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Korean mythology
From Wikipedia, the free encyclopedia

Korean mythology consists of national legends and folk-tales which come from all over the Korean Peninsula.
The origin may be a blend of Korean shamanism, Buddhist, Chinese myths, Confucian and Taoist legends and
myths. The legends may also vary greatly by region, even within the country. For example, the people of Jejudo
have a very different lifestyle from that of the mainland and so can generate different forms of the same
myths.[1]

In Korean shamanism, animism was dominant as the prime source for religious life for the Korean people.
Particular worship of mountains, animals, plants stem from the belief that they had souls and often show up in
the folktales as well as talk about tributes and sacrifices, whether literal, or figurative.[2]

At the same time, there were gods that occupied certain domains and they would often show up in folktales as
distant protectors that called on humans when asked to rather than interfering with every day life.[2]

Early in Korean history, the shamanistic religion was dominant and because early Korea was divided often into
smaller domains, such as Silla and Goguryeo, Baekje, the folktales and myths tended to differ also by those
regions. With the arrival of Buddhism in the 3-4th century, the myths and native religion began to change as did
the myths.[3] With the advent of Neo Confucianism, the native religion was suppressed by the government where
shamans were often killed for practicing and so many of the legends either changed or were blended into
existing legends.

Contents
1 Korean shamanism
2 Cosmology
3 Classification
3.1 Creation myths
3.2 Other Mythologies
3.2.1 The Creation of the World
3.2.2 The Coming of Humankind
3.3 Flood myths
3.4 The underworld myths
3.5 Birth and agriculture myths
3.6 Myths about shamans
3.7 Disease myths
3.8 Gashin myths
3.9 Hero myths
4 Folklore
4.1 Modern treatments
5 Mythological Figures
6 Supernatural beings
6.1 Yokwe (monster)
6.2 Gwishin (ghosts)
6.3 Guardians

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7 Folktales
7.1 The Sun and the Moon
7.2 Bonpuli
8 See also
9 References
10 External links

Korean shamanism
Korean shamanism has a large influence on the Korean.[3] It, too, has a
large influence on the myths.

Early in Korean myth, often men were equated to birds and women
were often equated to fish or land animals. This often held true for later
myths not based in Muism. Examples can be seen through the
Samgungnyusa, where men often transformed into birds and tales of
women include water or fish. For example, the early goddess, Yuhwa,
was said to be a water nymph but Haemosu was said to be a sky god. In
the tale about Kim Suro, Kim Suro was said to transform into a
bird—as did his opponent, but his wife, Heo Hwang Ok was said to
have come by boat from the sea. This is very consistent throughout the
Three Kingdoms period as seen in the Samgungnyusa.

Mountains were often also talked about being sacred, and often also
show up in myths, legends and folktales. Kings were often delivered to A shaman (baksu) holding a kut.
the top of mountains, gods came down to mountains, and even
mountain spirits, called San-Shin ( ) were worshipped.[3]

Cosmology
The cosmology of Korea has changed over time as new religions have been imported into the country and been
slowly syncretized. Also, there are larger regional differences with the older mythology rather than the newer
mythology when the country became united.

From the prehistory to the Three Kingdoms era, it is thought that Koreans didn't believe in heaven and
hell—they believed in the "Next Life" which was slightly better than the one here and had no particular location
or place. It was not in a particular time, but out of the realm of time itself.[3]

Sanshin, Bonhyangshin, and generals were often worshipped as gods and took part in many myths and legends.
As well as many animals, particularly talking animals as in the legend of Ungnyeo "Bear Woman", who was a
bear who turned into a human.[3]

Despite this basic commonality, the religion and myths varied a lot by location. Hae Mosu, Jumong and Yuhwa
were gods from Goguryeo, but Koenegitto, Grandmother Seolmundae, Koeulla, Puella and Yangeul were from
Jeju island. Each kingdom and specific region may have had their own form of worship.[3]

This changed with the introduction of Buddhism, where Buddhism both adopted traditional practices and vice

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versa. This included the change of the afterlife, which gained a heaven, hell and different levels of hell with it
sometime in the 4th-fifth century. These realms now ere called Iseung, Yongwangguk, and Jeoseung. Two other
realms are vaguely mentioned; Okhwang, located in the sky, and Jihaguk, located underground.[4]

Koreans referred to the mortal world as Iseung, meaning this world. It was home to the Gashin, or household
gods, many Bonhyangshin (village gods) and Josangshin (ancestral deities), as well as the Sanshin "mountain
gods". Evil spirits (Gwishin), such as Mongdal (spirits of unmarried man) and Songaxi (spirits of unmarried
woman), also occupied this realm, as did Dokkaebi, the trickster spirits of old tools. Certain deities regularly
crossed over from their abode into Iseung; these were Saja, the envoy gods. These included Jeoseung Saja, the
reapers of the dead, who features in most death-related myths; OkhwangSangje, who brought the hero
Hwanguyangssi to the Palace of Cheonha in the Seongju Puli;[4] and gods such as Choribdongi of the Gunung
Bonpuli.,[5] who occasionally crossed over from the sea.

