‘황희 정승 납거미 유언’ 설화 고찰

황인덕 ( In-deok Hwang ) 충남대학교 인문과학연구소 2018 인문학연구 Vol.57 No.1

알려져 있듯 황희는 정승을 지낸 조선 초기 명인의 한 사람이다. 다수일반인들에게 그는 주로 ‘황희 황정승’으로 이름과 직위가 병칭되어 불리어오곤 했는데, 이는 그의 이름이 오래 전에 이미 애칭화되어 후대까지 널리 불려왔다는 뜻이다. 우리나라 역대 정승을 거친 수많은 훌륭한 인물가운데, 그 직위에 요구되는 역할을 가장 충실하게 실현함으로써 그 존재가 거의 ‘정승’의 대명사처럼 기억되어온 결과라 하겠다. 황정승이 조선조전 시대를 대표하는 명 정승으로 알려져온 것에 부합하여, 그에 대하여 구전되어온 설화 또한 그 폭과 깊이가 넓고 깊게 실현되고 있다. 한 인물이 남긴 설화가 대략 주인공이 지닌 인품, 생애, 시대, 업적 등의 조건에 비례한다면, 황정승이 남긴 설화의 다양성도 대략 그러한 조건들이 예사인물과는 다른 결과라고 할 수 있다. 이 글은 위 인물에 대하여 <공작이도 납거미를 먹고 살랴>라는 하나의 유형을 집중적으로 고찰하였다. 주요 내용은 다음과 같다. 첫째, 위 설화의 유형은 크게는 하나, 작게는 세개의 유형으로 나뉘고 있다. 둘째, 위 설화가 형성된 화소의 원천은 ‘고려장 설화’와 ‘공작이도 납거미를 먹고 살랴’라는 전래 속담이며, 이 두 가지 요소가 하필 황정승을 대상 인물로 하여 새로운 설화를 이룬 것은 나말여초 중국과 조선의 국제관계와 그 속에서 황정승이 수행한 역할과 위상이 반영된 결과이다. 셋째, 설화를 통한 인물 형상의 특징은 청렴상을 통한 민담성의 강화에 있으며, 특히 비범한 능력을 발휘하여 청렴을 실천하는 인물상의 구현은 황정승의 투철한 애민정신을 반영한 결과라 할 수 있다. 넷째, 황정승 설화는 여말 선초를 지나 조선 초기 국운 상승기의 인물담을 대표적으로 보여주며, 그로 인하여 설화 속의 인물상이 한결같이 긍정적인 모습으로만 나타난다. As we all know, Hwang Hee was a renowned minister in the early period of Joseon dynasty. The fact that he has been mainly called both by name and position as ‘the minister Hwang’ means he was already given a nickname a long time ago. He has been remembered as a representative of ministers existed in the history as he carried out his duties the most faithfully among the numbers of past outstanding ministers in the country. In accordance with his reputation as a devoted minister throughout the whole dynasty of Joseon, his fictional image was embodied with great wide and depth. If the tales Hwang Hee left behind depended on the conditions such as his personality, his life, the period and his achievement, a variety of his tales would seem to approximately result from those different conditions from those of others. This paper concentrates on his tale < Apeacocklivesonflatspiders > only. The contents are as below. First, the above-mentioned tale might be broadly divided into a type, or into three types in detail. Second, a subject matter of this tale is derived from folk tales about ‘Goryeojang’ and ‘A peacock lives on flat spiders’. A new tale about Hwang Hee which has been invented reflects on the international relationship of Joseon with China, and the role and position he played in the late period of Goryeo dynasty and the early period of Joseon dynasty. Third, a characteristic of the hero in the tale depends on the strengthening his integrity, which displays Hwang Hee’s strong love for the people by showing his exceptional ability to perform for them. Fourth, the tale of Hwang Hee represents a tale of the great man in the history when the country was in the ascendant in the early period of Joseon from the late Goryeo and the early Joseon. Therefore, he was displayed as a positive character in the tales.

