{"id":222,"date":"2017-10-03T08:25:28","date_gmt":"2017-10-03T12:25:28","guid":{"rendered":"https:\/\/storynations.utoronto.ca\/?p=222"},"modified":"2020-10-02T12:00:14","modified_gmt":"2020-10-02T16:00:14","slug":"the-morning-service","status":"publish","type":"post","link":"https:\/\/storynations.utoronto.ca\/index.php\/the-morning-service\/","title":{"rendered":"Episode 11: The Morning Service"},"content":{"rendered":"\n

\"Frederick<\/a>
Frederick Du Vernet’s travelling Communion Case. Photograph by Pamela Klassen, 2015.<\/figcaption><\/figure><\/div>\n\n\n\n

Click on the \u201cplay\u201d button to hear the diary episode read aloud, and<\/i><\/span> <\/span>click<\/i><\/span><\/span> on the [anno]green tab[\/anno] to learn more about a word or phrase.
Find Du Vernet on a map.<\/a>
<\/span><\/em><\/p>\n\n\n\n

Sunday, July 17:<\/h2>\n\n\n\n

My first Sunday in a mission to the [anno]heathen{note}Heathen is a derogatory term, often used by Christians claiming moral and religious superiority over others they regard as lacking morality and religion. The word heathen comes up eleven times throughout Du Vernet\u2019s diary. Casually yet consistently, Du Vernet refers to Ojibwe people whom he meets as heathens. Du Vernet\u2019s diary also provides examples of other missionaries, such as Mr. and Mrs. Johnston, referring to the Ojibwe and their cultural practices as \u201cheathen.\u201d Read more<\/a>.<\/p>\n\n\n\n

\"\"<\/a>
The Gospel according to St. Matthew: English and Ojibway Versions in Parallel Readings. Courtesy of York Auxiliary Bible Society.<\/figcaption><\/figure><\/div>\n\n\n\n

[\/anno]! We began the day after breakfast with a family prayer at which I gave a short Bible reading on the Vine and the Branches ([anno]John 15{note}John 15 is a New Testament chapter in which Jesus compares himself to a vine, his followers to the branches, and his Father (God) to the gardener. In the chapter, Jesus speaks to his followers about their responsibility to love and to \u201cbear witness\u201d to his truth. Read more<\/a>.[\/anno]), [anno]Mr. and Mrs. Wood{note}Mr. Wood was an Anglican <\/span>catechist <\/span>who taught in the Manitou Rapids school at the same time that he worked to convert the Ojibwe residents of Manitou Rapids to Christianity. At the time of Du Vernet\u2019s visit to Rainy River, Mr. Wood was about 45 years old and newly married to Mrs. Wood, a 22 year old woman. Together they lived on a settler\u2019s grant of land near Manitou Rapids. [\/anno] <\/span>being present. After this [anno]Mr. Johnston{note}Jeremiah Johnston was an ordained Anglican missionary of Swampy Cree background, and Du Vernet\u2019s host on the Rainy River. Read more<\/a>.<\/span><\/p>\n\n\n\n

\"\"<\/a>
Reverend Jeremiah Johnston (left) with Mr. Richardson at Long Sault, Rainy River, Ontario, ca. 1925. Courtesy of the Minnesota Historical Society.<\/figcaption><\/figure><\/div>\n\n\n\n

[\/anno]<\/span> [anno]hoisted the large flag{note}Jeremiah Johnston\u2019s flag raising was a complicated colonial gesture. By hoisting on Ojibwe land what was likely a Union Jack, given to him by the Indian agent, he displayed a powerful sign of British imperialism. At the same time, many Indigenous people displayed, carried, and wore symbols of the British Crown as reminders of the treaty relationship between their Nations and the Crown.[\/anno] given to him by the [anno]Indian Agent{note}Indian agents were government officials who enforced the Indian Act of 1876, with an emphasis on assimilation and conversion. Read More<\/a>.<\/p>\n\n\n\n

\"\"<\/a>
House of the farmer in charge at Manitou Rapids Reserve in Ontario, Canada, 1920. Courtesy of Minnesota Historical Society.<\/figcaption><\/figure><\/div>\n\n\n\n

