K52C. Home flooding.

.28.30.-.34. (.35.) .36.39.40.43.

Demonstrating his strength, a shaman, sorcerer, or other character with magical powers makes the home in which he and others are staying begin to fill up with water. It is sometimes said that this water is an illusion and that those present also see animals (waterfowl, fish or marine mammals).

Russians (Tver, Perm, Siberia), Turkmens, Lithuanians, Komi-Zyrians, Mari, Chuvash, (Kazan Tatars), Kazakhs, Baikal and Trans-Baikal Buryats, Khalkha Mongols, Russians old-timers of the Angara region, (Nganasans), western (Vilyuisky) and northeastern (Verkhoyan) Yakuts, Dolgans, Chukchi, reindeer (and coastal?) Koryaks, Forest Yukaghirs, Asian Eskimos, Comox.

Western Europe. The French written tradition (the chivalrous novel Histoire de Valentin et Orson, added to the Royal Gesture series and first published in Lyon in 1489) [the magician Adramain made those present in the palace feel like they could see a river flowing in the room and filled with fish; the illusion was so strong that they, afraid of getting wet, tucked up all their dresses; Pacolet, in turn, made those present see a deer running in the middle of the river and simulated hunters screaming and dogs barking; some of those present ran to meet a deer but in an instant everything was gone]: Histoire de Valentin et Orson 1846:63; English written tradition (Geoffrey Chaucer's The Canterbury Tales, late 14th century) [Franklin's Tale episode: "When he remembered this book, /It was filled with hope, /And he thought, "Brother's healing /Now it will come, there can be no doubt, /What with help mysterious sciences/It is possible to fool your eyesight suddenly, /As wizards do. I often heard /At the holidays, I often heard that the hall/They let plenty of water into the hall/They let plenty of water into the hall/The boats slid quietly back and forth. /Or suddenly it seemed like a formidable lion was walking, /Il was blooming an incense orchard, /Or grapes hang from the wall, /Or the castle rises like a giant -/And suddenly everything disappears in a moment alone. /So was the deception of vision"]: Chaucer 2012:305-306.

Central Europe. Russians (Tverskaya): Chudinsky 1864, No. 24b [the soldier went to the hut for the night, there were girls at gatherings; he took out the bottle, the water poured out of it, higher and higher; the girls asked not to heat them, the soldier opened it the door, the water leaked out; the girls went home, and the owner treated the soldier so as not to make him angry], 24c [the soldier came to spend the night, the owners did not offer food; soldier: you have cabbage soup and porridge in the oven; the hostess opened damper, the soldier threw powder there, water poured in; soldier: yes, I just want to eat, now the ducks will come here - cut their heads; the owner began to cut, the water went away, the boots were chopped on the stove; the owner became to scold the hostess, she set a rich table]: 105, 105-106; Russians (Perm) [the sailor got off the ship in a non-metchin, began to walk, did not take change; it turned out that he paid with soldier buttons; he to governor; soldier: where to confess when the alarm is sounded, fire; the soldier threw a feather bed through the window, told the governor to jump; he jumped from table to floor; soldier to general; he promises to skin off; soldier: a terrible waterfield, the water was already on the third floor; they climbed onto the roof, climbed onto the pipe; suddenly the boat had no oars, they went to land in it; the sailor became a shepherd, and the general became a herd; over the summer, the sailor earned money 15 rubles, general 10; general: whoever would bring home would give the last ten; sailor: is it true? and they are already in the same room at the table; the general's children have not yet returned from the walk; the general gave 10 rubles and let go with God]: Zelenin 1991, No. 55 (=1914, No. 52): 290-292; Russians (Siberia) []: Azadovsky 1928 in SUS 1979, No. 664*: 171; Russians (place of recording not specified): Afanasiev 1958 (3), No. 376 [approximately as in (377), in short], 377 [Tsar Agea Burlak Ivan {in this case, a sailor} on ship; the ship died, I. escaped; came to the soldier: I'll just spend the night, and for this every day for nothing; the soldier puts them in a piggy bank; once opened them - there are chips; complained to the king; when the piggy bank they opened it, there was money; A. tells me to whip the soldier, but I. stood up: I played a joke; A.: play with me too; the palace was flooded with water, I. and A. in a boat, they were carried into the sea, nailed to the island; A. looked around: neither boats, neither I.; came to town, hired a woman to sell lamb as a porter; once I tried lamb, people around: what are you eating, it's a human hand; on the chopping block, the hangman swung his whip, A. cried out, courtiers: what's wrong with you; A. on his throne; expelled Ivan, he came to the peasant, he let him go for a fairy tale; I.: look at yourself, he became a bear; and I too; we will be killed; they will be killed through the window into the forest, the hunters follow, bear man in the hollow; I.: if I am killed, I'll take off my skin, tumble over it, you'll become a man; the man did so; fell off the floor, hit hard; kicked Ivan out]: 148-149, 150-152.

