延命說話硏究 = (A) Study of Yeon-meong Tales

다국어 초록 (Multilingual Abstract)

A tale of Yeon-meong is one relating with a boy. It is as follows. 'Once upon a time there was a boy. When a priest prophesied of his short life he appealed to him to extend his life and present how to prolong it. He lived up to his guidance and managed to prolong his life. In the end he lived in splendor.'
The characters in the story are those of 'a short-life boy, a protector, a prophesier who predicts a boy's short life,' and the like. 'The short-life boy' has been transformed into various characters such as 'Yoolgok(율곡), philosopher, Dongbangsak(동방삭), reader,' and so on. The protector has been transformed and narrated orally into various characters such as 'Your Excellency, rich man, widow.' and so on. Finally 'the prophesier', such as 'Priest, Humisoo(허미수), Soewhadam(서화담), Toagyae(퇴계),' and so on.
The narrative has been recited in five sections that are 'presentation of characters, prophecy of short life, how to extend life, acquisition of prolonged life, and transformation of characters after obtaining extended life. Yeon-meong tale distinguishes its content from other ones in that it conveys 'prophecy of short life, how to extend life, acquisition of prolonged life'. Therefore, it can be said that the distinction functions as a form of the tale for they appear to be a formal feature of the story. The significance of the narrative would be presented by reviewing meaning of the differences made by its formal characteristics.
Types of Yeon-meong tale were given a name to according to way to extend life. A type of it in which life was extended by saying his prayers is called 'a prayer type(祈願型)', A type in which life extension is obtained in return for doing good is called 'a reward type(報恩型)', A type where a woman with a higher status than a man prolongs his life and get married to him is called 'a marriage type(婚姻型)' and A type where a child leaves home by himself and acquires prolonging his life after much complications is called 'an abandoned-child type(棄兒型)'. At this point it has been found desirable for understanding to relate such types as 'a prayer', 'a reward', 'a marriage', 'an abandoned child', and so on, with an initiation rite.
It is understandable that variation of Yeon-meong narrative is associated with the initiation on the explicit level. Specific aspects it takes on are as follows; variation of the initiation on 'ritual death, taboo, changing his name', and so on, variation of the initiation on 'disciple' caused by mistaking him for a real person, variation of the initiation on 'a ritual guide' created by considering him in relation with a historical man, variation of the initiation on 'divine marriage' created by mistaking it for an actual one, variation of the initiation on 'a world view' linked with it created in the transient times from the mythological age to historical age. During the time confucian idea established itself as a dominant sense of values and 'a ritual guide' of the initiation stands for a confucian. The tale of Dongbangsak(동방삭) type states orally the corrupt social reality sarcastically. In view of these facts it has been confirmed that oral group of Yeon-meong tale has a form of initiation rite to reflect values of oral narration group and has been handed down orally securing rhetoric of its own narration.
Telling an oral narration of Yeon-meong tale means telling an oral narration of an initiation rite and telling an oral narration of an initiation is taking interest in a beginner, a ritual guide, a disciple of a ritual guide, and the like. Narrating orally the Yeon-meong tale is an act of gaining an experience of an initiation rite. When an oral narrator recites the Yeon-meong tale where a disciple in it is transformed to be reborn as a new being, he himself would be transformed into a new being.
It is confirmed that the Yeon-meong tale corresponds to the initiation process. The essential sections in the narrative are such the three sections as '[prophecy of short life]-[how to extend life]-[acquisition of prolonged life]' and both [motivation] and [conclusion] are not necessary for it. It is verifiable through the fact that the story develops as it should with an elimination of both [motivation] and [conclusion]. It is also verified through the fact that [conclusion] section of trust type is sometimes reproduced into a genius tale. Therefore it is identified that section in order of the Yeon-meong tale corresponds to the procedure of the initiation rite. In this respect, it is ascertained that the Yeon-meong narrative develops in form of the initiation rite and mechanism of the narrative corresponds to that of the initiation rite.

목차 (Table of Contents)

• 목차
• Ⅰ. 서론 = 1
• 1. 연구 목적 = 1
• 2. 연구사 = 2
• 3. 연구 방법 = 8
• Ⅱ. 연명설화의 유형과 의미 = 14
• 1. 유형 설정 = 14
• 1.1. 순차단락 설정 = 14
• 1.2. 유형 설정 = 16
• 2. 유형과 의미 = 26
• 2.1. 祈願型 = 26
• 2.2. 報恩型 = 54
• 2.3. 婚姻型 = 67
• 2.4. 棄兒型 = 79
• Ⅲ. 연명설화의 유형 관계와 의미 = 103
• 1. 유형 관계 = 103
• 2. 연명획득 메커니즘 = 110
• Ⅳ. 結論 = 115
• 參考文獻 = 119
• Abstract = 123