How Saman encounters the skull also varies. In some versions, the skull reveals his identity in a dream while Saman is sleeping in the mountains, then comes rolling to him the next day. Another version states that the skull speaks to Saman during the night and tells him to dig him out of the earth. In all versions, Saman takes the skull with him. He keeps it outside the house at first, worrying about what his wife would think, but ultimately brings it home. Saman makes offerings to the skull on every festival day, and soon he has great success in hunting and becomes rich. One day, the chasa descend to kill Saman and bring his soul to the afterlife, either because his ancestors were angry at Saman worshipping the skull instead, or because Saman was always fated to die at the age of thirty or thirty-three. Forewarning the man of his impending death, the skull tells him to hold a gut ritual and to set out offerings for the chasa. The chasa unwittingly partake of the offerings and decide to spare him, taking the soul of other people or creatures instead: sometimes three horses, sometimes another person who shares the name "Saman", and sometimes another person with the similar name "Oman". Ultimately, the chasa forge Saman's allotted lifespan given in the records of the afterlife, often by adding a line to the number "thirty" (三十) to make it "three thousand" (三千) so that he lives for three thousand years. In some versions, either the chasas replacement of Saman's soul with another or their extension of Saman's lifespan is omitted. In several versions, the chasa (either the chasa who spared him, or Gangnim, a different chasa) eventually capture Saman by washing soot in a river. When Saman asks them what they are doing, they respond that they are cleaning the soot to make it white. When Saman says that he has not heard anything as ridiculous in his three thousand years of life, the chasa apprehend him and take him to the afterlife. The Menggam bon-puri is recited during two rituals for different gods: the aek-magi rite, which is dedicated to the chasa and is a component of various larger ceremonies, and the menggam-je ritual, dedicated specifically to the god Menggam and to the agricultural goddess Segyeong. The purpose of the aek-magi (from Korean aek "misfortune" and magi "preventing") is