* * * * *
IT has been the writer’s privilege to gain possession of Dr. Rand’s
private diary, through the kindness of his daughter Hattie; and, after a
great deal of labour, the rare privilege is ours of being able to see
the struggles and successes of this great undertaking from the
standpoint of the one upon whose shoulders the full weight of the burden
always pressed,—the one, too, who had the first and fullest share in
the rewards that ever follow faithful service for mankind.
The diary was hastily written—often with a poor pen and poorer ink,
besides other inconveniences, as he moved from place to place, carrying
on the work of the Mission, but the difficulties one meets in reading
the volumes are banished by the pleasure of learning, as fully as may
be, the details and the leading events in that remarkable work. But
there are difficulties which are not at all due to the condition of the
manuscript; and the student, if he be in any way ambitious to test his
powers as a linguist, is here presented with perhaps the best
opportunity that man ever had,—for here are whole volumes written in
Latin and French, with pages of Micmac and Maliseet, and Greek,
interspersed amongst the more solid matter; while Hebrew words occur
occasionally, and prove very “shibboleths” to one who has become assured
that the Maritime Provinces, like _Omnia Gallia_, are still divided into
three parts. There are, perhaps a thousand pages written in Pitman’s
method of shorthand, and Dr. Rand also used and published in a phonetic
method which necessitated the mastery of another alphabet of which the
translator may have no further use after the present undertaking is
completed. Writing in his Diary on March 16th, 1884, he tells how he had
been for two weeks reading a copy of the Scriptures in Eskimo, kindly
loaned by Dr. Sawyer, of Acadia; and that portion of his Diary written
while on his tour through what was then called “Western Canada,” abounds
with Indian words used by the different tribes in that section. There
are complete lists of the first decade of numerals in the languages of
the Mohawks, Onedias, Senecas, Ceyugas, Onondagas, and Tuscaroros, and
such words as “bread,” “milk,” etc., are traced through all the
different dialects. Nor was Dr. Rand satisfied with gathering what he
could from the languages used in the schools and forests of Canada; he
became more or less familiar with German, Italian, Spanish and
Portuguese; and, to cap the climax, the page of the Diary which relates
a conversation with a returned Burman Missionary is adorned with a
number of Burmese words.
When we realize the marvellous progress he made as a linguist, we can,
only after an effort, believe the well authenticated statement that this
man was a plain farmer and stone-mason, with a most meagre education,
when, at twenty-three years of age, he presented himself at the Academy
in connection with Acadia College, at Wolfville, Nova Scotia. To him,
“learning” had never been a task, and he seized upon each opportunity
with all the enthusiasm of his buoyant nature. He says:—“My first
lesson in Latin was taken the first night of the four weeks I spent in
Horton Academy. I heard a fellow-student, the late Wellington Jackson,
repeat over and over again: ‘The words _opus_ and _usus_ signifying
“need,” require the ablative, as, _Est opus pecunia_, “There is need of
money.”’ That rule, and the truth it contained, was so impressed upon my
memory, and was such a perfect illustration of my own circumstances that
I never forgot it.”
His stay at the Academy was brief, but he had made good use of his
opportunities, and from that time on he was, in the fullest sense of the
word, a student. He says that in the spring of 1833 he returned to the
work of a stone-mason and the study of Latin. In the following year his
ability as a student and a Christian teacher was recognized, and
responding to the urgent call for such men, he laid down his trowel to
be ordained and chosen pastor of the Baptist Church at Parrsboro. From
this time on, besides continuing his Latin studies, he began to work on
Greek and Hebrew in order that he might be better able to understand and
teach the Sacred Scriptures. After two years in the pastorate, he again
studied at Acadia for a time, but as Pegasus may boldly deviate from the
common track, so we find the young man, Silas Rand, in his literary
studies following the light of his own erratic genius, as he laboured on
for ten years in the regular work of the ministry. During these years he
was pastor successively at Horton, Liverpool, Windsor, and
Charlottetown; and in Charlottetown he began his work as the missionary
to the Micmacs. It was while pastor at Liverpool, on the 10th of May,
1838, that he was united to the companion of his life, Jane McNutt,
whose home was at that place.
The year 1846 may well be remembered as one of great missionary interest
in the Maritime Provinces. Christian men and women began to realize that
a larger privilege and responsibility was theirs than they before had
dreamed of. That year Maritime Presbyterians became represented abroad
by John Geddie and Isaac Archibald in the South Sea Islands, and
Maritime Baptists sent Mr. and Mrs. Burpee to Burma. During the year
Professor Isaac Chipman, of Acadia, suggested to Mr. Rand that, as there
were heathen in our own country, he, who had made such rapid progress in
learning languages, should learn the Indian language, and give the
Gospel to them. As he looks back to that occasion, the Micmac Missionary
says: “I took hold of the idea, and determined thenceforth to devote my
life to the work of civilizing, educating and Christianizing the
semi-savage Indians of the Maritime Provinces.”
