An introduction hints that the lwa deserve a hearing

Antoine Innocent published the introduction to his novel Mimola in 1906, and in it he treated the spirits of Haitian religion with sympathy. For the Haitian reading public of that year this came close to scandal. The educated class had spent the nineteenth century insisting to foreign audiences that Vodou was either an invention of Haiti's enemies or a residue that education would clear away. That insistence was a defensive necessity, because the foreign press used Vodou as its standing proof that Haitians could not govern themselves. Innocent's preface stepped outside the argument altogether. It suggested that the religion of the countryside was a subject for a writer and a fit thing to look at. Nicholls dates a shift from here. Twenty two years later Jean Price-Mars published Ainsi parla l'oncle and made the peasant's religion the foundation of a national culture, and the ethnological movement that followed reorganised Haitian intellectual life. Somebody had to say it first in print, in a book meant to be read for pleasure.

In 1906 Benito Sylvain founded L'Oeuvre du Relevement Social des Noirs, placed under the joint protection of the rulers of Haiti and Ethiopia. Sylvain was Haitian, had served Menelik II as an aide, and had attended the Pan-African Conference in London in 1900. The choice of patrons was the whole argument in miniature. In 1906 there were two independent black states with recognised sovereigns anywhere on earth: Haiti, which had taken its freedom from France in 1804, and Ethiopia, which had destroyed an Italian army at Adwa in 1896. Everything else inhabited by black people belonged to somebody. Sylvain's programme was moderate by later standards, aimed at ending colour prejudice and at getting European colonists and African populations to cooperate. The organisation matters less for its programme than for the map it drew. Pan-Africanism in its first decade needed a sponsor with a flag, and the list of possible sponsors had two names on it.

Dumarsais Estime taught Duvalier mathematics at the Lycee Petion. Duvalier married Simone Ovide Faine, a nurse, and they had three daughters and a son, Jean-Claude. He worked with American public health missions in the 1940s, went to the University of Michigan in 1944 for public health training and failed it, then followed Estime into government as director general of public health and rose to minister. When Estime fell he went into opposition and then underground, from 1954 to 1956, which he afterwards called his years in the maquis. Clement Barbot said he carried a worn copy of The Prince in his pocket through that period. To Washington he looked ideal: a civilian, a doctor, modest in his habits, no richer for having held office. He wore a black suit, white shirt, dark tie and black homburg behind heavy round spectacles, which foreigners read as the uniform of a careful family physician. Haitians read it differently. That is the dress of Bawon Samdi, the lwa who keeps the gate of the cemetery.

Early in 1908 Antenor Firmin landed secretly at Gonaives with fifty six followers brought from Kingston and St Thomas, among them Jean Jumeau, meaning to raise a revolution against President Nord Alexis. They had the example of Boyer Bazelais and the Liberal exiles, who had shaken Salomon's government from the same coast in 1883. The plan collapsed within days for want of weapons, ammunition and local support. Jumeau was captured and shot. Firmin went to ground with a Cuban who had made his home in Haiti during the 1890s and who backed the movement, and afterwards took refuge in the French consulate at Gonaives. Alcius Charmant, one of the party, went back to Kingston and published a letter accusing Firmin of sending men to die undefended on the strength of promised arms that were never there. Alexis answered the landing with summary executions of suspected sympathisers, and the New York papers ran headlines about a massacre feared in Haiti.