Books: Missionary Work Among The Ojebway Indians

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CHAPTER XL.

OUR INDIAN HOMES.

Come and visit our Indian Homes now, this summer of 1884. No longer are
we in the midst of bush and swamp, as we were ten years ago. The land
has been cleared up and a good part of it brought under cultivation,
fences have been put up, and several new buildings added. Let us visit
the Shingwauk Home first. We may go by water, and land at the Shingwauk
dock; there is the boat-house, with our new boat, _The Missionary_,
given to us by the children of St. James's Sunday-school, Toronto,
floating gently on the dark water within. We have no need to walk up to
the Institution. There is an excellent tramway, which has just been
completed, and visitors are requested to take their seats in the
tramcar, and some of the Indian boys will push them up to the Home. We
can already see the Institution over the brow of the hill, and a little
to the right the Memorial Chapel, and nearer to us the Factory, and off
to the left the boot shop and carpenter's cottage. We note that there
are neat stone walls round some of the fields, and a white picket fence
inclosing the Institution; the old-fashioned lych-gate in front of the
Chapel also strikes us, with the hops clambering over it; but we must
hasten on and enter the Home. As we walk up the central drive we notice
that the Institution is a substantial stone building, the bareness of
the walk relieved by a pretty trellis-work, up which hops and other
creeping plants are climbing; to our right is a cottage-wing, which is
the principal's residence, and to our left the entrance hall, with an
ornamental belfry over it; a little further to our left is another small
stone building--the dairy. We enter the hall, and, having written our
names in the Visitors' book, we ascend the oak staircase and visit the
school-room. Here the boys are all busy at work with their slates and
books, and Mr. Wotton, the master, is instructing a class by the black-
board. The school-room is nicely fitted up with modern desks and other
appliances; on the walls are large maps and pictures, which give it a
cheerful look; the ceiling is panelled in woods of two shades. Opening
into the school-room is a smaller room, a class-room separated from it
by three folding-doors. Ascending the staircase, we visit the
dormitories. The east dormitory for the senior boys is fitted with
English iron bedsteads, the junior dormitory has wooden bedsteads
painted blue, and wide enough for two little fellows to sleep in each;
the front dormitory, which is the largest of them all, is hung with
hammocks,--there is sleeping accommodation altogether for about sixty-
five boys. Descending once more, we pass through the lavatory and the
matron's sitting-room down to the dining-hall, and we note as we go
along every here and there a shelf with three white pails full of water
and an ominous F painted on them. Evidently experience has taught
caution. The dining-hall is a fine large room, the ceiling panelled like
the school-room. It has five long tables, at each of which twelve or
fourteen boys can sit comfortably. One side of the room we notice is
railed off--this is called the pen, and here the boys have to wait in
patience while the tables are prepared for meals. Adjoining the dining-
hall are the kitchen on one side, the work-room on the other. Every
thing looks clean and tidy and well kept--the matron takes pride in
having her department all in good order. In the work-room we find the
Indian servant, Eliza, working at the sewing-machine making garments for
the boys. Passing on through the other doorway, we cross a passage, and
enter the class-room where John Esquimau is sitting at his studies,
reading theology and studying Latin and Greek, with a view to entering
the ministry. Adjoining this room is the office and dispensary.

And now we must leave the Institution building and visit the Chapel
(see Frontispiece), a little winding path under the trees leads us to
it. The building is of stone, set in a frame-work of wood, which,
painted dark, gives a most picturesque appearance. There is a deep
porch at the western entrance with stained glass window; within are
heavy oak doors with ornamental mountings, and these, being opened,
give us a view of the interior of the Chapel, and a very pretty view it
is. In front of us are pillars supporting the chancel arch, and on
either side a smaller arch, one enclosing the vestry, the other the
organ-chamber; the space between the top of these arches and the roof
being filled with fretwork. The windows are stained glass. The pulpit
and prayer-desk and all the seats are of oak, and nicely carved. Under
the chancel window is an oak reredos, on which are inscribed the Creed,
the Lord's Prayer, and the Ten Commandments in Indian. The altar-cloth
is a very handsome one, given by a lady in England, and the stone font
was presented by relatives of the late Bishop. Service is held in the
Chapel twice every Sunday, the pupils from both Homes attending; and on
Wednesday evenings there is a short service and catechizing.