During the next two and a half years he laboured incessantly, trying to
faithfully discharge his duties as a pastor, yet bending every energy to
master the Micmac language. Dr. Rand has been abundantly censured for
“wasting his time over a vanishing language.” He did not. Would that
more of us might waste our time to such advantage. Here a quotation from
the fourteenth annual report of the Mission may be considered: “The
language of the Micmacs _must decay_. If they are brought under the
influence of instruction they will desire to learn English, and yet we
do not observe much progress made even in that. Among themselves they
converse in their own language, and every effort to make ourselves
understood among them must be in a simple conversational style. They
often cannot understand our generally uttered Saxon words, far less our
theological phrases. Let the minister of the Gospel or Sabbath-school
teacher who can, with but little difficulty, make himself understood to
the generality of our white population, endeavor to make even an
ordinarily intelligent Indian acquainted with the doctrines of the
atonement or substitution of Christ in the room of sinners, and faith in
His work, and he will at once see the necessity for diligent efforts to
acquire a knowledge of that peculiar language. We repeat, the language
may be fast disappearing; but it has been by the exertions of your
missionary, reduced to a grammar, and a dictionary of it is in course of
construction: will men of science fail to acknowledge their obligation
to your missionary’s efforts? To the antiquarian and philologist the
cause in which we are engaged has claims. But, above all, it has been
made the vehicle of conveying the story of the Cross to a portion of our
fallen race.”
Dr. Rand’s work, when studying the language, was made less difficult by
securing the assistance of Joe Brooks, an intelligent Frenchman, whose
father was a sailor in the French navy, captured by the British during
the last war, and brought with other prisoners to Halifax. When
liberated, instead of returning to France he settled at Digby; and his
son Joseph, led on by a spirit of adventure, went into the forest and
made his home among the Micmacs, marrying one of their women. Following
the Indian custom, he gave prominence to the meaning of his name,
_Ruisseau_, and gave it in English as Brooks. He had become thoroughly
“civilized” according to the Micmac standard, and, as he was an
intelligent man, proved a great help to the busy minister who was so
anxious to learn Micmac that he would ply him with questions by the
hour, noting down most carefully every answer, until, instead of
learning, he could teach.
Before we go on following Dr. Rand in his life-work, many readers would
like to know more about those pages in his Diary which are of so much
interest to the linguist and the antiquary. Here let Dr. Rand speak for
himself, so that now, as years ago, his personality may explain his
position, and disarm all criticism.
“May 6th, 1877.—I do not think I am ambitious of fame, but I think it
meet that friends should know that, proposing to translate the
Scriptures into the languages of the Indians, I can furnish them with
some confidence of my ability in foreign languages and dead languages.
But I fear to spend too much time over it. . . . I have received a
letter from Jacob Martin stating that his brother Moses will be willing
to assist in translating the Scriptures into Mohawk, but would prefer
coming down to N. S. I am quite taken with the idea. It would obviate
one objection to the work, as I need not then wholly neglect the
Micmacs.
“10th. . . . Have studied Mohawk to-day; and corrected Latin hymns and
studied Latin versification by way of relaxation.”
Here it may not be out of place to insert one stanza of the Latin hymn
upon which he was working “by way of relaxation.” The final form of the
stanza will be inserted also, to show his freedom of expression in
Latin. He is translating the hymn, “Just as I am.”
(_As written 10th May, 1877._)
Prorsus ut sum—nec ulla spe,
Nisi Tu mortuus sis pro me,
Et jubes ire me ad Te,
O, Agnus Dei, sum, (adsum).
(_As published in 1881._)
Sicuti sum—nec sine spe,
Quia Tu mortuus es pro me,
Et jubes ire me ad Te—
O Agnus Dei, venio.
(_A page from one of the Latin Sections of the Diary._)
“17th May, 1872.—Hic est dies meus natalis. Sum hodie annos natus
sexaginta et duo. Gratias ago multum Domino Deo meo pro omni sua
beneficia. Hodie de nova me ipsum consecro ejus gloriae et operi. Multa
et magnae fuerunt meae difficultates, tentationes, angustiae et labores,
sed ad hoc tempus Dominus mihi adjustit, et in eo confido hodie, et
spero et credo firmiter ut me tulerit ad gloriam æternam.
“Designo ire ad vallum hodie, et concionare illic cum——Acolm hac
vespera; quia oportet me ire ad Cornwallis. . . . (_Private reference to
his son_) . . . Laboro, lego, studeo, fodio, et scribo, et transcribo;
tranquillus et inturbidus. Confido in Deum.”
(_Page from a French section._)
“Janvier, le 30, (1834.)—Il fit beau hier. Ma fille Sarah fut employèe
en finisant ses arrangemens autour nos apartments, et en faisant les
affaires d’etre correctes generalment autour de la maison. Notre ami
Mme. Masters vint de l’assister, et toutes choses s’exhibitent à la
present en bel ordre. Il faut que je commence mon ouvrage en finissant
ma Dictionaire Micmac.
