Henry was much taken aback at first. It seemed that he was about to plunge into the midst of the whole Iroquois nation, and at a time, too, when something of extreme importance was going on, but a little reflection showed that he was fortunate. Amid so many people, and so much ferment it was not at all likely that he would be noticed closely. It was his intention, if the necessity came, to pass himself off as a warrior of the Shawnee tribe who had wandered far eastward, but he meant to avoid sedulously the eye of Timmendiquas, who might, through his size and stature, divine his identity.

As Henry lingered at the edge of the camp, in indecision whether to wait a little or plunge boldly into the light of the fires, he became aware that all sounds in the village-for such it was instead of a camp-had ceased suddenly, except the light tread of feet and the sound of many people talking low. He saw through the bushes that all the Iroquois, and with them the detachment of Wyandots under White Lightning, were going toward a large structure in the center, which he surmised to be the Council House. He knew from his experience with the Indians farther west that the Iroquois built such structures.

He could no longer doubt that some ceremony of the greatest importance was about to begin, and, dismissing indecision, he left the bushes and entered the village, going with the crowd toward the great pole building, which was, indeed, the Council House.

But little attention was paid to Henry. He would have drawn none at all, had it not been for his height, and when a warrior or two glanced at him he uttered some words in Shawnee, saying that he had wandered far, and was glad to come to the hospitable Iroquois. One who could speak a little Shawnee bade him welcome, and they went on, satisfied, their minds more intent upon the ceremony than upon a visitor.

The Council House, built of light poles and covered with poles and thatch, was at least sixty feet long and about thirty feet wide, with a large door on the eastern side, and one or two smaller ones on the other sides. As Henry arrived, the great chiefs and sub-chiefs of the Iroquois were entering the building, and about it were grouped many warriors and women, and even children. But all preserved a decorous solemnity, and, knowing the customs of the forest people so well, he was sure that the ceremony, whatever it might be, must be of a highly sacred nature. He himself drew to one side, keeping as much as possible in the shadow, but he was using to its utmost power every faculty of observation that Nature had given him.

Many of the fires were still burning, but the moon had come out with great brightness, throwing a silver light over the whole village, and investing with attributes that savored of the mystic and impressive this ceremony, held by a savage but great race here in the depths of the primeval forest. Henry was about to witness a Condoling Council, which was at once a mourning for chiefs who had fallen in battle farther east with his own people and the election and welcome of their successors.

The chiefs presently came forth from the Council House or, as it was more generally called, the Long House, and, despite the greatness of Thayendanegea, those of the Onondaga tribe, in virtue of their ancient and undisputed place as the political leaders and high priests of the Six Nations, led the way. Among the stately Onondaga chiefs were: Atotarho (The Entangled), Skanawati (Beyond the River), Tehatkahtons (Looking Both Ways), Tehayatkwarayen (Red Wings), and Hahiron (The Scattered). They were men of stature and fine countenance, proud of the titular primacy that belonged to them because it was the Onondaga, Hiawatha, who had formed the great confederacy more than four hundred years before our day, or just about the time Columbus was landing on the shores of the New World.

Next to the Onondagas came the fierce and warlike Mohawks, who lived nearest to Albany, who were called Keepers of the Eastern Gate, and who were fully worthy of their trust. They were content that the Onondagas should lead in council, so long as they were first in battle, and there was no jealousy between them. Among their chiefs were Koswensiroutha (Broad Shoulders) and Satekariwate (Two Things Equal).

Third in rank were the Senecas, and among their chiefs were Kanokarih (The Threatened) and Kanyadariyo (Beautiful Lake).

These three, the Onondagas, Mohawks, and Senecas, were esteemed the three senior nations. After them, in order of precedence, came the chiefs of the three junior nations, the Oneidas, Cayugas, and Tuscaroras. All of the great chiefs had assistant chiefs, usually relatives, who, in case of death, often succeeded to their places. But these assistants now remained in the crowd with other minor chiefs and the mass of the warriors. A little apart stood Timmendiquas and his Wyandots. He, too, was absorbed in the ceremony so sacred to him, an Indian, and he did not notice the tall figure of the strange Shawnee lingering in the deepest of the shadows.

The head chiefs, walking solemnly and never speaking, marched across the clearing, and then through the woods to a glen, where two young warriors had kindled a little fire of sticks as a signal of welcome. The chiefs gathered around the fire and spoke together in low tones. This was Deyuhnyon Kwarakda, which means “The Reception at the Edge of the Wood.”

Henry and some others followed, as it was not forbidden to see, and his interest increased. He shared the spiritual feeling which was impressed upon the red faces about him. The bright moonlight, too, added to the effect, giving it the tinge of an old Druidical ceremony.