Crossing to the other side of the road after leaving the Chapel, we
enter the sash and door factory, and are immediately deafened by the
din of the various machines in motion. Three Indian boys are at work
here under the foreman, making doors, window-sash mouldings, and turned
work of all descriptions. The boys are old pupils who have passed
through the Institution, and now receive wages for their work, but they
attend school every evening, which is a great advantage to them. One or
two of the younger boys are also commencing to learn carpenter work at
the factory. Crossing to the other cottage to the left of the
Institution, we enter the boot shop; here we find another old pupil at
work,--Harry Nahwaquageezhik,--and a very good boot maker he is. He
does all the work for the Institutions, both mending and making, and
has one or two younger boys under his instruction. When not required at
the boot shop, Harry goes to garden or farm work.

And now we must drive out to the Wawanosh Home and pay it a visit
also. It is upwards of two miles from Shingwauk, up the northern road
and away from the river. As we drive up the road bordered with fields
of grain or grass on either side, or shaded by birch and fir trees, we
catch sight of the stone building to our right, in a nest of green
foliage; and on the left white garments flapping in the breeze bespeak
the presence of the laundry, with the laundress' cottage close beside.
A number of the girls are on the verandah, or amusing themselves on the
grass, for it is play-time and school is over. Miss Cunningham, the
lady Superintendent, meets us at the door, and conducts us through the
building; on the left as we enter are the school-room and work-room
with folding doors between, and on the right Miss Cunningham's little
sitting-room, and the girls' dining-room; then at the back are the
kitchen and wash-house, and overhead the girls' dormitories and
lavatory and other bed-rooms. All is kept very clean and neat, and does
credit to those who are in charge.

Such are our buildings and our work, and such the efforts that we are
making for the evangelization and training of these poor Ojebway Indians.

And now perhaps the question will be asked:--

DO THESE INDIAN HOMES SEEM LIKELY TO PROVE A SUCCESS?

Have we reason to expect that we shall, in due time, achieve our
object, and raise the Indian to a position equal to that of his white
brethren? Is this idea of inducing them to exchange the bow and arrow
for the carpenter's bench, the war-club for the blacksmith's hammer,
the net and canoe for the plough, a mere visionary one, or is it a
scheme that we have a good prospect of seeing carried into effect? The
following questions suggest themselves and we are prepared with the
answers:--

1. Are the Indians willing to make the change? Yes, for the most part,
they desire it.

2. Are their sons capable of receiving education and acquiring a
knowledge of the various trades sufficient to make a livelihood? We
refer to the appended letters from the masters of the various trades
that our boys are learning: and as to education, our own experience is
that Indian boys can learn as fast as white boys, and many of them will
_retain_ what they have learnt a good deal better. They read
distinctly, without any foreign accent, write a capital hand, and are
very fair arithmeticians.

3. Will they stick to their work? Yes. We were doubtful about this at
first, but now we can say yes. Our apprentice boys work ten hours a
day, six days a week, and very rarely ask for a holiday. Having once
become accustomed to regular work, they like it, and will stick to it
as well as any white man.

4. Will their love for a wild life ever be eradicated? Perhaps not. Why
should it? Our boys, all of them, thoroughly enjoy a "camp out," such as
we have sometimes in the summer, but scarcely one of them would wish to
go back and spend his whole life in this manner. They know that a life
depending on hunting and fishing means poverty, dirt, and ignorance; and
they don't mean to go back to this. We don't wish to un-Indianize them
altogether, we would not overcurb their free spirit; we would not pluck
the feather from their cap or the sash from their waist or the moccasin
from their foot. They are a proud, grand nation in their way. An Indian
was never a slave any more than a Briton. An Indian has no words of
profanity in his language. An Indian is noted for his loyalty to the
British Crown. Let them hand down their noble and good qualities to
their children. But in the matter of procuring a livelihood let us, for
their own good, induce them to lay aside the bow and fish-spear, and, in
lieu thereof, put their hand to the plough, or make them wield the tool
of the mechanic.

We hope to see the day, if it please God, when these Indian Homes
shall be three times their size, and the number of the pupils deriving
benefit from them shall be three-fold increased.

The tailor to whom one boy was apprenticed writes as follows:--

"DEAR SIR,--Aubee has all the necessary qualifications to make a good
tailor. I think it would be better for him to come every week, instead
of every second week, as at present.

Yours &c.,

W. VAUGHAN."

_From the Printer_.

