until their own dwelling was made ready for them. A tract of land with a frontage of eight acres on the Mississippi, and a depth of forty acres, was conceded to the hospital as a plantation to supply the wants of the nuns, and to afford them a suflficient remuneration for their services to the sick, and soon after their arrival the foundations of a nunnery were laid on the lowest square of the city, on Conde (now Chartres) street, between Barracks and Hospital, and a military hospital was built near it. The edifice was completed by the latter part of 1730, and was immediately taken possession of by the nuns, who continued to reside there until 1824, when they removed to their present more spacious and delightful retreat on the banks of the river below the city. Up to the time of the construction of the new convent the old one was the largest house in Louisiana. In 1831, the State House having been destroyed, the old convent was taken possession of by the Legislature as an assembly room, continuing to serve in that capacity until 1834, when

« the legislative body removed to the building formerly occupied by the Charity-Hospital. The convent, which is the oldest building in the city, is now used as the residence of the Archbishop.

The new Convent of the Ursulines, on North Peters street, near Poland, consists of a number of buildings connected with each other, with a chapel at the lower end. The main building, a long, white structure facing the river, is a conspicuous landmark to persons approaching the city by steamboat. It is surrounded by a grove of magnificent oaks and pecan trees, and large gardens, and continues to enjoy the patronage of the Creoles, for whose benefit it was established, as a school for their daughters. The order is a cloistered one, and some of the nuns who reside there have never been outside the convent walls since their entrance upon the religious life.

The Discalced Carmelites (Descalzos, or barefoots) have but four convents in the United States, and one of these is located in New Orleans, on Barracks street, between Burgundy and Rampart. This, it will be remembered, is the Eeformed Order of the Carmelites, established by Saint Teresa, at Avila, Spain, for the purpose of reviving the austere rules prescribed by its founder, Albert, Patriarch of Jerusalem (1209). These rules, which had been relaxed by Pope Eugenius IV., in 1431, enjoined "strict seclusion, solitude, the plainest dress, the most ascetic diet." Teresa did not wish that the sisters should be entirely "shoeless " "A barefoot," she said, "makes a poor beast of burden." They were allowed to wear sandals made of rope, but were "to be confined to the cloister strictly, to eat no meat, to sleep on straw, to fast on reduced allowance from September to Easter; they

were to do needle-work for the benefit of the poor, and they were to live on alms, without regular endowment." ''With all this," says Froude, "she had been careful of their health, imposing no greater hardships than those borne without complaint by the ordinary Spanish peasants. The dress was to be of thick undyed woolen cloth, with no ornament but cleanliness. Dirt, which most saints regarded as a sign of holiness, Teresa always detested. The number of sisters was to be thirteen; more, she thought, could not live together consistently with discipline." When Teresa, with the consent of the Provincial of Avila, removed from the Carmelite Convent of the Incarnation to the little Convent of San Josef, which she had secretly founded, the only luggage she took with her was "a straw mattress, a patched woolen gown, a whip and a hair-cloth shirt," and this slender outfit sums up the personal belongings of those who to-day observe her rule. '"Their dress," says a writer, speaking of the convent in Xew Orleans, '"is of the coarsest brown serge; they wear no linen, and their undergarments are also of serge, even their pocket handkerchiefs being of brown cloth. Square pieces of hempen cloth are tied with bits of rope upon the feet and ankles, and sandals of knotted cord are worn upon the feet. * * * The Carmelite fasts from the 14th of September (the E.xaltation of the Holy Cross) until Easter of each year. * * * She sleeps in a bare little cell containing a table, a chair, and two low benches, upon which are laid two planks. These planks, covered with straw, form her resting place, and her only covering is a sheet of serge. In the early dawn she rises from this poor bed, and in the still chapel begins her prayers. The morning until 11 o'clock is spent in meditation, prayer and work. * * * Xot by so much as a sup of water does she break her fast until 11 o'clock, and then the little band of brown-robed women meet for the midday meal. They never eat meat; the order forbids it, and they sit at a low, narrow table, eating from the coarsest yellow plates, and with an iron spoon and fork. The food is generally rice, beans, other vegetables, and soup made without meat. Everything is cooked in the plainest way, and lard is not used except when they are too poor to buy oil. This meal is plentiful, and each person eats what is put upon her plate, particularly of those things she does not like. * * * During this long season of fast, eight hours a day are spent in repeating the services of the church—the Carmelite nuns repeating the same service daily that the priests do, and, like the priests, receiving communion every Sunday morning." Self-flagellation is also practiced, as by the founder, Saint Teresa.

The Carmelites have been established in New Orleans only about twenty years.

The sisters all bear such names as Mary, Dolorosa, etc., which arc given thoni when they take the final vows. Many of them were young and gifted, with beautiful faces and many accomplishments, and all were women of wealth when they gave up the world to find happiness and the peace that passeth understanding in the religious life.

The Convent of Perpetual Adoration, Marais, between Mandeville and Spain, shelters another order which has but recently appeared in this country. Eeaders of Victor Hugo's masterpiece, "Les Miserables," will recall the description of the convent at No. G2 Petite Eue Picpus, in which was performed what they call "the reparation." "The Eeparation," says Hugo, "is prayer for all sins, for all faults, for all disorders, for all violations, for all iniquities, for all the crimes which are committed upon the earth. During twelve consecutive hours, from four o'clock in the afternoon till four o'clock in the morning, or from four o'clock in the morning till four o'clock in the afternoon, the sister who performs the reparation remains on her knees upon the stone before the Holy Sacrament, her hands clasped, and a rope around her neck. When fatigue becomes insupportable, she prostrates herself, her face against the marble and her arms crossed; this is all her relief. In this attitude, she prays for all the guilty in the universe. * * * As this act is performed before a post on the top of which a taper is burning, they say indiscriminately, to perform the reparation or to be at the post. The nuns even prefer, from humility, this latter expression, which involves an idea of punishment and abasement. The performance of the reparation is a process in which the whole soul is absorbed. The sister at the post would not turn were a thunderbolt to fall behind her. iloreover, there is always a nun on her knees before the Holy Sacrament. They remain for an hour. They are relieved like soldiers standing sentry. That is the Perpetual Adoration."

This order was originally cloistered, but the adverse legislation in France, where it has been domiciled since 1653, by which it has been stripped of all means of maintenance, has compelled the sisters to engage in some vocation that will yield a revenue. They have accordingly added the vow of St. Joseph to their other vows, and have become a teaching order, with the privilege of leaving the convent, and of traveling from place to place, as do the sisters of St. Joseph.

The Convent of Sisters of the Holy Family has quite an interesting history. It dates back to the early forties, to 18-12, to be exact—at which time three young colored women of means and education, agreed among themselves to embrace the religious life, and to devote themselves to charitable works among their own people, to help the helpless, to care for the old and infirm, to counsel and befriend the young.

and especially the young and unprotected girls of their own race, to teach the catechism, and to prepare young and old for the sacrament of the communion. Tlieir number was recruited by a fourth young woman of good family and education, and Juliette, the eldest of the four was selected for Mother Superior. Their first establishment was a humble little house in an obscure neighborhood near Bayou St. John. During the war they suffered many hardships and discouragements, and its close threw upon their care a large numljer of the poor and sick, but they struggled through, and even found means to establish a school, to open two branch houses in the country, and to assume charge of an orphan asylum.

In 1881 prosperity began to smile upon them, and they were able to purchase the site of the old Orleans street ball-room, and to build thereon a neat and siibstan-tial house of brick. At that time the adjoining ground, where formerly stood the old Orleans theater, was occiTpied by a circus, whose music and uproar broke in upon their prayers and vigils with peculiarly discordant effect, and the flames w'hich at last rid them of the nuisance no doubt seemed to them Heaven-sent. Immediately Mother Jiiliette conceived the idea of purchasing the ground, and so securing future indemnity from obnoxious neighbors. She had no money, but she had faith to be-live that it would be provided, and so it was. The ground was bought, and a timely bequest from a benevolent man of her own race, who, in dying, divided his wealth impartially among white and black, Protestant and Catholic, objects of charity, enabled the sisters to build a chapel where the annoying circus had stood. The benevolent colored man was Thomy Lafon, and in proper recognition of his philanthropy the Legislature of the State ordered that his bust be carved and erected in some public place, the only man of African race who has been so honored in Louisiana.

Many relics of the old ball-room are preserved within the convent walls. The dancing floor maj' still be seen, made of three thicknesses of cypress boards, and reputed to be the best dancing floor in the world. There is also the balcony w^here, in the intervals of the dance, the gentlemen led their fair partners for a promenade, and beneath it a section of the banquette where belligerent beaux awaited the appearance of the successful rivals who had alienated from them the favor of the ladies of their choice.

The community consists of forty-nine sisters who follow the rule of St. Augustine. They serve a novitiate of two years and six months, and during ten years their vows are renewed annually. After that time they are considered as perpetual. Orphans are received from every State in the Union, as well as from South America, Central America and Mexico. Their pay pupils also come from all quarters.

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St. Henry's Convent, on Constance street, between Milan and Berlin, is the home of the Sisters of Christian Charity. This order was founded in 1849, by Pauline Mallinckredt, in Paderborn, Westphalia. The special work of the sisterhood was the Christian education of youth and the care of the blind. Many branches of the order were founded in Germany, Denmark, Austria, and other countries of Europe between 1849 and 1873. In this last named year the decree of Prince Bismarck was issued expelling certain religious orders from Germany, and among them the Sisters of Christian Charity. By invitation of the Archbishop of the diocese, the foundress, with forty or fifty of her nuns came to liew Orleans, where they were warmly welcomed and placed in charge of the parochial school of St. Henry's Church on Berlin street. The humble house which first sheltered them has given place to a handsome convent, and another has been founded within the twenty-six years that have elapsed since their landing. On the 21st of August, 1899, the sisters celebrated in a quiet manner the golden jubilee of the founding of their order.

The other convents of New Orleans are:

Convent de Ste. Famille—173 Hospital street.

Convent of Mt. Carmel—Olivier, corner of Eliza (Algiers).

Convent of the Benedictine Nuns—630 Dauphin street, between St. Ferdinand and Press.

Convent of tlie Good Shepherd—Bienville, between North Dolhonde and Broad.

Convent of the Redemptorists—Constance, between St. Andrew and Josephine.

Convent of the Sacred Heart—96 Dumaine.

Convent of the Sisters of Notre Dame—Laurel, between St. Andrew and Josephine.

Mt. Carmel Convent—200 Hospital street.

St. Alphonsus Convent of Mercy— St. Andrew, between Constance and Magazine.

St. Joseph's Convent—St. Philip, corner North Galves.

HOMES FOR THE INDIGENT.

Conspicuous among the charities of New Orleans is the handsome three-story brick building at the corner of Prytania street and St. Mary, familiar to all as St. Anna's Asylum. This institution, designed as a retreat for poor gentlewomen, was projected by Dr. W. N. Mercer, who offered to give $30,000 toward its establishment and maintenance upon condition that an equal amount be raised from other

sources, and that it be called by the name of his only daughter. These conditions being complied with, the house was built, and in 1850, the Widows' Home, as it is most freqiiently called, stood ready for its destined inmates. The home is managed by a board of twenty directresses,* including its officers, there being also a real estate committee of seven men. Its resources are derived from dues, subscriptions, donations, and the proceeds of the industry of the inmates. In 1867 the State donated to its fund the sum of $3,500, and its total receipts for the year were $4,800. It can acconimodate 100 persons.

The Widows' Home, on Laharpe street, between Johnson and Prieur, is a Catholic institution established in 1851. Although called a "Widows' Home," both children and old men are admitted, and at one time, some thirty years since, there were in the house forty-seven women, twenty-five aged and infirm men, and twenty-four children. It is managed by a committee of women who style themselves "Ladies of Providence." Being without endowment, its support comes from the city and State, supplemented by work done by the inmates, and by private charity. It is nevertheless constantly in debt, it being impossible to accommodate the expenditures to a budget of such uncertain proportions.

The Home for Jewish Widows and Orphans was founded by the association for the Eelief of Jewish Widows and Orphans, a society incorporated March 14, 1855. The corner stone of the first building erected by the society was laid August 7 of the same year, and the edifice, which stood at the corner of Jackson avenue and Chippewa street, was dedicated January 8th, 1856. This building, a three-story structure, 86x41 feet, served until 1887, when, more room being required, a location was selected at the corner of St. Charles and Peters avenues, and a new home was built, three stories high in front, and two stories and a basement in the rear. The cost of ground, building and furniture was $100,000.

Since 1885 the home has been devoted exclusively to children, the widows being accommodated at the Touro Infirmary, though still supported by the association. Manual training for both boys and girls has been recently introduced, the girls being taught all varieties of needlework and housekeeping, the boys carpentery and other trades. The institution is supported by membership fees from 787 members, and the interest on a permanent fund; the trust fund and the reserve fund together amounting to $65,569.35, and the total net assets of the association amounting to $180,339.35, besides a small farm of 40 acres in Rapides Parish, the gift of Mrs. F. Sohmalinsky, of Alexandria, La.

The total expense of conducting the institution for the year ending March 4,

1899, was $36,934.19. Applicants are admitted from the day of birth, if necessary, up to any age, according to conditions and circumstances, and remain as long as is required in each case. They come from all the Gulf States, and from Tennessee and Arkansas.

The Fink Asylum is the beneficent gift of Mr. Jolm David Fink, a native of the little town of Winnenden, Kingdom of Wurtemburg. Mr. Fink was born in 1785, and came to this country in childhood. New Orleans became his home, and here he spent his long life, dying in 1855, nearly seventy years old. He had never married, and in his will, after setting aside a fair proportion of his estate to a sister and other relatives and friends, and making provision for his slaves, whom he also liberated, he willed as follows:

"It is my wish and desire, and I do hereby declare the same to be my will, that after the payment of my just debts and the several legacies herein above mentioned, that the proceeds of the whole of my estate, property, rights and credits, be applied to the erection, maintenance and support of a suitable asylum in this city to be used solely as an asylum for Protestant widows and orphans, to be called the Fink Asylum."

The heirs at law made an attempt the following year to have this clause of the will declared null and void, but the Supreme Court of the State decreed that the charity created was to be legally administered by the city corporation of New Orleans. Acting under this decree, the Common Council in 1860 appointed the first Board of Commissioners, and ordained "that when the capital from all sources shall amount to the sum of $200,000, then the Board of Commissioners, under the direction of the Common Council, shall purchase a site, and erect upon it the buildings and establish, furnish and organize the Fink Asylum." In 1874, after disposing of all the real estate, etc., willed by the donor, the commissioners found themselves in possession of $215,349, and there was appointed a Board of Commissioners or Directors, to supervise the erection of the asylum and to attend to all affairs pertaining to it. These commissioners were representative men from all the leading Protestant churches of the city. In 1875 a square of ground bounded by Camp, Amelia, Chestnut and Antonine streets, was purchased, with the buildings thereon, at a cost of $10,000. At present this property, with the improvements, is worth $50,000, and the funds hold premium bonds the market value of which is $272,767, while the magnificent sum of $135,600 has been expended for the maintenance of Jhe institution with its more than seventy regular inmates.

The Little Sisters of the Poor, an order founded by Abbe le Pailleur, at St.

Malo, in 1840, have an asylum for the aged and infirm at the corner of Johnson and Laharpe streets. The asylum has no revenue save from charity and bequests, yet with these uncertain means the sisters have been able to erect extensive buildings occupying nearly a square of ground. The rules of the order forbid all luxury, and the plain little chapel which forms the center of the group of buildings, boasts no organ, or decorations of either painting or sculpture. The asylum is divided into two departments, male and female, and the only condition of admittance is that one is poor, old and helpless. The Little Sisters gather up daily, from the markets and restaurants, the surplus of the well-to-do, which would otherwise he thrown away, and thus manage to feed their houseful of helpless dependents.

