#

Cap.

PP.

I.4

Regional Characteristics of Mu-ism

34-7

II.1.3

Case Histories of S^inbyo#n

44-8

II.1.7

Rite of Becoming a Mu

54-7

IV.1

Mu-ism’s View of Gods

90-1

IV.2

Forms of Gods in Mu-ism

91-5

IV.3

Way in which Gods are Viewed

95-9

IV.5

View of the Universe in Mu-ism

101-4

V.1

Kinds of Human Souls

108-10

V.5

Place of After Life

114-6

V.7

Formation of Naesegwan

119-21

VI.2

Place of the C^eu#i

128-32

VI.3

Kinds & Order of C^eu#i

132-41

App.1

Praeface

151-62

"The clothing, for kangshinmu in the central and northern regions, is different for each god, and the mu wears 12 to 20 different suits of clothing while presiding over a kut, which as many ... ceremonies (called kutko#ri)." [fn. 6 : "In each kutko#ri a different god appears. Therefore, the mu’s clothing has to change each time the mu is possessed by a different god."]

p. 36

"kangshinmu in Kyo#nggi Province adds stringed instruments, as well as "flute type"

p. 37

instruments such as p>iri, cho#ttae and haegu#m, to their usual percussion instruments."

p. 44

"she began seeing several paintings of mu spirits passing her when she closed her eyes. ... That night she had a dream in which many shillyo#ng (spirits) riding horses, came to her house, waving flags and swords. ... .

p. 45

On another day, she had a dream in which she received a large book from an elderly gentleman. ...

One night, when she was 52 years old, ... Her body began to tremble and shake ... . ... After this, she set a date and brought a mudang to do kangshingut (Initiation Ceremony) so that she would receive the spirit."

p. 46

Afterwards he had another dream in which horse came to his house, swallowed him, causing him to go inside the horse’s body and to see its intestines. As he emerged from the horse, he was wearing a headgear, was holding white and red flags, and then he rode a white horse, shouting, "I am the Paengma Changgun (The White Horse General)." {cf. Kalkin, apocalyptic rider on a white horse (according to the Puran.a-s)}

After this happened, he repeatedly heard a voice telling him he should wear only white clothing. ...

p. 47

He got married ... . From the first night, he did not want to sleep with his wife ... . Then he began having dreams in which he

p. 48

he had dreams of sleeping with President Rhee (the first President of Korea)."

p. 54

"When the symptoms of shinbyo#ng ... appear, some people ... go to a mudang or fortune tellers. When they are told that they have "shinbyo#ng," they think that they cannot defy god’s will and therefore go through the ... naerimkut or shingut (initiation ceremony ...). "Naerimkut" is used to mean that a spirit descends and enters into a candidate who is to become a mudang. The meaning of "shingut" includes the "divine matter of kangshingut" ... . ...

p. 55

When entering the naerimkut, the mu-candidate who is to receive the spirit will wear all the mu clothing, which later symbolizes each spirit appearing ... . ... The Presiding mudang then has the candidate stand in front of the altar, while the mudang gives the blessings and plays the changgu and chegu#m excitedly. ... as soon as the spirit is received the candidate’s shoulders shake, and that shaking resonates throughout the body; then he he/she starts dancing madly, for a short period ... . ...

On the shinmyo#ngsang [fn. 10: "shin = spirit, myo#ng = name; sang = table; it is a table set to recognize the possessing spirit."], there are 9 small bowls, each containing grains such as rice, sesame seeds, beans, etc. These bowls are then covered with white paper and tied to the shinmyo#ngsang. At the direction of the Presiding mudang, the candidate chooses one bowl."

the grain __

indicateth the praesence of the deity __

rice

C^eso#k-s^in

beans

Kunun-s^in

sesame

San-s^in ("mountain god")

p. 56

and the paksu (a male mudang) becomes a god-son."

p. 90

the gods of each house."

p. 91

On the basis of the name of the gods, there are 73 kinds. {73 is the sacred 2-digit # of Chinese numerics}

For a total of 34 types of gods based on their lineage."

p. 92

"originally there were no human beings on earth until Samshin (the god who govern birth) sent out human beings into this world for the first time. Since then it is customary (for those following the tradition of Muism) to have an image of Samshin in each household of the village, because that god allows babies to be born. In private homes,

p. 93

in the araenmok (The part of a Korean room nearest the fireplace ...) where Samshin is located, a woman who wants to become pregnant, does "che" (prayer service ...). ... It is also believed that Samshin guards the baby for its first seven years of life, when the Ch>ilso#ngshin (the "Seven stars," which is the "Big Dipper") takes over the care and guardianship of the child.

Also, human death depends on the will of the god who supervises ... the underworld ... and who sends a messenger (an Angel of Death) to this world to pull the person to ... the underworld ... by a strap around the neck."

"So#ngjushin (the chief god in the house, who is located under the main pil[l]ar of the house),

O#pshin (the god who controls luck with property in the house and gives good fortune)".

p.

class of deities

deities

94

high

C^>o#n-s^in (god of sky)

C^>ilso#n-s^in (the 7 stars)

San-s^in (mountain god)

middle

Sahaeyon-s^in (god of 4 seas)

95

"

Sambul c^eso#k- s^in (3 mu gods)

"

C^angun-s^in (General-God)

low

So#nju-s^in (chief household god)

Taegam-s^in (court official)

C^in-s^in (god of the land)

C^owan-s^in (kitchen god)

lowest

Ko#llip-s^in (grain god)

c^apkwi ("miscellaneous spirits of the dead")

p.

deities

95

[In Seoul,] "she saw both ... a round sun and a round moon ... on the wall ... . After this incident, she had shingut to a mu, and since has been an attendant of Ilgwangbosal (the sunlight god) and Wolgwangbosal (the moonlight god), who dwell in her body."

