This opportunity is taken to express my indebtedness to Miss Hattie B. Rand for the privilege of using and possessing her father’s private Diary; and, with her, to Miss Helen L. Webster, Miss Cornelia Horsford, Mrs. Irene Fitch, Mr. George V. Rand, Rev. Robert Murray, D.D., T. H. Rand, D.C.L., Rev. E. M. Saunders, D.D., and others, whose sympathy and encouragement induced me to go on with the task of publication, after most of the work had been done and the first project abandoned.

J. S. C.

This little book brings again into the sunlight some few records of the life and work of a very remarkable man. It seems fitting at this time to present in a popular form a glance at the life and work of Dr. Rand, as it will be fifty years on the twelfth of next November, since the work was organized, and Silas T. Rand appointed by the Commissioners at Halifax to his chosen field of labour among the Micmacs of the Maritime Provinces.

Many of the victories and defeats connected with this mission in which our fathers shared (or might have shared) have been forgotten; and, as we now gather what there is for us of encouragement and enjoyment in the records of that noble undertaking, we cannot but find stimulation and satisfaction in living over again, however imperfectly, the struggles and triumphs of one of our own heroes,—one who is certainly worthy of our highest appreciation. Only a small part of the available material will be used, as nobody is prepared to write a biography at present; and, even if someone could spend months among the Rand Manuscripts in the Libraries at Wellesley and Acadia, the occasion that calls this forth would have passed away before the work could be ready for the public.

This booklet does not pretend to be a biography; you may call it a Memorial, or even a Jubilee Souvenir, if you wish; but, kindly do not overlook the purpose for which it is issued:—In all seriousness allow it to call your attention to the stern fact that the Micmac Mission, while in progress was very much hindered by lack of Christian sympathy, and, since the faithful laborer was removed to his reward, no attempt has been made to carry on the work which was so manfully undertaken fifty years ago. And then, with these considerations, and the parting words of our Best Friend, fresh in your memory, ask yourself whether we to-day are any longer justified in repeating Cain’s impertinent question, or answering it in his own self-complacent way. Surely we know a better way to keep the jubilee of Dr. Rand’s splendid endeavour than either altogether to ignore the man and his work, or merely to feast our fancy upon the beautiful mythology of the Micmacs which he has given us as one of the incidents of his work. It is ours to build, if we will, on the broad foundation which he has laid; shall we not take advantage of this opportunity, and to do our share towards giving the people life. Let us realize the fact that until Silas T. Rand aroused our people fifty years ago, no Christian teaching had been attempted among the Micmacs except by Roman Catholic missionaries; and it is not enough that they had modified the mythology of the Micmacs,—in no other terms could the work be described which had been done before Dr. Rand began his campaign based upon an open Bible for every man, and a full and free salvation procured for us all through the atonement made by Jesus Christ. The Roman Catholic missionaries are to be honoured for their self-sacrificing work,—Dr. Rand and his supporters are to be highly honoured for their splendid endeavour,—but, while we honour those who so richly deserve this tardy tribute from us, let us remember that our duty to our fellowmen is not done by simply making additions to our stock of heroes and hero-worship. The hero is, after all, the conscientious toiler; he makes mistakes like other men; he may even err to a greater degree because he lives at higher pressure, but he is filled with his mission, and, whether he “succeed” or not, no moment of his life is lost.

After Dr. Rand had with great difficulty learned the Micmac language, and reduced it to written form, he translated for the people the New Testament, and Genesis, and the Psalms; and as he went about his work day by day, he kept adding to his literary labours, until he had at last completed a Grammar and a Dictionary, the latter of which is now published by the Canadian Government. He tramped ceaselessly from settlement to settlement, sharing to the fullest extent the wretchedness of the degenerate descendants of that once lordly race, as he laboured to make the Gospel Message plain to the sons of the forest. He met discouragement in every form; he received scant sympathy from his fellow-Christians, every step he took was most bitterly opposed by the Roman Catholic clergy, but he lived to rejoice in the work that brought fulness of life to a number of the people, and laid a broad foundation for future work, before he answered the summons that called him home to his reward.

J. S. C.

Kirklawn, P. E. I., October, 1899.

Dr. Rand at His Life-Work

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.)

(As published in 1881.)

(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.”

Sept 28, 1871.

Trans. into French.