The Home for Homeless Women was established in 1888, since which time it has given shelter to many hundreds of needy and friendless women. For tlie year ending 1898 there were admitted 123 adults and 34 children. The Home is located on Polymnia street, between St. Charles avenue and Carondelet street.

The Home for Homeless Men was instituted about 1896 for the purpose of giving men out of employment, but willing to work, an opportunity to earn food and shelter until steady work can be procured. The principal industry is the sale of wood and coal, the wood being sawed and split by the inmates, some of whom canvass for orders and collect outstanding accounts. There is also a printing establishment on the premises conducted by practical printers, where various styles of cards, circulars, etc., are made to order. The institution is now self-supporting, and is doing much good.

It is situated at the corner of Chippewa and Toledano streets

Other homes for the indigent are: ;

Home for Aged and Destitute Women, Magnolia, corner Lafayette.

Home for the Aged and Infirm (city charity), Annunciation and Calliope.

Hospital de la Ste. Famille (for old colored people), 49 Saint Bernard avenue.

House of Eefuge (destitute colored girls), Annunciation.

Widows' Home, 352 Esplanade avenue. -;

Shakespeare Alms House, North Eampart and Arabella.

CHAPTER XIX.

THE AMUSEMENTS OF NEW OELEANS. By B. E. Forman, Jr.

THE principal and most characteristic amusement in New Orleans is the Carnival, which will be treated under another head. The next most important and unique amusement is the French Opera. Then there are the theaters and racing and other sports. There is very little driving in New Orleans, although there is more than there used to be. Hunting and fishing has always been extensive.

The pleasure-loving character of the people, which takes its origin partly from their inherited tendencies from the French, which has leavened even that part of the population which is of English descent, and partly from the location of the city in the South, finds its vent principally in the Carnival, which is the most extensive and magnificent in all the world and in all history, and in the Creole cooking, which, both in private families and in the public restaurants, is absolutely unsurpassed.

SIGHT-SEEING.

One of the amusements which strangers always indulge in when they come to New Orleans, and in which residents of the city could follow them in as to many things, with no small degree of pleasure, on account of the number of curious things to be seen, is the amusement of sight-seeing. Most people are eager to see the sights of the old Creole quarter as the oldest and most historical part of the city; but the American quarter also is well worth seeing, and can bear comparison with any of the other cities of the country. In attempting to see the sights of New Orleans one usually starts from Canal street and goes down Eoyal or Char-tres towards Jackson square. Along Eoyal street may be noticed in the fi.rst block at old No. 18, what used to be the famous gambling saloon, now Miller's Billiard Saloon. On Customhouse street, the first street from Canal, a few doors from Eoyal street, is the house where the celebrated Lopez, in 1851, organized his filibustering expedition against Cuba. A little further down, near St. Louis street, old No. 110, imbedded in the banquette on either side of a huge stone gateway, are two cannon

buried so deep in the earth as scarcely to be noticed by the ordinary passer-by on the street. Here were, in the old days, the Spanish barracks, and here were also quartered the soldiers of his most Catholic Majesty during the Spanish Colonial days. Opposite the old commanderia is the Hotel Eoyal, now the St. Louis Hotel, at one time the State House, one of the places of the most historical interest in New Orleans. Here the negroes were sold at auction, in slave days, at an exchange which was located in the biiilding. Here was where the Radical authorities were besieged at the termination of the reconstruction days by the citizens, who formed themselves into an army of revolutionists to oppose them and had trained artillery upon the building. On Eoyal street are several second-hand stores which sell antiques, many of them very valuable and genuine, although some of them spurious —notably the beds in which Lafayette slept when he came to New Orleans, where he once passed a night, of which four are exhibited—beautifully carved four posters, with prices ranging from two to three hundred dollars on account of the historical interest.

On Eoyal, at the corner of Hospital, is the famous "Haunted House," the decorations of which are remarkable; carved doors, carvings on the inside, bronzed imitation of an elaborate sort of the ancien regime. This is a house that is described by Mr. Cable in his Strange True Stories of Louisiana, as belonging to a lady who so maltreated her slaves that she was mobbed by the citizens whose moral sense was outraged by her wicked behavior. Tiirning into Chartres and coming down again.towards Canal, at the corner of Ursulines, stands the old Ursu-lines Convent. It is now the Archbishop's palace. Still coming down Chartres, at the corner of St. Ann is the Jackson Square, the Plaza des Armas, under the Spanish, Place d'Armes under the French, where the Louisiana patriots were executed by Don O'Eeilly when he took possession in the name of the Spanish Government, and where General Jackson triumphed after the Battle of New Orleans. Jackson Statue is in the centre, by Clark Mills, a duplicate of the statue in Washington. On either side of the square are the Pontalba buildings, named for Madame Pontalba, a daughter of Don Almonaster y Roxas, one of the early celebrities of New Orleans, who founded the Cathedral and the Charity Hospital, and who lies buried in the Cathedral at the right of the altar, with the inscription over his grave of his name and titles. Chevalier of the Royal and Military Order of St. Louis, etc In the railings of the galleries of the Pontalba buildings, are to be noticed tlie monogram, "A. P.," Ahnonaster-Pontalba. Facing the s(iuare stands the ('athcilral St. Louis, tlie oldest clunvli in New

Orleans, and one of the buildings of the most historical interest in the city. On either side, stand what are now the Court House buildings—the building now occupied by the Civil District Court on the north side, originally the presbytery building for the occupation of the priests, and on the south side, the building now occupied by the Supreme Court, which in ancient days was the Cabildo or City Hall. On the gallery of this building the officials stood when the territory was transferred from Spain to France and from France to the United States. Upon the entablature near the roof, are cannon and cannon balls of ancient design with the American Eagle inserted after the cession to the United States, where in turn were the emblems successively of his most Christian majesty and his most Catholic majesty the Kings of Spain and France. Coming down Chartres street, opposite the Supreme Court building, at the corner of St. Peter, is what is now a barroom, which is one of the most ancient buildings in the city, originally the oldest hotel west of the Alleghany Mountains. On Chartres, at the corner of St. Louis, is an old building with a cupola, which was built for the occupation of Napoleon, by an enthusiastic admirer of his in New Orleans, who had planned an expedition to rescue the Emperor from St. Helena, and built the house for his occupation, upon his anticipated arrival in New Orleans. But the Emperor died before the expedition set out. Between St. Louis and Canal streets, on Chartres, are the New Orleans bird stores, which are very curious, filled with all sorts of birds and alligators and snakes, tropical birds from Central and South America, and curious animals, such as fanciers collect.

There have been outlined above a very small number of the things that are to be seen in the exploration of New Orleans. In the ancient city the sights are inexhaustible. There are fan light transoms of the old regime and ancient architecture—Spanish and French—with the dormer windows, batten shutters, and court yards and Spanish water jars of the most romantic description.

A stranger should not omit a visit to the chapel of St. Roch, which is an absolutely mediaeval institution, and to the Lugger Landing at the Picayune Tier at the head of Hospital street, with the Luggers with their red lateen sails, rocking at the moorings, and the lugger men squatting on the decks, a scene that the artists love to paint. The luggers come from the oyster beds of the South, and are laden with oysters. They have all sorts of queer names, too—San Remo, Three Brothers, The Admiral Techetof, The Josephine. It is one of the most picturesque sights in the city.

OPERA AND THEATERS.

The beginning of the theatrical business in New Orleans dates back to 1791, when a company of French comedians was brought over and played in the city. According to the chronicles, this is the first theatrical engagement of any company in New Orleans.

The first theater in New Orleans was erected in 1808, the Theatre St. Philippe on St. Phillipe street. The building was afterwards turned into the Washington Ball Room. The St. Phillipe street school-house is now upon the same location. It was at this theater that Noah M. Ludlow, one of the celebrated of the early managers, first produced an English play, opening his season in 1807 with Tobin's comedy, "The Honeymoon."

The newspapers of 1810 make mention of a theater on St. Peter street, but very little is known of it, and the writers of the history of New Orleans upon that period make no mention of it.

The famous theater of the old days was the "Orleans Theater," at the corner of Royal and Orleans streets. In 1868 it was foirnt and there is now only left a wing of it, which shows some of the ancient architecture. This wing is now the colored convent.

In the early days, it was in this theater that the opera was introduced in New Orleans, which was the first opera in America. The citizens at that time were, as now, enthusiastic with regard to music, and the operatic performances were elaborate and from a large repertoire: Rosini, Meyerbeer, Auber, Mozart and otiier great composers were held in New Orleans long before the other cities of the country had obtained that degree of civilization. The audiences were fashionable, and so great was the love of the public for operas that the performances extended to a length which now seems extraordinary, the operas beginning at half past 6 and continuing some times until 12 o'clock.

The first building upon the site of this theater was erected in 1813 by a joint stock company. This was burnt in 1816 and the Orleans Theater, bearing that name, was built in 1818 by John Davis, who had become the sole proprietor of the first theater. The cost was one hundred and eighty thousand dollars. The architecture of the lower story is described as Roman Doric, although not pure, and the upper story is Corinthian composite. The finish inside was elaborate. There was a large j)it or parquette and loges grilles, and all the accessories of a complete opera house. In 1819 the Orleans Theater was opened by the second dramatic company that was ever imported to America from France. The first has already been mentioned as having played in New Orleans in 1791.

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Connected with the Orleans Theater and forming p&rt of it, was the Orleans Ball Eoom. Sometimes they boarded over the floor of the parquette and threw the whole into one dancing floor. The ball-rooms were built in 1817. It was here that the famous Quadroon Balls were given that figure so largely in the Romances of New Orleans and in the tales of the travelers who visited the city in the early days.

It seems strange that the theater and ball-room, in the changes of time, should have been transformed into a convent. No one now looking at its wide old fagade of rusty brown, without adornment, and seeing the colored religcuscs passing in and out the heavy door, would suppose that here used to be the most famous theater of ante-bellum days, and the ball-room where quadroon balls were given that are to be read of in the guide-books and the romances of Mr. Cable.

On Camp, near Poydras, where the Moresque building used to be, wa-s the American Theater. It was burnt on the 20th of July, 1848, and then rebuilt and reopened on the 5th of December, 1842. There was another American Theater on Camp street—the "Old Camp," as it was affectionately called by the public and by the actors who played in it. It was erected in 1823-1824 by James A. Caldwell, Esq., who is famous as one of the most prominent of the New Orleans managers of the day.

The Gaiety Theater, which was, at one time, named the Varieties, was on Gravier street, behind the Cotton Exchange. Varieties Alley takes its name from the old theater.

The Bijou Theater, which was afterwards Werlein Hall, stood at the corner of Baronne and Perdido streets.

The old St. Charles Theater—"Old Drury"—was perhaps the most famous of all of the New Orleans theaters. It was ereoted by Noah M. Ludlow and Sol Smith. They built it in sixty days as a toiir de force, in their rivalry with James M. Caldwell, who was the successful theatrical manager of the day and against whom they had entered into competition. The old St. Charles has been recently burnt and has not been rebuilt. For many years it was as famous as the St. Charles Hotel. It was the largest theater in town, one of the oldest, and the theater where the most famous actors and companies played. Here all the actors of celebrity in America played as long as the old house stood—Keene, Macready, Ellen Tree, Charlotte Cushman, Joseph Jefferson, Junius Brutus Booth, John Wilkes Booth, Edwin Booth, Buckstone, Fanny Ellsler, etc.

In the annals of the St. Charles are many anecdotes of the famous players who played there; the story of Joe Jefferson's being fined when he was a young man for

disorderly conduct in his dressing room, and Mr. George VandcrhofT, who used to he very famous in tlie old days of Hamlet and as Claude Lorraine in the Lady of Lyons. When Mr. VanderholT was performing the latter part he was interrupted, as he was carrying Pauline up stage when the lady had fainted in the play, by an unmannerly man in the audience who shouted out to him, "Kiss her!" So great was the chivalry of the audience in those days that the offender was bodily taken up by the audience and passed from hand to hand and incontinently ejected from the house. In his "Leaves From the Actor's Notebook," where he records the anecdote, Mr. VanderhotI remarks that the next lines of the play were, "There! We are strangers now." They were received by the audience with cheers and laughter.

Then there are stories of the daring of John Wilkes Booth, who, when the city was occupied by General Butler, during the war, would cross from the St. Charles Theater to the bar across the way, yelling out cheers for the Confederacy and halloaing for the Bonny Blue Flag, a proceeding which was, in those days, considered a feat as much as a man's life was worth.

The Academy of Music, close adjoining the St. Charles Theater, was for many years a favorite play-house in New Orleans. While a small theater, the companies that played there were good, and until in its later days, when music hall attractions were brought there, the audiences were refined. It was at the Academy of Music that the farewell production of Bidwell's Stock Company was given. They played Victor Durand and the house was packed from pit to gallery, and the company, which was one of the best stock companies that ever played in New Orleans, or any other city, was given an enthusiastic farewell. It must be remembered that all of the notable actors played in that splendid company. It was from the stage of the Academy of Music, during the civil war, the actor Harry McCarthy first sang "The Bonny Blue Flag," which became one of the national songs of the Confederacy.

The Grand Opera House, which was at first the Varieties Theater, is still owned by the Varieties Association. It is celebrated for one of the most magnificent entrances in America. With Messrs. Klaw & Erlanger's new Tulane and Crescent Theaters, it is one of the three theaters in New Orleans.

The French Opera House was erected in 1860 and designed by Gallier, one of the celebrated architects of the time. It is situated on Bourbon street, at the corner of Toulouse, and while the exterior is not particularly prepossessing, except with regard to its size, it is equipped in every respect as an opera house should be, with

a parquette, loges, secondes, troisidnnes, quatriemes, loges grilles, baignoires grilles, dress circle and boxes and foyer, all decorated to a high degree and of the most magnificent kind. Here the fashionable gather on opera nights and grand opera is given as elaborately as in Paris. The artists are singers of high price and great merit, and there are trained choruses and ballets. The companies are capable of performing opera boufCe, as well as grand opera. The choru.ses are carefully trained, consisting of a number of people who make a livelihood by singing in the choruses, and who are singers of a marked degree of ability. In the audiences, besides the fashionable, tliere are some who are genuinely musical. Among the population of New Orleans are many people who are musical by habit and by inheritance. For many years the opera has been established in New Orleans, and before that it existed in France, whence the ancestors of many of the opera choruses come. Both grand opera and opera bouffe existed in New Orleans long before it was established in any other city of America. The opera is one of the features which distinguishes the city and of whicli it i.s jtroud. It would render it remarkable among American cities even if it had no other unique feature.

LOTTERY.

During the reconstruction days, Mr. Charles Howard and Mr. John A. Morris, the latter of whom came to New Orleans from the North, established the Louisiana State Lottery, whicIi for nimiy years had a i-enown throughout the country. It was, perhaps, the largest lottery that ever existed in the United States. The profits were enormous and the proprietors amassed immense wealth, becoming multi-millionaires and being known as lottery kings.

