Editing Leshy (section)

==The art of summoning, fortune-telling, and other mystical practices==
The art of summoning Leshy involves various intricate rituals and methods. One technique includes creating a circle with young birch trees and calling out by removing a cross and shouting loudly, “Grandfather!” Another method entails felling a pine tree onto two aspen trees in the forest and standing on them while facing north to invoke Leshy. On the night of [[Ivan Kupala]], one can cut down an aspen tree so that it falls to the east, then stand on the stump facing east, bend over, look between their legs, and say, “Uncle Leshy! Show yourself as I am, not as a gray wolf, black raven, or fir-tree.”<ref>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}}</ref> Other ways to summon Leshy include not praying at night and thinking about him before bed, sitting on a pine stump and beckoning three times, closing the door with one's left hand before entering the forest, digging up an anthill with one's left foot, cutting the top of a birch tree with one's left hand, and shouting “U-u-u!” Another method is to remove a cross at night in the forest, bury it in the ground, and say, “Lord of forests, I have a request for you!”
<ref>Shchepanskaya T.B. Glavy 4-10 // Kul'tura dorogi v russkoj miforitual'noj tradicii XIX—XX vv. — Indrik, 2003. — P. 211. — 527 p.</ref>

On Christmas Eve, it was a common practice to engage in [[fortune-telling]] rituals in the forest, often at a crossroads and during the night. The fortune-tellers would create three circles or use the skin of an animal as a boundary, placing a magical object such as a poker within. Sitting on the skin, they would also place a piece of bread and sometimes other objects beside them, and then ask Leshy for insight into the upcoming year. The response would come in the form of various forest sounds, which the fortune-tellers would interpret. It was believed that Leshy would only answer three questions and failure to follow the ritual could result in severe consequences. It was also believed that on [[Maundy Thursday]], one could seek out an old birch tree in the forest, sit upon it, and call upon Leshy (“Forest King, father to all animals, appear here!”) to reveal the future. Additionally, it was said that Leshy could foretell the fate of anyone who encountered him. In certain regions, the appearance of Leshy was seen as a sign of impending trouble.<ref name="Vlasova M.N 2008">Vlasova M.N. Leshij // Enciklopediya russkih sueverij. — Sankt-Peterburg: Azbuka-klassika, 2008. — 622 p.</ref>

When discussing encounters with Leshy, as well as other malevolent entities, it is often said that one must "lure" or "tempt" or "scare" him in order to make contact. However, there are tales in which Leshy is able to communicate with humans without any obstacles: visiting a pub and drinking [[vodka]], hiring a person to work for him, visiting people, playing matchmaker for a girl he fancies, and so on. There are also stories in which Leshy is portrayed as a giant, riding on humans transformed into horses, carrying a person on his back, stealing food and supplies from people, including grain and nails. At times, Leshy even seeks assistance from humans: asking to be taught how to play the harmonica, requesting food, having a midwife help deliver Leshy’s child, being freed by a hunter from fellow hunters, being cared for by a woman after being found naked in the woods, and receiving prayers from a man to help ward off devils. In return, Leshy shows gratitude towards humans by helping them become wealthy, giving them magical objects, and taking their place in the army. It is believed that during human wars, Leshy and other forest spirits may also engage in battles among themselves. Leshy is frequently referenced in swear words, although he can be substituted with "devil" in those instances.<ref name="Novichkova T.A. Vstuplenie 1995. P. 3-12"/>