96

"That god experienced by the mudang becomes Momjushin (the mudang’s Lord, who dwells in the mudang). [The same mudan on p. 95] is an attendant of Ilgwangbosal (sun god) and Wolgwangbosal (moon god), as her Momjushin".

97

Another mudan, from "Inje, encountered god’s entering her body, Ch>ilso#ngshin (the Seven Stars – the Big Dipper) appeared to her in her dream and told her the whereabouts of holy things (such as an hourglasshaped drum, cymbals, a bell and a miniature map). She gained the spiritual power after she found those holy things, and since has attended Ch>ilso#ngshin as her Momjushin."

p.

world-__

its deities

102

above-the-sky

C^>o#n-s^in (the creator god)

Il-s^in (the sun god)

Wol-s^in (the moon god)

So#n-s^in (the stars god)

on-the-surface-of-the-earth

"nature gods (including such gods as a mountain god)"

below-the-earth

"death messengers"

103

"The distinction between the physical world and the "other world" is described as "going around the corner" (moraeng’i or mot>ung’i)." {The otherworld is at a right-angle to this world – similar to the right-angle relationship between magnetic-field and electric-field lines-of-force.}

"When the male mu ... experienced god’s coming into his body (kangshin), he saw a vision in which two rolls of silk unrolled from the sky, and he ascended to the-world-above-the-sky, stepping on the silk rolls (as a ladder). {"I see a flying roll" (Zkaryah 5:2) : "a vast scroll of parchment now unrolled, and carried swiftly through the air in open view" (CCHB).} This vision of a mu’s rising to the sky is a usual experience of a mu during kangshinje."

"Drawing a beard on the face of a sleeping person, or covering his/her face with a cloth or paper, the soul (which has left that body, and is wandering around) is thereby prevented from returning to the original body (because the soul is unable to recognize its human body), and enters another body, leaving the original body dead."

"this world is called "isu#ng," while

the Next ... is called "cho#su#ng.""

"ch>o#nsang (Above the Sky),

chisang (the world-on-the-surface-of-the-earth), and

chiha (under the earth)."

"the World-Below-the-Earth (being different from that of this life) ... in which great ... monsters of hagye (the World-Below-the-Earth) are repelled."

"In the Orochi tribe, at the entrance to the tent there is a sacred place covered with a wooden floor called "malu" or "malo," where they care for their house god, Ju-borkan ... .

{cf. [Manaia & Maori] /MARae/ ‘sacred enclosure’, [Samoa] /MALae/ ‘public plaza’ (M-PCD)}

The Koldi [= Goldi] tribe also has a space covered with a wooden floor called "maro," where people care for the Borkan God".

c^e

description

Tan-kut

tons^inje "for protection, good weather ... for the village community as an entire unit""

S^in-gut

"a special che limited to the mu herself as a ceremony for the mu’s kangshin (the god’s coming into the mu’s body) and so#ngmu (becoming a mu – a festival that occurs for the mu gods in the mu’s family ...)"

Ilban-gut

(general kut-s)

p. 137

a table for pulsanim.

a rice-cake table for taegam.

opposite them are sitting the ones who will play a Korean pipe and a Korean fiddle."

(7) twicho#ng’go#ri.

In the fifth procedure, malmi, a muga for Princess Bari [fn. 24 : "Princess Bari was a princess who was born as the 7^th daughter of the "First King" (of an unknown kingdom). ... Even though the King had abandoned this Princess, when the king needed "medicinal water" to

p. 138, fn. 24

survive, this Princess was the one who brought that water to him and saved his life." {cf. King Lear’s youngest daughter’s assistance to him}]

p. 138

The mu, still in the costume for the malmi, goes around the table for the deceased; this is called "toryo#ng tonda." During the toryo#ng tonda, the mu always circles around the table in a counter-clockwise direction {the usual Bon direction of circumambulation}, ... while covering and uncovering with a fan the k>u#nmo#ri (crown on a large hair-piece) that sits on her head. ... The mu raises the taeshin sword above her head, pointing it to the sky and rotates it twice in a counter-clockwise direction".

p. 139

"After the shiwangp>o is separated, the "soul" of the dead person is represented by a folded white paper placed in it. The shiwangp>o is passed through the thorny gate several times, while the mu prays for help for the soul through the thorny gate. ... The reasoning for passing the divided shiwangp>o, containing the soul of the dead person

p. 140

in the white paper, through the thorny gate, is to prevent the soul of the deceased from getting stuck on anything while going to cho#su#ng. ...

Then the sixth step, the no#kch>o#ngbae starts. ... The soul of the deceased is invited to descend on the mudang. The mudang puts the soul of the deceased on the ornamental hairpin of the mu and acts as a dead person. ... .

The next procedure is twicho#ng’go#ri : the mu, standing with three pollacks (fish) ... in her left hand, and in her right hand boiled millet ..., sings a muga for twicho#n ..., leaving the food to feed all the miscellaneous spirits that gather for a kut."

"Usually tangje is celebrated twice a year, in the Spring and in the Fall; and

the tangkut is held every other year."

p. 158

When descending, his soul would change into a wolf."

p. 159

[of an Evnky shamaness] She "made a "chirping" sound and ... Afterwards, when she was asked what the sound meant, she explained that she had become a bird and therefore made the sound of a bird."