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雅丹文庫 所藏 한글筆寫本 《한셩뎨됴비연합덕젼》의 飜譯樣相 고찰
裵玗桯 한국중국소설학회 2014 中國小說論叢 Vol.43 No.-
Zhaofeiyanwaichuan is one of the biographies. It is a life story of the queen Zhao Qheen at the Han(漢) time. This study is based on Woodblock-printed Books of Zhaofeiyanwaichuan in Korea. 《한성뎨됴비연합덕젼》 is considered as a transcription based on Zhaofeiyanwaichuan, no one knows exactly what is the original text for a basis of Zhaofeiyanwaichuan. As a result of research into translation aspects, Woodblock-printed Books was not found as a title of 《한셩뎨됴비연합덕젼》, it seems to be translated based on Zhaofeiyanwaichuan as a research for aspect of contents and translation. In the case of the 《한성뎨됴비연합덕젼》, it is hard to estimate time of transcription. As a form of the Premodern Korean in using Hangul, 《한성뎨됴비연합덕젼》 isreasonable to assume that the period is the late 18th century. Zhaofeiyanwaichuan is one of the written language novels and it was classified obscene literature. Also, the data for research is insufficient. Zhaofeiyanwaichuan was not a popular novel in Korea. However, the Woodblockprinted Books of Zhaofeiyanwaichuan exists, and it has many things to research on past historical materials with other written language novels based on the secret story of the queen.
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閔寬東,裵玗桯 한국중국소설학회 2015 中國小說論叢 Vol.45 No.-
임진왜란 때 명나라 군대와 함께 유입된 관우신앙은, 명나라 장수 陳寅이 1598년 남대문 밖 남산기슭에 관우묘를 건립하면서 시작되었다. 조선시대 대략 27곳 이상에서 관우묘가 건립되었는데 그중 現存하는 곳은 14곳으로 확인된다. 관우묘는 주로 왜군과의 격전지에 건립되었으며 건립주체는 대개 명나라와 조선왕실 및 민간의 주도로 건립하였다. 관우묘의 名稱 또한 초기에는 주로 關王廟로 부르다가 후대에는 關帝廟 및 關聖廟로 격상되었다. 관우묘는 초기에 주로 단순한 유교적 사당의 의미로 참배되었다. 그러나 肅宗과 英ㆍ正祖 및 高宗 등이 직접 관우묘에 참배하며 儀禮化 하였고 또 이러한 공식의례를 통하여 정치적 명분과 왕실안정의 의도로도 활용하였다. 朝鮮後期로 들어서며 관우신은 민간신앙 및 무속신앙으로 이어지고 급기야는 종교화되는 양상을 보이게 된다. 이렇게 관우신앙이 무속신앙으로 발전한 데에는 高宗 때 巫女 眞靈君과 賢靈君의 영향도 무시할 수 없다. 또 한편으로는 善陰騭敎ㆍ甑山敎ㆍ關聖敎가 출현하는 계기가 되기도 하였다. 관우묘의 건립과 함께 시작된 관우전설은 약 23종이 있는데 크게 現夢類ㆍ顯靈類ㆍ治病類ㆍ祈福類ㆍ禁忌類 등으로 분류된다. 전설에 나타난 관우는 초기에는 忠義를 겸비한 군신으로 國家守護와 王室安定을 담당하는 수호신이었지만, 후대 민간에 수용되면서 財物神ㆍ發福神ㆍ治病神 등 다양화된 萬能神으로 변화하는 양상을 보인다. The God of Guan yu entered Korea with Ming troops, when Japanese Invasion in King Sun-jo period. The God of Guan yu put down roots in Korea by a commander of Ming, Chenyin(陳寅) that built a Guan Yu’s shrine at the foot of a Namsan Mountain out the South Gate of Seoul in 1598. Since then, Guan Yu’s shrine was built in more than 27 locations but only exist 14 locations in Korea. Mostly, Guan Yu’s shrine was built on ferocious battlefield with Japanese army, and the shrine was built by Ming and Chosun Dynasty, among people as a main agent. In its early days, the name of Guan Yu’s shrine was a Guanwang Miao(關王廟) and it was upgraded to Guandi Miao(關帝廟) Guansheng Miao(關聖廟) in later generation. The Guan Yu’s shrine was worshipped in terms of Confucian shrine at the beginning. Since then, the shrine was ritualized nationally by King Sukjong, King Youngjo, Jungjo and King Gojong worshipped at the Guan Yu’s shrine. They also utilized the official rituals for a political cause, a stabilization of royal family and home country protection. The God of Guan Yu was led to popular beliefs, shamanistic beliefs and the shrine has religious aspects after all. Jinryeonggun(眞靈君) and Hyunryeonggun(賢靈君) in the period of King Gojong were influenced on the development of shamanistic beliefs. The shrine was also influenced on the emergence of private religion such as the Seoneumjeul religion(善陰騭敎), the Jeungsan religion(甑山敎) and the Gwanseong religion(關聖敎). The legend of Guan Yu with Guan Yu’s shrine was classed as an appearance in a dream(現夢類), an appearance of a God figure(顯靈類), a cure of disease(治病類), and a kind of taboo(禁忌類). Guan Yu in the legend was a guardian god in charge of country protection and stabilization royal family with loyalty and force. At the turn of the popular belief, the original managing duties extended to a God of Wealth(財物神), a God to bring good luck(發福神), a God of cure of disease(治病神), and an Almighty God(全知全能萬能神)
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