French Guiana bought captives in small lots from passing ships

French Guiana took in enslaved Africans slowly and unevenly compared with the sugar islands. Merchants from Nantes and Le Havre handled most of the deliveries. Between 1796 and 1807, while Britain held the colony, Liverpool firms became the main suppliers to Cayenne. The mix of African origins there was unusually wide, running from Senegambia all the way to Southeast Africa, and the reason is commercial. Slaving vessels bound for the larger Caribbean markets sailed past the Guiana coast, and captains regularly stopped to sell a handful of people before carrying on. The colony was a roadside stall on somebody else's route. Set beside Saint-Domingue, where French merchants delivered by the shipload into a market that absorbed everything, Guiana shows how much the size of a plantation economy shaped the human geography that followed it. Where the demand was concentrated, the origins of the people forced to meet it were concentrated too.

The most famous poison case in the French Caribbean ended in 1758 with the execution of Makandal in Saint Domingue. The charge that carried it was sacrilege, and the object at its centre was a tied up bundle of power containing a crucifix. Bundles like it were made across the Atlantic world and their contents can be listed from trial records: grave dirt, animal horns used both for cupping and for binding other objects together, feathers, herbs, and in the Portuguese colonies pieces of consecrated host, papers bearing the names of saints, and small crosses. Christian material inside such a bundle was what colonial courts found intolerable, and cases described as sacrilegious were the ones the Lisbon Inquisition proved most willing to bring to trial. The papers on Makandal, letters and interrogations running from 1757 to 1759, were gathered together by Moreau de Saint-Mery and sit in a single box in the French colonial archive.

Between 1663 and 1664 a Spanish Capuchin missionary named Antonio de Teruel wrote an account of the kingdom of Kongo. He described the people as black in varying degrees, some the colour of chestnut, some closer to olive, and recorded that the deepest black was held among them to be the most beautiful. Mothers, he wrote, rubbed their infants with an ointment and laid them out in the sun for long stretches, repeating this until the children darkened. He then set down what followed from that standard. Because a black skin was so highly regarded, Europeans appeared ugly in their eyes, and children in places where no white person had ever been seen ran from the missionaries in terror. He added that they refused the word negros and insisted on prietos, because among them only slaves were called negros, so that the two words had come to mean the same thing.

Felix Darfour was born in western Sudan, taken to France by an officer of the Egyptian expedition, educated and married there, and settled in Haiti in 1818, where the constitution granted nationality to any African who came to live in the country. He founded a newspaper, L'Eclaireur, later renamed L'Avertisseur. On 30 August 1822 a message from him was read to the Chamber of Representatives. It said that Jean-Pierre Boyer favoured foreigners with a monopoly of commerce, that Haitian fortunes could not rise under him, and that the president gave advantages only to men of colour while refusing blacks instruction in order to prove them naturally unfit to govern. Boyer ordered him tried by a military commission on the morning of 31 August. He was sentenced the same day and shot on 2 September in front of the people and the army. Darfour was a civilian tried by soldiers, and the petition itself never entered the case file.