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Top tier Patrons Angel Earl Joel Bonomini Shaaron Cullen Devon Hiphner Minseok Lee Alix Radilla Ryan Berkebile Gabi Palomino Steve Marsh Chad Struhs Mitchy Brewer Sarah Ford Toni A Sean 진헌 Braun Ashley Rigby Jane Kang
Today is Jungbok, the second of the Sambok, the Three Hot Days (i.e. Dog Days of Summer).
The Sambok have long been described as the hottest days of the year. The concept was disseminated into Korean lore from China, where the Sambok were calculated according to the Ten Celestial Stems (cheon-gan/ 천간). This system was used in counting and astrological calculations, including counting the days of the week. In the system, therefore, a week consisted of ten days: gap, eul, pyeong, cheong, mu, gi, gyeong, haeng, im, and gye. The Sambok are calculated according to this system. The first Sambok, called Chobok, falls on the third gyeong day after summer solstice (haji/하지). Jungbok is ten days after that.
People often observed bok-jae (복제) on Sambok, a rite for giving offerings to ancestral spirits and gods related to agriculture. As was common on most special days, the weather on Sambok was considered to foretell coming harvests.
Traditionally, dog or chicken soups were eaten on the Sambok. Bok-nori (복놀이) was the custom of preparing and enjoying these foods in the shade, often in cooler areas around mountains and valleys. These food traditions still exist today, the lore still suggesting these foods help one resist the searing summer heat. Interestingly, eating muk-namul (aged/dried vegetables) on the First Full Moon (Daeboreum/대보름; in mid-winter) was said to help one prepare for the summer heat.
In recent days, there have been heavy winds and wind warnings in the region of Paju where Shawn lives. The deity from the Korean pantheon that oversees the winds is Pung-shin, also called (among many names) Yeong-deung.
Pung-shin is often depicted as an elderly woman, a grandmotherly figure. Other regions depict the god as a grandfather. Either way, Pung-shin is worshipped and appeased in homes and in villages where wind plays an important role, such as for fishing and farming folk. In some regions of Korea, it is said that Pung-shin descends to earth from the sky only once a year – the first day of the second lunar month. Other variations of the belief hold that Pung-shin descends multiple times a year. Rites for Pung-shin are held on these days and the weather on said days is often used to divine the upcoming harvest.
A seok-deung (석등/石燈), stone lantern, on the grounds of Bo-gwang Temple. In original temple ground layouts, a single lantern was placed near the main hall. Its purpose was to literally and figuratively fend off the darkness. Bo-gwang Temple, deep in Paju at the foot of Mount Goryeong, was originally built by Master Doseon in the late 9th century.
Similar lanterns were often found near royal tombs and tombs of other elites and aristocrats. Their purpose was to not only light the way, but to ward off evil spirits who could bring harm to the grounds.
In folk tradition, choosing an auspicious day to move into a new house was paramount. Such days are called sohn-obneun-nal (손없는날), ‘Day of No Guests.’ Folklore tells us ghosts are active, either from the north, east, south, or west, on certain days of the month according to the lunar calendar. Ghosts are active from the east on the first and second days of a month and on days ending with 1 or 2 (i.e. the 11th, the 12th, etc). Ghosts from the south are active on the third and fourth days and on days ending with 3 or 4. Ghosts from the west are active on the fifth and sixth days and on days ending in 5 or 6. And ghosts from the north are active on the seventh and eighth days and on days ending in 7 or 8.
Ghosts are not active on days ending in 9 or 0 (i.e. the 9th or the 30th). These are the Days of No Guests and are considered auspicious for moving, and other home-related things, because the inactive ghosts won’t follow you into your new home.
Other activities, such as home-repair and announcing marriage, were thought best done on sohn-obneun-nal.
The 9th day of the 2nd lunar month is called mubangsoo-nal. This was considered an especially auspicious day and referred to as an exceptionally good sohn-obneun-nal.
Moving companies in Korea today are especially busy on sohn-obneun-nal and even charge more for their services.
Today, it is the 21st day of the third month on the lunar calendar. The ghosts from the east are active. Did you move today? Let’s hope not. 👻
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Korean Folk Remedies and the Stories Behind Them
Folk remedies exist in every culture, and Korea is no exception. Known as minganyo-beop 민간요법, these traditional treatments were often passed down through families and communities, shaped by observation, belief, and necessity.
While some remedies were rooted in practical knowledge, others leaned into ritual and symbolism.
Healing with What You Have
Many Korean folk remedies rely on simple, accessible ingredients.
A common treatment for sore throats involves steaming a Korean pear filled with honey. Some variations include boiling pear with bellflower root to create a soothing drink.
For insect bites, people often applied doenjang, believing it could reduce swelling and prevent infection.
These remedies reflect a practical approach, using food and everyday items as medicine.
When Treatment Becomes Ritual
Other remedies move beyond the physical and into the symbolic.
For indigestion, a traditional method involves forcing blood into the fingertips, pricking them with a needle, and releasing what is believed to be “bad blood.” Many who experienced this as children still believe it worked.
Talismans, known as 부적, were also used. In one case, a written charm was placed under a pillow to calm a troubled relationship.
These practices reveal how healing was often tied to belief as much as biology.
Shared Beliefs Across Cultures
Korean folk remedies are not unique in their approach.
Similar traditions exist around the world. In some Western communities, wounds were treated with tree sap, and prayers were used to stop nosebleeds. Objects associated with religious figures were believed to have healing power.
These parallels suggest that when faced with uncertainty, people often develop similar ways of explaining and treating illness.
Food as Medicine
Food plays a major role in Korean folk health practices.
Ginseng has long been associated with vitality, especially in dishes like samgyetang. Mugwort is believed to help with digestion and inflammation, and chrysanthemum liquor was thought to cleanse the blood.
Seasonal customs also influenced diet. During the hottest days of summer, certain foods were consumed to restore energy and balance the body.
The Line Between Medicine and Belief
Some remedies fall into more controversial territory.
Practices like bee sting therapy, or 봉침, have been used as treatments despite unclear effectiveness. In one case, it was used in an attempt to treat cancer.
These examples highlight the risks that can come when belief replaces evidence-based care.
Why These Remedies Still Matter
Even today, many Koreans remember these treatments from childhood. Some still use them.
They offer insight into how people understood the body, illness, and healing before modern medicine became widely available.
More importantly, they show that the desire to heal and protect loved ones often leads to creative, and sometimes surprising, solutions.