“Fevrie, le 4, _eme_. . . . Depuis mon dernier enregistrement j’ai
traduit et corrigé une translation en Francais de cet beau hymne-là qui
commence avec cettes paroles-ci:—“J’etais fatiguè et vagant.” J’ai recu
une lettre de Mlle Saunders, en qu’elle loue ma traduction Latin de le
même hymne, et me remerciant beaucoup pour le nom Indien que lui á
donne. Travaillais aujourd’hui à ma Dictionaire.”
(Possibly Dr. R. may not be the author of the first of these,
but they occur in the body of the Diary.—J. S. C.)
Sept 28, 1871.
O Domine Deus!
Speravi in Te;
O care mi Jesus
Nunc libera me!
In dura catena,
In misera poena,
Desidero Te.
Sanguendo, gemendo,
Et genuflectendo,
Adoro, imploro,
Ut liberes me.
_Trans. into French._
O Seigneur, O Dieu!
Toujour mon espoir.
Mon adoré Jésus
Je Te prie libère moi.
La duresse de mes chains,
La tristesse de mes peines,
Me tournent envers toi,
Souffrant, et soupirant,
A terre genoux pliant,
Adorant, implorant,
Je te prie libère moi.
_Trans. into Greek._
σχυριε Θεος
ελπιζω εν σοι.
Ιησου ’ο Φιλος
αρηξειν εμοι.
εν σειραις σχληραις
εν ποιναις λυπηραις
επιποθεω σε:
αλγοῦσα, στενουσα,
και γονυπετουσα,
ευχαισι λιτουσι
σαωσειν εμε.
Another digression might be made here, to show the difficulties
previously overcome by the man who was to undertake “impossibilities” in
Micmac Mission Work.
“Dec. 19th, 1864.—I am deeply impressed this morning with the grievous
backsliding of the times. Surely there are no churches that at all come
up to the requirements of the New Testament, nor to the description
there given of the churches of those early times. Now, surely this
cannot be the way, and there must be a _reform_. I saw and felt this
when, in 1842, I was awakened—I may say renewed. I remember going to
Halifax; I addressed the church one evening, and the next morning just
after one of the most heavenly seasons of communion with God that was
ever granted me, good brother Nutting called, deputed, I presume by
(——), advising me that it would be much better for me to go up into
the country, and giving me to understand that I was excited. So when I
addressed the people at the Association at Wilmot that summer on the
reality of the Gospel and the importance of giving it full credence, and
became very earnest in my appeals, I was immediately put under medical
treatment. Dr. Sawyers was advised to speak to me and advise me to
abstain from every exciting scene and subject, as I was over-excited,
that is, I was bordering on insanity. “So they wrap it up.” In all ages,
those who follow the Lord fully are denounced as madmen. But shall I be
cheated out of heavenly-mindedness and heaven by such puerilities?
“I am determined to embrace the Gospel with all my heart, and act upon
it. I feel my strength renewed in so doing. I have devoted my time
during the past year, as I never did before since I commenced the work
of this Mission, in seeking first the Kingdom of God and His
righteousness. This last month in the year, which I might have devoted
to the collecting of subscriptions, I have devoted to the work of the
Mission. I have done it deliberately, and in order to glorify God. I
have prayed, and laboured, and looked up to Him for help. He has already
interposed in a most striking manner to supply present
necessities. . . . I now feel satisfied that the course I am pursuing is
right. I can look confidently up to my Father, and to the Lord Jesus
Christ. To Him alone I make known my wants,—to Him alone I tell my
plans. My creditors know nothing of it; my friends know nothing of my
necessities. I purposely refrain from publishing them, because this
would be an appeal to man after all, and not to God alone. I will let
the people know when the time comes. I now feel, not willing to be
deceived, not willing to find out that all my hopes, my peace, my
confidence, has been delusion; no! I am not willing to find out that;
that would be a most fearful calamity; but I am willing to find out that
I have not learned the whole will of God. I am willing to be made wiser
and better. I am perfectly willing to have my faith and patience tried,
and I am willing to be disappointed in my expectations, provided this
disappointment be sent to teach me wisdom, and show me a more excellent
way.”
Perhaps it is the greatest grief that can come to an earnest,
enthusiastic soul to be so grossly misunderstood by his co-labourers;
and it is a melancholy case when worldly men and women take it upon
themselves to explain the difference between being filled with the Holy
Spirit, and being a prey to the vagaries of a crazed imagination.
And now we turn eagerly to that section of the Diary where he speaks of
the beginning of the Mission.
* * * * *
“January 6th, 1849.—For the last two and a half years my Journal has
been pretty much neglected. It is now resumed. Since July, 1846, I, with
my family have been residing in Charlottetown, Prince Edward Island. The
church here is small. I have been labouring chiefly at
Charlottetown. . . . The principal thing which has absorbed my attention
during the past two years and a half is the learning of the Micmac
language. I have made some progress. I can converse with them to some
extent, read the Scriptures to them,—having translated about a dozen
chapters—and am compiling quite a full vocabulary of their words. I
have met with some assistance, especially in the officers of H. M. Brig
“Gulnare,” employed in surveying the coast.