[\/anno]. The flagstaff is back of the house on the way to the [anno]Church{note}
The Anglican Church built at Long Sault by Jeremiah Johnston in 1896 was the first church to be built on Ojibway land on the Rainy River. Read more<\/a>.<\/p>\n\n\n\n

\"\"<\/a>
St. Peter’s Church. Photograph by Gordon Goldsborough, 2011. Courtesy of Manitoba Historical Society.<\/figcaption><\/figure><\/div>\n\n\n\n

[\/anno].<\/p>\n\n\n\n

We had morning prayer in [anno]Ojibwa{note}Ojibwe is the Algonquian language of the Ojibwe and has many regional dialects.  In Canada, it is spoken in southwestern Quebec, Ontario, Manitoba and parts of Saskatchewan and Alberta. Read more<\/a>.[\/anno], and then I read in English the [anno]Ante-communion Service{note}The first part of the Anglican Communion Service, which prepares the congregants for the high point of the service when the priest consecrates the bread and wine to turn them into symbols of the body and blood of Jesus Christ, which the confirmed Christians will then eat and drink. Read more.<\/a><\/p>\n\n\n\n

\"\"<\/a>
Frederick Du Vernet’s travelling Communion Case. Photograph by Pamela Klassen, 2015.<\/figcaption><\/figure><\/div>\n\n\n\n

[\/anno] and preached on trust in God. Mr. Johnston translated. The congregation, though not large, only about 20, was most interesting. 12 of these were [anno]Indians{note}Du Vernet constantly refers to the Ojibwe peoples he encounters as \u201cIndians\u201d \u2013 his use of the word reflects the language and concepts of his day. The category of \u201cIndian\u201d became a legal designation in Canada with the \u201cIndian Act.\u201d As a distorting collective noun for diverse Indigenous peoples the category of Indian originated in a profound error. As the story goes, when Christopher Columbus arrived in the Americas in 1492 he believed he had arrived in India \u2013 and therefore called the peoples he encountered Indians, ignoring their diverse languages, spiritual traditions, and forms of governance. Read more<\/a>.<\/p>\n\n\n\n

\"\"<\/a>
A section of the 1876 Indian Act. Courtesy of Early Canada Online.<\/figcaption><\/figure><\/div>\n\n\n\n

[\/anno], as well as Mr. Johnston\u2019s family (in the front [anno]pew{note}Anglicans usually sit on pews, or long wooden benches, during their church services. Which people sat in the front or back pews could often relate to their status in the church, a holdover of the days when church members paid \u201cpew rents\u201d to have access to the best seats. Du Vernet seems to note where people sat during the Sunday service as a way to remember who was in attendance.[\/anno] seat to the left, looking down) and the three girls singing and responding in Ojibway very well was a great help to the service.<\/p>\n\n\n\n

Mr. and Mrs. Wood from [anno]Manitou Rapids{note}Manitou Rapids were two Ojibwe Reserves located on the north bank of the Rainy River, opposite of the rapids from which the reserves took their name. Treaty 3, a signed agreement between regional Ojibwe Chiefs and the Crown, created Manitou Rapids along with the four other reserves surrounding the Rainy River. In 1914 and 1915, the Canadian government appropriated the best farm land of Treaty 3, some 43,000 acres, for Euro-Canadian Settlement. The government forcibly resettled the six Rainy River bands all at Manitou Rapids, the only Rainy River reserve that the government did not forcibly close. Read more<\/a>.[\/anno] sat in the second seat on the opposite side, Mr. Wood joining in the responses and both singing well. In the seat in front of them was a young Indian boy about 12, and a [anno]Christian{note}Counting up the Christians among the Rainy River Ojibwe was a regular practice not only missionaries like Du Vernet, but also of Indian agents, who every year reported to the Dominion Government on the number of \u201cChristians\u201d and \u201cpagans\u201d on every reserve.[\/anno].<\/p>\n\n\n\n

