[10] Brébeuf's account of the Dream Feast is brief. The above particulars 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 prevailed 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 ononhara means turning of the brain.
The approach of summer brought with it a comparative peace. Many of the villagers dispersed,—some to their fishing, some to expeditions of trade, and some to distant lodges by their detached corn-fields. The priests availed themselves of the respite to engage in those exercises 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 invocations 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 Ihonatiria 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 house scared the bird of thunder, and caused him to fly another way. [11] On this a clamor arose. The popular ire turned against the priests, and the obnoxious cross was condemned to be hewn down. Aghast at the threatened sacrilege, they attempted to reason away the storm, assuring the crowd that the lightning was not a bird, but certain hot and fiery exhalations, which, being imprisoned, darted this way and that, trying to escape. As this philosophy failed to convince the hearers, the missionaries changed their line of defence.
[11] The following is the account of the nature of thunder, given to Brébeuf on a former occasion by another sorcerer.
"It is a man in the form of a turkey-cock. The sky is his palace, and he remains in it when the air is clear. When the clouds begin to grumble, he descends to the earth to gather up snakes, and other objects which the Indians call okies. The lightning flashes whenever he opens or closes his wings. If the storm is more violent than usual, it is because his young are with him, and aiding in the noise as well as they can."—Relation des Hurons, 1636, 114.
The word oki is here used to denote any object endued with supernatural power. A belief similar to the above exists to this day among the Dacotahs. Some of the Hurons and Iroquois, however, held that the thunder was a giant in human form. According to one story, he vomited from time to time a number of snakes, which, falling to the earth, caused the appearance of lightning.
"You say that the red color of the cross frightens the bird of thunder. Then paint the cross white, and see if the thunder will come."
This was accordingly done; but the clouds still kept aloof. The Jesuits followed up their advantage.
"Your spirits cannot help you, and your sorcerers have deceived you with lies. Now ask the aid of Him who made the world, and perhaps He will listen to your prayers." And they added, that, if the Indians would renounce their sins and obey the true God, they would make a procession daily to implore his favor towards them.
There was no want of promises. The processions were begun, as were also nine masses to St. Joseph; and, as heavy rains occurred soon after, the Indians conceived a high idea of the efficacy of the French "medicine." [12]
[12] "Nous deuons aussi beaucoup au glorieux sainct Ioseph, espoux de Nostre Dame, et protecteur des Hurons, dont nous auons touché au doigt l'assistance plusieurs fois. Ce fut vne chose remarquable, que le iour de sa feste et durant l'Octaue, les commoditez nous venoient de toutes parts."—Brébeuf, Relation des Hurons, 1635, 41.