Through its wealth and through the corruption which existed in Louisiana politics during the early reconstruction days, the lottery company secured from the Legislature a charter which gave it a monopoly and the prestige of being the State Lottery, and rendered its position, for a time, impregnable. The prizes were large, tickets were sold throughout the country and throughout the world. Besides the grand drawings, for the poor people who could not afford the price of the tickets to the grand drawings, the company established daily drawings, at which tickets were spld for small sums, thus adding to their clientele the poorest classes of people, as well as those who were better to do, who could better afford the indulgence. Thi' political influence of the lottery was great, and necessarily so, inasmuch as to secure its monopoly it was necessary for it to control every Legislature. It was this, together with the reassertion of the moral sense of the people, which was shocked by

the bad repute to which Louisiana was brought in other parts of the country where lotteries had been abolished and were prohibited, that finally brought the lottery to an end. A vigorous campaign was started against the renewal of its charter, and in spite of the most strenuous efforts on the part of the lottery people in the campaign in which Governor Foster was first elected, the lottery was destroyed and no longer has an existence in Louisiana. It is said that at the last Legislature at which the charter of the company was considered, as much as one hundred thousand dollars was offered and paid for the votes of the members of the Legislature in favor of the company. It is to the credit of the people of Louisiana that, in spite of its immense wealth and its unscrupulous use of it, and its entrenched political position, the lottery was finally destroyed. While the Honduras lottery, which has succeeded the Louisiana lottery, still exists, and its tickets as well as the tickets of other petty foreign lottery companies, in violation of the law, are still sold in New Orleans, compared to what the business once was, the lottery business in New Orleans is now a mere bagatelle.

When the history of New Orleans, during the existence of the lottery, comes to be written, the extent to which the evil spread will be found to have been enormous. Immense numbers of people patronized it in all positions and in all walks of life. It spread even to the domestic servants, whom, it was said, filched the market money from their employers to invest in the daily drawings. Business men regularly every month set apart a portion of their profits to invest in lottery tickets. Clerks on small salaries took one or more tickets as regularly as pay-day came around. The anxiety of the lottery ticket holder at the time of the drawings, the scenes at the policy shops, where the tickets were sold, the stories of the fortunes that were drawn in prizes and the fortunes that were expected during weary years and never drawn, would form a fit theme for the writer of fiction.

GAMBLING.

In the early days New Orleans was regarded as an El Dorado by the gamblers, who flocked to the city from all parts of the country and of the world. It was partly on account of the cosmopolitan character of the people, who were French and Spanish, with an admixture of foreigners from other parts of the country, and partly because gambling was more universal in the early days all over the world than it is now. The moral sense of civilized countries has been developed to an extent that has diminished the practice to a considerable extent, although it is not entirely suppressed. The early Creoles were very fond of gambling, and the Americans who

cnmc to this city were not far behind. It is related of an old Creole planter that he named two streets that were laid out in his plantation, which became part of the city, "Craps" and "Bagatelle," on account of the two fortunes which he had lost at those games. Faro, roulette and vingt-et-un were played at the gambling house at the corner of Orleans and Bourbon streets. Another famous ranch was on Bayou St. John.

Very large sums were said to have been lost in these early days, and the most distinguished people played. Colonel Grymes and Edward Livingston, who were leaders of the bar, were said to have been very heavy plungers. John Davis, the theatrical manager, is said to have made a considerable fortune in various sorts of gambling games, and besides his theatrical ventures, opened gambling rooms, which were the sources of the capital he used in his theatrical business. In 1832 there were not less than fourteen large gambling establishments; and the evil grew to such an extent with the public games and the encouragement of private games, brag and ecarte, which followed upon the great indulgence in public gambling, that the Legislature in 1832 passed a law to suppress gambling. At the time of the Mexican w^ar it broke out again, and rondeau and loto were added to the old games which had made Xew Orleans the famous center for gentlemen of the green cloth. At old No. 4 Carondelet street there was a famous establishment, where now the Louisiana Club is located, for many years the domicile of the Boston Club. This was run by McGrath & Company, and was visited by prominent gamblers from all over the country, where the pools on the Metarie races were sold. It was elegantly fitted up and the business done was positively enormous. It afterwards became Sherwood & McGrath's. It is said that the losses in one night's play at McGrath's amounted to as much as eighty thousand dollars.

Until it was closed by the law, old No. 18 Royal street was one of the most famous establishments of the city. Roulette and loto, faro and other games were played. It was frequented by large crowds of all classes and nationalities. It was brilliantly illuminated and ran day and night. More than most American gambling houses it resembled the gambling resorts of Europe, on account of the cosmopolitan character of the crowds and the popularity of roulette and the foreign looking croupiers, with their blue-black, close shaven faces. There were always Chinamen in this establishment playing loto. The Americans played roulette and faro and other games, only occasionally taking any hand at loto to try their luck against the Chinamen. With celestial patience and perseverance the Chinamen used to stick to their game for hour after hour, with absolute immobility whether they won or lost.

Although there are laws against gambling in Louisiana—the Constitution declares gambling to be a vice, and the lottery has been stopped and the large gambling houses closed—there is still a considerable amount of it in the citj'.- Boys who play craps in the street are arrested, but private gambling houses that are out of sight flourish unmolested, although it is charged that the police must needs know of their existence. The man who comes to New Orleans who wishes to gamble will find no difficulty in running against a sport who will steer him to a place where he may be fleeced with a thoroughness as absolute as it was done in the old days. Poolrooms are open and are thronged by men of all classes and ages. At the private clubs there are still played games of poker, and it is said the gains and losses sometimes amount up to a considerable figure. Of course, at the races, there is a regular betting ring, and on every race a considerable amount of money changes hands.

RACING.

While it is true that neither in New Orleans nor in Louisiana has there been any breeding of blooded horses, nevertheless, on account of the sporting and pleasure-loving character of the people, horse-racing, from the earliest days, has been a prominent feature of the city. The old Metairie racecourse, where now the Me-tairie Cemetery is located, fifty years ago was the most famous racecourse in the United States. Between 1840 and 1860, in proportion to the population. New Orleans could bear comparison with any city in the world as to the number of its racecourses and the quality of the races. Even at the present time. New Orleans is one of the racing centers of the country.

There was the Eclipse course at Carrollton, the Metairie course, that has just been referred to, the Bingaman course in Algiers, La., a course on the Hopkins plantation, about twelve miles below the city, and the Union course, now the Louisiana Jockey Club course, which is the only one that is now used.

It was on the Metairie course that Lexington defeated Lecompte, April 1, 1854. Duncan F. Kenner, Richard Ten Broeck, Colonel Jefferson Wells, Colonel Bingaman, Colonel William Johnson and all the magnates of the day were present. Among the spectators was ex-President Fillmore. Perhaps this was the most famous race that was run in New Orleans in the old days, although the racing was frequent, the horses were of first quality and the purses high.

The races in our day take place in the spring and autumn at the Fair Grounds and are conducted by the Louisiana Jockey Club.

The New Louisiana Jockey Club was incorporated on the IMth of March, 1880,

with a capital stock of seventy-five thousand dollars. The charter members and the first board of directors were: R. W. Simmons, John A. Morris, Walter J. Hall and George W. Nott.

The Xew Orleans races are one of the features of ISTew Orleans and of the South. The best horses of the country are brought down, and great pains are taken by the club members, who are gentlemen of high character, to have the races absolutely fair. The crowds that gather there are great and the grand stand frequently contains a large assemblage of ladies.

Adjoining the racecourse is the Jockey Club House, on the Metairie road, with an entrance drive from the racecourse. The Jockey Club House was once the residence of Mr. Luling. The club purchased it for sixty thousand dollars. It has a front of five hundred feet on Esplanade street by twenty-five hundred feet deep, with an area of nearly thirty acres. It is high ground and is exempt from overflow. The gardens are beautifully set out and are kept in perfect order, with Southern trees and plants and flowers and shrubbery. In the center of the park there is a lake, with a small island. There are orchards of fruit trees surrounding the park, and flowers and shrubbery. It is one of the most beautiful places in the country. The club building is a large old-fashioned brick building, three stories high, witli magnificent reception and dining rooms, library, reading rooms, etc., beautifully furnished with carved furniture. Large galleries surround the building and the terrace is one of the most beautiful in the country. It is surmounted by a cupola, from which a magnificent view of the city and the surrounding country can be had.

Here, during the summer, the club gives its famous promenade concerts, which are attended by the fashionable people of the city and are among the features of social life in New Orleans. Bands of musicians are stationed about the gardens, in the shrubbery, and the grounds are lighted up by numbers of Chinese lanterns and electric lights, the effect of which is very beautiful.

HUNTINO AND FISHING.

On account of its situation, surrounded as it is by water and with bayous and lakes all over the country, and its neighborhood, no city in the country is more favorably situated than ISTew Orleans for all sorts of sport. The hunting is principally of ducks and snipe, but all kinds of fish, fresh water and salt, are caught in the immediate vicinity. There are many hunting and fishing clubs near the city of N"ew Orleans, many of them within the city limits, though not within the built-up por-

tion, as the city limits of New Orleans stretch to the Eigolets, from the Jefferson line, a distance of fort}' odd miles. Every sportsman has his particular hunting and fishing grounds, but the whole country is good. There are hunting clubs at English Look-out, at the Eigolets, Chef Menteur, at Miller's Bayou, Lake Catherine, and at Chandeleur Islands. All of these places are good for fishing also. Many of the sportsmen have elaborate outfits of canoes, pirogues and hunting suits— which must be yellow, the color of the marsh grass—and decoys, and innumerable paraphernalia for the amateur sportsman. The snipe shooting is good, but hunting duck is considered the nobler sport. The variety of ducks that may be shot in Louisiana is innumerable. The experts will name many more kinds than are found in the treatises of the ornithologists. The French duck is generally conceded to be the finest duck with regard to appearance and for the table. The Louisiana ducks, it is claimed, fly faster than the ducks in any other part of the world, but nevertheless very many are killed, both by the regular pot hunters and by amateur hunters. Many of the hunters are expert shots, and will calculate to a nicety the exact angle at which the gun is to be held and the exact distance ahead of the duck that it must be pointed. The hunting trains during the hunting season over the Louisville & Nashville Eoad, are always crowded with the regular hunters and their friends, whom they are taking over, and when they return Sunday night the amount of game that is brought in is something extraordinary. Over every scat is hung a bunch of ducks, and the baggage car, besides, is loaded full. To hunt ducks in Louisiana is not like hunting game in any other part of the country, where an afternoon can be devoted to the sport. It is a regular expedition. It is necessary to go to the hunting grounds so as to remain over night and get up an hour before daybreak and row or paddle in a small canoe or pirogue (riding in a Louisiana pirogue has been described by a visiting Englishman as floating in the water on a match) to the hunting grounds, where the blind is made and the hunters lay concealed until daybreak, when the ducks are expected to come. The coldest weather is considered the best for the sport, which, with a long pull before daybreak, makes the'amount of hardship that is endured necessarily considerable. The marshes are damp, and when the ducks do come, you have to be very quick in handling the gun, as single ducks or whole flocks will fly by with the rapidity of a rifle bullet. Nevertheless, the game seems to be worth the candle, as when the ducks are flying the bags that are secured are considerable, and the Louisiana ducks are the finest in the world.

All sorts of fish are caught in the waters of South Louisiana. Trout, black

fish, perch, bass, croker, sheep-head, Spanisli mackerel, ponipain). mullet, plaice, red-fish and cat-fish. The cat-fish usually trouble the anuiteur fisherman, as they abound everywhere in great quantities. To catch small shark at Grand Isle with a rope for line and immense hooks is considered a very enjoyable sport on account of the dangers from the bite of the fish. The sport is not finished when the fish is caught, as, with the shark, it is necessary to kill it. The favorite way is to chop off its tail with a hatchet. While the fisherman is chasing the shark to "decapitate" its tail, if an Irish bull may be used, the shark is very often chasing the fisherman. Sharks are caught at the end of the Island and they are usually small shark, three to three and one-half feet long. Green trout is considered one of the finest fish that can be caught, and in all the bayous and lagoons during the summer they abound.

The sportsmen's stores in N"ew Orleans keep in stock all sorts of rods and tackle and flies, where fishermen's outfits and paraphernalia can be had, and the trade is very considerable, as many men in New Orleans are enthusiastic fishermen, and some of them very expert. Green trout are usually caught with live bait, shrimp being used, though some believe in a bit of red flannel to attract the trout. There is always doubt about the red flannel, but it is supposed to appeal to the picturesque taste of the fish. There is no doubt about the shrimp. They will bite at shrimp, and the 'Cadian fishermen, who are always experts in all sorts of fishing, always employ shrimp.

COCK-FIGHTING.

In the old days, cock-fighting was one of the sports par excellence in New Orleans. While the practice never grew to the extreme that it has in Mexico and in the Central American countries, where the Reiiidero de Gallos is as invariably a feature of the city as the Plaza, with its bands of musicians; nevertheless there were cock-pits in many parts of the city, and then there was quite a trade in the breeding and training of game cocks, and considerable money was wagered upon the success of likely birds.

The old Spanish cock-pit is at the corner of Dumaine and Priour streets, where occasionally a cock-fight is held, and where, a few years ago, there were mains regularly every SuTidayL from 9 a. m. till 3 p. m. Although it was originally a favorite sport with the Creoles, and although most of the fighting was in the Creole quarter of the city, nevertheless, it spread to the Americans, and the up-town residents became as fond of the sport as their down-town neighbors. There is a cock-pit in

JefEerson Parish, just across the dividing line of the Parish of Orleans and the Parish of Jefferson, where many celebrated mains have been held, and where the jeunesse dore and the boys from "the front" frequently gathered to see the sport.

raizE-Fir.nTiNG.

At one time prize-fighting was one of the regular sports in Xew Orleans. In no city of the world, not even in London, has the manly art flourished as it did in New Orleans in its heyday. Xew Orleans was the headquarters of the Sullivan-Eyan fight which took place in Mississippi, and of the Sullivan-Kilrain fight, which also took place in Mississippi; and in the city itself many famous fights were held, principally at the Olympic Club, at which Sullivan, Corbett, Hall, Fitzsimmons and all the great stars of the prize ring appeared and won fame and large purses. No club in the United States ever offered as large purses as the Olympic Club. There were several of the fights where purses of twenty thousand dollars were offered.

Prize-fighting in New Orleans was finally stopped by a decision of the Supreme Court in a suit to forfeit the charter of the Olympic Club, and now only glove contests are held, which are infrequent and do not elicit great interest.

BASE-BALL.

Base-ball, since it has become a national game, has been played in New Orleans, and there have been in the city many fine games, the base-ball season extending for quite a while, and clubs from different leagues playing in the city, principally at Sportsman's Park, the grand stand of which is very large and the accommodations being sufficient, with the bleachers, to hold many thousands of people, who frequently congregate to see the games.

RACQUETTE.

Eacquette is still played in New Orleans at the old City Park on the Metairie road, near Canal street, by the Creoles, who have always been very fond of the game. There are several clubs in the city in the down-town quarter, and on Sundays very good games may be witnessed.

TENNIS.

While it was fashionable, tennis was played throughout the city, though of late it has been supplanted by golf. There are still many clubs in existence, notably one that plays in Audubon Park, and many people have tennis courts in their private yards.

GOLF.

The game of golf is recent in New Orleans, but is firmly established here, as in all large American cities who have followed the fashion of England and of New York in reviving the ancient game of Scotland. In Audubon Park there are several golf links, and the players operate upon them very frequently. There is a Golf Club and a Golf Club house in the park, at which, on ladies' day, teas are given which are considered quite minor society events.

A peculiar feature of the sport in New Orleans is the picaninny caddy, who is very different in appearance from his Northern and European compeer, and by no manner of dressing up in the golfing rig can be made to look "English, you know." The appearance of a little negro boy in golf costume is one of the most comical sights that can be seen anywhere in the world, the resemblance being to that of the monkeys in fancy dress that accompany hand-organs. Nearly all of them pout while they are addressed as caddy, as if they did not understand the meaning of the word and take it to be a term of opprobrium, and, as during a game it is frequently necessary to call "caddy," the faces of the little negroes grow blacker and blacker.

SUMMER PLEASURE RESORTS.

