『천일야화』의 세계문학적 위상과 현대아랍문학에 끼친 영향

장세원 명지대학교 중동문제연구소 2012 중동문제연구 Vol.11 No.3

The aim of this article is to reconsider The Thousand and One Nights' status as one of the world prominent literatures in the literary history and its influence on modern Arabic literature. For this, the study employes methodology of comparative literature approaching The Thousand and One Nights stories from three different angles and it includes perspectives of modern literary criticism, modern Europe literature, and modern arab literature. It also limits time period of the study as modern. The Thousand and One Nights has made remarkable influence on expansion of subjects of modern literary criticism, especially that of French comparative literary criticism which focuses on influence and receptive relations in literature. It also affects European literary history as well as its literary genre and subjects. As for The Thousand and One Nights' influence on modern Arabic literature, it has inspired various writers, especially in the field of drama. As a result, many writers introduced the stories into their works and it became one of recurrent subjects in Arabic literary works. One of the representative writers who introduced The Thousand and One Nights into their work is Egyptian playwriter Tawfiq al-Hakim.

『천일야화』와 『1001 개의 거짓말』의 상호텍스트성 연구

김정아 명지대학교 중동문제연구소 2015 중동문제연구 Vol.14 No.1

This article attempts to analyse intertextuality between the Thousand and One Nights and Rafiq Shami’s novel 1001 Lies. The Syrian writer Rafiq Shami, living in Germany after he was expelled from his country, is considered a migrant writer. 1001 Lies is divided into 46 chapters. The name of the main character, Sadiq, means ‘truthful’ in Arabic. He tells a false story every night in the circus, in order to try to prevent its closure. Thousand and One Nights is composed of a frame story. 1001 lies is similar to the frame story of the Thousand and One Nights: It begins and ends each story with a specific phrase. It also employs the transformation motive of Thousand and One Nights, and the basis of the transformation is fairy tales. 1001 Lies criticized the dictatorship through satire that led to civic participation, which could not be found in Thousand and One Nights. Beyond time and space, 1001 Lies reinterpreted the story and the frame story structure of Thousand and One Nights. In terms of community participation, 1001 Lies is a significant piece of literature as a parody of the ruler, the desire for peace, and the reinterpretation of the classics. Rafiq Shami conveys the story of a beautiful Arab culture to modern times.v

천일야화의 정령들을 통해 본 문명의 팔랭프세스트 I

최은희(Choe, Eunhee) 한국외국어대학교 외국문학연구소 2013 외국문학연구 Vol.- No.49

The purpose of this article is to find the traces of a mixture of several civilizations through Jinn who appeared in the Thousand and One Nights, from the perspective of intertexuality. The Thousand and One Nights is a story from Indo-Persian, and settled later in the Arab region. It shows the traces of several civilizations, like all folklore. Civilization and religion had unbreakable bondage and all the religions have been made with supernatural beings. Spirits in the Thousand and One Nights had supernatural properties, which are different from human being’s. For this reason, it must be sure that these folklores reflect the religious views of their beginning time. The Thousand and One Nights has not only familiar spirits to us through the tradition of European and Islamic cultures, but also totally unknown spirits to us. These last spirits make an entrance by destroying something hard every time they appear. These scenes were very strange to the readers who were accustomed to the European and Christian spiritual beings. After trying to find out the origin of this phenomenon, we found similar symbol systems in “Bundahishn”, Zoroastrian scriptures. The symbol system is a substantial boundary often appearing on the scene in which good gods and evil gods confront each other. By comparing with the Zoroastrian scriptures, it became clear that the traces of past religions and civilizations are superimposed as a memory onto these stories of Thousand and One Nights. And this is called as the intertextuality of civilizations.

