Canadian Inspirational Quotes

The truth is Canada is a cloud-cuckoo-land, an insufferably rich country governed by idiots, its self-made problems offering comic relief to the ills of the real world out there, where famine and racial strife and vandals in office are the unhappy rule.

Successful people are inspired people; they are unwilling to accept the “status quo.

I wasn't sure how it looked on paper when a crew of costumed oddballs took on Canadian meth dealers.

I am asked – and I’m speaking to young Canada now – are there rewards in public life? There are – not monetary but there is a tremendous satisfaction in being able to say I tried, I stood.

Heaven is freakin' not ready for me!" - seven-time cancer survivor Dionne Warner in Never Leave Your Wingman

Gay and Lesbian Canadians are entitled to equal treatment under law and are part of Canada's diversity.

I am the weaver of hope, searching shadows for silver strands of stars. I make light out of darkness. I make dreams out of scars.

As long as I live, I will always remember those wee children standing at the railing on that ship." - John Hanlon, the sailor

As Reverend Burke told her, love was a gift meant to be freely given, whether it was deserved or not, and without expectation of anything in return.

Love should never be viewed as a competition. Love requires compromise and sacrifice. There's no place for ego in a marriage.

We build this country ourselves every day and we have to be, in the most positive sense, totally unreal.

Kindred spirits aren't as scarce as I once thought. They're out there. You just need to keep searching until you find them.- In Search of Kindred Spirits by Hope Dalvay

Don't be fooled. Charlie remembers things exactly the way he wants to remember them. I suppose we all do...And then we spend the rest of our lives basing the way we think about our families on what we THOUGHT happened--instead of what really did.

The abscess is a distant memory. The pain is gone. This dinner with her hosts and her health-care team, this week of seeing another country and another culture, this time of being in demand, this moment is reality. I am a lucky girl, (Judy) thinks.

There's only one parent's love you truly need: your heavenly Father's. And the good news is you don't have to earn it, and you don't have to prove yourself worthy to receive it. You are loved for exactly the person you are, with all your faults and flaws. In His eyes, you are a masterpiece. His own wondrous creation.~page 303

I cried then, the great sobs wracking my whole body. I remembered the last time that I had wept, and how the little boy in my embrace had reached up awkwardly , and yet tenderly to brush away my tears " you did good, Teacher," he had whispered. And now the small boy had passed beyond- so young to journey on alone. But then I remembered that he hadn't traveled alone- not one step of the way, for as soon as the loving hands had released him there, another Hand had reached out to gently take him. I tried to visualize him entering the new Land , the excitement and eagerness shining forth on his face, the cheers rising from the shrill little voice. There would be no pain twisting his face now, no need to hold his head and rock back and forth. Joy and happiness would surround him. I could almost hear his words as he looked at the glories of heaven and gave the Father his jubilant ovation-" You did good, God; You did real good!

In interviews with riders that I've read and in conversations that I've had with them, the same thing always comes up: the best part was the suffering. In Amsterdam I once trained with a Canadian rider who was living in Holland. A notorious creampuff: in the sterile art of track racing he was Canadian champion in at least six disciplines, but when it came to toughing it out on the road he didn't have the character. The sky turned black, the water in the ditch rippled, a heavy storm broke loose. The Canadian sat up straight, raised his arms to heaven and shouted: 'Rain! Soak me! Ooh, rain, soak me, make me wet!' How can that be: suffering is suffering, isn't it? In 1910, Milan—San Remo was won by a rider who spent half an hour in a mountain hut, hiding from a snowstorm. Man, did he suffer! In 1919, Brussels—Amiens was won by a rider who rode the last forty kilometers with a flat front tire. Talk about suffering! He arrived at 11.30 at night, with a ninety-minute lead on the only other two riders who finished the race. The day had been like night, trees had whipped back and forth, farmers were blown back into their barns, there were hailstones, bomb craters from the war, crossroads where the gendarmes had run away, and riders had to climb onto one another's shoulders to wipe clean the muddied road signs. Oh, to have been a rider then. Because after the finish all the suffering turns into memories of pleasure, and the greater the suffering, the greater the pleasure. That is Nature's payback to riders for the homage they pay her by suffering. Velvet pillows, safari parks, sunglasses: people have become woolly mice. They still have bodies that can walk for five days and four nights through a desert of snow, without food, but they accept praise for having taken a one-hour bicycle ride. 'Good for you.' Instead of expressing their gratitude for the rain by getting wet, people walk around with umbrellas. Nature is an old lay with few suitors these days, and those who wish to make use of her charms she rewards passionately. That's why there are riders. Suffering you need; literature is baloney.