Trans. into Greek.

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:

DR. RAND,

MICMAC MISSIONARY,

Fell asleep Oct. 4, 1890.

Aged 80 years.

Mudu Nikskam teliksatcus oositcumoo wedjeigunumooedogub-unn neooktoo-bistadjul oocwisul, coolaman m’sit wen tan kedlamsitc ootenincu, ma oonma-djinpooc, cadoo ooscoto apskooawe memadjooocun.—John III: 16.

“I can never forget the thrill of emotion that filled my soul and body at the completion of this task—for task it was, taxing all my powers of mind and body.”—Extract from Dr. Rand’s private diary written during the summer of 1849.

J. S. C.

MICMAC MYTHOLOGY.^[2]

With this suggestive couplet the Legends, or Ahtookwokun of the Micmacs, in their original form, almost invariably commence. The inseparable introduction shows us how the literature of the people had long ago taken on a settled form, even though there were no written records; it confirms to a considerable degree the common impression that they had a ballad arrangement, and were chanted to weird music in that ancient time; and also indicates how carefully the old men cherish the memory of their former greatness.

These people look upon their folk-lore as a sacred treasure to be carefully preserved by their holy men; and, as in our Saxon traditions the dying Bleys relates the story of Arthur’s birth, so an aged Sakumow may be heard repeating the immortal legends to faithful witnesses, just before he passes on to the regions of the far West, where Glooscap dwells in the presence of the Great Spirit, and where the golden sunsets give us foregleams of that beautiful abode, the happy hunting-ground of the faithful.

Let us approach the study of Micmac Mythology with a becoming reverence, for we are dealing with sacred things; and, as we learn what little we can about a vanishing religion, may we not join with the great American poet in the hope

Dr. Silas T. Rand, to whom we are indebted for all we know about the ancient religion of the people, thought that a number of the Micmac Legends might be Bible narratives, not any more changed than one would expect after centuries of transmission by word of mouth alone. Professor E. N. Horsford, through whose foresight and generosity the legends were published, and Mr. Charles G. Leland, who has a very interesting collection of Algonquin Legends, were both persuaded that several of the stories must have come either direct from hardy Norsemen, or from the Norsemen through the Eskimo. The two legends that perhaps most closely resemble traditions found in Iceland are “The Adventures of Kaktoogwasees” and “The Beautiful Bride,” the former the thirteenth and the latter the twenty-fourth in Dr. Rand’s collection; they relate almost identical incidents, in the same order, and must have started from the same original, whether Norse or not. The variations which led Dr. Rand to consider them separate stories are probably due to some narrators having confined their attention chiefly to the attractive bride, while others had taken more delight in picturing the rugged qualities of the young Thunderer and his companions. Carefully comparing the two stories, we see that Glooscap acts a prominent part in each, always proving himself a faithful friend. He allows the travellers the use of his kweedun, or canoe, which is a small rocky island covered with a low growth of trees, and, more wonderful still! the kweedun travels without the use of paddles wherever the owner may wish. In both tales we find a man so swift of foot that it is necessary for him to keep one leg tied up firmly to his body, except on great occasions, for when both legs are free, he cannot by any means control his actions; and, when the great occasion comes for an exhibition of his magic, he makes a complete circle around the earth, carrying a brimming goblet of water, in somewhat less than thirty minutes, thus winning the laurels for his party. In both tales, too, we find a magician who keeps the hurricane securely fastened within his nostrils, and it is very interesting when he removes the stoppages and breathes freely, raising a tempestuous sea, and laying waste whole areas of forest. Kaktoogwasees, the young Thunderer, has better magic in his party than all his enemies combined, and we do not hesitate to congratulate him as he leads home his beautiful bride, the daughter of the Earthquake, who, as described in Legend XXIV., has hair as glossy black as the wing of the raven, cheeks of crimson, and a brow as white as January snow.

