고려가요 난해어구 해독을 위한 민속적 관견 - 〈청산별곡〉과 〈쌍화점〉의 일부 어구를 중심으로

Among the folk lyrics of Koryo Dynasty there still remain some so-called abstruse phrases that have yet to be elucidated. A number of linguists and philologists ranging from Ju-dong Yang to Wan-jin Kim have been attempting to construe the meaning of those phrases but there have been no satisfying exegeses found yet. ‘Jimtdai’ and ‘Sasam’ from Chongsanbyolgok and ‘Deurewumeul’ and ‘Wumeutryong’ Ssanghwajom constitute a typical complexity.<BR> Although the author has a different specialty, he wished to shed some light on this enigma as he comes to teach the folk literature of Koryo Dynasty in ‘Synopsis of Korean Literature’ course. The author`s hope was that it might be possible to come up with a more natural exegesis if new proofs were added to the achievements of the ethnological approaches that his precursors had taken. As to Chongsanbyolgok, no novel views are presented since among many former achievements the ethnological fruits are examined and strongly supported. Nevertheless the exposed limitations are specified and a battery of new data is presented to augment the existing ethnological outlook. On the other hand, as to Ssanghwajom, a new explanation has been launched.<BR> The presentation has offered two significant results: first, as to the phrase of Chongsanbyolgok `Sasami jimtdai-e olaseo haigeumeul hyeogeoreul deurora,` the author has agreed on the existing view that relates its exgesis to folk feasts, offering Kamlodo as a new ethnological proof with a firm belief that it will help support the popular exegesis. This is significant in that a view is substantially backed up by a viable proof.<BR> Second, the author has related the exgesis of ‘Deurewumeul’ of Ssanghwajom to the records of folk myths in which a well called ‘Dalaiwumul’ is said to have been used by Koryo kings until the civil war by generals took place. If it is assumed that ‘Deurewumeul’ was a scribal error for ‘Dalaiwumul,’ the author ventured to think that it would be more natural to view ‘Wumeutryong’ as king.<BR> However, there is a limitation as well. With the proof of a picture in Gamlotaing it is proved that the phrase may indicate that there used to be a musical performance where a player in an animal mask climbed a Sotdai or Jimtdai to play an instrument, but no one knows for sure that the animal mask was the deer`s and that the instrument was Haigeum. Taking into consideration the ‘white deer’ in Yi Kyubo`s Dongmyeongwangpyeon and the deer totem prevalent in Mongolia, a deer-mask feast will be a good choice. As Haigeum is a musical instrument that is thought to has been first introduced during Koryo Dynasty, there is a good possibility that more proofs regarding Haigeum will be found soon.