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Walter Leake

Walter Daniel Leake (May 20, 1762 – November 17, 1825) was a judge, U.S. senator, and governor of Mississippi. He served as a United States Senator from Mississippi (1817–1820), as a justice in 1821, and as third Governor of Mississippi (1822–1825). He was the first Governor of Mississippi to die in office.

Early life
Walter Leake was born on May 20, 1762, in Albemarle County in the Colony of Virginia. He was the son of Captain Mask Leake and nephew of Rev. Samuel Leake (Princeton University graduate and a member of the first Board of Trustees of Hampden–Sydney College), an ancestor of Senator John McCain of Arizona. Walter Leake was descended from John Leake. Leake served in the American Revolutionary War, serving in the Battle of Yorktown according to Marquis de Lafayette, and later served in Virginia's General Assembly.

Career
Leake was appointed a judge in the Territory of Mississippi in 1807, and he settled in Claiborne County, and he would serve as a delegate to Mississippi's Constitutional Convention of 1817 for this county. Leake served as a United States Senator for the State of Mississippi from 1817 to 1820. While in the Senate, Leake served as Chairman of the Committee on Indian Affairs. In 1820, Leake was appointed United States Marshall for the District of Mississippi, and then was appointed to fill a vacancy on the Mississippi Supreme Court in 1821, and went on to serve as the governor of Mississippi from 1822 to 1825.

Governor of Mississippi
On August 6, 1821, Walter Leake was elected the 3rd Governor of Mississippi. He faced attorney and state legislator Charles B Green in the general election. During his first administration, Leake signed a law to eliminate debtor's prisons in Mississippi and attempted to promote a law to abolish dueling. Leake oversaw the expansion of Mississippi's road system, extending roads from the state's new capitol, Jackson, to other settlements in Mississippi. In the 1823 gubernatorial election, Leake was reelected, defeating former Congressional Delegate William Lattimore and Lieutenant Governor David Dickson. Leake died in Mount Salus, Mississippi (now named Clinton) on November 17, 1825, while serving as Governor of Mississippi.

Personal life
Leake married. His daughter, Susan Wingfield Leake, married Henry Goodloe Johnston of Spotsylvania County, Virginia, in 1807 and was an ancestor of Haley Barbour.

Legacy
Leake County, Mississippi, as well as Leakesville, Mississippi, are named for him.

title: Walter Leake


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Bannik

The Bannik is a bathhouse (banya) spirit in Slavic mythology. He is usually described as a small, naked old man with a long beard, his body covered in the birch leaves left over from well used bath brooms. Many accounts also claim that he is a shapeshifter and can appear as a local person to someone who stumbles across him, or even as a stone or coal in the oven heating the bathhouse. Slavic bathhouses resemble saunas, with an inner steaming room and an outer changing room. A place where women gave birth and practiced divinations, the bathhouse was strongly endowed with vital forces. The third firing (or fourth, depending on tradition) was reserved for the bannik, and, given his inclination to invite demons and forest spirits to share his bath, no Christian images were allowed lest they offend the occupants. If disturbed by an intruder while washing, the bannik might pour boiling water over him, or even strangle him.

There were several rituals performed in order to keep the bannik happy and peaceful. The most common occurred during the steaming/firing that was reserved for the spirit itself or upon the quitting of the banya for the night; offerings of fir branches, water and soap were left, capped by a formal thank you uttered aloud. The bannik was often blamed for anything that went wrong within the bathhouse, so if the structure burned down (which they often did), it was believed the spirit had been affronted in some way. In order to appease the bannik, upon the rebuilding of a banya, a black hen would be suffocated, left unplucked and buried beneath the building's threshold. The people performing this ritual would end it by bowing and backing away from the threshold, while reciting appropriate incantations.

The banya was considered a liminal space among Slavic peasants and thus, was considered "unclean", or a place of possible spiritual danger. Despite this, most births occurred inside the banya and it was believed that the bannik was not truly happy or settled until a child was born within his domain.

The bannik had the ability to predict the future. One consulted him by standing with one's back exposed in the half-open door of the bath. The bannik would gently stroke one's back if all boded well; but if trouble lay ahead, he would strike with his claws.

license: Creative Commons - Attribution Share-Alike - https://creativecommons.org/licenses/by-sa/4.0/

title: Bannik


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Barbara Dulinsky

Master Sergeant Barbara Jean Dulinsky (1928–1995) was a member of the United States Marine Corps who, in 1967, became the first female United States Marine to serve in a combat zone in Vietnam. She served at Military Assistance Command, Vietnam (MACV) Headquarters in Saigon. She died in 1995.

title: Barbara Dulinsky


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Endowment (Mormonism)

In Mormonism, the endowment is a two-part ordinance ceremony designed for participants to become kings, queens, priests, and priestesses in the afterlife. As part of the first ceremony, participants take part in a scripted reenactment of the Biblical creation and fall of Adam and Eve. The ceremony includes a symbolic washing and anointing, and receipt of a "new name" which they are not to reveal to others except at a certain part in the ceremony, and the receipt of the temple garment, which Mormons then are expected to wear under their clothing day and night throughout their life. Participants are taught symbolic gestures and passwords considered necessary to pass by angels guarding the way to heaven, and are instructed not to reveal them to others. As practiced today in the Church of Jesus Christ of Latter-day Saints (LDS Church), the endowment also consists of a series of covenants (promises to God) that participants make, such as a covenant of consecration to the LDS Church. All LDS Church members who choose to serve as missionaries or participate in a celestial marriage in a temple must first complete the first endowment ceremony.

The second part of the endowment, called the second anointing, is the pinnacle ordinance of the temple, jointly given to a husband and wife couple to ensure salvation, guarantee exaltation, and confer godhood. Participants are anointed kings, queens, priests, and priestesses, whereas in the first endowment they are only anointed to become those contingent to following specified covenants. The second anointing is only given to a select group, and its existence is not widely known among the general membership.

The endowment as practiced today was instituted by founder Joseph Smith in the 1840s with further contributions by Brigham Young and his successors. The ceremony is performed in Latter Day Saint temples, which are dedicated specifically for the endowment and certain other ordinances sacred to Mormons, and are open only to Mormons who meet certain requirements. There was a brief period during the construction of the Salt Lake Temple where a small building referred to as the Endowment House was used to administer the endowment ordinance. The endowment is currently practiced by the LDS Church, several denominations of Mormon fundamentalism, and a few other Mormon denominations. The LDS Church has simplified its ceremony from its 19th century form.

A distinct endowment ceremony was also performed in the 1830s in the Kirtland Temple, the first temple of the broader Latter Day Saint movement, which includes other smaller churches such as the Community of Christ. The term "endowment" thus has various meanings historically, and within the other branches of the Latter Day Saint movement.

The prevalence of LDS Church members who participate in the endowment ceremony is difficult to determine. However, estimates show that fewer than half of converts to the LDS Church ultimately undergo the first endowment ceremony, and young people preparing for missions account for about one-third of "live" endowments (as contrasted with proxy endowments for the deceased). The second endowment ceremony had been given 15,000 times by 1941, but has become less common today.

Previous Latter Day Saint endowments

The meaning and scope of the term endowment evolved during the early Latter Day Saint movement, of which Mormonism is a part. The term derives from the Authorized King James Version, referring to the spiritual gifts given the disciples of Jesus on the day of Pentecost, in which they were "endowed with power from on high," Christians generally understand this endowment to refer to the gift of the Holy Spirit, which the Latter Day Saints believe is given at the Confirmation ceremony. In 1831, however, Smith began teaching that the elders of the church needed to be further "endowed with power from on high" in order to be effective proselytizers. He therefore gathered the elders together at a general conference in June 1831 and "endowed" them with this power by ordaining them to the High Priesthood.

By the mid-1830s, Smith was teaching that a further endowment was necessary, this time requiring the completion of the Kirtland Temple as a house of God where God could pour out his Holy Spirit. Upon the completion of the Kirtland Temple after three years of construction (1833–1836), the elders of the church gathered for this second promised endowment in early 1836. The Kirtland endowment included a ritual ceremony involving preparatory washings and anointings with oil, followed by a gathering in the temple in which many reported spiritual gifts such as speaking in tongues and visions.

Overview
The Nauvoo endowment consists of two phases: (1) an initiation, and (2) an instructional and testing phase. The initiation consists of a washing and anointing, culminating in the clothing of the patron in a "Garment of the Holy Priesthood", which is thereafter worn as an undergarment.