Canadian official multiculturalism has developed through the 1970s and '80s, and has become in the '90s a major part of Canadian political discourse in Canada rather than in the United States, which is also a multi-ethnic country, may be due to the lack of an assimilationist discourse so pervasive in the U.S. The melting pot thesis has not been popular in Canada, where the notion of a social and cultural mosaic has had a greater influence among liberal critics. This mosaic approach has not been compensated with an integrative politics of antiracism or of class struggle which is sensitive to the racialization involved in Canadian class formation. The organized labour movement in Canada has repeatedly displayed anti-immigrant sentiments. For any inspiration for an antiracist theorization and practice of class struggle Canadians have looked to the United States or the Caribbean.

All leaders were equal at the conference table, but those from heavyweight countries showed that they were more equal by arriving in big private jets, the British in their VC 10s and Comets, and the Canadians in Boeings. The Australians joined this select group in 1979, after Malcolm Fraser's government purchased a Boeing 707 for the Royal Australian Air Force. Those African presidents whose countries were then better off, like Kenya and Nigeria, also had special aircraft. I wondered why they did not set out to impress the world that they were poor and in dire need of assistance. Our permanent representative at the UN in New York explained that the poorer the country, the bigger the Cadillacs they hired for their leaders. So I made a virtue of arriving by ordinary commercial aircraft, and thus helped preserve Singapore's third World status for many years. However, by the mid-1990s, the World Bank refused to heed our pleas not to reclassify us as a "High Income Developing Country", giving no Brownie points for my frugal travel habits. We lost all the concessions that were given to developing countries.

By posing climate change as a battle between capitalism and the planet, I am not saying anything that we don't already know. the battle is already under way, but right now capitalism is winning hands down. it wins every time the need for economic growth is used as the excuse for putting off climate action yet again, of for breaking emission reduction commitments already made. it wins when Greeks are told that their only path out of economic crises is to open up their beautiful seas to high-risk oil and gas drilling. it wins when Canadians are told our only hope of not ending unlike Greece is to allow our boreal forests to be flayed so we can access the semisolid bitumen from the Alberta tar sands . it wins when a park in Istanbul is slotted for demolition to make way for yet another shopping mall. it wins when parents in Beijing are told that sending their wheezing kids to school in pollution masks decorated to look like cute cartoon characters is an acceptable price for economic progress. it wins every time we accept that we have only bad choices available to us: austerity or extraction, poisoning or poverty.

Today, we come together to honour the brave Canadians in uniform who have served our country throughout our history. They’ve built peace. They’ve defended democracy. And they’ve enabled countless people to live in freedom – at home and around the world. Remembrance Day was first held in 1919 on the first anniversary of the armistice agreement that ended the First World War. A century later, our respect and admiration for Canada’s fallen and veterans has not wavered. We owe them and their families an immeasurable debt of gratitude. We honour all those who have served, including the many First Nations, Métis, and Inuit veterans and current service members. Today, we pay tribute to our veterans, to those who have been injured in the line of duty, and to all those who have made the ultimate sacrifice. They stood for liberty, and sacrificed their future for the future of others. Their selflessness and courage continue to inspire Canadians who serve today. At 11:00 a.m., I encourage everyone to observe the two minutes of silence in recognition of the brave Canadians who fought for us. Today, we thank our service members, past and present, for all they have done to keep us and people around the world safe. They represent the very best of what it means to be Canadian. Lest we forget.