\"\"<\/a>
Art Hunter at Long Sault.<\/figcaption><\/figure><\/div>\n\n\n\n

In the same seat was a settler [anno]Horace Theker{note}Horace Theker was an early settler to the Rainy River, arriving in 1882. Read more<\/a>.[\/anno], whose presence meant much. Horace has a striking history: his right leg was badly shattered while cutting wood by a tree which after hanging, shot back. It was in January and he was alone for several hours until found. His arms, feet, and hands were frozen when he was found and taken home, and there was no doctor to be secured to set the broken limb properly. Consequently the knee is far above where it ought to be and he can scarcely limp along, often suffering pain. But this accident helped to bring him to a knowledge of the Saviour. In addition to this affliction he stutters most painfully. This man had walked 5 miles part of the way over a very bad path to be present at the service and [anno]communion{note}Communion is one of the most important forms of worship in Christianity.  The ceremony commemorates the Last Supper of Jesus Christ and is a ritual meal in which the body and blood of Christ, in the form of bread and wine, is consumed by confirmed Christians. Read more<\/a>.[\/anno]. He stayed at the mission house until after the evening service. His last words to me were, \u201cYou won\u2019t forget me.\u201d He is a bright Christian.<\/p>\n\n\n\n

In front of the pew where these were sitting was an Indian lad about 12, a [anno]Christian{note}When Du Vernet writes \u201cChristian\u201d, he usually means an Anglican, or a person who was baptized in the Church of England. Read more<\/a>.[\/anno]<\/span>, and behind Mr. Wood was an old Indian, [anno]Thomas Bunyan{note}Thomas Bunyan was an Ojibwe Christian, whom Du Vernet says was the brother of Mawedopenais. Du Vernet wrote that Bunyan was \u201cfacing both ways\u201d in reference to Bunyan\u2019s practice of following both Christian and Ojibwe spiritual traditions. If any readers have more information about Thomas Bunyan, please let us know. Read more<\/a>.[\/anno], a Christian. One of his sons is [anno]buried in the Churchyard{note}The Anglican graveyard at Long Sault was located beside the church, and can still be seen at the Kay-Nah-Chi-Wah-Nung Historical Centre. Read more.<\/a><\/p>\n\n\n\n

[\/anno]. The other was with him in Church, though ill.<\/p>\n\n\n\n

Another still older Indian who came in late calls himself Mr. Johnston, grandfather. [anno]He is interested in Church, but is still a heathen{note}Du Vernet met several Ojibwe along the Rainy River who practiced both Christian and Ojibwe traditions, a situation Du Vernet called ‘facing both ways.’  To face both ways was a posture Du Vernet both condemned and tried to understand. Read more<\/a>.[\/anno], his wife being [anno]strongly opposed to Christianity{note}Du Vernet regularly noted Ojibwe men and women who were opposed to Christianity and his presence as a missionary. While some Ojibwe took an interest in Christianity, and even joined in Church rituals such as baptism, many others resisted missionary attempts to bring the Christian version of \u201ctruth\u201d to them, and often made their opposition known to Jeremiah and Mary Johnston, as well as to Frederick Du Vernet.[\/anno]<\/span>.<\/p>\n\n\n\n

On the same side was a little Indian girl who had been [anno]baptized{note}Baptism is the ritual of entry into the Christian church. Within Anglicanism, a priest sprinkles water over the head of the person being baptized, and says specific prayers. In Anglicanism, infant baptism is widely practiced, but adult converts will also be baptized. Read more<\/a>.<\/p>\n\n\n\n

\"\"<\/a>
Page from the Book of Common Prayer discussing the rite of baptism. Courtesy of anglican.org.<\/figcaption><\/figure><\/div>\n\n\n\n

[\/anno], her heathen mother, and a brother of the boy. The mother is still a heathen and how they came to be baptized seems a mystery. The parents were losing their children one by one and so they decided to have the last three baptized by [anno]H. Cochrane{note}H. Cochrane was a church worker, and is not to be confused with the Ojibwe John Cochrane that Du Vernet met. If readers have more information about H. Cochrane, please let us know.[\/anno].<\/p>\n\n\n\n

