삼국유사 “桃花女 鼻荊郞” 설화의 사회 통합적 의미

The Meaning of Social Integration in “Dohwanyeo and Bihyungrang”, The Heritage of the Three States

이 논문은 삼국유사 “도화녀 비형랑”설화에 대한 해석을 목표로 하고 있다. 사학계에서는 진지왕이 황음으로 쫓겨났음에도 성제로 표현된 사실에 주목하여, 후대의 무열왕계가 진지왕을 복권시키려 한 결과라고 설명하였다. 국문학계는 비형이 귀신을 쫓는 신격으로 자리 잡는 화소에 주목하여 민속신앙차원에서 이 설화를 분석하였다. 필자는, 기존 해석이 설화가 간직하고 있는 여러 화소에 대한 선택적 혹은 나열적 설명이라는 비판의식을 가지고, 여러 인물화소를 통합적 차원에서 해석해야한다고 생각하였다. 따라서 진지왕, 비형, 진평왕 세 명에 대한 화소가 서로 융합되어 있는 구조임을 전제로 하고, 이 세 인물이 서로 의미적으로 어떻게 결합하고 있는가를 살펴보았다. 진지왕은 정치적으로 쫓겨나야하는 존재였지만, 그가 불륜으로 낳은 아들 비형이 국가적 인재로 성장하면서 성제로 추앙되는 서사적 과정을 보여주고 있다고 생각하였다. 두 번째 인물 비형은, 불륜의 소생이었으나, ‘신원사 다리놓기’라는 국가적 사업을 수행한다. 그리고 자신처럼 신분이 떳떳하지 못한 존재들, 즉 귀신으로 상징되는 소외세력을 통합하면서, 귀신을 물리치는 신격으로 좌정한다고 분석하였다. 세 번째 인물진평왕은 적대자의 아들이었던 비형을 거두면서 신라사회의 갈등과 분열을 통합하는 왕이 되고 있었다. 하늘이 옥대를 내려준 사람답게 통합을 실천하는 존재가 되는 것으로 파악하였다. 이런 논리로써, 이 설화는 적대자의 아들, 소외된 세계를 끌어안는 사회 통합의 의미가 핵심임을 구조적으로 설명하였다.

This study looks to newly interpret the folk tale, “Dohwanyeo and Bihyungrang” in The Heritage of the Three States, with a wide range of motifs. It is widely accepted that two kinds of perspectives are academically established. From a more concrete perspective one represents the viewpoints of historians. Who have pointed out that Jinji of Silla had been ironically described as the good king in that folk tale, despite the fact that he had been dethroned because of his lack of faithfulness and creation of political chaos. They further insisted that descendants from Muyeol of Silla may have tried to restore the honor of their ancestor, Jinji of Silla, revering him as the good king. Scholars of Korean literature, though. only partially agree with historians views on the matter. Focusing on Bihyung’s spiritual ability to chase ghosts, they often view it as a motif to analyze folk tales on the basis of folk beliefs. These two viewpoints seem to provide only a partial or fragmentary interpretation, having overlooked many motifs within, “Dohwanyeo and Bihyungrang.” The characters in the folk tale should be examined as integrated motifs. Therefore the purpose of this study is to analyze how Jinji of Silla, Bihyung, and Jinpyeong of Silla are closely related to each other as motifs or meanings in the folk tale. To illustrate, Jinji of Silla himself was dethroned from his position king. However. regardless of his humble birth, his son, Bihyung, was brought up well and made an effort to help Jinji of Silla recover his honor and admiration as the good king in the folk tale. Bihyung was born out of wedlock. and, despite this he succeeded in ‘building a bridge across Sinwonsa Temple’ with the help of spirits. This reflects his spiritual ability not only to integrate spirits representing the humble or the alienated, but also to expel those spirits. Jinpyeong of Silla had shown his greatness, accepting Bihyung, son of his political opponent, and curtail conflict and division in Silla. In other words, he was shown as the great king and received the jade belt from the heaven. This folk tale reveals social integration as the critical theme, discussing characters who embraced the son of an opponent’s spirits, and the humble and alienated. The theme of social integration can also be observed in other folk tales over time. “Yeonorang and Seonyeo,” a folk tale dating to 400 years before “Dohwanyeo and Bihyungrang” presented Seo, a humble woman, who had weaved splendid silk fabric, and offered it for the ritual practice of begging the moon and sun to shine again. With the aid of her silk offering, moon and sun indeed began to shine. at his folk tale also demonstrates, though Seo was humble and weak, she able to help the country extract itself from difficulties. This folk tale illustrates how society should be integrated beyond the local, a hierarchy, or gender. This universal theme of social integration leads to the modern folk tale, “Hwasungbuzi,” the story of a man who takes care of a woman and her son. In effect, he is also blessed because of with his benevolent caring.