In 1867, at the beginning of the full moon on a bleak and dreary winter's evening, in the tipi of a chief of the swampy Crees, squatted or crouched three men, — one an agent of the Hudson Bay Fur Co., the other a half-breed or metis, as they are commonly called, and the old chief. The pipe of peace had been passed around and smoked, and all felt at ease, except, perhaps, three dogs that roused up, now and then, and yawned, looked around, pricked up their ears, then fell back to sleep. One could see, through the small hole in the buffalo's skin that formed the covering for the entrance, the only light in the tipi, that it was "Ahipetsoka," half-moon or midnight, as the red man tells time. It had been a very hard day, and after a little "Rabibu" and "square-face" gin had been disposed of they all began to feel like sleep. The agent had just said, "Let's to sleep," when four claps from the hand was heard outside. All jumped to their feet and grasped their "Tewwo's" or guns, when the chief looked out and recognized another brave of the blood, his friend, "Alexinawathinoa," who always arose with "Ahipewi," sleep sun, or the moon. He bade him enter, and after a little square-face and a smoke he crouched with the others and was requested to relate the great story of Plixixit the Palenachendskieskikoo of Arthabasca. All three listened as attentively as a Chinese cooley gang to a montebank. Even the dogs sat up on their hind legs when he began to relate the story in the languages of the Cree Blackfeet and stony tongues, and I shall do my best to relate it to you as I heard it.

      In 1850 a black man of full blood was shipwrecked on the coast of Labrador. Me no know what tribe he come from. Him heap black man. Him say Donnigo tribe, all heap black. Him heap good man. square-face no drink, talk heap much of Paleface, Christ; Missionary; all bad-bad men, on left side of Great Spirit, steal land, cheat red man. The only one who drifted ashore from a wreck, he came to Ft. Albany, across the Keewats country to Lake St. Joseph, by the Lake of the Woods to Gimli; from there to Lake Winnepegassis, across the Saskatchewan country up the Missinnippi River to Ft. Chippewayan on the great lake Athabasca. Here he found what had not been given him before, a cordial welcome among our people; for the Athabascanians always welcomed and entertained strangers. After a while he was found worthy, and adopted in our tribe. He became cruel from a Paleface's idea, yet he was very brave and daring, and always loyal to his word. He seemed to have an inborn hate for the Paleface; and it seemed to grow daily, and whenever the agents tried to drive a bargain they invariably found out that he demanded more than any one else. He was well liked, however, by most of the agents. One of the agents had him to accompany him to Quebec. There he heard a strange tongue and saw the steel armor and coats of shining mail worn by the officers. He also saw many Indians working and commanded like slaves. Those things he marked especially and related to all of the various tribes in his region.

      "There he saw the white squaws dressed in the finest furs, and he learned the fabulous prices demanded by the agents for the same. He was more determined than ever to see that a fair price was paid for all furs bought, and of course this act cut the agent's profit.

      "Joseph, for this was his short name, married the chief's daughter and took the guidance of the tribe, as he was to be their next great chief. Carl Schmeltzenoff, the co-agent, had a dispute with him over three broad-tail and six sable pelts. They parleyed over the price, until Schmeltzenoff grabbed a gun and knocked him down, crying, 'You d—m black devil! I have lost a hundred pounds by you since you came into this tribe." As Joseph was son-in-law to the chief, he ordered no one to trade with Schmeltzenoff, and he was obliged to leave the station, and was transferred to Ft. Albany.

      "They asked him why Schmeltzenoff called him "Black Devil." Then he related the story of the first American invasion, of the white man's abuse of the red man's hospitality, of the insurrection. and glorious feat of arms, of the Republic of Santo Domingo and Hayti, and how they were now respected because they would not allow themselves to be servants of the Paleface, but equals. He had travelled quite a bit. and was a good talker. He soon became the favorite of other tribes and grew stronger daily. Then the Hudson Bay Company agents began to realize the nature of the man with whom they had to deal, and the error they made by carrying him to Quebec.

      "The old chief called a council of his tribe, inviting the chiefs of the adjacent tribes. Much square-face was passed around. Then the old chief spoke in the council of what he had heard his son-in-law relate, when all acclaimed him and bade him tell his story over again. Then he told of cargoes of slaves that perished, of thousands of Indians who had to work like slaves, and were killed like so many dogs when no longer fit for the mines. Then the old chiefs all stood up. 'These Furriers are all spies to take away our hunting grounds. As they have done other red men so will they do to you,' and with folded arms all swore by the Great Spirit to never allow the scalp of a Paleface to escape if an opportunity ever presented itself to take it. And an oath of blood was sworn to by Joseph for his son in the name of the Great Spirit and chief of this tribe to wipe the entire Schmeltzenoff family from the land of the living. If he failed, it was his son or his descendants that was to execute the oath, even though it took a million moons.