Yongwangguk is the undersea kingdom, occupied by the Yongwang, the five gods of the ocean; their names are
Gwangdeok of the east, Gwangli of the south, Gwangtaek of the west, and Gwangyeon of the north[6] These
gods could marry between each other; for example, in the Samseung Halmang Bonpuli, the daughter of
Gwangtaek married Gwangdeok. However, there is war, too, in Yongwangguk; in the Gunung Bonpuli,
Gwangtaek is slain by Gwangdeok's army.

Jeoseung is ruled by the ten Underworld gods, the Yeoldaewang. The Yeoldaewang offer different punishments;
Jingang shreds sinners to pieces, Sogan burns sinners in an iron pot, Songye whips sinners and exiles them, and
Ogan offers the blessed fire to withstand the cold and makes sinners pass naked through his icy realm. Yeomyeo
rips the tongues of those who earned money through interest, Bingshin hurls sinners in a pit full of lizards,
spiders, and snakes, Taesan grinds the flesh of sinners inside a barn, and Paengdeung shreds sinners with a saw.
Those who are destroyed in Paengdeung's realm must reincarnate into the twelve beasts. Doshi undresses
sinners, hangs them on a tree, and hits them ruthlessly, and Yeolsi sends the blessed into the village of Sang,
located in Mt.Seokhyo, and sends sinners into a dark realm where there is no light.

There is also a vague mention of Okhwang, the abode of the sky gods, and Jiha, abode of the earth gods. In
Okhwang is a Palace called Cheonha; in Jiha, there are many monsters, female deities, and pine trees.

Finally, there is said to be a dark realm that has no light. The king of that realm sends his gigantic hounds, the
Bulgae, to hunt the sun and the moon and bring them to his realm; however, when the Bulgae bite the sun and
the moon, they find that they are too hot/cold and run away to their realm. When the Bulgae bites the sun, it is
called a solar eclipse; when they bite the moon, it is a lunar eclipse.

Classification
Just as different experts were respected equally, all Korean gods were equally respected in their fields. Koreans
viewed all gods as equal because they were there to solve problems in people’s lives. Therefore, in order to
better understand Korean oral myths, it is important to set the types of problems that may occur in everyday
living situations.

The Korean myths sampled from different regions clearly demonstrate that there are various gods who take
essentially identical roles, but appear in different plots. For example, Mireuk in the Changsega and Dosu
Munjang in the Chogamje are both creator gods, but their myth is entirely different. In the Changsega, Mireuk
makes the world and everything in it, while in the Chogamje, Dosu Munjang makes only the world, the suns,
and the moons. Throughout Korea, myths tell of Mireuk (Northern Korea), the Humun brothers (Central Korea),
or Daebyeol (Southern Korea), who destroyed each of the two suns and moons. It is difficult to classify them as
different myths.

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Oppositely, there are myths with a similar plot, but a different role for the characters. For example, the myth of
Danggeum Aegi and the Hyeongbul brothers (northern and central Korea) and the myth of Queen
Nogadanpungjajimyeong and the Chogong brothers (southern Korea) have nearly the same plot; a virgin has
premarital sex with a priest by accident, and have three sons, who search out their father. However, in the
Danggeum Aegi myth, Danggeum Aegi becomes the goddess of childbirth, and her sons become the gods of
life. In the Nogadanpungjajimyeong myth, Queen Nogadanpungjajimyeong becomes the goddess of luck, and
her sons become the Underworld gods.

Korean myths tend to focus on the role played by the god who is the protagonist in the story. Accordingly, Choi
explained Korean myths according to the roles of the gods.[1]

Instead, the Great Encyclopedia of the Culture of the Korean People ( ) classifies gods into
three groups; shamanistic deities, village deities, and Gashin, or house deities.[7]

Creation myths

The separation of heaven and earth, the creation of the sun, the moon and stars, the origin of fire and water, the
origin of clothing and cooking, the genesis of humans, and the fight over this world and the underworld are
systematically organized and well presented in creation myths, which convey the true essence of mythological
philosophy.

These myths are rare compared to other myths of the peninsula, as the creator deities have no direct connection
with the people. However, there are three surviving myths concerning creation; the Changsega of Hamheung,
the Sirumal of Seoul, and the Cheonjiwang Bonpuli of Jeju Island.

