Félix Morisseau-Leroy is born, and Antigone will speak Kreyòl

Félix Morisseau-Leroy was born in 1912. He became the first Haitian writer of standing to work mainly in Kreyòl rather than French. His best known work is a Kreyòl Antigone, which moves Sophocles into a Haitian setting with the spirits of Vodou standing where the Greek gods stood. It was an argument about language. Around nine Haitians in ten spoke only Kreyòl, while law, schooling, government and literature were all conducted in a language most of the country could not use. A Kreyòl Antigone answered the standing objection that the language was too poor for serious work. If it could hold a Greek tragedy it could hold anything, and the French monopoly on Haitian letters stood revealed as a preference. Morisseau-Leroy spent years in exile under François Duvalier, worked in Ghana and Senegal, and died in Miami on 5 September 1998. Kreyòl became an official language of Haiti in 1987, alongside the French that ninety percent of Haitians still do not speak.

Under its charter the Banque Nationale de la République d'Haïti owed the government its revenues only at the close of the fiscal year, while the government needed cash every month. Cincinnatus Leconte asked for a supplementary convention to keep the old arrangement running. The bank refused, hinting that a monthly allowance might follow some form of control over the customs. Its New York group, run by Roger Farnham of the National City Bank, assured the State Department that no such thought had crossed anyone's mind. A convention was patched together anyway, and honest collection under Leconte and Tancrède Auguste left the government square with the bank and more than eight hundred thousand dollars in hand when the 1913 fiscal year closed. The bank opened a second front instead. It held ten million francs in gold meant to retire the debased paper gourdes, was lending that gold at twelve and a half percent, and would not give it up. When the assembly closed the loopholes, the bank called in loans and stopped making new ones.

Mother Leafy Anderson founded the Eternal Life Spiritual Church in New Orleans in 1918, the first of the Spiritual churches of that city. The form was protective. With Vodou practice exposed to prosecution, a congregation with a spiritualist name was legally safe, and the churches carried Vodou, Pentecostalism, spiritualism and Catholicism together: elaborate altars to ancestors, saints and spirit guides, women serving as priests and as mothers, prophecy and healing performed in ecstatic trance. Catholic Creoles of colour used a second cover, the seance, in which a medium delivered detailed messages in French from the dead. Rene Grandjean, born in France and resident in Haiti for several years, kept written records of those Creole seances. Zora Neale Hurston, working in the city in this period, put the arrangement plainly: the practice was in disrepute and parts of it were illegal, so a spiritualist name protected the congregation and worked as camouflage.

Caperton had 400 men ashore in a city holding at least 1,500 of Rosalvo Bobo's Cacos, the remnants of the Reforme faction and what was left of the army. The Comite Revolutionnaire belonged to Bobo and was pressing the National Assembly to elect him. When the deputies asked whether they might proceed to an election, the admiral put them off. On 2 August he reported to Washington that the Cacos were professional soldiers under chiefs who sold their services to whoever offered most, that all Haitians feared them, that they effectively decided who governed, and that Congress had been about to elect Bobo out of fear until he stopped it. The Comite went on as though nothing had changed. It jailed a senator named Joseph Dessources for criticising it, and the Americans ordered him released. It took over the telegraph offices and filled the wires with messages for Bobo, and Caperton took charge of communications. It began drawing government money, and Caperton moved every gourde into a blocked account.