‘보학(譜學)담 이야기꾼’의 한 사례

황인덕(Hwang, In-deok) 한국언어문학회 2015 한국언어문학 Vol.94 No.-

A traditional storyteller in Korea has consistently interested me and this study, a case study, is a continuation of it. Roughly speaking, discipline of genealogy (譜學譚) can be defined as a story of genealogy. Also, storyteller of it is who has great interest in the story of genealogy and narrate at a professional level. ‘Genealogy’ can exist any place in the world; however, 'discipline of genealogy', a study of genealogy, exists only in Korea. Likewise, while the story of genealogy can exist any where in the world, the discipline of genealogy can be said to exist only in Korea. The story of genealogy is mostly limited to individual family's story of its ancestors. In contrast, the discipline of genealogy means a comprehensive knowledge of several families in Korea. As the term, genealogy, has come out of Korean culture, the term, storyteller of genealogy, has been derived from unique tradition of Korea, which might be possible due to tradition of Yangban culture for a long time. In specific, this study focuses on one case which can show the features of telling 'a discipline of genealogy' among other types of storytellers in Korea. Storyteller of this case study is Sangmuk Kim (1924~ ) whose uniqueness and aptitude were investigated on three perspectives. First, his family background and tradition-oriented background in his journey of life experience are discovered. Next, after considering his ability of telling as a storyteller and his way of making a discipline of genealogy telling a habit, the nature of topics and the way of telling are investigated. The last part of this study is devoted for the significance of Sangmuk Kim and his discipline of genealogy of the times. Regarding his family background and tradition-oriented background in his journey of life experience, three different perspectives are considered: formation of tradition-oriented consciousness and family background; his life course and confucian values-oriented view; and experiencing 'GuelSaRang Chamber' in his boyhood. In addition, regarding the nature of topics and the way of telling, two different views are used such as classification and types of topics; and features of telling topics. In conclusion, the culture of genealogy and storytellers of it turns to be possible only within Korean culture, whose tradition will not be likely to be continued and maintained anymore in the future.

이토정 ‘수묘축방(守墓築坊)’ 관련 기록과 현지전설

황인덕(In-deok, Hwang) 어문연구학회 2009 어문연구 Vol.60 No.-

Tojeong, Lee Jiham (1517~1578) was one of the gentry, intellectuals in mid-Joseon Dynasty. He distinguished himself by demonstrating unique idea and behavior among general Sung Confucianism scholars. Thus, he drew attention from public at that time and his life was documented by producing a number of sub-types in folktales. He was represented as one of the figure legend characters of Joseon Dynasty. Tojeong's legend showed locality as he traveled here and there a lot in a country. Therefore, it was necessary to focus on and investigate those areas where he had lived or stayed in order to explore legend about him. This study sought for Tojeong's legend as one of local legends. Ancient documents provided that Tojeong tried to build bank at the mouth of the ocean in Boryeong area to keep his parents' tomb safe from tidal waves, however, his work was not completed and some of his works has remained up until now. The remains of the bank demonstrated he worked vigorously in the days of his youth and also provided he was renowned for filial devotion. One of the purposes of this study was to investigate the characters of the legend on those remains. However, the results of field trips to Boryeong area confirmed that his works in bank building had not bee reserved in folktales quite well for next generations : because his parents' tomb influenced more in folktales than his works of bank building did. The focus on tomb, rather than bank building, brought the 'mulmok'(a place at which the water flows in and out ) became important , therefore, the location of bank remains were regarded as less important as 'mulmok'. In fact , the remains of bank building had a great importance in history : however, it has become of little importance as a source of folktale.

아계(鵝溪) 사행몽교탄생(使行夢交誕生) 담 연구

황인덕(Hwang In-deok) 충남대학교 충청문화연구소 2010 충청문화연구 Vol.5 No.-

Lee, San-hae [1538-1609} was the personality equipped with talented gifts, and he was a dignitary in charge of Yeonguijeong in the period of the Joseon Dynasty. There exist several legends of figures relevant to him which have been orally transmitted to these days. This writing is on the one of the legends. This story is about "Sahaengmonggyotansaeng" in which the father of Lee, San-hae was sent to China as an envoy, where he lay with his wife and begot a son in his dream. This story type has a lot more versions in comparison with other types related to Lee, San-hae. This explains why this legend has gained lots of attention from the public. The above mentioned legend dates back to Seong, Mong-jeong[1471-1517] ahead of Lee, San-hae. It could be the result of the figure story in the precedent period being pulled by a more famous figure in the following period. However, there exists a difference in these two stories. There still remains a vestige of mythical motif in Seongmongjeong story, which means that the Seongmongjeong story has been orally transmitted to this period while assuming strongly a meaning of "A Great Man who put his family in the map" in the socio-cultural background where the tradition of one's family was much valued. However, the Lee, San-hae Story has been able to be imagined and remembered easily to the general public by virtue of the level of awareness of a figure, and peculiarity of the figure's name-i.e. consistency of the name Lee, San-hae with the place name "Sanhae'gwan." By this, it could be concluded that Lee, Sanhae legend, though it is the same type story, has been orally transmitted to this period while taking on more intriguing quality and popularity. However, the more important difference lies in another. In short, in the legend by Lee, San-hae, there clearly appear the narrative elements such as 'Shadowlessness', 'Bonelessness' and 'Transformed into water as soon as he died.' This could be the result of the general public's consciousness of criticism against his political weakness being strongly reflected. His responsible role in history was big, so such criticism was strongly levelled at Lee, San-hae. This is a natural consequence.