Among these, the Changsega retells the creation of the world and the conflict between the creator and his
usurper. Many themes in the Changsega are unique to Korea. According to the Changsega, Mireuk parted the
world by putting four copper pillars between the earth and the sky. He destroyed each of the two suns and two
moons and crafted the stars with the destroyed sun and moon. Mireuk discovered fire and water from a mouse
after torturing it (as a gift to the mouse, Mireuk gave it the barns of the world), and made the first clothes from a
kudzu vine. He created humans from five golden bugs and five silver bugs. The bugs grew into humans; the
silver ones were women and the golden ones were male.

Suddenly, the deity Seokga attempted to usurp Mireuk in three contests. In the first contest, which judged who
could stretch their ropes across the East Sea, Seokga's silver rope broke, but Mireuk's golden rope did not. Thus,
Mireuk claimed victory.

In the second contest, the deities had to make the Seongcheon river connect to all other rivers in the universe.
Seokga called on rainstorms, but he could not make the Seongcheon connect with all other rivers. Mireuk called
on winter ice, and made the Seongcheon connect with all other rivers (because water expands when frozen).

In the final contest, Mireuk and Seokga grew a magnolia flower. While the two deities were sleeping, the deity
that the magnolia reached for would be the winner. The magnolia reached for Mireuk, but Seokga severed the
magnolia and put it in his lap. The angered Mireuk cursed the earth, creating prostitution, betrayal, mental
disorders, bragging, and other imperfections of the world. Seokga, the undeserving victor, then imprisoned
Mireuk.

In three days, Mireuk fled his prison by transforming into a musk deer. In response, Seokga led his three
thousand priests to kill Mireuk. Seokga killed and ate the musk deer, and shared Mireuk's flesh with his priests.
But two of the priests refused to eat the venison. They were killed by Seokga, and turned into a large rock and a

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pine tree. However, people still eat flower pancakes (Hwajeon) in remembrance of the murdered priests.[8]

The Sirumal and the Cheonjiwang Bonpuli share a similar plot, but the story of the Cheonjiwang Bonpuli is
much more vibrant than the Sirumal(for more details, see Cheonjiwang Bonpuli).

Other Mythologies

The Creation of the World

At the beginning the world did not exist. A deity named Yul-ryeo (律呂) and a goddess named Mago
(麻姑) appeared . Yul-ryeo then died. Mago in turn gave birth to two goddesses: Gung-hee (穹姬) and
So-hee (巢姬). They in turn each gave birth to two Men of Heaven (天人) and two Women of Heaven
(天女).

After the appearance of the Heavenly People, Yul-ryeo is revived and through her rebirth heaven, earth,
and the oceans were created, along with Chi (soul) (氣), fire (火), water (水), and earth (土). These
four elements in turn mixed and became herbs and plants, birds and animals.

Mago (麻姑) decides to stay with Yul-ryeo, whose body had now become the world, and the Heavenly
People ruled all living things from their heavenly fortress named Magoseong (麻姑城) in honor of the
goddess.

The Coming of Humankind

There were four Heavenly Men guarding each cardinal direction of the fortress, and they were Cheong-gung
(靑穹), Hwang-gung (黃穹) who were children of Gunghwee, and Hukso (黑巢), Baekso (白
巢)who were children of Sohwee. They in turn married the four Heavenly Women, and gave birth to twelve
children, who would become the ancestors of the humans.

These ancestors were pure and were said to drink from Earth's Milk (地乳), which came from a spring
inside the castle. They could speak without making sounds, and act without seeing and never died. Thus they
lived for ten thousand years undisturbed.

Then there came a time when the number of people became too large. There was not enough of Earth's Milk (or
"Jiyu") to go around for everyone. Because of this, a man from the line of Baekso (白巢) by the name of
Jiso (支巢) decided to cede his meal of Earth's Milk five times to his neighbours (other versions say that he
waited in line but the line was so long he never got his turn). Eventually his hunger grew intolerable, and
deciding to kill himself he headed towards a cliff, where he saw a grape vine growing in the edges. Unable to
suppress his hunger, he ate the grapes and immediately acquired the five tastes of sourness, bitterness, spiciness,
sweetness, and saltiness. This is known as the Incident of the Five Tastes ( ).

Jiso (支巢) returned to his people and told them of his discovery. Soon however, those who ate from these
grapes began to grow teeth. From the teeth spewed a saliva that turned into venom. This was because they had
eaten another living thing in order to stay alive.

Soon they were able to see, but no longer were able to hear the heavens. Their skin became coarse, their feet
heavy, and they were no longer pure. They gave birth to many animal-resembling children and their lifespans
began to shrink.

There eventually came a point when the people of Magosung (麻姑城) began blaming Jiso ( ) for the

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transformation, and he along with his family and all those who had eaten the grapes were forced to leave
Magosung (麻姑城).

