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KCI등재 학술저널

동아시아 열녀담의 전승과 변용

‘경사절녀(京師節女)’담을 중심으로

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本稿は「東アジアの列女譚の伝承と変容」というテーマで文覚(1139- 1203)の発心説話であり袈裟御前の哀話の原拠でもある『列女伝』所収の「京師節女」譚が日本でどのように受け入れられ、そして解釈され表現されていったか、その伝承の様相を中心に中国と朝鮮の事例も合わせて考察したものである。父の命と夫への節義を守るために夫の代わりに夫の仇人の手にかけられて犠牲となる「京師節女」譚は中国では節義譚、孝行譚から仇人の復讐譚へと領域を広めていく。それに対して朝鮮では「烈女」譚として強化され、また儒教理念の実践事例として節女の死、その行為に主眼が置かれた。その一方、日本では節女の人間性や心理描写に重点を置いたり、仇人の心境の変化、懺悔と悟りに注目して仏教の教理に相応しい話として表現されるようになり、やがて文覚の発心譚の基底となった。更にその発心譚が「京師節女」譚の伝承に再び影響を及ぼす現象も確認される。 このように各國によって独自の視点で解釈され伝承された「京師節女」譚は東アジアが共有した文化資産と言って過言ではあるまい。

This study investigated the examples of China and Joseon, focusing on the aspects of the transmission concerning how “Gyeongsajeolnyeo Story” in the Biographies of Exemplary Women, which is Mongaku’s(1139-1203) resolution tale and the original story of Kesagozen’s sad story, was received and transformed in Japan, with the topic of the Transmission and Transformation of East Asian Stories of Exemplary Women.” “Gyeongsajeolnyeo Story” expanded its scope from a story of fidelity and filial piety, in which a woman is sacrificed by the enemy of her husband for him to save her father’s life and to adhere to her fidelity to her husband, to a story of revenge of the enemy in China. Meanwhile, in Joseon, it was strengthened into a story of a woman of chaste reputation and was passed down as an example of the practice of Confucian ideology, focusing the act of a woman’s death. Concerning this, in Japan, it was transformed into a story appropriate for Buddhist doctrines, focusing on dealing with a woman’s humane aspect and describing her inner psychology, or focusing on change in the enemy’s mind or repentance or awakening, which became the ground for Mongaku’s resolution story. In addition, a phenomenon of circulation is also found, in which the Resolution Story affects the transmission of “Gyeongsajeolnyeo Story.” Like this, it may not be too much to say that “Gyeongsajeolnyeo Story,” interpreted and passed down from each independent viewpoint, is cultural heritage shared in East Asia.

1. 머리말

2. ‘東帰節女’와 ‘京師節女’

3. ‘京師節女’담의 수용과 변용

4. 마무리

참고문헌

Abstract

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