There was, too, a great buzz of talk, as the Iroquois here in the vale, the very heart of their country, did not show the taciturnity in which the red man so often takes refuge in the presence of the white.

The fourteen Onondaga chiefs, Tododaho at their head and Tonessaah at his right, were gathered in the grove, and the warriors of the allied nations approached, headed by their chiefs, nine for the Mohawks, ten for the Oneidas, nine for the Cayugas, and eight for the Senecas, while the Tuscaroras, who were a new nation in the League, had none at all, but spoke through their friends, the Oneidas, within whose lands they had been allowed to settle. And when the roll of the nations of the Hodenosaunee was called it was not the Onondagas, Keepers of the Council Fire, who were called first, although they were equal in honor, and leaders in council, but the fierce and warlike Mohawks. Then came the Onondagas, after them the numerous Senecas, followed by the Oneidas, with the Cayugas next and the sachemless Tuscaroras last, but filled with pride that they, wanderers from their ancient lands, and not large in numbers, had shown themselves so valiant and enduring that the greatest of all Indian leagues, the Hodenosaunee, should be willing to admit them as a nation.

Behind the sachems stood the chiefs, the two names not being synonymous among the Iroquois, and although the name of the Mohawks was called first the Onondagas were masters of the ceremonies, were, in fact, the priests of the Hodenosaunee, and their first chief, Tododaho, was the first chief of all the League. Yet the Senecas, who though superior in numbers were inferior in chiefs, also had an office, being Door Keepers of the Long House, while the Onondagas were the keepers in the larger sense. The eighth sachem of the Senecas, Donehogaweh, had the actual physical keeping of the door, when the fifty sachems met within, and he also had an a.s.sistant who obeyed all his orders, and who, upon occasion, acted as a herald or messenger. But the Onondaga sachem, Honowenato, kept the wampum.

The more Robert saw of the intertwined religious, military and political systems of the Hodenosaunee, the more he admired them, and he missed nothing as the Onondaga sachems received their brother sachems of the allied tribes, all together being known as the Hoyarnagowar, while the chiefs who were elective were known collectively as the Hasehnowaneh.

Robert, Willet, and Tayoga, who was yet too young to have a part in the ceremonies, stood on one side with the crowd and watched with the most intense interest. Among the nine Mohawk sachems they recognized Dayohogo, who had given Robert the name Dagaeoga, and the lad resolved to see him later and renew their friendship.

Meanwhile the thirty-six visiting sachems formed themselves in a circle, with Tododaho, highest of the Onondagas in rank, among them, and facing the sun which was rising in a golden sea above the eastern hills.

Presently the Onondaga lifted his hand and the hum and murmur in the great crowd that looked on ceased. Then starting towards the north the sachems moved with measured steps around the circle three times. Every one of them carried with him a bundle of f.a.gots, and in this case half of the bundle was red and half white. When they stopped each sachem put his bundle of f.a.gots on the ground, and sat down before it, while an a.s.sistant sachem came and stood behind him. Tododaho took flint and steel from his pouch, set fire first to his own f.a.gots and then to all the others, after which he took the pipe of peace, lighted it from one of the fires, and, drawing upon it three times, blew one puff of smoke toward the center of the heavens, another upon the ground, and the last directly toward the rising sun.

"He gives thanks," whispered Tayoga, to Robert, "first to Manitou, who has kept us alive, next to our great mother, the Earth, who has produced the food that we eat and who sends forth the water that we drink, and last to the Sun, who lights and warms us."

Robert thought it a beautiful ceremony, full of idealism, and he nodded his thanks to Tayoga while he still watched. Tododaho pa.s.sed the pipe to the sachem on his right, who took the three puffs in a similar manner, and thus it was pa.s.sed to all, the entire act requiring a long time, but at its end the fourteen Onondaga sachems and the thirty-six visiting sachems sat down together and under the presidency of Tododaho the council was opened.

