Old Creole Days | Page 4

go higher still: his paper was good in Toulouse Street. To the gossips in the gaming-clubs he was the culminating proof that smuggling was one of the sublimer virtues.
Years went by. Events transpired which have their place in history. Under a government which the community by and by saw was conducted in their interest, smuggling began to lose its respectability and to grow disreputable, hazardous, and debased. In certain onslaughts made upon them by officers of the law, some of the smugglers became murderers. The business became unprofitable for a time until the enterprising Lafittes--thinkers--bethought them of a corrective--"privateering".
Thereupon the United States Government set a price upon their heads. Later yet it became known that these outlawed pirates had been offered money and rank by Great Britain if they would join her standard, then hovering about the water-approaches to their native city, and that they had spurned the bribe; wherefore their heads were ruled out of the market, and, meeting and treating with Andrew Jackson, they were received as lovers of their country, and as compatriots fought in the battle of New Orleans at the head of their fearless men, and--here tradition takes up the tale--were never seen afterward.
Capitaine Lemaitre was not among the killed or wounded, but he was among the missing.
CHAPTER IV.
THREE FRIENDS.
The roundest and happiest-looking priest in the city of New Orleans was a little man fondly known among his people as Père Jerome. He was a Creole and a member of one of the city's leading families. His dwelling was a little frame cottage, standing on high pillars just inside a tall, close fence, and reached by a narrow out-door stair from the green batten gate. It was well surrounded by crape myrtles, and communicated behind by a descending stair and a plank-walk with the rear entrance of the chapel over whose worshippers he daily spread his hands in benediction. The name of the street--ah! there is where light is wanting. Save the Cathedral and the Ursulines, there is very little of record concerning churches at that time, though they were springing up here and there. All there is certainty of is that Père Jerome's frame chapel was some little new-born "down-town" thing, that may have survived the passage of years, or may have escaped "Paxton's Directory" "so as by fire." His parlor was dingy and carpetless; one could smell distinctly there the vow of poverty. His bed-chamber was bare and clean, and the bed in it narrow and hard; but between the two was a dining-room that would tempt a laugh to the lips of any who looked in. The table was small, but stout, and all the furniture of the room substantial, made of fine wood, and carved just enough to give the notion of wrinkling pleasantry. His mother's and sister's doing, Père Jerome would explain; they would not permit this apartment--or department--to suffer. Therein, as well as in the parlor, there was odor, but of a more epicurean sort, that explained interestingly the Père Jerome's rotundity and rosy smile.
In this room, and about this miniature round table, used sometimes to sit with Père Jerome two friends to whom he was deeply attached--one, Evariste Varrillat, a playmate from early childhood, now his brother in-law; the other, Jean Thompson, a companion from youngest manhood, and both, like the little priest himself, the regretful rememberers of a fourth comrade who was a comrade no more. Like Père Jerome, they had come, through years, to the thick of life's conflicts,--the priest's brother-in-law a physician, the other an attorney, and brother-in-law to the lonely wanderer,--yet they loved to huddle around this small board, and be boys again in heart while men in mind. Neither one nor another was leader. In earlier days they had always yielded to him who no longer met with them a certain chieftainship, and they still thought of him and talked of him, and, in their conjectures, groped after him, as one of whom they continued to expect greater things than of themselves.
They sat one day drawn thus close together, sipping and theorizing, speculating upon the nature of things in an easy, bold, sophomoric way, the conversation for the most part being in French, the native tongue of the doctor and priest, and spoken with facility by Jean Thompson the lawyer, who was half Américain; but running sometimes into English and sometimes into mild laughter. Mention had been made of the absentee.
Père Jerome advanced an idea something like this:
"It is impossible for any finite mind to fix the degree of criminality of any human act or of any human life. The Infinite One alone can know how much of our sin is chargeable to us, and how much to our brothers or our fathers. We all participate in one another's sins. There is a