i^S BR^BEUF AND HIS ASSOCIATES. [1635. 



outcry of delight, echoed by gratulatory cries from 

 all present. If, after all his efforts, he failed in 

 obtaining the object of his dream, he fell into a 

 deep dejection, convinced that some disaster was 

 in store for him.^ 



The approach of summer brought with it a 

 comparative peace. Many of the villagers dis 

 persed, — some to their fishing, some to expe 

 ditions of trade, and some to distant lodges by 

 their detached corn-fields. The priests availed 

 themselves of the respite to engage in those exer 

 cises of private devotion which the rule of St. 

 Ignatius enjoins. About midsummer, however, 

 their quiet was suddenly broken. The crops were 

 withering under a severe drought, a calamity which 

 the sandy nature of the soil made doubly serious. 

 The sorcerers put forth their utmost power, and, 

 from the tops of the houses, yelled incessant in- 

 vocations to the spirits. All was in vain ; the 

 pitiless sky was cloudless. There was thunder in 

 the east and thunder in the west ; but over Ihon- 

 athia all was serene. A renowned " rain-maker," 

 seeing his reputation tottering under his repeated 

 failures, bethought him of' accusing the Jesuits, 

 and gave out that the red color of the cross which 

 stood before their h«use scared the bird of thunder, 



1 Brebeuf s account of the Dream Feast is brief. The above partic- 

 ulars are drawn chiefly from Charlevoix, Journal Historique, 356, and 

 Sagard, Voyage du Pays des Hurons, 280. See also Lafitau, and other 

 early writers. This ceremony was not confined to the Hurons, but pre- 

 vailed also among the Iroquois, and doubtless other kindred tribes. The 

 Jesuit Dablon saw it in perfection at Onondaga. It usually took place in 

 February, occupying about three days, and was often attended with great 

 indecencies. The word onunhara means turning of the brain. 



