The only copy in Haiti sits on Papa Doc's desk beside his revolver

In January 1966 the poet Gerard Daumec, one of Duvalier's publicists, came back from London with a copy of the British edition and, knowing his employer's dislike of bad news, presented it as a worthless thing. Duvalier chuckled at the title. For several days the book sat on his desk between his Bible and a loaded Magnum revolver, the only known copy in the country. When he asked who the author was and was told a Catholic writer of considerable standing, he became visibly upset. Diederich explains why the timing wounded. Duvalier had chosen 1966 to change his image, declaring the explosive phase of his revolution over and reopening relations with the Vatican, and in his own reading the novel was part of a conspiracy to wreck those negotiations. Years later his son remarked to Diederich that his father had been a good actor, a comedian.

The new Malawian flag, red, green and black, was raised over the stadium at Zomba shortly after midnight on 6 July 1964, ending British rule in what had been Nyasaland. The night was bitterly cold. Independence had been won by politicians who spent years organising for it and going to prison for it, among them Henry Chipembere, Kanyama Chiume and the Chisiza brothers. By the time the flag went up, the state they had built carried a flaw at its centre. Kamuzu Banda had been taking every decision affecting party and government for some time. In early 1963, before Chipembere was let out of prison, Banda demanded and was given absolute discretion over the affairs of the Malawi Congress Party and its members, and declared the party supreme. Julius Nyerere did the same in Tanzania soon afterwards and Kenneth Kaunda did it in Zambia ten years later. Malawi got a flag and a man nobody could contradict.

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.

In the second edition of The Black Jacobins, published in 1963, C. L. R. James gave the chant recorded by Moreau de Saint-Mery this reading: the singers swear to destroy the whites and everything they possess, and to die rather than break the vow. The line has been quoted ever since as proof that the religion of the enslaved carried a revolutionary programme. James had taken the words, without attribution, from a book brought out in Paris in 1814 by the planter Drouin de Bercy, where they were attached to a second chant altogether and were already wrong there. The chant Moreau wrote down is in Kikongo, a language of the western Congo basin, and it calls on the deity Mbumba to render harmless the blacks, the European and the witches. It was sung when a new member was initiated into a cult, and its enemies are supernatural as much as human.