take anybody, and Sama-jangja lives a long life. In most others, the chasa spare Sama-jangja and take either his neighbor Uma-jangja or a horse instead. In many versions, the chasa take the horse after their deceit involving Uma-jangja is discovered (or vice versa). In one account, they resort to the horse after being defeated by the household gods of Uma-jangja. Finally, some versions have Sama-jangja dying and being punished after all, either because the gods discover the chasa'''s schemes or because the horse in the afterlife eventually turns into Sama-jangja and the living Sama-jangja turns into the horse. The Jangja-puri is sung during the ssitgim-gut, the funeral ritual of Jeolla shamanism in which the soul of the deceased is purified and dispatched to the afterlife. Honswi-gut The Honswi-gut narrative was chanted by shamans of South Hamgyong Province (now in North Korea) in the Honswi-gut, a ritual intended to cure severe illnesses. Whether the ritual was believed to cure the illnesses of adults or of children is unclear. Two versions are known: one transcribed in 1926 and titled Hwangcheon-honsi, and the other transcribed in 1965 from shamans who had fled to South Korea and titled Honswi-gut. The 1926 version is summarized below. Three impoverished brothers—Songnim-dong, I-dong, and Sama-dong—start farming. One day, they discover an abandoned skull. They bring it home and make offerings to it three times a day, and they soon become rich. After five or six years, the skull begins to shed tears. When the brothers ask why, the skull reveals that the chasa are coming within three days and tells them to prepare a great feast with the fortune that they have been given. They do so, and the chasa arrive and eat the food. The brothers then reveal themselves, and the chasa spare them. Songnim-dong's soul is replaced by a yellow cow; I-dong's, by a raincoat; Sama-dong's, by a bronze bowl. The brothers live long lives and die at the age of eighty-one. After their death, they become gods who are prayed to in the Honswi-gut. The 1965 version is largely similar, except that the brothers bury the skull instead of worshipping it, that there is no mention of the brothers becoming rich, and that the chasa take the souls of other people who share their names and dates of birth, not cows and objects. Large-scale shamanic rituals are no longer practiced in North Korea, and the