〈위씨절행록〉 연구

곽정식(Kwak, Jung-Sik) 한국문학회 2011 韓國文學論叢 Vol.58 No.-

이 글은 〈위씨절행록〉에 나타난 여성의 열행을 중심으로 개별 작품으로서의 성격과 의의에 대해 논의하는 것을 목적으로 한다. 이에 먼저 구성적 특징과 서술의식을 중심으로 작품의 열녀소설적 성격에 대해 자세히 살펴보았다. 작품에서 위씨는 남편의 절도 정배와 시가에서의 축출을 계기로 수절형 열녀의 모습으로 그려지고, 열행의 실천 과정에서 작품 전편에 등장하는 여러 인물들과 서로 긴밀한 관계를 맺는다. 이로 보아, 인물 구성에서 위씨가 그 중심에 위치할 뿐 아니라, 사건 구성 또한 위씨의 열행을 중심으로 서사가 이루어지고 있음이 분명하다. 또한 서술의식을 보면, 주씨에 대해서는 매우 비판적, 부정적으로 서술하는 데 비해, 위씨에 대해서는 적극적으로 지지, 옹호하는 태도를 취하여 때로는 깊은 연민과 동정적 심정을 드러내기도 하고, 정절을 지키고자 하는 위씨의 신념과 행동에 대해 稱歎의 감정과 언사를 적극적으로 표출하였다. 아울러 위씨의 열행을 중심으로 개별 작품으로서의 독자적 성격과 의의에 대해 검토하였다. 남편의 절도 정배와 시가에서의 축출에서 비롯된 위씨의 열행은 친정에서의 가출과 원적사에서의 削髮爲僧으로 한층 더 구체화되고 있는데, 이때 원적사는 위씨가 훼절의 위협에서 벗어나 정절을 지킬 수 있는 곳이라는 점에서 의의를 지니지만, 다른 한편으로 자식으로서의 인륜을 저버려야 하는 곳인 데다 지리적, 공간적으로도 바깥세상과 격리된 채 死地와 별반 다름이 없는 곳으로 그려져 있어 夫婦之義를 위한 열행이 여성의 수난을 의미한다고 하겠다. 그리고 열행에 따르는 수난을 여타의 열녀소설과 달리 불교에 대한 작자의 긍정적인 시각을 반영하여 원적사에서의 삭발위승으로 형상화하고 있다는 점에서 특징적이라 할 수 있으며, 나아가 여주인공 위씨가 죽음에 상응하는 열행의 실천과정을 통해 불합리한 여성 현실에 대한 자각과 새로운 인식으로서의 질적 변화, 곧 존재론적 전환을 이룩하는 것으로 그려냄으로써, 단순히 여성의 열행을 美化, 顯彰하는 데서 그치는 여타의 열녀소설과는 그 성격을 크게 달리하는 바, 이 점에서도 〈위씨절행록〉에 대해 특별한 의의를 인정할 수 있을 것이다. The purpose of this study is to research the personality as a heroic woman story and it’s own individuality as a particular work on 〈Wissijulhaengrok〉. In constitutional feature of the characters, the greater part of characters are connected with leading a chaste of Wissi as a heroine. Therefore the cohabitation trouble between Wissi and Jussi is secondary, of minor importance, so much too it exercised an influence in part or in secondary on the whole of the work. The other side, in constitutional feature of the affairs, the cohabitation trouble between Wissi and Jussi takes charge an episodical functions in the internal of the work and leading a chaste of Wissi as a heroine takes charge important function as the core motive which assumes leadership of plot in the whole of the work. Therefore 〈Wissijulhaengrok〉 is a heroic woman story which is expansioned by the beginning and the end of leading a chaste of Wissi as the structure principle. Next connection the narration-consciousness of the writer, The writer takes negative, critical eyes upon Jussi but takes positive support, safeguard eyes upon Wissi. therefore 〈Wissijulhaengrok〉 has come into being by narration-consciousness of the writer same as admiration and social education. And relation the individuality as a particular work on 〈Wissijulhaengrok〉. A chaste of Wissi is correspond with death. Anyone cannot leading a chaste, if don’t prepare for death, it means inhumanity and harshness of woman’s reality. 〈Wissijulhaengrok〉 is similar to the other heroic woman stories in the point of which takes a chaste of woman as the core motive and describes woman’s sufferings, but the sufferings that is followed in the course of practiceing a chaste of Wissi are largely shaped by being ordained a priest of Onejuk temple(원적사) and in this respect I understood that 〈Wissijulhaengrok〉 was reflected the writer’s affirmative visual to Buddhism. Moreover a chaste of Wissi in 〈Wissijulhaengrok〉 is not ceased in a disaster of woman as a tragedy, introduces Wissi into a new being through process of qualitative alteration. therefore 〈Wissijulhaengrok〉 is diffferent largely with the other heroic woman stories which adjust the focus on beautification and awarding of woman’s chastity.