"The Indian boys who are employed in the Shingwauk Printing Office--in
charge of which I have been for the past eighteen months--have, during
that time, made very considerable progress. I have found them, as a
rule, apt, obedient, steady and clever, and do not doubt, that in
course of time and with proper education, they will make excellent
printers.

S. REID."

_From the Tinsmith_.

"DEAR SIR,--I think that you have not a boy in the Home better
deserving of praise than Pedahjewun. He will make a first-class
tinsmith. He has been with me two years and I never knew him to tell me
a lie in that time.

H. P. PIM."

_From the Carpenter and Builder_.

"SIR,--From the time Jackson has been under me, he has learnt the
trade fast. He is fond of it, is steady and obliging, and I think will
make a good mechanic as joiner and carpenter.

Yours truly,

E. MURTON (Builder)."

CHAPTER XLI.

A POW-WOW AT GARDEN RIVER.

The following is an account of a visit paid by the Bishop and Mrs.
Sullivan to Garden River, where Indian names were conferred on them:--

Garden River was reached about 6 p.m. on Saturday, August 29th, the
tent pitched, the vacant Mission house occupied, fires lighted, water
brought from the river, and other preparations made for the night, the
boys of the party voting, with true tramp-like instinct, that they
preferred slumbering in the new mown hay in the barn. After tea under
the shade of a spreading pine tree, the Bishop and myself spent some
time visiting the Indian houses, among them that of an old man of
eighty, who had been blind for four years, but bore his affliction,
augmented as it was by other trials, with an uncomplaining submission.
Another dwelling visited was that of Chief Buhkwujjenene, already known
to our readers. On the table his Indian Testament lay open, his
constant study, in which, he told the Bishop, he had taught himself to
read his own tongue.

At 9 p.m. all assembled in the little church, and there, by the light
of "a lantern dimly burning," and amid a holy calm, unbroken save by
the rustling of the leaves at the open windows, joined in the evening
sacrifice of prayer and praise.

Soon after breakfast next morning the tinkling of the church bell was
heard, and groups of two or three were seen assembling, and passing
into the sacred building, with a quiet, silent reverence. The service,
with the exception of the Old Testament lesson and the sermon, which
was interpreted, was in Ojebway, and old and young listened attentively
as the preacher told the story of the Brazen Serpent, and pointed his
hearers to Him who said of Himself, "I, if I be lifted up, will draw
all men unto Me."

At 3 p.m. the bell was rung, the flags hoisted, and the whole party
ushered into the school-house to find the platform furnished with chairs,
the centre one carefully reserved for the "Kechemakadawekoonuhya" (the
big black coat). By the time the feast was over the sun was setting. Now
the table was put aside, benches arranged, and the signal for the
pow-wow, given on the drum, when all who could find space to sit or stand
crowded in. A few minutes' silence followed, and then Chief Buhkwujjenene
rose, advanced to the platform, shook hands (an invariable preliminary to
an Indian speech), and said, "Chief's, principal men, brothers, and
sisters, we were told many days ago that our new Bishop was coming among
us, and we decided to have a cup of tea with him. Now he has come, and
has eaten and drank with us. Now (turning to the Bishop) we are glad that
you have come, and that you have told us the Gospel." His way being paved
by this brief introduction, the Bishop addressed them, saying that he
thanked them for the feast they had prepared, and the very kind welcome
they had given to him. When Jesus Christ was on earth, Matthew the
publican and others made feasts for Him, and as the Indians had received
him in Christ's name and for His sake, therefore they would receive the
fulfilment of the promise which Christ gave, that "whosoever gave to a
disciple a cup of cold water only should in no wise lose his reward." At
his last visit he told them he would go to school and learn their
language, and he had done this, and as he had a good teacher, Mr. Wilson,
he had been able to read part of their beautiful services yesterday in
their own tongue; it was a hard language to learn, but he would persevere
until he was able to preach to them. He had some good news to tell them
about their church. A gentleman in Toronto, whom he had never seen, had
sent him 50 dollars in aid of it (great clapping of hands), and more, he
was sure, was on the way, for God never failed to hear and help His
children who prayed to Him in their trouble and difficulty. He had heard
that they were going to give him a new name. He had had two names
already, first Edward Sullivan, then Edward Algoma, and he hoped that the
new one would be a good one, and that he would not be ashamed to tell it
his friends and theirs in Montreal and Toronto.