“Feb. 3rd. . . . Last evening I spent an hour with Captain Orlebar, at
his house. He is interested in the Indians. He has contributed towards
assisting me during the last three years the sum of about twenty pounds.
I have made a good deal of progress in their language. I am compiling a
Dictionary and a Grammar, and have brought the former down to P. I had
an interesting excursion among the Indians of Nova Scotia when I
attended the Association at Liverpool. I found them friendly and
interested. I visited the Indian settlement at Shubenacadie and spent
all night in a camp. I am now attending a poor sick fellow named Jacob
Mitchell. He is going with the Consumption. Sometimes I hope light is
beaming upon his darkened mind, at others I am discouraged. One thing is
comforting; the work is the _Lord’s_. Oh that I could feel more deeply,
and that I could converse with them in their own tongue. I hope yet to
accomplish this.
“March 28th, 1849.—Yesterday Dr. Tremain drove me over to Brother
Bain’s. I made a visit to the Indians. Poor Saku Mesal (Jacob Mitchell)
is somewhat better, but I think he cannot live long. By the aid of his
wife I succeeded in going on with my vocabulary, and worked at it for
about four hours. On my return, to my surprise, I observed a new camp by
the roadside, and, naturally enough called in. Just as I drew aside the
_kakun_, I heard the old lady say: “_Jigulase_” (be off with you.) “Do
you tell me _jigulase_?” says I. “_Mogwa_,” said she, “_Piskwa,
Piskwa_,” (come in, come in.) I accordingly entered, and found them
pleased enough to see me. The _jigulase_ was said to be a poor creature
who had been drinking, I imagine.
“April 1st, 1849.—By the “Messenger” I learn that poor Burpee
(Missionary to Burma) is far gone with the consumption. He must return
if he is able. Who will take his place? I have been (or rather _was_)
requested to go, and partially consented. Mrs. Rand objected, and I gave
it up; and am reconciled to it with the hope that I may be able to do
something for the poor Indians.
“April 8th, 1849.—An Indian woman called to-day to inform me that my
poor _Nigumach_, Saku Mesal, was supposed to be dying. The Lord knows
what is best. I am glad the poor fellow has heard in his own tongue the
wonderful works of God, and that he used to pay attention. I am, in
short, not without hope that his heart had been changed. “_Kesalt
Sasus_,” I lately asked him, (Do you love Jesus?) To which he replied:
“_Ah, Kesalt Sasus_” (Indeed, I love Jesus.).
“May 21st, 1849. . . . I go a great part of my time into the country. My
own wish is to devote myself wholly to the Indians. . . . I must draw up
a report of my Micmac Mission.
“June 7th, 1849.—I have written my report on the Micmac Mission, and
one part has been published in the “Messenger.” I have requested to be
employed wholly in this work.
“July 4th.—(At the Association.) . . . There seemed at one time no
chance for the Micmac Mission. I felt gloomy, but found comfort casting
my care upon the Lord. The cloud burst. I found that most of the
ministers and people were interested in the matter. One brother—Whitman
Freeman—sent me a letter written in part in Micmac, enclosing 20/.
Several other donations were received, and, at the Home Mission meeting,
after I had made an address of half an hour, the Moderator proposed a
collection and subscription for the Mission. It was acceeded to, and,
with what was received before and after the meeting, £20, 18/4 were
received. The Missionary Board gave me an appointment as their
missionary among the Indians for the ensuing year, with the prospect of
obtaining £50 from Nova Scotia; and I am to continue my labours in
connection with the church at Charlottetown if they choose. Hoping to
receive as much as last year, besides what my “Gulnare” friends may
obtain for me. This, I trust, will enable me to live and meet the
expenses of the mission. I am in hopes of making a trip to Cape Breton
in the “Gulnare,” to remain at least two months, to mingle among the
Indians there, to make further progress in the language, and to do what
I can for them.”
Thus he laboured, from the inception of the work, never knowing when or
whence money would come to bear the necessary expenses. The idea of
giving a portion of his income back to the Lord would have been
ridiculous. He gave everything, and every power he possessed; and
Christian people allowed him and his family to live as best they might
on hopes and promises, while he laboured on as their representative
among the Micmacs and Maliseets of the Maritime Provinces.
There has been, and perhaps yet is a common impression that the Micmacs
are dying out. But anyone who is enough interested to consult the census
reports will see that in spite of disease, and what we call
_civilization_, they have been steadily increasing. During the twenty
years, from 1851 to 1871, they increased from 1,056 to 1,666 in Nova
Scotia, from 1,116 to 1,403 in New Brunswick, and from [?] to 323 in
Prince Edward Island. Twenty years later they numbered 2,150 in N. S.,
4,511 in N. B., and 321 in P. E. I. People are deceived by the fact that
they are not found in large encampments now as formerly. Many of them
are building houses, and in other ways adapting themselves to their
changed surroundings. When Dr. Rand took up the work, he felt that even
if the common impression were correct with regard to the language and
people dying out, yet we were none the less under obligation to give
them the Gospel. He felt a glow of enthusiasm, as he realized that the
privilege was his of carrying the Good News in their own tongue to those
who have called our land Magamagee, and Acadie, who have named our
rivers and bays, and in so many places the land from which an advancing
civilization has gradually ejected them that we may build our homes. Our
fathers carried messages of good will to them from European sovereigns,
and made the treaties very plain to them. The privilege was his and it
is ours to do our share towards making the greatest of all messages
plain to every man, woman and child among them, as among ourselves, for
we are all brothers, with a common hunger for the world’s great need.