As the line of Jiso was leaving, however, Hwang-gung ( :黃穹, one of the four guardians and a direct
ancestor of the Korean people) tried to encourage them by saying that if they could recover their pure nature,
they would be free of their misery.

Upon hearing this, the people became convinced that the only way to become pure once more was to drink from
Earth's Milk again. They then stormed the castle and overwhelmed it, razing the fortress to its foundations in
order to reveal the source of the spring that had given them Earth's Milk. The spring, however, began to flow in
all directions and thereafter the milk turned into inedible earth, leaving not only the original perpetrators but all
the former inhabitants of the now destroyed castle to starve.

Soon thereafter there ensued a massive famine, and everyone was reduced to devouring not only grapes, but all
sorts of plants and even animals in an attempt to satiate their hunger. Of them only Hwang-gung (黃穹)
came forth to Mago (麻姑) and begged her for forgiveness. He swore he would not rest until mankind could
recover its pure nature. From her he obtained the Three Heavenly Heirlooms, and great knowledge. He then
called together all the people of the earth, taught them agriculture, and gave each clan leader a Heavenly
Heirloom and then sent them off in different directions to people the earth.

Cheong-gung (靑穹) went to the East, where he established China.

Baekso (白巢) and his people moved to the West and became the people of Europe and the Middle East.

Hukso (黑巢) moved to the South, into the region that is now India and Southeast Asia.

Hwang-gung (黃穹) took three thousand followers and they alone went to the harsh North, to a place called
Cheonsanju (天山洲), meaning "land of the heavenly mountain" where the land was cold and dangerous.
He had done this on purpose, because he wanted to be purified once more. Upon arrival, Hwang-gung (黃
穹) signed an oath swearing that he would recover his purity.

Hwang-gung (黃穹) ruled for a thousand years, using the Heavenly Heirloom, which granted him power
over fire and the sun. Hwang-gung eventually achieved his goal of self-purification. To his oldest son Yuin
(有因) he gave the Heavenly Heirloom as a sign of his right to govern the kingdom, whereas to his two younger
sons he gave the responsibility of governing over a province each. He then departed to the Heavenly Mountain
(天山) where he became a stone that could speak Yul-ryeo's message, constantly reminding men of their
path to innocence.

Yuin (有因) ruled for another thousand years. Using the Heavenly Heirloom, he taught his people how to
tame fire and cook food. He later left for the Heavenly Mountain as well and gave the heirloom to his a son by
the name of Han-in (桓因) [sometimes pronounced "Hwanin" ]. Han-in (桓因) was the last of the
heavenly rulers, who used the power of the Heirloom to bring abundant sunlight and good weather. Under the
three thousand years of peaceful reign since Hwang-gung (黃穹), the people eventually lost their
animal-like appearance and slowly began recovering their image.

Flood myths

There are three recorded flood myths in Korea. In the sibling intermarriage myth, mankind continued its
existence through the marriage between a sibling who survived a gigantic flood..

In the Namu Doryeong myth, Namu Doryeong played a similar role in the continuation of our history after a big

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flood. Namu Doryeong was the son of a laurel tree spirit, who survived the flood by floating on the laurel. He
first saved a colony of ants from the flood, then a swarm of mosquitoes, until he had saved all the animals of the
world. Namu Doryeong finally saved a young human boy, despite the laurel's advice against it.

After the flood, Namu Doryeong met a crone and her two daughters on Mt. Baekdu. The crone's family did not
die because Mt. Baekdu was the highest mountain in Korea. The crone gave Namu Doryong a contest, and if
Namu Doryeong won, he could have her daughter's hand in marriage. Namu Doryeong won the contest because
of the aid of a swarm of ants. The ants were the very ants that Namu Doryeong had saved.

Thus, Namu Doryeong and the boy married the crone's two daughters, and they formed the next race of humans.

The underworld myths

One of the most important things we need to note in this myth is that the underworld controls the death of
people. In other words, people will go to the underworld after they die. Also, even Yeomra, the King of the
Underworld, can be captured by an officer in the mortal world.

The best-known death myth is the Chasa Bonpuli myth. The hero Gangrim Doryeong is ordered to capture
Yeomra, King of the Underworld, by his king (Kimchiwonnim) in order to discover the reason for the
mysterious deaths of the three sons of Gwayanggaxi. With help from Munshin, the door god, and Jowangshin,
the kitchen god, Gangrim Doryeong captures Yeomra. After testing Gangrim Doryeong's wisdom, Yeomra tells
Kimchiwonnim that the mysterious deaths are because the three sons are actually the three princes of Beomul,
who were murdered by Gwayanggaxi. They chose to be reborn as Gwayanggaxi's sons to take revenge on their
killers. Gangrim Doryeong became the death god, who reaps dead souls and brings them to the underworld.[9]

In other myths, the protagonist cheats death. This theme is universal throughout Korea, and appears in the form
of Hwangcheon Honshi (of Northeast Korea), Jangja Puli (of Southwest Korea), Samani Bonpuli (of Jeju
Island), and the myth of General Sineui (Southeast Korea). In most of these stories, the protagonist bribes the
death gods into cheating death.