Iran - Central Asia. Turkmens ["In Turkmenistan, I have heard old people say more than once that flutters or sorcerers (tersokan) could convince people gathered in the yurt that water had poured into the yurt"]: Basilov 1992:213.

Baltoscandia. Lithuanians ["People laugh at the old man/don't give vodka to the sorcerer - he makes a river flow across the road/that water runs into the hut/that lice and mouse appear"]: Kerbelite 2001:378.

Volga - Perm. Komi-Zyryans: Plesovsky 1975 [the soldier served for 25 years, came to the village, quietly snuck into the hut on the floor; the hostess came in, woke up her husband and told the soldier to drive away; her husband is bored for a fairy tale ready to leave; the hosts eat dinner, but the soldier is not invited; he said that without eating, he would not be able to tell a fairy tale; when they lay down, the soldier began to tell, and then both turned into bears, ran into the forest and they sucked their paw in the den until spring; in spring, a soldier bear says that when they start tearing cows, they will kill him, take off his skin, let the master bear steal it, then become human again; when the bear is the owner pulled his skin, then fell and found himself in the hut on the floor; ran to the barn - the cows are intact; in the morning the soldier says that he will not leave, but will pay a silver ruble for each day; in a year and three months from the owner a bucket of silver; wanted to show his wife, and there are pieces of birch bark in the bucket; the soldier to be executed; the soldier asks for permission to say goodbye to the white light; went out onto the porch, water poured, the king to the roof, then to the pipe; the fisherman in the boat agrees to save him if the king goes to him as a laborer; the king caught fish and repaired nets all summer; then the fisherman sent him to the city to make dumplings and sell them; the trade is successful, but in flour my hand was severed; the king was taken to court; soldier: do not cut my voice; king: they were cutting my own; the king suddenly realized that he was in his palace, and the hangman wanted to execute the soldier; the king forgave the soldier and awarded]: 132-136; Sidorov 1997 (first quarter of the 20th century) ["Water is the favorite element of sorcerers. They are able to walk dry in water, and they are invulnerable in it. If there is not enough water, they can multiply it in any quantity. Very often they experiment on curious people to prove their strength. Then they let water into the room, which begins to arrive higher and higher on the floor, so that the audience begins to flee to the upper parts of the hut. Then ducks come from somewhere and start swimming and feeding in the water. The Komi do not particularly believe in the reality of these phenomena, but at the same time, many of them have seen similar experiments. They explain the fact by the fact that sorcerers act on vision (s'in pörtmalöny) in such a way that everyone's eyes begin to see things that do not exist, that is, sorcerers act by suggestion. Many eyewitnesses testify that such experiments are actually carried out by some individuals. I was told by a Lopidin woman, an eyewitness to a similar case, when the famous Nebdin sorcerer Sp. punished a peasant by shaking him because the latter, suspected he was stealing money, caught up with him, going hunting, with officials and searched him. After that, he showed his trick of letting water into the hut"]: 32-33; Marie [soldier (passer-by) pays in gold, which turn out to be carrot scraps; he is summoned to the king for trial; the soldier is fooled judge, as if a flood is happening and makes him go through a series of adventures without leaving the room]: Sabitov 1989, No. 664A*: 39; southern Chuvash (village. Taiba-Taushevo, Bolshetarkhanovskaya Volost, Simbirsk Uyezd, Simbirsk Gubernia, 1906-1908) [former sorcerers were able to hypnotize (kuç păvni); "A sorcerer enters his neighbor's house, where men and women sit around on benches, work and talk. The sorcerer says to the owner, "Hey, can't you see that water is flowing in your room?" Everyone looks around and sees that water has flowed down the hut from nowhere and rises more and more. Men and women stand on benches because the water is already reaching them. Women start lifting their dresses, first to the knees, then to the waist, then even higher... And the sorcerer again says to the owner, "Don't you see ducks falling into the water?" The owner takes an ax and hits this duck, the other one. "Oh, you're a fool, because you don't have water or ducks in your hut!" - the sorcerer says again. And immediately everything becomes dry in the house, there is not a drop of water left. Only one bench shows the axe marks left by the owner, allegedly chasing ducks"]: Meszaros 2000:210; (cf. Kazan Tatars (Tetyushlinsky District of Bashkiria, 1984) ["One day, old people who gathered for a friendly dinner asked Galya Chokry: "They say you have magic, show us too!" "All right," Gali Chokry agreed, "I'll show my art, only too much, no offense. Look, see?" And he pointed to the stove. And they lay on the stove to dry the guests' boots. And what do old people see? There are not boots on the stove, but floating ducks. Then Gali Chokry ordered: "Slaughter the ducks!" One of those present quickly grabbed a knife and began to cut off each duck's head one by one. When he finished it, lo and behold: the ducks were gone, and all the boots had their socks cut off. The old people were amazed, groaned, and began to beg Hazret: "How do you do this? Teach us." "To do this, put the carcasses of seven swallows in a sealed container, put the dishes in the stove and steam them," said Gali Chokry"]: Gilyazutdinov 2015, No. 109:120).

