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Leshy

Topic: Religion

 From HandWiki - Reading time: 27 min
Short description: Forest spirit in Slavic mythology, tutelary deity
Leshy
Leshy (1906).jpg
An illustration, 1906
GroupingTutelary deity
Spirit
First attestedIn folklore
CountrySlavic Europe
DetailsFound in forests

Leshy (also Leshi; Russian: леший; literally, "[he] from the forest", Polish: borowy, leśnik, leśniczy, lasowik, leszy) is a tutelary deity of the forests in pagan Slavic mythology. As Leshy rules over the forest and hunting, he may be related to the Slavic god Porewit.[1]

There is also a deity, named Svyatibor (Svyatobor, Svyatibog), who is revered by both the Eastern and Western Slavs, heralded as the divine arbiter of woodland realms and the sovereign ruler over other Leshies. His functions were identical to those of the god Veles.[2]

Leshy, a masculine entity of humanoid form, possesses the remarkable ability to adopt the guise of any appearance[3] and can change in size and height.[4][5] In some accounts, Leshy is described as having a wife (Leshachikha, Leszachka, Lesovikha and also, sometimes, the Kikimora of the swamp) and children (leshonki, leszonky). Leshy is reputed for his inclination to misguide wanderers and abduct young ones, a trait he shares with the notorious Chort, "Black One" known as Devil, thus leading certain individuals to perceive him as a malevolent entity. Leshy's attitude towards humans can vary, depending on how they interact with the forest and their overall behavior.[6] Leshy possessed the power to whisk away children afflicted by the malevolent maledictions of their own kin, especially their parents, to the ethereal realm of the forest-dwelling folk.[7] Leshy can be considered as a rather temperamental creature, similar to that of a fairy.[8]

Names and etymology

Drawing by Ivan Yizhakevych, Niva magazine, 1904

Leshy is known by a variety of names and spellings including the following:[9][10][11][12][13]

Main name variations:

Euphemistic titles:

  • He (Russian: он) also used for the devil, based on superstition prohibiting invocation of evil
  • He himself (Russian: он сам) like "he"[8]
  • Les chestnoi (Russian: Лес честной) "honorable one of the forest"
  • Les pravedniy (Russian: Лес праведный) "righteous one of the forest"
  • Lesnoi dedushka/ded or Dedushka-lesovoi (Russian: Лесной дедушка/дед, Дедушка-лесовой, Belarusian: Лясны дзед, Polish: Leśny dziad) "forest grandfather"
  • Lesnoi dukh (Russian: Лесной дух, Polish: Leśny duch) "forest spirit"
  • Lesnoi dyadya (Russian: Лесной дядя) "forest uncle"
  • Lesnoi khozyain (Russian: Лесной хозяин) "forest master"
  • Lesnoi zhitel' (Russian: Лесной житель) "forest dweller" or "woodsman"
  • Lesny muzhik , "forest man"

Appearance

Leshy's appearance in mythological tales serves as a testament to his supernatural essence and deep connection to the forest. As a representation of the forest itself, Leshy can assume various forms that are closely associated with it. This enigmatic creature possesses multiple identities, embodying elements of animals, plants, humans, whirlwinds, and even ethereal spirits.[15] The external appearance of Leshy, much like other mythical beings, is often left undefined in the stories, perhaps to maintain its elusive nature. Additionally, the narrator might intentionally refrain from vividly describing this impure force, perceiving it as potentially dangerous.[16]

In ancient tales, Leshy possesses a captivating hybrid form, displaying an intriguing asymmetry in each manifestation. It is often embodied as a majestic flora entity - a revered tree, be it a pine, spruce, birch, oak, or aspen, or even as a humble bush, stump, leaf, or mushroom. Gradually, it assumes human-like characteristics, with its shape resembling that of a person and its branches resembling flowing locks of hair. Conversely, the influence of vegetation can be prominently observed, with its long, untamed green hair mimicking branches of trees or bushes, a beard adorned with lichen, and attire adorned with moss that imitates the color and texture of wood. Its countenance may even bear a resemblance to moss-covered face, its skin as resilient as bark. Yet, at times, these vegetal traits are reduced to mere adornments - a club or batoge held in its hand, a verdant beard, and eyes and garments tinted with the hue of foliage. The association with the forest is further enhanced by Leshy's ability to discipline humans with twigs, creating uproar, and resonating with the harmonic melodies of trees. Occasionally, Leshy personifies the entire forest, encompassing its vast expanse.[17]

In the realm of folklore, Leshy assumes a myriad of forms, some of which mirror zooanthropomorphic creatures. These manifestations encompass both untamed beasts that inspire reverence, such as the bear, wolf, owl, demonic hare, frog, crow, and magpie, as well as domesticated animals like the dog, black cat, horse, and black goat. Furthermore, Leshy frequently takes on the visage of a being that is half-human and half-goat, akin to a diabolical figure. This embodiment is characterized by a dense covering of black wool, diminutive and curved horns, hooves, luxuriant hair upon the head, and an extensive beard. Alternatively, Leshy may adopt the form of a person adorned with animal attributes, such as excessive hairiness, garments crafted from animal skins, claws adorning the hands and feet, hooves, a tail, wings, and even horse bridles. It is not uncommon for Leshy to be accompanied by a creature of its own, such as a black dog or a diminutive black goat.[18]