The chiefs relapsed into silence and sat thus about ten minutes. Then rose the sound of a chant, distant and measured, and a procession of young and inferior chiefs, led by Oneidas, appeared, slowly approaching the fire. Behind them were warriors, and behind the warriors were many women and children. All the women were in their brightest attire, gay with feather headdresses and red, blue, or green blankets from the British posts.

The procession stopped at a distance of about a dozen yards from the chiefs about the council fire, and the Oneida, Kathlahon, formed the men in a line facing the head chiefs, with the women and children grouped in an irregular mass behind them. The singing meanwhile had stopped. The two groups stood facing each other, attentive and listening.

Then Hahiron, the oldest of the Onondagas, walked back and forth in the space between the two groups, chanting a welcome. Like all Indian songs it was monotonous. Every line he uttered with emphasis and a rising inflection, the phrase “Haih-haih” which may be translated “Hail to thee!” or better, “All hail!” Nevertheless, under the moonlight in the wilderness and with rapt faces about him, it was deeply impressive. Henry found it so.

Hahiron finished his round and went back to his place by the fire. Atotarho, head chief of the Onondagas, holding in his hands beautifully beaded strings of Iroquois wampum, came forward and made a speech of condolence, to which Kathlahon responded. Then the head chiefs and the minor chiefs smoked pipes together, after which the head chiefs, followed by the minor chiefs, and these in turn by the crowd, led the way back to the village.

Many hundreds of persons were in this procession, which was still very grave and solemn, every one in it impressed by the sacred nature of this ancient rite. The chief entered the great door of the Long House, and all who could find places not reserved followed. Henry went in with the others, and sat in a corner, making himself as small as possible. Many women, the place of whom was high among the Iroquois, were also in the Long House.

The head chiefs sat on raised seats at the north end of the great room. In front of them, on lower seats, were the minor chiefs of the three older nations on the left, and of the three younger nations on the right. In front of these, but sitting on the bark floor, was a group of warriors. At the east end, on both high and low seats, were warriors, and facing them on the western side were women, also on both high and low seats. The southern side facing the chiefs was divided into sections, each with high and low seats. The one on the left was occupied by men, and the one on the right by women. Two small fires burned in the center of the Long House about fifteen feet apart.

It was the most singular and one of the most impressive scenes that Henry had ever beheld. When all had found their seats there was a deep silence. Henry could hear the slight crackling made by the two fires as they burned, and the light fell faintly across the multitude of dark, eager faces. Not less than five hundred people were in the Long House, and here was the red man at his best, the first of the wild, not the second or third of the civilized, a drop of whose blood in his veins brings to the white man now a sense of pride, and not of shame, as it does when that blood belongs to some other races.

The effect upon Henry was singular. He almost forgot that he was a foe among them on a mission. For the moment he shared in their feelings, and he waited with eagerness for whatever might come.

Thayendanegea, the Mohawk, stood up in his place among the great chiefs. The role he was about to assume belonged to Atotarho, the Onondaga, but the old Onondaga assigned it for the occasion to Thayendanegea, and there was no objection. Thayendanegea was an educated man, he had been in England, he was a member of a Christian church, and he had translated a part of the Bible from English into his own tongue, but now he was all a Mohawk, a son of the forest.

He spoke to the listening crowd of the glories of the Six Nations, how Hah-gweh-di-yu (The Spirit of Good) had inspired Hiawatha to form the Great Confederacy of the Five Nations, afterwards the Six; how they had held their hunting grounds for nearly two centuries against both English and French; and how they would hold them against the Americans. He stopped at moments, and deep murmurs of approval went through the Long House. The eyes of both men and women flashed as the orator spoke of their glory and greatness. Timmendiquas, in a place of honor, nodded approval. If he could he would form such another league in the west.

The air in the Long House, breathed by so many, became heated. It seemed to have in it a touch of fire. The orator’s words burned. Swift and deep impressions were left upon the excited brain. The tall figure of the Mohawk towered, gigantic, in the half light, and the spell that he threw over all was complete.

He spoke about half an hour, but when he stopped he did not sit down. Henry knew by the deep breath that ran through the Long House that something more was coming from Thayendanegea. Suddenly the red chief began to sing in a deep, vibrant voice, and this was the song that he sung:

 
  This was the roll of you,
  All hail! All hail!  All hail!
 
 
  You that joined in the work,
  All hail! All hail! All hail!
 
 
  You that finished the task,
  All hail! All hail! All hail!
 
 
  The Great League,
  All hail! All hail!  All hail!
 