Although a youth culture was in evidence by the 1950s, the first obvious and dramatic manifestation of a culture generated by peer-orientation was the hippie counterculture of the 1960s and 1970s. The Canadian media theorist Marshall McLuhan called it “the new tribalism of the Electric Age.” Hair and dress and music played a significant part in shaping this culture, but what defined it more than anything was its glorification of the peer attachment that gave rise to it. Friends took precedence over family. Physical contact and connection with peers were pursued; the brotherhood of the pop tribe was declared, as in the generation-based “Woodstock nation.” The peer group was the true home. “Don't trust anyone over thirty” became the byword of youth who went far beyond a healthy critique of their elders to a militant rejection of tradition. The degeneration of that culture into alienation and drug use, on the one hand, and its co-optation for commercial purposes by the very mainstream institutions it was rebelling against were almost predictable. The wisdom of well-seasoned cultures has accumulated over hundreds and sometimes thousands of years. Healthy cultures also contain rituals and customs and ways of doing things that protect us from ourselves and safeguard values important to human life, even when we are not conscious of what such values are. An evolved culture needs to have some art and music that one can grow into, symbols that convey deeper meanings to existence and models that inspire greatness. Most important of all, a culture must protect its essence and its ability to reproduce itself — the attachment of children to their parents. The culture generated by peer orientation contains no wisdom, does not protect its members from themselves, creates only fleeting fads, and worships idols hollow of value or meaning. It symbolizes only the undeveloped ego of callow youth and destroys child-parent attachments. We may observe the cheapening of cultural values with each new peer-oriented generation. For all its self-delusion and smug isolation from the adult world, the Woodstock “tribe” still embraced universal values of peace, freedom, and brotherhood. Today's mass musical gatherings are about little more than style, ego, tribal exuberance, and dollars.

On August 18, 1941, Officer John Gillespie Magee, Jr. of the Royal Canadian Air Force took a new airplane, the Spitfire Mk I, on a test flight. Magee had received his wings as a pilot only two months earlier. As he flew the Spitfire up to new heights of 33,000 feet, he felt inspired to write a poem that has now become the official poem of both the Royal Canadian Air Force and the British Royal Air Force. Short films have been created with this poem as a basis. In its entirety or in part, the poem can be found in songs, on headstones, in presidential addresses, in museums, and in eulogies. Some have even used it as a prayer. High Flight Oh! I have slipped the surly bonds of earth And danced the skies on laughter-silvered wings; Sunward I’ve climbed, and joined the tumbling mirth Of sun-split clouds—and done a hundred things You have not done—wheeled and soared and swung High in the sunlit silence. Hov’ring there, I’ve chased the shouting wind along, and flung My eager craft through footless halls of air. Up, up the long, delirious blue I’ve topped the windswept heights with easy grace Where never lark, or even eagle flew. And, while with silent, lifting mind I’ve trod The high, untrespassed sanctity of space, Put out my hand, and touched the face of God.

Grace had captured his heart. In her eyes, he was clever and capable and never lacking. Not only did she accept him for who he was, she admired him. Was it any wonder he'd fallen in love with her? _pg 217

It’s ironic that a battle in Baltimore inspired America’s national anthem because most of the War of 1812 was fought over and around the U.S.-Canadian border.  The fighting there was fought on three different fronts: near Detroit, around Niagara and Buffalo, and between upstate New York and Lower Canada (Quebec).