The prevailing depiction of Leshy, a mythical creature with human-like characteristics, is a relatively recent creation. However, even when portrayed as a man, Leshy still possesses fantastical qualities. It can appear as either a towering figure or an unassuming individual. With long, unkempt or neatly groomed hair in shades of gray, green, or occasionally red, and a similarly colored beard, Leshy's appearance can vary. Sometimes, it is imagined that Leshy's face is as pale as the bark of a birch tree. Its eyes come in various shades, from green to unnaturally pale, even white, or lead-blue, or dazzling, or lifeless. They may protrude, or the right eye may be fixed and larger than the left, or both eyes may be larger than those of a human, or perpetually unblinking. Leshy may lack eyebrows, eyelashes (though occasionally sporting bushy brows), or even have missing nostrils, a right ear, or one eye, and can even have a limp. Some accounts suggest that Leshy possesses an upward-pointed head.[15]

In certain depictions, Leshy is said to possess blue blood, leading to a complexion of the same color. Within various narratives, Leshy exhibits a distinct inclination to conceal their countenance, avoiding direct eye contact with others or presenting an enigmatic face that remains unseen. When seated, Leshy typically crosses their left leg over the right. According to certain Belarusian beliefs, Leshy possesses a peculiar visage characterized by a flattened, jutting rib-like structure, an elongated triangular beard, a solitary eye, and a solitary leg with the heel positioned forward. The portrayal of Leshy as a weathered old man with a gray beard is widely prevalent. Frequently, Leshy manifests in the guise of a familiar figure, be it a relative, neighbor, or acquaintance, and the deceit is often only unveiled upon returning home, when it becomes apparent that the encountered individual was actually in an entirely different location. Furthermore, Leshy has the ability to assume the appearance of a deceased person.[16]

The interpretations of the growth of Leshy vary: he is described as either a giant, capable of striding over rivers, or a tiny humanoid, or of average height. According to some beliefs, Leshy's height changes depending on the surrounding vegetation: in the forest, he reaches the height of the tallest trees, but on a clearing, he is level with the grass. Other perspectives suggest that Leshy appears as a giant from afar, but up close, he has an ordinary or even small stature. Nevertheless, Leshy can increase or decrease his size at will. In the Russian North, there was a notion Leshy creatures are divided by size into forest dwellers, meadow dwellers, and moss dwellers. Leshy possesses immense strength. He can be incredibly heavy, to the point where a horse is unable to pull the cart on which he is sitting; his hand is also heavy.[15]

It is widely believed that Leshy is dressed like an ordinary person. He may wear leather or fur clothing, an armyak, a woolen homemade caftan, a siberka, clothing similar to a balaklava or a cassock with wide sleeves. The headwear is diverse: a wide-brimmed hat, a pointed cap, sometimes made from various patches, a cap, and more. According to other beliefs, Leshy always has an uncovered head. Some versions state that Leshy is always belted, while others claim he is always without a belt. The typical footwear for Leshy is bast shoes, sometimes enormous. He is often caught weaving or digging in them, sitting on a stump under the moonlight. He also wears boots, and sometimes walks barefoot. The left side of Leshy's clothing is fastened on the right (contrary to men's customary practice), with the right side sometimes "tucked in," and his shoes are occasionally worn on the wrong feet. Leshy is often depicted as a forester or a soldier, usually with shiny buttons. In later folk tales, Leshy is dressed in modern clothing: a cap, boots or shoes, etc. Sometimes he wears attire atypical for the forest, such as a black suit. Overall, the color of Leshy's clothing varies: the colors of the forest are green and tawny, the colors of the otherworldly realm are white and black, and their blend is gray, demonic red associated with the color of blood, and blue. In his hands, Leshy usually carries a whip, a lash, a cudgel, or a basket, indicating his connection to the forest and his patronage over animals. Leshy is often seen naked.[16]

It was believed that a strong wind accompanies Leshy from both the front and the back, indicating the direction in which it is heading. This wind sweeps away the tracks of Leshy, hence, according to one version, nobody ever saw them (although in other stories, Leshy does leave traces). Leshy itself can take the form of a powerful wind, whirlwind, as well as storms, rain, and fog. In this form, it raises dust on the road, tears off roofs of houses, and topples trees. In some regions, the image of Leshy as a whirlwind was the most common, and in certain places, any kind of bad weather was identified with it.

There is a belief that Leshy lacks a shadow. This enigmatic creature can be invisible to humans, disappearing suddenly or gradually. It is said that to catch a glimpse of the true form or the invisible nature of Leshy, one must peer through the right ear of a horse or through a bridle, while sitting between three harrows. Northern Russian folklore claims that Leshy wears an invisible cap, but it can be revealed by using the plant known as Ivan's (or Adam's) Head and stealing the cap from him. In certain tales, the only manifestation of Leshy is an inexplicable and sometimes collective fear that arises unexpectedly in the forest.

According to mythological tales, the auditory manifestations of Leshy are both clamorous (often resonating throughout the entire woodland, deafening humans) and diverse (encompassing all sounds that can be heard or imagined in the forest): whistling, laughter, clapping, bellowing cries, singing, the voices of various animals, the howling of the wind, humming, crackling, and rustling. In this way, Leshy asserts its superiority over humans, expressing dissatisfaction, striving to scare, jest, and lead astray with false sounds. In numerous stories, Leshy speaks in human-like manner. Often, it mimics people, much like an echo, which was considered its response in the forest. However, at times it is deliberately silent, and in some places it was even believed that it could not speak. Humans could hear the sounds of Leshy's wedding procession: the hoofbeats of horses, tinkling bells, harmonicas, and songs.[19]