Birth and agriculture myths

The two main elements in the birth myth are birth and agriculture. The birth myth is closely related to women,
since only women have the secret of reproduction. Thus, the three concepts of birth, agriculture and women (or
goddesses) are the important keywords in understanding the birth myth.

The myths about Samshin (goddess of birth) and the Samsegyeong (the three gods of agriculture) are examples
of this. In the Samshin myth, both of the main characters (the maleovelant Princess of the Dragon Palace of the
East Sea and the kind Princess of the Kingdom of Myeongjin) are female.

In the romantic Segyeong Bonpuli myth, the protagonist is the woman Jacheong Bi. In this story, Jacheong Bi
disguiises herself as a man, and goes to school with the teenaged deity Mun Doryeong. After secretly pretending
she was a man for three years, she sends a letter on a leaf while Mun Doryeong is bathing, telling Mun
Doryeong the truth. Mun Doryeong and Jacheong Bi share love that night, then Mun Doryeong leaves for
Heaven.

Mun Doryeong does not return, and Jacheong Bi sends her slave, Jeongsu Nam, to log in the woods and feed the
cattle. However, Jeongsu Nam devours all the cattle, drops his axe in a lake, and gets all his clothes stolen.
However, Jeongsu Nam lies to Jacheong Bi that he met Mun Doryeong, and tries to have an affair with Jacheong
Bi. Jacheong Bi kills Jeongsu Nam by piercing his ear with a thorned branch. Jeongsu Nam's soul flies away,

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turning into an owl.

Jacheong Bi is chased out of the house because she murdered someone, and she finds herself weaving the
clothes for Mun Doryeong's wedding. She signs her name in the clothes, and Mun Doryeong returns to Jacheong
Bi; however, Jacheong Bi stabs Mun Doryeong with a needle, chasing him away.

Jacheong Bi again disguises herself as a man and goes to the house of Sara Doryeong, who has flowers that can
revive the dead (Hwansaengkkot). She apologizes to Jeongsu Nam, who (in the form of an owl) has been
magically cursing Sara Doryeong. The owl dies, and Sara Doryeong gives Jacheong Bi his third daughter and
the Hwansaengkkot. Because Jacheong Bi is a woman and does not want to have an affair with another woman,
Jacheong Bi flees with the Hwansaengkkot and brings Jeongsu Nam back to life. However, Jacheong bi's parents
consider it evil to make a dead person be alive again, and chase Jacheong Bi away again.

Jacheong Bi encounters Mun Doryeong, and comes to heaven with him. However, Mun Doryeong had already
promised to marry the daughter of King Seosu, a ruler of Heaven. Mun Doryeong's father, King Munseon, tells
the two women that the one who could cross a burning trail filled with knives would be Mun doryeong's wife.
The daughter of Seosuwang refused, but Jacheong Bi crossed the bridge. When she wiped her blood,
menstruation began.

When Jacheong Bi's new husband, Mun Doryeong, is ordered to fight an army of rebel ghosts, Jacheong Bi
sends Mun Doryeong to Sara Doryeong's mansion while she fights. She destroys the rebelling spirits, but Sara
Doryeong's third daughter does not want Mun Doryeong to leave. Thus, the third daughter saddls Mun
Doryeong's horse backwards. Jacheong Bi is angered when she sees Mun Doryeong riding with his back towards
her, and parts from Mun Doryeong. Jacheong Bi rejoins Jeongsu Nam, and with Mun Doryeong, they become
the gods of agriculture.

Myths about shamans

Most Korean folklore is passed on by a shaman who performs a shamanistic ceremony called kut. During Joseon
Korea, shamans belonged to the class of the cheonmin, the lowest social class; however, they frequently served
as transmitters of myths through oral stories and kut. Although shamanism was popular during pre-Joseon
Korea, upon the formation of the Joseon state, shamanism was disregarded as backwards by Confucianism, the
dominating philosophy and the official one endorsed by the state. However, shamans remained popular among
the population as a medium with which to communicate with the dead, and a served as an additional method in
which women were able to maintain the spiritual stability of the household. The story of the Abandoned Princess
( ), the origin myth of the shamans, is a common myth recited during rituals.

The ancestral shaman is believed to be Bari. Bari was the seventh daughter of King Ogu, but she was abandoned
in infancy. Because he abandoned his daughter, King Ogu suddenly fell sick. King Ogu's wife discovered Bari.
After finding out that the only way to cure King Ogu of his sickness would be to drink the water of Mt.
Dongdae, Bari began her journey.

