NOTES 793 



Tradition further says tliat on the first day Hat'hondas heard the clarion 

 notes of the blue jay. Cyannritta rnntnta (Dihdih) ; on the second day tlie 

 gleeful notes of spring made by the robin, Merula migratorin (Djoniaik) ; on 

 the third day the notes of the chickadee. Pants atrk-apUIun ( ?Djidjouk'- 

 'hwe°') ; and. on the fourth day, the drumming of the partridge, Bonasa urn- 

 beUiig (Djo(ikwe''lani'). These facts are interesting because it is said that 

 the women came seeking Hafhondas in the spring >>{ the year; with his friends 

 he followed the women two days after their departure. 



The people who shot at the eagle perched on the top of the tall hickory tree 

 went home before the beginning of the following winter. Such tests of orenda 

 or magic power following the acceptance of the challenge of some great sorcerer 

 or witch often lasted several months, and sometimes were renewed in later 

 years. The narrative relates that Hafhondas shot the eagle by shooting 

 through the lodge's smoke hole. The old woman in the lodge asked him to 

 desist after he had made two attempts, saying, " That will do for a while." 

 It Is also said that when Hafhondas parted from his uncle, Dooe'danege"'. the 

 uncle told him that in the event anything evil befell him the uncle would know 

 It by the sky in the west becoming red. .''ee also Xote 44. 



41. This precaution was regarded as necessary in order to avoid being made 

 the victim of a .spell, the " tobacco " used being medicated. 



42. He-who-has-two-feathers-set-side-by-side. This is a man's name. 



43. It was customary for women who went to make proposals of marriage 

 to take with them loaves of corn bread of a specified form, prepared from 

 pounded corn meal and boiled, wrapped in corn husks ; the form of the loaves 

 resembled modern dumb-bells. 



The name Hafhondas, in which th do not form a digraph, may be more 

 correctly written Hafhondas; it is a modified form of the coml)ination 

 Haf hon'dats, "He holds out his ear cu.stomarily." As a name it signifies, " The 

 Listener," and " The Obedient One." 



The name Dooehdanegen may be more correctly written Dooe'dane'ge"' ; 

 as an appellative it signifies, " He who has two feathers placed side by side," 

 or as a statement, " He has placed two feathers side by side." 



Dooehdanegen liaving a presentiment that a well-known witch, for the pur- 

 pose of attempting the destruction of his nephew, was about to make a proposal 

 of marriage between her youngest daughter and his nephew who had been 

 under his tutelage and protection since his nephew's birth for the purpose of 

 teaching him the family medicines and orenda or magic power of their fetishes, 

 sent his nephew to the ravine to listen for any premonitory sounds of the 

 approaching messengers from the great witch, since it was a custom to chant 

 on the way words declarative of their mission. 



Dooehdanegen smoked not only tobacco but also potent medicines mixed 

 therewith, whose orenda or magic power was designed to thwart the malign 

 influences emanating from the great witch which had for their object the 

 destruction of Dooehdanegen and Hafhondas, for the old uncle was the sole 

 surviving cu.stodian of the medicines and fetishes of his ohwachira or blood 

 kin, and was therefore solicitous of the safety of his nephew until after reach- 

 ing the age of puberty, when he could demonstrate his ability to employ them 

 fortified by his own inherent orenda. 



44. De LaMothe Cadillac (ca. 1703). in speaking of the tribes in the neighbor- 

 hood of " Missilimakinak et Pays Situes au dela," writes that at the feasts 

 held periodically for the proi)itiation of the names of the dead of the entire 

 omununity they erect a cabin about 120 feet in length of pieces of bark which 

 are new and which have not been used before for any other purpose; at either 

 end of the structure they set a pole, and another, exceeding these in lieight, in 