<조카의 반심을 교화한 토정> 전설의 역사의식과 역사배경

황인덕(In-deok, Hwang) 어문연구학회 2010 어문연구 Vol.63 No.-

This study has been undertaken to answer the question of why one episode in the Tojeong legend which involves his nephew Agae(鵝溪) Lee Sanhae(李山海) is far from the historical facts. In reality, Agae was a loyal prime minister of King Seonp. In the legend, however, he is portrayed as a treacherous mastermind and depicted as escaping death with the help of his uncle Tojeong. This is too far away from the historical facts. To understand the reason behind such a depiction of Agae, it is essential to investigate Tojeong’s family background as well as his own life. Such a depiction of Agae, which is far from the historical facts, is a result of Tojeong’s strong individual and collective historical consciousness. This is well confinned with the legend’s various versions held by Tojeong’slineal descendants. In this sense, the legend can be categorized as a 'family legend'. In many episodes of the legend. Agae is depicted as being highly treacherous while Tojeong is depicted as attempting to frustrate his plot. The way of legendary description here is very specific, which helps heighten the reality of the legend. It can be therefore said that the consciousness of the reality is well embodied in the legend. The distinct features of the legend are owing to Tojeong’s and his family’s individuaI and collective experiences. A series of incidents such as Lee Saek(李穡)’ s literary scandal at the end of the Korea Dynasty, Lee Gae(李塏)’s treason at the time of King Sejo, Lee Pah(李城)’s corpse-beheading , Tojeong's father-in-law's treason were enough to instill in Tojeong and his family a sense of fear of being punished for treason. Moreover 'Agae's outstanding talents and political capabilities were rather considered potential sources of treason. the political consciousness of Tojeong's family is well revealed in the episode in which Agae narrowly escapes the treason-plotting place. The historial fact is that Agae broke his promise to discuss a plot to enthrone a new king. In the legend, however, Agae is depicted to plot the treason himself. This is purely a result of legendary imagination to reflect Tojeong’s and his family's psychological state of anxiety and insecurity.

청주 ‘압각수(鴨脚樹)’ 전설의 전승력과 ‘홍수’화소의 지역성

황인덕(In-deok, Hwang) 어문연구학회 2008 어문연구 Vol.58 No.-

There is an old ginkoo thee called 'Apgaksu'(鴨脚樹) in Jungang Park in Cheongju city in Chungbuk Province. This tree is closely related to historical events during tumultuous periods from the late Goryeo Dynasty to the early Joseon Dynasty and there is a legend about times . This papwe aims at examining periodical difference in literature on the Apgak-tree legend, specifically noting the localization of this legend. The Apgak-tree legend is a historical legend in terms of its historical importance, a character legend in terms of the importance of the characters, a historical relic legend in terms of the importance of the object, and a tree legend in terms of the importance of the tree itself. The various characteristics of this tree show that the documents of the legends on this tree are related to history, culture and nature although they are hidden. Although documents on this legend tell a single story, there is much grave evidence behind it. At the same time, this legend started as a local legend. Local specific historical events were reported to the central government for recoding, and a single charcter story emerged. Finally it became of historical interest. However, its root is based in a historical event that happened in a specific local area to a specific object. Because of the importance of the event and character, this legend expanded. But it is originally based on a local legend about a tree. This paper focuses on the influential power of this legend and specifically, its endemism as a local legend. Also, a 'flooding' motif is important as a root of the Apgaksu legend. Since geographically Cheongju City is located on the upper part of a river, it experienced a lot of major flooding damage. The legend has been handed down from generation to generation and repetitive flooding experiences influenced the creation of this legend as powerful folklore. Therefore, this legend indicates that natural conditions, flooding and events of the Mushim-river(無心川) in Cheongju city formed an inevitable chain of events. It is the main goal of this paper to examine the local natural conditions through legend by demonstrating the originality of this legend as specifically local legend. I hope this paper will help bring understanding to legends that emphasize local characteristics.

