Rome excommunicates a president and Haitians are not told

After Duvalier expelled Catholic clergy, the Vatican in 1961 excommunicated him and every Haitian official involved in the expulsions. Diederich records the Vatican's own note that this was the first excommunication of a head of state in the western hemisphere since Peron of Argentina in 1955. Duvalier ignored the sentence and no news of it was published in Haiti. The episode belongs to a longer conflict with the Church that runs through the book, including the expulsion of the priest Jean-Claude Bajeux in February 1964 and the work of young Haitian clergy on a Creole liturgy and Catholic youth organisations that made the Holy Ghost college of Saint Martial a centre of opposition. By 1966 Duvalier was patching up relations with Rome, which is one reason the appearance of an English novel about his rule struck him as part of a conspiracy against those negotiations.

Independence across Africa and the civil rights movement in the United States produced, from the late 1950s, a large expansion of scholarly work on the African past. Historians, linguists and archaeologists filled in centuries that university syllabuses had treated as empty, and African history became a subject many universities offer. Offering is a different thing from requiring. In world history courses the African material tends to sit in a sidebar or in a chapter that gets dropped when the term runs short, few history students take an African course at all, and the courses that exist give most of their attention to the last two or three centuries while the ancient periods stay thin. I keep this on a Haitian timeline because the same arithmetic applies to us. Haiti is available to be studied and almost never required, so a person can finish a history degree in the country that bought Louisiana from Napoleon without being told why Napoleon was in a hurry to sell it.

Greene told Diederich in a letter of 20 December 1965 that a novel about Haiti was coming out at the end of January, and a copy reached the Diederich house in the middle of the Dominican civil war. In the prefatory letter Greene wrote that poor Haiti and the character of Duvalier's rule were not invented, and that the latter had not even been blackened for dramatic effect, since it was impossible to deepen that night. Diederich read it in one night and concluded that Greene had protected everyone concerned and had breached no confidence, and that the book gave the poor of Haiti something the dictatorship had taken from them, a voice. He identifies the models as he knew them, Jolicoeur as Petit Pierre, Fred Baptiste and Hector Riobe behind the young Philipot, Bajeux as the refugee priest, and Doctor Camille Lherisson, a revelation Greene made only in 1980, as Doctor Magiot.

The militia that had been operating around Francois Duvalier since 1958 was formalised by a presidential order dated 7 November 1962 and published in the official gazette Le Moniteur on Thursday 15 November. The body was named the Volunteers of National Security. Its members wore blue and were drawn from the poor classes, and Haitians called them the tontons macoutes. The corps included women, some of them in senior rank. Its declared purpose was the security of the nation. Its working purpose was to reach into every quarter and every rural section on behalf of one man. Every source of power in the country was brought under the same arrangement. The cabinet was submissive, the administration was macoutised, rank conferred no authority of its own, and whatever power an individual held came from his personal and direct relation to the chief of state. The legislature and the courts were placed in the same position.