There was an instant’s hush, and then great numbers of the crowd in front of him, toughs and wreckers, blasphemers, turbulent ones and evil-livers, yet Catholics all, with the ancient root of the Great Thing in them, sank down; and the banners of the labour societies drooped before the symbol of peace won by sacrifice.
Even the Orangemen bared their heads in the presence of that Popery which was anathema to them, which they existed to combat, and had been taught to hate. Some, no doubt, would rather have fought than have had peace at the price; but they could not free their minds from the sacred force which had brought most of the crowd of faction-fighters to their knees.
With a wave of the hand, Gabriel Druse ordered the cortege forward, and silently the procession with its yellow banners and its sable, drooping plumes moved on.
Once on its way again, Willy Welsh and his silver-cornet band struck up the hymn, “Lead, Kindly Light.” It was the one real coincidence of the day that this moving hymn was written by a cardinal of the Catholic Church. It was also an irony that, as the crowd of sullen Frenchmen turned back to Manitou, the train bearing the Mounted Police, for whom the Mayor had sent to the capital, steamed noisily in, and redcoats showed at its windows and on the steps of the cars.
The only casualty that the day saw was the broken arm and badly bruised body of Felix Marchand, who was gloomily helped back to his home across the Sagalac.
CHAPTER XVIII. THE BEACONS
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.