First, Bari encountered an old man who was plowing the field. Bari decided to plow the field for the old man.
Suddenly, hundreds of magical animals fell from the sky and plowed the field. In return, the old man told Bari
the direction of Mt. Dongdae.

Bari encountered a fork on the road. Bari did not know which direction to take, so she asked an old woman. In
return, Bari washed the old woman's clothes and killed the lice crawling over her. The old woman then told
which trail to take, and gave Bari a golden bell and a branch with three magical flowers. In fact, the old woman
was Mago, the creator of the world.

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Bari crossed a range of twelve mountains. Each of the mountains were full of ghosts, but their howling could not
stop Bari from crossing them. Finally, Bari encountered the Hwangcheon River, a river that only the dead could
cross. The guards of Hwangcheon forbade Bari from riding the boat that crossed the river. Bari showed them the
flowers that Mago had given her. The flowers signified that Bari was a goddess, and the guards gave permission
for Bari to cross the river.

When Bari reached the Underworld, she found a fortress built of iron thorns. When she waved the flowers, the
fortress melted away into smoke, and all the sinners imprisoned in the fortress were set free.

Bari then reached a pink river. The water of this river could melt human flesh. When Bari waved the bell, a
rainbow bridge formed over the river. Bari crossed the rainbow bridge and reached Mt. Dongdae.

In Mt. Dongdae, Dongsuja, keeper of Mt. Dongdae, married Bari and had three children. Only after the third
child was born did Dongsuja reveal the water of Mt. Dongdae. The Hwansaengkkot, or flowers that could revive
the dead, grew next to the water. She took each of the flowers and scooped up some of the water.

When she came back, she found that Dongsuja had abandoned her and her three children. Bari returned to her
home in no time, but found that both King Ogu and the queen were dead. She brought her parents back to life
with the Hwansaengkkot, and cured the sickness with the water. Bari became the death goddess, the guider of
the dead to the Underworld. She also became the first shaman, and the patron of all the shamans in Korea.[10]

Disease myths

Disease myths are about the gods who give all kinds of disease to us. The representative myth is the Sonnimgut.
The fifty-three Sonnimne are the deities of smallpox. However, even the Sonnimne, who bring smallpox, can
grant longevity and success.

According to the Sonnimgut, fifty-three smallpox gods, called the Sonnimne, lived in China. However, the
Sonnimne wanted to live in Korea. Three Sonnimne, led by the beautiful goddess Gaxi Sonnim, headed to
Korea.

However, they could not cross the Yalu River. One day, a ferryman said that the three gods could cross the Yalu
on his boat if Gaxi Sonnim shared love with him. Gaxi Sonnim promptly severed the ferryman's head with a
dagger. Then, she gave deadly smallpox to the ferryman's seven sons, killing the eldest six. The seventh son
survived, albeit completely disabled. Then, they crossed the Yalu on the ferryman's boat.

When the gods reached Seoul, they attempted to sleep in the house of the rich Kim Jangja, but was refused.
Instead, they slept in the shack of the kind crone, Nogo Halmi. After blessing Nogo Halmi's granddaughter with
longetivity and good luck, the trio headed towards Kim Jangja's mansion.

Kim Jangja hid his son Cheolhyeon in a high mountain, and burned peppers on every street (pepper was said to
drive away the Sonnimne). The angered Sonnimne attacked Cheolhyeon, first luring him out of the mountain
then whipping him. The Sonnimne pierced silver needles in Cheolhyeon's joints, and finally, Kim Jangja
promised to have a sacrifice made for the Sonnimne. However, the promise was false. The greatly angered
Sonnimne killed Cheolhyon, and took him as the fifty-fourth Sonnimne.

While the Sonnimne were returning to China, they found that Nogo Halmi lived in Kim Jangja's mansion with
her granddaughter and son-in-law, while Kim Jangja lived as a sick beggar in Nogo Halmi's shack. When
Cheolhyeon cried out at this situation, the Sonnimne gave Kim Jangja some money and cured his sickness. Only
since then did Cheolhyeon truly join the Sonnimne.[11]

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Gashin myths

Main articles: Gashin, Jowangshin, Teojushin, Munjeon Bonpuli, Nulgubjishin, Munshin, Cheukshin

The Gashin are patrons of the house, the rooms, and various objects. As the keepers of the family, myths about
the Gashin are about the prevention of the destruction of the family.

For example, in the Munjeon Bonpuli, the evil goddess of the outhouse, Noiljadae (or her daughter, depending
on the source), kills Yeosan Buin and attempts to kill the seven children. However, Noiljadae suicides when her
plan is foiled by the seventh son, Nokdisaengin, and Yeosan Buin is brought back to life through the
Hwansaengkkot flowers.