But for all that American industrial brawn and organizational ability could do, for all that the British and Canadians and other allies could contribute, for all the plans and preparations, for all the brilliance of the deception scheme, for all the inspired leadership, in the end success or failure in Operation Overlord came down to a relatively small number of junior officers, noncoms, and privates or seamen in the American, British, and Canadian armies, navies, air forces, and coast guards. If the paratroopers and gliderborne troops cowered behind hedgerows or hid out in barns rather than actively seek out the enemy; if the coxswains did not drive their landing craft ashore but instead, out of fear of enemy fire, dropped the ramps in too-deep water; if the men at the beaches dug in behind the seawall; if the noncoms and junior officers failed to lead their men up and over the seawall to move inland in the face of enemy fire—why, then, the most thoroughly planned offensive in military history, an offensive supported by incredible amounts of naval firepower, bombs, and rockets, would fail.

Evolution,' proclaimed the Rev. Daniel Miner Gordon during his inaugural lecture at Presbyterian College in Halifax, 'with its concept of growth rather than mechanism, of life working from within rather than a power constructing from without, helps further illustrate the method of Him who is the life of all that lives.' Seen in this way, evolution gave evidence of God's existence and watchful Providence; it revealed that the Creator was omniscient and omnipresent. Christian evolution implied a God of immanence, a God who dwelled within and constantly guided the natural world. This contrasted sharply with the orthodox view of a transcendent God who ruled the world from afar and touched it only by the occasional intervention in nature or history - a miracle. It now seemed that God was within nature and history, and close to humankind. Moreover, God the harsh judge had been banished by scientific understanding. It was understood that God was an active benevolent spirit. Some of the mystery had been lifted. Evolution had cast new light upon nature, the destiny of humanity, and the ways of God. It seemed to have provided a more inspiring and certain Christian world-view. Ironically, the clergy could base their arguments regarding the existence and nature of God on science, the source of so much doubt regarding the truth of Christianity.

Digital technology offers new, imaginative ways to connect personally and powerfully with potential customers in traditional ways like direct marketing. A great example of this comes from a Toronto Porsche dealer who went around some of the Canadian city’s most affluent neighborhoods with a shiny white 911 sports car, a digital camera, and a mobile printer. Taking photographs of the brand new vehicle parked in the driveways of these upscale homes, the dealer printed out custom ads and dropped them into the mail slots. The campaign featured the provocative headline: “It’s closer than you think.” The result was an astonishing 32 percent response rate, which means about a third of these prospects called to schedule a test drive, a staggering improvement over the very low single digit response rates typically deemed successful in traditional direct mail efforts.

Let us build for the tomorrow, build a nation strong and free; and the Lord who dwells above us, He will bless our destiny".

Come my friend. Come and walk with me in the path ahead that awaits you with open arms – the path of humanism – the path where every pedestrian is simply a human, not a Christian, Jew, Hindu, Muslim, Atheist, Mexican, American, Canadian, British, Australian, Russian, Asian, African, European or anything else.

You don’t need the Canadian fjords, the Grand Canyon, a newborn baby, although these can be helpful. You don’t need to go to Senegal. Immediacy and inspiration can be found in the dairy aisle at Safeway. It probably looks like people saying hello, making eye contact, letting others go first. Ordinary human daily ways, but moving more slowly. It looks like me with a few free minutes, deciding not to fill something in. Instead, I may close my eyes, drop to a quieter plane, or look up into a tree or the sky. Even a moment’s transcendence changes us. Everything is different afterward because we deep-dove, were there in downward, inward, higher places. So we know now. We remember.