Turkestan. Kazakhs: Komarov 1905 ("Kyrgyz") ["Mutton is cooked in 10-30 cauldrons around the yurt, and bucks entertain guests by playing (kobyz or dombra} and singing, or showing tricks. His funniest prank is when the bucks look away. For example, bucks tell those sitting in a yurt that it will be flooded and that every man should catch pike and every woman should catch a duck. There is a general stir, but the water disappears after a few minutes, and the guests hold anything in their hands. Of course, everyone's laughter is rising again"]: 790; Tursunov 1999 ["The Yakut Oyuuns allegedly did a trick performed by Baisakal and Tabynbay's Kazakh bucks Tulkibayuly (from the Shomekei family, knee bozgul; 1860-1925): during the campaign, the yurt was allegedly filled with water in which large fish swam {hereinafter referred to as a retelling of Yakut data from Khudyakov 1969:346-347}"; information about Tabynbae-bucks was reported to the author folklore collector Alkuat Kainarbayev]: 92-93.

Southern Siberia - Mongolia. Baikal Buryats (Olkhon Territory, 1903) ["In the old days, about 100 years ago, Russian officials once summoned Buryat shamans and shamans to see how they would shamanize and, if possible, exterminate them. A young shaman, beautiful Modon, came from Transbaikalia. From Kuda, Irkutsk Province, he was shaman Akhaitan. He had a friend Dalashi. From the Junta (Irkutsk Province) - Hutoohein Hubuun Muzhi. They first crushed a stone, the size of a cow, on Tophoi [possibly: Tophor], Mount Verkholenskaya, through spells. They were imprisoned in the city and set them on fire outside. They blew out the water and put out the fire. To show their power, we climbed the cathedral on horseback and shamanized there. Officials asked for another miracle. Then the shaman let water from the window into the room in the presence of officials. It flowed like a river, and in it omuli, omuli... each other is fatter. Officials caught fish. Then it turned out that they were holding on to their members..."]: Zhamtsarano 2011:76; Trans-Baikal Buryats (pos. Aginskoye, Aginsky Buryat District Trans-Baikal Territory, 1961, from an informant born in 1881) [The Irkutsk authorities decided to test the shaman Modoon, invited her to the city; it took six days to travel from the mountain on the slopes of which she lived to Irkutsk on horseback; M. covered this distance in six o'clock; she swam across Lake Baikal on the way: it was not visible on the water, only two of its canes were floating on top; when she came to the officials, they said they wanted to see its magic; she ordered open the windows; water poured in, different fish came; M. told those present to fish; people started doing it; after a while M. asked if they had caught all the fish; it turned out that people they hold each other: some by the hand, some by the leg, and some by the ear or nose; officials wanted to punish M., she did not mind; she was taken outside, quilted on the back with rods in front of a large crowd; then they saw that M. was sitting on the roof - they also whipped the wife of one of the officials on the back; M. was imprisoned; then it turned out that she was sitting on the roof laughing; when they looked into the prison, they found that there the wife of one of the officials is; M. was released]: Tugutov, Tugutov 1992, No. 112:280-281; Russian old-timers of the Angara region (Chunari, Kansk Uyezd of the Yenisei Gubernia) ["For the only time in all my trips to the Yenisei province, I have heard about a Russian shaman who came from among peasants from Kr-na village. Bedobskaya {left bank of Chuna}, Grigory Shumilov. He says: "And here we, master, es (t) b and is khres (t) yan Petrovan Fomich Rukosuev from Chukhsha {Chukshinsky settlement, r. Chuksha, a tributary of Chuna}, is like a real Tungus shamanite. You come to him inadvertently (i.e. by accident, unexpectedly), you see, running around, shamanite. He says: if you want to put water into the hut, - and that's right, everyone climbs into the ward, the hut is full of water, the battle (t) is all, and then sing nothing"]: Chekaninsky 1914:77-78, note 1; Khalkha Mongols (place no record, 2007) ["In the mid-1960s, religion was banned and religion was fought, but two young men from the Academy of Sciences were sent to Tsagan-obo somon to study shamans. They met a thin old woman in the Galyn-shil and Kharkhira districts. They asked her, "Are you Ma-udgan? Show me what you can do." "You can show it," she said. It was a very hot day. Udgan was walking. "I'll show you something. Want to?" She put on her rags and started to wear clothes. "Two or three creatures are about to come and grab you." She kept on playing like she was dancing. Suddenly, water appeared. Those three got up. Three little fish appeared. "Hold it!" - Udgan shouted. They started pushing but couldn't catch them. It was impossible to catch it. The fish jumped into their pants, they put their hands in their pants and looked there. "Would you like to see fish again?" - Udgan asked. The water disappeared and it became completely dry. They went to Daline Sheel and laughed at each other: you did it and you did it that way. They thought that the old woman was almost dying, and she, as it turns out, had magical powers. And all three hid what happened"]: Solovyova 2019:27-28.