Lifestyle

In the tales and folklore, encounters with Leshy are described in any part of the forest, as well as in fields and even villages, at any time of the day. According to beliefs, Leshy dwells in old dry trees (such as fir and willow), in hollows, in stumps, in upturned roots, in fallen logs, in woodland huts, in secret caves, and even underground. It is said that a person will inevitably get lost near Leshy's dwelling. According to other beliefs, Leshy resides deep within the forest, protected by dense, impassable thickets and fallen trees, which remain unfrozen even during winter marshes. Animals of the forest and birds live alongside the "master". There are superstitions that forest creatures gather there before their death. Often, Leshy is depicted as a solitary being, with only one Leshy inhabiting each forest (large forests may be divided into sections, each with its own leshy). However, in some mythological tales, leshy creatures can gather together, living in families (Leshy's wife is called a leshachikha or a kidnapped maiden, and their children are either their own offspring or also kidnapped children), and even in villages: Leshy's homes are covered in animal hides, guarded by dogs, and they keep livestock; there are stories of leshy leaders and kings; the head of Leshy is referred to as the forest chief, the woodland king, the forest dweller, Musail-les, the honorable woodsman. Leshy can move along human roads, but in the forest, they have their own invisible paths that do not coincide with those of humans, and it is dangerous for a person to wander onto them - one can easily get lost. There was a belief that not all Leshy creatures are active throughout the day, but only during certain transitional hours: at night (especially at midnight), at dawn, at noon, or at an undefined "evil hour".[20]

The perceptions of the nature of Leshy are also contradictory. On one hand, Leshy is often depicted as having a majestic demeanor, yet on the other hand, they enjoy jesting, revelry, drinking, and playing cards. Leshy is attributed to all the phenomena caused by gusts of wind in the forest: howling, the crackling of trees, and the rustling of leaves. The fallen trees and roofs torn off by hurricane winds in some regions are associated with the noisy weddings of Leshy, which they celebrate during the summer. Leshy enjoys hanging and swaying on tree branches, which is why in certain places it has been called the "swinger". It often sits on a tree or stump, weaving bast shoes or crafting wooden trinkets. Leshy can engage in feuds among themselves (tales speak of battles between spirits, using trees and boulders as weapons), as well as with demons, water spirits, field spirits, and house spirits.[21]

It was believed that as the master, Leshy takes care of the forest and protects it. Leshy acts as the shepherd of all woodland creatures, depicted as an old man with a staff in his hand. He herds the animals, ensures their nourishment, defends them from hunters, and saves them from fires. Leshy governs the animals under his dominion as his own property, for instance, he may gamble them away in a game of cards to another forest spirit - this served as a mystical explanation for mass animal migrations such as squirrels, hares, and others. However, Leshy is often portrayed as the patron of only one or a few species of wild animals, most commonly bears and particularly wolves (Leshy can manifest as a white wolf - the pack leader).[15]

A series of dates in the folk calendar are associated with Leshy. The presence of Leshy was particularly common before Great Lent, Palm Sunday, and on the night of Ivan Kupala on June 24 (July 7). It is believed that Leshy, like other spirits, celebrates the arrival of spring and Easter (the best gift for Leshy on this day being an Easter egg). On George's Day in Spring, April 23 (May 6), or around St. Nicholas' Day, May 9 (May 22), shepherds could make agreements with Leshy. Hunters most often made agreements with Leshy on Easter and on the night of Ivan Kupala. On the night of Agafon the Monk, August 22 (September 4), Leshy would leave the forest and run through the villages, scattering sheaves in the threshing floors and causing mischief in general. Peasants would guard the sheaves from Leshy at night, walking around the sheaves in a circle with a poker, as if enclosing them with a fence. The Feast of the Cross, September 14 (September 27), was also considered a special day for Leshy, when they would drive forest animals into special places to play cards with them. Peasants would avoid going into the forest on this day so as not to stumble upon the gathering of Leshy. On St. Erofey's Day, October 4 (October 17), Leshy would stop wandering through the forest, as they would sink into the ground and only reappear in the spring. Parting ways with the forest for the winter, Leshy would become agitated, dissatisfied, and melancholic, causing winds, breaking trees, digging up the earth, and scattering all the animals to their burrows. It was considered dangerous to go into the forest on this day, as Leshy could lose their mind. Leshy would only reappear in the spring, when the snow began to melt. However, according to equally prevalent beliefs, Leshy would remain in the forest during the winter, causing blizzards. Like other unclean spirits, Leshy could manifest themselves during the Christmas season.[22]

The origins of Leshy have been shrouded in ambiguity. Folklore suggests that Leshy are formed from cursed individuals, children traded with dark forces, restless souls, or descendants of unions between demons and witches. In popular Christianity, relatively recent motifs propose that Leshy, like all impure forces, is either a celestial being expelled from the heavens and consigned to the depths of the forest, or a manifestation devised by the Devil himself, endeavoring to replicate God's divine act of shaping humanity, only to be cast down to the earthly realm. Furthermore, Leshies are perceived as an unacknowledged progeny stemming from the lineage of Adam and Eve, or alternatively, as the cursed offspring of various condemned figures, forsaken by the divine.[23]

Leshy and humans

The existence of the Russian peasant was intimately intertwined with the forest, upon which their livelihoods hinged. Within the forest, every aspect of agricultural labor unfolded, with slash-and-burn techniques carefully adhered to. Cattle grazed contentedly amidst the trees, while wood was selectively harvested for both construction and warmth. The pursuit of mushrooms, berries, and fishing opportunities thrived within this woodland realm, alongside the extraction of tar and the burning of charcoal. Crucially, the forest served as a vital thoroughfare for roads, while also playing host to various pagan rituals. However, despite mankind's active engagement with the forest and its proximity to their mastered territory, it remained an enigmatic and perilous domain. It was regarded as an otherworldly realm, teeming with impure forces and beyond the grasp of human control.[15][21]

