Rand and the Micmacs

by Jeremiah S. Clark

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.”