On the other side is [anno]Mrs. Crow{note}Eliza Crowe was an Ojibwe woman living at Long Sault, married to John Crowe and mother to at least four children. Her grave still stands in the Anglican cemetery at Kay-Nah-Chi-Wah-Nung. Read more<\/a>.<\/p>\n\n\n\n

\"\"<\/a>
Photo of Eliza and John Crowe\u2019s grave. Photograph by Pamela Klassen, 2016.<\/figcaption><\/figure><\/div>\n\n\n\n

[\/anno], a Christian Indian, and her two daughters, all Christians. John Crow is away on a steam boat: he is a [anno]pilot{note}Du Vernet writes about Ojibwe men who worked as steamer pilots on the Rainy River in exchange for monthly salaries. Read more.<\/a>[\/anno] and gets $75 a month. Mrs. Crow is [anno]consumptive{note}Consumption, or tuberculosis, was widespread among Indigenous peoples at the turn of the twentieth century. Epidemics of other deadly diseases such as small pox also devastated the Ojibwe of Treaty 3.[\/anno]. For some time the heathen friends persuaded her to go to the [anno]medicine tent{note}Du Vernet wrote often about the \u201cmedicine tent,” both describing it and noting when Ojibwe people, both Christian and non-Christian \u201cgo through\u201d it. He may have meant the Mid\u00e9wiwin lodge, the traditional space of ceremony and healing among the Ojibway, but it would have been unusual for him to have been allowed into such an important ritual space. Read more<\/a>.<\/p>\n\n\n\n

\"\"<\/a>
Frame of Midewiwin medicine lodge at the Rainy River from 1934. Courtesy of The Canadian Encyclopedia.<\/figcaption><\/figure><\/div>\n\n\n\n

[\/anno] occasionally. One day Mr. Johnston had a long talk with her, [anno]pointing out this inconsistency{note}Du Vernet met several Ojibwe along the Rainy River who practiced both Christian and Ojibwe traditions, a situation Du Vernet called ‘facing both ways.’  To face both ways was a posture Du Vernet both condemned and tried to understand. Read more<\/a>.<\/p>\n\n\n\n

\"\"<\/a>
Anglican cemetery sign in English and Ojibwe at Kay-Nah-Chi-Wah-Nung. Photograph by Pamela Klassen, 2015.<\/figcaption><\/figure><\/div>\n\n\n\n

[\/anno], and she solemnly promised never to go again, a promise she has faithfully kept.<\/p>\n\n\n\n

There are on this side also two young Indian men. One is paying attention to Annie Crow and lastly there on the same side is [anno]Joseph McLeod{note}Du Vernet speaks of Joseph McLeod as a \u201cChristian Indian,\u201d but in other sources he is known as Wabanaquebe. Read more<\/a>.<\/p>\n\n\n\n

\"\"<\/a>
A sketch of Hungry Hall in 1872 by E. H. Griffiths. Courtesy of Library and Archives Canada.<\/figcaption><\/figure><\/div>\n\n\n\n

[\/anno]. He has come 40 miles by[anno] steamer{note}A steam powered boat used by Europeans to travel the Lake of the Woods and the Rainy River in the late nineteenth century. Read more<\/a>.<\/span><\/p>\n\n\n\n

\"\"<\/a>
Itaska and Agwinde, two steamers that operated on Rainy River and Lake of the Woods, 1890. Courtesy of the Virtual Reference Library.<\/figcaption><\/figure><\/div>\n\n\n\n

[\/anno] <\/span>from [anno]Hungry Hall{note}Hungry Hall No. 1 and 2 were two Ojibwe Indian Reserves situated on the Rainy River’s western mouth at the Lake of the Woods. Like Long Sault, Manitou Rapids and Little Forks, the Hungry Hall reserves came into existence in 1873 under Treaty 3. In 1914 and 1915 the government closed Hungry Hall along with  the other Rainy River Indian Reserves, forcibly moving people from their homes to Manitou Rapids, where the government amalgamated the Rainy River Reserves. Read more<\/a>.<\/p>\n\n\n\n