The perception of Leshy, as a forest guardian, was ambiguous among the people. On one hand, Leshy was considered a hostile and dangerous force, sometimes even mistaken for a demon. On the other hand, it was often contrasted with "real" demons: its negative actions were not intended to harm humans, but rather to punish (even with death) for improper behavior in the forest, and sometimes for breaking societal rules. According to folklore, Leshy didn't intentionally harm people, but rather played tricks and pranks, albeit in a crude and malicious manner: it scared people with laughter and clapping, led them astray, hid their hats and baskets, silently made them sleep on anthills, forced them to climb trees, offered pine cones disguised as a drink, removed wagon wheels, and more. However, Leshy was also seen as a benevolent and just spirit, who wouldn't harm humans without reason. It could help gather mushrooms or berries, show the way if asked, and take care of a lost child. Leshy determined the success of hunting and the prosperous grazing of livestock. Numerous mythological tales depict the struggle between humans and Leshy, in search of a compromise. This ambivalent attitude was also evident in the portrayal of Leshy, sometimes as a powerful and terrifying spirit, against whom only prayers or magic (mainly in folk beliefs) could provide protection, and other times as a simple folk demon, easily outsmarted by a clever peasant (mostly in fairy tales and similar narratives).[23]

According to folk etiquette, when going to the forest, one should pray and ask permission to enter it from Leshy as the "master of the forest". It was also necessary to ask for Leshy's consent to any activity in the forest. One should not, when going to the forest, say that you are going for a short time - it is not for a man to decide, but for the forest. It was very dangerous to get a curse from a relative before going to the forest, as Leshy believed that "cursed people" were promised to him. Leshy does not like it when in the forest swear, make noise, sing, and even more so whistle - it is his prerogative, he may take offense and hurry to respond with his destructive whistle. Do not imitate the echo and respond to an unfamiliar voice - it may be Leshy.[24]

Protecting the forest, Leshy can prevent a man from cutting trees (hides axes, scatters logs), and even more so to maim them unnecessarily, and hunting (diverts the shot, deprives marksmanship and generally the ability to shoot, lures into impassable places). A person who stays overnight in a forest hut without being asked, Leshy tries to frighten with noise, shouts of animals and birds, opening doors, etc., and expel him, maybe even kill him. It is not allowed to lie down for the night and make a fire on the trail, and especially at the crossroads, as it can run over Leshy moving along it or a whole wedding or funeral procession of Leshy.[20]

Leshy likes to warm himself by a human fire, but, when angry, he can scatter or trample it. If a person behaving badly in the forest, Leshy could scare him half to death, frighten him with visions, make him sick, tickle him to death (for the latter he was sometimes called a tickler). If a person fell ill and it was believed that it happened in the forest, Leshy was petitioned to recover. However, sometimes Leshy could harm a person without any apparent reason.[25]

Relationship of hunters and shepherds with Leshy

The hunters firmly believed that their success in hunting was dependent upon Leshy, who was responsible for distributing the bounties of the forest to humans. To ensure a prosperous hunt, it was customary to make a pact with Leshy (preferably on Easter or the night of Ivan Kupala), by offering a gift such as the cherished 'first god' Easter egg, bread with salt (mixed with one's own hair or nails), or a sacrificial offering of one's own blood (from a finger or the first kill). Alternatively, a blood pact could be written to solidify the agreement on paper or the leaf of a plant. The gift was to be left at the base of an uprooted tree or at the intersection of forest paths, and the person was required to remove their belt (considered an amulet) and make the sign of the cross (an act of renunciation of Christianity). Leshy himself would instruct the hunter on how to finalize the pact. The individual would then promise to fulfill certain conditions, such as not taking more prey than agreed upon, or refraining from hunting on specific days. This pact with Leshy had to be kept secret. Additionally, to ensure good luck in hunting, spells and incantations were performed to appeal to the forest spirit. By honoring the pact, Leshy would bring flocks of animals under the hunter's aim or lead them into their traps, and guarantee accurate shots. Breaking the pact or revealing its contents would result in losing the protection of the forest master and could result in dire consequences such as sickness or death.[26] The hunter's pact with Leshy involved surrendering himself to the creature's control, and as Christianity became more widespread, it became associated with selling one's soul to the devil. To enter into a contract with Leshy, it was customary to place a cross under the heel, bury it in the ground, or shoot icons, sacred gifts, or a cross with a gun, and then smear the gun with the resulting blood.[27]

In many regions, herds of cattle were grazed in the forests, and in order to protect them from predators and prevent loss, the shepherd would perform a ritual round, known as a 'vacation', at the beginning of the season, during holidays like Egoriy or Nikola. This involved walking around the herd three times while carrying an icon and other 'magical' objects, reciting incantations. It was believed that if the ritual was performed with mistakes, Leshy, offended by the use of magic against it (as it was believed to be the cause of all misfortunes with the cattle in the forest), could seek revenge on humans by attacking the animals. For this reason, it was often more preferable to make a deal with Leshy for a 'divine' (or 'blessed') vacation rather than risk the 'terrible' or 'unblessed' vacation. This required the shepherd to perform a ritual round around the herd, as well as sit on an aspen stump or fallen birch on the same day or the day before and call upon Leshy using a magic formula, offering him gifts such as an Easter egg, bread with salt, or one to two cows. The act of 'bequeathing' a cow to Leshy meant that the cow would either perish or disappear during the season. In other customs, instead of summoning Leshy, a gift was left under a birch tree with an instruction to 'look at it'. The agreement with Leshy was formed through a strict, yet undefined, formula known as the covenant, but it was never recorded in writing. The shepherd also left a key-lock in the forest to secure the pact. It was believed that while the cows were grazing, Leshy would unlock it and lock it again when the cows had to return to the village. After the contract was sealed, it was believed that the cows were no longer under the shepherd's care, but were instead looked after by Leshy, their assistant (or a leshatchikha). Consequently, the shepherd no longer had to spend the day in the forest with the cows; they were free to tend to their own tasks and only needed to intervene when it was time to bring the cows back to the herd. Moreover, the shepherd had the ability to summon any cow back from the forest by blowing a trumpet. However, once the shepherd had made an agreement with Leshy, they were required to adhere to several prohibitions throughout the entire season. They were not allowed to watch over the cows in the forest, harm them, kill any animals in the forest, damage trees, collect berries (especially blackberries) or mushrooms, swear, cut their hair or nails, graze while wearing their own clothes, lend their pipe or batog to anyone else, touch other individuals (such as shaking hands, sharing utensils, bathing together, or sleeping with a woman), witness dead or newborn beings, sell cattle from the herd, scratch the wool of sheep, or disturb the hedges. They were filled with fear at the mere thought of breaking these taboos, knowing it could result in the nullification of their agreement, the demise of their livestock, and possibly even the shepherd.[21]