【어문학(語文學)】 : 서사와 치유: 이야기를 통한 중국 고대문학의 치유 작용

정광훈 ( Kwang Hun Jung ) 한국외국어대학교 중국연구소 2014 中國硏究 Vol.62 No.-

Writing and appreciation of literature is one of the most effective methods for healing the wounded hearts. Writer soothes one``s mind by writing, reader shares the effects by reading it. This paper investigates the personal or social healing effects of Chinese traditional literature especially from the viewpoint of storytelling. For this study, it examines the concept of ``發憤著書``(writing from resentment) and ``街談 巷語``(street talk and alleyway gossip) as a healing method in Chinese traditional writings, and then considers specific healing process of narrative works which includes storytelling scene itself. Qi fa(七發) Fu(賦) by Mei Cheng(枚乘) in Han dynasty is comparable with the novel One Thousand and One Nights. A persuasive talker from Oh(吳) heals the wounded heart of Chu(楚) Prince by skillful storytelling. This character is similar to Scheherazade who cures a mental disease of King Shahryar through various stories in One Thousand and One Nights. The short story Dongcheng Lao fu Zhuan(東城老 父傳) in Tang dynasty has a social healing effect through the story of Old man who has experienced a peaceful reign and anarchic period either. This paper investigates healing functions of storytelling with some works above in traditional Chinese literature.

유럽에서의 『천일야화』번역 과정 연구

이종화 ( Jong Wha Lee ) 한국이슬람학회 2015 한국이슬람학회논총 Vol.25 No.1

This paper studies on the history of process of 『The Thousand and One Nights』 translations in Europe. In the 17th century, Europe began to concern about orient as a romantic region. So, many of Europeans traveled orient, and they recorded customs, traditions and cultures of their visiting countries. They wrote books about orient and introduced to Europeans. In this time, the most important book, which has influenced on European was『The Arabian Nights』. Antoine Galland(1646-1715) was the first European translator of 『The Arabian Nights』. He published the first two volumes of 『Les Mille et une nuits』in 1704 and the twelfth and final volume in 1717. And then in England two writers translated 『The Arabian Nights』by English language. They were Edward William Lane(1801-1876) and Richard F. Burton(1821-1890). Lane translated Bulaq version of 『The Thousand and One Nights』and published『The Arabian Nights』in 1838-1841. Burton translated CalcuttaⅡ version and published『The Arabian Nights』in 1885 by the ten volumes and he added six volumes in 1886-1888. In France, Joseph Charles Mardrus translated Bulaq version and North Africa version of 『The Arabian Nights』and published sixteen volumes in 1899-1904. In Spanish Andalus was considered to bridge of transformation of arabian literature into Europe in medieval ages. So 『The Arabian Nights』 was circulated in medieval Europe by the name of 『Sendebar』. This book was generally known as the『Libro de los enganos』in spanish version, and the latin version by 『Libre de septem sapientibus』.

우화의 인지적 해석: 이야기와 치유

김수임 ( Soo Im Kim ) 건국대학교 동화와번역연구소 2013 동화와 번역 Vol.26 No.-

This paper is an attempt to examine how parable works as a means of cognition based on the conceptual metaphor and the conceptual blending theory in the cognitive linguistics. We can explore the activity of parable in the tale of the ox and the donkey of The Thousand and One Nights. The Great Sassanid King, Shahriyar, became involved in a distasteful episode that convinced him that no woman can be trusted. For the last three years it has been the vizier`s grim daily task to execute Shahriyar`s queen of the day before and procure for him another virgin. The vizier is running out of virgins and his daughter, Shahrazad, offers herself as the next bride. In this circumstance, the vizier tells her a story of a donkey who, proud of his intelligence, schemes to trick the master of the farm into excusing the simple ox from labor. The scheme doesn`t work as the donkey expected. The vizier intends to project the causal structure developed in the blend to the hypothetical story of Shahrazad and Shahriyar in the hope of dissuading his daughter from her plan to try to change the King`s mind through stories. However, her stories are available for projection to the specific case of Shahriyar metaphorically and finally lead to heal his pathological mind. Meaning of these stories is a complex operation of projecting and blending which could be explained as the binding problem in neuroscience. Gerald Edelman has made an attempt to solve the problem by invoking a conjectural neurobiological process called reentrant signaling that is practically established by advanced system like the fMRI or the entire brain mapping. As the result, we could understand how our mind works more empirically. This also means what we have always considered to be literary processes like blending is actually at the root capacities of the everyday mind.

