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The mythological tradition of southern Jeju Island is especially divergent. The two narratives found in all or all but one region are the Jeseok bon-puri , featuring a girl who in most versions is impregnated by a supernaturally potent Buddhist priest —who was probably originally a sky god—and gives birth to triplets who themselves become gods; and the Princess Bari , about a princess who is abandoned by her father for being a girl and who later resurrects her dead parents with the flower of life.

Korean mythology comprises two distinct bodies of literature. The myths contained in these volumes are heavily historicized , to the point that it is often difficult to tell where historical fact ends and mythology begins.

While also mythological in content, these narratives are very difficult in function and content from the literary myths. The state-foundation myths are preserved only in fossilized form, deprived of their original ritual context, and have existed in written form for centuries.

By contrast, the shamanic narratives are oral literature that is "living mythology," [5] sacred religious truth to the participants of the gut.

The academic study of Korean mythology began with the literary myths, with historians such as Choe Nam-seon — and Yi Pyong-do — pioneering the first interpretations of state-foundation myths.

The oral mythology is defined by religious sanctity and must be distinguished from the broader corpus of Korean folklore , which do not require a religious element.

Some Korean myths are mythicized folktales, while many Korean folktales are desacralized myths. State-foundation myths involve the first ruler of a new Korean kingdom or dynasty.

Their crucial elements are the founder's supernatural birth, the story of how the founder came to create his kingdom, and his miraculous death or departure.

The founding myths of the earliest Korean kingdoms—such as Gojoseon , Goguryeo , and Silla —are transcribed in Classical Chinese in Korean texts compiled during or after the twelfth century, although based on earlier sources.

The oldest of the five is the Gwanggaeto Stele , erected in The founding myth of the Goryeo dynasty, which ruled Korea from the tenth to the fourteenth centuries, is recorded in Goryeo-sa , the official dynastic history published in the fifteenth century.

State foundation myths were once also narrated orally, perhaps by shamans. The poet Yi Gyu-bo — mentions that both written and spoken forms of the Goguryeo foundation myth were known during his lifetime, even though the kingdom itself had fallen more than five centuries earlier.

The ancient pre-Goryeo state-foundation myths are classified into two major types, northern and southern, though both share the central motif of a king associated with the heavens.

In the southern kingdoms of Silla and Geumgwan Gaya , the king is generated from a physical object that descends from heaven, and then marries an earthly woman himself.

In the south, the celestial being is crowned by the consensus of local chieftains. State-foundation myths are often interpreted as euhemerized accounts of actual events that happened during the kingdom's founding.

The foundation myth of Gojoseon , the earliest Korean kingdom, is first recorded in two nearly contemporaneous works: Samguk yusa , a history compiled by the Buddhist monk Iryeon around the late s, and Jewang ungi , a Chinese-language epic poem written in Iryeon's account is as follows.

Hwanung , a younger son of the sky god Hwanin who the monk identifies with the Buddhist god Indra , desires to rule the human world.

Hwanin sees that his son could " broadly benefit the human world ," and gives him three unspecified treasures to take with him to earth.

Hwanung descends beneath a sacred tree on Mount Taebaek lit. A bear and a tiger then ask that Hwanung turn them into humans. The god gives the animals twenty pieces of garlic and a clump of sacred mugwort , and tells them that they will become humans if they eat them and do not see sunlight for a hundred days.

The two animals then fast, and the bear becomes a woman on the twenty-first day. The tiger fails to fast and remains an animal.

The bear-turned-woman prays for a child at the sacred tree, and Hwanung grants her wish by becoming a human to marry her. She gives birth to a boy named Dan'gun Wanggeom, who founds the kingdom of Gojoseon at the site of Pyongyang.

The king ultimately becomes a mountain god. The Dan'gun myth is of the northern type, featuring the founder's birth from a celestial father Hwanung and an earthly mother the bear.

The tiger-associated clan was somehow eliminated, but the bear clan joined the dominant sky god clan in the establishment of the Gojoseon polity.

Grayson draws connections to the Japanese foundation myth. Ninigi-no-Mikoto descends to earth with three treasures as well, and the first Japanese emperor Jinmu is a younger son like Hwanung.

Dan'gun appears to have been worshipped only locally in the Pyongyang area until the thirteenth century, when intellectuals attempted to bolster the legitimacy of the Korean state , then imperiled by Mongol invasion and domination , by establishing him as the ancestor of all Korean polities.

The foundation myth of the northern kingdom of Goguryeo is recorded in detail in both the Samguk sagi , the oldest surviving work of Korean history compiled in , [40] and the Dongmyeongwang-pyeon , a Chinese-language epic poem written by the poet Yi Gyu-bo in Yi's work is much longer and more detailed than the Samguk sagi , but much of this may be due to the poet's own literary embellishment.

