"PICTOU, NOVA SCOTIA, 28th July, 1881. DISTRICT No. 8. The Right Honorable The Superintendent General of Indian Affairs, Ottawa. SIR, - In my last year's Report to your Department I gave some details of the social habits of the Micmac Indians. To enable you to understand more fully the modus vivendi of the band collectively, I shall, in this paper, describe a few of their more salient religious customs and observances. The great annual Micmac festival - at which I have just assisted - is St. Ann's. The 26th of July is dedicated in the Roman Catholic Church to the memory of St. Ann, who was given as Patroness by the early French missionaries to the aborigines of old Acadia. A few days previously the begin to converge from different points in the country towards Chapel Island which is situated in Merigomish harbor. Their first care is to transact the public secular business. This they always do before they engage in the more solemn duties of religion. The chief, the subordinate captains, and populace generally, are evidently impressed at this season with a deep sense of that responsibility which makes men thoughtful over the welfare of the nation. A review is hold of public current events for the last twelve months, the relations of the band with other bands of the tribe are considered, and all the exigencies of the, actual situation are gravely discussed in solemn council. Any unfortunate individual whose misdemeanors amount to a vulgar crime - usually a solitary lapse into intoxication - is sternly admonished by the chief and obliged to pronounce, in the presence of his peers, his stout purpose of amendment. This promise is always accepted, and - experience proves that it rarely lacks of performance - he is restored to his former status in the band. He goes forth a new man, and never a whisper is afterwards murmured as to his past delinquencies. They are forgotten as well as forgiven. The authority of the chief is respected to a degree that is simply astonishing. Neither in worldly gear nor in distinguished ancestry is he different from his brethren. Until the death of his predecessor in office he was a plodding, ordinary, very humdrum Indian mortal, whose reputation for probity of conduct was indeed excellent, but in whose circumstances and condition there was naught else remarkable. However, the death of the old chief created a vacancy, and after a closely contested election, he was chosen by a low majority of probably one over the next highest competitor. He did not receive directly the suffrages of over one-fourth of the electors; and next day his decisions no one thinks of disputing - nobody more than his rivals of the day before are more ready and willing to obey his behest with profound submission. He is at once universally respected, acknowledged, received. His rights, however, are well defined by tradition within a certain sphere; for though supreme he is by no means an absolute monarch. His jurisdiction extends "so far and no further" and his doughty subjects, though submissive without question where submission is a duty, are yet perfectly free in more than republican fulness of liberty in such matters as custom, has not subjected to the chieftain's authority. They pay no tribute; they allot no special portion to his 30 individual use, and if he engage in hunting, fishing or any other common employment, his share is defined by the same casting of lots that regulates the general distribution. His garments are no richer, his wigwam not better constructed or furnished. The only insignia of office is a medal worn somewhat ostentatiously on state occasions, and carefully kept out of sight for the rest of the year. Until about thirty years ago the chief was elected annually. A change in the term of office was made at the request of the Bishop of Arichat, and the incumbent is now chosen for life. At his decease the medal, the symbol of power, first bestowed by Louis XIV of France, in token of his royal approbation, is transferred to his successor, who may have received a majority of votes. The government of the chief, though he is elected by his subjects, is in all else largely autocratic. As such it is certainly regarded by the people. His principal duty is to correct any public abuses that may have crept into individual conduct, and thus reflect disgrace on the Micmac name. He also acts as interpreter when the priest delivers a sermon, and in the absence of the clergyman presides at public prayers which are always offered three times a day. He further cares for the instruction of the young people in the catechism, and makes it a point to see that as they grow up they are duly prepared to receive the religious ministrations which are proper to adults. Any neglect of parents is severely rebuked, and steps are immediately taken to remedy the omission. The first marriages of the people are solemnized only after consultation with the chief, and it is perhaps needless here to remark that he never puts obstacles in the way. The Indian as a rule marries young. I have more than once assisted at marriages of which the aggregate age of the contracting couple did not exceed thirty years. In the married life the young brave is usually a model of conjugal fidelity and probity. St. Ann's day and the week before and after are almost exclusively the nuptial season, and the rite is celebrated amid much rejoicing and gratulation on all sides. The secular affairs of the tribe settled, the marriages of the young effected, the sacraments of the Church duly approached, the religious celebration concludes by a solemn procession around the graves of the dead. The cemetery of the band is beautifully situated on the rising ground in the vicinity of their church. After this the assemblage breaks up, and each family returns to its usual work, to re-unite next year at the same place for the same purposes. honor to be, Sir, Respectfully yours, R. MACDONALD, Indian Agent" (29-30).