There was the same incessant repetition of “Haih haih!” that Henry had noticed in the chant at the edge of the woods, but it seemed to give a cumulative effect, like the roll of thunder, and at every slight pause that deep breath of approval ran through the crowd in the Long House. The effect of the song was indescribable. Fire ran in the veins of all, men, women, and children. The great pulses in their throats leaped up. They were the mighty nation, the ever-victorious, the League of the Ho-de-no-sau-nee, that had held at bay both the French and the English since first a white man was seen in the land, and that would keep back the Americans now.

Henry glanced at Timmendiquas. The nostrils of the great White Lightning were twitching. The song reached to the very roots of his being, and aroused all his powers. Like Thayendanegea, he was a statesman, and he saw that the Americans were far more formidable to his race than English or French had ever been. The Americans were upon the ground, and incessantly pressed upon the red man, eye to eye. Only powerful leagues like those of the Iroquois could withstand them.

Thayendanegea sat down, and then there was another silence, a period lasting about two minutes. These silences seemed to be a necessary part of all Iroquois rites. When it closed two young warriors stretched an elm bark rope across the room from east to west and near the ceiling, but between the high chiefs and the minor chiefs. Then they hung dressed skins all along it, until the two grades of chiefs were hidden from the view of each other. This was the sign of mourning, and was followed by a silence. The fires in the Long House had died down somewhat, and little was to be seen but the eyes and general outline of the people. Then a slender man of middle years, the best singer in all the Iroquois nation, arose and sang:

 
  To the great chiefs bring we greeting,
  All hail! All hail! All hail!
 
 
  To the dead chiefs, kindred greeting,
  All hail! All hail! All hail!
 
 
  To the strong men ‘round him greeting,
  All hail! All hail!  All hail!
 
 
  To the mourning women greeting,
  All hail! All hail! All hail!
 
 
  There our grandsires’ words repeating,
  All hail! All hail!  All hail!
 
 
  Graciously, Oh, grandsires, hear,
  All hail! All hail!  All hail!
 

The singing voice was sweet, penetrating, and thrilling, and the song was sad. At the pauses deep murmurs of sorrow ran through the crowd in the Long House. Grief for the dead held them all. When he finished, Satekariwate, the Mohawk, holding in his hands three belts of wampum, uttered a long historical chant telling of their glorious deeds, to which they listened patiently. The chant over, he handed the belts to an attendant, who took them to Thayendanegea, who held them for a few moments and looked at them gravely.

One of the wampum belts was black, the sign of mourning; another was purple, the sign of war; and the third was white, the sign of peace. They were beautiful pieces of workmanship, very old.

When Hiawatha left the Onondagas and fled to the Mohawks he crossed a lake supposed to be the Oneida. While paddling along he noticed that man tiny black, purple, and white shells clung to his paddle. Reaching the shore he found such shells in long rows upon the beach, and it occurred to him to use them for the depiction of thought according to color. He strung them on threads of elm bark, and afterward, when the great league was formed, the shells were made to represent five clasped hands. For four hundred years the wampum belts have been sacred among the Iroquois.

Now Thayendanegea gave the wampum belts back to the attendant, who returned them to Satekariwate, the Mohawk. There was a silence once more, and then the chosen singer began the Consoling Song again, but now he did not sing it alone. Two hundred male voices joined him, and the time became faster. Its tone changed from mourning and sorrow to exultation and menace. Everyone thought of war, the tomahawk, and victory. The song sung as it was now became a genuine battle song, rousing and thrilling. The Long House trembled with the mighty chorus, and its volume poured forth into the encircling dark woods.

All the time the song was going on, Satekariwate, the Mohawk, stood holding the belts in his hand, but when it was over he gave them to an attendant, who carried them to another head chief. Thayendanegea now went to the center of the room and, standing between the two fires, asked who were the candidates for the places of the dead chiefs.

The dead chiefs were three, and three tall men, already chosen among their own tribes, came forward to succeed them. Then a fourth came, and Henry was startled. It was Timmendiquas, who, as the bravest chief of the brave Wyandots, was about to become, as a signal tribute, and as a great sign of friendship, an adopted son and honorary chief of the Mohawks, Keepers of the Western Gate, and most warlike of all the Iroquois tribes.

As Timmendiquas stood before Thayendanegea, a murmur of approval deeper than any that had gone before ran through all the crowd in the Long House, and it was deepest on the women’s benches, where sat many matrons of the Iroquois, some of whom were chiefs-a woman could be a chief among the Iroquois.

The candidates were adjudged acceptable by the other chiefs, and Thayendanegea addressed them on their duties, while they listened in grave silence. With his address the sacred part of the rite was concluded. Nothing remained now but the great banquet outside—although that was much—and they poured forth to it joyously, Thayendanegea, the Mohawk, and Timmendiquas, the Wyandot, walking side by side, the finest two red chiefs on all the American continent.