Nég Créole
At the remote period of his birth he had been named César François Xavier, but no one ever thought of calling him anything but Chicot, or Nég, or Maringouin. Down at the French market, where he worked among the fishmongers, they called him Chicot, when they were not calling him names that are written less freely than they are spoken. But one felt privileged to call him almost anything, he was so black, lean, lame, and shriveled. He wore a head-kerchief, and whatever other rags the fishermen and their wives chose to bestow upon him. Throughout one whole winter he wore a woman’s discarded jacket with puffed sleeves.
Among some startling beliefs entertained by Chicot was one that “Michié St. Pierre et Michié St. Paul” had created him. Of “Michié bon Dieu” he held his own private opinion, and not a too flattering one at that. This fantastic notion concerning the origin of his being he owed to the early teaching of his young master, a lax believer, and a great farceur in his day. Chicot had once been thrashed by a robust young Irish priest for expressing his religious views, and at another time knifed by a Sicilian. So he had come to hold his peace upon that subject.
Upon another theme he talked freely and harped continuously. For years he had tried to convince his associates that his master had left a progeny, rich, cultured, powerful, and numerous beyond belief. This prosperous race of beings inhabited the most imposing mansions in the city of New Orleans. Men of note and position, whose names were familiar to the public, he swore were grandchildren, great-grandchildren, or, less frequently, distant relatives of his master, long deceased. Ladies who came to the market in carriages, or whose elegance of attire attracted the attention and admiration of the fishwomen, were all des ’tites cousines to his former master, Jean Boisduré. He never looked for recognition from any of these superior beings, but delighted to discourse by the hour upon their dignity and pride of birth and wealth.
Chicot always carried an old gunnysack, and into this went his earnings. He cleaned stalls at the market, scaled fish, and did many odd offices for the itinerant merchants, who usually paid in trade for his service. Occasionally he saw the color of silver and got his clutch upon a coin, but he accepted anything, and seldom made terms. He was glad to get a handkerchief from the Hebrew, and grateful if the Choctaws would trade him a bottle of filé for it. The butcher flung him a soup bone, and the fishmonger a few crabs or a paper bag of shrimps. It was the big mulatresse, vendeuse de café who cared for his inner man.
Once Chicot was accused by a shoe-vender of attempting to steal a pair of ladies’ shoes. He declared he was only examining them. The clamor raised in the market was terrific. Young Dagoes assembled and squealed like rats; a couple of Gascon butchers bellowed like bulls. Matteo’s wife shook her fist in the accuser’s face and called him incomprehensible names. The Choctaw women, where they squatted, turned their slow eyes in the direction of the fray, taking no further notice; while a policeman jerked Chicot around by the puffed sleeve and brandished a club. It was a narrow escape.
Nobody knew where Chicot lived. A man—even a nég créol—who lives among the reeds and willows of Bayou St. John, in a deserted chicken-coop constructed chiefly of tarred paper, is not going to boast of his habitation or to invite attention to his domestic appointments. When, after market hours, he vanished in the direction of St. Philip street, limping, seemingly bent under the weight of his gunny-bag, it was like the disappearance from the stage of some petty actor whom the audience does not follow in imagination beyond the wings, or think of till his return in another scene.
There was one to whom Chicot’s coming or going meant more than this. In la maison grise they called her La Chouette, for no earthly reason unless that she perched high under the roof of the old rookery and scolded in shrill sudden outbursts. Forty or fifty years before, when for a little while she acted minor parts with a company of French players (an escapade that had brought her grandmother to the grave), she was known as Mademoiselle de Montallaine. Seventy-five years before she had been christened Aglaé Boisduré.
No matter at what hour the old negro appeared at her threshold, Mamzelle Aglaé always kept him waiting till she finished her prayers. She opened the door for him and silently motioned him to a seat, returning to prostrate herself upon her knees before a crucifix, and a shell filled with holy water that stood on a small table; it represented in her imagination an altar. Chicot knew that she did it to aggravate him; he was convinced that she timed her devotions to begin when she heard his footsteps on the stairs. He would sit with sullen eyes contemplating her long, spare, poorly clad figure as she knelt and read from her book or finished her prayers. Bitter was the religious warfare that had raged for years between them, and Mamzelle Aglaé had grown, on
