There were few lights showing in Lebanon or Manitou; but here and there along the Sagalac was the fading glimmer of a camp-fire, and in Tekewani’s reservation one light glowed softly like a star. It came from a finely-made and chased safety-lantern given to Tekewani by the Government, as a symbol of honour for having kept the braves quiet when an Indian and half-breed rising was threatened; and to the powerless chief it had become a token of his authority, the sign of the Great White Mother’s approval. By day a spray of eagle’s feathers waved over his tepee, but the gleam of the brass lantern every night was like a sentry at the doorway of a monarch.

It was a solace to his wounded spirit; it allayed the smart of subjection; made him feel himself a ruler in retirement, even as Gabriel Druse was a self-ordained exile.

These two men, representing the primitive nomad life, had been drawn together in friendship. So much so, that to Tekewani alone of all the West, Druse gave his confidence and told his story. It came in the springtime, when the blood of the young bucks was simmering and, the ancient spell was working. There had preceded them generations of hunters who had slain their thousands and their tens of thousands of wild animals and the fowls of the air; had killed their enemies in battle; had seized the comely women of their foes and made them their own. No thrill of the hunter’s trail now drew off the overflow of desire. In the days of rising sap, there were only the young maidens or wives of their own tribe to pursue, and it lacked in glory. Also in the springtime, Tekewani himself had his own trials, for in his blood the old medicine stirred. His face turned towards the prairie North and the mountain West where yet remained the hunter’s quarry; and he longed to be away with rifle and gun, with his squaw and the papooses trailing after like camp-followers, to eat the fruits of victory. But that could not be; he must remain in the place the Great White Mother had reserved for him; he and his braves must assemble, and draw their rations at the appointed times and seasons, and grunt thanks to those who ruled over them.

It was on one of these virginal days, when there was a restless stirring among the young bucks, who smelled the wide waters, the pines and the wild shrubs; who heard the cry of the loon on the lonely lake and the whir of the wild duck’s wings, who answered to the phantom cry of ancient war; it was on such a day that the two chiefs opened their hearts to each other.

Near to the boscage on a little hill overlooking the great river, Gabriel Druse had come upon Tekewani seated in the pine-dust, rocking to and fro, and chanting a low, sorrowful refrain, with eyes fixed on the setting sun. And the Ry of Rys understood, with the understanding which only those have who live close to the earth, and also near to the heavens of their own gods. He sat down beside the forlorn chief, and in the silence their souls spoke to each other. There swept into the veins of the Romany ruler something of the immitigable sadness of the Indian chief; and, with a sudden premonition that he also was come to the sunset of his life, his big nomad eyes sought the westering rim of the heavens, and his breast heaved.

In that hour the two men declared themselves to each other, and Gabriel Druse told Tekewani all that he had hidden from the people of the Sagalac, and was answered in kind. It seemed to them that they were as brothers who were one and who had parted in ages long gone; and having met were to part and disappear once more, beginning still another trail in an endless reincarnation.

“Brother,” said Tekewani, “it was while there was a bridge of land between the continents at the North that we met. Again I see it. I forgot it, but again I see. There was war, and you went upon one path and I upon another, and we met no more under all the moons till now.”

“‘Dordi’, so it was and at such a time,” answered the Ry of Rys. “And once more we will follow after the fire-flies which give no light to the safe places but only lead farther into the night.”

Tekewani rocked to and fro again, muttering to himself, but presently he said:

“We eat from the hands of those who have driven away the buffalo, the deer, and the beaver; and the young bucks do naught to earn the joy of women. They are but as lusting sheep, not as the wild-goat that chases its mate over the places of death, till it comes upon her at last, and calls in triumph over her as she kneels at his feet. So it is. Like tame beasts we eat from the hand of the white man, and the white man leaves his own camp where his own women are, and prowls in our camps, so that not even our own women are left to us.”

It was then that Gabriel Druse learned of the hatred of Tekewani for Felix Marchand, because of what he had done in the reservation, prowling at night like a fox or a coyote in the folds.

They parted that hour, believing that the epoch of life in which they were and the fortunes of time which had been or were to come, were but turns of a wheel that still went on turning; and that whatever chanced of good or bad fortune in the one span of being, might be repaired in the next span, or the next, or the next; so, through their creed of reincarnation, taking courage to face the failure of the life they now lived. Not by logic or the teaching of any school had they reached this revelation, but through an inner sense. They were not hopeful and wondering and timid; they were only sure. Their philosophy, their religion, whether heathen or human, was inborn. They had comfort in it and in each other.

After that day Gabriel Druse always set a light in his window which burned all night, answering to the lantern-light at the door of Tekewani’s home—the lights of exile and of an alliance which had behind it the secret influences of past ages and vanished peoples.

There came a night, however, when the light at the door of Tekewani’s tepee did not burn. At sunset it was lighted, but long before midnight it was extinguished. Looking out from the doorway of his home (it was the night after the Orange funeral), Gabriel Druse, returned from his new duties at Lebanon, saw no light in the Indian reservation. With anxiety, he set forth in the shine of the moon to visit it.

Arrived at the chief’s tepee, he saw that the lantern of honour was gone, and waking Tekewani, he brought him out to see. When the old Indian knew his loss, he gave a harsh cry and stooped, and, gathering a handful of dust from the ground, sprinkled it on his head. Then with arms outstretched he cursed the thief who had robbed him of what had been to him like a never-fading mirage, an illusion blinding his eyes to the bitter facts of his condition.

To his mind all the troubles come to Lebanon and Manitou had had one source; and now the malign spirit had stretched its hand to spoil those already dispossessed of all but the right to live. One name was upon the lips of both men, as they stood in the moonlight by Tekewani’s tepee.

“There shall be an end of this,” growled the Romany.

“I will have my own,” said Tekewani, with malediction on the thief who had so shamed him.

Black anger was in the heart of Gabriel Druse as he turned again towards his own home, and he was glad of what he had done to Felix Marchand at the Orange funeral.