게사고젠 이야기의 수용과 변용 - 에도시대 작가의 시선을 중심으로 -

Abstract

『GenpeiSeisuiki(源平盛衰記)』, a medieval Gunkimonogatari, contained the story in which Mongaku(文覚, 1139‐1203) comes to believe in Buddhism, on the occasion of mistakenly murdering Kesagozen. This story, a tragic one of Kesagozen who dies in place of her husband, was then transmitted through works in various generes by Edo period. This paper examined some works including the views of representative authors in Edo period, who paid attention to the Kesagozen story, as a method for historically considering its transmission pattern. While Kesagozen was rephrased as a representative women who kept her chastity, the shade of the Gyeongsajeolnyeostory in <Biographies of Exemplary Women(列女伝)>, a Chinese novel, whose similarity with the Kesagozen story was also previously focused on by the author of 『GenpeiSeisuiki』, could be verified. In other words, Confucian scholars including Hayashi Razan(林羅山, 1583‐1657) borrowed some phrases from ‘Gyeongsajeolnyeo story’, when they introduced the Kesagozen story in their works or transformed it into a story emphasizing Confucian philosophies such as ‘filial duty’ and ‘principles’, by referring to the Gyeongsajeolnyeo story. Meanwhile, some cases in which authors borrowed Confucian rules such as ‘sacrificing oneself to preserve one’s integrity’, the most important virtue, from the Gyeongsajeolnyeo story, while faithfully introducing the original story about Kesagozen, as did Kyokutei Bakin(曲亭馬琴, 1767‐1848) can be found. Authors’ views have continuously concentrated on the Kesagozen story even after modern times. It is necessary to continue to comparatively consider its transmission pattern after modern times, in the future.