\"\"<\/a>
Plan of Indian reserves, townships nos 2 & 3, ranges 21 & 22 east of Principal Meridian. Courtesy of Library and Archives Canada.<\/figcaption><\/figure><\/div>\n\n\n\n

[\/anno] to attend this service. He is the Christian Indian who pleaded so pathetically with Archdeacon Phair for a teacher at Hungry Hall. His trip here has cost him $2.00 (I paid $1.00 on hearing this).<\/p>\n\n\n\n

Among the hymns in the morning were “[anno]Nearer My God to Thee{note} A Christian hymn. The first stanza reads:<\/p>\n\n\n\n

Nearer, my God, to thee, nearer to thee!
E’en though it be a cross that raiseth me,
still all my song shall be,
nearer, my God, to thee;
nearer, my God, to thee, nearer to thee!<\/p>\n\n\n\n

Continue reading..<\/a>. [\/anno]” and “[anno]Only Trust Him{note}The first stanza reads:<\/p>\n\n\n\n

Come, every soul by sin oppressed,
there’s mercy with the Lord;
and he will surely give you rest,
by trusting in his Word.
Refrain:
Only trust him, only trust him,
only trust him now.
He will save you, he will save you,
he will save you now.<\/p>\n\n\n\n

Continuing reading..<\/a>.[\/anno]” which came before the sermon and was most appropriate. I spoke a few sentences, making some complete idea, and Mr. Johnston interpreted. My first experience of preaching the Gospel to the heathen! After this came the Holy Communion: I administered the bread and Mr. Johnston the wine ([anno]it was a treaty covenant{note}Du Vernet later wrote in a Christian periodical: “”knowing that all the Indians were familiar with the thought of a treaty, I endeavored to fix in their minds the idea of a Covenant Feast.” By suggesting that the bread and wine of Communion were parallel to the treaties signed between the Queen and the Ojibwe, Du Vernet implied that a promise with the Queen was akin to a promise to Christ. Ojibwe views of the treaty relationship are also anchored in understandings of the Creator. This makes the idea of understanding the treaty as a sacred promise, animated by ceremony, actually quite fitting. Read more on the Holy Communion<\/a>.<\/p>\n\n\n\n

\"\"<\/a>
Frederick Du Vernet’s travelling Communion Case. Photograph by Pamela Klassen, 2015.<\/figcaption><\/figure><\/div>\n\n\n\n

[\/anno]). There were 8 [anno]communicants{note} Someone who participates in the ritual of Communion. Read more<\/a>.<\/p>\n\n\n\n

\"\"<\/a>
Frederick Du Vernet’s travelling Communion Case. Photograph by Pamela Klassen, 2015.<\/figcaption><\/figure><\/div>\n\n\n\n

[\/anno] besides the 2 Clergymen. 4 white people and four Indians: Mrs. Crow, her 2 daughters and Joseph McLeod. It was a solemn feast, and revived the faith of the wider congregation, who were very quiet.<\/p>\n\n\n\n

The missionary has to keep open house. Those from a distance; Mr. and Mrs. Wood, Mr. Theker, and the Indian Joseph McLeod all stayed to both dinner and [anno]tea{note}Du Vernet often mentions taking tea with fellow missionaries and a number Ojibwe men and women. In keeping with English tradition, he likely meant a small meal involving a hot drink.[\/anno]. The Indian also stayed all night, and took the boat home on Monday.<\/p>\n\n\n\n

