<孝不孝橋> 설화의 변이양상과 원형적 의미

Abstract

The purpose of the present study is to compare Confucian filial piety as governance ethics with inherent filial piety of the people´s livelihood, and to examine the present meaning of filial piety between parents and children by noticing a narrative variation aspects of the tales of <bridge of filial piety and lack of filial piety> of 『Dongkukyeojiseungram 』 and 『An Outline of Korean Oral Literature 』. The tales of <bridge of filial piety and lack of filial piety> can largely divide its aspect into 2 kinds. It was recorded in 『Dongkukyeojiseungram 』 published in 12th year of King Seongjong (1481) of Joseon and transmitted on literature, and additionally, several tens of prologues transmitted in a form of an oral statement are being recorded in the contemporary 『An Outline of Korean Oral Literature 』, etc. The approximate plot is that 'a son sensing a night trip of single mother does considerate action and mother knowing this is moved', and the comparison point is that the narrative ending of the former and the latter appears differently. First, the narrative development in 『Dongkukyeojiseungram 』 appears as 'a night trip of mother-sensing of a son-bridge building-behavior change of mother'. On the contrary, the tales of <bridge of filial piety and lack of filial piety> recorded in the contemporary age is connected like 'a night trip of mother-sensing of a son-bridge building-remarriage of mother'. Namely, the narrative ending on literature appears as 'behavior change of mother', whereas the oral tale is being transmitted as 'remarriage of mother'. The present paper supposes the influence of a filial piety ideology, which was governance ethics, as a basis of this variation aspect, and aimed to seek an inherent filial piety concept of the people´s livelihood through a view of humanity of the orally transmitted tale. Before Confucianism acts as a ruling ideology, the remarriage and faithfulness of a widow wasn't a social problem. By the way, the remarriage of wife and concubines of an illustrious official was regulated, and afterward, the remarriage prohibition law was legislated at the time of King Seongjong when 『Dongkukyeojiseungram 』 was compiled. From this historical fact, it is possible to estimate that the tales of <bridge of filial piety and lack of filial piety> would be adapted as narration for hinting remarriage of a widow by the ruling class, which used the Confucian filial piety idea as a ruling ideology. Also, most tales transmitted orally are narration of a remarriage type. This becomes a certificate connecting the narrative context of the original tale of <bridge of filial piety and lack of filial piety> that was transmitted to the people from before its adaption. Based on several circumstances like this, it can be concluded that the narrative original form of the tale of <bridge of filial piety and lack of filial piety> is narration of a remarriage type. The two contradictory meanings such as 'lack of filial piety' based on the ruling Confucian idea and 'filial piety' based on the narrative view of humanity are confronting each other in a skillful name called 'bridge of filial piety and lack of filial piety'. What a son helps remarriage of mother is 'lack of filial piety' on dead father in a viewpoint of ruling filial piety ethics which became a basis of a patriarchal order and loyalty idea. On the other hand, the behavior of a son building a bridge by considering human desire as a widow becomes 'filial piety' on mother. By the way, most tale orators stress 'filial piety' of a son rather than 'lack of filial piety'. We can guess that the original human filial piety is revealed more powerfully by this. It was sometimes expanded that the seven brothers, who are a narrative subject of the tales of <bridge of filial piety and lack of filial piety>, became Stars like a Star of Three Pairs, King Star and the Great Bear later. This can be said to be potential evaluation of the people's livelihood that views seven brothers as an extraordinary level, Saint or holy existence beyond it. Namely, the substance of an inherent filial piety idea of the people's livelihood is described through a mature relation response method of seven brothers who view the problem in a standpoint of mother and practice altruistic behaviors volunteerly. And this narration still contains an actual problem point at the current time when the Confucian filial piety ideology is not forced as a social norm. It can be guessed that the process of generation and solution of an ontological issue between parents and children becomes the source of narrative life force forming reproduction of the tale. It is expected that the tale of <bridge of filial piety and lack of filial piety> could effectively and ultimately help practical improvement and communication in the relationship between parents and children by being again read as a model of subjective filial piety practice through discussion of the present thesis.