was bad enough to marry the Spanische, but to marry outside one’s own parish, and so deprive that parish and its young people of the week’s gaiety, which a wedding and the consequent procession and tour through the parish brings, was little less than treason. But there it was; and Jean Jacques was a man who had power to hurt, to hinder, or to help; for the miller and the baker are nearer to the hearthstone of every man than any other, and credit is a good thing when the oven is empty and hard times are abroad. The wedding in Gaspe had not been attended by the usual functions, for it had all been hurriedly arranged, as the romantic circumstances of the wooing required. Romance indeed it was; so remarkable that the master-musician might easily have found a theme for a comedy—or tragedy—and the philosopher would have shaken his head at the defiance it offered to the logic of things.
Now this is the true narrative, though in the parish of St. Saviour’s it is more highly decorated and has many legends hanging to it like tassels to a curtain. Even the Cure of to-day, who ought to know all the truth, finds it hard to present it in its bare elements; for the history of Jean Jacques Barbille affected the history of many a man in St. Saviour’s; and all that befel him, whether of good or evil, ran through the parish in a thousand invisible threads.
… … … … … … . … .
What had happened was this. After the visit of the musician and the philosopher, Jean Jacques, to sustain his reputation and to increase it, had decided to visit that Normandy from which his people had come at the time of Frontenac. He set forth with much ‘eclat’ and a little innocent posturing and ritual, in which a cornet and a violin figured, together with a farewell oration by the Cure.
In Paris Jean Jacques had found himself bewildered and engulfed. He had no idea that life could be so overbearing, and he was inclined to resent his own insignificance. However, in Normandy, when he read the names on the tombstones and saw the records in the baptismal register of other Jean Jacques Barbilles, who had come and gone generations before, his self-respect was somewhat restored. This pleasure was dashed, however, by the quizzical attitude of the natives of his ancestral parish, who walked round about inspecting him as though he were a zoological specimen, and who criticized his accent—he who had been at Laval for one whole term; who had had special instruction before that time from the Old Cure and a Jesuit brother; and who had been the friend of musicians and philosophers!
His cheerful, kindly self-assurance stood the test with difficulty, but it became a kind of ceremonial with him, whenever he was discomfited, to read some pages of a little dun-coloured book of philosophy, picked up on the quay at Quebec just before he sailed, and called, “Meditations in Philosophy.” He had been warned by the bookseller that the Church had no love for philosophy; but while at Laval he had met the independent minds that, at eighteen to twenty-two, frequent academic groves; and he was not to be put off by the pious bookseller—had he not also had a philosopher in his house the year before, and was he not going to Nantes to see this same savant before returning to his beloved St. Saviour’s parish.
But Paris and Nantes and Rouen and Havre abashed and discomfited him, played havoc with his self-esteem, confused his brain, and vexed him by formality, and, more than all, by their indifference to himself. He admired, yet he wished to be admired; he was humble, but he wished all people and things to be humble with him. When he halted he wanted the world to halt; when he entered a cathedral—Notre Dame or any other; or a great building—the Law Courts at Rouen or any other; he simply wanted people to say, wanted the cathedral, or at least the cloister, to whisper to itself, “Here comes Jean Jacques Barbille.”
That was all he wanted, and that would have sufficed. He would not have had them whisper about his philosophy and his intellect, or the mills and the ash-factory which he meant to build, the lime-kilns he had started even before he left, and the general store he intended to open when he returned to St. Saviour’s. Not even his modesty was recognized; and, in his grand tour, no one was impressed by all that he was, except once. An ancestor, a grandmother of his, had come from the Basque country; and so down to St. Jean Pied de Port he went; for he came of a race who set great store by mothers and grandmothers. At St. Jean Pied de Port he was more at home. He was, in a sense, a foreigner among foreigners there, and the people were not quizzical, since he was an outsider in any case and not a native returned, as he had been in Normandy. He learned to play pelota, the Basque game taken from the Spaniards, and he even allowed himself a little of that oratory which, as they say, has its habitat chiefly in Gascony. And because he had found an audience at last, he became a liberal host, and spent freely of his dollars, as he had never done either in Normandy, Paris, or elsewhere. So freely did he spend, that when he again embarked at Bordeaux for Quebec, he had only enough cash left to see him through the remainder of his journey in the great world. Yet he left France with his self-respect restored, and he even waved her a fond adieu, as the creaking Antoine broke heavily into the waters of the Bay of Biscay, while he cried:
“My little ship,
It bears me far
From lights of home
To alien star.
O vierge Marie,
Pour moi priez Dieu!
Adieu, dear land,
Provence, adieu.”
Then a further wave of sentiment swept over him, and he was vaguely conscious of a desire to share the pains of parting which he saw in labour around him—children from parents, lovers from loved. He could not imagine the parting from a parent, for both of his were in the bosom of heaven, having followed his five brothers, all of whom had died in infancy, to his good fortune, for otherwise his estate would now be only one-sixth of what it was. But he could imagine a parting with some sweet daughter of France, and he added another verse to the thrilling of the heart of Casimir Delavigne:
“Beloved Isaure,
Her hand makes sign—
No more, no more,
To rest in mine.
O vierge Marie,
Pour moi priez Dieu!
Adieu, dear land,
Isaure, adieu!”
As he murmured with limpid eye the last words, he saw in the forecastle not far from him a girl looking at him. There was unmistakable sadness in her glance of interest. In truth she was thinking of just such a man as Jean Jacques, whom she could never see any more, for he had paid with his life the penalty of the conspiracy in which her father, standing now behind her on the leaky Antoine, had been a tool, and an evil tool. Here in Jean Jacques was the same ruddy brown face, black restless eye, and young, silken, brown beard. Also there was an air of certainty and universal comprehension, and though assertion and vanity were apparent, there was no self-consciousness. The girl’s dead and gone conspirator had not the same honesty of face, the same curve of the ideal in the broad forehead, the same poetry of rich wavy brown hair, the same goodness of mind and body so characteristic of Jean Jacques—he was but Jean Jacques gone wrong at the start; but the girl was of a nature that could see little difference between things which were alike superficially, and in the young provincial she only saw one who looked like the man she had loved. True, his moustaches did not curl upwards at the ends as did those of Carvillho Gonzales, and he did not look out of the corner of his eyes and smoke black cigarettes; but there he was, her Carvillho with a difference—only such a difference that made him to her Carvillho II., and not the ghost of Carvillho I.
She was a maiden who might have been as good as need be for all life, so far as appearances went. She had a wonderful skin, a smooth, velvety cheek, where faint red roses came and went, as it might seem at will; with a deep brown eye; and