The instructional and testing phase of the endowment consists of a scripted reenactment of Adam and Eve's experience in the Garden of Eden (performed by live actors—called officiators; in the mid-20th century certain portions were adapted to a film presentation). The instruction is punctuated with oaths, symbolic gestures, and a prayer around an altar, and at the end of instruction, the initiate's knowledge of symbolic gestures and key-words is tested at a "veil."

Introduction
On May 3, 1842, Joseph Smith prepared the second floor of his Red Brick Store, in Nauvoo, Illinois, to represent "the interior of a temple as circumstances would permit". The next day, May 4, he introduced the Nauvoo endowment ceremony to nine associates.

Throughout 1843 and 1844 Smith continued to initiate other men, as well as women, into the endowment ceremony. By the time of his death on June 27, 1844, more than 50 persons had been admitted into the Anointed Quorum, the name by which this group called themselves.

The Nauvoo endowment and Freemasonry
There are many similarities between Smith's endowment ceremony and certain rituals of Freemasonry, particularly the Royal Arch degree. These specific similarities included instruction in various signs, tokens, and passwords, and the imposition of various forms of the penalties for revealing them. The original wording of the penalties, for example, closely followed the graphic wording of the Masonic penalties.

According to the predominant view by historians, Smith used and adapted material from the Masonic rituals in creating the endowment ceremony. All of those first initiated by Smith on May 4, 1842, were longstanding or recent Masons: Adams was the Deputy Grand Master of the Masonic Grand Lodge of Illinois; Whitney, Miller and Kimball had previously been Lodge Masters; Smith's brother, Hyrum, had been a Mason since 1827; and the remaining five participants (Law, Marks, Young, Richards, and Smith himself) had been initiated as Freemasons just weeks before the meeting. However, none of these Masons ever charged Smith with breaking any of Masonry's oaths or revealing its secrets. In contrast to those that believe Smith simply copied these rituals to advance his own religion, one Mormon historian has noted that these Masonic parallels confirmed to these men "the breath of the restoration impulse and was evidence of Smith's divine calling".

The LDS Church has never commented officially on these similarities, although certain features of the two rituals have been called "analogous" by one official Church Historian and the apostle Jeffrey R. Holland stated in a BBC interview that endowment ordinance vows to secrecy are "similar to a Masonic relationship." The LDS Church apostle John A. Widtsoe downplayed the similarities, arguing that they "do not deal with the basic matters [the endowment] but rather with the mechanism of the ritual." One LDS Church educator, however, was censured in the 1970s by the Church Educational System for arguing that the endowment ceremony had a dependent relationship with the rituals of freemasonry.

Some within the LDS Church, particularly Smith's contemporaries, have expressed the view that the endowment was given anciently by God in its original form at the Temple of Solomon, but that the form of the ritual degenerated into the form used by Freemasons. Heber C. Kimball clearly supported this position: "We have the true Masonry. The Masonry of today is received from the apostasy which took place in the days of Solomon and David. They have now and then a thing that is correct, but we have the real thing."

Later modifications by the LDS Church
After Smith officiated in Brigham Young's endowment in 1842 Smith told him, "Brother Brigham, this is not arranged perfectly; however we have done the best we could under the circumstances in which we are placed. I wish you to take this matter in hand: organize and systematize all these ceremonies". Young did as Smith directed, and under Young's direction the Nauvoo endowment ceremony was introduced to the church at large in the Nauvoo Temple during the winter of 1845–1846. A spacious hall in the temple's attic was arranged into appropriate ordinance "rooms" using canvas partitions. Potted plants were used in areas representing the Garden of Eden, and other areas were furnished appropriately, including a room representing the celestial kingdom. Over 5,500 persons received their endowments in this temple.

Young introduced the same ceremony in the Utah Territory in the 1850s, first in the Endowment House and then in the St. George Temple. During this period the ceremony had never been written down, but was passed orally from temple worker to worker. Shortly after the dedication of the St. George Temple, and before his death in 1877, Young became concerned about the possibility of variations in the ceremony within the church's temples and so directed the majority of the text of the endowment to be written down. This document became the standard for the ceremony thereafter. Also in 1877, the first endowments for the dead were performed in the St. George Temple.

In 1893, minor alterations in the text were made in an attempt to bring uniformity to the ceremony as administered in the temples. Between 1904 and 1906, the temple ceremony received very public scrutiny during the 1904 Senate investigation of LDS Apostle and U.S. Senator, Reed Smoot. Of particular concern to senators was the ceremony's "law of vengeance", in which, during the hearings, it was revealed that participants took an oath of vengeance to pray that God would "avenge the blood of the prophets on this nation". The "prophets" were Joseph and Hyrum Smith, and "this nation" was the United States.

Beginning in 1919, church president Heber J. Grant appointed a committee charged with revising the ceremony, which was done under the direction of Apostle George F. Richards from 1921 to 1927. Richards received permission to write down the previously unwritten portions of the ceremony. Among his revisions was the elimination of the "law of vengeance". Previous versions of the ceremony into the 1880s also had the representative of the Lord cut the symbols in the garments with a knife through the veil, with one source suggesting an early version cut into the knee of the participant to create a scar. The committee also removed the violent language from the penalty portions of the ceremony. Prior to 1927, participants made an oath that if they ever revealed the secret gestures of the ceremony, they would be subject to the following:

Each temple president received a "President's Book" with the revised ceremony ensuring uniformity throughout the church's temples.

The first filmed versions of the endowment were introduced in the 1950s, by a committee headed by Gordon B. Hinckley. That change was initiated by church president David O. McKay as a way of providing the instruction simultaneously in different languages, an innovation made necessary by the construction of the Bern Switzerland Temple, the church's first temple in Europe. , ceremonies in all but two (Salt Lake Temple and Manti Temple) of the church's 128 operating temples are presented using the filmed version.

In 1990, further changes included the elimination of all blood oaths and penalties. These penalties, representing what the member would rather suffer than reveal the sacred signs given them in the ceremony, were symbolized by gestures for having the throat cut, the breast cut open, and the bowels torn out. Changes also included the elimination of the five points of fellowship, the role of the preacher, and all reference to Lucifer's "popes and priests" were dropped.

The ceremony was also changed to lessen the differences in treatment between men and women. Women no longer are required to covenant to obey their husbands, but instead must covenant only to follow their husbands as their husbands follow God. Also, Eve is no longer explicitly blamed for the Fall, and several references to Adam were replaced with references to Adam and Eve. The lecture at the veil was also cut, and some repetition was eliminated.

In the temple endowment, women were previously urged to be a priestess "unto her husband," while men were promised they will be priests to God. In January 2019, that topic was removed from the endowment process, in accordance with other changes that included more lines for Eve in their ritual performance of the Book of Genesis. Also in 2019, a letter from the church's First Presidency stated that "Veiling an endowed woman's face prior to burial is optional." It had previously been required. The letter went on to say that such veiling, "may be done if the sister expressed such a desire while she was living. In cases where the wishes of the deceased sister on this matter are not known, her family should be consulted."

A 1996 estimate by Richard Cowan states that around 150million endowments have been performed, most of which were in behalf of deceased persons.

Modern endowment as practiced by the LDS Church
The most well-known Mormon endowment ceremony is that performed by the LDS Church in its temples. This ceremony is open only to members of the church deemed worthy and given a "temple recommend" by their priesthood leaders after one or more personal interviews. It comprises four parts:
 * 1) An initiatory composed of the preparatory ordinances of washing and anointing
 * 2) An instructional portion with lectures and representations
 * 3) The making of covenants (i.e. oaths)
 * 4) A testing of knowledge

The initiatory
The "initiatory" is a prelude to the endowment proper, similar to Chrismation, and consists of:

 * 1) Instruction
 * 2) Symbolic washing and anointing ordinances
 * 3) Being clothed in the temple garment
 * 4) Receiving a "new name" in preparation for the endowment.

Washing and anointing are perhaps the earliest practiced temple ordinances for the living since the organization of the LDS Church. There is evidence that these ordinances have been performed since 1832. They were first practiced in the Whitney Store as part of the School of the Prophets and were part of the Kirtland endowment.

As part of the endowment ceremony, the ordinance of washing and anointing symbolizes the ritual cleansing of priests that took place at Israel's Tabernacle, Solomon's Temple, and the Second Temple, later known as Herod's Temple. The washing symbolizes being "cleansed from the blood of this generation," and being anointed to become "clean from the blood and sins of this generation."

