The Palais de Manjakamiadana (here with that of Manampisoa) is one of the symbols of sovereignty in Ankova (Imerina). Fiandria is the translation that Barthélémy Huet de Froberville gives, in the 18th century, in his "Manuscript Dictionary of Madagascar," to the terms government and power. As is known, this missionary never set foot in the Great Island and refers mainly to works and writings by authors, travelers, etc. Citing Fressanges, he addresses the form of government which is not the same in all provinces. Power is, in general, hereditary. But as everywhere else, "ambition knows no laws." Two provinces live under the most horrible despotism, Fressanges specifies, giving the example of Ankova and the Sakalava country. The chiefs of these provinces have the right of life and death over their subjects. In the others, the criminal is condemned by the laws in use in the province where the offense is committed. Each village is governed by a chief, but an entire region, except for the two mentioned above, is not under the reign of one alone... "We see great chiefs on the East coast among the Betsimisaraka, the Betanimena, etc., but they are so only by circumstances and when the general interest demands it." The chief is more or less powerful, depending on whether he has more or less capacity, bravery and wealth. "Like the ancient shepherd kings," they cultivate their lands with their slaves. They do not have the right to levy taxes on their subjects, so the costs of a war are shared. For Flacourt, adds de Froberville, "the Malagasy nation has no written law." Everything that is done and practiced passes through a natural law which is of all kinds: that of the prince ("massindili"), that of the individual ("massinpoh") and the custom of the country ("massintane"). Detailing these three kinds of law, Flacourt specifies that the prince's law expresses his will, but it is nevertheless founded on reason which is to render justice to each—by judging disputes himself or delegating to someone close to him—and to inflict penalties and fines. And this, always in accordance with the custom of the country which is considered law in all events. "For if the prince commanded something to his subjects, which was contrary to custom, they would certainly tell him immediately that it is not the one that the ancestors had transmitted and to that, the prince has no reply..." The kings, lords or great ones of the country, Flacourt insists, have chiefs or officers in order to transmit the directives and orders they have to give to their subjects concerning their rights, duties and corvées: working the royal lands, building their houses, going to war, gathering, organizing ritual festivities... The forms of government established in the Great Island are almost all alike. However, notes the Anonymous Author, it is observed that the Zafiraminia, the Hova (Merina) and the Sakalava, independently of the general laws of the country, have particular ones, notably the Merina. In general, the peoples of the Great Island bend under the yoke of a "kind of feudal government." Those of the South, especially, bear the bad consequences, affirms the Anonymous Author. The right of the chief to declare war on his neighbors for any pretext obliges them to take up arms constantly and abandon their lands. All the more so because because of these wars, the fruits of their agricultural labor are often destroyed. Moreover, the lands belong to the kings, lords or chiefs, and simple individuals, if they wish to become cultivators, must submit to them. The latter designate the plots for them to exploit. However, if they continue to develop them for a certain period, they belong to them forever. But Flacourt warns: "The great ones and lords of the provinces (especially of the South) are as jealous of their honor as elsewhere." Thus, they never allow a person to appropriate the slightest corner of land in their territory, without asking them in good faith.