The geese are all asleep. A few tip their heads out from under their wings as we approach. I open the cookie tin and a few more sway slowly over to us. It’s cold, and Silas has wrapped the green blanket around me so I feel like I have wings, too. I shake the tin and walk backward in a circle around them. The ground is warmer than the air and warmer still where the geese have been sleeping. The ashes fall out evenly onto the grass. They peck at the silver flakes, their beaks moving like machines, faster than the eyes can register. More join them, they don't fight, there is enough to go around. I hold the blanket open for Silas and he slips beside me and pulls it closed. "Is this weird?" "Yeah," he says. He puts his lips in my hair. "I love weird." They peck and naw for a long time. There's not much left when they are done. They putter around for a while on their wide rubber feet, their necks look made of fur not feathers. A few are trying to sleep, curtsying to the ground and burying their heads between the folded wings on their backs. I’ll miss them when they take flight. I won’t be there. Their fast excited chatter, their wings finally spread wide, their feet tucking in behind them. Wheels up. I’ll miss it. I’ll be in class or at my desk or in bed when they cut across the sky. "I want them to go right now." "I know," Silas says. "They'll go when they're ready." A book in the library said that some Canadian Geese may travel as far as Jalisco, Mexico. My mother will like that. The long, exhilirating trip, the foreign landing. But others, the book said, will stay where they are for the winter. Those geese are already home.

In his classic study Elegant Nightmares: The English Ghost Story from LeFanu to Blackwood, the American scholar Jack Sullivan divides traditional tales of the supernatural into two camps: the antiquarian and the visionary. The former is typified by a certain emotional detachment, coupled with subtle irony and a dry, precise evocation of a world that is recognizably our own, inhabited by sensible characters—male Edwardian antiquaries whose stolidity borders on dullness, and whose invocation of horrors is as inadvertent as it is irrevocable. The antiquarian ghost story is typified by the work of the English don M. R. (Montague Rhodes) James, himself inspired by the more open-ended horror of his Irish predecessor, Sheridan LeFanu. As Sullivan puts it, “For LeFanu’s characters, reality is inherently dark and deadly; for James’ antiquaries, darkness must be sought out through research and discovery.” The visionary ghost story, in contract, has more in common with the robust stream of American transcendentalism that emerged in the late 19th century, as well as with the hermetic and decadent artistic movements popular in fin de siècle Europe. Little surprise, then, that one of the most successful visionary writers, the British-born Algernon Blackwood, based his most rapturous and terrifying tales on his experiences in the Canadian wilderness, or that the other great supernatural visionary, the Welsh Arthur Machen, was a friend of Arthur Edward Waite, a member of the Order of the Golden Dawn, and drew upon Celtic myth in his short fiction. Sullivan identified a later, third stream in supernatural writing in Lost Souls, the companion volume to Elegant Nightmares: he simply calls it the contemporary ghost story, a capacious portmanteau term that makes room for writers such as Robert Aickman, Walter de la Mare, Elizabeth Bowen and Ramsey Campbell. To this list I’d add Peter Straub, Kelly Link, Glen Hirshberg, and now, with the publication of Mr. Gaunt and Other Uneasy Encounters, John Langan.

All leaders were equal at the conference table, but those from heavyweight countries showed that they were more equal by arriving in big private jets, the British in their VC 10s and Comets, and the Canadians in Boeings. The Australians joined this select group in 1979, after Malcolm Fraser's government purchased a Boeing 707 for the Royal Australian Air Force. Those African presidents whose countries were then better off, like Kenya and Nigeria, also had special aircraft. I wondered why they did not set out to impress the world that they were poor and in dire need of assistance. Our permanent representative at the UN in New York explained that the poorer the country, the bigger the Cadillacs they hired for their leaders. So I made a virtue of arriving by ordinary commercial aircraft, and thus helped preserve Singapore's third World status for many years. However, by the mid-1990s, the World Bank refused to heed our pleas not to reclassify us as a "High Income Developing Country", giving no Brownie points for my frugal travel habits. We lost all the concessions that were given to developing countries.

