While slaves unpacked his luggage under the direction of the valet, a fop who had barely endured the crossing on the ship and was frightened by the primitive conditions of the place, Toulouse Valmorain went out to look over the vast property. He knew nothing about the cultivation of cane, but the tour was sufficient for him to understand that the slaves were starving and the plantation had been saved from ruin only because the world was consuming sugar with increasing voraciousness. In the account books he found the explanation for his father's bad financial condition, which was not maintaining his family at a proper level in Paris. Production was a disaster, and the slaves were dying like insects; Valmorain had no doubt that the overseers were robbing his family, taking advantage of the master's deterioration. He cursed his luck and set about rolling up his sleeves and getting to work, something no young man from his milieu ever considered; work was for a different class of people. He began by obtaining a generous loan, thanks to the support and connections of his father's business agent's bankers. Then he ordered the commandeurs to the cane fields, to work elbow to elbow with the same people they had martyrized, and replaced them with others less depraved. He reduced punishments and hired a veterinarian, who spent two months at Saint-Lazare trying to return the Negroes to some degree of health. The veterinarian could not save Valmorain's valet, who was dispatched by a fulminating diarrhea in fewer than thirty-eight hours. Valmorain realized that his father's slaves lasted an average of eighteen months before they dropped dead of fatigue or escaped, a much shorter period than on other plantations. The women lived longer than the men, but they produced less in the asphyxiating labor of the cane fields, and they also had the bad habit of getting pregnant. As very few children survived, the planters had concluded that fertility among the Negroes was not a good source of income. The young Valmorain carried out the necessary changes in a methodical way, quickly and with no plans, intending to leave very soon, but when his father died a few months later, the son had to confront the inescapable fact that he was trapped. He did not intend to leave his bones in the mosquito-infested colony, but if he went too soon he would lose the plantation, and with it the income and social position his family held in France.

Valmorain did not try to make connections with other colonists. The grands blancs, owners of other plantations, considered him a presumptuous youth who would not last long on the island, and for that reason they were amazed to see him sunburned and in muddy boots. The antipathy was mutual. For Valmorain the Frenchmen transplanted to the Antilles were boors, the opposite of the society he had frequented, in which ideas, science, and the arts were exalted and no one spoke of money or of slaves. From the Age of Reason in Paris, he had passed to a primitive and violent world in which the living and the dead walked hand in hand. Neither did he make friends with the petits blancs, whose only capital was the color of their skin, a few poor devils poisoned by envy and slander, as he considered them. Many had come from the four corners of the globe and had no way to prove the purity of their blood, or their past; in the best of cases they were merchants, artisans, friars of little virtue, sailors, military men, and minor civil servants, but there were always troublemakers, pimps, criminals, and buccaneers who used every inlet of the Caribbean for their corrupt operations. He had nothing in common with those people. Among the free mulattoes, the affranchis, there were more than sixty classifications set by percentage of white blood, and that determined their social level. Valmorain never learned to distinguish the tones or proper denomination for each possible combination of the two races. The affranchis lacked political power, but they managed a lot of money, and poor whites hated them for that. Some earned a living in illicit trafficking, from smuggling to prostitution, but others had been educated in France and had fortunes, lands, and slaves. In spite of subtleties of color, the mulattoes were united by their shared aspiration to pass for whites and their visceral scorn for Negroes. The slaves, whose number was ten times greater than that of the whites and affranchis combined, counted for nothing, neither in the census of the population nor in the colonists' consciousness.

Since he did not want to isolate himself completely, Toulouse Valmorain occasionally had interchange with some families of grands blancs in Le Cap, the city nearest his plantation. On those trips he bought what was needed for supplies and, if he could not avoid it, went by the Assemblee Coloniale to greet his peers, so that they would not forget his name, but he did not participate in the sessions. He also used the occasion to go to plays at the theater, attend parties given by the cocottes-the exuberant French, Spanish, and mixed-race courtesans who dominated nightlife-and to rub elbows with explorers and scientists who stopped by the island on their way toward other more interesting places. Saint-Domingue did not attract visitors, but at times some came to study the nature or economy of the Antilles. Those Valmorain invited to Saint-Lazare with the intention of regaining, even if briefly, pleasure from the sophisticated conversation that had marked his youthful years in Paris. Three years after his father's death, he could show the property with pride; he had transformed that ruin of sick Negroes and dry cane fields into one of the most prosperous of the eight hundred plantations on the island, had multiplied by five the volume of unrefined sugar for export, and had installed a distillery in which he produced select barrels of a rum as good as the best in Cuba. His visitors spent one or two weeks in his large, rustic wood residence, soaking up country life and appreciating at close range the magic invention of sugar. They rode horseback through the dense growth that whistled threateningly in the wind, protected from the sun by large straw hats and gasping in the boiling humidity of the Caribbean, while slaves thin as shadows cut the cane to ground level without killing the root, so there would be other harvests. From a distance, they resembled insects in fields where the cane was twice their height. The labor of cleaning the hard stalks, chopping them in toothed machines, crushing them in the rollers, and boiling the juice in deep copper cauldrons to obtain a dark syrup was fascinating to these city people, who had seen only the white crystals that sweetened coffee. The visitors brought Valmorain up to date on events in a Europe and America that were more and more remote for him, the new technological and scientific advances, and the philosophical ideas of the vanguard. They opened to him a crack through which he could glimpse the world, and as a gift left him books. Valmorain enjoyed his guests, but he enjoyed more their leaving; he did not like to have witnesses to his life, or to his property. The foreigners observed slavery with a mixture of morbid curiosity and repugnance that was offensive to him because he thought of himself as a just master; if they knew how other planters treated their Negroes, they would agree with him. He knew that more than one would return to civilization converted into an abolitionist and ready to campaign against consumption of sugar. Before he had been forced to live on the island, he too would have been shocked by slavery, had he known the details, but his father never referred to the subject. Now, with his hundreds of slaves, his ideas had changed.

Toulouse Valmorain spent the first years lifting Saint-Lazare from devastation and was unable to travel outside the colony even once. He lost contact with his mother and sisters, except for sporadic, rather formal letters that reported only the banalities of everyday life and health. After his failure with two French managers, he hired a mulatto as head overseer of the plantation, a man named Prosper Cambray, and then found more time to read, to hunt, and travel to Le Cap. There he had met Violette Boisier, the most sought after cocotte of the city, a free young woman with the reputation of being clean and healthy, African by heritage and white in appearance. At least with her he would not end up like his father, his blood watered down by the Spanish illness.