The belief was that Leshy had the power to take cattle from people, specifically those who had been cursed and were sent 'to the woodsman'. Leshy, on the other hand, would punish those who showed negligence towards their cattle, warning them that the animals would not go anywhere without his permission. It was believed that if an animal ended up in a place where Leshy had been, it could potentially become lost. Leshy had the ability to 'tie' the cattle to a tree, preventing it from moving and causing it to starve, or 'hide' it in another world, where its bell could still be heard nearby. In some cases, Leshy would even take care of the stolen cattle, grazing and milking them. At times, Leshy would unleash other wild animals, such as wolves or bears, to harm the cattle that were being watched by an incompetent shepherd. In order to locate missing cattle, peasants would not only perform traditional searches, but also engage in the ritual of 'tasting' or 'turning away'. This involved going to a crossroads in the forest or sending someone who was knowledgeable in this matter, to negotiate with Leshy. Offerings of eggs, bread with salt, and other small gifts wrapped in a clean cloth and tied with a red thread were presented to appease Leshy. Prayers, spells, and references to the saints were also used to seek Leshy's intervention.[28]

Meandering and enigmatic vanishing of individuals

Leshy, known by various names such as fornication, shatun, manilo, and vodyla, was widely believed to be responsible for causing humans to lose their way in the forest. It was said that Leshy would encircle individuals with an invisible barrier, separating them from the familiar world and leading them astray. Anyone who crossed paths with Leshy would inevitably become disoriented and lost. Leshy had the ability to obstruct paths with various obstacles, such as fallen trees or rivers, or even manipulate the very path itself. Furthermore, he possessed the power to conceal missing persons, making their presence known through distant sounds, yet remaining elusive and impossible to locate. Leshy could also bind individuals to the very trees he inhabited, causing them to continuously return to his domain as they wandered. He had the ability to deceive by distorting natural signs and landmarks that guided travelers. Hunters would often be lured into thickets by Leshy, who would masquerade as an elusive or exotic animal. Additionally, Leshy could mimic the voice of a familiar or a distressed child, leading unsuspecting individuals to impassable locations before vanishing. It was not uncommon for Leshy to assume the guise of a companion or stranger, engaging in distracting conversations or enticing promises of bountiful mushrooms or berries, only to lead them to an impenetrable place before disappearing. The appearance of Leshy in such instances was often associated with dreams of a companion. A lost individual finds himself in an unfamiliar place, which is perceived as inaccessible in practical terms and as another world in mythological terms. However, when the enchantment wanes, the person may discover themselves not far from familiar surroundings. Similarly, by pretending to be a familiar figure, Leshy can loom ahead at a distance, eluding capture and remaining unresponsive. This companion vanishes suddenly, typically at the threshold between the mystical and cultural worlds, such as a bridge or hedge, often leaving behind a mischievous cackle.[29]

According to folklore, to rid oneself of Leshy, if it is perceived as an impure spirit, prayer, the sign of the cross, and invoking the name of God can be of assistance. However, in cases where Leshy is perceived as an ancient deity, profanity is more effective, and one can also try to amuse Leshy. To conclude a conversation with Leshy, it is necessary to utter the "backward word," that is, the word that he (or the person themselves) said first, as if closing the verbal circle. Protection against Leshy is provided by salt and fire, a circle drawn with a "magical" object, a peeled linden stick, a skull, and rowan berries. Leshy fears dogs and tricolored cats. Leshy can be driven away by a forceful strike. He is afraid of firearms, especially those loaded with copper button-bullets. To rid oneself of Leshy's spell, one must remove all their clothes and put them on backwards: inside out, back to front, switch footwear, invert insoles, and so on. While undressing, it is necessary to curse loudly and beat the clothes against a tree, and while dressing, recite a prayer and utter an incantation. Similarly, if one gets lost while driving a carriage, the horses should be harnessed in reverse. One could also attempt to exit the forest backwards along their own tracks. Additionally, one can simply ask Leshy to point the way.[24]

Similar to other demonic characters, Leshy has the ability to abduct people. Individuals of any age or gender can fall victim to their grasp. Most commonly, the reason for abduction is a curse, particularly a parental one that sends the child "to Leshy." If the "cursed child" manages to be baptized, Leshy waits until they reach the age of 7 before luring them into the forest. In exchange for the stolen infant, Leshy sometimes places a substitute in the cradle - a log or a bundle of straw. Other times, they leave behind their own offspring, which takes on the appearance of the abducted child, but distorted and grotesque. The substitute child is malicious, cries incessantly, lacks the ability to walk or speak, and shows no signs of intellect. After some time, it either disappears or dies, or if it remains among humans, it becomes a sorcerer. According to some tales, Leshy treat the abducted kindly, nourishing and raising them, imparting secret knowledge and turning them into sorcerers and healers. Leshy often take abducted girls as wives and can have children with them. However, if a woman in the village gives birth to a child from Leshy, the infant soon vanishes.[30] Leshy can also abduct individuals with the intention of turning them into slaves. Frequently, the abducted become invisible to people, although they can see their loved ones, hear their conversations, and experience separation, but are unable to reveal themselves. According to other accounts, the missing individuals become feral, losing their understanding of speech and their ability to wear clothes. They become covered in moss and bark, bite, and flee from people. There are also stories in which the "abducted" (lost) individuals perish due to exhaustion, hunger, falling into a pit, or sinking into a swamp.[31]