설화에서 본 여성 주체의 자각과 성장

곽정식(Kwak. Jung-sik) 동양한문학회(구 부산한문학회) 2003 동양한문학연구 Vol.18 No.-

본고는 설화적 전승에서 여성 주체의 자각과 성장이 어떻게 이루어지고 있는가를 살펴보고, 아울러 그것이 조선후기 소설사와 어떻게 접맥되고 있는가를 고찰한 것이다. 먼저 주몽신화를 통해 여성의 수난이 구체화 되는 한편, 남녀 혹은 부부관계, 부녀관계, 모자관계에서 후대 여성의 삶이 보여줄 수 있는 온갖 수난의 模型이 이미 거의 다 갖추어져 있음을 살폈다. 그럼에도 불구하고 신화는 자아와 세계의 동질적인 관계로 인해 여성의 자각이나 주체성이 문제가 될 수 없었으나, 자아와 세계가 분열되어 어느 한쪽이 일방적인 우위성을 지니는 전설·민담시대가 전개되자, 세 계는 자아가 이전에 경험해 보지 못한 심각한 저해 요인이 되었고, 이에 따라서 자아는 점차 의식과 행동의 주체가 되어 세계를 대상화하고 나름대로 삶을 개척하지 않으면 안 되게 되었다. 이러한 사정을 ‘호동왕자와 낙랑공주’, ‘도미처’, ‘溫達說話’, ‘薯童說話’, ‘내 복에 산다’, ‘양반 아들과 백정딸’, ‘盧縝說話’, ‘李起築說話’ ‘夫娘說話’를 통해서 자세하게 살펴보았다. 이와 같은 설화적 전승을 통해 처음 溫達說話에서 구체화되고 夫娘說話에서 전형화된 것으로 보이는 여성우위의 서사적 전통은 문학적 측면에서 조선후기 여성영웅소설의 출현에 직접적인 영향을 주었던 것으로 이해하였다. 그리하여 여성영웅소설은 오랜 설화적 전승에서의 여성우위의 전통을 이어받아, 편협하고 불평등한 성별 정체성을 극복, 여성의 사회적 진출과 참여를 가능하게 하는 한편 여성의 주체적 의지에 따른 愛情成就, 家父長的 位階의 解體, 家門의 守護와 家系繼承 등의 여성의식을 적극적으로 형상화할 수 있게 되었던 것으로 보았다. The purpose of this study is to research the self-consciousness and growth of woman-subject in the legendary. First, Chumong(주몽) myth shows the woman’s suffering, in the relations man and woman, husband and wife, father and daughter, sun and mother. and the narrative tradition of woman’s suffering has been spreaded out keenly by taleses, narrative ballads, songs of a sorceress and old traditional fictions for a long time in the later ages. Secondary, we looked around that a woman improved her lot independently in the suffering. Those cases are Domi’s wife(도미처)story, Ondal(온달) story, Soedong(서동) story and others. In the narrative tradition of woman superiority as those in the late period of Chosun dynasty, Purang(부랑) sto교 was descried as which a woman takes an active parts in the society. Finally, the narrative tradition of woman superiority has a significance in the history of literature by exercising it's influence over the appearance of woman-heroine fictions(여성영웅소설).

19世紀 베트남의 「大南行義列女傳」연구

곽정식(Kwak Jung-Sik) 경성대학교 인문과학연구소 2002 인문학논총 Vol.5 No.-

The purpose of this study is to research the phases as a biography, the writer's attitude and the literature-historical meaningness of 「Dai Nam henguye yeolyeochon(大南行義列女傳)」 of VietNam's in the 19th century. I epitomize the subject matter which is discussed in the upper parts as followings : 1. The writing times of 「Dai Nam henguye yeolyeochon(大南行義列女傳)」 1) Henguyechon(行義傳) 13 volumes and the yeolyeochon(列女傳) 12 volumes are written separately between the 1802 and 1847. 2) The first editing of 「Dai Nam henguye yeolyeochon(大南行義列女傳)」 is accomplished between 1841 and 1847, the government period of THieu Tri(紹治) in upper limit. 2. The results of the contents in 「Dai Nam henguye yeolyeochon(大南行義列女傳)」 are as followings ; 1) Henguyechon(行義傳) 13 volumes are constituted with the episodes about the man's social integrity in the home or in the society and yeolyeochon(列女傳) 12 volumes are constituted with the episodes about the woman's faithfulness as domestic integrity. 2) Henguyechon(行義傳) 13 volumes and yeolyeochon(列女傳) 12 volumes are all dependent upon the explanation or the explanatory description in an account mode. However it is derived from the ideological pointing in motives of the writing. 3. The literature-historical significances of 「Dai Nam henguye yeolyeochon(大南行義列女傳)」are as followings ; 1) The literary production which was born by the aspiration after political equilibrium. 2) An expediency of the social enlightenment. 3) The artistic representation of the spirit of independence or the racial identity of VietNam.

<雲水誌>의 중국 역사 수용 양상과 그 의미

곽정식(Kwak, Jung-Sik) 한국문학회 2009 韓國文學論叢 Vol.53 No.-

이 글은 <운수지>에서 중국 역사의 수용이 어떻게 이루어지고 있으며,역사 사실을 바탕으로 작가가 어떻게 작품 내용을 허구화하는지 알아보고,또 이를 통해서 그 의미하는 바가 무엇인지를 살펴보려는 데 목적이 있다. <운수지>는 중국 南宋의 對金․對元抗爭이라는 역사적 사실에 바탕을 두되 작가에 의해 허구적인 재창조가 적극적으로 이루어진 작품이다. 먼저 金의 兀朮과 내통한 간신 秦檜․萬俟卨의 모함과 계략에 의해 충신 岳飛가 억울하게 죽었다고 하는 宋史의 사실 기록과는 달리 <운수지>에서 작가는 婚事문제로 私怨을 품은 王甲의 두 딸이 진회․만사설의 배필이 되어 악비의 寃死를 주도하는 것으로 그려냄으로써 난신적자의 부도덕성을 한층 강조하는 방향으로 재창조하였다.이어 옥황상제가 주재하는 사후세계를 배경으로 충의지사와 난신적자의 환생담을 결구하고,이를 바탕으로 남송의 對金․對元抗爭을 동시적으로 수용하는 가운데 송조 중흥의 허구적인 서사가 전개되는데,이때 진회․만사설과 그들의 처를 金․元의 태자․공주로 설정하여 이민족 오랑캐와 동일시함으로써 민족적 적개심을 반영하고 忠義의 뜻을 되새기게 하는 한편,충의지사중 악문용을 제외한 8인을 여성인물로 설정하고 이들을 중심으로 전개되는 남녀 결연담을 통해 소설을 읽는 재미와 함께 바람직한 결혼관을 제시하고자 하였다.끝으로 <운수지>에서 朱元璋의 明나라 건국을 계기로 송조 중흥의 허구적인 서사가 마무리되고 있는 것은 작가가 春秋의 大一統主義에 입각한 中華的正統論을 수용한 결과라고 할 수 있다. This paper aims at recognizing the literary acceptance of chinese history and considering it's meaning in <Unsoochi>. As the time background of <Unsoochi> is just apart of history and also the principal characters are just connected the existential persons of history, we check the historical facts which areappeared in <Unsoochi> from 『Songsa』. <Unsoochi> is awork which describes the wrangle of South-Song dynasty against Gum and One as the other race's nation. <Unsoochi> generally referred to the record of『Songsa』when it was centering on the informations about characters and incidents. On the other hand, the relationship among the wrangle of South-Song dynasty against Gum and One as the other race's nations. was changing or expanding positively on the basis of historical record. From <Unsoochi>, we can find the positive acceptance of chinese history concerning the conflict between Akbi and Zinhwe as faithful retainer and traitor of South-Song dynasty. The writer is trying to explain the reason for the historical facts why Akbi died under a false accusation and failed in there construction of Song dynasty, This content is filled with fighting,revenge and sexual relationship between faithful retainer and traitor by the writer's extreme imagination. Though the historical facts are mentioned in fragments, we can find out that the author not only has deep knowledge of the wrangle against Gum and One as the other race's nations in the history of South-Song dynasty, but also in aware of <Mumokwangjungchungnok> as a chinse novel. This work showed us racial animosity and legitimism of Chinese.

저승설화의 전승 양상과 현실주의적 성격

곽정식(Kwak Jung-sik) 한국어문학회 2008 語文學 Vol.0 No.101

The purpose of this study is to research the aspect of transmission and the realistic character of the Underworld Legendary. I epitomize the subject matters which discussed in the upper parts as following. First, concerning the aspect of transmission in the Underworld Legendary, the story of moral was appeared in reflection moral demands which means a judgement of virtue and vice during one’s lifetime. The hell and heaven which are described in the Underworld Legendary contributed to promotion of virtue and reproval of vice. and through the process of transmission, it assumed a different aspect gradually as that a dead person accumulated virtuous deeds by borrowing property of other people’s storehouse in the Underworld. The story of life-lengthen is that a person born a short life lengthens oneself lifetime actively. and it takes high specific gravity in the Underworld Legendary, 〈Dongbangsag〉 story is regarded as a typical one in the story of life-lengthen. The story of the Underworld officials is that a person of this world after death is becamed a Underworld official. However the story of the Underworld officials displayed a various changes according as the a dead person’s rebirth by mistake of Underworld messenger is transfigurated towad promotion the interest. Last, the story of joking is appeared in the later ages. it is mostly untrustworthy joking. but it has wit and tact, or criticizes absurdity, fault, and lack of enlightenment of person or society. So l think that the story of joking is formed in the later ages concerning the secularization of society in the whole. In the mean time, the Underworld is called the Underworld vaguely as it is in the Underworld Legendary. But in such a case of explanation or description, it appeared as extremely human and actuality-experiential shape. so we cannot distinguish between the Underworld and the human society. also in the subjective meaning the Underworld Legendary heading toward the human society of this world, configurating general human needs of macrobiosis and showing that it cannot be distinguished between the Underworld officials and the human of this world, it exhibits the realistic character or attitude obviously. moreover the story of joking shows the realistic character or attitude because of the innuendo’s purpose and the target.

새로 발굴한 고소설〈雲水誌〉연구

곽정식(Kwak Jung-Sik) 한국문학회 2007 韓國文學論叢 Vol.46 No.-

The purpose of this study is to research the formative process, the narrative expansion, the character"s figuration and the writer"s consciousness of Unsoochi(雲水誌) which is excavated recently as a korean classical novel and introduced into ascientific treatise for the first time. First of all, Unsoochi(雲水誌) was created as a korean classical novel by the material of MumokWangChongchungnok(武穆王精忠錄) which was translated on 1760, as a translation of TaesongJunghungTongsyokYeonui(大宋中興通俗演義) and the time of creation is presumed to be the late 18th century and the mid-19th century. Secondarily, The stem story is the struggle and the vengeance of traitors and men of loyalty and uprightness in Unsoochi(雲水誌), which is arranged beforehand by the highest of the heavenly gods of Taoism. In addition, several subsidiary characters enter the stage and plait forming the relationship of male and female, scattering of a family and so forth on. Especially the evil deeds of traitors bring about the struggle and the interest. The third, the character"s group, appeared on Unsoochi(雲水誌) are divided into as a man of loyalty and uprightness and a traitor in the large. and subsidiary characters help them. A man of loyalty and uprightness is descrived as a figure to be faithful to Confucianism. The figuration of men of loyalty and uprightness and the triumph of Confucianism are the central axis in Unsoochi(雲水誌), but the impracticable fantasy is appeared throughout the work. and the consciousness intending to the general and the premier dominates the work, also the consciousness intending to a scholar in retirement and a Taoist hermit with supernatural powers are appeared everywhere.

여성영웅소설의 존재양상과 역사적 전개

곽정식(Kwak Jung-Sik),강화수(Kang Hwa-Su) 경성대학교 인문과학연구소 2004 인문학논총 Vol.9 No.-

The purpose of this study is to research the existential types and historical development of the novels of female hero. therefore, the result is as follow; First, the type of 'A' is the form of heroine who escapes an imminent dager. To see the most important features that the novel of Female Hero has orderly structure is as follow. Baby betrothal-Primary test(=Separation from family)-Marriage forced (=Breaking off a marriage engagement)-Trial conquest by rescuer-Receiving instruction-Applying for the state examination court appearance-Rising in the world and gaining the fame -Position disclosure-Marriage. The motif of 'Betrothal' begins and the motif of 'Marriage' ends lastly in this type. Therefore the structure of the meeting and parting of men and women appears in this type. The type of 'A' can be subdivided into the type of 'A-1', that of 'A-2' and of 'A-3' according to the degree of a heroic deed between hero and heroine in the motif of 'Going to war and paying tribut-e'. Second, the type of 'B' is the form of heroine who refuses the view of men and women in the patriarchal society of the day. The basis of this type is the structure of the opposition and reconciliation of men and women which appears after a marriage. the type of 'A' is transformed into the type of 'B-1'. The type of 'B-1' can be divided into the first haif and the second half on the basis of the motif of 'Marriage' . The structure of the meeting and parting of men and women appears in the first half of the work. The structure of the opposition and reconciliation of men and women appears in the second half of the work. Therefore the type of B-1' is endowed with all the two bases of the types of 'A' and 'B' and is considered to a form in a transition period. Third, the type of 'B-2' where the motif of 'Betrothal' disappears escapes from the structure of the meeting and parting of men and women. This type shows the structure of the opposition and reconciliation of men and women which comes out after a marriage. First of all, the basis of this type is the motif of 'Wearing men I s clothes' which is presented at first in the work. This motif means the heroine who refuses the view of men and women in the patriarchal society of the day from her child wood. Forth, the type of 'C' is the form of heroine who realizes the two sexes. The motif of 'Wearing men's clothes' is not temporary but conducting a funeral in a male attire. The Disclosing her identity just before the death is the basis of this type. Protagonists of the novel of Female Hero who lived a consistent life as a heretic of the times threw away her whole life as a comtemporary topic and presented the aim to which the patriarchal society of the day pointed. Fifth, this thesis presents 〈Syeljyejeon〉 and 〈Yewajeon〉 as a supporting evidence. 〈Syeljyejeon〉 estimates a created period in the late seventeenth century and 〈Yewajeon〉 estimates the created period in the eighteenth. From this viewpoint it can be said that the novel of Female Hero was formed and passed by a full-dress development pross through the eighteenth century. Sixth, all these types show clearly the development of the novel of Female Hero. The novel of Female Hero once reached completion with the type of 'A', then transformed into the type of 'B' and 'C'. The type of 'A' can be subdivided into the type of 'A-1', that of 'A-2' and of 'A-3'. The type of 'B' can be subdivided into the type of 'B-1' and 'B-2'. The type of 'B-2' can be transfomded into the type of 'C'. The type of 'A' is the form of the formative piriod and a typical form. The type of 'C' is the completed form.

〈雲水誌〉의 敍事 構造的 特性 硏究

곽정식(Kwak Jung-Sik),이재식(Lee Jae-Soon) 경성대학교 인문과학연구소 2008 인문학논총 Vol.13 No.2

본 연구는 조선조 후기의 장편국문소설인 〈운수지〉를 대상으로 서사 구조적 특성에 관해 논의하는 것을 목적으로 한다. 우선 〈운수지〉는 다양댄 서사 구조를 원용하고 서사의 편폭을 계속 확장하는 가운데서 서사의 중심축이 분화되는 것으로 나타나는데, 우선 도입부에서는 서사의 중심축이 宋나라 충신 岳飛를 중심으로 그의 가문에 놓여져 있다. 그러나 岳飛의 사후에 옥황상제에 의하여 충의지사들이 신선으로 인간 세상에 적강하는 것을 계기로 서사의 중심축은 9인의 충의지사의 가문으로 분화, 확대되고, 또 이로 인하여 9인의 충의지사들의 가문이 서로 대등한 비중을 지니게 된다. 또한 〈운수지〉에는 서사 전개상 중요한 사건으로서, 옥황상제에 의해 충의지사와 난신적자가 인간세상에 적강하거나 환생한다는 것, 그리고 원나라 과거에 장원급제하여 부마 간택을 받은 악문용이 大宋憤義將軍이라 자칭하고 문경천, 육봉일 등과 宋朝 中興의 뜻을 같이하게 된 것, 요·금에 이어 원나라를 정벌하고 마침내 송조를 중흥한 충의지사들이 천하를 吳王에게 맡기고 西湖에 은거하여 풍월주인으로 돌아간 것 등을 들 수 있는 데, 이와 같은 사건 전개를 위한 국면 전환이 오랜 시간에 걸쳐 여러 사건이 진행되는 가운데서 단계적, 점진적으로 이루어고 있는 바 이러한 단계적 서사 진행을 통해서 독자들에게 긴장감과 흥미를 유발하는 효과를 얻고 있다. 아울러 〈운수지〉에서는 충의지사와 난신적자라는 서로 대비되는 두 人物群을 설정하고, 이들의 덕성과 행적, 결말 등을 비교하는 한편, 몇 차례 관계의 역전을 거듭한 끝에 충의지사들이 최종적으로 승리를 거두는 결말을 통하여 忠節意識의 鼓吹와 같은 전통적인 주제를 효과적으로 그려놓았다. The purpose of this study is to research the narrative structural traits of 〈Unsoochi〉, a korean classical novel. I epitomize the subject matters which discussed in the upper parts as following. The first narrative structural trait is a specialization of the central axis. In the part of the introduction the central axis of the narrative is placed on Ak Bi's family. But in the part of the development the central axis of the narrative is specialized and magnificated along the nine familys who are men of loyalty and uprightness. The second narrative structural trait is the gradual development of the narrative. the important events in 〈Unsoochi〉 are the banishment of men of loyalty and uprightness, the stirring up to revive the Song Empire by men of loyalty and uprightness and enjoying to converse with nature. These events are combined to turnover the aspect of affairs in the narrative development, though these diversion is not accomplished once for all or rapidly, but step by step, gradually for a long time. and these gradual progress of the nan-ative arouse reader’s a state of tension and the interest. The last narrative structural trait is contradiction of characters and the relation-reversion. there are setted up two contradiction characters in 〈Unsoochi〉. though the author described effectively the traditional subjet matter by the triumph of men of loyalty and uprightness, comparing one with another in the moral character, the achievements and the death of two contradiction characters, and repeating several relation-reversion.

