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The accession of Princess Ramavo, also known as Rabodonandrianampoinimerina, on the throne of Antananarivo in 1828, is a conflict between her opponents who want to raise Raketaka, the daughter of Radama I of her sakalava wife, Princess Rasalimo, and her Supporters including Rainimahay and Andriamihaja who help install it. Rainimahay was one of the great kingdoms of the early nineteenth century. He is the first Hova to attempt to take over the affairs of the kingdom. He did not succeed because he downplayed the strength of the young officer, Andriamihaja.
The latter is a young protégé of Prince Ramanetaka who recommends him to Radama Ier. Very soon, he knows how to conquer the king’s friendship. And, no doubt, of this friendship and the favors which follow from it, after the death of the king, it is easy to supplant Rainimahay as commander-in-chief of the royal army with the rank of 11 honors , And is accepted as husband of the queen. He would, moreover, be the father of Rakoto-Radama.
When he was appointed head of the royal troops, one of the great sages of the kingdom, Rainibetsimindrana, did not spare him the advice that, as a young officer and husband of the queen, he could play his part and assume his Responsibilities in dignity. This advice, in fact, concerns the qualities which he must demonstrate (flexibility and affability vis-à-vis the population, but also rigor in the application of the law).
But the agreement does not last long between Ranavalona Ire and Andriamihaja, because of their two well-tempered characters. But also and especially because the other great ones, notably Rainiharo and the chief of the Voromahery Rabosela overwhelm Andriamihaja with slander, the least of which is to be jealous of his authority, the worst to take advantage of the feelings of the queen to treat her “like a Simple wife, a woman of the interior. ” In fact, they can not bear to see the queen under the influence of her husband.
They manage to convince Ranavalona I to participate in a comedy that is not expected to end in a death. She will have to simulate the disease so that they can demand a general test of her relatives by the tanguin.
The queen pretends to be ill for a few days and Andriamihaja is said to have forbidden her parents, including the “Twelve Wives” of sovereigns, the Andriambaventy and the chiefs of the Tsimahafotsy and the Tsimiamboholahy to see her. Then the queen demands their presence for a consultation by divinatory art, for “my illness is getting worse.” What is done.
Two professional “mpisikidy”, the Zanadralambo Rainivaondriana and Razakanandriamidarohasina, are then used. After consulting, they spend the night thinking and, in the morning, try to engage the conversation with the sovereign. But she refuses, arguing a great fatigue.
The soothsayers express their anxiety to the persons summoned by the Queen, all in the secret of this dismal comedy, and who propose to undergo an ordeal to determine “the author of the spell,” and to save the life of the queen. As, obviously, all survive, Andriamihaja is asked to pass, too, by the test of the tanguin.
But at the request of the sovereign, the test takes place not in the open air, but in his home, in the Palace of Andafiavaratra, because “it is not anyone”. There he is administered the high dose of which he does not escape.
Judged by some authors as an unjust and cruel being, Andriamihaja is presented by others as a fervent proponent of progress as his master Radama I, and Christianity. This would have explained the enmities of the conservative party. After him, it is said, there is a resurgence of paganism.