It was believed that protection against abduction could be achieved immediately after a curse by employing Christian (praying, crossing oneself, remembering God, performing a supplication) or pagan methods (saying "tchur me", uttering an incantation, performing the ritual of "tasting"), or simply by acting quickly and catching up with the "abductee" in the woods. In order to find a lost person in the forest, people would perform the same ritual of "tasting" (or "averting") as they would for a lost domestic animal, only the offerings were slightly more valuable - not just bread with salt, but also pancakes, pies, a pot of porridge, and a piece of lard. Relatives also sought assistance from the house Leshy, addressing him by "barking" into a pipe. There was a belief that a person who had been abducted should not consume the food of the forest Leshy in order to return home (although in other stories, people would feast with the forest Leshy and still manage to return, but the food they brought would transform into cones, moss, and so on). If one managed to negotiate with Leshy, it would show the lost person the way, or even lead them out of the forest, or "reveal" them to the searchers - the missing person could end up in a place where they had already been fruitlessly searched for. Leshy had various attitudes towards parting with the abductee: with joy and instruction to no longer disturb him, with irritation that he had been needlessly bothered, or with reluctance, trying to hold onto his victim. Leshy could return a person who had been abducted long ago as a reward for someone else's assistance, or out of no longer needing them when the person grew old, or give away the person they had abducted as a child in marriage to humans.[20]

There was a belief that those who returned from Leshy were transformed. They had to learn to speak again, their minds were damaged or, on the contrary, they became focused and serious, acquiring abilities for sorcery, predicting their own and others' fate, and communicating with spirits (leshy, house spirits). Those who returned were drawn back into the forest, they avoided people and often couldn't start a family.[32] They didn't reveal everything about their time with Leshy, as they could pay for it with their lives. For girls (who were called forest maidens after their time with Leshy in Smolensk), the influence of the abduction faded after marriage.[24]

Ways to call upon Leshy, the art of divination, and forecasting future occurrences

Mythological tales are filled with various methods to summon Leshy, each containing its own unique rituals and actions. One such method involves cutting young birch trees and arranging them in a circle, with their tops converging at the center. Stepping into the circle, one must remove their cross and loudly cry out, "Grandfather!" Another way to summon Leshy is by felling a pine tree in the depths of the forest, ensuring that it falls onto two aspen trees. Standing upon these fallen trees and facing north, one must call out to Leshy. Another opportunity arises on the Kupala Night, where an aspen tree can be deliberately cut down so that it topples to the east. Standing upon the stump of this fallen tree, one must bend over, look between their legs, and utter the words, "Uncle Leshy! Reveal yourself to me, not as a gray wolf, nor as a black raven, nor as a towering fir-tree, but as I am."[33] Additional techniques include refraining from nighttime prayers and instead focusing one's thoughts on Leshy before retiring to bed. Sitting upon a pine stump, one must recite an incantation three times. When leaving the safety of one's dwelling, the door must be closed with the left hand, and upon entering the forest, an anthill must be dug up with the left foot. Furthermore, the top of a birch tree should be severed with the left hand, all while exclaiming, "U-u-u!" Another method suggests cutting down an aspen tree, taking a chunk from it, and reciting an incantation three times. In the darkness of the forest, the cross must be removed and buried in the ground, followed by a plea to the "Lord of forests" for assistance.[34]

In ancient times, there was a widely practiced ritual of divination, most often during the Christmas season, at night in the forest, usually at a crossroads. The diviners would draw three circles of protection around themselves with a magical object (such as a poker or a torch), or they would set up an animal skin on which they would sit, placing a piece of bread and sometimes other items next to them, and they would ask the forest spirit what would happen in the coming year. The answer would come in the form of various forest sounds, in which people would "perceive" meaning. It was believed that the forest spirit would only agree to answer three questions. Failure to adhere to the ritual could result in a cruel punishment for the diviner. It was also believed that on Maundy Thursday, one could go into the forest, sit on an old birch tree, call upon the forest spirit ("Forest King, father to all animals, appear here!") and ask about the future. Additionally, the forest spirit could predict the fate of a person simply by encountering them. In some places, the appearance of the forest spirit was believed to foretell disaster.[20]

In the accounts of encounters with Leshy, as well as other supernatural entities, one often finds the usage of terms such as "fancies," "sees," "lures," "frightens," "tempts," and other expressions denoting uncertainty. However, there exist narratives where Leshy is capable of unhindered communication with humans: visiting taverns to partake in vodka, employing individuals as laborers, engaging in social interactions, even engaging in match-making endeavors. These stories also speak of Leshy assuming the form of an ogre, utilizing people as steeds, carrying individuals on his back, and pilfering unblest sustenance, as well as grain and nails. On occasion, Leshy seeks assistance from humans, be it through instruction in playing the harmonica, provision of sustenance, or aiding in childbirth. In turn, Leshy displays gratitude by bestowing wealth, granting magical artifacts, or fulfilling obligations in place of the individual. There is a belief that during times of human conflict, Leshy and forest dwellers from various regions engage in their own battles. It is worth noting that Leshy is often invoked in profanity (though it may be substituted with references to the devil).[23]