After the washing and anointing, the patron is given the temple garment, formally called the "Garment of the Holy Priesthood". This garment represents the "coats of skins" given to Adam and Eve in the Garden of Eden.

Similar ordinances are performed for the living and the dead in LDS temples, where men are: Women receive the same ordinances, except for the ordination. As the final part of the initiatory, the patron is given a new name, which is a key word used during the ceremony. In general, this name is only known to the person to whom it is given; however, an endowed LDS woman reveals her name to her endowed husband (but not vice versa).
 * Ordained to the priesthood (for the dead only, since a man coming to the temple for his own endowment would have previously received his Melchizedek priesthood ordination)
 * Washed with water (which only involves a cursory sprinkling of water)
 * Blessed to have the washing sealed
 * Anointed with oil
 * Blessed to have the anointing sealed
 * Clothed in holy garments

The instructional portion
The endowment focuses heavily on LDS belief in a plan of salvation and centered around the atonement of Jesus Christ on behalf of humanity's sins. Parts of the doctrine of the plan of salvation explained include:

 * The eternal Nature of God, of Jesus Christ, and their divinity
 * The pre-mortal existence and eternal nature of man (mankind lived with God before mortal life)
 * The reality of Satan, who is Jesus' and Adam's rebellious spirit brother
 * The fall of Adam and the reasons for mortality, trials, and blessings
 * The Atonement of Jesus Christ, and the need for the Atonement
 * The relationship of grace, faith, and works
 * Death, the literal resurrection, and qualifying for one of the three kingdoms of glory (or Outer Darkness)
 * The need for personal righteousness, covenant keeping, and love of God and fellow man
 * That Heavenly Father loves humanity as his children and wants people to become like he is, to receive joy
 * The sanctity and eternal nature of the family

The endowment is often thought of as a series of lectures where Latter-day Saints are taught about the creation of the world, the events in the Garden of Eden, what happened after Adam and Eve were cast out of the Garden into the "telestial world", and the progression of righteous individuals through "terrestrial" laws to one of the kingdoms of glory and exaltation.

During the ceremony, Latter-day Saints are dressed in temple clothes or temple robes, are taught in ordinance rooms about various gospel laws (including obedience, chastity, sacrifice and consecration) and make covenants to obey these laws. The early Mormon leader Brigham Young taught that participants are given "signs and tokens" that "enable you to walk back to the presence of the Father, passing the angels who stand as sentinels" and gain eternal exaltation. At the end of the ceremony, the participant is "tested" on their knowledge of what they were taught and covenanted to do and then admitted into the celestial room, where they may meditate and pray.

Covenant portion
The LDS Church defines a covenant as a sacred promise one makes to God.

The temple ceremony involves entering into five covenants:
 * 1) Law of Obedience, which includes striving to keep God's commandments.
 * 2) Law of Sacrifice, which means doing all that is possible to support the Lord's work and repenting with a broken heart and contrite spirit.
 * 3) Law of the Gospel, which refers to the higher law that Jesus Christ taught, including baptism, repentance, and being sanctified by the Holy Ghost.
 * 4) Law of Chastity, which means having sexual relations only with the person to whom an individual is legally and lawfully married, according to God's law.
 * 5) Law of Consecration, which means dedicating time, talents, and everything the Lord has blessed an individual with to build up the church.

The promise given in the ceremony is that those who remain faithful will be endowed "with power from on high."

Testing portion
At the end of the endowment ceremony the participant is tested at a physical veil by a man representing the Lord on the signs and tokens just learned. Before 1990 at the veil the participant also put their arm around and pressed their cheek, shoulders, knees and feet against the person through the veil in what was called "the five points of fellowship."

Requirements for participation
The endowment is open only to Mormons who have a valid "temple recommend." To be eligible to receive a temple recommend, one must be deemed worthy by church leadership and have been a member of the LDS Church for at least one year. A male member of the church must hold the Melchizedek priesthood to participate in the endowment. A temple recommend is signed by the person receiving the recommend, a member of the person's bishopric and a member of the stake presidency, who each perform a personal, one-on-one "worthiness interview." Persons seeking a recommend to attend the temple for the first time and receive their endowment will generally meet with their bishop and stake president.

These interviews cover what the church believes to be the most important factors of personal morality and worthiness, including whether the person has a basic belief in key church doctrines such as the divinity of Jesus and the restoration; whether the person attends church meetings and supports the leadership of the LDS Church; whether the person affiliates with Mormon fundamentalists or other people considered by the church to be apostate; whether the person is honest and lives the law of chastity and the Word of Wisdom; whether the person abuses family members; whether the person pays tithing and any applicable spousal or child support; and whether the person has confessed to serious past sins.

Prior to participating in the endowment, members of the LDS Church frequently participate in a six-part temple preparation class which discusses temple-related topics but does not directly discuss the details of the ceremony.

Ineligible groups of members
Some members of the church were historically or are currently ineligible for the temple endowment. For about 130 years (between 1847 and 1978) all LDS endowment-related temple ordinances were denied to all Black women and men in a controversial temple racial restriction. As of 2023, all temple ordinances including the endowment continue to be denied for any lesbian, gay, or bisexual person who is in a same-sex marriage or homosexual sexual relationship. Transgender individuals who gender transition (even if just by changing their name, pronouns and gender presentation by clothing and hairstyle) are also barred from temple ordinances as of 2020. These restrictions have received criticism from both outside,  and inside the LDS church.

Held sacredness and perceived secrecy
Other than the ceremony's signs and tokens (and formerly penalties), which remain a central part of the ceremonies, the remainder of the ceremony carries with it no covenants of secrecy. However, most Latter-day Saints are generally unwilling to discuss the specific details of the ceremony and have been as recently as 2019 instructed by official church publications and top church leaders that the only place where the temple ceremonies should be discussed, even amongst faithful members, is within the temple.

In practice, Mormons keep silent about the ceremony for numerous reasons. Most Mormons hold the making of these covenants to be highly sacred. Most LDS Church members also believe that details of the ceremony should be kept from those who are not properly prepared. Many Mormons believe that Jesus often taught in parables for the same reason.

Prior to revisions in 1990, the LDS Church's version of the endowment also included a gesture called a "penalty." The ceremony stated that the "representation of the execution of the penalties indicates different ways in which life may be taken". However, the LDS Church has removed the "penalty" portions of the ceremony, protecting the "names", "tokens," and "signs" by a simple "covenant and promise." Still, such information has been published in various sources, unauthorized by the LDS Church.

Historical organizational statements on confidentiality
Official church publications have consistently stated that temple ceremonies are confidential and not to be discussed outside the temple, but the degree and breadth of information shared has shifted over time. The non-public nature of the endowment is implied early on by a reference in facsimile no. 2 in the Book of Abraham (part of the LDS Church standard works dated to 1835) when it states that there are things that "cannot be revealed unto the world; but is to be had in the Holy Temple of God."

In 1904, B. H. Roberts declared in testimony to the United States Senate that certain aspects of the endowment ceremony were intended to be "secret from the world". This information includes, in the initiation and instructional/testing phases of the endowment ceremony, certain names and symbolic gestures called tokens and ''signs. ''

In 2021, the online versions of the General Handbook the specific covenants made during the endowment have been enumerated. This is the only new item that was not publicly discussed about the endowment that was added. Since that publication, the covenants made and their doctrinal implications have been discussed in more public forums including the publication of an article listing the covenants made and explaining their significance.

Perceived implications of confidentiality policy
Some Mormons have suggested that the reluctance to discuss the endowment encourages attacks and unauthorized exposés by evangelical Christians and others, and therefore advocate a more transparent attitude toward the ceremony. Transparency has increased a little bit since such criticisms were levied.

Latter-day Saint scholars' statements comparing modern endowment to ancient practices
The Latter-day Saint viewpoint is that the endowment is of ancient origin, revealed from the earliest time to the biblical Adam. Much research has been done by Latter Day Saints finding parallels between the endowment and ancient traditions. The LDS Church temple is referred to as a "house of learning" since it is a "kind of educational environment teaching by action and educating through ritual." The endowment ordinance, as presented in Latter-day Saint temples, has been referred to as a "ritual drama" that commemorates episodes of sacred history due to its "theatrical setting." When viewed as a restoration of ancient rites, the ritual drama and aesthetic environment in which the endowment is presented are both rich in Judeo-Christian symbolism. Comparative studies of the art, architecture, and rituals found in Mormonism, such as the endowment, reveal parallels to early Catholic and Jewish traditions.

