagasy. And, notwithstanding all the good work done, two-thirds of the island is still in heathen darkness. By burning the idols the Malagasy government simply assumed a new attitude towards Christianity and Christian civilization. The vast majority of the people in the central province of Imèrina and the adjacent districts and provinces followed the example set them by the queen and government; but they did so mainly from loyalty or fear, and not from any real heart-love for the Christian religion. Doubtless there were hundreds--I should like to believe there were thousands--who were actuated by higher and nobler motives, some by the very highest and holiest, and who rejoiced and sincerely thanked God for the change of policy which He, in His providence, had led the rulers of the land to initiate. Still the fact remains that the movement was mainly a political one on the part of the majority of Her Majesty’s advisers, and could in no sense be truly and honestly called ‘the conversion of the Malagasy as a nation to God’ by any one who understood the real state of the case. The Malagasy _as a people_ were not converted at the burning of the idols. They and their rulers took up a new position with regard to Christianity, and made it no longer a crime to worship God. As a result of this, there was a large influx into the existing churches of semi-heathenism, while some six hundred new ones were formed in the province of Imèrina alone within twelve months.