“I used to think that his strain of Indian blood, remote as it was, might have something to do with the cunning and ruthlessness of the man. Strangely enough, its existence was unknown to any one but himself and me. It was when he asked me to apply my taste for genealogical work to his own obscure family history that I made the discovery that he had in him a share of the blood of the Iroquois chief Montour and his French wife, a terrible woman who ruled the savage politics of the tribes of the Wilderness two hundred years ago. The Mandersons were active in the fur trade on the Pennsylvanian border in those days, and more than one of them married Indian women. Other Indian blood than Montour’s may have descended to Manderson, for all I can say, through previous and subsequent unions; some of the wives’ antecedents were quite untraceable, and there were so many generations of pioneering before the whole country was brought under civilization. My researches left me with the idea that there is a very great deal of the aboriginal blood present in the genealogical make-up of the people of America, and that it is very widely spread. The newer families have constantly intermarried with the older, and so many of them had a strain of the native in them—and were often rather proud of it, too, in those days. But Manderson had the idea about the disgracefulness of mixed blood, which grew much stronger, I fancy, with the rise of the negro question after the war. He was thunderstruck at what I told him, and was anxious to conceal it from every soul. Of course I never gave it away while he lived, and I don’t think he supposed I would; but I have thought since that his mind took a turn against me from that time onward. It happened about a year before his death.” “Had Manderson,” asked Mr. Cupples, so unexpectedly that the others started, “any definable religious attitude?”