The Testament of Levi discusses ceremonies and clothing that LDS scholar Blake Ostler relates to the modern LDS endowment. Some scholars have suggested that Jewish temple initiation was later merged with early Christian baptismal initiation sometime after the destruction of the Second Temple. By the fourth century CE, Christian baptism had adopted a much more dramatic and complex set of rituals accompanying it, including washing ceremonies, physical anointing with oil, being signed with a cross on the forehead, and receiving white garments and a new name, all which paralleled the Jewish initiation for priests and kings. St. Cyril of Jerusalem, in his Catechetical Lectures, related the anointing with oil at baptism with the anointing of a priest and king in the Old Testament, suggesting that the initiate actually became a priest and king in Christ.

The general theme of ascension through multiple gates or veils of heaven is found all throughout early Jewish, Christian, Muslim, and other Near Eastern religious writings, as well as in the Bible. Early works often describe angels and other sentinels which are set at these points, and several of these state that the ascending individual would be required to give specific signs and names to the sentinels in order to pass through the veil. The descriptions of key words, signs, and tokens being presented to the sentinels of the veils of heaven are particularly prevalent in old Gnostic Christian and Mandaean writings, and in Jewish lore. In one of the Nag Hammadi texts, Jesus promises that those who accept him would pass by each of the gates of heaven without fear and would be perfected in the third heaven. The Coptic Book of 1 Jeu describes Jesus instructing the apostles in the hand-signs, names, and seals that they must use before the guardians of heaven would remove the veils of heaven to allow them passage. In Hekhalot Rabbati 17:1–20:3, an old Jewish esoteric text, the faithful pass through seven doors in order to enter the presence of God, passing by angels whose names they must give, while presenting a seal. 3 Enoch also describes the names and seals given to the angels.

The Latter Day Saint temple garment is usually identified by Mormon scholars with the sacred "linen breeches" (michnasayim/mikhnesei bahd) and the "coat of linen" (kuttoneth) that ancient Israelite priests were commanded to wear. According to the Talmud, worn-out undergarments and priestly sashes were burned, being used as torch wicks in the temple. The temple garment has been compared to the modern tallit katan, a sacred undershirt of Orthodox and ultra-Orthodox Judaism. Both the temple garments in Mormonism and the tallit katan are meant to be worn all day under regular clothing as a constant reminder of the covenants, promises, and obligations the wearer is under. Latter-day Saint scholars interpret a biblical scripture in Luke as instructing the apostles to wait for both the pouring out of the Spirit on the day of Pentecost and the endowment ceremony before going out to evangelize.

title: Endowment (Mormonism)


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Kikimora

Kikimora (кикимора) is a legendary creature, a female house spirit in Slavic mythology. Her role in the house is usually juxtaposed with that of the domovoy. The kikimora can either be a "bad" or a "good" spirit, which will depend on the behavior of the homeowner. In more recent times an image of kikimora as a female swamp spirit had developed.

Etymology
Most sources link the suffix -mora with the Proto-Slavic *morà ('nightly spirit, bad dream') and the Proto-Germanic *marōn (id.), as in the modern English nightmare.

In Polish folklore, mora are the souls of living people that leave the body during the night, and are seen as wisps of straw or hair or as moths. Accordingly, Polish mora, Czech můra denote both a kind of elf or spirit as well as a "sphinx moth" or "night butterfly". Other Slavic languages with cognates that have the double meaning of moth are: Kashubian mòra, and Slovak mora.

In Slovene, Croatian and Serbian, mora refers to a "nightmare". Mora or Mara is one of the spirits from ancient Slav mythology. Mara was a dark spirit that takes a form of a beautiful woman and then visits men in their dreams, torturing them with desire, and dragging life out of them. In Serbia, a mare is called mora, or noćnik/noćnica ("night creature", masculine and feminine respectively). In Romania they were known as Moroi.

The word kikimora may have derived from the Udmurt (Finno-Ugric) word kikka-murt, meaning scarecrow (literally bag-made person).

History
The origin of the kikimora comes from the 8th to 13th century when Slavic paganism was slowly subsumed by Christianity. However, even after Christianity took hold in the Slavic regions, the belief of the kikimora was still strong. Belief in the entity still continues today where it is imbued with old Slavic folk religion and Christianity's concept of demonic forces.

Features and behaviours
The kikimora might have the snout of a dog, a chicken beak or can even resemble a goat-like entity with glowing eyes and horns. In fact, it can take any part of an animal's face or body. It is always feminine and can appear as an old woman or a beautiful girl. She might even appear as a deceased family member.

The swamp kikimora is usually described as a small, ugly, hunchbacked, thin, and scruffy old woman with a pointed nose and disheveled hair. She was said to use moss and grass as clothes. It was believed that she frightens people, knocks travelers off the road or even drowns them. She also kidnaps children.

It is a common belief that mora enters the room through the keyhole, sits on the chest of the sleepers and tries to strangle them (hence moriti, "to torture", "to bother", "to strangle"). To repel moras, children are advised to look at the window or to turn the pillow and make a sign of cross on it (prekrstiti jastuk); in the early 19th century, Vuk Karadžić mentions that people would repel moras by leaving a broom upside down behind the door, or putting their belt on top of their sheets, or saying an elaborate prayer poem before they go to sleep.

There are two different kinds of kikimoras. The one that comes from the forest is married to the Domovoi. The other one comes from the swamp (кикимора болотная) and is married to Leshy. It is said that she can be identified by her wet footprints. When home builders wanted to cause harm to someone buying a house, they would bring in kikimora. Once she is inside, it is difficult to get her to leave.

There is a Russian bylichka about one swamp kikimora, who loved to brew beer. Her name was Baba Bolotnitsa (Баба-болотница). When she was brewing beer, fog rose over the river (or swamp).

When the house is in order, kikimora looks after the chickens and housework. If not, she whistles, breaks dishes, and makes noises at night. She also comes out at night to spin thread.

Legacy

The legendary kikimora provides the basis of Kikimora (op. 63), a tone poem for orchestra by Anatoly Lyadov. Lyadov wrote that she "grows up with a magician in the mountains. From dawn to sunset the magician’s cat regales kikimora with fantastic tales of ancient times and faraway places, as kikimora rocks in a cradle made of crystal. It takes her seven years to reach maturity, by which time her head is no larger than a thimble and her body no wider than a strand of straw. Kikimora spins flax from dusk and to dawn, with evil intentions for the world."

Russian "New Age" writer Vladimir Megre mentions the kikimora in The Space of Love, Book 3 of his "Ringing Cedars" series. Megre likens a man who marries unwisely based on looks and fashion to one who marries a kikimora. A footnote in the English version describes the kikimora as a malevolent female ghost said to attach itself to a particular house and disturb the inhabitants, males in particular. By extension, the term may also suggest an ugly woman in shabby clothing, ill-tempered and grumbling, striving to make the life of her husband (and men in general) unbearable.

In 1988, Kirill Eskov discovered and described a new genus and species of sheetweaver spider, Kikimora palustris, named after this spirit.

The 2015 video game The Witcher 3: Wild Hunt and 2019 television series The Witcher both include depictions of kikimory.

Kikimora is an antagonistic character in the animated TV show The Owl House. It has no relation to the folklore character.

Infantry in Russia and Ukraine use kikimora camouflage clothing - ragged and mossy-looking - to blend into appropriate landscapes.

Cultural analysis
The concept of the kikimora is thought to serve basic functions and duties of the household. A kikimora would haunt a household if a woman did not keep a clean house; if a husband was lazy or abusive; or if children were poorly disciplined. Reversing one's behaviour is believed to remove her presence from the house. Besides that, the kikimora entity is thought to console or explain tragic events like the death of a family member or the loss of household items.

title: Kikimora


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Lakanica

Lakanica is type of supernatural being from traditional Polish folklore who is a spirit of the fields or meadows. These are reputed to be shy and elusive creatures who can appear in human female form.

Similarity to the rusalki
Scholar Alanna Muniz notes the range of such creatures in stories from western Slavic cultures that share a common non-hierarchical religion. A Lakanica was similar to other types ovily/rusalki, spirits who “are believed to reside in or near lakes, springs, rivers, and marshes, although they are also connected to fields, trees, and woods in some locations.”

Depiction in fiction
A Lakanica and other mythological characters play a role in the 21st century novel The Dollmaker of Kraków, set before and during World War II.

title: Lakanica


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Leshy

Leshy or Leshi 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.