In summer the population of New Orleans goes to the West End, which is reached by electric cars that start on Canal and Bourbon streets. In some respects it is like Coney Island in New York. There is music there during the summer, and some of the bands are of a very high quality. Vaudeville, restaurants, a scenic railway and sideshows and special attractions on special days draw the crowd. The restaurants have been already referred to under that particular head. The Southern Yacht Club is located at West End, and the West End and the St. John Rowing Clubs.

The Spanish Fort, where the old Spanish Fort is still standing, was at one time a popular resort, and it is claimed by many to-day to be a much prettier place on account of the gardens than West End, but very little used, partly on account of the defective train service and partly on account of the growing supremacy of West End, due to its nearness to the city. The Spanish Fort has been given over to the negroes, and is a favorite place for negro picnics.

The oldest of the summer pleasure resorts in New Orleans is Milneburg, whence the boats leave for Mandeville and Covington and places across Lake Pontchar-train. There are many private clubhouses here, and restaurants, also skiffs and

sail-boats to liirc 'I'lic finest of tiic n'staiiraiits is Moreau's, which will bo Ircati'il of imdi'i- Ibc licail nf I'cslMurailts.

RKSTAUKANT8.

Onu of (be most cclcbnitod eiift's of tiie old days was John Davis's, on Orleans etrcct, between Koyal and Bourbon, next lo the Orleans Tiieater and the fainous Orleans ballriKini. Here the wild .yoiiiij,' fellows and the roues of the early jiarl of the eenlurv used lo nieel lo di'ink. Here Ihey would ipiarrel over their drink or over some rival at one of the quadroon balls in the ballroon\ next door, aiul when the details were arranged, to report under the Trois Soeurs at the City Park, or, as tradition lias it, if it were late at night, upon the plat of ground in the rear of I he Cathedral, now feneed in, which was an admirable and convenient place for a duel with eoliehcmardes. Then there was the T.a Bourse de Maspero or Maspero's Vj\-changc, celebrated in the third decade of the present century. This was located on the corner of St. Louis and Chartres streets. The building has been changed some in the progress of time, but th(> ancient architecture is still recognizable. The Southern Kxehange barroom is now where the old Bourse used to be. This was the lilerarv I'eslaiiranl in aneieni linu's, anil the editors of the pajiers, professional men and Ihe nierclianis, used to meel and drink, ([uarrel and play dominoes, whic'li was a great game in Ihe old days. In ancient New Orleans there were quarrels ami also duels, not so many as at John D.avis", which was the fighting ])lace i)ar excellence.

The reslanranis lo-day are Lainothc's, on St. Charles, near Common, Moreau's. on Canal, between Carondelet and St. Charles, which has just been closed, and Fabacher's and The (iein, on Iioyal, near Canal, and the Restaurant de Paris, on Bourbon street, just o])])osite the French Opera House, where there is an admiralde table d'hote, and .\ntoine's, on St. Louis street, between Eoyal and Bourbon, celebrated for its Creole cooking, as also Bczaudun's Restaurant de la Louissanc, on Cuslomhousc, belween Royal and Bourbon; at West End, Tranchina's and Astredo's and others. .M Miliieburg there is Moreau's, where they still serve the HouiUa bais.so. liercil waslhal Thackeray ale il when he came lo N'ew Orleans in I lie ".'lO's. when Miguel cooked il. ami Ihe famous novelist acknowledged that il was as good as that of Monsieur Tcri'c, al I'aris, famous in the New Street of Ihe lallle Fields tlial be immortalized in Ihe Ballad of the Bouillabaisse.

(ipposile Ihe Cily Bark is the Renaissance des Chenes Verts, which Mr. .Mcialere keeps. It is one of the best restaurants in the country. There is Begue's, the fa-

mous breakfast place, on Decatur, at the corner of Madison, iiiul counllcss small restaurants in Ijidlr itiily, where the Hoheinians foregather; Pegot's, Bufla's, etc.

The cooking in Now Orleans is celebrated, gourmands claiming that the Creole cooking is tlie best in the world. Francatelli and Urbain Dubois cannot equal the dishes prepared by a genuine Creole cook. The game, papaijottes, grassets, ducks and snipe are served fessande. There is bisque and courtbouillon and salmi and Spanish (imclcttes of all soiis. mikI gombo, gomho an\ lierbes, gombo file, gomlm aiix ecrevisses.

Two drinks that are peculiar to New Orleans are the "roffignac," said to have been invented by the Marquis do RofTignac, one of the celebrities of the early days; and absinthe, which is also drunk in Paris. It is found at the old Absinthe House at the corner of Bourbon and Bienville streets, which was built in the year 1752, and which has been an absinthe house since 1826.

CHAPTER XX.

THE CHUECHES. By J. M. Leyeque.

THE church which first sent the desciples of the gospel into Louisiana was the Eoman Catholic. De Soto is recorded as having had a number of missionaries with him. In the early days of the settlement of New Orleans, that religion, as to-day, had the majority of followers here. That was inherent in the nature of things. The two nations, Spain and France, under whose dominion Louisiana was, and to whom the early settlement and progress of Louisiana were due, were Eoman Catholic, and, although many of the early settlers were Huguenots, the strife of religious belief seems to have been much softened by the exigencies of the new life and the necessity to be brotherly and to live after the teachings of Christ. Twenty-two ecclesiastics are recorded to have accompanied the adventurous band of De Soto. The influence of the church is legibly traced in numerous names of parishes in the lower section of the State and in even more numerous names of streets of the city.

When Eobert Cavalier de la Salle gave the name "Louisiana" to all that territory which for years was of very indefinite boundary, one Father Athanase accompanied him. This is the same priest who later was the companion of Bienville and Iberville when they entered the river from the sea in 1699. The Eoman Catholic Church was very active in its missionary work among the Indians in those early days, and many of the clergy were martyrs to their zeal at the hands of the red man.

When Decoudray came to Mobile in command of a fifty-gun ship in 1705, the Bishop of Quebec sent five priests with the party. The bishop also sent two nuns to Louisiana. They were of the order of Grey nuns and were the first to come to Louisiana. As early as this date, or very little later, there must have been a chapel erected in this city by the Catholics, for we find mention of it in the chronicles of Father Charlevoix, who visited the city in 1722. New Orleans was then an infant city, and it is evident that the founding of the city and of the place of worship in

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it, must have been contemporaneous. It is recorded that in the year following, 1723, a severe storm passed over the city, demolishing the little chapel in which the first inhabitants of New Orleans used to worship. It is, therefore, not to be supposed that the first edifice of worship was a very sturdy structure.

In the time of Bienville, three of the great orders of the Catholic Church were assigned each a division of ecclesiastical territory—the Jesuits, the Discalced (barefooted) Carmelites and the Capuchins. The territory thus divided was very vast, extending to the Illinois River. The division excluded from New Orleans the order of Jesuits, and so Bienville provided that the Mississippi Company should furnish a house and lot for the representative of the Jesuits, and a chapel and vestry. Father Petit, a Jesuit superior, was stationed here, and thus the order of Jesuits, which has subsequently become so powerful and taken such a leading part in educational and other work, had its humble origin in this part of the world. Although excluded from New Orleans in the assignment of territory, the necessity of having representation and a home in the entrepot of the southern valley brought the order here.

The Discalced Carmelites, failing to take charge of the territory assigned them in the ecclesiastical assignment, their province was turned over to the Capuchins.

The Bishop of Quebec at this time was the Vicar-General of Louisiana. He appointed Father Bruno, of the Capuchins, the first superior in Louisiana. The superior and his two monks ministered to the people of New Orleans in the early days. One of the monks was assigned to the troops, stationed here for the defense of the infant civilization, and the other ministered to the laity.

It was by the industry of the Jesuit fathers of the early days of New Orleans that a large and valuable tract of the territory now occupied by the city of New Orleans, in the heart of the business section, was cleared of forest trees and put into use by civilized man. The tract extended from what is now Common street to De-lord. Facing on the river, it extended back to the lake. On this tract the Mississippi Company erected for the order a house and chapel. The grant of this property was made as a result of the Jesuit convention of 1726. The Jesuits, having themselves cleared their property of the trees, installed a wax-shrub grove, from which a merchantable article was extracted. Their active industry converted this tract into one of the very first and finest estates of the primitive days. During the reign of Louis XV, of France, the estate was confiscated and sold for $180,000. The confiscation took place in 1763. It was at the time that the greatest unfriendliness was being shown the order by the home government. It was alleged as an excuse for

the confiscation tliat tlie order here took no care of their missions; that they concerned themselves alone with improving their plantation, and that they had usurped the office of the Vicar General. At home the order was accused of attacking the royal authority, of encroaching on the prerogatives of the bishops, and, in fine, of endangering the public safety.

The superior council of Louisiana, on June 9, 1763, condemned the order of Jesuits without a hearing. This was prior, by some ten years, to the sweeping condemnation of the order by Clement XIV. By the sentence of the council, the goods and chattels of the Jesuits were sold at auction, with the exception of some books and clothes, which they were allowed to keep. The money realized on the sale of their goods in the city was to go to the missions, and that coming from property confiscated and sold in other parts of the State should go to the King. Even their church ornaments and sacred vessels were turned over to the Capuchins by this uncompromising decree, which further ordered the chapel of the Jesuits razed and the fathers sent back to France, forbidding them in the time before their departure to live as formerly in community. So vindictive was the execution of the decree that when the chapel was razed, not even the graveyard near by escaped desecration. The only Jesuit who was allowed to remain in New Orleans at the time of this expulsion was Father Baudoin, seventy-two years old, broken and feeble. He had resided for thirty years in the colony, and having no relatives or friends in France, he was allowed to remain in New Orleans for the rest of his days. It is thus seen that New Orleans enjoys the distinction of being one city on the new continent sufficiently old to have witnessed the days when men were "banished the city," and when religious persecution ran riot. Part of the Jesuits, not alone from New Orleans, but through the province, departed in January, 1764, and part the next month. But three of all the number remained—Father de la Meurinie, who was too ill to undertake the voyage to the old country; and the other. Father Meurin, who in some manner obtained consent to return to his mission work among the Indians. Father Baudoin was taken under the care and protection of Etienne de Bore, who in those days owned a home where Horticultural Hall in Audubon Park now stands, overlooking the river. The venerable Jesuit died in 1766.

The Jesuits, being expelled from New Orleans, the Capuchins were then in ecclesiastical charge of the city. Father Dagobert, of whom many a vagrant verse, still preserved, sings, was the superior of the order. It was about this time that Louisiana became a part of the bishopric of Santiago de Cuba, being detached from that of Quebec, to which it had previously belonged. Right Eev. James Joseph de

Echevaria was at the time the head of this bishopric, being stationed in the Antilles. The Spanish government, desirous to spread the use of the Spanish tongue in Louisiana, sent four young ladies here, who took the veil as Ursuline nuns, with the duty before them of teaching the tongue to the youth of New Orleans. It also sent one Spanish priest at the same time. This was in 1772. In the same year the ecclesiastical affairs of Ncav Orleans were taken in charge by Father Cirilio, a Spanish Capuchin, who was sent to the city by the Bishop of Cuba. He arrived here July 19. There was some friction engendered between the priests of the same order, but of different nationalities. The Spanish Capuchin in charge sent reports to his bishop relative to the French Capuchins not at all to the credit of the latter. The Spanish governor, Unzaga, however, disapproved these reports and succeeded in establishing harmony between the priests of the difPerent nationalities. In 1781 Father Cirilio was made a bishop and auxiliary to the Bishop of Santiago de Cuba. He was thus the first bishop of Louisiana, which, however, still remained a part of the former diocese. He appointed Father Antoine de Sedella rector of St. Louis Parish in New Orleans, and, after twenty years of service, was retired in 1793. Father Sedella had been one of six priests sent here by the Spanish government in 1779, all of the Capuchin order.

At the time of the retirement of Bishop Cirilio there had come to New Orleans a number of Protestants. Four Irish priests had also come to the mission of Louisiana from the seminary of Salamanca. They arrived in 1787. The bishopric of Havana was formed in 1790. The bishopric of Santiago de Cuba and the southern part of the island of Cuba became the bishopric of Santiago de Cuba. The northern portion of the island and the Floridas were merged, with Louisiana, into the bishopric of Havana. Three years later, on April 25, 1793, Louisiana and the Floridas were formed into a new bishopric. Its ordinar)^ was Don Louis de Penalver y Cardenas, formerly a Jesuit pupil. St. Louis church was made his cathedral and New Orleans his see. The new bishop arrived July 17,1795.

At the opening of 1800 the Catholic religion was still the only one holding public religious services in New Orleans. There were two chapels and the church. The church was in charge of a priest and three assistants. It owned one square of ground. The pew rent and $100 per annum paid by the King was the entire revenue of the church. The chapels were attached, one to the hospital, the other to the convent. To the latter institution, M-hat was looked upon as a great misfortune happened on May 29, 1803, when sixteen of the Ursuline nuns, dissatisfied with French rule, left the convcjiit and went to Havana, only eleven nuns remaining.

Bishop Penalver was made Archbishop of Guatemala on July 20, 1801, and the management of the religious affairs devolved upon Very Eev. Thomas Hasset and Very Rev. Patrick Walsh, his two canons. They continued to administer the charge until the appointment of Bishop Penalver's successor, Eight Eev. Francis Porro. Bishop Penalver never took charge of his appointment, nor did he come to New Orleans, being transferred to the diocese of Tarrazona because of the negotiations then pending for the transfer of Louisiana from France to the United States. Very Rev. Thomas Hasset dying in April, 180-1, Very Rev. Patrick Walsh remained in sole charge of the Catholic Church here until August 22, 1806. At this time the Very Rev. Jean Oliver was officiating at the Ursuline convent. The Bishop of Baltimore, Rev. Carroll, appointed him as Vicar General.

It was about this time that one of the most notable contentions in the history of the church in this section of the world occurred relative to the Cathedral. The chapel of the Ursuline convent had been made the parish church by Father Walsh on March 27,1805. He had done this because of a difficulty he had had with Father de Sedella, who was in possession of the Cathedral. In 1813 Very Eev. William Dubourg, apostolic administrator of the diocese, came to New Orleans with the one duty before him, to settle the contention between the prelates. The apostolic administrator became involved in the controversy he had came to solve. Both Vicar Generals engaged in the attempt to get the Cathedral from Father Antoine de Sedella. Father Sedella would not be ousted, however. He and his adherents forced Very Eev. Dubourg to take refuge in Acadia. The Cathedral remained in possession of Father Sedella in spite of all attempts by the Vicar General. His parishioners took the matter in hand, placed themselves in charge of the Cathedral, and appointed a board of wardens, composed of Thomas Poree, Paul Lanusse, Jean Baptiste La-batut, Jean Castanedo and Jean Baptiste Durrel. Subsequently Father Sedella was sustained by a decision of the Superior Court of the Territory of Orleans.

Eight Rev. William Dubourg was appointed regular bishop by the Pope later. Right Rev. Guiseppe Rosati, of the order of Lazarists, Bishop of Tenagre, was transferred to the diocese of St. Louis March 20, 1827, and made the coadjutor to Bishop Dubourg. Right Eev. Raymond de Nekre, also a Lazarist, succeeded as the next Bishop of Louisiana, dying in 1833. For two years, until 1835, the Roman Church of New Orleans was administered by Very Rev. Fathers Blanc and Lada-viere. In that }-ear the former was consecrated bishop in the Cathedral. The see of New Orleans was made an archdiocese in 1852, Bishop Blanc becoming the first archbishop. He died June 22, 1860, and a tablet to his memory is in the Cathedral to-dav.

