Two claims recur in writing about the rising of August 1791 in Saint-Domingue's northern plain: that it grew out of marronage, and that vodou furnished its organization and inspiration. Geggus tests both against the documentary record and finds neither well supported.

Colonists went on distinguishing runaways from insurgents, and no maroon band is known to have joined the revolt. Boukman and Jean-François had each been fugitives, but neither led a maroon community, and the leaders appear to have been living on their plantations when it began, which suggests the rising was organized from inside the system rather than outside it. Marronage, he proposes, worked more as a safety valve.

On religion he is equally cautious, noting that the chant tied to Bois Caïman has been mistranslated as an oath to kill whites when it in fact calls on a Kongo divinity for protection. That such cults gave rebellions leaders and cohesion he grants; that they caused this one is unproven.