Defilee gathers the pieces and buries the founder in an unmarked grave

Dubois ends the founder's story at Pont-Rouge in 1806, where Dessalines was assassinated and his body apparently torn apart by a crowd afterwards. It fell to a woman called Defilee, a camp follower attached to his army units since the early days of the revolution, to see that he was buried, gathering the pieces into a bag and carrying them to a cemetery where he was put in an unmarked grave. Dubois notes the shift in how she has been read: early chroniclers described her as a madwoman, and over time she has come to seem the only sane person present. Henock Trouillot's play of 1967 gives her a rebuke to the assassins, asking whether these monsters had really accomplished what the French could not, and what would be said of Haitians tomorrow.

Renda records the double game in early United States policy. Washington stayed officially neutral toward Louverture's government while American merchants supplied arms that helped the revolution succeed, and Jefferson, who may have supported that trade, certainly welcomed the defeat of Bonaparte's army. Then in 1806 he approved a prohibition on trade with Haiti, driven by the threat that a thriving nation of former slaves posed to slavery in the American South and by the need to manage relations with France. Trade resumed, but formal recognition was withheld until the South seceded. She notes what the country meant on both sides of the American argument over slavery, proof to some that people of African descent could govern themselves and proof to others that they could not, which is why the same nation was both a nightmare to be quarantined and a destination for free black Americans.

Lartigue accused Dessalines of sending emissaries to St Thomas to raise the Danish islands, and later described a plan to descend on Martinique and Guadeloupe, kill the inhabitants, burn the towns, raise the enslaved and free people of colour and form fourteen regiments. Gaffield traces the chain. An Englishman named Yong told him that at Jacmel General Moreau had said Haiti expected news at any moment that the enslaved of the French islands had risen. From that Lartigue concluded Dessalines was organising the risings, and he began describing passing travellers of colour as emissaries and their meeting place as a Haitian club. Gaffield notes the motive: on 25 September Lartigue had written acknowledging Ferrand's complaint that he had so far been of no use. Geggus treats the expedition as a rumour spread by a colonist; Jenson thinks there is too much smoke for no fire. Where this account departs from the standard one: Gaffield argues the conspiracy theory that Dessalines was exporting revolution originated in one agent's need to prove his own usefulness, and she sets Geggus's dismissal against Jenson's partial defence of it.

The women who had carried the French army through the yellow fever season were killed by it afterwards. They were hanged, bayoneted, burned alive and thrown to fighting dogs. Some of the officers decided that physical suffering was not enough and added a refinement. Women were invited to balls, and in the middle of the evening the music would break off into a funeral march while the coffins of their husbands, brothers and sons were carried in and displayed to them. To diminish what the nursing had proved, it was then put about that black people enjoyed a natural and absolute immunity to the disease. Leclerc's printed thanks stayed on the record all the same, and Haitian women were still producing that page of the official gazette a century and a half later. The claim of immunity arrived after the fact and covered nobody who had died nursing.