      "A son was born of this union of Joseph and the chief's daughter, and he was called first Muuslooloo, and later Plixixit the Palenachendskieskikoo. He was taught to dance, shoot and take part in the hunting parties; on trappers, or as we might say, bargain day, they used to meet to trade. Plixixit used to shoot with bow and arrow. They used to split a stick and place a half-penny or hay-penny, as it was called, twenty paces in the split end of a stick, and he never missed with a rifle. At one hundred yards he was sure to kill any object that he could see. He was the pet of the tribe, for he was to be their next great chief. He was always sad, and only spoke when he was absolutely obliged to. The Fur Company's men hated his father, but they loved his son, and always looked for him to shoot on trading days. This red men's council did not bring about the union expected, while on an invading foe all agreed and was bound.

      "Their tribal rights and rites are so different that a war soon broke out between the Crees and the Athabasces, Joseph called a council, and led his men bravely, but an arrow brought him to an untimely death in a battle on the little red river, and his son Plixixit was made chief, subject to the guidance of the council. He soon became a shrewd trader, and always bore in mind the insult received by his father, and a determination to fulfill his promise at all costs.

      "The missionaries began to trek into the country. His father had taught him that he must believe in only one religion and to practice faithfully the religions rites of his tribe, a prayer to the Great Spirit, and that all missionaries were bad. First, missionary, then square-face, then Indian's land gone. He was taught by the Medicine Men the legendary stories of all of the past Indians, and those held up as models who had always been the most hostile to the Paleface. He chose Red Jacket for his guide and they had but little to expect from his tribe and when the missionaries met him he gave them much the same reply as his old guide did years before he was born.

      "'We have a religion of our own, given us by our forefathers, and handed down to us as their children. We worship in that way; it teaches us to be thankful for all the favors we receive, to love each other, and to be united; we never quarrel about religion. The Great Spirit made us all, but he has given us different complexions and customs; to you he has given the arts; to these he has not opened our eyes. We know these things to be true. Since he has made such a difference in other things between us, why may we not conclude that he has given us a different religion, according to our understanding? The Great Spirit does right. He knows what is best for his children; we are satisfied. The Great Spirit will not punish us for what we do not know. I believe there is but little choice between you Palefaces who to us are like coyotes that yelp at our heels, only waiting an opportunity to put us on the other end of sleep; at the left side of the Great Spirit. Preach to your own. We will not turn aside from the religion of our forefathers, for it was given them by the Great Spirit, who always does right.'

      "He formed the acquaintance of Sitting Bull, and was like Riel, he believed that the only way to withstand the Paleface was war. He tried to get all the Indians to join and go on the war-path. He wanted a confederacy like the six nations. He knew all the languages spoken by all of the tribes of the North-west from Kewatin to the nez peces in California, and after Riel's rebellion, he met the government agent, and in reply to questions put, answered, 'You make many promises, but you fulfil none. You hung Riel to a horse's tail like a sheep-thief. I have no faith in any race of men who say, 'Come, follow our Christ. You are a race of half-bred snakes who bite when the back is back. There will never be any more peace pipes here. It must be you or me,' but the council was filled with men who had tasted the Palefaces' lead, and they would have no war.'

      "He was determined to see and fight, so he journeyed to Sitting Bull's camp. where they were in council, and learned from him many things that he had not heard before about the Paleface nation, took part in one of his raids, and was especially commended for his prowess. and they became fast friends. He took many scalps back to Chippewayan, and soon became famous as a fighter, but he had learned the lessons so dearly bought by Corn-Planter, Keokuk, and Osceola, the great Seminole. He saw how utterly impossible it was for the poorly-armed red man to check the incoming Paleface: and he used to stand for hours in his tipi, reciting the harangues of old warriors, and it was hard for all of the old councillors to keep his party of young braves from scalping every Paleface that entered the Northwest. So bent was he that he again assembled the council and delivered Keokuk's address, practically begging the council to do likewise. Keo-kuk had a set of braves who had that same spirit when he addressed them: 'Braves, I am your chief. It is my duty to lead you to war if you are determined to go, but in this war there is no middle course. The Government is a great power, and unless we conquer that great nation, we shall all perish. I will lead you against this race of whites only on one condition: that is that first we put to death all of our women and children, and after we have crossed the Mississippi never to return, but perish among the graves of our forefathers, rather than yield to the white man. Look how that race of half-bred snakes killed Corn-Planter and his son. Look at Osceola how he was taken and let die as a dog. We must fight or be like the slaves of which your chief, my father, spoke. How many of you here would be slaves? None. Then let us first scalp these missionaries. They do nothing but pray and eat. They are a curse to the red man. Look! look at the great Iroquois confederacy, how they have gone in the same way. We must unite; all red men are brothers. I will have a confederacy here in this country. The red men of this country must band together, as the day is almost here when the Paleface will be your chief, and you will be like dogs. The day is not far away when our aged fighting men will no more sit by our sides and relate those old tales and boast of war amid the applause and delight of our young men. Let us first unite. Sitting Bull told me to never trust a Paleface, and by 'Omngakatos' the great sun, I will never again smoke the pipe of peace with one. May the spirit of my great father frown upon me if I ever again pollute my hand with that of a Paleface, except for blood. Friend Bull told me his misfortunes began when the Paleface came. I shook hands with the government agents fifty years ago, and I have been running ever since from place to place to keep out of their way. 'Tetikele' men, the spirits of our ancestors call out to us to-night to come. But if we would appease the Great Spirit we must carry many Paleface scalps, and send many squaws to go with them. Then let us rise, take the old trail while yet 'Ahipetsaka' smiles. 'Akautcimkasima' is on our side, and by 'wihenopa hilma' sunrise to-morrow, every man will be great with the Great Spirit.'