On 24 July, Captain La Corne Saint-Luc left with another body of nearly four hundred Indians and two hundred Canadians. His departure had been delayed for two days – because of a lacrosse tournament between the Abenakis and Iroquois. The game was played with a ball and sticks curved in the shape of a crosier; it was this fancied resemblance to a bishop’s staff that inspired the French name for the tribal sport. The stakes in this grudge-match were high: one thousand crowns worth of wampum in belts and strings. Amongst the Indians, lacrosse was a serious business; it could result in broken bones and even the occasional death; it was not for nothing that the Cherokees dubbed it the little brother of war. The mission communities clustered around Montréal were particular aficionados; a 1743 plan of the settlement at the Lake of the Two Mountains shows an extensive lacrosse field. The neighbouring Caughnawagas were no less dedicated to the game and long remained so; a team of Mohawks from the village toured Britain in 1876. Their dazzling exhibition matches sparked the interest that led to the sport’s adoption, in a slightly less violent form, by British schoolgirls. Even that glum widow Queen Victoria considered the game very pretty to watch. It is unlikely that she would have used the same words to describe the Abenaki-Iroquois clash of July 1758.

By now I was in the zone. I grabbed an acoustic guitar, tuned it to an open D, and sang for the guys my first draft of “Acadian Driftwood.” The song was inspired by a documentary I had seen in Montreal a while back called L’Acadie, l’Acadie, where for the first time I understood that the name “Cajun” was a southern country slurring of the word “Acadian.” The documentary told a very powerful story about the eighteenth-century expulsion by the British of the Acadians: French settlers in eastern Canada. Thousands of homeless Acadians moved to the area around Lafayette, Louisiana. When I finished playing the song through, Levon patted me on the back and said, “Now that’s some songwritin’ right there, son.” I was proud that he felt so strongly about it. “We’ve got to find the sound of Acadian-Canadian-Cajun gumbo on this one,” I told the guys. “We have to pass the vocal around like a story in an opera. There has to be the slightly out-of-tune quality of a French accordion and fiddle, the depth of a washtub bass—all blending around these open tuning chords on my guitar like a primitive symphony.” When we were recording the song, it felt as authentic as anything we’d ever done.

His approach to influencing Farandou was inspired by the maxim of his Canadian ice hockey hero, Wayne Gretzky: ‘Skate to where the puck is going, not to where it was.’ It was Chaiblaine’s reading of how the game might play out that gave him influence with Farandou, who liked him for being clever, analytical and ‘synthétique’, for synthesising options from a sea of information:

mention that!). Teresa is way more than an agent. She’s also a lovely, thoughtful person. I’d also like to thank my good friends Susan McKenzie and Lili de Grandpré, for their help and support. And finally I want to say a word about the poetry I use in this book, and the others. As much as I’d love not to say anything and hope you believe I wrote it, I actually need to thank the wonderful poets who’ve allowed me to use their works and words. I adore poetry, as you can tell. Indeed, it inspires me—with words and emotions. I tell aspiring writers to read poetry, which I think for them is often the literary equivalent of being told to eat Brussels sprouts. They’re none too enthusiastic. But what a shame if a writer doesn’t at least try to find poems that speak to him or her. Poets manage to get into a couplet what I struggle to achieve in an entire book. I thought it was time I acknowledged that. In this book I use, as always, works from Margaret Atwood’s slim volume Morning in the Burned House. Not a very cheerful title, but brilliant poems. I’ve also quoted from a lovely old work called The Bells of Heaven by Ralph Hodgson. And a wonderful poem called “Gravity Zero” from an emerging Canadian poet named Mike Freeman, from his book Bones. I wanted you to know that. And I hope these poems speak to you, as they speak to me.