The Dongmyeongwang-pyeon myth is summarized below. Haeburu , ruler of the kingdom of Buyeo , is childless. Haemosu, son of the sky god, descends to Haeburu's former capital in 59 BCE on a chariot steered by five dragons and founds a new kingdom there.

One day, Haemosu encounters the three beautiful daughters of the god of the Yalu River and abducts Yuhwa, the oldest.

The outraged river god challenges him to a shapeshifting duel but is bested. The river god concedes his defeat and allows Haemosu to marry Yuhwa, but after the marriage the former returns to the heavens without his wife.

The river god sends Yuhwa into exile. She is captured by a fisherman and brought to Geumwa the frog-king, who has succeeded his adopted father in Eastern Buyeo.

He keeps her in an annex of the palace. One day, sunlight falls on Yuhwa from the heavens, impregnating her. She gives birth to an egg from her left armpit, and a boy hatches from the egg.

When they find an unfordable river, Jumong proclaims his divine descent, and the fish and turtles of the river allow them to cross on their backs.

Jumong founds the kingdom of Goguryeo in 37 BCE. He is opposed by an established local chieftain named Songyang. After a series of confrontations between the two, Songyang ultimately surrenders when Jumong causes a great flood in his country.

Yuri , Jumong's son by his wife he has left behind in Eastern Buyeo, asks his mother who his father is. When she tells him that he does not have any one father, he attempts to kill himself, forcing her to reveal the truth.

After solving a riddle his father has left, Yuri finds his father's token, a half of a sword. He goes to Goguryeo and meets Jumong.

Yuri and Jumong match their halves of the sword, and the sword becomes one while oozing blood. When Jumong asks his son to show his power, the boy rides atop sunlight.

Jumong then makes Yuri his heir. In 19 BCE, the king ascends into heaven and does not return. Yuri holds a funeral for his father, using the king's whip in place of his missing body, and becomes Goguryeo's second king.

The foundation of the southwestern kingdom of Baekje is also linked to the Jumong myth. According to the Samguk sagi , when Yuri is made heir, Jumong's two sons by a local wife are excluded from the kingship.

These two brothers, Biryu and Onjo, migrate south to found their own kingdoms. Biryu sets up court in an unfavorable place, while Onjo founds Baekje in good terrain in what is now southern Seoul.

The former dies of shame when he learns that his brother's kingdom is flourishing, and the remnants of his people join Baekje. The myth of Jumong is of the northern type, with Haemosu as the celestial father and Yuhwa as the earthly woman.

For instance, Seo Daeseok argues that Haemosu symbolizes an ancient iron-using, agricultural sun-worshipping people, that Yuhwa was a member of a riverine group of hunters, farmers, and fishermen, and that Geumwa's polity centered on hunting and pastoralism.

The Jumong myth is first attested in the fifth-century Gwanggaeto Stele, [53] but the first-century Chinese text Lunheng describes a barbarian tale of a good archer who crosses a river on the backs of fish and turtles to found a new kingdom in the south.

However, this figure's mother is a slave-girl impregnated by an egg-like energy rather than a goddess who gives birth to a physical egg, and the figure himself founds the kingdom of Buyeo, rather than that of Goguryeo.

The ancient Silla kingdom was originally dominated by three clans: the Bak , the Seok , and the Kim.

At some point the Seok were eliminated from power, and all Silla monarchs from then on were children of a Kim father and a Bak mother.

The Bak foundation myth is given in the fullest detail in Samguk yusa. They see a strange light shining on a well.

When they go there, they see a white horse kneeling. The horse ascends to heaven, leaving a large egg behind. The chieftains break open the egg and find a beautiful boy inside, who they name Hyeokgeose.

Some time later, a chicken-dragon gives birth to a beautiful girl with a chicken beak from its left rib. When they wash the girl in a nearby stream, the beak falls off.

When the boy and the girl are both thirteen years old, the chieftains crown them as the first king and queen of Silla and give the king the clan name of Bak.

Hyeokgeose rules for sixty-one years and ascends to heaven. Seven days later, his dead body drops from the sky. The queen dies soon after. A giant snake prevents the people from holding a funeral until they dismember the body into five parts, which is why Hyeokgeose has five different tombs.

The Samguk yusa also records the Seok and Kim foundation myths. In the first, a ship surrounded by magpies lands on the Silla coast after sailing away from Gaya for unspecified reasons.

There is a giant chest in the ship, and when they open it they find slaves, treasures, and a young boy inside. The boy, Seok Talhae , reveals that he is a prince of a country called Yongseong lit.

When he was born in the form of an egg, his father put him inside the chest and sent him away to found his own kingdom abroad. Having settled in Silla, Seok steals the house of the aristocrat Hogong through deceit and marries the eldest daughter of the Silla king , a descendant of Hyeokgeose.

