Lit. reception of the Goddess of Childbearing(接三神)

Lit. reception of the Goddess of Childbearing

Headword

삼신받기 ( 接三神 )

Location of the encyclopedia

Korean Rites of Passage > Korean Rites of Passage > Chulsaenguirye

Writer LeePilyoung(李弼泳)

Samsinbatgi means an activity performed as a prayer for a child in the paternal line, by bringing “vitality of the nature” into “vitality of the family.” It is a practice to receive Samsin, or the Goddess of Childbearing, from the nature to the family again.

Samsin refers to the Goddess of Childbearing, who blesses the family with children and oversees their birth and health. There is only one Samsin for each family, overseeing one lineage of a family name. A daughter-in-law, who will continue the lineage, is under the care of Samsin whereas a daughter, who will continue a lineage of another family name, is not. This implies that Samsin is closely related to continuing the paternal lineage. When Samsin leaves the house, conception is fundamentally impossible since the goddess in charge of childbirth is absent.

Samsin leaves the house for various reasons. When its sacred entity has been unintentionally handled without care by the family, Samsin gets angry and leaves the house stealthily. So does she when the family is in trouble or is affected by impurities that can damage the sanctity. In this case, Samsin leaves the house seeking a harbor from the trouble.

Samsinbatgi are categorized into two types. One is to receive Samsin from the mountain god and Dragon King believed to oversee water. One of the favorite places for receiving Samsin is a spring in the mountain or a body of water near the valley. It is because these places are believed to have essence of spirit and emit vitality of water. A woman who wants to bear a child prays to the mountain god and Dragon King for receiving Samsin.

Another is to symbolically transfer the vitality of natural objects, animals and plants, and pregnant women to infertile women and their houses so as to make the possibilities of conception highest. Those vitalities are considered Samsin herself or another kind of Samsin. For example, there are Samsin of the moon, ginko tree, ramie, dog, and cow. Samsin of the moon is deity of vitality of the moon. A cycle of waxing and waning of the moon symbolizes an eternal life that endlessly repeats life and death and reproduction.

In addition, not technical ly samsinbatgi though, infertile women try to receive fertility from the houses with pregnant women. People used to say that “if an infertile woman visits the house with a woman who just gives birth to a baby, makes the first bowl of soup and rice, and eats it with the mother, Samsin becomes jealous and blesses the infertile woman with children, ” or “It will be more effective for conception if an infertile woman goes to the house with a woman who just delivers the baby and steals the straw laid during childbirth or taken down taboo rope, a straw garland hung over a gate to keep out impurities.” Some infertile women would wear underwear with blood of the mother and seat on the spot where a child was just born.

Lit. reception of the Goddess of Childbearing

Lit. reception of the Goddess of Childbearing
Headword

삼신받기 ( 接三神 )

Location of the encyclopedia

Korean Rites of Passage > Korean Rites of Passage > Chulsaenguirye

Writer LeePilyoung(李弼泳)

Samsinbatgi means an activity performed as a prayer for a child in the paternal line, by bringing “vitality of the nature” into “vitality of the family.” It is a practice to receive Samsin, or the Goddess of Childbearing, from the nature to the family again.

Samsin refers to the Goddess of Childbearing, who blesses the family with children and oversees their birth and health. There is only one Samsin for each family, overseeing one lineage of a family name. A daughter-in-law, who will continue the lineage, is under the care of Samsin whereas a daughter, who will continue a lineage of another family name, is not. This implies that Samsin is closely related to continuing the paternal lineage. When Samsin leaves the house, conception is fundamentally impossible since the goddess in charge of childbirth is absent.

Samsin leaves the house for various reasons. When its sacred entity has been unintentionally handled without care by the family, Samsin gets angry and leaves the house stealthily. So does she when the family is in trouble or is affected by impurities that can damage the sanctity. In this case, Samsin leaves the house seeking a harbor from the trouble.

Samsinbatgi are categorized into two types. One is to receive Samsin from the mountain god and Dragon King believed to oversee water. One of the favorite places for receiving Samsin is a spring in the mountain or a body of water near the valley. It is because these places are believed to have essence of spirit and emit vitality of water. A woman who wants to bear a child prays to the mountain god and Dragon King for receiving Samsin.

Another is to symbolically transfer the vitality of natural objects, animals and plants, and pregnant women to infertile women and their houses so as to make the possibilities of conception highest. Those vitalities are considered Samsin herself or another kind of Samsin. For example, there are Samsin of the moon, ginko tree, ramie, dog, and cow. Samsin of the moon is deity of vitality of the moon. A cycle of waxing and waning of the moon symbolizes an eternal life that endlessly repeats life and death and reproduction.

In addition, not technical ly samsinbatgi though, infertile women try to receive fertility from the houses with pregnant women. People used to say that “if an infertile woman visits the house with a woman who just gives birth to a baby, makes the first bowl of soup and rice, and eats it with the mother, Samsin becomes jealous and blesses the infertile woman with children, ” or “It will be more effective for conception if an infertile woman goes to the house with a woman who just delivers the baby and steals the straw laid during childbirth or taken down taboo rope, a straw garland hung over a gate to keep out impurities.” Some infertile women would wear underwear with blood of the mother and seat on the spot where a child was just born.