In the Seongju Puli, the evil magician Sojinhang attempts to claim the earth goddess. However, Sojinhang is
defeated, and he turns into a Jangseung, or totem pole. His daughters turn into the Seonangshin.

In the Seongjo Puri myth, the protagonist, Ansimguk of Seongjo, abandons his wife, Gyehwa Buin. As a result,
he is abandoned in a bare island, where he lives for three years as a furred beast.

Hero myths

Korean hero myths tend to blend with other myths. For example, the Chasa Bonpuli introduced earlier is a prime
example of a hero myth; however, it is also related to the myths concerning the Underworld, and is treated as
such. In the Chasa Bonpuli myth, the mortal Gangrim Doryeong captures Yeomra, King of the Underworld, and
brings him to his homeland.

Another hero myth is the Cheonjiwang Bonpuli myth. The protagonist, Daebyeol, shoots down the sun and the
moon, destroying it. However, the Cheonjiwang Bonpuli is more of a creation myth than a hero myth.

An example of a 'pure' hero myth is the Gunung Bonpuli myth. In the Gunung Bonpuli, the giant Wang Janggun
kills the Dragon King of the West Sea with an arrow at the request of the Dragon King of the East Sea. The
Dragon King of the East Sea gives his daughter's hand in marriage, and the giant Wang Janggun and his three
sons become the Gunungshin, or war gods.

Folklore
Korea has a rich folklore tradition with deep links to Korean shamanism. For example, the folklore about
Simcheong, a girl who threw herself into the oceans, is derived from the Simcheonggut myth. The Simcheonggut
myth was originally used to cure eye disease (Simcheong miraculously cured her father's blindness), but during
the suppression of Korean Shamanism in the Joseon Dynasty, the myth evolved into a folktale.

Other folktales involve Korean deities. In one folklore, an axeman encounters a Sanshin, the gods of individual
mountains. Sanshin gives the axeman golden and silver axes.

In the Byeongangsoe Taryeong folklore, Byeongangsoe uses Jangseung (totem poles) for firewood. He receives
the rage of the Jangseung, and suddenly dies.

Modern treatments

Recent achievements in keeping Korean folklore alive have been the 150 part animated TV series, "Animentary
Korean Folklore", telling old tales anew but with traditional 2-D Korean styled animation.

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In Korea itself, the comic series With God brought a national

interest about Korean mythology. The comic stars deities
such as the Shiwang (ten kings of the Underworld), Gangrim
Doryeong (death god), Jowangshin, and Cheukshin.

Korean mythology has also given birth to several online

role-playing games, most notably NexusTK.

Mythological Figures
Cheonjiwang - The supreme ruler of the world, father
of Daebyeol and Sobyeol.
Daebyeol - Supreme King of the Underworld. The ten Depiction of Hyeonmu, Northern Guardian in the
Shiwang are his lieutenants. tomb of
Sobyeol - Supreme King of the Mortal World.
Sobyeol rules the mortals, but his power is lesser than
Daebyeol's.
Queen Baji - Supreme Queen of the Earth. She is Cheonjiwang's wife, and the mother of Daebyeol and
Sobyeol.
Dae(soon)-nim - The Moon, brother of the Sun.
Hae(sik)-nim - The Sun, sister of the Moon.
Cheonha Daejanggun -Village Guardian & General under Heaven, husband of Jiha yeojanggun. He is
represented as a totem pole with a scary face, constructed in front of a village entrance.
Jiha yeojanggun - Village Guardian & General under Earth, wife of Cheonha Daejanggun. She is
represented as a totem pole with also scary but more feminine face, constructed in front of a village
entrance with her husband. She protects the village with her husband.
Sanshin - Mountain gods
Gashin - the patrons of various rooms and objects in the household
Jowangshin - a Gashin; the deity of fire and the hearth
Teojushin - a Gashin and the earth deity
Nulgubjishin - god of grain
Cheukshin - goddess of the outhouse
Seongjushin - the god of the actual house; supreme leader of the Gashin
Munshin - the door god
Oeyangganshin - the patron of cattle and horses
Cheollyung - god of the spice pots
Eobshin - goddess of wealth
Samsin Halmoni - goddess of childbirth
Yongwang - The five Dragon Kings of the seas, but not necessarily a dragon (usually an old human).
Ogushin - Princess Bari (see above) became the Ogushin after reviving her dead parents. After the
Jeoseung Chasa (death gods) split the soul from the body, the Ogushin guides them to the Underworld.
Honshi Seongin - the three gods who avoided the Jeoseung Chasa and lived for an additional sixty years.
They protect children from illness.
Jeoseung Halmang - The goddess who brings death to children.
Shiwang - Ten kings of the Underworld, who judge the dead in each individual realm.
Yeomra - Leader of the Shiwang.
Sonnimne (see above) - Fifty-four smallpox deities. Only four are named; Gaxi Sonnim, Hoban Sonnim,
Muban Sonnim, and Cheolhyeon.