He succeeds his father-in-law as king and founds the Seok clan. After his death, he becomes the patron god of a local mountain. Hogong appears prominently in the Kim foundation myth as well.

One night, Hogong sees a great light in the woods. When he goes closer, he discovers a golden chest hanging from a tree and a white rooster crowing below.

He opens the chest and discovers a boy, who he names Alji. Alji is brought to court and made the Silla king's heir, but he later abdicates his position.

Alji would become the mythical founder of the Kim clan, which would later monopolize the patrilineal line of the Silla kings.

Until their conquest by Silla in the sixth century, the delta of the southern Nakdong River was occupied by the Gaya polities. The Samguk yusa preserves the foundation myth of one of the most powerful Gaya kingdoms, that of Geumgwan Gaya.

The nine chieftains of the country hear a strange voice announce that heaven has commanded it to found a kingdom there. After singing and dancing as commanded by the voice, a golden chest wrapped in red cloth descends from heaven.

When the chieftains open it, they find six golden eggs. The eggs hatch into giant boys, who fully mature in merely two weeks.

On the fifteenth day, the six each become kings of the six Gaya kingdoms. The first to hatch, Suro , becomes king of Geumgwan Gaya. Later, Suro is challenged by Seok Talhae, the founder of the Seok clan whose Silla-related myth is given above.

According to the history of Gaya given in Samguk yusa , the two engage in a shapeshifting duel, after which Seok acknowledges defeat and flees to Silla.

Heo tells Suro that Shangdi has commanded her father to marry her to Suro, and the two become king and queen. They both live for more than years.

The foundation myths of Silla and Gaya are of the southern type, with the founder descending directly from heaven on vessels such as eggs and chests.

Hyeokgeose may therefore symbolize an ancient migration of northern horse-riders who created the state of Silla with the support of local chieftains, [67] [68] while Seok Talhae stands for a maritime group that was defeated by Gaya and was integrated into the Silla state [69] and Heo Hwang'ok preserves the historical memory of a merchant group that contributed to the establishment of the early Geumgwan Gaya polity.

Many other supernatural stories are contained in the Samguk yusa to the point that Grayson calls its compiler, Iryeon, "the first Korean folklorist.

One example is the tale of Cheoyong. Cheoyong, a son of the Dragon King of the East Sea , arrives in the Silla court where he marries a beautiful woman.

One night, he goes home to find the smallpox god having sex with his wife. Rather than punish the intruder, Cheoyong only sings a song.

The smallpox god is so astounded by his mercy that he repents and agrees to never enter any house with Cheoyong's face on its gate.

The people of Silla then attach portraits of Cheoyong to their gates. Another genre of literary mythology are the origin myths of specific descent groups , recorded in traditional genealogies.

The motif of the founding ancestor's birth from a stone or golden chest also appears in the genealogies of many non-royal descent groups. The shamanic narratives are works of narrative oral literature sung during gut —the Korean term for large-scale shamanic rituals—which constitute the mythology of Korean shamanism , the indigenous polytheistic religion of the country.

Since the long-ruling Joseon dynasty — , the attitude of many Koreans towards the traditional religion has been profoundly ambivalent.

In this private capacity, shamanism was condoned by the Joseon social order. The religion is thriving today. As of , the capital of Seoul alone has hundreds of ritual places, where gut are held on most days of the year.

Reflecting this ambivalence, shamanism and its mythology are often characterized as subversive of Korea's mainstream values and official culture , [86] [87] but also as at least superficially accepting of ideologies such as the Confucian virtues.

As discussed below, the myth centers on the princess's journey to the world of the dead to save her parents. The demon's uncontrollable rage, destroying everything in its path without regard for the consequences, is a fitting analogy for the violence we face today.

This myth asks us to consider how we choose to express our anger -- whether we will use our rage against injustice in constructive ways, or if we will be divisive, fearful and blaming, thereby poisoning our environment.

The fiercely compassionate divine feminine nature will help free us from the afflicted ego and return to the penetrating wisdom of divine love.

Goddess Durga may not solve all the world's problems at the moment, but as this ancient scripture teaches, she is the impenetrable place of calm within our hearts from which we can choose actions that promote harmony and unity rather than selfish harmful acts.

In the myth, after the demon has finally been defeated and the gods gather to celebrate, Mother Durga promises to return whenever any of her children are in distress.

As we face crises on both a personal and planetary level, might we call on this ancient divine female force of compassion and courage to help us confront and transform that which threatens the well being and contentment of all beings on this planet?

The Devi Mahatmya teaches that the grace of goddess is unconditional and will never be withheld from anyone -- ego demon or not. Through her fierce love toward self and other, harmony will be restored within and around us.

We need only invoke Durga to help us remember our true nature and that divine love conquers all. US Edition U. Coronavirus News U.

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