"But little will be done today," said Tayoga. "It is merely what you call at the Albany school a preliminary. The really great meeting will be after the Maple Dance, and then we shall know what stand the Hodenosaunee will take in the coming war."

Robert turned away and came face to face with St. Luc. He had known that the chevalier was somewhere in the vale of Onondaga, but in his absorption in the Iroquois ceremonies he had forgotten about him. Now he realized with full force that he had come to meet the Frenchman and to measure himself against him. Yet he could not hide from himself a certain gladness at seeing him and it was increased by St. Luc's frank and gay manner.

"I was sure that we should soon meet again, Mr. Lennox," he said, "and it has come to pa.s.s as I predicted and hoped. And you too, Mr. Willet! I greet you both."

He offered a hand to each, and the hunter, as well as Robert, shook it without hesitation.

"You reached Quebec and fulfilled your mission?" he said, giving Robert a keen look of inquiry.

"Yes, but not without event," replied the youth.

"I take it from your tone that the event was of a stirring nature."

"It was rather a chain of events. The Ojibway chief, Tandakora, whom we first saw with you, objected to our presence in the woods."

St. Luc frowned and then laughed.

"For that I am sorry," he said. "I would have controlled the Ojibway if I could, but he is an unmitigated savage. He left me, and did what he chose. I hope you do not hold me responsible for any attacks he may have made upon you, Mr. Lennox."

"Not at all, Monsieur, but as you see, we have survived everything and have taken no hurt. Quebec also, a great and splendid city, was not without stirring event, not to say danger."

"But not to heralds, for such I take you and Mr. Willet and Tayoga to have been."

"A certain Pierre Boucher, a great duelist, and if you will pardon me for saying it, a ruthless bravo, also was disposed to make trouble for us."

"I know Boucher. He is what you say. But since you are here safe and unhurt, as you have just reminded me, you escaped all the snares he set for you."

"True, Monsieur de St. Luc, but we have the word that the fowler may fall into his own snare."

"Your meaning escapes me."

"Boucher, the duelist and bravo, will never make trouble for anybody else."

"You imply that he is dead? Boucher dead! How did he die?"

"A man may be a great swordsman, and he may defeat many others, but the time usually comes when he will meet a better swordsman than himself."

"Yourself! Why, you're but a lad, Mr. Lennox, and skillful as you may be you're not seasoned enough to beat such a veteran as Boucher!"

"That is true, but there is another who was."

He nodded toward the hunter and the chevalier's eyes opened wide.

"And you, a hunter," he said, "could defeat Pierre Boucher, who has been accounted the master swordsman! There is more in this than meets the eye!"

He stared at Willet, who met his gaze firmly. Then he shrugged his shoulders and said:

"I'm not one to pry into the secrets of another, but I did not think there was any man in America who was a match for Boucher. Well, he is gone to another world, and let us hope that he will be a better man in it than he was in this. Meanwhile we'll return to the business that brings us all here. I speak of it freely, since every one of us knows it well. I wish to bring in the Hodenosaunee on the side of France. The interests of these red nations truly lie with His Majesty King Louis, since you British colonists will spread over their lands and will drive them out."

"Your pardon, Chevalier de St. Luc, but it is not so. The English have always been the good friends of the Six Nations, and have never broken treaties with them."

"No offense was meant, Mr. Lennox. But we do not wish to waste our energies here debating with each other. We will save our skill and strength for the council of the fifty, where I know you will present the cause of the British king in such manner that its slender justification will seem better than it really is."

Robert laughed.

"A stab and praise at the same time," he said. "No, Monsieur de St. Luc, I have no wish to quarrel with you now or at any other time."

"And while we're in the vale of Onondaga we'll be friends."

"If you wish it to be so."

"And you too, Mr. Willet?"

"I've nothing against you, Chevalier de St. Luc, although I shall fight the cause of the king whom you represent here. On the other hand I may say that I like you and I wish nothing better than to be friends with you here."