At the time your book was written, the full story of the monarch migration was unknown to humanity." "When did they find it out?" Preston asked. The answer, to Dellarobia's astonishment, was within Ovid's lifetime. He had been just a bit older than Preston when the discovery was announced in the National Geographic, in 1976. A Canadian scientist chased the mystery his whole life, devising a tag that would stick to butterfly wings, recruiting volunteers to help track them, losing the trail many times. And then one winter's day, as an old man on shaky legs, he climbed a mountain in Michoacan to see what must have looked like his dream of heaven... Ovid could still quote passages of the article from memory: They carpeted the ground in their tremulous legions. He said he remembered exactly where he was when he read that article, and how he felt. "Where were you?" "Outside the post office, sitting on a lobster crate. I spent a lot of Saturdays there. My mother let me read the magazines before they went to their subscribers. I was so excited by the photos in that article, I ran all the way down Crown Street, all the way to West End and out a sandy road called Fortuna to the sea. I must have picked up a stick somewhere, because I remember jumping up and whacking every branch I passed, leaving a trail of flying leaves. When I got to the sea I didn't know what to do, so I threw the stick in Perseverance Bay and ran back. It was the happiest day of my life." Dellarobia wanted, of course, to know why. "Why," he repeated, thinking about it. "It was just like any schoolboy. I thought everything in the world was already discovered. Already in my books. A lot of dead stuff that put me to sleep. That was the day I understood the world is still living.

Responding ot the need to represent French Canada in the company's offerings, Franca and Ambrose researched French-Canadian folk songs and arts and crafts, commissioned a score, on George Crum's recommendation, from Hector Gratton, and put together what was intended as a light and amusing ballet on folk themes. It was well-received outside Quebec, but met strong opposition in Montreal, where it was seen as the worst kind of tokenism as well as a slight to the true nature of Quebec culture. Paul Roussel, reviewing for Le Canada, called into question the validity of its inspiration. He suggested that, suitably revised, it might make an amusing trifle, but in its present form it could not lay claim to any Quebecois cultural authenticity.

Nature meant us all to be wild flowers instead of house-plants.

My grandfather was a voyageur, and lived to be of great age,” recalled “Old” Pierre, “and [he] told me the stories of the wild Indians of those days, and our brave French Canadians who were a match for them. There was a great man of whom he used to speak much, Monsieur de Langlade. […] My grandfather told me that when Langlade was a child about seven years of age, there was a war raging between the Ottawas, many of whom lived at Michilimackinac, and another tribe allied to the English. Twice the young men of the Ottawas had gone forth to attack a village of the enemy, and each time had they been driven back. The French officer at the fort urged them to make the attack again. The Ottawas were not willing. At last, their chief said that he had had a dream; that in the dream he saw a fight; that the young Langlade was there; and that in his dream the Ottawas seemed to win the day. The dream gave the young men courage on its being told them. They must be accompanied by the child Langlade, and they would go upon the war-path once more. The father Langlade, at first unwilling, at last agreed, but only on a pledge given by the boy that he would never disgrace his father by being a coward. The Ottawas were now ready to go forth; they advanced with the terrible war-cries of the [Natives]; inspired by the recollection of the dream and the presence of the boy, they gained the day […]. The young Langlade was now held in great honor; they said he was no doubt preserved by a mighty Manitou [“Great Spirit”].

My grandfather was a voyageur, and lived to be of great age,” recalled “Old” Pierre, “and [he] told me the stories of the wild Indians of those days, and our brave French Canadians who were a match for them. There was a great man of whom he used to speak much, Monsieur de Langlade. […] My grandfather told me that when Langlade was a child about seven years of age, there was a war raging between the Ottawas, many of whom lived at Michilimackinac, and another tribe allied to the English. Twice the young men of the Ottawas had gone forth to attack a village of the enemy, and each time had they been driven back. The French officer at the fort urged them to make the attack again. The Ottawas were not willing. At last, their chief said that he had had a dream; that in the dream he saw a fight; that the young Langlade was there; and that in his dream the Ottawas seemed to win the day. The dream gave the young men courage on its being told them. They must be accompanied by the child Langlade, and they would go upon the war-path once more. The father Langlade, at first unwilling, at last agreed, but only on a pledge given by the boy that he would never disgrace his father by being a coward. The Ottawas were now ready to go forth; they advanced with the terrible war-cries of the [Natives]; inspired by the recollection of the dream and the presence of the boy, they gained the day […]. The young Langlade was now held in great honor; they said he was no doubt preserved by a mighty Manitou [“Great Spirit”].