Dr. Rand says: “I have not found more than five or six Indians who could relate these queer stories, and most, if not all of these, have now gone. Who the original author was, or how old they are we have no means of knowing.” It is evident that several have been borrowed from the Russians and the Eskimo; such, for example, as relate to characters having flinty hearts, or who keep their hearts hidden away within some half-dozen concentric coatings, living or dead and perhaps all hidden away in the bottom of the sea. Also, if we compare Legend III. in Dr. Rand’s collection with the one entitled “The Weaver’s Son” in Jeremiah Curtin’s “Folklore of Ireland,” we must be convinced that the Micmac Legend is an incomplete version of the Irish story. Some of the Legends may have been borrowed from every people with whom the Micmacs came in contact since their ancestors first began to wander from the highlands of Asia; but, granting that all tales bearing such resemblances have been borrowed, it may still be reasonably supposed that most of the Legends of the Micmacs are simply the crystalized thought of a people who had a keen appreciation of the beautiful, living as they did season after season in the most intimate contact with the varied manifestations of nature,—a people whose restless minds were ever on the alert to find some explanation of the workings of that

“Divinity that shapes our ends, rough-hew them how we will.”

Many people cannot think of mythology without seeing confused apparitions of Zeus with his family of gods and goddesses on old Olympus, but here, among the earliest Acadians, we find traditions which, when organized into a system will be worthy of the most careful study. Dr. Rand, who translated the legends and recorded them for us, did not make any attempt to classify the characters, and for that very reason his work is of the greater value to science, since he was not hunting up a basis for any theory of his own. Mr. Leland has made a beginning, in the way of grouping related stories; but someone might well spend half a life-time in opening up this promising mine, and placing Micmac Mythology, as it surely deserves to be placed, on an equality with our accepted Classics.

It may seem a rash statement, and evince a poor appreciation for the classic authors we have read, but there are those who are persuaded that in the Mythology of the Americans, as in that of our fathers, the Norsemen, we find a rugged strength and a manly purity which is very obscure if not altogether unknown among those imaginary characters which grew up in the minds of the ancient Greeks, and later became the property of Rome and the world. True, the tales of the northern nations are not so gracefully told, and themselves lack the perfect etiquette we find among the Greeks; but for strength, and brilliancy of conception, surely those great characters rudely sketched in black and white have a stimulating suggestiveness that is altogether obscure amid the milder tones and softly blending harmonies of the polished ideals of the East. Philosophers, who know, tell us that we of Northern climes cannot worship, or love, or even hate with that refinement of cruelty which those experience who bask in brighter sunshine beneath a milder sky. Suppose we yield them the palm in this respect, are we not more than repaid by the dignity and majesty that comes with the consciousness of being master of the fury of the elements! Such dignity did the Micmac heroes have; and the ideals of the people left its impress upon the character of the nation, until the necessity of self-preservation, and the slip-shod policy of their conquerors, destroyed every noble ambition.

In Micmac Mythology we have a plant of native growth which bids fair to be as beautiful and profitable as any of the famous exotics; shall we not cultivate it with some of the attention we now bestow upon Greek Mythology? and as we study the story of Acadian heroes,—rugged, strong, and beautiful in their primeval simplicity, may we not hope to hear a deep voice speaking to us through the shady vistas of the past, and saying:—

Of the eighty-seven stories in Dr. Rand’s collection many are pure and simple myths; some are mythical with an evident purpose to teach some practical lesson, and so may be considered fables or parables; while still others are merely records of history, somewhat mythical, perhaps, and yet no doubt largely the record of facts.

Perhaps the feature that most impresses itself upon the careful reader is the number of instances in which weakness overcomes all obstacles. Frail children and dwarfs are able by the use of magic to overcome fabulous monsters, and destroy whole families of giants with such weapons as a spear made from a splinter, or a supple bow whose string is a single hair. A small canoe which a weak old woman can sew up in a single evening, is found sufficient to carry two men over a stormy sea in the teeth of a raging hurricane, while in the quiet of Glooscap’s tent old Noogomich, the grandmother, chips a piece of beaver bone into the pot when preparing a meal for visitors, and in a few moments the pot is seen to be full of the finest moose-meat.

The Micmacs did not worship images. They believed in a Great Spirit whom they called Nikskam, which means Father-of-us-all, and compares with the Norse All-fadir; to him they also gave the name Nesulk, meaning Maker, and Ukchesakumow, the Great Chief. They seem to have had that mute reverence for the Great Spirit which kept the children of Israel from lightly uttering the sacred name “Jehovah,” for we find no mention anywhere in the Legends of Nesulk the Maker or Nikskam the All-father. They have the name Mundu which sounds like “Manitou” of the neighboring tribes, or as the poet has it: “Gitche Manito the mighty;” but they give the name to the spirit of evil. Perhaps they borrowed it from enemies, and naturally supposed that the god of their enemies must be the devil. Notice in this connection the place called “Main-de-Dieu” in Cape Breton, which, someone has said, is Mundu or devil for the Micmac, and hand of God for the Frenchman.

