to ask the chasa to forestall misfortune, including the death they bring. Over the course of the ritual, the shaman specifies the household that is to be saved from misfortune through this particular aek-magi, invites the gods to partake in the sacrifice, and finally delivers the message of the chasa to the worshippers. The menggam-je is a small-scale ritual traditionally held on the first month of the year to ensure success in agriculture, husbandry, and hunting. The deity Menggam appears to have been a hunting god of the mountains, whose divine functions expanded to animal husbandry and other livelihoods as hunting declined in Jeju Island. In the narrative, Menggam—the god who brings success to hunters—is represented by the skull. Jangja-puri The Jangja-puri is the life replacement narrative of the Jeolla shamanic tradition. As of 2017, thirty-eight versions were known, transcribed between 1966 and 2006. The early parts of the myth are the same in most versions. Sama-jangja, the namesake of the narrative, is an unpleasant and miserly rich man (Korean jangja "very rich person"). One version describes his behavior in the following terms: When loaning grain to others, he loaned with a small measure and received with a large measure; He would loan money in the morning and demand repayment in the evening; He sold rice mixed with sand, and water in place of soy sauce; He gave only the outer leaves of kimchi to others; He kicked pregnant dogs in their sides and threw the dredges of sesame seeds in drainage ditches; He put gourds on the kitchen table and sharpened knives on the kitchen hearth; He gave false information, causing local officials to chase after empty errands; He would have a large ox brought to his field and then drive it off like a dog without even using it; He had so many sins that one cannot speak of them all. Because of his sins—either a failure to worship his ancestors, his abuse of fellow humans, or both—Sama-jangja is doomed to die. One night, he has a dream foreshadowing his impending death, but only his daughter-in-law correctly predicts its meaning. Eventually, Sama-jangja understands that he is about to die. He begins to do charity and prepares a large gut ritual for the chasa. As in the other narratives, the chasa unwittingly accept the sacrifice. But the ending differs greatly. In some versions, the chasa simply decide not to