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.

Leshy, a masculine entity of humanoid form, possesses the remarkable ability to adopt the guise of any appearance and can change in size and height. 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. 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. Leshy can be considered as a rather temperamental creature, similar to that of a fairy.

Names and etymology

Leshy is known by a variety of names and spellings including the following:

Main name variations:
 * Borovoi (Боровой, Borowy) "[he] of the pine barrens"
 * Gayevoi (Гаевой, Gajowy) "[he] of the grove"
 * Leshak (Лешак, Lešak)
 * Leshy (Russian: Леший, Лешы, Leszy, Lešij) [he] of the deciduous forests
 * Lesnik (Лесник, Leśnik, Лесник, Lesnik)
 * Lesovik (Лесовик, Лесавік, Лісовик, Lesovik)
 * Lesovoi (Лесовой, Lesovoj)
 * Lesun (Лесун, Лясун)
 * Mežainis, (Latvian: "forester")
 * Miškinis (Lithuanian: "forest-man")
 * Miško velnias (Lithuanian: "Forest devil")
 * Vir'ava (Вирьава) "forest mother"
 * Lauma (Latvian: Lauma; Lithuanian: Laumė; Yotvingian: Łauma), a fairy-like woodland spirit, and guardian spirit of orphans in Eastern Baltic mythology, or Yotvingian mythology

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

Appearance
According to Robert Pyle, the majority of cultures possess tales of giant human-like beings in their traditional narratives, indicating a desire for a mythical creature to have faith in. Each language had his name for the creature featured in the local version of such legends. Many names mean something like “wild man“ or “hairy man”, although other names described common actions that he was said to perform, such as eating clams or shaking trees.

The depiction of Leshy in Russian folklore reflects his supernatural essence and his strong bond with the forest. Being the embodiment of the forest, he can manifest in various forms associated with it. Leshy is a multifaceted entity, with his portrayal being a fusion of different elements: animal, plant, human, whirlwind, and formless spirit. In these stories, the physical appearance of Leshy (and other mythical beings) may not be explicitly described, as his image is often elusive and the storyteller may fear the consequences of vividly depicting this unclean force.

In ancient tales, Leshy is depicted as a phytoanthropomorphic being, with a distinct leaning towards either human or plant-like characteristics in each depiction. He is often portrayed as a fully vegetative entity, such as a revered tree (such as a pine, spruce, birch, oak, or aspen), a bush, a stump, a leaf, or even a mushroom. As the story progresses, Leshy begins to exhibit human traits, such as a human-like shape and branches resembling hair. Conversely, Leshy may take on a more human form, with strong connections to vegetation, such as long, tangled green hair resembling tree branches, a beard made of lichen, and clothing and skin resembling the color and texture of wood bark. In some cases, the plant-like features are reduced to mere attributes, such as a club or baton in hand, a green beard, and green eyes and clothing. Leshy is often associated with the forest, and is said to possess the ability to whip humans with twigs, create noise and humming sounds, and even cause trees to crack. In certain tales, Leshy is seen as the embodiment of the entire forest, filling his entire space with his presence.

In the realm of folklore, Leshy assumes a myriad of forms, some of which mirror zooanthropomorphic creatures. He may take on the form of both wild and domestic animals, such as the revered bear, wolf, owl, demonic hare, frog, crow, magpie, dog, black cat, horse, and black goat. Additionally, Leshy is often portrayed as a half-man half-goat, with black fur covering his body, small curved horns, hooves, long hair and beard. Alternatively, he can also appear as a human with animalistic features, including hairiness, animal skin clothing, claws, hooves, tail, wings, horse bridles, and animal-like sounds. Leshy is often accompanied by an animal companion, such as a black dog or a diminutive black goat.

The dominant perception of Leshy is that of an anthropomorphic figure, which emerged relatively late. However, even in human form, Leshy possesses unreal characteristics. He can vary in size from a giant to an average-sized man. Leshy is typically depicted with long, disheveled or combed-to-the-left hair in shades of gray, green, or red, and a similarly colored beard. At times, he is imagined with a face as white as birch bark. his eyes can be green, unnaturally pale, white, lead-blue, brilliant, or dull, and may appear bulging or fixed, with the right eye often larger than the left, or both larger than human eyes. Leshy may lack eyebrows and eyelashes, although he may also have bushy eyebrows. He is sometimes described as missing a nostril, right ear, or one eye, and may have a limp. According to some beliefs, Leshy has an upward-pointing head. In certain depictions, he is said to have blue blood, resulting in blue skin. Leshy is often characterized by a desire to conceal his face and avoid making eye contact with others. When sitting, he is said to cross his left leg over the right. Some Belarusians believed that Leshy had a flattened, rib-forward, long face, a long, wedge-shaped beard, one eye, and one leg with the heel forward. The image of Leshy as an old man with a gray beard is widespread. Frequently, Leshy takes on the guise of a family member, friend, or someone familiar, and their trickery may only be exposed upon returning home, when it becomes apparent that the encounter took place in a completely different location. Leshy is also known to assume the appearance of a deceased individual.

When it comes to describing the height of Leshy, there is a wide range of opinions. Some imagine him to be a colossal giant, easily crossing rivers due to his immense stature. Conversely, others see him as a small person, not exceeding the average height of a typical individual. In some beliefs, it is said that the height of Leshy changes based on the surrounding vegetation, being as tall as the trees in the forest and as small as the grass in a clearing. Other perspectives suggest that Leshy appears giant from afar but appears ordinary or small when seen up close, with the ability to change his size at will. In the northern regions of Russia, Leshy was categorized into different species based on their size, including those that acted as guardians of the forest, those that resembled mushrooms, and those that were akin to mosses. Leshy was believed to possess incredible strength, with his weight being so heavy that even a horse would have trouble pulling the cart he sat on. His hand was also rumored to be equally heavy. This supernatural being defied the laws of nature with his immense power and weight, leaving a lasting impact on anyone who encountered him.

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.

It was believed that a strong wind accompanies Leshy from both the front and the back, indicating the direction in which he 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). He may take on the form of a powerful wind, whirlwind, as well as storms, rain, and fog. In this form, he 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 him.

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 he 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 folklore, 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 his 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, he mimics people, much like an echo, which was considered his response in the forest. However, at times he is deliberately silent, and in some places it was even believed that he could not speak. Humans could hear the sounds of Leshy's wedding procession: the hoof beats of horses, tinkling bells, harmonicas, and songs.

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 his 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 Leshy. 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”.

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 he has been called the “hanging down”. He frequently sits on a tree or stump, creating laptops or crafting wood.

Leshies are known to engage in conflicts with each other, as well as with demons, water spirits, field spirits, and house spirits. It was believed that Leshy takes care of the forest and protects it. He 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).

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.

The origins of Leshy are unclear, with various beliefs suggesting he may be cursed individuals, children swapped by dark forces, or offspring of a devil and a witch. In folk Christianity, some believed that Leshies were either fallen angels or creations of the Devil who were cast down to earth. They may also be seen as descendants of Adam and Eve who were not acknowledged by God, or other individuals cursed by Him.

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 his 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.

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, he was often contrasted with “real demons”: his 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: he 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. He could help gather mushrooms or berries, or 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 conflicting perspective is also reflected in the depiction of Leshy, alternating between a formidable and fearsome entity that could only be countered with prayers or magic (predominantly in traditional beliefs), and a humble folk demon who could be outwitted by a cunning peasant (primarily in fairy tales and similar accounts).

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.

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.

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.

The relationship of hunters and shepherds with Leshy
The hunters firmly believed that their hunting success was determined by Leshy, who was responsible for distributing the bounties of the forest to humans. To ensure a fruitful hunt, one could enter into a pact with Leshy (preferably during Easter or on the night of Ivan Kupala) by offering a gift, such as the first Easter egg or bread with salt (mixed with one's own hair or nails), or by making a sacrifice of one's own blood (from a finger or first catch). Another option was to write a contract in blood. The individual made a promise to abide by specific terms, such as refraining from taking more prey than allowed or refraining from hunting on designated days, in their agreement with Leshy. This agreement must be kept confidential. To ensure success in hunting, rituals were performed to invoke Leshy. By fulfilling their end of the bargain, the forest master guides herds of animals towards the hunter's weapon or leads them into traps, ensuring accurate shots. Any individual who breaks the agreement or reveals his secrecy will lose the protection of Leshy and may face severe consequences, such as illness or death. Striking a deal with Leshy meant surrendering oneself to their power and, as Christianity became more prevalent, it was often equated with selling one's soul to the devil. In later beliefs, concluding a contract with Leshy required placing a cross under one's heel, burying it in the ground, or shooting an icon, holy gifts, or a cross with a gun and smearing the weapon with the resulting blood.