We find records of horrible man-eating giants called Kookwesijik; and another family of enormous beings called Ooskoon Kookwesijik,—the liver-coloured giants, who return from their hunting expeditions carrying at their belts a string of caribou as easily as a Micmac could carry a string of rabbits. These tawny giants are friendly, as is shown by their dealings with a party of Micmacs recorded in Legend XVII.; the party had been lost in a fog for several days in or near St. John harbour, and ever afterwards held their powerful deliverers in grateful remembrance, although the Ooskoon Kookwesijik amused themselves for a time at the expense of the pigmy Ulnoo. We might find entertainment for hours with the Megumoowesoo, which is like a fawn or satyr of Greek mythology; or the Culloo, an enormous bird, of human intelligence, and strength sufficient to carry a whole war-party on its back; or indeed with the dread Chenoo, or Northman, a sort of were-wolf, believed to be a transformed lunatic who had been maddened by disappointment in love, and whose icy heart now finds no pleasure save when feasting on human flesh and blood.

All the famous warriors are booowins, or pow-wows; they have supernatural powers, and when wide awake and in full presence of mind cannot be killed except by other braves possessing like powers. It is remarkable that these braves, or as they say, kenaps, even though mortally wounded, would immediately be in perfect health and strength if by any chance they could succeed in taking the life of a warrior; it was also believed that while a kenap was dancing the magic dance, his body could not be pierced by the swiftest arrow. A booowin could assume not only the character but also the form of whatever animal might be the totem of the clan to which he belonged, but he was restricted to his own totem, whether fox or wolf, or wild-goose, or loon, and so when two were fighting, each generally knew what he might expect of his opponent in the event of defeat in fair battle.

The last fight between the Kennebecs and the Micmacs occurred at the mouth of Pictou harbour, and was an instance in which one hero, or as they say, kenap, succeeded in destroying, single-handed, a whole war-party of the enemy. The incident is worthy of mention in this connection, for the hero of this closing scene of inter-tribal warfare was a booowin or pow-wow, who might well be compared, if we consider what he accomplished, with Samson, the strong man of Israel, or perhaps, even more properly with Heracles and the other demigods of ancient Grecian story. Our hero’s name is Kaktoogo, or Old Thunder, but he also had a second name given by the French, for the French had arrived on Acadia’s shores before this final defeat of the invading Kennebecks; the dignified name was Toonale, an attempt to pronounce Tonnere, the French translation of his sonorous name. You will notice that “r” was replaced by “l” in all words borrowed from the French and English, for neither the “r” nor “j” sound was formerly heard in the language of the Micmacs.

Let us picture two war-parties of the Kennebecs intrenched within blockhouses from which they make repeated sallies upon the wary natives of Megamaage^[3]. The forts are constructed by first digging a cellar, and then felling and arranging great trees, so that not only a barricade is formed, but a heavily roofed fort. The Micmacs are intrenched in a somewhat similar manner on their camping-ground at Merrigomish. It was quite evident to the Micmacs that their ancestral foes were not on a mere scalping expedition but had designed a war of extermination. Kaktoogo the Thunderer must make good use of all his magic, or he and his people will certainly be destroyed. First and last of the American Red-men, he took command of a navy; for in order to avoid ambuscades, he took possession of a French trading ship, and came around by sea from Merrigomish to Pictou. Soon he bore down upon the hostile fort with all sails set, and in true Indian fashion, as if his gallant craft were a bark canoe, ran hard aground as near as possible to his deadly foe; but before the French timbers quiver from that disastrous shock; Kaktoogo has leaped into the water, as CÆsar’s standard-bearer did on the coast of savage Britain a few centuries ago, and makes his way with all speed toward the land. Kaktoogo has every faculty alert, and, since he is a mighty pow-wow, no one but another demigod can kill him outright. He reached the shore and rushed upon the fort before either friends or foes had recovered from their astonishment, and,

“Like valor’s minion carved out his passage”

as nobly as ever did Macbeth, or Samson, or any other warrior, nor did he pause till every man of them had paid the forfeit of his life.