(Wed. Western Siberia. Nganasany [the shaman went underground during the campaign, water and sand poured in from there; five people managed to escape from the plague, the rest drowned]: Simchenko 1996 (1): 201).

Eastern Siberia. The Vilyui Yakuts [when shaman Spiridon went to prison, he showed miracles there: suddenly he found himself in another cell; filled the interrogation room with water; turned his fur coats into a bear and a wolf, who fought among themselves; passed through log walls; in some cases, Middle World spirits, summoning a shaman and shredding his body, cut off his genitals and throw them into the "sea of diseases"; such shamans can, showing miracles, flood the yurt; ancient shamans flooded the yurt and filled it with crucian carp; then asked those present to take a knife and clean a few crucian carps; when people, taking fish and a knife, they were preparing to clean it, it turned out that there was no water or crucian carp, and they sat with a knife with one hand and their penises with the other]: Popov 2008:17, 36, 55; Verkhoyan Yakuts (late 1860) -s) ["The shaman will then open the door of the yurt and there will be a lot of water in it. In this water, the shaman will throw a net and he will get whitefish. The shaman will grab it with one hand, and the other holds a stick and hits it, then gives the fish to someone from the household. "Tighter, stop well!" , the shaman will tell him. He holds this white fat fish tightly with both hands to his stomach. But there are a lot of fish in the water released by the shaman, and the shaman will catch so much of it that everyone present will give fish, and they hold it tight like the first. Then the shaman walks, walks around the yurt, sings songs and finally says: "Well, let's fish!" Everyone wants to give him fish, he will see: but there is no fish, but he has a genital organ in his hand (both men and women). That means the shaman fooled everyone. Then the shaman will open the door again: there will be no water or net, and no one will know where it all went"]: Khudyakov 1969:346-347; Dolgans (1930-1931) [two shamans decided to fly away with geese; ordered to put a pure plague and told people about their plans; they fought, turned to geese and flew away; flew through a hole in the sky near which an old woman was sitting hooking a staff of fat geese; one of the shamans thought how disgusting she was; when they arrived in a country where geese fly, shamans took human form and began to live in dugouts; when it was time to shed, one of the shamans turned into a swan and flew to the lake; the second stayed on the river, turning into a goose; hunters appeared on the lake, killing everyone except the owner of the shaman's word; after the hunters left, the second shaman flew to the lake; the owner of the word swan shaman told him that he died because he thought badly of the mistress of the universe, who was an old woman sitting by a hole in the sky ; when he died, he bequeathed that no shaman would come here again, because the hostess did not want it; with the onset of spring, shamans' relatives set a pure plague; when three herds of geese flew, something fell on the plague; people approached the plague and, when they heard the sound of a tambourine, entered it; there was a shaman sitting there, shuddering and trying to fly away; people began to sing along to him, he became a man and talked about the journey; when they heard it words, another shaman said that he would sail away with fish into the sea; in the fall he forced people to put a pure plague, began to smoke in it, causing snow and rain; rivers ran inside the plague, fish began to play; when people they came to their senses, there was no water or fish, and the shaman disappeared somewhere; in the spring, people put a pure plague and blocked the river bay with nets; one guy put his old nets; a shaman fell into his net, but She cut short and the one caught disappeared into the water; people called another shaman; after the campaign, he said that the owner of the river would not let those caught by him go back; since then shamans have not descended into the water]: Popov 1937:54-57 .