In many regions, cattle were commonly grazed in the forest, and in order to protect them from potential attacks and losses by predators, a shepherd would perform a ritual detour (known as a “free leave”) at the beginning of the season, either on Egoriy, or on Nikola days. This involved circling the herd three times while carrying an icon and other “magical” objects, while reciting incantations. It was believed that any mistakes made during the circumambulation could anger Leshy, who was seen as the source of all misfortunes with the cattle in the forest, and he may seek revenge by harming the animals. Consequently, many individuals opted to negotiate with Leshy and choose a “divine” or “blessed” free leave instead of risking a “forest” or “terrible” and “unblessed” free leave. This entailed the shepherd performing a ritual detour around the herd and sitting on a fallen birch tree or aspen stump on the same day or the day before, using a magical incantation to summon Leshy and presenting him with a gift such as an Easter egg, bread with salt, or even a couple of cows. The cow that was promised to Leshy would then either die or disappear in the forest during the season. In some traditions, Leshy was not summoned, but instead a present was left for him beneath a birch tree that appeared to be alluring. The agreement with Leshy was made using a specific and secret formula, but no one was ever able to record his exact text. The shepherd made sure to leave a keyed lock in the forest as part of the agreement. It was believed that Leshy would unlock it when the cows needed to graze and lock it when they had to return to the village. Once the agreement was in place, it was thought that Leshy or his assistant, his spouse, would take care of the grazing instead of the shepherd. This allowed the shepherd to focus on his own tasks and only have to deal with driving out and corralling the cattle. He could also easily call any cows from the forest by blowing a trumpet. However, the shepherd had to follow certain rules and restrictions throughout the season as part of the contract with Leshy. These included not watching the cattle in the forest, not harming them, not killing any forest animals, not damaging trees, not picking berries (especially black berries) and mushrooms, not swearing, not cutting hair or nails, not wearing his own clothes while grazing, not lending his pipe or batog to others, not touching other people (shaking hands, sharing utensils, bathing or sleeping with a woman), and not seeing dead people or newborns. It was also forbidden to sell any cattle from the herd, scratch the wool of sheep, or damage any hedges. Breaking these taboos was believed to result in the breaking of the contract and could even lead to the death of the cattle and the shepherd.

It was believed that Leshy had the ability to steal cattle from people, particularly those who had been cursed and were “sent to Leshy”. On the other hand, Leshy had the power to punish those who were careless with their cattle, warning that they would not be able to control their animals because it was not within man's control, but rather Leshy's. If the cattle happened to wander into the territory of Leshy, they could easily get lost. Leshy has the ability to “tie” the cattle to a tree, preventing them from moving and causing them to starve, or even “lock” or “hide” the animal in another realm, making it seem as though it had disappeared. Those searching for their lost cattle may hear the sound of the cow's bell nearby, but still be unable to find it. In some beliefs, Leshy would take care of the stolen cows, grazing and milking them. Leshy had the power to cause chaos among domesticated animals, such as wolves and bears, that were under the care of a negligent shepherd. In order to locate the missing animals, peasants not only conducted regular searches, but also performed a ritual known as “turning away.” This involved going to a crossroads in the forest, often with the help of a knowledgeable person, and attempting to make a deal with Leshy. To appease the creature, they would offer gifts such as eggs or bread with salt, wrapped in a clean cloth and tied with a red thread. They would also pray to Leshy or use threats of magic, such as cursing all the forest roads or tying up all the trees. If the missing animal had not been taken by Leshy, it would usually return soon or Leshy would reveal his whereabouts. In some cases, Leshy would also reveal the animal's fate, whether it had been attacked by other animals, stolen by someone, or simply wandering outside of the forest. Additionally, Leshy was known to cause harm to livestock, often leaving them crippled.

The phenomenon of individuals wandering and disappearing in forests
Leshy is known for being the primary cause of people becoming lost in the forest, which is why they earned the monikers of the one who “guides off course”. Those who find themselves lost in the woods are often believed to have fallen under Leshy's spell, as they are enveloped by an invisible force that transports them to an unknown realm. Individuals who unknowingly follow the tracks left by Leshy are bound to wander aimlessly and come across various challenges. Furthermore, Leshy has the ability to hinder progress by blocking paths with fallen trees and rivers, making escape even more challenging for those under his influence. Alternatively, he can hide the lost individual from prying eyes: people can hear that they are nearby but cannot find them. Leshy can even figuratively tie the person to the very tree in which he resides, compelling the traveler to constantly return to it. He can manipulate natural signs and landmarks that serve as guides on the path. Leshy can lure a hunter deep into the thicket by pretending to be an elusive or exotic animal. He can also mimic the voice of a friend, a crying child, or a dying person. By taking on the appearance of a familiar or unfamiliar companion, Leshy distracts his victim with conversations or promises of abundant mushroom or berry patches, only to lead them into an impassable place before disappearing. His appearances in such cases often coincide with a person's dreams of a companion. The lost person finds themselves in an unfamiliar place that is perceived as inaccessible in everyday terms, but in mythological terms, it is considered a different world. However, when the enchantment dissipates, the individual may discover that they were very close to their usual surroundings the whole time. Additionally, Leshy can manifest itself as a familiar person and teasingly remain out of reach, suddenly vanishing, often at the boundary with the cultural world - for example, when crossing a bridge or fence - usually accompanied by laughter.

According to folklore, there are multiple ways to protect oneself from Leshy, whether he is perceived as a malevolent force or an ancient deity. These methods include reciting prayers, making the sign of the cross, calling upon the name of God, using profanity, or attempting to make Leshy laugh. To end an encounter with Leshy, one must repeat the original words spoken, completing a verbal circle. Other protective measures against Leshy include using salt, fire, a circle made with a sacred object, a linden stick, a coppice, or a mountain ash as talismans. It is also believed that Leshy is afraid of dogs, tricolored cats, and firearms loaded with copper bullets.

In order to break free from the spells of Leshy, an individual must go through a peculiar ritual of undressing completely and putting on their clothes in a non-traditional manner: inside out, backwards, switching shoes, and even flipping insoles. While removing their garments, it is crucial to vocally express strong oaths and forcefully strike them against the sturdy trunk of a tree. When getting dressed, it is recommended to recite a prayer and utter an incantation. Similarly, if one gets lost while riding in a cart, it is necessary to attach the horses in an inverted manner. Alternatively, one can try retracing their steps in reverse, following their own footprints in an effort to escape the confusing forest. Lastly, one can seek guidance from the wise Leshy to find the correct path.

In a manner similar to other demonic beings, Leshy possesses the power to abduct individuals, regardless of their age or gender. These abductions are often shrouded in mystery, with the victims disappearing without a trace. The primary reason behind these abductions is typically tied to a curse, often inflicted by a parent, who sends their child to Leshy as punishment. In the case of a “cursed child” who manages to receive a christening, Leshy bides his time until the child reaches the age of seven before luring them into the depths of the forest. Instead of leaving an empty cradle, Leshy may replace the kidnapped baby with a “changeling” - an inanimate object such as a log or a bundle of straw. Alternatively, Leshy may leave behind his own child, who takes on the appearance of the kidnapped child but in a distorted and grotesque form. These changelings are often characterized by their constant anger, non-stop crying, inability to walk or talk, and lack of intelligence. Eventually, they either vanish, perish, or flee into the forest once they reach a certain age. Those who choose to remain among humans often become sorcerers. Curiously, certain legends portray Leshies as treating their captives with kindness, providing them with sustenance, education, and hidden knowledge, ultimately transforming them into sorcerers and witch doctors. Leshy takes abducted girls as his wives and may even have children with them. However, if a woman gives birth to a child from Leshy and remains in a village, the child mysteriously disappears. Leshy is also known to abduct individuals with the intention of making them his slaves. Often, the abducted individuals become invisible to others, able to see their loved ones and hear their conversations, but unable to reveal themselves or communicate. Other tales suggest that the missing individuals become feral, losing their ability to understand language, wear clothes, and becoming covered in moss and bark, as well as exhibiting aggressive behavior and running away from people. There are also stories in which the “abducted” individuals perish due to exhaustion, starvation, falling into a pit, or becoming stuck in a swamp.