토정 이지함의 과욕(寡慾) 사상과 관련 전설 고찰

황인덕(Hwang, In-deok) 충남대학교 충청문화연구소 2013 충청문화연구 Vol.10 No.-

The purpose of this study was to understand To-Jung Lee(李土亭), Ji-Hham’(之?)s spirit of desire-suppressing by connecting it with a variety of legends where the spirit was manifested. Including the spirit of desire-suppressing, he emphasized and also practiced several ideas and theories in his life. Among them, specially, he created a theory of desire-suppressing. Also, responding to the theory, unique legends have been left behind his theory, which allowed investigating the connection between them further in this study. To-Jung had been known for his desire-suppressing disposition since his early childhood. In specific, what he had practiced in his life was featured in many different areas such as suppressing his selfish interests and desires, devoting himself to charities, helping his disciples, and carrying out his duty as a governor. As this was admitted by his close friends, he was deeply respected by his disciples. In addition, the clue of a theory of desire-suppressing To-Jung held was basically based on Menciu(孟子)s’ one. To-Jung’s theory was, however, even more thorough than Mencius’ one as it was often called ‘a theory of no-selfish-interests-and-desire’. In fact, his theory emphasized faithfulness and infinity inside, while infinity of practice on the external surface, which made his theory very unique and special. The characters expressed in the legends were featured as two distinctive images. The first character was a governor lecturing his subordinates and the second was a person on whom one’s family background was reflected. In specific, the former was connected with specific geographical region, with more features which could be found in local legends, while the latter occurred from the reflection of To-Jung’s and A-Gye Lee(李鵝溪), San-Hae(山海)’s family background, with more features on the character and its family background. Regardless of the types of the two, either type focused on person or one focused on family, it was common that they were based on To-Jung’s specific behavior and his experience. Other than most of other legends about To-Jung’s spirit of desire-suppressing, there was a different version saying that he had one desire, whose figurational expression was able to be made because his desire was far from no-desire as a perfect altruism. For example, his filial behavior of building a tomb in a propitious site for his parents can be a reflection resulting from the general public’s point of view, regarding the behavior as far from perfect filing behavior without realizing it purposely.