Dr. Rand now had been formally appointed to the work among the Micmacs
by the Baptists of the Maritime Provinces. But the thought of teaching
denominationalism was farthest from his purposes. He wished to have
every Christian in fullest accord with him, as he went from place to
place in the prosecution of his work. He felt that, in order to get this
common sympathy enlisted, a common responsibility would be an advantage.
It was not his purpose to organize “such as were being saved” into
separate churches, but to confine himself to leading them into the
Gospel light, and then they might unite with whatever churches they
wished, or, if they preferred, remain where they were. His support, too,
was coming from many who were not Baptists, chief among these were
Orlebar and Bayfield of H. M. Brig “Gulnare,” who had collected some
money for him among Episcopalians in England. Everything considered, it
was decided to organize a Micmac Mission irrespective of denominational
lines. Correspondence was opened up, visits were made, and a
representative meeting was arranged for in Halifax, before which Dr.
Rand presented very fully the condition and claims of the Mission. So
great was the enthusiasm of the missionary as he stood before them,
filled with a burning desire to give his life to the work, and already
acquainted with the language, as a result of more than two and a half
years of constant study, that they were all agreed to go on together
with the work, and the Micmac Mission was organized on the 12th of
November, 1849.
The first missionaries among the Micmacs, as is well known, were Roman
Catholics, who had begun work almost as soon as the French first visited
Acadian shores. These faithful workers learned the language and reduced
it to writing, using for this purpose however, not _letters_ but
_characters_. The characters used were partly such as were found in use
among the Indians, and partly invented at the time. In this manner a
prayer-book was constructed for their use, which was almost their only
literature for two hundred years. The book had never been printed, but
copied by hand with immense labour, and committed to memory; the
characters, each of which represented a word, serving as little more
than aids to the memory. As soon as a rival missionary organization
appeared in the form of the Micmac Mission, with Dr. Rand translating
the Scriptures into Micmac, the Roman Catholic authorities hastened to
improve their methods, and, as an offset, had this prayer-book printed
at immense labour and cost, as several dies had to be cut, and types
formed to represent all the words used. It is the work of a clever
German priest, and is a marvel of literary skill and perseverance. I
have almost quoted Dr. Rand here, and he adds: “But so far as _use_ is
concerned, to say nothing of its theological errors, it is one of the
grossest literary blunders that was ever perpetrated.” Dr. Rand did not
realize then that some of his own translations into Micmac which were
published in Isaac Pitman’s phonetic method might be regarded very much
in the same light by many critics of the following generation, critics
who also say that as the Indians could not read, it seems absurd to have
prepared books for them, especially the Scriptures, since they were all
nominally Roman Catholics, and would not be allowed to receive them,
much less to learn to read them.
The labour of the next fifteen years was so exacting that few entries
were made in the Diary, and these few were noted down hastily in
Shorthand. If you, my reader, would know of the weary hours of toil, and
of the victories won, you must kindly wait until a biography has been
written. Dr. Rand was guaranteed a salary, but the collecting of that
salary was left for him to do. Who ever heard of such a paradox?
Meetings must be held far removed from the scenes of his labours, and
people must be entertained and “moved” before the contribution box was
passed. It was during these years too, that Ben Christmas gave him so
much trouble and disappointment, and on this account many people refused
to further aid the undertaking. Do you wonder that Dr. Rand wearied of
collecting from those who simply contributed to the work in order to
smother down the qualms of conscience? Do you wonder that he found it
difficult to co-operate with people who would leave him to carry the
whole load, while they calmly calculated his progress, or entirely
forgot about the work?
Having read the life of David Brainerd, and learning now of what was
called the Muller method of trusting, Dr. Rand was encouraged to shake
himself free from the work of raising funds for the Mission; and from
that time on he looked to God alone for his support, asking no man for a
single cent. How God accepted and blessed him we shall see.
“April 9th, 1865.—(Hantsport.) . . . Had a good mission visit to old
Brooks’ family. Found the old man very tender. I took him into the
waggon and gave him a drive, and he told me his experience,—quite
satisfactory. He has been in great distress about his soul, but he has
come into liberty. He can rejoice in the Lord; the Bible is precious to
him; he is affected with the love and mercy of Christ, he is not afraid
to die and he wants to be baptized. I have agreed to drive him through
to Hantsport and keep him for a week, when, if I am satisfied still, I
will baptize him.
“11th.—I visited Newel yesterday afternoon. He seems to be sinking
rapidly. Read two chapters to him. He listened attentively, and, when
his wife interrupted, he asked her to be quiet, as he wished to hear. He
said he liked to have me come and read to him. I intend to go often.
