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“‘Follow, follow,’ he said; ‘I go to bring up the people.’

“It was two days before Scrag stopped running.

“From the Grass Flats on to the Islands it was all one reed-bed where the water gathered into runnels between hummocks of rotten rushes, where no trail would lie and any false step might plunge you into black bog to the shoulder. About halfway we found the tiger-skin tramped into the mire, but as soon as we struck the Islands I turned back, for I was in need of good oak browse, and I wished to find out what had become of Taku-Wakin. It was not until one evening when I had come well up into the hills for a taste of fir, that I saw him, black against the sun with the tribe behind him. The Five Chiefs walked each in front of his own village, except that Taku-Wakin’s own walked after Opata, and there were two of the Turtle clan, each with his own head man, and two under Apunkewis. Before all walked Taku-Wakin holding a peeled stick upright and seeing the end of the trail, but not what lay close in front of him. He did not even see me as I slipped around the procession and left a wet trail for him to follow.

“That was how we crossed to the Islands, village by village, with Taku-Wakin close on my trail, which was the trail of the Grass-Eaters. They swam the sloughs with their children on their shoulders, and made rafts of reeds to push their food bundles over. By night they camped on the hummocks and built fires that burned for days in the thick litter of reeds. Red reflections glanced like fishes along the water. Then there would be the drums and the–the thunder-twirler–“

“But what kept him so long and how did he persuade them?” Dorcas Jane squirmed with curiosity.

“He’d been a long time working out the trail through the canebrake,” said Arrumpa, “making a Talking Stick as his father had taught him; one ring for a day’s journey, one straight mark for so many man’s paces; notches for turns. When he could not remember his father’s marks he made up others. When he came to his village again he found they had all gone over to Opata’s. Apunkewis, who had the two villages under Black Rock and was a friend of Long-Hand, told him that there would be a Sign.

“‘There will,’ said Taku-Wakin, ‘but I shall bring it.’ He knew that Opata meant mischief, but he could not guess what. All the way to Opata’s his thought went round and round like a fire-stick in the hearth-hole. When he heard the drums he flared up like a spark in the tinder. Earlier in the evening there had been a Big Eating at Opata’s, and now the men were dancing.

“‘Eyah, eyah!‘ they sang.

“Taku-Wakin whirled like a spark into the ring. ‘Eyah, eyah!‘ he shouted,–

“‘Great are the people
They have found a sign,
The sign of the Talking Rod!
Eyah! My people!’

“He planted it full in the firelight where it rocked and beckoned. ‘Eyah, the rod is calling,’ he sang.

“The moment he had sight of Opata’s face he knew that whatever the chief had meant to do, he did not have his father’s Stick. Taku caught up his own and twirled it, and finally he hid it under his coat, for if any one had handled it he could have seen that this was not the Stick of Long-Hand, but fresh-peeled that season. But because Opata wanted the Stick of Long-Hand, he thought any stick of Taku’s must be the one he wanted. And what Opata thought, the rest of the tribe thought also. So they rose up by clans and villages and followed after the Sign. That was how we came to the Squidgy Islands. There were willows there and young alders and bare knuckles of rock holding up the land.