"Then it is settled," said St. Luc in a tone of relief. "It is a good way, I think. Why be enemies before we must? I shall see, too, that my good Dubois becomes one of us, and together we will witness the Maple Dance."

St. Luc's manner continued frank, and Robert could not question his sincerity. He was glad that the chevalier had proposed the temporary friendship and he was glad, too, that Willet approved of it, since he had such a great respect for the opinion of the hunter. St. Luc, now that the treaty was made, bore himself as one of their party, and the dark Canadian, Dubois, who was not far away, also accepted the situation in its entirety. Tayoga, too, confirmed it thoroughly and now that St.

Luc was with him on a footing of friendship Robert felt more deeply than ever the charm of his manner and talk. It seemed to him that the chevalier had the sincerity and honesty of de Galisonniere, with more experience and worldly wisdom, his experience and worldly wisdom matching those of de Courcelles with a great superiority in sincerity and honesty.

The three quickly became the five. St Luc and Dubois being accepted were accepted without reserve, although Dubois seldom spoke, seeming to consider himself the shadow of his chief. The next day the five stood together and witnessed the confessions of sins in the council grove, the religious ceremony that always preceded the Maple Dance.

Tododaho spoke to the sachems, the chiefs and the mult.i.tude upon their crimes and faults, the necessity for repentance and of resolution to do better in the future. Robert saw but little difference between his sermon and that of a minister in the Protestant faith in which he had been reared. Manitou was G.o.d and G.o.d was Manitou. The Iroquois and the white men had traveled by different roads, but they had arrived at practically the same creed and faith. The feeling that for the time being he was an Iroquois in a white man's skin was yet strong upon him.

Many of the Indian sachems and chiefs were men of great eloquence, and the speech of Tododaho amid such surroundings, with the breathless mult.i.tude listening, was impressive to the last degree. Its solemnity was increased, when he held aloft a belt of white wampum, and, enumerating his own sins, asked Manitou to forgive him. When he had finished he exclaimed, "Naho," which meant, "I have done." Then he pa.s.sed the wampum to Tonessaah, who also made his confession, and all the other sachems and chiefs did the same, the people, too, joining with intense fervor in the manifestation.

A huge banquet of all that forest, river and field afforded was spread the next morning, and at noon athletic games, particularly those with the ball, in which the red man excelled long before the white man came, began and were played with great energy and amid intense excitement. At the same time the great Feather Dance, religious in its nature, was given by twelve young warriors and twelve young girls, dressed in their most splendid costumes.

Night came, and the festival was still in progress. What the Indian did he did with his whole heart, and all his strength. Darkness compelled the ball games to cease, but the dancing went on by the light of the fires and fresh banquets were spread for all who cared. Robert knew that it might last for several days and that it would be useless until the end for either him or St. Luc to mention the subject so dear to their hearts. Hence came an agreement of silence, and all the while their friendship grew.

It is true that official enemies may be quite different in private life, and Robert found that he and St. Luc had much in common. There was a certain kindred quality of temperament. They had the same courage, the same spirit of optimism, the same light and easy manner of meeting a crisis, with the same deadly earnestness and concentration concealed under that careless appearance. It was apparent that Robert, who had spent so much of his life in the forest, was fitted for great events and the stage upon which men of the world moved. He had felt it in Quebec, when he came into contact with what was really a brilliant court, with all the faults and vices of a court, one of the main objects of which was pleasure, and he felt it anew, since he was in the constant companionship of a man who seemed to him to have more of that knightly spirit and chivalry for which France was famous than any other he had ever met. St. Luc knew his Paris and the forest equally well. Nor was he a stranger to London and Vienna or to old Rome that Robert hoped to see some day. It seemed to Robert that he had seen everything and done everything, not that he boasted, even by indirection, but it was drawn from him by the lad's own questions, back of which was an intense curiosity.