      "'Wastij! wastij!' — good! good! — cried the braves. They went from tipi to tipi, and collected a little band. Plixixit cried aloud, 'Kupe, follow me!' Just then the moon was submerged by a cloud. 'Oh, Ahipewi! it is an evil omen! But we have decided to move and at 'Wikucila' tomorrow afternoon we will return with all of their scalps, or join our fathers in their hunting grounds," and without tom-tom, without paint or feathers, without that first of all rites, the bath, from which all men go forth unpolluted, they walked, ran and crept stealthily to the settlers' camp, where eye for eye and tooth for tooth had been declared the real object. Without 'Suka,' dog, or 'Sukaka,' horse, only tewwo and tomahawk and knife, it was nigh to 'Wihenapa,' two days, afterwards when they came to the 'Albahawajuiscat,' trading post. It was here that Schmeltzenoff lived, with his wife and two children. He was the real object of Plixixit's raid. Plixixit's orders were to kill, scalp, and burn everything but the young white squaws; if possible, to take some of the white men for the stake, seize all guns and gunpowder, and furs. It was an awful slaughter, about forty-five being killed, men and women. Seven girls were taken captive, and the only man taken alive was Schmeltzenoff. His wife was killed and his two children taken captives — a girl of ten and a boy of twelve. They departed as stealthily as they came with these weeping girls and many scalps, Schmeltzenoff and his son. When they returned home there was great rejoicing and the Crees, Assinniboias, Keewats, Blackfeet and Bloods took part in the dance. Then they all looked at the white squaws and adopted them in the tribe. Plixixit ordered three stakes, and fagots, and passed around much square-face: He ordered the girl tied to the stake, and a slow fire kindled and as he ordered the death chant his mother stepped up and claimed her in lieu of a lost child. This so enraged Plixixit that if it had not been for the intervention of the medicine man she would have been killed. 'Bring the boy!' he yelled, and had him take her place. Then he ordered them to begin the Tom-Tom, and again the refrain from the death-song rent the air. He had them bring Schmeltzenoff and stand him in front of his son until he slowly burned to death, saying 'Did your father teach you to say, 'D—m Black Devil'? Stop those drums. Let silence reign!' He had his pipe lit and watched the father's face while he looked on at his son until he fell limp, face first, burned at the stake for his father's crime, and then turning to him said: 'It is this night that my father's spirit will rest in peace, and the Great Spirit will bless our people and his son.' Then he folded his arms, turned to the Northwest, East and South, and began silently to pray the red man's prayer. Then he ordered the chant to continue, and the torch to be applied, and stood stoically and looked him in the face in all his agony, while he slowly burned to death. Thus he avenged his father's insult on that Paleface, half-breed snake.

      "Then he cried aloud, 'Kupe, Kupe, Ambo wastiij, Ambo wastiij, Ambo Jokapoga hilma mi wastij. Ahipewi henapa.' (Come one and all and look, a good day, a good day, a good night, to-morrow will be good. Sleep Sun has risen. It is a good omen; the Great Spirit is pleased. Witness one and all of my tribe and brothers, I have fulfilled my father's wish. I have kept my oath, I am to-day a free man to act for myself. The oath of blood is now washed out. To-morrow we shall hold a council of war. We must join our friend Akautcinnikasimo and Sitting Bull the Great. We must have war. Ambo Iokapago. Ambo Iokapago). And all was still in the camp. The council of war was held, and the tribe declared that it was suicide to face the Paleface with his guns. So Plixixit decided to go alone, and learn a little more about the white man's way of fighting. The next morning found him on his way to the Red River reservation. He met the Blood chief and related his story, then on to the Blackfeet and Dakotas. The Indian police were chasing Sitting Bull at that time, and he fled to Canada. He was met and joined by Plixixit. Plixixit had been outlawed by the Canadian authorities. They cornered him with twelve Blackfeet braves, and a battle was fought. All were shot dead but him. He did not save the last bullet for himself, as is usual in such cases, and when he saw that he was going to be captured he drew the knife and plunged it in his own. breast, crying out, 'Father, your oath! the Great Spirit calls. I have finished my work, oh Schmeltzenoff!" and fell on his face, dead. When they found him they cried aloud, 'He has saved his scalp. He was the noblest chief of them all.'

      "The agent of the government allowed them to take away his body, and they carried him back to Ft. Chippewayan on the banks of the great lake Athabasca, where his father slept, then again the Tom-Tom was heard to sound and the death chant again began to resound in that familiar strain so dreaded by settlers, not for the motion of its music, but its significance, this time for their hero, Plixixit the Palenachendskikoo of Athabasca."

      "But Chief, why did they call him this?"

      "Oh, yes, you will have to ask the medicine man. Me no know."