“13th. . . . News has just been received that General Lee has
surrendered to General Grant, which virtually ends the war. . . . Staid
all night at Bro. W. Church’s; rose early and had a quiet time reading
and praying in secret. About nine o’clock I went on to see the Indians.
Mrs. Church expressed a desire to go with me, so I drove her out to the
Forks of the Avon. We had a pleasant visit. I read several chapters; the
story of the crucifixion in Matthew. They were attentive. I prayed and
sang. Mrs. Brooks appeared pleasant. I remember very well when she used
to seem frightened as though a bear were prowling around.
“Sept. 25th, 1867.—(Charlottetown.) I went to Rosebank, praying that I
might have some success, and expecting some opposition. Just before
arriving at the encampment I turned into the woods and spent a little
time in prayer. I walked up to the first wigwam, found the man outside
pounding splits. He seemed friendly; conversed freely; when his wife
came out and invited me in. I entered, and soon produced my book and
read Genesis 1-2-3. After conversing a while I bid them good-bye, and
walked on. Stopped to converse a little with Peter Mitchell, who was
building a canoe. He was short and crusty; I walked on, and found a
good-looking fellow outdoors at his work. I sat down on the shavings and
entered into conversation with him. “Old Jim” Mitchell soon made his
appearance, and pretty soon, in a loud excited voice enquired what the
Lord required of us; but he gave me but little chance to answer his
question. I said “I’ll read you the question and the answer,” so I
turned to John VI., 28-29, and read. I continued reading until he
interrupted me; and soon Peter made his appearance, and a woman who
chimed in with “Old Jim.” Peter seemed quite zealous, ordered me to
decamp, flourished his crooked knife at me, and talked big. I quietly
kept my reclining posture, telling him that I should attend to my
business, and he must attend to his, that he was under no obligation to
hear me, and might go away if he chose. . . . I felt a little thrill of
holy delight at this little specimen of persecution, it seemed to draw
me nearer to the Apostles, and to our blessed Lord. Met an intelligent
Indian at the market-house from Malpec with whom I conversed for some
time.”
During his visit to Cavendish on October 27th, 1864, he spoke of
visiting at the home of David McNeill. While there he preached in the
Presbyterian Church. He mentions that no collection was asked for or
taken, but some small sums of money were handed to him; then, giving
this as a sample of many entries, to quote his own words: “Next morning
Mrs. Murray, wife of the minister, called on us before breakfast, and
brought us a donation of ten shillings. Soon after another friend called
and handed me two pairs of socks and a five shilling bill. Soon, another
five shilling bill was given me by the young man at whose house we had
been lodged. The evening before, Mrs. John McNeill had asked us to call
and see her husband who is troubled with asthma. We called and had a
good visit. I read the 21st of Revelation, and commented on the glorious
city. As we came away Mrs. McN. put a pound note into my hand. This
made, presents and all, three pounds, two and sixpence, and they may
take a collection besides.
“These donations, given and received in this way, make, I must say, a
sweet impression upon my heart. I take them as coming more immediately
from my Heavenly Father than if they had been solicited personally by
me.
“Monday, 15th Feb., 1869.—(Halifax.)—I have only six cents. I wish
much to obtain some things for my wife. I think I will purchase them. I
thought of going home to-day; I think now that I will wait till morning.
I have been constantly praying for mercy and grace to help in time of
need.
“16th.—Called at Avery and Brown’s Drug Store and obtained a piece of
“diacoln (?) plaster!” Mr. Brown, to whom I had given a report, and then
afterwards on Sunday had met at our meeting at the Poor House, came out
of the office and slipped a half-sovereign into my hand. I called on Dr.
Hattie; found him sick and confined to his house. We had a sweet long
talk on the best of themes. We prayed together. He handed me two and a
half dollars. The evening was stormy; I slept comfortably; this morning
the rain was pouring down; I had some misgivings about plunging out into
it, but rose, took some bread and butter and watched for the cars. I
considered that I could ride inside to Windsor, and should the rain
continue I could remain there until it ceased. It held up about ten
o’clock. I reached home about one. Found all well; two letters had been
received and four dollars. A letter from Tom Brooks, and one from
Matilda Condon. Found the boys better. Willie seems still quite ill, but
we have all been attacking the wood-pile lustily. I see that during the
week I have received in all $52.52. Thanks be to Him who has heard my
prayers. On Feb. 9th I wrote thus:—“Could I say to my friends that I
need ten pounds by Saturday night, how many would assist me? I shall
tell them no such thing, but I will tell my Lord and my God, and He will
help me; I feel a sweet assurance which I here record. I now look up to
Him.”
“That was six days ago. I can now record the answer to my prayers. Bless
the Lord: O my soul, and all that is within me bless His holy name.