While in Church, the two steamers passed by as an example in the afternoon (an example to the Indians of how [anno]the white man does not keep Sunday{note}For most Christians in Du Vernet\u2019s day, Sunday was a day of rest and worship. The continuing activity of steamers during Du Vernet\u2019s Sunday service served as an example of white people who continued working rather than going to church. Du Vernet seemed to think that this revealed to his Ojibwe congregation the hypocrisy of certain white settlers. [\/anno]). In the afternoon Mr. Johnston and I visited Mrs. Crow, the pilot\u2019s wife. Their place adjoins the mission (Mr. Johnston, having great wisdom, convinced an Indian heathen who would have made trouble to [anno]sell the place between the mission property{note}Once again, Du Vernet praises Jeremiah Johnston for his clever land dealings. However, it is not clear what Du Vernet means by \u201csell\u201d here, as land on reserves was not held as private property by individual owners. If any readers have advice on how to understand this, please let us know.[\/anno] and the Crow\u2019s.) Mrs. Crow who is consumptive was lying on her bed. The [anno]log house{note}The Ojibwe Crowes house resembled European domestic practises. In the nineteenth century, Indian agents and missionaries tried to encourage, and sometimes impose, European-style homes on Indigenous families as an attempt to assimilate them into white Canadian society. Read more<\/a>.<\/p>\n\n\n\n

\"\"<\/a>
A Department of Indian Affairs report from 1896 discussing housing as \u201ccharacter development.\u201d Courtesy of Google books.<\/figcaption><\/figure><\/div>\n\n\n\n

[\/anno] is well built consisting of one large room in which were two double beds, a bureau, a very fine table and 4 chairs, trunks etc. The [anno]Sunday School Pictures{note}The Sunday School pictures hung on the walls of the Crowe\u2019s home likely came from one of the many church publications that circulated in the nineteenth century. The image may have depicted a story from the Bible or a group of children from a mission somewhere else in the world.[\/anno] on the wall looked very well and, with their scripture texts, helped to keep the truth before them.<\/p>\n\n\n\n

\"\"<\/a>
Elizabeth (Bella) Johnston doing beadwork, ca. 1910. Courtesy of Minnesota Historical Society.<\/figcaption><\/figure><\/div>\n\n\n\n

Annie Crow, a pretty young Indian, came in with something wrong with her eye, which she had hit with a rope. A young Indian from [anno]Ft. Francis{note}Fort Frances is a city in northwestern Ontario, located where the Rainy River meets Rainy Lake. It is the oldest European settlement of continued existence west of Lake Superior, having begun as small fur trade depot. During the nineteenth century Fort Frances became a major regional economic and urban hub, as well as the centre from which many colonial policies and missionary efforts were directed at local Indigenous peoples. It is also the beginning point of a thoroughfare called \u201cColonization Road.\u201d The Rainy River First Nations and the Couchiching First Nation are among the Ojibwe nations near the city today. Read more<\/a>.<\/p>\n\n\n\n

\"\"<\/a>
Plan of re-survey Indian Reserve No. 1, Rainy Lake, Rainy River District from 1908. Courtesy of Library and Archives Canada.<\/figcaption><\/figure><\/div>\n\n\n\n

[\/anno] who had been in trouble with a widow there was after this young girl. Mr. Johnston did not know whether it was to really marry her or not and he spoke very plainly to Mrs. Crow about it. He said he would have the Indian ordered off the reserve etc., but the young man came to Church again in the evening. [anno]He was not a treaty Indian, having come from York Factory{note}Du Vernet may have meant that the man was not a Treaty 3 Indian. The Canadian government did not sign a treaty with the York Factory Cree until 1908, when it extended the already existing Treaty 5 to include them. Read more<\/a>.<\/p>\n\n\n\n

\"\"<\/a>
The depot building at York Factory in the 1870s. Courtesy of Hudson\u2019s Bay Company Archives.<\/figcaption><\/figure><\/div>\n\n\n\n

[\/anno]. Mrs. Crow\u2019s face looked anxious and troubled.<\/p>\n\n\n\n

The next place we visited was \u201cgrandfather\u2019s.\u201d The women were sitting outside the house under a shade of a bower of green branches. The old woman was preparing [anno]birch bark{note}This woman may have been thinning the birch bark in preparation for making a basket. The Anishinaabeg have long had many uses for the sturdy bark which is best collected from paper birch trees in the early summer. The bark is used as scrolls for recording stories and drawings, as cladding for canoes, and as material for making baskets. [\/anno] and getting it to a proper thinness. The daughter and the granddaughter and another woman were doing [anno]bead work{note}Anishinaabe beadwork, usually accomplished by women, features intricate patterns of beads or quills strung or sewn onto fabric or hides. Beaded patterns include floral imagery and symbols from creation stories, and adorn a wide range of useful objects, such as cradleboards and moccasins. Read more<\/a>.[\/anno]. Nearby was a [anno]sweating tent{note}The \u201csweating tent\u201d as Du Vernet calls it, is named the sweat lodge or a sweat by the Ojibwe. Sweat lodges are an important form of ceremony among Indigenous Peoples across North America. Read more<\/a>.<\/p>\n\n\n\n