Long ere this the zealous and obstinate Father Antonio de Scdella had departed for Cadiz, under circumstances peculiarly distressing, not however, before he had earned the distinction of being responsible for an attempt to introduce on the new continent the hideous inquisition. In spite of all opposition he had succeeded in making himself a force in New Orleans. He had successfully resisted tiie officers of his church and remained in possession of the Cathedral. He set his plans for the introduction of the institution, which is one of the foulest blots on the pages of history, with all the care and pains of a zealot convinced that he is doing a great thing for the good of his fellow mortals. Thinking that he had even Governor Miro on his side in his purposes, he notified the governor one day that he might soon find it necessary to require guards at a late hour of the night to assist him. On the night following this notification, the guards responded and the priest was awakened by a thundering at his door, and opening it, confronted the guards and an officer. He thanked them in a little speech, and through them the governor for the prompt response to his call, but added that the time was not ripe for their service, and he dismissed them with the blessing of God. To his amazement, however, the officer refused to be dismissed and informed him that he was under arrest by the order of Governor Miro himself. The priest demanded if they dared place hands on an officer of the inquisition, to which the officer bluntly replied he dared obey orders, and arrested him, and next day he was placed on a vessel and deported to Cadiz. That was in 1827, and it marks an important epoch in the struggle of civil rights against possible religious persecution of the most infamous and extraordinary character. If, with the same zeal and success with which this reverend zealot had previously held to the Cathedral despite the protest of authority, he had succeeded in introducing the germ of the inquisition here, there might be another chapter in the history of New Orleans to write—one which, to the credit of Governor Miro, has never demanded a chronicler. The deportation of Sedella took place soon after the arrival of Bishop Rosali. Sedella returned later, and, according to the chronicles, succeeded in giving the Catholic brethren no end of trouble. There was too much freedom in the air of the new country, however, too much of the virility of life, the lesson of God was too indelible in nature all around, for even the most devout followers of the prelate to tolerate the idea of the European iniquity.

Father Sedella was succeeded by Father Jean Aloysius Leopold Moni. On Father Moni's death, the bishop appointed Abbe Rousillion, and with this appointment arose a contention between the trustees and the bishop which was only finally settled in the courts. The question was, virtually, had the bishop any appointive

power in the premises not subject to review and approval by the trustees? The trustees rejected Abbe Eousillion. The bishop yielded and appointed Father Con-stantius Maenhant. The trustees accepted the appointment for awhile, but the peace was of short duration, there being a lack of harmony between the trustees and the abbe. As a result, on November 8, 18-12, the bishop withdrew all his priests from the cathedral and the church was without any religious ceremonies whatever. In January the following year (1843) Bishop Blanc tried again to please the trustees by appointing Father Bach to the pastorate. Although he had been accepted as satisfactory by the trustees, harmony was not long-lived, and there arose another disagreement between trustees and church authority, the trustees claiming to have the right of naming the prelate or priest of the Cathedral. In spite of the friction, Father Bach continued to exercise the offices of priest in the Cathedral until September of the following year. The following month the bishop announced a new plan. He would fill the vacancy from among the priests, but would not make known the name of the appointee until he became satisfied that his selection would meet with favor. Even this plan failed to receive the acceptance of the trustees, until finally the bishop announced that he would make no appointment to the vacancy unless they agreed to accept his authority. He accordingly withdrew all the priests, with the solitary exception of Father Ascensio, who performed only the absolutely necessary calls of the office. At this juncture the trustees took a short route to a final settlement of the hard problem, appealing to the courts. Pierre Soule, Christian Eoselius, Mazareau and Canon represented the petitioners, who asked for damages in the sum of $20,000. The church was represented by St. Paul and Seghers. Judge Maurin, who presided, dismissed the petition and his decision was affirmed by the Supreme Court. This result brought about peace at last.

Bishop Blanc was succeeded in 1861 by Right Rev. Jean Marie Odin, who was followed by Bishop Napoleon Joseph Perche, who was bishop of the diocese from 1870 to 1883, and who was in turn succeeded by Most Rev. Francis Xavier Leray, who died in France, September 23, 1889. There was a vacancy of some months after his death, during which the parish was in charge of Very Rev. Father G. A. Rouxel. On August 7, 1888, Most Rev. Francis Janssens was promoted to the arehiepiscopal see of New Orleans from the see of Natchez. On September 16, 1888, he took charge of his new duties. He was a broad and splendid man, full of earnestness and purpose and deeply beloved by a vast circle, irrespective of religious faith. He died of heart disea.se at sea on his way to New York, his ill health being aggravated by overwork. He was succeeded on June 10, 1897, by Arclibishop Chapellc.

The most ancient and interesting house of worship in the city of New Orleans, or in the State, for the matter of that, is the venerable St. Louis Cathedral. The histor}^ of its chief men has been reviewed. It has been associated with the history of the oldest denomination of the State since the beginning. It stands, indeed, as it were, the central figure in church history of the State, furnishing the very starting point of church liistory. It would therefore be of interest to tell something of the material structure which has silently witnessed so many changes, church and lay, in the life of the venerable city. The first and original St. Louis Cathedral, at the time it was a mere place of worship for the early settlers, was a storehouse, located, as far as can be ascertained, right where the present imposing edifice now stands, that is, just back of the Place d'Arms (Jackson Square) overlooking the river. This was in 1718. A brick and adobe structure was erected on the same site in 1720, and named the Church of St. Louis, after the King of France. In 1725, five years after, a brick building took the place of this older building, and more than half a century afterward, in 1793, the Cathedral, which still remains at the present day, was built. It was the gift of Don Andres Ahnonester y Koxas, one of the wealthiest men of the times in America. It required two years for the completion of the edifice, which was begun in 1792, and though used the next year, was not completed until 1794. Don Almonester was buried in the Cathedral. Francis Philippe de Ma-rigny de Mandeville, Antoine Philippe de Marigny de MaBdeville and Pierre Philippe de Marigny de Mandeville were also buried in the Cathedral in these early days.

In 1850 the principal tower of the Cathedral fell in, and when this was repaired the building was enlarged to its present proportions. In 1892 the building was seriously damaged by a thunderbolt. Rev. Father Mignot, in charge of the Cathedral, inaugurated a movement for the repair of the damages and enough money was realized to have additionally done some of the interior mural decorations which excite considerable interest to-day. Erasme Humbrecht was the author of the work, and among the paintings are "St. Louis Announcing the Crusade," and "St. Louis Receiving the Shepherd's Staff From Our Lord," while other paintings are wrought upon the vault. ,^-w^

Although the seventeen hundreds saw Catholicism in this section of the new world clustered about the Cathedral as a center, and the Cathedral and the chapels mentioned were the only places of worship of the young colony, the next century witnessed pronounced activity among the Catholics in church building. Among the more important churches which demand consideration in a review of the local

history of the church are St. Alphonisus of the Redemptorist congregation, St. Mary's Assumption church, St. Patrick's, St. Joseph's, Notre Dame de Bon Se-cours, Annunciation Catholic Church, St. Vincent de Paul, St. Theresa, Church of the Holy Name of Jesus, Church of the Holy Name of Mary, Holy Trinity, Mater Dolorosa, St. Stephens, Ursuline Chapel, St. Cecelia's, St. Augustin's, Sacred Heart of Jesus, St. Anthony, Our Lady of Good Council, Our Lady of the Sacred Heart, St. Ann's, St. Boniface, St. Francis de Sale's, St. Henry's, St. John the Baptist, St. Joseph's Chapel, St. Joseph (Gretna), St. Mary's Church, St. Maurice, St. Michael, St. Peter and St. Paul's, St. Eose de Lima, Church of the Immaculate Conception, St. Eoche's Chapel, St. Francis of Assissi, Greek Church of the Holy Trinity.

The Church of the Immaculate Conception, or the Jesuits, is one of the most famous of the Catholic churches of to-day in the city. It adjoins the Jesuit College on Baronne, corner of Common streets. It was established in 1848. It was not until 1847 that the Jesuits were invited to return to New Orleans. The money with which the real estate was bought was borrowed from Father Maisonabe, S. J., who loaned it without interest. Eev. Father John Cambaiso, whose parents were Genoese, built the church, which was erected in 1853. The architecture is Moresque. It was completed in. 1859. One of the most notable features of this church is the stained glass windows. Its statuary is also rich, a notable bit of it being a marble figure of the Virgin standing in a niche over the high altar. This was made for Marie Amelie, Queen of Louis Philippe, by Foystier, for her private chapel. When the King was dethroned in the revolution of 1848, the sculptor sold the statue for $6,000. The statue was sent to New York and there purchased by the Jesuits who raised a subscription for that purpose. Father Hubert, S. J., was responsible for the enterprise. There is a gilt bronze altar in the chapel which cost $15,000, purchased in 1870.

In 1732 the Eedemptorist congregation was founded by St. Alphonsius Li-guori, and over a century later the order was represented in New Orleans. On October 24, 1847, Rev. Peter Czackert arrived in New Orleans with a band of priest.s of the order. A mission was established by them on Constance street, between Josephine and St. Andrew. The following year Father Czackert died and his work was prosecuted by Father Petesch. He organized St. Theresa's Society October 15, 1849. The convent of Notre Dame was erected in 1854 on Laurel and Jackson streets, devoted to the care of orphans, and in 1858 St. Alphonsus Church was erected on Constance street, betv/een Jackson and St. Andrew, at a cost of $100,-

000. Subsequent improvement and additions to this has raised tlie amount many thousands of dollars. The mission house of the Redemptorist fathers, a three-story brick building, was erected opposite this church in 1882. The same order erected the St. Alphonsius Hall and boys' school in 1869, St. Alphonsius girl school, the Convent of Mercy and St. Catherine's College, which are under the charge of the Sisters of Mercy. The same order erected St. Mary's Assumption Church and school for the Germans, the Church of Notre Dame being erected for the benefit of the French by them. St. Mary's school was erected as far back as 1868.

In 1833 St. Patrick's church was built. The first church edifice was erected on April 23, 1833, Rev. Father Adam Kindelon being the first pastor. But the present imposing brick structure on Camp, near Girod, completed in 1837, was begun in 1835 by Rev. Father James Ignacius Mullen. Father Mullen, who died in 1866 at the age of seventy-four, was buried beneath the floor of the church.

St. Mary's Assumption Church was founded in 1845 and is on Josephine street. Laurel and Constance. The architecture is of the Renaissance style and it is said to have one of the finest altars in the countr)', which cost $10,000.

St. Joseph's Church, on Tulane, between St. Adeline and Derbigny, was erected in 1841. The first building was a frame structure, standing where the present colored school is. On December 8,1871, Archbishop N. J. Perche laid the corner stone of the present structure. It was consecrated by Archbishop Janssens, December 18, 1892. It has a seating capacity of 1,600 people.

Notre Dame de Bon Secours, on Jackson, between Laurel and Constance, was founded in 1858. Annunciation Church was established in 1846, and is at the corner of Mandeville and Marais. St. Vincent de Paul, on Dauphine, between Montegut and Clouet, was founded as far back as March 20, 1839. The Sisters of Charity built St. Theresa's Catholic Church at the corner of Camp and Erato in 1850. The Church of the Holy Name of Jesus was established in 1892 on St. Charles avenue, between Calhoun and Exposition boulevard. The Church of the Holy Name of Mary was erected in 1859 at the corner of Alix and Verret. The Holy Trinity Church, which is German, is situated on St. Ferdinand street, between Royal and Dauphine streets, and was established in 1870. Mater Dolorosa was built in 1874. It stands at the corner of Cambronne and Seventh streets. It was consolidated with the Church of the Nativity in 1899. The Church of the Nativity is situated on the opposite side of the street, and was erected in 1874, being known as St. Mary's Church until 1894. The Vincentian Fathers, under Rev. Angelo Hippolyte Gandolfo, S. M., organized St. Stephen's Parish in 1849. The

church of the parish is at the corner of Berlin and Chestnut streets. The first church of the parish, which served also as the parochial residence, was located on Camp street, near Napoleon avenue. On June 8, 1851, a larger church was erected at the corner of Camp and Xapoleon avenue. Subsequently the house of worship was removed to the corner of Camp and Berlin streets. The property of the parish is to-day said to be worth about $30,000.

The first chapel of the Ursuline Sisters was erected away back in 1734 on Ursu-lines street, between Chartres and Decatur. The present chapel was erected in 1839. It has no congregation, but is a place of public worship. Its antiquity and historical associations make it a point of great interest to the visitor. St. Cecelia is at the corner of Lesseps and Rampart. It was formerly at the corner of St. Claude and Poland. It was established in 1896. St. Augustine's Church, at the corner of St. Claude and Hospital, was established in 1841. The Church of the Sacred Heart of Jesus was erected June 14, 1874. It is situated on Canal, between South Lopez and South Eendon. The Church of St. Anthony is Italian. It is at the corner of North Rampart and Conti. This is a very old church, being founded in 1823. It was erected as a mortuary chapel on objection raised to holding burial services at the Cathedral. It is dedicated to St. Anthony of Padua. Our Lady of Good Council Church is situated at the corner of Louisiana avenue and Chestnut streets. It was established July 3, 1887. Our Lady of the Sacred Heart Church is situated at the corner of North Claiborne and Annette streets, having been erected in 1871. St. Ann's was built in 1852, and is at the corner of North Roman and North Prieur. St. Boniface, corner of North Galvez and La Harpe, was built in 1869; St. Francis de Sale, corner of Second and South Franklin, in 1873; St. Henry's, which is German, on Berlin, between Constance and Magazine streets, in 1856; St. John the Baptist, on Dryades, between Calliope and Clio, in 1851, the present edifice being erected in 1869; St. Joseph Chapel, corner Ursuline and North Johnson, in 1888; St. Joseph's (Gretna) in 1870. St. Mary'a Church was the archbishop's residence until 1899. It was erected in 1835. St. Maurice's, corner of Hancock and Royal, was erected in 1844; St. Michael's, on Chippewa, between Race and Orange, in 1872; St. Peter and St. Paul's, on Burgundy, between Marigny and Mandeville, in 1849, the present church having been erected in 1861; St. Rose de Lima, on Bayou road, between North Dorgenois and North Broad, in 1859. St. Eoch's chapel is one of quaint interest. It is situated in St. Eoch's Cemetery, on the avenue of that name, corner of North Roman. The side walls of the chapel are the vaults of the dead of the societies of St. Ann and St. Joseph.' Above the altar

is the shrine of St. Eoch. Innumerable votive offerings are to be seen at the foot of the statue of St. Eoch and elsewhere, laid there by those who believe in the efficacy of prayers to the saint. St. Eoch is believed by the lassies to send husbands among other gifts. The Church of St. Francis of Assissi, only recently erected, is in State street, between Patton and Constance, and has a school atttached. Its rector is Eev. Father Brockmeier. The Greek Church of the Holy Trinity, on North Dor-genois, between Hospital and Barracks, is a small brick structure.

It would be a point of interest in the history of these various churches of the Catholic faith to give a list of the men who have been factors, obviously, of the most important character, in the making of the history.

The rectors of the Jesuit Church, contemporaneously presidents of the Jesuit college, have been: Very Eev. John Baptist Maisounabe, 1847-1848; Very Eev. John Cambizo, 1848-1852; Very Eev. Anthony Jourdant, 1852-1854; Very Eev. Aloysius Curioz, 1854-1862; Very Eev. Anthony Jourdant, 1862-1869; Very Eev. Francis Gautrelet, 1869-1880; Very Eev. Theobald Butler, 1880-1887; Very Eev. John F. X. O'Connor, 1887-1890; Very Eev. David McKiniry, 1890-1895; Very Eev. Henry Clay Semple, 1895-1899; Very Eev. John Brisland, 1899.