After this the other old Chief, a fine looking specimen of the aboriginal
race, rose from his seat, and, divesting himself of his loose scarlet
jacket, put on a fantastic head-dress composed of eagle feathers, then
threw round his neck a blue ribbon with a heavy silver medal suspended
from either end (one presented to his father by George III, and the other
to himself by the Prince of Wales). Then fastening on his right wrist an
armlet made of polecat skins, he stepped on to the platform, and
apologizing, for the lack of a portion of his costume, on account of the
excessive heat, proceeded in highly poetic strains, and with a fervid,
impassioned manner, to which no description could do justice, to picture
the glory of the rising sun, how at first the night is dark, very dark,
and the darkness clears a little, and the light looks through, and the
great sun appears, creeping up slowly higher and higher, from east to
west, till the whole heaven is filled with his brightness, making all
things glad--"so," said the old Chief, turning suddenly to the Bishop,
"has your teaching been, and our hearts are glad because of the new
light, and henceforth you will be called 'Tabahsega,' _i.e._,
'spreading or radiant light.'" Here he extended his hand, and said,
"Boozhoo (_i.e._, good day) Tabahsega," a salutation which was
re-echoed by the others, who, coming forward in succession, repeated the
ceremony of hand-shaking. The old Chief then beckoned to the Bishop's
wife to come forward, and going back to his former figure, to bring out
the idea of the soft roseate hue that overspreads the sky before the
rising of the sun, announced that her name should be "Misquahbenooqua"
(_i.e._, rosy dawn), at which there was great applause, and a number
of squaws came forward and confirmed the title given by going through the
hand-shaking process again. The evening was by this time far advanced,
but there still remained a part of the ceremony which could not possibly
be dispensed with. This was the smoking of the pipe of peace. The pipe
was no ordinary one, but about four feet long, the bowl carved of stone,
and the stem of wood in spiral form, dyed with alternate lines of red and
blue. With this in his hand, duly prepared and lit, old Shingwauk stood
in the centre of the group, and, first taking a few preliminary whiffs
(for the pipe to go out before all have smoked is unlucky), presented it
to each, of the guests, beginning with the Bishop, who performed his part
as well as could be expected of one who was a stranger to the art, the
others following his example, so far, at least in some cases, as putting
the pipe to their lips. This being the last scene in this interesting
drama, the Bishop addressed a few parting words of counsel to those
present, through the interpreter, expressing the hope that, as they had
feasted together very happily on earth, they might be permitted, in God's
mercy, to sit down together at the marriage supper of the Lamb. He then
concluded with a collect and the benediction in Indian, after which our
kind and hospitable entertainers dispersed to their homes, and the
visitors returned by boat to Sault Ste. Marie.

CHAPTER XLII.

GLAD TIDINGS FROM NEEPIGON.

I shall now close this little volume with a letter from, the Rev. R.
Renison, who is labouring most devotedly among the poor Neepigon
Indians. It is dated February, 1884, and it speaks for itself.

"On Monday, Feb. 12th, Oshkahpukeda and myself left Ningwinnenang to
visit a family of pagan Indians about forty miles from this Mission.
Our blankets, overcoats, provisions, and cooking utensils, made a pack
of forty pound weight for each to carry; over lakes, through the dense
bush, up steep hills which were sometimes almost insurmountable. It was
one of the most beautiful winter mornings that I have ever yet
experienced. The sun shone brightly, and it was just cold enough to
render a brisk walk enjoyable. At 11 a.m. we reached a wigwam at the
north end of McIntyre Bay, which was occupied by Mishael Obeseekun,
their wives and children, who had left the Mission some time previous
for the purpose of snaring rabbits, which at present is the chief
support of the Indians. Here we received a hearty welcome; a large pot
of rabbits was quickly cooked--we enjoyed them thoroughly; and all the
little children declared that they were glad to see their Missionary.
Mishael's wife having noticed that my moccasin was badly torn, took her
needle and thread and had it fixed 'in less than no time.'

Before leaving I took the Indian New Testament and read the following
verse:--'This is a faithful saying and worthy of all acceptation that
Christ Jesus came into the world to save sinners, of whom I am chief.'
I find it a good plan, when reading to the Indians, to take one text at
a time. They differ very much from the white people in this respect, as
you may read it over and over twenty times and yet they will be glad to
hear it again. The result of this plan is, that many of the Indians at
our Mission have committed to memory several verses. I was much
astonished as well as delighted a few days ago to find that Obeseekun
could repeat accurately ten texts.

