이재 황윤석(頤齋 黃胤錫)의 『보해동이적(補海東異蹟)』 연구 = A Study on Yijae Hwang Yunseok's Bo-Haedong Ijeok(補海東異蹟)

다국어 초록 (Multilingual Abstract)

The purpose of this study is to elucidate the characteristics of Hwang Yun-seok’s Bo.haedong-ijeok (補海東異蹟, Supplement to the Record of Extraordinary Traces of Korea). Although this work is a supplement to Hong Man-jong's Haedong-ijeok, it possesses a multifaceted nature where a Confucian scholar’s historiographical rigor coexists with an intellectual curiosity for miraculous narratives, moving beyond the Taoist inclinations emphasized in previous scholarship.
Chapter II examines the structural features of the text. Hwang reflected a Confucian historical perspective by grouping figures from the Jeong Ryeom(鄭𥖝) family in the first volume and reorganizing the individuals in the second volume chronologically. Notably, this study identified a new version of the text held at Jeonbuk National University, which is presumed to be a later transcription than the well-known Korea University manuscript. The inclusion of Bo-muju-kim-seon(補茂朱金仙) at the end of the Jeonbuk manuscript confirms that this work was an “open-ended project” through which Hwang continuously collected new oral traditions and records. This reflects the significant regional literary character of Bo.haedong-ijeok.
The most critical structural feature of this work is the use of the character ‘Bo’(補, meaning “supplement”). Hwang attached this marker to 79 out of 94 sections to indicate his own interventions, which carry intentions far beyond simple additions. Analysis in Chapter III reveals that while Hwang omitted the marker when his logic aligned with Hong's original text, he consistently applied it—even for minor revisions or deletions—whenever he presented a perspective divergent from Hong’s. For instance, in Bo-seondo-seongmo(補仙桃聖母), he granted legitimacy to the founder of Shilla(新羅) by focusing on Hyeokgeose(赫居世)’s mother. In Bo-okbogo(補玉寶高), he reinterpreted Okbogo’s miraculous deeds as a process of a master artist’s devotion and Shilla’s refinement of ritual music. Furthermore, in Bo-daese-guchil(補大世仇漆), he utilized the Bo marker while deleting Hong’s subjective interpretation regarding the pursuit of Taoist immortality. Ultimately, Hwang used the supplement marker to dilute the Taoist orientation of the original and re-evaluate extraordinary feats through his own lens. When a figure’s deeds could only be interpreted Taoistically, Hwang completely rewrote the text and marked it with Bo.
Hwang’s intentions are also evident in the newly added figures. First, by sequentially arranging figures with similar prophetic abilities, such as in Bo-Inam(補李楠), he framed their clairvoyance as an act of loyalty(忠) to the state. Second, through sections like Bo-kimJagyeom(補金自兼), he demonstrated an interest in unofficial histories (Bisa) and social scandals. Third, his active collection of figures from the Honam region, such as Bo-muju-kimseon, reflects his deep engagement with his own locale. Finally, the addition of folkloric figures like Bo-baekje-gungin(補百濟宮人) highlights his persona as a storyteller.
The literary-historical significance of these features is fourfold: First, grounded in Confucian rationalism, Hwang expanded the lineage of "Confucian eccentrics" by emphasizing ideologies of loyalty, filial piety, and chastity. Second, he embedded critical views on historical events and contemporary rumors through indirect narratives. Third, he proved the value of regional literature by significantly increasing the presence of Honam-based figures. Lastly, he affirmed his role as a chronicler who recognized and recorded extraordinary individuals as legitimate subjects of narrative.
In conclusion, Bo.haedong-ijeok is not a mere continuation of Hong Man-jong’s work. It encapsulates Hwang Yun-seok’s worldview, where the conservative stance of an orthodox Confucian scholar clashes with the curiosity of a practical intellectual. This study suggests the potential for expanding research into Hwang’s broader literary corpus, such as Ijaenango (頤齋亂藁), and finds significance in identifying new possibilities for the transmission of regional literature and folklore.

목차 (Table of Contents)

• [Abstract] ⅲ
• Ⅰ. 서론 1
• 1. 연구목적 1
• 2. 선행 연구 검토 4
• 3. 연구 대상 및 방법 6
• Ⅱ. 『보해동이적(補海東異蹟)』의 체재상의 특징 13
• 1. 홍만종 『해동이적(海東異蹟)』과의 비교 13
• 1) 권 구성과 정렴 일가 추가 14
• 2) 인물 수와 배열 순서 19
• 3) 서발문의 수록 양상 22
• 4) 주석의 수와 분량 42
• 5) ‘보(補)’의 사용 44
• 6) ‘기문(記聞)’의 활용 47
• 2. 『보해동이적(補海東異蹟)』의 이본 비교 53
• 1) 상권 구성의 차이 56
• 2) <보임게(補林垍)>의 위치 변화 58
• 3) <보무주김선(補茂朱金仙)>의 추가 61
• 4) 글자의 출입 양상 62
• Ⅲ. 『보해동이적(補海東異蹟)』의 내용상의 특징: ‘보(補)’를 중심으로 65
• 1. ‘보(補)’가 없는 경우 65
• 1) 일부 내용의 추가 66
• 2) 본문 일부 수정 89
• 2. ‘보(補)’가 있는 경우 98
• 1) 동일 인물 98
• (1) 중심인물의 교체 98
• (2) 일부 내용의 추가 및 삭제 105
• (3) 본문의 전면적 수정 115
• 2) 새로운 인물 160
• (1) 동일 이적(異蹟)과 인물의 연결 160
• (2) 사건 중심의 서술 172
• (3) 호남 지역 인물의 추가 188
• (4) 설화적 인물의 추가 198
• Ⅳ. 『보해동이적(補海東異蹟)』의 문학사적 의의 208
• 1. 도가적 신선의 변형과 유가적 이인 계보의 확대 208
• 2. 역사적 사건에 대한 관심과 평가 217
• 3. 지역인물의 발굴과 지역문학의 확대 226
• 4. 설화의 채록과 전승 236
• Ⅴ. 결론 245
• [참고문헌] 253