The Logan Bill measures what Dessalines cost Haiti in Washington

Thomas uses the Logan Bill of 1806 as the test of his argument, and the test is the timing. Under Toussaint, stability and a refusal to declare independence had calmed the fears of the southern planter class and preserved American support. Dessalines's open declaration in 1804 and the violence he carried out against the remaining white planters tipped the balance against American tolerance of the emancipation threat, and the embargo legislation followed. The mechanism Thomas describes is a slaveholding republic reacting to the demonstration effect rather than to Haitian conduct abroad. He notes that Jefferson's position had moved repeatedly across two decades, that the prospect of Louisiana settlement would have nearly doubled American plantation capacity, and that Jefferson sided with economic interest in weighing the value of slavery to the southern economy.

Dedee Bazile was born near Cap Francais to enslaved parents. Accounts of her differ. One has her raped by her master at about eighteen, then following the indigenous army as a sutler until Rochambeau's men killed three of her brothers and two of her sons at a dance at Doco, after which she lost her reason. Another, printed in the review Le Document in February 1940, makes her a fighter who went mad after seeing two brothers cut down beside her. She was called Defilee from the order she repeated endlessly to indifferent passersby. On 17 October 1806, children were pelting the remains of Jean Jacques Dessalines with stones on the Place du Gouvernement. She came past, asked who it was, and for a moment her eyes cleared. She ran for a sack, came back, gathered the bloodied remains into it and carried them to the town cemetery, where soldiers sent by Petion buried them for a small sum.

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.