So complete was the victory that their ancestral foes never sent another war-party into Megamaage the Acadie, or Wholesome Place of the Micmacs. The bold Kaktoogo had at last “made a realm,” but it cannot be said of him that he “reigned,” for more insidious foes than the Kennebecs or the more dreaded Mohawks were among them, and were gradually conquering them by blandishments that stole away the manhood of the nation. Coureurs-du-bois were roaming everywhere throughout the forest, bringing dangerous thunder-weapons and more dangerous fire-water; and Glooscap, the Magnificent One, was grieved as he marked the steady approach of what the pale-face calls “Civilization.” The daring intruders soon visited the Son of Heaven at his home on that giant rock, Blomidon, around whose amethystine base “The tides of Minas swirl;” and several attempts were made to capture the mighty Sakumow, that he too might be caged and sent home to France.

At last Glooscap was disgusted with the treachery of the foreigners, and saddened by the weakness of his own people; so, by way of giving vent to his righteous indignation, he turned his kettle upside down, and transformed his two dogs into rocks, where they stand to-day, the guardians of Blomidon, still looking westward awaiting his return. Then the Great Snowy Owl retreated into the depths of the forest, where his mournful cry is often heard as he wails again and again: “Koo-koo-skoe,—I am so sorry.” The lordly Glooscap sailed away to the land of the setting sun on Fundy’s ebbing tide as it returned again to the ocean; there he makes his home in the Acadie of the blessed, until the faithless interlopers have either changed their barbarian habits, or gone to their own place. When all men shall have learned to honour Truth he will return and usher in the millennium amidst the wildest rejoicing of the elements.

But oh, the people are weary of waiting for his return, the stoutest hearts are failing; for search-party after search-party has come back, bringing only ample proofs of his unceasing love; Glooscap will never return to beautiful Megamaage the Acadie, or Wholesome Place of the Micmacs; Kenap and Sakumow now drown the memory of the former times by destroying body and soul with the withering curse of the pale-face, or take up the wail of the old women and re-echo the mournful cry of the Wobekookoogwes, the great Snowy Owl, which comes again with startling clearness from the depth of the forest: “I am so sorry,—Koo-koo-skoo.” And now as the camp-fire has burned low, and the melancholy cry of the owl resounds through the lonely archways of the forest, let us repeat the final word of the Booske-atookwa, the sage story teller, and reverently say Kespeadooksit,—the story is ended.

We have spent a few moments, idly perhaps, in hastily reviewing some features of the Mythology of the Micmacs, and we have found a weird delight in studying what was to them most sacred. But the mythology of the people, beautiful as it is, is not by any means the life-giving Truth; the outgrowth of the human mind, this rugged faith must fail to lead that mind to anything outside of itself; for the most magnificent statue on which man ever worked is still at heart a stone. Like Tennyson’s Prophet, the Mythology of the Micmacs is dead:

Is it fair for us to infer that the Christians of the Maritime Provinces are content to let the Micmacs grope on in their gloom, ignorantly lifting their hearts in adoration to an unknown God! Can we be so base as to join the rabble “With a purse to pay for the show,”—we who have been given the true Mythology and commanded to carry the news to every creature?

Though Silas T. Rand was a man with the usual desires for visible results in his missionary work, he restrained these desires, and laboured to supplement rather than to supplant the work which had been so faithfully done by the Roman Catholic missionaries. He labored to present the Gospel message in its fullness as related to the unobserved duties of everyday life; and to instil into the minds of the Micmac Christians a clearer understanding of that perfect love which casts out fear. He did not work for a reward; he found his reward in his work, and any one may find it too by speaking of good Mr. Land (Rand) when in conversation with those for whom he gave his life.

It will be fifty years on the twelfth of this present month of November since Dr. Rand began the work which has incidentally given us this glimpse of the rich Mythology of the Micmacs. Shall we not on this jubilee occasion revive in some way the work so faithfully carried on, and all unite to realize the fullness of the Gospel message ourselves, as we attempt to give it in its fullness to every man for whom our Father meant it?

The substance of this chapter was delivered as a graduating essay before the Faculty of Acadia University last June, and it appeared in its present form in the October and November numbers of the Prince Edward Island Magazine.—J. S. C.