식민지시기 천일야화 수용 연구 : 「신드바드의 모험」에 나타난 근대적 특성을 중심으로

이정안 ( Jung-an Lee ) 민족어문학회 2015 어문논집 Vol.- No.73

「천일야화」는 1895년을 시작으로 현재까지 한국에서 꾸준히 번역되고 있는 작품이다. 특히 식민지시기 조선에서는 수차례 번역된 인기 텍스트로 자리 잡았다. 식민지시기 「천일야화」의 수용은, 제국주의와 자본주의로 특징지을 수 있는 근대적 세계에 대한 대중들의 수용을 의미한다는 점에서 주목을 요한다. 식민지시기 조선의 대중들은 ‘아라비아’라는 낯선 공간을 「천일야화」를 통해 접하게 되었다. 아라비아가 ‘낯선’ 공간이었다는 점은 식민지시기 조선의 대중들에게 상상력의 자유를 상대적으로 넓게 제공하는 지리적 공간으로 아라비아를 수용하게 만든다. 그리고 당대의 조선의 대중들은 「천일야화」를 ‘세계문학’의 일부로 수용한 것이 아니라 ‘기담’으로 받아들였다. ‘기담’으로서 「천일야화」는 그 안의 오락적 요소가 강조되었고 독자들도 그러한 오락적 요소에 반응하였다. 그러나 식민지 시기 조선의 대중들이 반응을 이끌어낸 「천일야화」의 오락적 요소는 실상 자본주의와 제국주의로 특징지을 수 있는 근대의 핵심을 보여주고 있다. 「천일야화」 중 가장 널리 사랑받았던 「신드바드의 모험」은 주인공인 신드바드가 낯선 곳을 ‘모험’하는 이야기이다. 「신드바드의 모험」에서 모험은 ‘여행’의 성격을 띠며, 모험지(여행지)에서 신드바드가 ‘구경’한 것들을 나열하는 장면은 이야기의 많은 비중을 차지한다. 식민지조선의 대중들은 ‘구경’이라는 것을 동물원이나 식물원 같은 근대적 공간을 경험함으로써 오락의 감각으로서 수용할 수 있었다. 따라서 신드바드의 눈을 통해 낯선 동물이나 식물, 인종을 구경하는 것은 오락적인 행위가 되었다. 그러나 동물원이나 식물원과 같은 구경거리를 제공하는 공간이 함의하고 있는 제국주의적 기획까지도 대중들이 주목한 것은 아니었다. 또한 「신드바드의 모험」은 ‘약탈’의 과정을 통해 ‘부자’가 되는 과정을 보여준다. 이는 식민지시기 조선의 대중들이 경험한 ‘근대’의 핵심을 보여주고 있다. This paper explores the concept of modernity in the acceptance process of One Thousand and One Nights in colonial Chosun. The aims of the study are twofold: to investigate how people in colonial Chosun accepted One Thousand and One Nights and to ascertain which features of One Thousand and One Nights appealed to readers of that era. One Thousand and One Nights was not accepted as world literature by the people of colonial Chosun, but simply as a strange story. Perceiving themselves as being on the periphery, people of the colonial Chosun read literary works from developed nations in order to understand what they deemed the world’s ‘core’. In this context, reading was not a mere hobby for these people, but rather a kind of compulsive learning. Since One Thousand and One Nights was regarded as a peculiar story by the people of Chosun, they focused on the entertaining elements in the text. However, the entertaining elements of One Thousand and One Nights were in fact a representation of the capitalism and imperialism of modernity. In The Adventures of Sinbad, favored by the public as an adventure story, a large part of the text involves Sinbad sightseeing in strange new places. The people in colonial Chosun could accept sightseeing as entertainment akin to modern places such as zoos and botanical gardens. Therefore, the masses in the era could enjoy the new animals, plants, and races described in Sinbad’s adventures. Just as The Adventures of Sinbad depicts a process by which Sinbad becomes rich by despoiling people and resources in his adventure, despoilment was an essential experience of the Chosun people in colonial modern times. It is clear that capitalism and imperialism as core components of modernity were hidden in the entertaining elements of The Adventures of Sinbad.