부여 ‘조룡대’ 전설의 형성과 전개

황인덕(Hwang, in-deok) 충남대학교 충청문화연구소 2018 충청문화연구 Vol.21 No.-

조룡대 전설은 일찌기 부여의 4대 관광 유적의 하나로 꼽힌바 있듯, 부여 지방의 대표적인 역사전설이자 유적전설이다. 이 글은 위 설화에 대하여 시간축을 중심으로 하여 통시적으로 고찰한 것으로, 조룡대 전설의 형성 배경과 전승 과정상의 변이 양상을 주로 살펴보고자 했다. 조룡대 전설은 오늘날 우리에게 익숙한 이야기 줄거리 그대로 단번에 이루어진 것이 아니었다. 그것은 최초 자연전설로서의 용 전설로 발생되었고, 백제가 부여로 천도한 뒤에는 수륙겸왕(水陸兼王) 전설로 변이되었다. 그리고 소정방의 침공을 받은 뒤 ‘조룡대’라는 지명이 발생하기 전에는 ‘용바위’라는 소박한 수준의 전설로 전해졌으며, 고려 말에 비로소 조룡대 전설로 그 이름과 내용이 한 단계 격상되었다. 그리고 고려말 조선초에 ‘백마강’이란 지명이 성립되면서 조룡대 전설로서의 유형성이 더욱 공고화되는 것과 함께 백마강 유래담의성격을공유하는전설로변화되었다. 이로써 위 전설은 지금과 같은 안정적이고 보편적인 전승 유형성을 갖추게 되었다. 그런가 하면 후대에 이르러 전승층이 넓어지면서 여성화자의 취향에 가까운 ‘민담성’의 표현을 띠기도 하고, 부여지역의 지명에 대한 자세한 이해 위에서 증거력이 강화되는 양상을 보이기도 했다. 이는 표현의 실감성을 높이는 효과도 발휘했지만, 다른 면으로는 전설의 희화화를 낳기도 했다. 조룡대 전설이 이처럼 여러 번에 걸쳐 성격 변모를 보인 것은기본적으로 부여만의 자연지리와 역사적 배경의 독자성 때문이다. 위 전설은 도성(都城)이라는 역사적 배경과 사비강의 어족(魚族), 반월수(半月水), 조룡대(釣龍臺) 및 범바위(虎巖)라는 자연물들 사이에 이루어진 상호 관계의 결과였다. 그런가 하면 여기에 명승지로서의 조건이 전설의 전승과 확산에 기여하였고, 나아가 부여 주변의 지명들도 전설의 확산에 유의미한 조건이 되어 주었다. 이처럼 여러 가지 면에서 조룡대 전설은 독자적인 유형성을 갖추어 나갈 수 있는 조건을 처음부터 지니고 있었다. The Formation and Development of Buyeo Joryongdae Legend. Joryongdae legend is a representative historic legend and a relic legend of Buyeo. Because of such importance, this legend has been chosen as one of four tourist attractions early on. In this paper, I deal with this legend diachronically on the time axis. From that angle, I look at the background of the formation of legend and the variation patterns in the transmission process. Joryongdae legend was not created at once into what it is like today. It was originally made into a dragon legend, and after Baekje transferred its capital to Buyeo, it was changed into Sulyuggyeomwang. After the invasion of Su Dingfang, it was then passed down as a simple legend before the name of Joryongdae occurred. It was not until the late Goryeo that its name and content were elevated one step. In late Goryeo and early Choson, with the advent of the name, Baegmagang, and with the consolidation of corporeality as a legend, it changed into the legend that shares Baegmagang story of origin. With this, it came to be equipped with a stable and universal quality of transferable tangibility. In addition, as the number of layers that can be transferred to the next generation has widened, it has come to have expressions of folklore that approximate the taste of female speakers. Based on a detailed understanding of the geographical names in Buyeo, it strengthened its weight of evidence. This has helped to enhance the realism of expression, while also causing the legend to be comicized. It is primarily because of Buyeo"s natural geography and identity of historical background that Joryongdae legend had such multiple characteristic changes. The legend was the result of the historical background of the capital city and the interaction between the fish of the Savi River, Banwolsu, Joryongdae and Beombawi. In addition to this, the condition as a scenic site contributed to its transmission and spread, and the place names around Buyeo also became a significant condition for the spread of the legend. Therefore, Joryongdae legend, while being made into a legend and repeating variations, had conditions from the outset that allowed itself to have its own tangible characteristics.

임란기 전승업과 사우(師友)들의 피난지 모색활동과 학연성

황인덕 ( Hwang In-deok ) 충남대학교 인문과학연구소 2016 인문학연구 Vol.55 No.3

이 글은 충청지역학과 인문학의 연관성을 고려하면서 그것과 연관된 주제의 하나를 자세하게 다루어보자는 취지에서 시도된 논문이다. 충청 지역 가운데 특정 지역이 보여주는 지리적 공간의 특징이 문학으로 구현된 양상을 최종 목표로 삼아, 그러한 특징에 대한 예비적 이해를 추구해 보려는 것이다. 고찰 대상이 된 지리적 공간은 곧 선유동이라는 특정 공간이고 그 공간이 지니는 시대적 배경은 전쟁을 예상하면서 피난처를 예비해야 하는 상황이다. 본고는 이러한 상황에 주목하여 선유동이라는 지리적 공간을 주목하면서 그 공간이 특수한 상황 속에서 새로운 이미지로 전환되고, 더 나아가 그것이 문학적 표현으로 접속되는 양상을 유기적으로 파악하려는 것이 최종 목표이다. 그것을 위해서는 먼저 선유동이 특수 공간으로 인식되기까지의 시대ㆍ사회적 배경을 자세히 이해할 필요가 있다고 하겠는데, 본고는 바로 그것을 위한 기반 다지기에 목적을 둔 것이다. 이를 위하여 먼저 옥천지역 선비의 한 사람이었던 전승업과 그를 중심으로 한 주위 사우들의 임란을 대비한 피난처 찾기와 정사 짓기 활동을 살폈다. 이어 그 당시 선유동을 포함한 피난 적합지로 꼽힌 지점들을 종합하여 단계별로 구분하였다. 또한 선유동이 유달리 중시된 양상을 살피고, 끝으로 이러한 활동에 동참한 인물들의 사우관계와 그들이 토정학연으로 연결되고 있음을 고찰하였다. In this paper, I studied the activity of scholars who JeongSa (精舍) refuge when Imjin War The central figure was Jeon Seungeop, aboriginal Yangban scholar in Ockcheon. After examining the process of building ``In Bong Jung Sa`` (仁峰精舍) and of refuge, I attention to the reason why ``Seonyudong`` was assessed as the most important refuge among other refuges. Moreover, I studied the activity of Jeon Seungeop in school (學緣性). Japanese invasion of Korea, millions of people sought from the in several ways. The subject of analysis in this paper particularly that scholars who united in one area carried out refuge collectively. Also, it is important fact that group academic cliques with Tojeong (Lee Ji Ham). Many years before Japanese Invasion, group they refuge Furthermore, they considered suitability of refuge was different depending on the circumstances of war. However, they all preferred Seonyudong as general refuge suitable for scholars not because was place to and, but also had.