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Seonnyeo - Angel-like beings. They are the female lieutenants of Cheonjiwang. The only named
Seonnyeo is Oneuli.
Juhseung Chasa - Gods of death. Traditionally three, these gods reap dead souls. When they read a
person's name three times, the person dies. Their leader is Gangrim Doryeong (also see above), a mortal
who captured Yeomra, King of the Underworld. His lieutenants are Hae Wonmaek and Yi Deokchun.
Meanwhile, Hwadeok Chasa reaps those who died on fires. Yonggung Chaasa reaps those who died in the
ocean, Danmul Chasa takes those who drowned in wells, and Tuseok Chasa reaps those who were killed
by rocks or stones.
Sosamshin, goddess of cowbirth
Seonangsin, tutelary deity of the village
Yeongdeung Halmoni, shamanic wind goddess revered by farmers and sailors who is being offered with
fresh water, rice cakes, and other food in a 30-day festival starting from the middle of January.[12]

Supernatural beings
Chollima
Yakcha
Chollidongigae, Manlidongigae: Dogs who goes 1000li a day, 10000li a day
Baeksaseum: White deer which runs 5000li a day
Geumsaseum: Golden deer living in the Mt. Baekdu

Yokwe (monster)

Kumiho ( ) - A nine-tailed fox who can use powerful illusions and curses.
Bulyeowoo ( ) - A fox that is more than 100 years old, and can be disguised as a woman.
Dokkaebi ( ) - spirits who keep clubs and enjoy mischievous tricks. Most are believed to have
magical powers.
Imugi ( ) - A form before a dragon. After training for 1000 years, it can transform to the dragon.
Samjokgu ( ) - A three legged dog -or- three eyed dog. These are believed to recognize the
Kumihos in disguise.
Kkangcheoli ( ) - A failed imugi.
Haetae ( ) - A protector spirit.
Bulgasari ( ) - An Iron eating monster that is known to destroy all that is evil and wrong.

Gwishin (ghosts)

Gwishin are the departed souls of people who have died.

Mool-Gwishin a departed soul in water

Cho-nyo-Gwishin the departed soul of an unmarried woman
Mong-Dal-Gwishin the departed soul of an unmarried man
Dal-Gyal-Gwishin a ghost with an egg (Dal-Gyal ) head, whose face has no eyes, nose, or
mouth

Guardians

Samjoko ( ) - A three legged bird. Once considered the symbol of the power and sun in the

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Goguryeo kingdom.
Kkoktu

Folktales
The Sun and the Moon

The Sun and the Moon (Hangul: 해와 달) is a Korean folktale and myth about a tiger who gobbles up and
impersonates the mother of a young boy and his sister. A sister and brother are waiting for their mom to get
home. However, their mother is late and the girl begins to get caught up in her own imagination. A suspicious
delivery man knocks on the door, and the siblings try not to open it.[13]

Bonpuli

Munjeon Bonpuli
Igong Bonpuli
Cheonjiwang Bonpuli

See also
Korean culture
Korean literature
List of Korea-related topics

References
1. Choi Won-Oh (2008), An illustrated guide to Korean mythology, ISBN 978-1-905246-60-1
2. Kim, Duk-Whang, A history of religions in Korea, 1988
3. Chang Soo-kyung / Kim Tae-kon Korean Shamanism - Muism (1998).
4. Alive Korean Mythology
5. "Virtual Encyclopedia of Korean Folk Religion-Shamanism-Shamanistic Myths-Gunung Bonpuli".
6. "Virtual Encyclopedia of Korean Folk Religion-Shamanism-Shamanistic Deities-Yongshin".
7. http://terms.naver.com/entry.nhn?docId=795112&mobile&categoryId=1627
8. Changsega, page 16-19
9. Alive Korean Mythology, page 140-158
10. Alive Korean Mythology, page 91-109
11. Alive Korean Mythology, page 68-75
12. http://thepracticalshaman.com/yeongdeung-halmang/
13. http://asianfolktales.unescoapceiu.org/folktales/read/korea_2.htm

External links
Animated KBS TV Series (http://english.kbs.co.kr/explore/what/1334186_11794.html)
http://www.clickasia.co.kr/about/m1.htm
http://www.clickasia.co.kr/about/m2.htm
http://www.clickasia.co.kr/about/m3.htm
http://www.koreatips.net/english/culture/tale.html
http://www.clickasia.co.kr/about/0707love.htm

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Chung-Ang University Folklore Research Centre (http://www.cau.ac.kr/english/research

/institutes.html?seq=18)

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Categories: Korean mythology Korean folklore History of Northeast Asia History of Korea

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