“Feb. 21st. . . . I went out to see the Indians at “Micmac Corner” last
evening; I must say I was shocked at the filth and degradation
witnessed. I am determined to take up my cross and go out to-day, and
read the word of the Lord to them. I do deeply feel my impotency, my
utter helplessness in this great matter, but I am consoled with the
thought that the “cause is the Lord’s,” and the kingdom is His. I am
required “to be found faithful;” this is a great matter; but I am not
required to be found “successful!” . . . I prayed earnestly this morning
for grace to overcome all reluctance to labour among the Indians. Went
out at eleven o’clock, and read several Psalms and chapters. After
dinner went out again. Found two or three anxious to learn to read, and
who are making good progress. Invited them to come in and see me during
the evenings of this week and I would instruct them. Called on several
families, and read, explained and prayed.”
Often when Dr. Rand was sick, or jaded with excessive work, the stinging
lash of unfriendly criticism seemed to immediately benefit him.
On Oct. 9th, 1875, at a time when he was laid aside by fever, he
writes:—
“. . . There was an article in the “Messenger” yesterday in reply to my
notice that appeared some time ago with reference to the Micmac Mission,
full of banter and ridicule. I have some idea of replying.
“Oct. 10th.—Sent a reply yesterday to the “Messenger” to the man who
bantered me. I have rested well, I rose early and feel well. Ate a
hearty breakfast. Read 1st and 2nd Timothy nearly all.
“Oct. 11th.—I feel a shrinking from attacking the Micmac. My head was
so whirled about with that language when the fever came on that I seem
to want to rest from it for awhile.
“Oct. 12th.—Rursus scribendum est mihi Latine. Valetudo mea crescit in
dies, et hodie valeo. Versum tempestas est pluvialis, et frigida. Igitur
debet me in domo quiescere donec sol splenderet, et ser dilucidus esset
et calidus.
“Lord’s Day, Aug. 6th, 1874.—Came to Bear River (Elsetkook) day before
yesterday. Found letters from home. Yesterday forenoon it rained
heavily, cleared off in afternoon. I went up to Cakwogook and had an
interesting time. Met Joseph Salome and found him at the house of a
Frenchman named Cumean whose wife is part Indian. He lives in quite a
respectable looking house. He invited me in. I found Salome more kind
than ever before. Toosei has been down, and I find that he has been
reading the Scriptures and talking with Salome. I spoke to the
Frenchman, and sang a hymn in French; quite a company gathered around
before we ended our conversation. I read several chapters in Exodus.
To-day I am to preach to the white people.
“Sept. 3rd. . . . In the afternoon went to see Ben Brooks. Found quite a
number there. Read chapters 13-17 of John’s Gospel. Had quite a little
meeting. Read the story of Tobit in Castelio’s Latin translation. What a
ridiculous story mixed with many pious meditations and prayers and
sayings. How different it is after all from real Scripture! I think
there is internal evidence that it was composed before the destruction
of the second Temple, and after the destruction of the first.
“I spent the forenoon at home reading and studying the Bible, chiefly in
Castelio’s Latin version. In the afternoon I went to see Ben Brooks.
Read from my Revised Version in Micmac the 14th and on to the 19th
inclusive. I had him, his daughter, and son and daughter-in-law for very
attentive auditors. He told me that the priests tried to get them to
burn our books.”
Writing of his work after almost twenty-five years’ labour, Dr. Rand
says: “But a small number have openly renounced their connection with
the Romish Church; but I have reason to know that a widespread enquiry
has been awakened among them. Of several I have good reason to hope. But
I have never made it a special and direct object to induce them to
“change their religion,” as it is called, and especially during the past
few years, I have been so dissatisfied with the Protestant churches
generally, that I have had no heart to urge the Indians, even if I
believed them converted, to leave their church and join ours.”
At another time, writing of particular cases of blessing among the
Micmacs, he says:—“Yes, indeed, I mind me of Joe Brooks, my first
Indian teacher, for whose conversion I long waited and prayed, and the
tears and the sobs came well nigh choking me with joy, not grief, as I
remember I found him once in the neighborhood of Wolfville, ill in body,
and still more so in mind, under a deep sense of his sins. And then how
his eyes sparkled when, about a fortnight after, he told me he had found
peace—living about a year after, a consistent, devoted life, and dying
full of joy and peace, in the neighbourhood of St. John, N. B., and
little _Mose_, his son, went about the same time in peace. Then I think
of Lewie Brooks, another son, with whom I often took sweet counsel, and
who assured me those precious books, those Gospels and Psalms sustained
him through the hours of agony he had often to endure from that terrible
disease, the asthma; and from whom the priest laboured in vain to wrest
and burn the books he so highly prized. In relating the story he said:
“They cannot get the books away from us.” And then follows his daughter,
Mrs. Paul, who died here at Hantsport some years later, who gave us the
most satisfactory evidence that, living and dying, she was the Lord’s.