부여 ‘희녀대’ 지명의 발생과 지명 전설의 변조

황인덕(Hwang, In-deok) 충남대학교 충청문화연구소 2017 충청문화연구 Vol.19 No.-

이 글은 백제 역사와 관련된 전설이 구전되는 그대로 기록화되지 않고 현대의 일부 지식인들에 의하여 지나치게 자의적으로 윤색되어 원래 모습과 크게 달라진, 변조되고 왜곡된 텍스트를 만들어내고 마는 잘못을 지적하고자 한 것이다. 이에 대한 실제 예는 여러 가지 자료를 들 수 있으나 여기에서는 하나의 전설 유형담만을 예로 들어 다루기로 한다. 예화 자료는 부여읍 현북리 희어티 마을에 있는 정체 미상의 유지(遺址)에 대한 지명전설이다. 이곳에 있었으리라 추정되는 건물은 아직 그 실체와 목적이 밝혀지지 않았고, 그에 따라 이곳의 지명은 여러 가지로 불리고 있다. 이 가운데 구전전설로서의 상상이 가장 자극적이고 흥미로운 방향에서 이루어진 것은 ‘희녀대’이다. 그런데 이 ‘희녀대’는 실제로는 그것과 비슷한 발음을 보이는 이 마을의 고개 이름 ‘희어티’에서 유래된 것이다. 이 희어티가 마을 이름 ‘희어티’로도 쓰이고, ‘희어골’이라는 고개 아래 골짝 이름도 낳게 된 것이다. 이러한 실상을 살피지 않고 일부 식자들은 위 전설을 침소봉대하고 현란하게 윤색하여 단순한 지명전설인 <희녀대> 전설을 마치 확실한 역사담처럼 재창작하는 데에까지 나아가는 잘못을 저지르는 데 동참하고 있다. 전설의 본질을 간과하는 데에서 빚어진 일부 식자들의 이러한 행위는 매우 잘못된 것으로, 이들 전설이 백제의 역사와 직접 관련이 있다는 데에 문제의 심각성이 더 크다. 이에 대한 인식 제고가 요구된다. The area of Buyeo in Chungnam has been dramatically transformed into a space of the climax and end in the history of Baekje period. So, a legend of the history of Baekje period generally pays attention to a situation of the national ruin and converges toward its direction by emphasizing, imagining and expressing maladministration of the king. The evidence of the legend such as nature, remains, relics and characters is always related to a certain space-time and it has been connected to nowadays both in tangible and intangible ways. The legend of the history of Baekje period which began in Baekje period has a direct and sensitive influence in its geographical area, especially in Buyeo where the identity of the history of Baekje period is recognized more concretely until now. Viewing on this point, the intellectuals today should be very cautious in collecting and recording the legend of the history of Baekje period which was orally transmitted. Above all, the subjectivity of recorder should not be involved too much by their rightly judging a relation between ‘historicity’ and ‘fictiveness’ of the legend. The fact that the several intellectuals or enthusiasts extend and falsify the contents of the legend which were orally transmitted from a long time ago by adding the subjective point of view is absolutely wrong. Two sentences which are cited in this article show well this extreme example for this phenomenon. Some intellectuals embroider and falsify the contents of the legend transmitted as simple ones for an undoubted fact without scruple by making use of concrete and important factors like name of person, name of place and chronicle. The false recognition that the orally-transmitted-legend is possible to arbitrary be fabricated and embellished has brought this phenomenon. Thus, the fabricated contents of the legend at their discretion are not the right ‘history’ or not the orally true ‘legend’ at all. We need to regard them as an obstacle that would rather mislead researchers.