SV Asia. Chukchi [one of the characteristic stories: a guy despised by neighbors, or more often a poor man wandering around the world, acquires great shamanic power with the help of supernatural characters ; comes to the house of a rich man; he is asked to fool, he starts singing; big and small birds and animals come one after another and join his singing and dancing; the house is filled with water; all around Seals, beluga whales and walruses swim; neighbors are so scared that they immediately flee to other lands]: Bogoras 1902:665, 678; Koryaks (reindeer and coastal?) [one recurring episode in Koryak mythology: a shaman shows his art; he sings, the house is filled with water, seals and other marine animals are swimming all around]: Jochelson 1904:424; reindeer Koryaks (Taigonos Peninsula, 1901) [The creator told his son Ememkut to marry his cousin Keel and his daughter Yiñie'a-ñie'ut to marry Illu's cousin; sent them to live and hunt in the tundra; told his own Mitya's wife to cut off her vulva and make her a helper dog; Mitty did as he told her; the Creator came ashore, cut off his penis and turned it into a dog; ordered her to go home and bring the harpoon shaft he had forgotten; the dog came to Mitya but could not say anything; Mitty told the Creator to teach the dog to speak; the Creator gave her speech; Emkut and his wife went to see her parents; Keela laughed at the dog; Mitty explained that she and her husband were already very old and needed helpers; Ememkut took her parents with them; The Creator and Mitty returned Both dogs were penis-shaped and vulva shaped, respectively, and returned to their places; after a while, several reindeer herders came to Ememkut; among them were Envious-One and his wife Wild- Reindeer-Woman; The envious person invited Ememkut to arrange a shamanic contest between wives; when WRW demonstrated her skills, wild deer and other animals appeared; when Kilu began to beat a tambourine, a dugout began to fill with sea water; along with the water, many marine animals appeared; the water rose so high that people were almost drowning; the envious man asked to stop this and admitted that Kilu was more a powerful shaman than his wife; Kilu stopped hitting the tambourine, the water slept; the seals stayed in the house and were killed; Ememkut celebrated]: Jochelson 1908, No. 7:139-140; Forest Yukaghirs (p. Ridiculous Verkhnekolymsky Ulus): Nikolaeva et al. 1989 (2), No. 45 [two Russians and a Yakut came to dispossess the Yukaghir shaman; demanded to show something; the shaman closed the window, stuck four in the door knife and told those who came not to leave the house; the door opened, water poured in, rose to the ceiling; burbot appeared, played in the water and swam outside; those who came asked to show something else; the window opened , bears came in, began to fight; then the horses came in, also began to fight, ate each other; then half the man appeared and left after a while; the shaman and those who came down to the river; the shaman asked if they saw the fish; they said yes; the shaman told them to catch it; the fish (chukuchan) went along, people began to grab it; the shaman told them to stand up; those who came got up and saw that they were holding on to their penises ; ashamed, promised the shaman not to touch him again]: 25-27 (slightly different translation to Kurilov 2005, No. 62:439-443; the same text with little editing or a very similar version in Zhukov 2008:31- 32); Zhukova 2008 ["In the village, men harassed one person: "Show me what is supernatural!" He finally agreed: "I'll show you, just gather some men in the house, without women." Gathered. He waved at the corner of the house and it opened. The water came into the house, and they began to raise their legs. Fish swim a lot. Some of these guys are already setting up nets. The branch boat is floating - he put someone in the boat. I gave fish to all the men. "Did you get all the fish?" "Everything!" He waved his hand - the water went away, the doors closed. "Well, now give me your catch." They look - they hold their genitals in their hands. Since then, they've stopped harassing him"]: 31.

