Part 2

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.