L15b1. The Deer Horn is a weapon against evil. 32.45.

In a battle between positive and negative creators, a positive person chooses a deer horn as a weapon, usually because this is the only weapon the enemy is afraid of.

Komi, Hurons, Northern Iroquois (group not specified), Mohawks, Oneida.

Northeast. See motive B1. Hurons [husband throws his pregnant wife to the ground; Loons pick her up in the air, put her on the Turtle's back; she tells animals to dive; Beaver, Muskrat, Dive cannot reach the bottom, some they pop up dead; when the Toad pops up, the Turtle finds some clay in her mouth, gives the woman, who puts clay on the Turtle's shell, the earth grows, the Turtle has been supporting the ground ever since; the twins in The woman's womb is arguing how to be born; the good Tijuskeha (Ioskeha of French sources; "good", "savior") is born normally, the evil Tawiskarong ("flint") comes out of the mother's side, killing her; she is buried; a pumpkin has grown from her head, corn from her breasts, beans and other cultivated plants from her arms and legs; makes snakes, predators, huge mosquitoes, a huge toad that has drunk all the water on the ground; good makes harmless and useful animals; the partridge flies to Taviskarong in search of water; Tijuskeha follows her, rips the Toad's belly, the water pours out; he reduces evil creatures in size; the kind says that he can only be killed with a bag of corn and beans; evil - that he can only be killed with a deer horn; the first to hit the evil, but the good comes to life, kills the evil with the horn; he goes west, becomes master of the dead; the kind wanted rivers to flow in both directions, the evil one demanded only one]: Hale 1888:180-183; Tuscarora [a woman in the upper world is ready to give birth to twins; at this time falls down; sea monsters take some land from the bottom, put it on the turtle; when a woman lands on it, the land begins to grow; the good son Enigorio (E.) is born normally, angry Enigonhahethea (EH) - through the mother's side, killing her; E. turns the mother's head into the sun, the body into the moon; creates plants, animals, people, turns monkeys; E. lies that he can be killed with reeds; OH replies that he can be killed with a deer horn; brothers fight, E. kills EH, he falls into the ground, becomes an evil spirit]: Cusick 1827 in Leland 1968:24; in Beauchamp 1922:8-11; Iroquois [like Hurons; evil is born from a mother's armpits; she dies after giving birth to a good brother; brothers fight with tree thorns (giant crap apple tree); good wins, puts evil in the underworld] ); mohawks [like Hurons; good brother: I will be killed by sedge, grass (cattails); evil: I am yellow flints, deer antlers; evil killed, turns into a mountain range]: Hewitt 1903:328-332; oneida [brother and sister live in heaven; sister gets pregnant, people believe it is from a brother; he will uproot a tree with glowing flowers, push his sister into the hole; there is water below; the turtle agrees support the ground; The mink dives, pops up dead with the ground on its legs and face; Loon puts the ground on the Turtle, the earth grows; a woman gives birth to a daughter; a stranger takes her as his wife; puts a cross on her stomach two arrows crosswise - blunt and sharp; disappears; two boys quarrel in the womb; Talohiavago wants to go out normally, Daviesgal wants to go out normally; as a result, she dies; grandmother kills her grandchildren, throws them into the lake; they come back in the morning; they race to her; T. would win, but his grandmother does not love him, let D. grab herself; their mother would have risen from the grave ten days later, but D. smashed her his head with an ax; the old man gives E. corn, T. exchanges flint from his brother for it; T. sees D. picking up a stone, killing a bear coming out of the ground; T. releases game, scatters it on the ground; answers D. , who is most afraid of tree buds; he says he is afraid of deer antlers; T. makes the river flow in two directions, D. spoils creation; brothers fight as long as they are left with only bones; T. promises to return at the end of time]: Waugh in Elm, Antone 2000:164-168.