Tooker] APPENDIX 155 



The Jesuit statement that lousheha learned from the turtle the process 

 of making fire would seem to be part of this episode. 



In another, after Sapling creates the animals or is instrumental in 

 their creation, Flint locks them up in a cave. Finding this out. Sap- 

 ling goes and opens the cave, releasing the animals (Hewitt 1903: 

 194^197, 302-309; 1928: 499-503). The Jesuit statement that the 

 animals were shut up in a great cavern that lousheha guarded and 

 then let free would seem to be a variant on this episode. 



The episode mentioned by the Jesuits in which lousheha cut open 

 the frog to release the earth's waters is also mentioned in one Wyandot 

 version : the brothers separated and while the good brother was creat- 

 ing the animals, the evil one made an immense toad, which drank up 

 all the fresh water that was on the earth. Among the other animals 

 he created, he made a partridge. This partridge led him to the 

 land of his brother where he found snakes, insects, and other malevo- 

 lent creatures and overcame them. Finally, he found the toad, which 

 he cut open, releasing the waters (Hale 1888: 181). Hale (ibid.) in 

 a note remarks that this is a widely diffused myth. 



The fight between lousheha and Tawiscaron in which Tawiscaron 

 is defeated is also mentioned in some Iroquois and Wyandot accounts. 

 In three Wyandot versions, the good brother uses deer horns to defeat 

 his brother (Barbeau 1915: 46; Connelley 1899 b: 81; Hale 1888: 

 182), while the good brother said that he could be destroyed only by 

 being beaten to death with a bag full of agricultural food (Hale 

 1888: 182). In two Iroquois versions. Sapling uses flint and deer's 

 horns (Hewitt 1903: 328-332; 1928: 499) and Flint uses the spike of 

 the cattail flag (Hewitt 1903 : 328) . In a Seneca version, both broth- 

 ers use the thorns of a giant crabapple tree (Converse 1908: 36) and 

 in a Wyandot version, Flint uses the flowering branch of the wild 

 apple (Connelley 1899 b: 81). A comparison of all these versions 

 suggests that the Huron version in the Relations is perhaps the oldest. 

 There are, of course, other variants of this tale : in a Seneca version, 

 the elder twin is not responsible for his brother's death (Hewitt 1903 : 

 241-243) and in an Onondaga version, the incident gets synthesized 

 with Christian ideas and Flint is sent to where it is hot (Hell) 

 (Hewitt 1903: 217-218). 



