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Updated: June 7, 2025
Marie for Ojebway children from all parts, and told them also of the appointment of a Bishop to reside at the Sault, who would take an interest in them, and would come round in the course of the summer to visit them.
We are a scattered nation, and the time is come when we must stop in our tracks, or travel beyond the sound of each other's cries. If we travel beyond the hearing of our people, soon will our children learn tongues that Ojebway ears cannot understand. The mother talks to her child, and the child learns her words. But no child can hear across a great lake. Once we lived near the rising sun.
"We have collected three hundred dollars, but three hundred dollars is not enough to make religion increase. If we had but the worth of one of those big wigwams, of which I saw so many in Toronto, I think it would be enough to build a teaching wigwam at Garden River, and enough to send teachers also to the shores of the Great Ojebway Lake.
It is not necessary for me to say anything about London. But I had nothing particular to say to them, for their great black-coat had nothing to do with my people. I was impatient to get on to Toronto to see the chief black-coat who has authority to send teachers to my people on the great Ojebway Lake.
The Indian Chief, whose name was Mungedenah, did not seem to be at all bigoted in his religion. Pointing to the sky, he said, "I know there is only one God, and I do not think Christians ought to be divided." He seemed most anxious to have an Ojebway Testament. I told him that the Garden River Indians could nearly all read the Testament for themselves.
For example, when an Ojebway Indian desires to work evil on any one, he makes a little wooden image of his enemy and runs a needle into its head or heart, or he shoots an arrow into it, believing that wherever the needle pierces or the arrow strikes the image, his foe will the same instant be seized with a sharp pain in the corresponding part of his body; but if he intends to kill the person outright, he burns or buries the puppet, uttering certain magic words as he does so.
Heugh!" sounded from all sides, that being the Indian mode of expressing approval when anything is said or done. Mrs. Wilson then rose and received her name in the same manner. The Chief, addressing her, said: "It is with great pleasure that I bestow also on you, the wife of the missionary, an Ojebway name.
"Poor country to hunt in, dat," observed the Chippewa quietly, while le Bourdon was wiping his forehead after removing his cap. "Ojebways stay in it very little time." "This, according to our belief, was before any Ojebway lived. At length, God made a man, out of clay, and fashioned him, as we see men fashioned and living all around us." "Yes," answered the Chippewa, nodding his head in assent.
We reached the Indian village at 8.30 a.m., and went to the house of the chief whose name was Madwayosh. Only his wife was at home, but we learnt all that we wanted from her. There were about 250 Ojebway Indians on this Reserve, and nearly all Methodists. They had a resident Methodist Missionary and a place of worship in course of erection.
The silence resembled that of a Quaker meeting, and was broken only by the rising of one of the principal chiefs, evidently about to speak. The language of the great Ojebway nation was used on this occasion, most of the chiefs present belonging to some one of the tribes of that stock, though several spoke other tongues, English and French included.
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