Guadeloupe takes 287 West Central Africans while Saint Domingue takes 143,181

Between 1775 and 1791 Guadeloupe received 2,271 people from Africa. Only 287 of them, thirteen per cent, came from West Central Africa, which left that region fourth behind the Bight of Biafra, the category the database calls Other Africa, and the Bight of Benin. A quarter century earlier West Central Africa had been the largest supplier to Guadeloupe. Martinique shows the same fall, from twenty eight per cent in the years to 1775 down to twenty per cent afterwards, on small numbers. French Guiana fell furthest, to 220 people out of 2,722. In the same sixteen years Saint Domingue took 143,181 from that one region. The contrast is the whole point of the comparison. Every French Caribbean colony had enslaved people and none of the others produced a revolution, and Saint Domingue was the only one whose arrivals were overwhelmingly and increasingly from a single African region.

At the end of the eighteenth century Saint-Domingue held between 400,000 and 500,000 enslaved people, about 40,000 whites, and some 25,000 free black people and people of mixed descent. In 1789 the colony had 793 sugar plantations. It accounted for more than a third of all French trade outside France, which made it the richest possession the country had, and every year five hundred ships unloaded its sugar, coffee, indigo, copper and timber in French ports. The whites who lived there, whether petty clerks or great planters, were occupied with dinners, balls, taverns and theatres, and with quarrels over the mistresses of estate managers. They resented the rule that colonial produce could be sold only to France and only at prices France set. Visitors were already describing the place as a volcano under the feet of the dancers, and the arithmetic at the head of this entry explains why.

A French mission worked in the kingdoms of Loango and Kakongo north of the river Zaire from 1766 to 1775. The Capuchins had never reached those societies and they had stayed non-Christian, yet the French kept running into individual Christians, enslaved people and traders originally from Soyo, who were delighted to meet a priest. In 1773 a man named Pedro came to tell them that a whole group of Soyo Christians had migrated across the river years before and were living in Kakongo under their own head, Dom Iouan. The prefect went with him to their settlement at Manguenzo, was met by the community, saw the great cross standing in the middle of the village, and went into the chapel to pray while the people sang. In a week the visitors baptised several hundred children. When they came back later to live there they were disappointed and left.

Jean Pierre Boyer was born in the colonial capital in the year the United States declared independence, a coincidence Baur uses to frame a life spent between the Atlantic revolutions. He was in France as a young man, returned home in time for the English invasion of 1793, and later fled again toward France, a voyage interrupted when his ship was taken by Americans during the undeclared naval war between the United States and the French Republic at the end of the decade. Released once the crisis passed, he lived in Paris until the autumn of 1801. The article treats this itinerary as the making of a politician who understood European powers from the inside, and who returned to a country where Dessalines proclaimed independence at the start of 1804 and was killed by an assassin's bullet two years later.