『천일야화』의 “꿈인지 생신지 모르는 사람” 이야기와 스페인 문학

김선욱(Kim, Seon-Uk) 명지대학교 중동문제연구소 2010 중동문제연구 Vol.9 No.1

In The Thousand and one nights a vast cycle of stories and anecdotes is devoted to the caliph Harun al-Rashid. And the "Harun cycle" is very interesting for its remarkable unity in conception, material and tone. Among the "Harun cycle" stories, the history of "the awakened sleeper" is the most famous story and influences many great european works. Now it is interesting to observe the spanish representative works which are affected by "The awakened sleeper" story. Among the medieval and golden age spanish works, we can find clear influence of "the awakened sleeper" in the Disciplina Clericalis of Pedro Alonso, La lozana andaluza of Francisco Delicado, Epistola a don Francisco Duque de Bejar of Luis Vives and El natural desdichado of Agustin de Rojas Villandrando. But all these works do not sublimate this story into the higher literary level, but treat "the awakened sleeper" as a material for the writing. This story, however, overcomes simple relation of influence in La vida es sue?o of Calderon de la Barca, one of the greatest theatres of the spanish golden age(17th century). Because this comedia recreates "the awakened sleeper" story perfectly. Of course it is impossible to verify the detailed information of transition process of this story into spanish literature. But through this study we can verify many stories of The thousand and one nights, specially "the awakened sleeper" was expaneded and recreated constantly in the spanish literature.

「三姉妹」話型とユーラシア比較文学 -朝鮮漢文笑話集の類話新資料をめぐって-

금영진 한국일본언어문화학회 2022 일본언어문화 Vol.58 No.-

This paper reported that the Korean comedic stories three sisters type have the similar motifs of the beginning of One Thousand and One Nights and KING LEAR. It is unclear which route each of these story patterns took to enter Korea. However, it is likely that this narrative was also prevalent on the eastern side of the Eurasian continent, at least around the 17th and 18th centuries. It can be seen that the story of two “three sisters” who have the same story was disseminated as a “Relationships between sisters get worse type” in the western part of the Eurasian continent. However, it can be said that it is a remarkable difference that it was disseminated as a “Relationships between sisters get well type” on the eastern side of the Eurasian continent. In addition, the “Two sisters tease one sister type” is mainly distributed in the western part of the Eurasian continent. However, it was found that the type in which one sister teases one sister is predominantly distributed in the eastern part of the Eurasian continent. In particular, if one sister is the type who teases one sister, it is a legend of the goddess of three sisters.

앙투완느 걀랑의 『천일야화』와 그 모방작에 관한 연구

최은희(Choe, Eunhee) 한국외국어대학교 외국문학연구소 2015 외국문학연구 Vol.- No.59

This study aims to show that the parodic works of the One Thousand and One Nights had functioned as a device which allowed the readers of 18<SUP>th</SUP> century to acquire their self-consciousness, and then to show that the literature had been involved in a part of social change of the century. It means that there existed sense of loss of the readers in 18<SUP>th</SUP> century, which was not able to be cured by rational reason on which the literary climate concentrated. It also implies that a new way of telling stories, coming from other civilizations, finally provided the breakthrough to heal the sense of loss, and helped the readers, who had only the social ego, have self-emancipation, while the previous literary climate could not. Such an upheaval in literature is closely linked to social changes, and this creates a junction between literature and society. The references of this research imitated the One Thousand and One Nights, but at the same time, they also revealed the inherent creativity of each authors. However, one can see that these works have mainly treated the same subject in the process of loss and healing. Instead of the messages that were imposed unilaterally upon readers during the ancient regime, the Oriental tales whose protagonists communicate to each other to complete the story, knew how to satisfy the readers. This awakening in terms of communication inspired the intellectuals and the general public of the 18th century, and would have acted, after decades, as a stepping stone leading to the French Revolution...