St. Mary's Assumption Church—Fathers Thadeus Anawander, 1855-1861; F. Jacons, 1867-1870; H. Giessen, 1871-1872; N. Jaeckel, 1873-1874; Max Leim-gruber, 1874-1877; James Karicher, 1877-1879; Joseph Colonel, 1879-1881; Max Leimgruber, 1881-1883; Henry Giessen, 1884-1886; Bernard Klaphake, 1886-1887; Frederick Faivre, 1887-1891; George A. Grimm, 1891-1893; Joseph A. Firle, 1893-1898; Henry Weber, 1898.

St. Patrick's Church—Eevs. Fathers Adam Kindelon, 1833; James Ignatius Mullen, 1833-1837; John Flanaghan, 1869-1872; P. F. Allen, 1872-1887; John Dumas, 1887-1892; E. J. Fallon, 1892-1900.

St. Joseph's Church—Eev. E. D'Hamo, 1844; P. M. Paget, 1844-1858; John Hayden, 1858-1870; T. J. Smith, 1870-1880; M. P. O'Eegan, 1880-1881; E. J. Fitzgerald, 1881-1891; F. Guidry, 1891-1893; John Hickey, 1893-1894; F. N. Nugent, 1894-1897; P. V. Byrne, 1897-1898; T. J. Weldon, 1898-1900.

St. Alphonsus Church—Fathers P. McGrabe, 1857-1861; J. A. Dyffy, 1866-1870; M. Burke, 1870-1871; J. B. Duffy, 1872-1874; F. Girardey, 1874-1883; Henry Giessen, 1883-1888; Frederick Faivre, 1888-1891; George A. Grimm, 1891-1894; Joseph A. Firle, 1894-1898; Very Eev. Henry Weber, 1898-1900.

Notre Dame de Bon Secours—Fathers G. Geissen, 1858-1869; Alfred de Ham, 1869-1872; Theodore Lamy, 1872-1873; Nicholas Berchem, 1873-1874;

Alfred de Ham, 1874-1877; H. Geissen, 1877-1883; Theodore Lamy, 1883-1885 Frederick Faivre, 1885-1887; Alfred de Ham, 1887-1888; Frederick Faivre, 1888-1891; Very Eev. George A. Grimm, 1891-1893; Joseph A. Firle, 1893-1894; Alfred de Ham, 1894-1895; Celestin Gregoire, 1895-1896; Joseph A. Firle, 1896-1898 Henry Weber, 1898-1900.

Annunciation Catholic Church—Father R. McMorris, 1846-1860; R. Durier, 1860-1885; G. A. Rouxel, 1885-1899.

St. Vincent de Paul—Eev. Father E. Foltier, 1869-1878; A. F. X. Chapuis 1878-1892; Arthur Drossaerts, 1892-1900.

St. Theresa's—Fathers J. P. Belliar, 1856-1858; John Flanaghan, 1857-1861 T. J. Kennedy, 1868-1874; P. M. L. Massadier, 1874-1890; F. X. Cuppens, 1890 1897; T. F. Delaney, 1897-1898; P. M. L. Massadier, 1898-1900.

Church of the Holy Xame of Jesus—Father John A. Downey, 1882-1899 Paul Paget, 1899-1900.

Church of the Holy Xame of Mary—Fathers F. Dems, 1870-1872: H. Bel langer, 1872-1879; S. M. Brady, 1883-1885; A. Pompallier, 1885-1886; J. B Chataigner, 1886-1888; James Goggan, 1888-1893; Joseph Roman, 1893-1897; J H. Blenck, 1897-1899; Father Joyce, 1899-1900.

Mater Dolorosa—(Eev. Anthony Bichlmayer, 1874-1898; Charles Brockmeier, 1898-1899; Church of the Nativity, before its consolidation with the Church of Mater Dolorosa)—Fathers R. P. Vallee, 1874-1892; J. J. Ferguson, 1892-1893 Marius Welte, 1893-1896; John F. Prim, 1896-1900.

Church of the Holy Trinity—Father P. Leonhard Thevis, 1870-1893; J. B. Bogaerts, 1893-1898; Anthony Bicklmayer, 1898-1900.

St. Stephen's Parish Church—Eev. Angelo Hippolyte Gandolfo, 1849; John Mary Delcros, 1851-1858; Anthony Verrina, 1858-1868; Rev. A. Mandine, 1868-1878; Anthony Verrina, 1878-1900.

Ursuline Chapel—For many years, Eev. N. G. Percha, and subsequently, Rev. Charles Denoyal.

St. Cecilia's Church—Eev. J. Eeiter.

St. Augustine's—Father Eousilon, 1841; next Father Jobert, till 1874; Father Joseph Subileau, 1874 to date.

Church of the Sacred Heart of Jesus—A. Marine, 1880-1883; G. Demers, 1883-1886; J. Arlington, 1886-1887; J. Adelsperger, 1887-1889; J. M. Scherer, 1889-1890; A. E. Saulmier, 1890-1895; D. J. Spillard, 1895-1897; P. W. Condon, 1897-1898; Peter Lauth, 1898-1899; Rev. Father Warken, 1899-1900.

I

Church of St. Anthony—Father J. J. Turgis, 1867-1869; Gabriel Chalon, 1870-ISn ; J. A. Manoritta, 1876-1900.

Our Lady of Good Counsel—Father Joseph F. Lambert.

Our Lady of the Sacred Heart—Father Antonio Borias, 1870-1881; Celestin M. Frain, 1881-1900.

St. Ann's—Fathers J. M. LaFranc, 1852-1857; H. Tumoine, 1857-1893; Albert Bulot, 1893-1898; Joseph Thebault, 1898-1900.

St. Mary's—Father A. Blanc, 1827-1861; Gilbert Eaymond, 1866-1882; H. M. LeCozic, 1882-1892; J. A. Bogaerts, 1892-1893; Louis Prim, 1893-1894; Very Eev. J. A. Thebault, 1894-1898; John B. Baronnet, 1898-1900.

St. Maurice—Eev. Father Bonnafe, 1856-1880; J. Anstett, 1880-1881; J. Dumas, 1881-1887; A. Dubourg, 1887-1890; E. Aveilhe, 1890-1900.

St. Michael's Church—P. G. Tobin, 1872-1874; Thomas Heslin, 1874-1889; Michael Coughlan, 1889-1900.

St. Peter's and St. Paul's—Eev. Fathers C. Moynihan, 1849-1879; J. Moyni-han, 1879-1884; E. M. Kenney, 1884-1885; John B. Flanahan, 1885-1896; Joseph Hanrahan, 1896-1900.

St. Eose de Lima—Fathers M. Mittelbronn, 1868-1896; Alphonse Jannsens, 1896-1900.

St. Boniface—Fathers Joseph Eoeger, 1874-1890; Alphonse Leute, 1890-1893; Paul Schaeuble, 1893-1900.

St. Francis de Sales—Father Nicholas Simon, 1873-1900.

St. Henry's Church—Fathers M. Eadamaerger, 1870-1871; J. Bogaerts, 1871-1872; M. Eadamaergerts, 1873-1874; J. Bogaerts, 1874-1891; Louis Eichen, 1891-1900.

St. John the Baptist—Fathers Jeremiah Moynihan, 1851-1875; Thomas J. Kenney, 1875-1881; James G. Foote, 1881-1889; M. J. Farrelly, 1889-1896; J. M. Laval, 1896-1900.

St. Joseph's Chapel—Eev. Fathers Peter Cooney, 1889-1893; P. Berthet, 1896-1900.

St. Joseph's Church (Gretna)—Eev Fathers Bogaerts, 1870-1871; M. Hal-bedel, 1871-1878; Eugene Fraering, 1878-1891; Earnest Earhart, 1891-1894; Father Blenck, 1894-1900.

Greek Church (Church of the Holy Trinity)—Fathers Gregory Yayas, 1872-1874; K. Michel, 1881-1884; Michel Kalitski, 1884-1886; Archimandrite Misael, 1886-1900.

So for Catholicism in Louisiana. As has been stated it was the earliest religion introduced in Louisiana and New Orleans, for the reason that that vast tract of territory, known as Louisiana, belonged to Catholic countries at the outset, and was peopled and civilized by staunch Catholic nations.

If the historian of Methodism of the Mississippi valley, Rev. John C. Jones, makes no mistake, it was not until the dawn of the 1800s that we find Protestantism represented in the person of one preacher, Lorenzo Dow, who in 1803 conducted Protestant religious services in the Attakapas. In 1805 Rev. Elisha W. Bowman conducted services in Opelousas, and is said to have come to New Orleans, where he endeavored to awaken the interest of the Protestants. It is recorded that his attempt was ineffectual, for the reason, doubtless, that there were even then but few of his faith here and liberality had not progressed to the point where Roman Catholics would go to hear one of another faith, however inspiring his message. Eev. Bowman was given a large territory. It extended from Vermillion Bay to Catahoula and from the Teche to Rio Hondo.

In 1805 a Protestant printed an appeal in the Louisiana Gazette, calling upon the English-speaking populace to show that they were not irreligious. He pointed out that there were no churches of the English-speaking people in the city, and declared that this should be remedied. As a result of this agitation a meeting of Protestants was held in Francisque's ballroom on the evening of ilay 29. Resolutions were adopted to establish a Protestant church in New Orleans and to have a resident minister and the meeting adjourned to reconvene a little later in the home of Mme. Forrager, now No. 227 Bourbon, between Customhouse and Bienville. A call for subscriptions for a Protestant church was printed June 7, Hugh Pollock, Joseph M. Bell, Richard Relf and John McDonogh being named as the parties with whom money could be deposited. The individuals of these meetings, while all Protestant of course, belonged to different denominations, for on June 16, a vote was taken to determine the denomination of the minister to be invited. There were 45 Episcopalians, 7 Presbyterians and 1 Methodist.

On July 3, 1805, as a result of this movement, Gov. Claiborne approved a bill of the legislative council incorporating "The Church Wardens and Vestrymen of Christ's Church" in the county of Orleans. The charter members were: J. B. Prevost, Joseph McNeil, Richard Relf, Benjamin Morgan, Robert Dow, James Brown, Joseph Saul, William Kenner, William Brown, John Watkins, Evan Jones, George T. Phillips, William Harper, Richard Butler, William G. Garland, James M. Bradford, R. D. Sheppard, George T. Ross, Charles Norwood, Walter Clarl'

James C. Williamson, Charles Patton, Thomas MeCormick, John F. Watson, Edward Livingston, William W. Smith, John Poultney, John F. Sanderson, Henry A. Heins, Samuel D. Earle, James McDonogh, John McDonogh, Andrew Burke, John Palfrey, George W. Morgan, Abraham R. Ellery, Thomas L. Harmon, James Proffit, James Martin, Thomas Callender, William Donaldson and Hugh Pollock. Other white persons, not less than twenty-one, and paying not less than $10 per annum to the support of the church, might be added, according to the act. The income of the church from lands, rents, tenements, etc., etc., was not to exceed $20,000 per annum and it was provided that the vestry of the church should not exceed fifteen, including -always two church wardens in the total number, elected annually, the vestry to select the minister. The wardens were to be selected from their own number and by them, and the treasurer was to be one of their body.

Under this organization, Protestant services were conducted for the first time in the history of the city on Sunday, July 15, 1805, in a house on Eoyal street, formerly occupied by a Mr. Freeman.

The first minister selected was Rev. Philander Chase. He arrived here from New York on the brig Thetis October 20, 1805. He was sent by the Right Rev. Benjamin Moore, Bishop of the Protestant Episcopal Church of New York State. The bishop had been petitioned to this end by James M. Bradford, James C. Williamson and Edward Livingston. The first vestry was organized on November IG, and was composed of J. B. Provost, Dominie A. Hall, Benjamin Morgan, Joseph Saul, William Kenner, Joseph McNeil, George T. Ross, Charles Norwood, Andrew Burke, R. D. Sheppard, Richard Relf, Edward Livingston, John McDonogh, John F. Sanderson, and A. E. Ellery. Joseph Saul and Andrew Burke were chosen wardens. On November 17, 1805, Rev. Chase held his first services in the Cabildo. A permanent arrangement was effected with him and six months later he brought his family here. Rev. Chase remained rector until March, 1811, when there was an interruption in the services for a few years. The next minister employed was Rev. James F. Hull, of Belfast, Ireland. He remained rector for nineteen years. Services had been held in the court room on Royal street, but a church edifice was erected at the corner of Bourbon and Canal, some months after the death of Rev. Hull. In 1847 another church was erected a block away, at the corner of Dauphine and Canal, at a cost of $50,000. Later the congregation erected the edifice at the corner of St. Charles and Sixth streets. Rev. Hull was succeeded at his death in June, 1833, by Rev. James A. Fox, who served until 1835. Rev. J. T. Wheat, 1835-1837; Rev. N. S. Wheaton, 1837-1844; Rev. Francis L. Hawks, 1844-1849; Rev.

Edmund Neville, 1849-1851; Rev. William T. Leacock, 1851-1861. When Benjamin Butler occupied New Orleans, 1862, he took charge of the church, and appointed Rev. F. E. Chubbuck to conduct the services, the wardens having been compelled to surrender the keys of the church. The resident preacher was transported across the line by order of Butler on charge of disloyalty. The church remained in the charge of the Federal authorities until December, 1864, when it was restored to the wardens on condition that they would select a loyal minister. Rev. Dr. Leacock was tendered the pulpit and retained charge until 1882. In that year, upon the resignation of Rev. Leacock, Dr. Alexander I. Drysdale accepted the rectorship, and retained it until his death, August 30, 1886. On March 6, the following year, Rev. Davis Sessums became the rector, and continued to fill that post until he was consecrated bishop of Louisiana, December 7, 1891. The rectors since then have been in turn. Rev. Quincy Ewing, Rev. Frank I. Paradise, Rev. F. H. Coyle, Rev. W. W. Howe and Rev. Charles D. Wells.

A church which has disappeared from the city since many years, but which forms a part of the history of the Episcopal Church of New Orleans, was situated at the corner of Rampart and Bienville from 1830, when it was built, to 1874, when it went out of existence.

It was the French Evangelical Church. Among its first ministers were Rev. DuFernex and Rev. C. Leiris. The latter conducted a parochial school. Rev. Raymond A. Henderson became minister in 1834. Its services were conducted in both French and English. Its Sunday school instructions were carried on in French, English and Spanish. Five years after its founding, this church was admitted into the union by the Diocesan Convention. Later the church went out of use and services were only resumed there in 1848, the Rev. Thomas D. Ozanne being rector. He served until 1849 and was succeeded by Rev. C. H. Williamson. The church was sold and the parish dropped from the register in 1874.

The Annunciation Episcopal Church was chartered March 25th, 1844. Among its charter members were Thomas Sloo, Jr., Ben. Lownges, Wm. S. Brown, Joseph Callender, E. W. Briggs, Chauncey B. Black, John P. McMillan and John Carrigan. These gentlemen were elected vestrymen. The first services were held in 1844 by Nathanial Ogden Preston, in a building at the corner of Race and Chippewa. The church building was consecrated March, 1846. It was destroyed by fire April 15th, 1858. With the proceeds of the insurance a new site was purchased for the church at the corner of Race and Camp streets. It was not until 1873 that a new church was built, although the reorganization of the church was inaugurated at

the close of the war. In the interim, the services were held in the Methodist Church. Eev. John Percival has been the rector of this church since its reorganization.