In popular culture

  • Leshy is used as a prototype for the main character of Vladimir Vysotsky's song "Lukomorye", which depicts Leshy as an alcoholic who spends all his money on drinking and is abusive to his wife.[7]
  • Leshy was the inspiration for an antagonist of the video-game Inscryption, who is also named "Leshy".[35]
  • In Karol Kalinowski (pl)'s comic-book Łauma the main protagonist is guarded by the Yotvingians' version of Leshy, the Lauma. They also appear on the cover.[36]
  • The name "Leshy" can designate a type of ghillie suit used by military personnel for camouflage in forests and grassy fields.[37]
  • The character "Lesh" appears as the guardian of the forest in Mavka, the highest-grossing Ukrainian film based on the 1918 play The Forest Song by poet Lesya Ukrainka[38][39]

See also

  • Äbädä (Tatarstan)
  • Basajaun (Basque Country)
  • Berstuk (Wend people of Germany)
  • Boruta (Slavic region)
  • Grand Bois (loa) (Haiti)
  • Hidebehind (Americas)
  • Jinn (Arabian, Islamic)
  • Vörsa (Komi Republic)
  • List of nature deities (Slavic mythology)
  • Ochopintre (Republic of Georgia)
  • Shatans (Belarus, Russian Federation)
  • Shishiga (Russia)
  • Silvanus (Ancient Rome and Gaul)
  • Woodwose (medieval Europe)
  • Yum Caax (Mayan)