\"\"<\/a>
Ojibwe wigwam at Manitou Rapids Reserve, Ontario, ca. 1910. Courtesy of the Minnesota Historical Society.<\/figcaption><\/figure><\/div>\n\n\n\n

[\/anno], made of three willow branches bent in the shape of a frame of a small tent about 3 ft high. When being used this frame is covered with a blanket and four stones heated red hot are placed in it. The person who is going to take the degree sits inside while boiling water is thrown on the stones. To become a [anno]medicine man{note}Medicine men often feature in Du Vernet\u2019s diary as powerful and mysterious figures who are actively opposed to Christianity and who make efforts to discourage other Ojibwe from attending Church services. Read more<\/a>.[\/anno] he has to take 8 of these degrees.<\/p>\n\n\n\n

Returning home we sang hymns and Mr. Johnston playing the little [anno]melodion{note}A small accordion[\/anno]. When singing “[anno]There\u2019ll be no parting there{note} The hymn reads:<\/p>\n\n\n\n

I love to think of the heavenly land,
Where white-robed angels are;
Where many a friend is gathered safe
From fear and toil and care. Continue reading<\/a>. [\/anno],” as I knew Joseph had lost his wife and felt lonely, I asked Mr. Johnston to translate the hymn for him. He seemed deeply interested.<\/p>\n\n\n\n

\"\"<\/a>
Du Vernet’s sketch of the sweating tent. Image from Du Vernet’s Diary, fol 12r.<\/figcaption><\/figure><\/div>\n\n\n\n
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\u00ab EPISODE 10: MRS.
JOHNSTON’S STORIES OF SAVING THE DROWNING<\/a><\/h6>\n<\/div>\n\n\n\n
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EPISODE 12: THE EVENING SERVICE \u00bb<\/a><\/h6>\n<\/div>\n\n\n\n
\n\n\n\n
| \u00ab RETURN TO DIARY OVERVIEW<\/a><\/h6>\n","protected":false},"excerpt":{"rendered":"

Click on the \u201cplay\u201d button to hear the diary episode read aloud, and click on the [anno]green tab[\/anno] to learn more about a word or phrase.Find Du Vernet on a map. Sunday, July 17: My first Sunday in a mission to the [anno]heathen{note}Heathen is a derogatory term, often used by Christians claiming moral and religious superiority […]<\/p>\n","protected":false},"author":10,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_exactmetrics_skip_tracking":false,"_exactmetrics_sitenote_active":false,"_exactmetrics_sitenote_note":"","_exactmetrics_sitenote_category":0,"_genesis_hide_title":false,"_genesis_hide_breadcrumbs":false,"_genesis_hide_singular_image":false,"_genesis_hide_footer_widgets":false,"_genesis_custom_body_class":"","_genesis_custom_post_class":"","_genesis_layout":"","footnotes":""},"categories":[4],"tags":[],"class_list":["post-222","post","type-post","status-publish","format-standard","category-episodes","entry"],"yoast_head":"\nEpisode 11: The Morning Service | Kiinawin Kawindomowin \u2014 Story Nations<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"http:\/\/storynations.preview.artsci.utoronto.ca\/index.php\/the-morning-service\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Episode 11: The Morning Service | Kiinawin Kawindomowin \u2014 Story Nations\" \/>\n<meta property=\"og:description\" content=\"Click on the \u201cplay\u201d button to hear the diary episode read aloud, and click on the [anno]green tab[\/anno] to learn more about a word or phrase.Find Du Vernet on a map. 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