Trinity Church, of which the eloquent and popular Dr. Beverly Warner is to-day the rector, stands at the corner of Jackson and Coliseum streets. This church had its inception in 1847 when six communicants held service at the corner of Washington and Laurel streets, under Reverend Ranney. The parish was incorporated the same year. Mr. Charles P. Clarke, who was licensed as a lay reader, and took charge of the work upon the resignation of Mr. Ranney, raised sufficient money to purchase three lots at the corner of Second and Live Oak streets. The first vestrymen were Wm. M. Goodrich, Ferdenand Rodewald, Charles P. Clarke, Augustus P. Phelps, Washington W. Vaught, John F. Thorpe and Daniel Dewees. The parish was admitted into the union May 3rd, 1848. The first rector was Rev. Alexander Dobb. In 1851, the site of the present church was purchased. The first services in the new building were held April 3rd, 1853. The old chapel on Second street was sold. The rectors of this church were as follows: Rev. 0. Flagg, 1853-54; Rev. Henry M. Pierce, 1854 (June to December) ; Right Rev. Leonidas Polk, 1855-60; Rev. Fletcher J. Hawley, 1860-62; Rev. L. Y. Jossup, 1862-64; Rev. Anthony Vallas, 1864 (April to September); Rev. John Percival, 1864-65; Rev. John-W. Beckwith, 1865-68; Rev. John M. Galleher, 1868-71; Rev. S. S. Harris, 1871-75; Rev. Hugh ^Miller Thompson, 1876-83; Rev. R. A. Holland, 1883-86; Rev. Randolph H. McKin, 1886-88; Rev. W. A. Snively, 1889-92; Rev. C. C. Kramer, 1898 (during the summer) ; Rev. Thomas F. Gailor, 1893 (first half of year); Rev. C. Hains, and Rev. Wm. Cross, 1893 (to October 1st); Rev. Beverley E. Warner, 1893-1900.

Mount Olivet Church was organized in 1852. Rev. C. H. Williamson was its first pastor. In that year, money was raised and a site for a church purchased at the corner of Peter and Olivier streets. The church was burned December 9th, 1866. A new building was immediately erected and completed for its first services April 21st, 1867. The ministers who have held the rectorship in this church since the time of Rev. Williamson are: Rev. C. F. Rottenstein, X. C. Preidham, Ballad S. Dunn, C. W. Hilton, H. E. Bakewell, Wm. Leacock, Rev. Wm. C. Mc-Cracken, Rev. F. Fontaine, Rev. C. S. Hegges, and Rev. Jesse S. Moore.

Rev. J. T. Wheat was responsible for the organization of St. Paul's Church. This divine was appointed a missionary for the upper portion of the city. The church was organized in 1836. The first services were held in the school room.

what was then Tivoli Circle (Lee Place). Later a warehouse on Julia street served the purpose of a house of worship and later still the congregation met on Camp street. The first vestrymen were John Messenger, Augustin Slaughter, John H. B. Morton, Thomas X. Morgan and John G. Grayson. A subscription of $40,000 had been tendered when the great financial panic of 1837 occurred, and the heaviest subscribers to the church fund were of course the heaviest sufferers from the panic. The next year, however, Eev. Charles Goodrich revived the church building project, and in the summer of 1839 the church building was completed at the corner of Camp and Bartholomew streets. In 1853 a contract was entered into for the erection of a church to cost $45,000 and the first services in the new church were held December 24, 1854. During the war Eev. Elijah Guion was in charge of the parish. He resigned in 1868, Eev. William F. Adams, subsequently consecrated missionary bishop of New Mexico and Arizona, succeeding him. Rev. H. H. Waters succeeded him and has been rector of this church ever since. A rectory was purchased in 1883 at No. 1420 Polyrania. The church was burned in 1891 and a new building erected.

St. Paul's parish set about to erect a new church building in 1853. They utilized much of the material of their old church and rebuilt at the corner of Rampart (South) and Euterpe. Rev. John Woert was the rector. This building was destroyed by fire about the time of the Civil War. In June, 1865, the services of the parish were resumed in a rented room. A new building was begun later, but the congregation would not complete it. Trinity Church offered to complete the building if it were given to it. The new chapel was consecrated April 17, 1870. Rev. Alexander Marks was the first rector. The following year Grace parish was formed, the chapel retaining the name of Trinity Chapel. Rev. George E. Upton succeeded Eev. Marks in 1873. Grace parish was again merged into Trinity that year, Eev. James H. Stringfellow taking charge until August of 1874. Eev. S. H. Granbury, Dr. Thompson, of Trinity; Eev. Charles Stewart, Eev. M. M. Moore and Eev. I. N. Marks were successively rectors until 1883. In 1884 the property was made over to the bishop of the diocese. Eev. A. Bakewell was placed in charge. Trinity Chapel has been independent of Trinity Church since 1884.

St. Anna's Church was built at a cost of $10,000 by Dr. William N. Mercer. It was completed December 1, 1869, and is located on Esplade avenue, between Marais and Villere. The site was bought on the proceeds of the sale of St. Peter's Church property, which church had been incorporated in 1847, and dissolved in 1869. The church was burned in 1876 and a new church built the following year.

St. George Church is situated at the corner of St. Charles avenue and Cadiz street. St. George's parish was formed by the union of Emanuel and St. Mark, 1864. The first rector was Eev. H. C. Duncan. He was succeeded in 1875 by Rev. B. T. H. Maycock. Eev. George R. Upton succeeded him in 1877. The old church building stood at the corner of Pitt and Napoleon avenue, but was moved to Cadiz and St. Charles. The new church building was erected in 1899. The rectors of the church, since the time of Rev. Upton, 1882, were Revs. John Philson, S. M. Wiggins, A. Kenney Hall, A. J. Tardy, Dr. Knapp and J. W. Moore.

St. John Church was established in 1871 at the corner of Third and Annunciation. Its first rector was Rev. Dr. Harrison. The successive rectors, after Dr. Harrison, were Revs. C. B. Chamblin, A. J. Tardy, Charles Stewart, Edward Fontain, A. J. Tardy (a second time), S. M. Wiggins, Dr. Douglass, R. S. Stewart, Dr. Goodrich, Oliver Wilson, J. E. Hammond, Robert C. Celmine, A. Gordon Bakewell and A. J. Tardy.

Grace Church is to-day domiciled on South Rampart, between Canal and Tulane avenue, in a building on which the parish has a lease of twenty years, with the privilege of buying. It was domiciled in a room at No. 24 (old number) Baronne, where services were held from 1886, the year of the formation of the church, the latter part of the year when the services were held in Werlein's theater, which was tendered free of rent. Before the close of the year, the arrangements for the place on Rampart was effected. Rev. Matthew A. D. Brewster has been rector since 1892, W. C. McCraeken having preceded him.

There is one colored church of the Episcopal denomination, established by Bishop Leonidas Polk, in 1885. It was first known as St. Thomas, but now as St. Luke, on Fourth street, between St. Charles and Carondelet.

From what has been said it will be seen that the Catholic Church being the first to gain a foothold in this city, the Episcopalians by vote showed the biggest numerical strength of all the Protestant denominations, and was the first of the Protestant denominations to be established. Having reviewed at some length the career of these two sects from their inception here to the present, we may now with propriety turn our attention to the other Protestant denominations which to-day are well organized and recognized moral and spiritual forces in New Orleans, having fine churches, eloquent and forceful preachers and large followings; the Presbyterians, the Baptists, the Methodists, etc.

A central figure in the church life of New Orleans, indeed it might be said of the country to-day, is the Rev. Dr. B. M. Palmer, a man of magnificent intellect.

of superb forcefulness of logic, of golden rhetoric, into which a rich and cultured imagination infuses a charm which is at once an inspiration and a delight to his hearer—a man withal of comprehensive, massive sympathies and a broad view of life, and one to whom as the Jsestor of ecclesiasts in these parts more than passing mention is due. No man has so idealized and magnetized the potency and beauty of the church to the vast audience outside of church circles in every great city as has this splendid man, so long a worker in this city, so famous among the great divines of the age. His fame is in a manner identified with the First Presbyterian Church of the city. According to the chronicles, Presbyterianism was fiist implanted here by members of the denomination in New England. The Connecticut missionary society sent Kev. Elias Cornelius on a missionary tour to New Orleans. He arrived here December 30, 1817. That is said to have been the first effort by this denomination to establish itself in New Orleans. As a result of his efforts the Legislature soon afterwards passed an act of incorporation of a Presbyterian church. There was a meeting at the home of a Mr. Paulding on February 9, 1818. There Rev. Cornelius preached the first sermon and the church enterprise thus set on foot was the second of the Protestant denominations begun in New Orleans church history. The first Presbyterian church was built on St. Charles street, between Gravier and Union, and dedicated July -Ith, 1820. The first rector was Rev. Sylvester Larned, a graduate of Princeton, who had come to New Orleans through the agency of Rev. Cornelius. He died in August following, and was succeeded by Rev. Theodore Clapp, of Massachusetts. He was elected to fill the vacancy, but a question arose as to his orthodoxy and a division arose in consequence in the church membership. January 13, 1832, fifteen of the members withdrew. They worshipped in a warehouse standing on the site where to-day is the imposing structure of the First Presbyterian Church. Rev. Mr. Harris was their first minister. A church building was erected by the dissenting members, but it was burned in 1854. In 1857 it was rebuilt as it stands to-day. Rev. B. M. Palmer took charge in March, 1856, and had served forty-three years in March, 1899, one of the most universally loved and admired and potential men in the city, irrespective of religious faiths.

In July, 1855, the Carrollton Presbyterian Church was established by the Louisiana presbytery. Rev. D. S. Baker served this congregation until February, 1856. Rev. N. P. Chamberlin was elected and installed the following June. In 1860, Rev. I. R. Hutchinson officiated and later Dr. James Purviance. During the war the Federal troops gave it to the negroes for a school. The church was re-

stored to its congregation in 1867. It had no regular minister until 1883. Eev. James Beattie, Eev. H. W. Flinn, and Kev. John N. Lyle each preached and conducted services in the church. During 1894 to 1895, Eev. E. E. Steele served the church, and then Eev. Dr. E. H. Nail. Eev. J. W. Caldwell then took charge, preaching his first sermon on March 17, 1896. Its first pastor and Eev. Caldwell are the only two regular pastors the church has enjoyed. The present church, at the corner of Hamson and Burdette streets, was erected in the winter of 1897-1898.

The Second Presbyterian Church was incorporated in 1845, but disbanded at the close of the war. It stood at the corner of Prytania and Calliope. Most of its members united with the Thalia street church.

The Third Presbyterian Church was organized in 1847, Eev. James Beattie being its first pastor. The first frame building was erected on Casicalvo street, in 1848, and in 1860 the present church was erected on Washington square. Eev. D. S. Baker became its pastor in 1850, and there served it in turn, Eev. James Richards, Eev. N. G. North and Eev. H. M. Smith.

The Fourth Presbyterian Church was organized in 1847. Rev. N. F. Packard was its first pastor. It incurred an original debt of $40,000, too heavy for the congregation to bear, and in 1872 the church building was sold to the Central Congregational Church (colored) for half the amount. It stands at the corner of Liberty and Gasquet.

The Canal Street Presbyterian Church, at the corner of Canal and North Derbigny, was erected in 1875. Eev. M. W. Travick was its first pastor. Eev. A. N. WyckofE succeeded him. In 1893, Eev. J. H. Nail became the pastor.

Eev. Jerome Twichell organized the Lafayette Presbyterian Church in 1843. The original church building stood on Fulton, between St. Andrew and Josephine. In 1853, Eev. Twichell was succeeded by Eev. J. Sidney Hays. Eev. T. E. Markham was the next minister in 1857. In 1860 the church was burned. Union Hall, on Jackson street, was used temporarily during the war, and then for a time after the war as the First German Church. In 1867 the congregation took charge of its present church on Magazine street, above Jackson avenue. Eev. Markham continued pastor until 1894, and upon his death in that year Eev. S. C. Byrd took charge. He was succeeded by Eev. J. C. Barr, who is pastor to-day. Eev. Markham was one of the notable divines of the city and the church erected a monument to his memory in Metarie cemetery.

The Prytania Street Presbyterian Church was established in 1846, three lots at the corner of Prytania and Josephine being purchased for the church building.

Rev. E. R. Beadle was its first pastor, succeeded by Rev. Isaac Henderson until 1865, when Revs. Benjamin Wayne and W. F. V. Bartlett each served for a short while, being succeeded by Rev. R. Q. Mallard, who was pastor until 1877. Rev. H. M. Houston served then for a few months and then Rev. J. H. Nail became the regular pastor from 1879 to 1894, when Rev. Francis L. Ferguson took charge until 1890. For two years thereafter various pastors officiated until October of 1892, when Rev. Dr. J. W. Walden, of Ohio, became pastor, remaining until 1806. Rev. Dr. D. 0. Davies was then placed in charge, and upon his death, in 1898, Rev. B. H. Dupuy ministered to the congregation, until 1899, Rev. W. McF. Alexander becoming the pastor to date.

Franklin Street Memorial Church was organized in 1860 at the corner of Thalia and Franklin. Later the church was domiciled at the corner of Franklin and Euterpe. Rev. Dr. Fisher was pastor from 1860 to 1861. Rev. W. A. Hall succeeded him to 1866; Rev. W. C. Dunlap to 1868; Rev. William Flinn to 1889; Rev. Ezekiel Forman to 1898; Rev. W. E. B. Harris to date. Mrs. Mary W. Bartlett erected this church in memory of her husband.

Napoleon Avenue Presbyterian Church was organized in 1869, and the church building was erected in 1872 on Napoleon avenue, between Chestnut and Coliseum, out of the proceeds of a festival given for the purpose in Union hall. Rev. Benjamin Wayne was the first pastor.

The First Italian Presbyterian Church was erected in 1897, on Howard, near Clio. The missionary work, culminating in it, was begun in 1886. Its pastor is Rev. C. Russo.

Seamen's Bethel is under the direction of the Presbyterian Church, and is located at 2218 St. Thomas street, convenient to the seafaring men, to whose benefit it is dedicated. Rev. A. J. Witherspoon, D. D., the organizer, was pastor for eighteen years, and Rev. R. E. Steele succeeded him, officiating until the war with Spain broke out, when he became chaplain in the United States navy. James Sharrard was elected to fill the vacancy. The officers of the Seamen's Friend Society, responsible for this institution, are Andrew Stewart, president; Henry Ginder, secretary; and Gilbert Green, treasurer.

The First German Presbyterian Church was erected in 1856 on First street, near Laurel. It became known in 1882 as the First Street German Church. From 1865 to 1878 this church was connected with the Northern General Assembly. Its pastors have been Revs. Munzen Maier (1853-1857), Christian Mayer (1857-1858), J. C. Seybold (1859-1860), J. H. Hollander (1861-1876), Lesko Triest to 1878; William Graf to 1880, and Louis Voss to date.

The Second Presbyterian Church, on Poet, between St. Claude and North Eampart streets, was dedicated in 1864. In 1867 it was sold to a colored congregation. In 1867 the place of worship on Allen, between Claiborne and Derbigny streets, was dedicated. In 1871 the corner-stone of a new church was laid and a year later it was dedicated. Rev. F. 0. Koelle has been the pastor of this church since 1873.

The German Protestant Evangelical Church was located at first at the corner of Philip and Chippewa in 1845. The present structure at the corner of Chippewa and Jackson was built in 1876. Its pastors have been Revs. C. A. Schramm to 1849; Dr. Lippert, 1850; P. Rohl, 1851; Harry Hiestant, 1852; Ludwig Kehrwald, 1854; Ernst Borger, 1855; Hermann Pressles, 1858; Carl Adams, 1864; Ludwig P. Heintz to the present.