References

  1. ↑ Alexander Porteous (1 January 2005). The Lore of the Forest. Cosimo, Inc.. p. 108. ISBN 978-1-59605-105-8. https://books.google.com/books?id=rZ7AEU18fFoC&pg=PA108. 
  2. ↑ Kaysarov Andei Sergeevich (1810). Slavic and Russian mythology. DirectMEDIA. p. 245. ISBN 5998918851. https://books.google.com/books?id=f_JeZYwhjBsC. 
  3. ↑ Ushakov,Dmitry. (1896) Материалы по народным верованиям великоруссов, Этнографическое обозрение [Materials on the folk beliefs of the Great Russian, Ethnographic Review]. (Vol. 8), no. 2-3, pg. 158.
  4. ↑ Maksimov, S. V. (1912) Нечистая сила. Неведомая сила // Собрание сочинений [The Unclean Force, The Unknown Force, Collected Works]. pp. 79-80.
  5. ↑ Tokarev, Sergei Aleksandrovich. (1957) Религиозные верования восточнославянских народов XIX — начала XX века [The religious beliefs of the peoples of East 19th – early 20th centuries]. AN SSSR Moscow and Leningrad. p. 80.
  6. ↑ Barbara., Podgórska (2005). Wielka księga demonów polskich : leksykon i antologia demonologii ludowej. Podgórski, Adam.. Katowice: Wydawn. KOS. ISBN 8389375400. OCLC 62151653. 
  7. ↑ 7.0 7.1 "Mythological Creatures | Leshy". https://latgale.academy/leshy/. 
  8. ↑ 8.0 8.1 Ivanits, Linda J. (1989) Russian Folk Belief. Routledge. p. 68 ISBN:0-873-32889-2
  9. ↑ Afanasyev, Alexander Nikolayevich. (2013) Поэтические воззрения славян на природу [The Poetic Outlook of Slavs About Nature]. Akademicheskii Proyekt. Moscow. ISBN:978-5-8291-1451-0 ISBN:978-5-8291-1461-9
  10. ↑ Afanasyev, Alexander Nikolayevich. (1983) Древо жизни и лесные духи [The Tree of Life and Forest Spirits]. Sovremennik. Moscow.
  11. ↑ Afanasyev, Alexander Nikolayevich. (2008) Славянская мифология [Slavic Mythology]. Eksmo, Migard. Moscow. ISBN:978-5-699-27982-1
  12. ↑ Krinichnaya, Neonila Artyomovna. (2004) Русская мифология: Мир образов фольклора [Russian Mythology: The World of Folklore Images]. Akademicheskii Proyekt. Moscow. ch. 3, "Leshy: Totemic origins and the polysemy of images". ISBN:5-8291-0388-5 ISBN:5-98426-022-0
  13. ↑ Levkievskaya, Elena E. (2011) Мифы русского народа [Myths of the Russian People]. AST, Astrel, VKT. Chapter "Leshy". ISBN:978-5-17-072533-5 ISBN:978-5-271-33771-0 ISBN:978-5-226-03926-3
  14. ↑ "Lauma". Encyclopædia Britannica Inc. http://www.britannica.com/EBchecked/topic/332311/lauma. 
  15. ↑ 15.0 15.1 15.2 15.3 15.4 Krinichnaya, Neonila Artyomovna. (2004) Русская мифология: Мир образов фольклора [Russian Mythology: The World of Folklore Images]. Akademicheskii Proyekt. Moscow. ch. 3, "Leshy: Totemic origins and the polysemy of images". P.247-323 ISBN:5-8291-0388-5 ISBN:5-98426-022-0
  16. ↑ 16.0 16.1 16.2 Levkievskaya, Elena E. (2011) Мифы русского народа [Myths of the Russian People]. AST, Astrel, VKT. Chapter "Leshy". P.320-339 ISBN:978-5-17-072533-5 ISBN:978-5-271-33771-0 ISBN:978-5-226-03926-3
  17. ↑ Afanasyev A.N. XVII. Drevo zhizni i lesnye duhi // Slavyanskaya mifologiya (Poeticheskie vozzreniya slavyan na prirodu i dr.). — M.: Eksmo, SPb.: Midgard, 2008. — P.653—665. — 1520 p.
  18. ↑ Maksimov, S.V. (1912) Нечистая сила. Неведомая сила // Собрание сочинений [The Unclean Force, The Unknown Force, Collected Works]. pp. 79-80.
  19. ↑ Afanasyev A.N. XVII. Drevo zhizni i lesnye duhi // Slavyanskaya mifologiya (Poeticheskie vozzreniya slavyan na prirodu i dr.). — M.: Eksmo, SPb.: Midgard, 2008. — P. 653—665. — 1520 p.
  20. ↑ 20.0 20.1 20.2 20.3 Vlasova M.N. Leshij // Enciklopediya russkih sueverij. — Sankt-Peterburg: Azbuka-klassika, 2008. — 622 p.
  21. ↑ 21.0 21.1 21.2 Madlevskaya E.L. Nizshaya mifologiya: Leshij // Russkaya mifologiya. Enciklopediya. — Eksmo, Midgard, 2005. — P. 314-327. — 784 p.
  22. ↑ Koshkarova Yu. A. K voprosu o vzaimosvyazi obrazov medvedya i leshego v russkoj narodnoj tradicii // Nauchnye vedomosti Belgorodskogo gosudarstvennogo universiteta. Seriya: Istoriya. Politologiya. Ekonomika. Informatika. — 2009. — Vol. 11, # 9 (64). — P. 97—102.
  23. ↑ 23.0 23.1 23.2 Novichkova T.A. Vstuplenie; Leshachiha; Leshij // Russkij demonologicheskij slovar'. — SPb.: Peterburgskij pisatel', 1995. — P. 3-12; 294—340. — 640 p.
  24. ↑ 24.0 24.1 24.2 Shchepanskaya T.B. Glavy 4-10 // Kul'tura dorogi v russkoj miforitual'noj tradicii XIX—XX vv. — Indrik, 2003. — P. 153—427. — 527 p.
  25. ↑ Zinovyev V.P. Bylichka kak zhanr fol'klora i eyo sovremennye sud'by // Mifologicheskie rasskazy russkogo naseleniya Vostochnoj Sibiri. — Novosibirsk: Nauka, 1987. — P. 398—399. — 400 p.
  26. ↑ Krinichnaya, Neonila Artyomovna. (2004) Леший: тотемические истоки и полисемантизм образа [Russian Mythology: The World of Folklore Images]. M.: Akademicheskij proekt; Gaudeamus, 2004. — S. P.247-323 ISBN:5-8291-0388-5 ISBN:5-98426-022-0
  27. ↑ Shchepanskaya T.B. Chapters 4-10 // Culture of the road in the Russian mythological tradition of the XIX—XX centuries. — Indrik, 2003. — pp. 153-427.
  28. ↑ Moroz A.B. Northern Russian pastoral vacations and the magic of the first cattle pasture among the Slavs // The East Slavic ethnolinguistic collection. Research and materials. — M.: Indrik, 2001. — pp. 232-258.
  29. ↑ In the insightful words of N.A. Krinichnaya, it is posited that laughter, serving as a means of rejuvenation, exerts a transformative influence on Leshy's disposition. Furthermore, the notion is put forth that Leshy finds mirth in the realm of mortals, for it is a facet rarely experienced in their ethereal domain.
  30. ↑ In the inimitable words of T.B. Shchepanskaya, the woodsman's deeds, alongside other nefarious influences, elucidated a myriad of transgressions within the realm of procreation: abductions leading to matrimonial unions, illicit liaisons and their resulting offspring, clandestine births, the emergence of unsightly and intellectually impaired illegitimate progeny, the tragic demise of children, the perplexing disappearance of infants amidst the woods, and even the haunting specter of maternal curses
  31. ↑ Nikiforovskij N.Ya. Leshie (leshuki, lesoviki, pushcheviki) // Nechistiki. Svod prostonarodnyh v Vitebskoj Belorussii skazanij o nechistoj sile. — Vil'na: N. Mac i Ko, 1907. — P. 68—73. — 103 p.
  32. ↑ As T.B. Szczepanskaia observes, the prevailing condition of de-communication and social disintegration came to be mythologized as an inevitable outcome of succumbing to the authority wielded by the enigmatic figure of Leshy
  33. ↑ Krinichnaya, Neonila Artyomovna. (2004) Леший: тотемические истоки и полисемантизм образа [Russian Mythology: The World of Folklore Images]. M.: Akademicheskij proekt; Gaudeamus, 2004. — S. P.275-277 ISBN:5-8291-0388-5 ISBN:5-98426-022-0
  34. ↑ Shchepanskaya T.B. Glavy 4-10 // Kul'tura dorogi v russkoj miforitual'noj tradicii XIX—XX vv. — Indrik, 2003. — P. 211. — 527 p.
  35. ↑ Kapron, Nicola Jean (October 28, 2021). "Inscryption Interview: Developer Daniel Mullins on Bringing New Life to 3D Retro Horror Games". Game Rant. https://gamerant.com/inscryption-interview-developer-daniel-mullins-3d-retro-horror-games/. Retrieved November 6, 2021. 
  36. ↑ "'Łauma' by Karol Kalinowski – Image Gallery". https://culture.pl/en/gallery/lauma-by-karol-kalinowski-image-gallery. 
  37. ↑ Taras, Anatolij E. (2022). "Maskirovochnyj kostyum" (in ru). Sputnik razvedchika. Kommandos. Minsk: Kharvest. p. 64. ISBN 978-985-18-4398-1. https://books.google.com/books?id=Tz8REAAAQBAJ. Retrieved 29 August 2023. "В наших широтах самые распространенние виды маскировочных костюмов это «Кикимора» (для болотистой местности с богатой растительностью) и «Леший» (для лесов и полей с пожухлой травой)." 
  38. ↑ "Ukraine's 'Mavka' Expands Into Series, Teams up with TeamTO and Eyes Future Sequel: 'It's Something New for the World to See'". https://variety.com/2023/tv/festivals/mavka-teamto-film-ua-group-1235640633/. 
  39. ↑ "Mavka: The Forest Song". https://www.siff.net/festival/mavka-the-forest-song. 

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