『東稗洛誦』의 전대 이야기 수용 양상 -전대 문헌 수재 「朴震憲」과 「楊士彦 모친」을 중심으로

Abstract

This article stems from the question of the formation process of 『Dongpaeraksong』. Records such as Hong Rak-su(洪樂受) and Hong Yong-han(洪龍漢) that Noh Myung-heum frequently intervened in the storytelling-site of his grandfathers and took notes of the stories they exchanged there act as a premise for this question. What is the story they exchanged, and how did Noh Myung-Hum record the story? The former is an impossible attempt unless direct data are discovered. But it's not necessarily like that. One method is to pay attention to the stories contained in the 『Dongpaeraksong』, but to contrast them with the works published in various literatures[a collection of works, an unofficial history, pilgi, etc.] enjoyed before that time. 「Parkjinheon(朴震憲)」 in 『Hujaejip(厚齋集)』 and 「Yangsaeon's Mother」 in 『Musongsoseol(撫松小說)』 are works that directly influenced 『Dongpaeraksong』. This article examines empirically how the two works were accepted in the 『Dongpaeraksong』. 「Parkjinheon」 provides an important key to confirming that the works contained in the previous literature were created in a unique way that was enjoyed in a unique way that encompassed both oral and documentary transmissions. From this, it was confirmed that even though the creative mechanism of Yadam is in the'narrative process', it is a transmission through the re-spread of literature. 「Yangsaeon's Mother」 has accepted previous literature, but it has been confirmed that his aspect as a writer was strong enough to maintain only the framework of the literature transmission and consider that much of the content is close to creation. If 「Parkjinheon」 is more like a compilation, 「Yangsaeon's Mother」 is more like a writer. This makes it possible to confirm that the 『Dongpaeraksong』 has been recorded and organized in various forms from the beginning. Of course, there are only two other works in this article, so it is dangerous to extend the conclusions obtained thereto to the entire 『Dongpaeraksong』. However, it can be given a certain significance in that it is an empirical work to understand the formation process of yadam at least after the end of the 17th century.