It was believed that one could safeguard themselves from abduction through the use of either Christian or pagan methods. Christians would turn to prayer, crossing themselves, remembering God, and attending prayer services. Pagans, on the other hand, would utter the phrase “dibs on me”, recite incantations, perform the ritual of “turning away”, or attempt to catch up with the abductor within the confines of the forest. When searching for a missing person in the woods, people would use the same “turning away” ritual as they would for finding a lost pet, but with more substantial offerings. These offerings included bread, salt, pancakes, pies, a pot of porridge, or a piece of lard. Additionally, family members would call upon the house-elf for protection against Leshy, communicating with him through the chimney. According to popular belief, a person who had been kidnapped should avoid consuming any food provided by Leshy in order to be able to return home. However, there were other stories where individuals who had eaten Leshy's offerings were able to successfully find their way back, only to discover that the food they had taken had transformed into cones, moss, and other natural objects. In some cases, if Leshy had made a deal with the lost individual, he would guide them out of the forest or reveal their location to those searching for them. Leshy's reaction to releasing his captives was unpredictable - he could do so with joy and a warning to stay away, in annoyance for being disturbed, or reluctantly trying to keep his victim. There were also instances where Leshy would return long-lost captives as a reward for assistance or when they were no longer needed, or even give a kidnapped girl in marriage to others.

There was a belief that those who returned from Leshy were forever changed. They either struggled to find their words, suffered mental wounds, or emerged with a newfound sense of purpose and mystic abilities. These individuals were rumored to possess powers of witchcraft, the ability to foresee the future, and the gift of communicating with otherworldly entities. They were often drawn back to the forest, avoiding society and finding it difficult to form lasting relationships. The details of their time spent with Leshy were kept secret, as some feared that revealing too much could have dire consequences. In the case of young women, known as forest maidens in the Smolensk region, the effects of their encounters with Leshy often manifested after marriage.

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 to the spirit 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”. Other ways to summon Leshy include not praying at night and thinking about him before bed, sitting on a pine stump and auctioning three times, closing the door with the left hand before entering the forest, digging up an anthill with the left foot, cutting the top of a birch tree with the left hand, and shouting “U-u-u!” Additionally, one can cut down an aspen tree, take a chunk from it, and auction three times. 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!”.

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 or a ray 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 (known as the “Forest King, father to all animals, appear here!”) to reveal the future. Additionally, it was said that Leshy could foretell the fate of someone who simply encountered him. In certain regions, the appearance of Leshy was seen as a sign of impending trouble.

When discussing encounters with Leshy, as well as other malevolent entities, phrases such as “entices”, “beckons”, “lures”, “tempts”, “scares”, and other expressions of uncertainty are often used. 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 as a worker, 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 even 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.

The female equivalent of Leshy
The feminine counterpart of Leshy, as depicted in folklore, takes on many forms, just like Leshy himself. She may take on the appearance of a grotesque being with exaggerated features, or as a regular woman, either unclothed or dressed in rags or a flowing garment. Her hair may be wild, adorned with branches, or she may appear as a towering, aged figure. Some stories describe her as a gigantic woman, with the ability to suspend her offspring in cradles from trees.

In ancient Russian tales, the wife of Leshy is portrayed as a powerful figure in the forest, known for her ability to terrify with her cries, lure wanderers off course, and snatch children and livestock. Like her male counterpart, she is known for frightening people with her loud cries in the forest, luring them off their path, and snatching children, young boys, and livestock to the depths of the woods. These feminine counterparts also share similar characteristics with Leshy, such as stealing unblest food, making deals with shepherds to graze their livestock, and showing appreciation to those who aid them. In Ukrainian folklore, there is a tale of a man who marries a forest girl after baptizing her and stealing her clothes while she was bathing.

The female equivalent of Leshy bears a striking resemblance to a mermaid, known as the “free old woman” or “mistress” of the tundra and bogs in northern folklore. She is said to possess the traits of a cursed girl who perished in the forest. This depiction of the feminine counterpart of Leshy is often seen as a distinct character due to his partial independence from the original image.

In popular culture

 * The Wood Demon (Leshy) 1889 by Anton Chekov is both named after and features a character who is nicknamed after Leshy due to his devotion to the forests .
 * 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.
 * Leshy was the inspiration for an antagonist of the video-game Inscryption, who is also named "Leshy".
 * In Karol Kalinowski's comic-book Łauma the main protagonist is guarded by the Yotvingians' version of Leshy, the Lauma. They also appear on the cover.
 * The name "Leshy" can designate a type of ghillie suit used by military personnel for camouflage in forests and grassy fields.
 * The character "Leshy" 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
 * In A.B. Poranek's 2024 young adult novel 'Where the Dark Stands Still,' a prominent character named 'Leshy' is portrayed as a leshy. "

title: Leshy


text:
Tengboche

Tengboche (or Thyangboche) is a village in Khumbu Pasanglhamu rural municipality in the Khumbu subregion of Province No. 1 in Nepal, located at 3867 m. Within the village is an important Buddhist monastery, Tengboche Monastery, which is the largest gompa in the Khumbu region. The structure was built in 1923. In 1934, it was destroyed by an earthquake but subsequently rebuilt. It was destroyed again by a fire in 1989, and again rebuilt with the help of volunteers and the provision of foreign aid. Tengboche has a panoramic view of the Himalayan mountains, including the well-known peaks of  Tawache, Everest, Nuptse, Lhotse, Ama Dablam, and Thamserku. Tenzing Norgay, the first man to reach the summit of Mount Everest with Sir Edmund Hillary, was born in the area in the village of Thani and was once sent to Tengboche Monastery to be a monk.

History
The Khumbu valley, where Tengboche is located, came under the influence of Buddhism about 350 years ago. Ancient scriptures of Tibet refer to this valley along with Rowlang and Khanbalung valleys as sacred places. Lama Sangwa Dorje is referred to as the founder of the oldest monastery in Khumbu at Pangboche as well as many other small hermitages. His divine psychic knowledge and clairvoyant vision had prophesied suitability of establishing a monastery at Tengboche based on a foot print on a rock left by him while meditating. However, the actual establishment of the monastery happened only during Ngawang Tenzin Norbu's time; Norbu was considered to be Sangwa Dorje's fifth incarnation. He had established a monastery at Rongbuk in Tibet on the northern face of Mount Everest. He blessed Chatang Chotar, known as Lama Gulu, to found the Tengboche monastery at Tengboche village and as a result it got established at its present location in 1916. It is the first celibate monastery under the Nyingmapa lineage of the Vajrayana Buddhism. However, many older village level monasteries also exist close by.

Three wealthy inhabitants of the local Sherpa community are credited with funding building of the monastery. Among these three, Karma was the most influential and well known as he was a tax collector, and he also enjoyed the patronage of the Rana rulers of Nepal. It is also said that apart from Khumbu Sherpas, Sherung Sherpas have also been involved with building this monastery. Some of the village temples, chortens and smaller religious shrines are predated to 1880, particularly all the large chortens. The Mani wall, made of slabs of stone inscribed with prayers and sacred texts is dated to 1915.

The monastery of Tengboche and other buildings were destroyed during the 1934 earthquake. Subsequently, Lama Gulu who had built it also died. His successor, Umze Gelden, took up the task of rebuilding the monastery, with strong support from Ngawang Tenzin Norbu. The monks and the local community, with support from a skilled carpenter from Lhasa, re-established the monastery. Exclusive murals were painted by Kappa Kalden, a renowned artist. With an influx of tourists to the Khumbu region, particularly for trekking by mountaineers, the monastery has received wide recognition. However, the monastery's precious old scriptures, statues, murals and wood carvings were destroyed in the devastating fire caused by an electrical short circuit on January 19, 1989. The monumental stone credited with Lama Sangwa Dorje's left footprint had also fractured. However, a few trekkers managed to salvage some books and paintings. It has since been completely rebuilt with money donated from all round the world. Following the destruction of the monastery by fire, its rebuilding was undertaken by the present Nawang Tenzing Jangpo who is considered as the incarnation of the founder Lama Gulu, an important spiritual leader of the Sherpas. He has established an equation with many trekkers and climbers of all denominations who visit the monastery, which has helped him in finding funds for restoration. With due diligence to the set religious practices, the monastery has been substantially rebuilt. Tibetan painter Tarke-la's wall paintings that display the Bodhisattvas or the Buddha decorate the sanctum. In addition, the monks and Sherpa community with help from the Sir Edmund Hillary and Himalayan Trust, the American Himalayan Foundation and many international well-wishers have put in their support in several ways.