St. Matthew's German Evangelical Protestant Church was first located on Madison street, near Third in 1849. There was a separation in the congregation in 1854, the other portion of the congregation locating on Zimpel, near Monroe street. They were reunited in 1884, and became known as the German Evangelical Church of the Seventh District. In that year the church on Dante, near Elm, was built and named St. Matthew Church. Its pastors have been Revs. L. P. Heintz, J. M. Hoffer, Mischi, Perpeet, Wallraff, Polster, Ueber, Sehaffraneck, Hoppe E. de Geller, L. Von Rague, Matin Otto, Philip Ziemer (of the reunited churches); Revs. Victor Broesel, Frank Holke, William Karbach, J. C. Rieger, who has served from 1893 to the present time.

The First German Evangelical Protestant Church, organized in 1863, was for a time located at the corner of Camp and Jena streets, but later removed to Camp and Milan. The church at that place was erected in 1865. The pastors serving this church have been Revs. William Judt, Frederick Judt, Owen Riedy, Julius C. Kraemer, Julius Quinius, who is the pastor now.

The Immanuel Evangelical Lutheran Church, organized in 1881, as the English Immanuel Evangelical Lutheran Church, was first located at the corner of Canal and Derbigny. In 1883 the present church on St. Louis, near Johnson, was built. Its pastors have been Revs. J. F. Doescher, J. Werner. C. B. Gohdes and A. 0. Swinehart. Two colored missions of this denomination are the Evangelical Lutheran Mount Zion Church, corner South Franklin and Thalia and St. Paul's Lutheran on Annette, near Claiborne.

The First Baptist Church was organized in 1843. As early as 1826 an effort had been made to establish a Baptist Church in this city. In 1812, Cornelius Pauld-

ing came from Savannah, Ga., a member of that denomination, and the house he owned on Canal street was repeatedly given to holding services by that denomination. Rev. James S. Eaynoldson preached in Paulding's house in 1817. Rev. Mr. Davis baptized the first candidate of the denomination in the Mississippi River, in front of the custom house in 1820. Rev. William Rondeau came from England in 1826 and baptized two candidates the next year. Mr. Paulding, in 1833, erected a building on St. Charles street, where Soule's Commercial College stands to-day, dedicating the second story to church purposes. Here Rev. Pharcellus Church, who came from New York, preached during 1834-1835. Rev. Russell Holman came as a missionary in 1842, and for three years he preached in the upper story of No. 66 Julia street. December 28, 1843, the first formal organization of that order was efEeeted. The names of the incorporators of the first church appearing in the legislative act are W. H. Rondeau, Nathaniel J. Pegram, J. P. Todd, J. S. Davis, E. Everett, R. Holman, J. Judsu, W. M. Perkins, W. Page, C. Fuselie, J. S. Marlton and W. M. Hinton. The first church was built on St. Charles street and this was Bold by the sheriff in 1851. Rev. I. T. Hinton was the first pastor of this church, and dying in 1847 was succeeded by Rev. Thomas G. Freeman, and in turn Rev. Charles H. Raymond and Rev. Sereno Taylor and Leonard Fletcher. His pastorate closed in April of that year, and in June the sheriff's sale was made. Property was secured later at the corner of Camp and Terpsichore and a building was begun here in 1854.

The First Baptist Church in 1861 purchased lots on Magazine and Second Btreets. The church met with reverses during the Civil War, but early in 1863 Rev. John C. Carpenter took charge and the church grew rapidly until 1870. The building was much improved in 1868. The pastors of the church after Rev. Carpenter were Revs. J. M. Lewis, E. A. Hayeden, M. C. Cole, John F. Purser, Dr. A. B. Miller and Rev. Charles V. Edwards, who is pastor to-day. In 1892 the church was burned and the Garden District Theater, on Magazine street, was purchased. It serves for a church to-day.

The Coliseum Place Baptist Church, corner of Camp and Terpsichore, waa built in 1854, completed the next year, and opened for services with Rev. William C. Duncan as pastor. A new building was erected in 1873. The pastors, after Rev. Duncan, were Revs. E. G. Taylor, N. W. Wilson, J. B. Lowry, S. Landrum, B. W. Bussey, D. G. Whittingill, who to-day holds this pulpit.

The First Emanuel Baptist Church, on Erato, between South Peters and Tchoupitoulas, was established in 1887. Rev. John M. Richards has been pastor since 1892.

Plymouth Kock Baptist Church, corner of Hillary and Mississippi streets, was established in 1892, Eev. David Young being the pastor to date.

Valence Street Baptist Church, corner of Valence and Magazine, was established in 1885, Rev. C. F. Gregory being the inspiring spirit and resigning upon the completion of the edifice. Its pastors have been Eevs. E. Z. F. Golden, Robert W. Merrill, David Ingram Burser, William D. Gay and C. W. Tompkins at present pastor.

This denomination has been largely affected by the colored population, the Tast majority of whom appear to be of that persuasion. There are a large number of colored Baptist churches in the city, of which the following is the list:

Amazon Baptist Church, corner of Delord and Burgundy, established 1882.

Beautiful Zion Baptist Church, Pelican avenue, between Elmira and Bienville streets, established in 1884.

Austerlitz Baptist Church, situated on Austerlitz street, between Constance and Magazine streets, founded in 1877.

Beulah Baptist Church, situated at 5242 Laurel street, established in 189-3.

Broadway Missionary Baptist Church, situated on Broadway, between Magazine and Meadow, established in 1872.

Christ Baptist Church, situated 410 Bringier street, established in 1893.

Evangelist Baptist Church, corner St. Andrew and Felicity street, established in 1897.

The Fifth African Baptist Church, Howard street between Jackson avenue and Philip street, established 1863.

The First African Baptist Church, corner Howard and Cypress streets, organized in 1866.

The First Free Mission Baptist Church, Common street, between Claiborne and Derbigny streets, established in 1870.

The First Free Baptist Mission, South Rochblave and Perdide streets, established in 1877.

The First Zion Baptist Church, 626 S. Franklin street, established in 1890.

Good Hope Second Baptist Church, 735 Pacific avenue, established in 1867.

Israelite Baptist Church, corner of Marais and Annette streets, organized in 1880.

Mount Carmel Baptist Church, corner Perdide and Tonti streets, organized in 1896.

Mount Moriah Baptist Church, Walnut, between Wall and Esther streets, established in 1878.

Mount. Olive Baptist Church, Third, between South Liberty and Howard streets, established in 1882.

Mount Olive Baptist Church, Gravier street, near S. Carrollton avenue, established in 1889.

Mount Pilgrim Baptist Church, Newton street, between Teche and Nunez streets, established in 187G.

Mount Triumjih Baptist Church, 173G Fern street, established in 1880.

Nazareth Baptist Church, 191!) N. Prieur street, established in 1S77.

The New Light Baptist Church, Feliciana, between N. Voillerc and N. Kobert-son, established in 1880.

The Samuel Israelite Baptist Church, 2019 Toure street, established in 1887.

The Second African Church, Melpomene street, between Freret and South Eobertson street, established in 1887.

The Second Baptist Church, Laurel street, between Milan and Berlin streets, established in 1895.

The Second Emanuel Baptist Church, Zimfel street near Monroe, established in 1895.

The Second Free Baptist Mission, Burdette street, between Oak and Plum streets, established in 1872.

The Si.xth Baptist Church, Felicity, between Laurel and Constance streets, established in 1880.

The Sixth Union Baptist Church, Orleans street, between N. Prieur and N. Johnson streets, established in 1870.

St. John's Baptist Church, First street, between Howard and Freret streets, established in 1875.

St. John's Divine Baptist Church, 1769 N. Derbigny street, established in 1873.

St. Luke's Baptist Church, Cypress, between South Prieur and South Johnson streets, established in 1874.

St. Mark's Baptist Church, corner South Rampart and Toledana streets, established in 1873.

St. Mark's Fourth African Church, Magnolia, between Common and Gravier streets, established in 1880.

St. Matthew's Baptist Church, Second street between Magnolia and Clara streets, established in 1886.

St. Peter's Baptist Church, 1731 Orleans street, established in 1880.

The Tabernacle Baptist Church, 2652 Tulane avenue, established in 1889.

The Union Baptist Church, 241G St. Peter street, established in 181)1.

Zion Baptist Church, N. Dorgcnois and N. Broad streets, established in 1897.

Zion Traveler Baptist Church No. 1 Adams street, between Commercial and Pearl streets, established in 1865.

The First Congregational Church was chartered in 1833. Its incorporators were Samuel McCutchen, Jacob Baldwin, James McReynolds, Eichard Davidson, Henry Babcock, Peter Laidlaw, J. D. Bein, Stephen Henderson, Charles Lee, P. S. Newton, William C. Bowers, Henry Carlton, James H. Leverich, William G. Hewes, Isaac G. Preston, Benjamin Story, Henry Loekett, J. W. Lee, Joshua Baldwin, and Abijah Fisk. This church was in a manner an offshoot of the First Presbyterian Church. When Rev. Clapp, whose connection with that church has already been narrated, divorced himself from a part of the congregation of the First Presbyterian Church by the exposition of certain views which were deemed unorthodox, the list of followers named above clung to him. The famous Judah Touro who had purchased the church at the corner of St. Charles and Gravier dedicated the building to the use of this congregation for ninety-nine years. It was actually occupied until 1851 when it was burned. Mr. Touro presented the congregation with another church on St. Charles street and Rev. Clapp occupied this pulpit for about five years. In 1855 the congregation completed a church of its own at the corner of St. Charles and Julia street. It is known as the Church of the Messiah. Rev. Dr. Clapp was succeeded by the following line of ministers in turn: Rev. E. C. Bolles, C. H. Thomas, W. G. Eliot, W. F. Stowe, W. J. Lloyd, George H. Deere, C. A. Allen and Walter C. Pierce, who is to-day the eloquent and popular minister of this church.

There are four colored churches of this persuasion, the Central Congregational Church, corner of South Liberty and Gasquet, established 1877; The Howard Congregational Church, No. 1015 Spain, established 18G9; the Howard Church, Bartholomew near Dauphine; the Morris Brown Congregational, North Villerc, between St. Anthony and Bourbon, established 1869; the Morris Brown Chapel, 1819 N. Villere.

The German Protestant Church was incorporated in 1826. For a few years services were conducted in private residences and in a school house on Burgundy street near Canal. In 1839 a church was erected on Rampart street. In 1840 the congregation erected a church on Clio between St. Charles and Carondelet. In 1897 a new building was constructed. The pastors have been Henry Hiestand, John William Mueller, J. E. Schneider, Christian Schreuck, E. Berger, D. Kaess-

mann, Anton Vallas, Alexander Kretchman, J. M. Hofer, J. B. Erben, Herman Pressler, H. J. Perpeet, A. H. Becker to the present time.

The Fixst Christian Church was chartered 1845. As early as 1839, Rev. Alexander Campbell delivered a series of discourses here, and probably set on foot the movement which culminated later in church organization. The congregation first used a hall on Julia street. In 1850 a brick building was erected at the corner of Coliseum and Melpomene streets. This was sold later and in 18GG the congregation rented a small church on Sixth street, between Laurel and Annunciation streets. It was not until 1877 that the congregation purchased the property at the corner of Melpomene and Calliope streets and in 1896 the present church was completed, having been begun the year before. Since 1855 J. D. Ferguson, W. E. Hall, J. L. Parsons, W. L. Gibson, David Walk, Ernest F. Johnston, Robert E. Schwatz, James Sharp, S. Streator, J. E. Terry, S. R. Hawkins, Malcomson J. Pittman, the present pastor.

As early as 1818 the Methodist Episcopal Church had assigned to preach in New Orleans Rev. Miles Harper and before this time there had been occasional preaching by some member of this church. The Carondelet Street M. E. Church was organized in 1825. In 1836 a church was erected at the corner of Carondelet and Poydras. It was burned in 1849. Rev. J. C. Keener was then pastor. The present building was erected in 1852. The Methodist Church was divided in the sections of the country as early as 1844. This church united with the Southern branch. Its pastors have been Revs. J. C. Keener, J. B. Walker, W. V. Tudor, John Matthews, Felix R. Hill, C. W. Carter, Beverly Caradine, William R. La Prade, J. L. Pierce, E. N. Evans, Franklin N. Parker, who is pastor at the present time.

CarroUton Avenue Methodist Episcopal Church, South corner of Carrollton avenue and Elm, was established in 1885. Its pastors have been Revs. F. N. Parker, J. M. Henry, L. A. Reed, P. H. Fontaine, G. D. Parker, who has been the pastor since 1898 to date.

The Burgundy Street Methodist Episcopal Church, South, on Burgundy, between St. Roch and Lafayette, was established in 1866. Its pastors have been Revs. J. A. Pauly, J. B. A. Ahrens, John G. A. Rabe, Charles A. Crote, J. G. Krauter, J. J. Blanz, William Lieser, Jacob Merkel, William Schule, James E. Denson, L. A. Reed, Thomas B. Clifford, and P. 0. Lowry. In 1899 the Moreau Street Church was sold and the congregation consolidated with the Burgundy Street Church.

The Dryades Street German M. E. Church, South, on Dryades, between Euterpe and Felicity, was organized in 1854 and its pastors have been almost identical with the list of divines given in connection with the other Methodist churches.

The Felicity Street Methodist Episcopal Church, South, was established in 1850. The congregation had previously worshiped in a building corner St. Mary and Magazine. Later a building was used on Euterpe and Melpomene. Rev. H. N. McTyeire was the first pastor and its service has been conducted in large measure by the preachers given in connection with the other churches. In 1887 the church was burned. It was rebuilt the next year. This church was at one time one of the most influential in the city.

The Louisiana Avenue M. E. Church, South, corner of Louisiana avenue and Magazine street, was established in 1874, corner of Laurel and Toledano streets. It was removed to its present location in 1864. Its pastors have been C. F. Evans, J. C. Miller, James A. Ivy, J. C. White, Linus Parker, John T. Sawyer, Halsey Wer-lein, C. Keener, W. A. Wright, A. C. Coey, S. H. Werlein, B. F. White, S. B. Walker, W. Wimberly, James T. Sawder, C. M. Lyons, H. W. Knickerbocker, B. D. Skipper, E. H. Wynne, who holds the pulpit at the present.

In 1892 the present church building was erected.

The Moreau Street M. E. Church, South, to which reference has been made was erected at the corner of Chartres and Lafayette, in 1840, and its consolidation with the Burgundy Street Church was effected after over half a century of existence.

The Rayne Memorial, corner of St. Charles and General Taylor, was established in 1877. Its name was the St. Charles Avenue M. E. Church and was subsequently changed. The Parker Memorial Church was organized in 1889, in which year the church was built on Magazine and St. Peter's avenue.

The Algiers Methodist Episcopal Church was organized in 1844. The original chapel occupied a site said to be now some three hundred feet in the river. It was originally known as Good Hope Chapel. Rev. Charles W. Whital, a retired sea captain, was the first regular pastor, leaving to establish a seamen's bethel at the foot of Esplanade street. The land on which the chapel was erected was the gift of J. B. Olivier and among the original donors to the building fund was the great philanthropist, John McDonogh, father of the public school system of this city. The church is at the corner of Lavergne and Delarondc.

In 1890 the First Italian M. E. Church was organized, the building standing on Clio, between Prytania and St. Charles. Rev. Giovanni Baptiste Giambruno was the first pastor succeeded by Rev. Joseph Vital.

St. Charles Avenue Methodist Episcopal Church, corner St. Charles and Calliope, was organized in 1867. It was originally called Ames Chapel and its name was changed in 1888. Its organizer and first pastor was Rev. J. H. Newman and

Sio STANDARD HISTORY OF NEW ORLEANS.

subsequent to 1870 Revs. L. C. Maslock, J. C. Hartzell, James Morrow, James H. McCarty, George E. Bristor, William C. Webb, J. G. Vaughan, T. Stalker, W. P. McLaughlin, William F. Shane, E. L. Crawford, G. S. Easton, E. W. Osborn and Eev. W. R. Clease.