Then I think of Newton Glode, (Claude) and his brother Joe, two of the
finest young men I ever knew, residing formerly in Annapolis County, but
living at the end of their earthly career at Cornwallis, who for
industry, honesty, and everything good, would have adorned any rank or
condition of life. What joyful times we had together over the Word, and
were not the Christian friends who often visited them in their last
sickness, delighted to tell me of the proofs they gave of their firm,
unshaken trust in the Lord Jesus. And then I think of little Harriet
Christmas (daughter of poor Ben, and his excellent, amiable Christian
wife,) whose remarkable death and angelic faith Rev. Mr. Dimock of
Truro, her minister, described so beautifully in the _Christian
Messenger_ at the time. And Newel also, her eldest brother, who lingered
in peace and hope for months, and died in Yarmouth some years ago, of
whom from his mother and others I heard a most satisfactory account. And
I must not pass over another Joe Glode who closed his career in
Kentville a year or two ago. Yes, and there had been another Joe, Joe
Michæl, who will be remembered possibly, as having been sick all one
winter near Upper Dyke Village, who, with very little help had learned
to read those wonderful books, so dreaded by the agents of Romanism, and
the contents of which had cheered him as he walked through the dark
valley, some twenty years ago. Nor may I forget to mention John Paul,
whose happy death inspired me at the time not only to continue in my
work, but to write the verses on the “Dying Indian’s Dream,” for which I
have received so many thanks.
“These, and they are not all, of those who have gone, and who in life
and death have cheered the heart of the writer, amidst all the
“discouraging history of the Micmac Mission.” And perhaps I could name
as many or more among the living were it proper to do so, of whom I have
good hope. The Lord be praised!
“And, names and numbers aside, can we doubt that the Word of God may
have been blessed to many souls of whom we know nothing. It was only by
an apparent accident that I learned Joe Michæl could read the
Scriptures.” “How did you learn?” I inquired of him. “Ben Brooks taught
me the sounds of the letters, and I drilled out the rest by myself,” he
replied. “I saw him but a few times. One day I passed the encampment,
and all the rest were away, and he was alone. As I went up to his wigwam
I stood and listened with great interest for a while before I went in.
He was reading the Scriptures in Micmac, and the interview that followed
I shall not soon forget. And I heard of a case at Shubenacadie where a
priest went to see a young Indian who was dying of consumption. He found
him reading the Gospel. He snatched the book out of the poor fellow’s
hand and committed it to the flames. But he soon found out, and had to
confess to the boy, that he had been rash, and difficult was it to
obtain a hearing from the indignant and outraged “untutored Indian.”
. . . “A white man once consented to carry me to an Indian’s hut, which
we reached in a boat. . . . I never learned what the effect was on them,
but the gentleman who was with me assured me afterwards that it was the
means of his own conversion.”
One more extract written two years before his death, which leaves the
robe of responsibility resting upon all Christians, and we are done for
the present.
“May 26th, 1888. . . . They (the Micmacs) have equal access to the free
schools with all others, and are extensively taking advantage of the
privilege. Let them mingle with their white brothers, learn the arts of
civilization as they are doing, and become useful citizens. Let the
white people abandon their abominable and unreasonable ideas of caste.
Let the ministers, everywhere, each look upon the Indians in his
neighborhood as a part of his charge like all other poor sinners—then
there will be no need of a separate Mission and a separate establishment
for them.”
Here one can almost see the aged warrior,—for his incessant labour, and
his malady which made it necessary for him to carry a surgical
instrument with him for years, had at last weakened his wonderful
vitality—like the venerable Apostle Paul whom he resembled in so many
respects, at last saying: “I have fought the good fight, I have finished
my course.” And the burden passes from his shoulders, not to those of
one other, but to many others, as he cheerfully goes on to walk with God
in that larger and fuller life. Let it be said to our shame that we, who
were entrusted with that burden, have not discharged our trust as
faithfully as it was our privilege to have done.
Thus did the venerable Dr. Rand labour on incessantly day after day, a
faithful representative of the meek and lowly Jesus. I might give you
page after page from his Diary which records his heart-searching
questionings, and his exuberant exclamations of joy over victories of
which God alone knew the magnitude. Page after page might be transcribed
until the volume would be as large as that which records the labours of
David Brainerd, which this in character so much resembles; but my
present purpose is accomplished; a glimpse has been given of Dr. Rand,
the Micmac Missionary, at his life-work; and, _Kespeadooksit_,—the
story is ended.
It may be that at some future time a life of the remarkable man may be
written, narrating in order all the incidents from his birth at Brooklyn
Street, Cornwallis, N. S.; his lessons respecting truth and
righteousness learned when ten years old at his grandmother Tupper’s
knee; his experiences on the farm, at his trade, in school, and in the
work of the pastorate; his unremitting toil as Missionary to the
Micmacs; and all the rewards that came to him, encouraging him to press
on in spite of every discouragement. Mention might here be made,
however, of the letter from Gladstone, saying: “I at once admit that
your version of the ‘Rock of Ages’ is more exact than mine;” and of his
having received the degree of L.L.D. from Queen’s College, that of D.D.
from Acadia, and that of D. C. L. from Kings,—fitting acknowledgments
of his remarkable achievements and contributions towards the progress of
mankind.
But, come with me, and let us rest for a moment where I sat last June in
the Cemetery at Hantsport. There stands a neat red granite monument,
erected by his daughter, bearing this inscription: