狗耕田譚의 民俗學的 硏究 = THE FOLKLORISTIC STUDY OF THE FOLKTALE WHICH A DOG PLOWS A FIELD

다국어 초록 (Multilingual Abstract)

1. Approach to Study in Folklore
Study of folktales has been made by many other scholars since Grimm brothers had begun. The study of folktales has been processed in situation of literature, socio-psychology, anthropology, ethnology. It has been processed also in Korea, Japan, and China since early 20th centuries. In China folktales have been classified by W. Eberhard. In Japan folkloristic study of the folktales had been attempted by K.Yanagida and thereafter they were arranged and classified by K.Seki and H.Ikeda. In Korea Jin-Tae Son had attempted to begin its study since 1930's, but it was merely in the stage of enlightenment in view point of history of the study. However since 1950 the study of folktales has been made mainly by scholars of national language and Iiterature.
It came to realize that the folktale, as A.Aarne and K. Klohn insisted, has its individual history and channel of transmission. Therefore, it is consented that folktale should be studied its essence by itself than it deals with other fields. Among Korean folktale there is a story which a dog plows a fileld. Similar stories can be found in China and Japan. Then, in what background of folklore and of times did this story originate? And how was it transmitted down?
2. Summary of the Story and its Problems
There were two brothers, and younger brother went to visit his mother's grave. He found a dog by the grave and took it home and raised it. The dog plowed a field for him. He became rich because of its help. The elder brother borrowed the dog but the dog did not plow a field and was killed by him. The younger brother buried its body, and then a tree grew up from the grave. It grew up high enough to pierce the storeroom of the heaven. Thus the younger brother became very rich because of the treasure from the storeroom of the heaven. The elder brother moved the tree to his house. Then, the tree pierced the toilet of the heaven so that all of the feculence came down and filled up his house. So he became very poor.
Such contents of folktales, although there are a little differences in expression, have been transmitted also in China and Japan.
China: No.30 Der Hund pfeugt das Feld. Type chinesischer Volksmarchen. 1937.FFC 120. by W.Eberhard.
Japan: No.503 E.F. Kamotori-jiji and Hanasaka-jiji. A Type and Motif Index of Japanese Folk-Literature. 1971. FFC 209. by H. Ikeda.
Korea: No.458 Two Brothers and A Dog. A Type Index of Korean folktales. 1975, Tokyo. by In-Hak choi.
This folktale is to described an internal conflict of human being. Through the birth of supernatural dog it brings the good good fortune, while the bad punishment. The content of this folktale is very instructive. However, why the dog should appear in the folktale is the most important view of all. In order to solve this problem, first of all, it is necessary to study the nature and folklore of the dog.
3. The Nature and Folklore of the Dog
According to the Hasting's dictionary, the dog has a complicated relationship with human being. It is used, for example, for a game, a hunting, a war, an ancestor, a spiritual being, a messenger of god, a beast of burden, a magic etc. Frazer indicated that the dog was used as a spirit of grains. Among the folktales in China and Korea the dog often appears when man becomes a dog after death. The dog is concerned as a spiritual animal in China and Japan, on the other hand they sometimes are apt to consider a dog as an object of enmity or hatred.
In Korea it is known as a messenger which leads the soul to the other world whin man dies, and as an animal which brings good fortune. On the other hand, the dog is used for food because if one eat meat of a dog, he can stand well intense heat in summer. In some place of Japan pregnant women worship a dog in order to have a easy childbirth since a dog is usually easy to have a pup. In the old days of Korea and Japan, judging from a dog's barking, they used to tell the rise and fall of a nation or death of a great man.
4. Analyses of the Content and Conclusion
In this folktale there are three important motives: an appearance of a dog, a miracle of a dog, and other miracles after its death. There are many variations in the third motif since it can be changed by story-tellers in their own way and even some of them became comic tales.
In the part of an appearance of a dog 1) gift of god of king of dragon kingdom (china, Japan), 2) floating down along the stream(Japan), 3) coming out from the grave (China, Korea), 4) raising up (China, Korea, Japan), there are four forms. 1) and 2) belong to the same genre, which has a background of the concept-dog is a messenger of a god. 3)belongs to the concept of Jeonsaeng (轉生) (man is born again to other person or an animal after death). 4) is the latest form of all and a part of the appearance of superrealistic dog seems to be missed.
Next, a miracle of a dog 1) plows a field(China, Korea), 2) brings an abundant harvest from hunting(Japan), 3) gets treasure (China, Japan, Korea), 4) transforms into human(China, Korea), can be devided into four forms. 1) It is in doubt that the dog really plowed a field, however, it is clear that a dog was associated with farming. They believe it was a dog that brought man grains at first time in China. 2) Considering a role of a dog in the age of hunting, it is a likely source. 3) belongs to the concept which a dog brings a good fortune. 4) belongs to the concept of Jeonsaeng(轉生).
This folktale has not widely been distributed in Korea as much as in China. Korea imported a farming culture from China. with this respect, I believe that this folktale might be originated from China, consequently, it has been transmitted to Korea.

목차 (Table of Contents)

• 1. 問題의 提起
• 2. 民譯의 內容과 問題點
• 3. 개(犬)의 素性과 民俗
• 4. 內容分析과 整理