Hillary and Tenzing Norgay, an inhabitant of this village, were the first to reach the summit of Mount Everest on the British 1953 expedition and thereafter this monastery has acquired more international interest, as it is on the route to the base camp of Everest for routes made via the Khumbu icefall and west ridge. Everest expeditioners visit the monastery to light candles and seek the blessings of gods for good health and safe mountaineering. John Hunt, the leader of the 1953 expedition and one of the first mountaineers to visit the monastery (most, but not all, previous expeditions approached the mountain from the northern (Tibetan) side), offered the following description of Thengboche in The Ascent of Everest: "Thyangboche must be one of the most beautiful places in the world. The height is well over 12,000 feet. The Monastery buildings stand upon a knoll at the end of a big spur, which is flung out across the direct axis of the Imja river. Surrounded by satellite dwellings, all quaintly constructed and oddly mediaeval in appearance, it provides a grandstand beyond comparison for the finest mountain scenery that I have ever seen, whether in the Himalaya or elsewhere."

The rebuilt monastery was formally consecrated in 1993 and is considered as the gateway to Mount Everest. The religious room of the Guru Rimpoche in the monastery was fully restored in September 2008. The entrance gate has also been rebuilt with funds provided by the Greater Himalayas Foundation based in Washington, D.C., United States.

The monastery is now said to be home to 60 monks, reflecting its financial prosperity. However, it is also said that fewer and fewer young boys join as monks as they prefer to work in mountaineering or trekking-related activities.

English adventurer Charlie Boorman and Peter Hillary, son of Edmund Hillary visited the village in 2008. The footage was shown in Boorman's series By Any Means.

Geography and climate
Tengboche is located on a hill at the confluence of the Dudh Kosi and the Imja Khola rivers. It lies in Solukhumbu district to the north east of Kathmandu on the Nepal – Tibet border. It is inhabited by sherpas ('sherpa' literally means the easterner) who migrated from Tibet six hundred years ago. It is approached by a mountain trail from Namche, the nearest airport in Lukla (2800 m) connecting to Kathmandu. It is about two days of trekking from Lukla. However, considering acclimatization needs for the high altitude climbing, a four-day trekking is generally preferred. This trail crosses initially the Dudh Kosi (3250 m) river and a further climb leads to the Tengboche monastery at 3870 m altitude. However, a down hill trek leads to Devouche, the nunnery. During the winter, the snow peaks of Ama Dablam, the tip of the Everest that glows from the Nuptse ridge and several other peaks form a picturesque landscape. Tengboche is a midway station on the trail to the base camp for the mountain climbers of Mount Everest and other peaks of over 8000 m elevation; all these areas form part of the entire Khumbu region up to Tibet border with an area of 1148 km2 encompassing Sagarmatha National Park. In the Khumbu region of Nepal, the monastery is strategically placed on the way to Everest base camp and thus attracts large number of tourists from all parts of the world. During the spring season, hill slopes around Tengboche are covered with flowering rhododendrons.

Climate
Tengboche has a Subarctic climate (Köppen classification: Dwc) bordering on Tundra climate (ET). Summers are cool and wet, with significant rainfall, while winters are cold and dry. There is high diurnal temperature variation due to the high elevation.

Monastery
The current monastery is constructed with stone masonry. The courtyard and storerooms are large to facilitate the monks' religious rites and activities. The main building has the mandatory Dokhang, the prayer hall, where a large statue of Shakyamuni Buddha is deified. The statue extends to two floors of the monastery and encompasses the Ser sang lha khang, the first floor shrine room. Sakyamuni Buddha is flanked by Manjushri, the deity of wisdom and Maitreya and of the future Buddha. The scriptures of the Kangyur, the original teachings of the Buddha translated into Tibetan are also part of the sanctum.

The rebuilt monastery is large and an impressive structure with a camping area in its front and a number of lodges. Tengboche is surrounded by ancient mani stones (flat stones inscribed with the mantra, "Om Mane Padme Hum"), prayer flags flying atop the high peaks (flags are flown in 5 colours denoting the five Buddhist elements: earth, wind, fire, water and consciousness. Tengboche is also the terminus site of the "Sacred Sites Trail Project" of the Sagarmatha National Park that attracts large number of tourists for trekking and mountaineering. It is a circular trail that covers 10 monasteries in a clockwise direction terminating in the Tengboche Monastery.

A small nunnery, administered by the Tengboche, named Devoche or Debuche Nunnery is also located in the area.

Mani Rimdu is one of the most fascinating Buddhist festival observed every year in Everest Region, usually in November (date fixed by lunar calendar) in Tengboche monastery. This is the festival of Sherpa people celebrated during the autumn at Tengboche Monastery in the Everest region. Lamas and Sherpa gather at the monastery for five days – ‘for the good of the world’. One can witness different kinds of acts, plays, masked dances, prayers and feasts. Demons are quelled and the pious are rewarded. The festival is very colorful and ideal to combine with a trekking expedition in the Everest region.

Mani Rimdu is a re-creation of legendary events; the establishment of Buddhism in Tibet by the great saint, Guru Rimpoche (Padmasambhava). Through the dances, symbolic demons are conquered, dispelled, or converted to Dharma Protectors, as positive forces clash with those of chaos. The dances convey Buddhist teachings on many levels – from the simplest to the most profound – for those who do not have the opportunity to study and meditate extensively.

Cultural centre
Tengboche and the Tengboche Monastery complex built around the village are considered the oldest Sherpa celibate monastery. Sherpas (Sherpas are Tibetans who migrated from Tibet and settled in this region of Nepal about 450 years ago) who form the main social community of the region were a pastoral, agricultural and trading community. However, with closing of the border with China in 1960 in response to a refugee influx, the trading activity with Nepal ceased resulting in changes in the living style of the Sherpas. They adapted to mountaineering and tourism activity as result of large influx of trekkers from various parts of the world. The Sherpas found it an economically attractive vocation. This forced them to remain away from their village and community for 8 months in year, changed their life styles resulting in erosion of their traditional arts and culture. The head lama of the Tengboche Monastery and other community members therefore established a 'Cultural Center' at Tengboche to strengthen the social and cultural values of the Sherpas. The Center, set up with community participation, was built in traditional Sherpa style. The Centre has a Museum/Library, which has rare sacred Buddhist texts and artefacts, crafts and clothing (donated by community members) and also the Monks' Residence.

Economy
Tengboche has no road network, approach is only by trekking and consequently the living conditions in the village are abnormally expensive. Many tourists visit the village as part of their trekking route and it provides the main approach to the base camp for the national and international mountaineering community who trek to Mt. Everest and other mountains in the Kumbu region. It is reported that only 50 monks and five families permanently live in the Tengboche village. However, in the short span of 5 tourist months, thousands of tourists and trekkers visit (25,000 tourists were reported during 1999) the Sagarmatha National Park and village has numerous buildings of accommodation for guests. On their way to the high altitude trekking, it is recommended tourists spend two days in Tengboche for acclimatization before undertaking the High altitude trekking or mountaineering to the Himalayan peaks. Consequently, this puts heavy burden on the village community and on the Monastery administration, particularly on the meagre facilities of water, electricity, food and sanitation available in the village. To improve the economy of the village and the Tengboche Monastic community, a practical solution has been evolved by setting up the Tengboche Development Project, which concentrates on the services to be provided in Tengboche, more used by the tourists, such as water and sanitation. To sustain the economic conditions in the village, which largely caters to the trekkers from various parts of the world, tourists and trekkers have been urged to offer donations to the Tengboche Development Project. Funds made available would enable employing the local people in various development activities. However, help in respect of special skills such as in the Eco-Center or medical herb plantation activities would still be required. Sherpas (meaning the "easterner"), form the majority community in the village and in the Kumbu region, and they are closely involved in the form of support services for mountaineering in the region following the first successful expedition of one of their community Tenzing Norgay to the Mt. Everest Peak along with Edmund Hillary.

title: Tengboche


text:
Mamona

Mamona may refer to:

 * Patrícia Mamona (born 1988), Portuguese triple jumper.
 * Mammon, a demon or deity of greed or material wealth
 * Mamona, or ternera a la llanera, a traditional type of Colombian and Venezuelan barbecue.
 * Mamona, a name used in South America for Ricinus or castor oil plant

title: Mamona