Well, at 2 p.m. we reached 'Kookookuhooseebee' (owl river). We
followed this river for about half an hour, and then entered the bush.
We walked till sun down, and then camped near the shore of Black
Sturgeon Lake. We had a splendid fire, as there was plenty of dry pine
close at hand. We ate heartily, but slept little, as the night was very
cold. We had breakfast by moonlight, and then recommenced our journey.

Our route lay through the middle of the lake, which is about ten miles
long. As we again entered the bush at its north end, to our great
astonishment we met the very pagan Indian whom we were so anxious to
see. He had a small tebaugan drawn by one dog--was on his way to the
'Neepigon Post' for pork and flour. His wife and children were very
hungry, rabbits and fish this winter being so scarce that several of
the Indians are obliged to abandon their usual hunting grounds.

'Kebuk,' for this is the pagan's name, was very glad to see us, a
large fire was quickly made, snow melted, pork fried, and soon the
Missionary, guide, and pagan were enjoying a hearty meal.

About two years ago, and upon two different occasions, I had visited
this pagan family. I tried to preach Christ to them the Saviour of all
men. I must confess that after twice travelling a distance of eighty
miles through the dense bush, that I was a little discouraged and
depressed in spirits to find that the invitation was refused, and full
and free salvation through the precious blood of Jesus rejected.

And now for the third time the Missionary and pagan meet face to face.
He knows full well the errand on which I have come. As we sat for a few
minutes in silence around the blazing fire I prayed to my Father in
secret to enlighten his understanding, and give him grace to receive
the Gospel message and enter the fold of the Good Shepherd.

'Owh suh kadabwayandung kuhya kabaptizooind tahbemahjeah, owh
duhyabwendusig tahnahneboomah.' ('He that believeth and is baptized
shall be saved, and he that believeth not shall be condemned.') The
once proud pagan now kneels in prayer; he receives Christ rejoicingly;
accepts, this time, the Gospel invitation. 'Proceed on your journey,'
said he, 'go to my wigwam, baptize all my children, and next spring,
when navigation opens, I will go to the Mission and myself and wife
will be baptized in the church at Ningwinnenang. This is my wish, I
will build a house on the Mission ground and am very anxious that my
children should be properly instructed.' After bidding us a friendly
'boozhoo,' he proceeded on his journey to the Neepigon Post, and we
hastened toward the wigwam from which we were still ten miles distant.

At about 3 p.m. we reached Muskrat Lake, which is four miles long. On
the opposite shore we saw the pagan's daughter fishing for pike with
hook and line under the ice. When she first noticed us approaching, she
quickly disappeared in the bush, entered the wigwam and apprized them
of our coming.

When we arrived we found eight pagans, including two old women of 80
and 75 years old, one girl and four children. After many friendly
'boozhoos' and hearty expressions of welcome, the Missionary and guide
seated on shingoob branches rested their wearied limbs beside a blazing
fire, whilst the two old women smoking their pipes and preparing
rabbits and pike for dinner, were heard to say 'pooch tah pukedawaug
pooch tah-kadishkhusk-enawug' (they must be very hungry and must have a
hearty meal). After dinner the Indian New Testament was introduced, the
simple Gospel expounded and some of Christ's beautiful invitations
read. I tried to prove to them from God's own Word that we all need a
Saviour, for that all have sinned and come short of the glory of God;
that there is one way only by which we can be saved, namely, by
entering the fold of the good Shepherd; that Jesus Christ himself is
the door, 'He that believeth and is baptized shall be saved.'

It appears that nearly two months ago these nine pagans had
unanimously agreed to become Christians and join our mission at
Ningwinnenang. The seed sown two years ago was not sown in vain, the
bread cast upon the waters is found after many days, God's word will
not return to Him void. One of the old women, 80 years old, with only
one eye, determines to return with the Missionary, a distance of 40
miles through the dense bush and over frozen lakes, to be instructed at
the Mission and prepared for baptism. The young woman and four children
were baptized. The rest of the family, namely an old man of 75,
'Kebuk,' and his wife will (D.V.) be baptized in the spring in our
little church, and then we hope to have quite a nice congregation.

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