〈李生窺墻傳〉의 寓意性 考察

곽정식(Kwak Jung-Sik),이복자(Lee Bok-ja) 경성대학교 인문과학연구소 2003 인문학논총 Vol.8 No.-

Isaenggyujangjeon(李生窺墻傳) is regarded as a work expressing allegorically the campaign of King Danjong(端宗)'s restoration. This is, also, a work adding two accidents centering around Honggeonjeok(紅巾賊)'s rebellion. It can be seen that this is composed of three stories, because another accident is added to this work in the form of an inserted poem(揷入詩). This paper is to examine the allegory of Isaenggyujangjeon centering around its backgrounds, characters, accidents, inserted poems, and so on. First, the backgrounds of this novel are Seonjuk-ri(善竹理), the Naktagyo(낙타교), Ulju(蔚州), and Bokju(復州). Seonjuk-ri, the Naktagyo, and Seonggyungwan(成均館) in Songdo(松島) are located in the same places as present, so it serves to raise the reality of historical accidents. Isaeng(李生)'s going down to Ulju, the family origin of Kim Siseop(金時習)'s mother Mrs. Jang(張氏) being from Ulju, and his mother's many relatives there - judging from these, Ulju is closely related to Kim Si -seop. Second, the characters of this novel are Isaeng, his parents, Choerang(崔?), and Sibit(시비). Of these Isaeng lives near the Naktagyo, and under his parents' order, he goes down to Ulju without a word to Choerang, and is also a passive and mean man who abandons his family and escapes alone in Honggeonjeok's rebellion. Kim Si-seop looks at Sayuksin(死六臣) tortured after the failure of King Danjong‘s restoration, but takes no measures to help them and wanders the country for the pain. It proves Isaeng to be Kim Si-seop. Choerang goes down to Bokju and is killed by thieves there. His parent before Honggeonjeok's rebellion is regarded as King Sejo(世祖) except whom King Danjong has no one to tum to, and his parents after the rebellion are able to be seen as faithful subjects as Sayuksin. Finally, Sibi serves as a foil to the atmosphere of the novel. Third, the happenings of the novel are Honggeonjeok's rebellion, and Choerang's and her parents' death. The former means that King Danjong is expelled from his throne and goes down to Yeongwol(寧越) owing to the failure of his restoration. The latter reveals allegorically the death of King Danjong's and his six royal subjects'(死六臣) by King Sejo's followers. And Isaeng's burying Choerang s parents at Ogwansan(五冠山) is compared with Kim Si-seop's burying five corpses at Noryangjin(鷺梁津). Fourth, inserted poems involve the fear caused by the failure of King Danjong's restoration and the advice of watching villainous subjects like a parrot. Six poems which Choerang gives to Isaeng show King Danjong's exile to Yeongwol by the failure of his restoration and their betrayal caused by the trial of his faithful subjects. They are written in "Yeongangcheopjangdo"(烟江疊壯圖) and "Yuhwanggomokdo"(幽皇古木圖). Poems compared to four seasons reveal their meanings clearly when each is connected with one another. A poem in the first picture scroll shows royal subjects arrested by King Sejo's followers owing to the failure of King Danjong's restoration, and a writer's helpless grief. A poem in the second picture scroll reveals Geumseongdaegun(錦城大君)'s plotting a rebellion, and he is symbolized as a virgin of the south. A poem in the third picture scroll presents Geumseongdaegun's death and the people's bitterness due to the exposure of his plotting a rebellion. Finally, a poem in the fourth picture scroll allegorises a story about King Danjong looking at crows in crowds in the night sky and dropping tears, foreseeing his death. Finally, weeping willow trees surrounding Choerang's house wall suggest Suyang(King Sejo)'s followers, and Choerang living there represents metaphorically King Danjong who demises his throne and is confined in Changdeokgung(昌德宮). In conclusion, Isaenggyujangjeon is able to be seen as a work expressing allegorically from the failure of King Danjong's restoration to his death.

〈내 복에 산다〉型 民譚에 나타난 女性意識의 성격

곽정식(Kwak Jung-Sik) 경성대학교 인문과학연구소 1999 인문학논총 Vol.2 No.-