The Arctic. Asian Eskimos (Chaplin, village. Providence, 1960) [the girl lived without parents; went with her friends to the tundra, got lost in the fog; she met a woman who brought her to her house, fed her; they began to live together; after a while the woman warned a girl who would soon fall asleep for a long time and taught her how to sing and play the tambourine; then she took her grandfather and grandmother to yaranga and left; the girl turned around and saw that it was a brown bear; grandparents arranged celebration of the granddaughter's return; the guests began to compete in songs and shamanism; some crushed their beads, put them on tambourines and tapped them with chopsticks; the beads were made whole again; others twisted walrus fang inside out; the girl "went to the middle of the yaranga, took a tambourine and sang. As she sang, there was a noise coming closer and closer. After a while, waves began to hit through the outer entrance door, and water poured into the canopy. Then the girl quickly began to knock on the tambourine, the waves rolled down, and - oh, miracle! - only different algae remained in the hallway. The girl took a basin, filled it with seaweed and began to give it to the guests. The guests were amazed. Then the girl asked for a moth, went out into the canopy, hit the bottom of the wall with a hoe, and oh, miracle! - different edible roots suddenly appeared. Again, the girl took the pelvis, filled it with edible roots and began to give it to the guests. When she handed out the roots, she took a tambourine stick and pierced the canopy wall with it. Clear water flowed from the hole in the wall here. The girl filled the bucket with this wonderful water and watered the guests"; they recognized her skills and began to invite her to the holidays]: Menovshchikov 1969:162-164 (slightly different translation to Menovshchikov 1974, No. 21:109- 112; 1985, No. 58:131-133; original and subscript translation in Menovshchikov 1988, No. 8:46-50).

The coast is the Plateau. Comox (Éeksen/Eiksen) [Katemot swam in a stream in a ravine, heard trees fall in the forest, threw a piece of bark over his shoulder, wounded Aihos; he fled screaming; K. sailed by boat into the sea, went down the seaweed to the bottom on the roof of A.'s house; A.'s son hammered the tree with an algae chisel; all the fish gathered around A. to treat him, but did not see the bark pierced; A. promised K. for the treatment of harpoons on cats, a seagull, another bird, but he refused; after that, the water began to rise, it filled the whole house, many reeds swam on the water; when the water slept, the reeds remained near the hearth; K. refused them too; A. grabbed the man and cut off his head; put it in one corner of the house and his body in the other; told people to sing and beat off the beat; while they were singing, his head and body began to move; A. rubbed his neck magic grass; his head grew to his body, the man came to life; for this art, K. took out the bark; surfaced, met his brother; he brought him home; K. wanted to demonstrate what he had learned at sea; said to his brother, for him to cut off his head; his brother was frightened and refused to do so; K. cut off his head; people began to sing and beat the beat; his head grew to his body; in the evening K. invited people to his house; sang, danced, rattled with a rattle; when he danced around the fire twice, harpoons appeared, which A. offered; then a seagull and another bird flew in; then the house began to fill with water; reeds swam on it; only the small area near the hearth remained dry; when the water disappeared, the reeds remained in the house; people were ashamed because they realized how much K. was superior to them in his art; K. told his brother, for him to cut off his head; his brother agreed; when his head grew and K. got up again, people ran away in fear]: Boas 1895, No. XI.1:94-95.