<혹부리영감譚>의 형성과정에 대한 試考

Abstract

The special feature of this essay is raising an issue about the formative process of <a wenny old man>. The <a wenny old man> appeared for the first time from Joseon no monogatari(『朝鮮の物語集』) by Takahashi(高橋亨). It had caused the root of contents of the < a wenny old man>. The character of the hero from this book is only a wenny old man. This can be a crucial clue. It is important how the wenny old man cut away a wen on the <a wenny old man>. It is not <a wenny old man> known by us now, but much on the same tale with Gobudori(瘤取) has been recorded on Sueungjip(『睡隱集』) by Kanghang(姜沆), who was hunted to Japan during Imjin War(壬辰倭亂) and then returned to his country, Korea. The contents of the tale is different with its current one. After Kanghang returned to his country, he might spread the tale since he never heard that story before. However, it is mysterious why this such change has occurred and why the tale from Japan has not come down but the changed tale has come down. On the <a wenny old man> in Korea, the man cuts away or put a wen by singing a song. In Japan, it is suggested to a dance. This difference is to dance and sing. It is doubtful that such difference can be possible, or the action can be separated only as dancing and singing. Above all things, it can be said that dance and song is some behavior which occur at once. It is necessary to review that the separation of dance and songs is the right way as basic of the separation of tale from Japan and Korea. What was more interesting, in Japan, a wen is cut as a token of promise, but as a lie of the main character in Korea. It is effectually helpful that we could assume that the national characteristics of Joseon was fabricated. by Japan. It is suggested that people in Joseon, unlike people in Japan, told a lie well, and, therefore it can be estimated that Joseon deserved to be reigned because Japan civilized Joseon for this reason. Therefore, <a wenny old man> is the tale which is included in a high strategy. It is necessary that we should emphasize Ilseontongjo-ron(日鮮同祖論) through this rather than we simply select one, when <a wenny old man> is carried on a textbook. At the same time, because of this circumstances, the intention which Japanese people disparaged the national characteristics of Joseon could be inferred through the aspects of change on the story. It is connected with the whole train this event that raises a question about the formation of <a wenny old man>. We should discuss why the formation of <a wenny old man> has not lively come down in Korea. For this reason, <a wenny old man> can not be our folktales, since it is listed on monogatari(『朝鮮の物語集』) by Takahashi. It is very important how the tale has come down. As the appearance of doggabi is from Oni in Japan, there are some Japanese teachers on the core of the formation of the tale in the enlightenment time. Treating of transmission of the tale without a discussion regarding such progress is not all that different from a leaf without a root. Consequently, the discussion regarding the identity of the <a wenny old man> should be recommence.