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This paper, chiefly from the viewpoint of comparative literature, makes an inquiry into transmission process of the Jataka, which found its way to Korea as Buddhism spread in Korea, until the early seventeenth century when it was finally transfigured as a novel - T'okki'jon 토끼전, or The Legend of a Hare.
As is generally known, the old Krorean culture prior to the Cultural Reformation Movement of 1894 primarily constituted the northeast Asian culture of Siberia on the basis of which the acculturation of the Chinese and Indian cultures took place. A good illustration of this is the fact that more than 85 percent of the cultural assets rated as treasure and national treasure are legacies of the Buddhist culture. Therefore, it is also highly possible and important in the field of Korean literature to develop comparative studies of Korean literature and Indian literature.
India, one of the oldest cultural countries in the world, has a great store of narrative stories which served as the sources of a variety of popular stories not only in the orient but also in the occident. The main factor of this phenomenon, in the case of the Orient, was the influence of Buddhism. The ancient Indian narrative stories, after the rise of Buddhism, were modified into such Buddhist stories as the Jataka, avadavat and nidana, and became included in the Buddhist Sutras when they were compiled. And as Buddhism became prevalent in the Orient, these Sutras were widely introduced in Pali in Southeast Asia and in Sanskrit in Northeast Asia. Thus, the Buddhist narrative stories appearing in the Sutras came to be utilized as a means to propagate Buddhism, eventually finding themselves assimilated into the stories peculiar to each country.
The introduction of Buddhism into Korea dates as far back as the reign of King Sosurim(372 A.D.) of Koguryo. Since then, Buddhism has exerted far-reaching influences on all fields of society as a naturalized foreign religion. The fact that the Tripitakaof Koryo, which enjoys world-wide fame, was already completed in the Koryo period(1251 A.D.) eloquently proves how great an influence this Indian religion exerted upon Korea in respect of narrative stories, for since the Sutras, through which Koreans digested Buddhism, contain numerous Indian stories, it was only natural that they should be influenced by those Indian stories.
The above facts open possibilities to us in comparative literary studies between Korean stories or novels and Indian stories. In effect, there are may Korean stories and novels that can be considered to originate from Indian stories. From this point of view, the present writer has attempted several researches in this line; this paper, forming a link in the chain of such researches, studies the mutual influence between the Jataka and The legend of a Hare, and also the transfigured aspects of the Jataka after its introduction to Korea.
The Legend of a Hare, produced by an unknown Kwangdae광대, or P'ansori singer, in the late period of the Yi Dynasty(the early seventeenth century), has its origin in the Jataka, viz., Jataka 57(Vanarinda-Jataka), Jataka 208(Sumsumara-Jataka), and Jataka 342(Vanara-Jataka). Also, it should be noted that the prototype story of The Legend of a Hare appears in Pauchatautra, Gatha-saritsagara and Mahavastu, which were all contained in the Chinese version of Buddhist Sutras. The same story is found in Sheng-ching생경, Liu-tu-chi-ching육도집경 and Fu-pen-hsing-chi-ching불본행집경, and it was later reproduced in the Ching-lu-i-hsiang경률이상 and Fa-yuan-chu-lin법화수림 which were compiled in China.
The earliest literature in which the Indian prototype story of The Legend of a Hare appeared for the first time in Korea is the Samguk Sagi삼국사기, or the History of the Three Kingdoms. The first appearance of the story of a tortoise and a hare in the Samguk Sagi, which is considered to come from the Liu-tu-chi-ching and Sheng-ching of the Chinese version of Buddhist Sutras, can be estimated at around 642 A.D. In view of the fact that the story appearing in the Samguk Sagi is much different in contents from the counterpart story in the Buddhist Sutras, it would not be far from the point to say that the story had already been transmitted by word of mouth before it was recorded in the Samguk Sagi. This story of a tortoise and a hare, together with the stories in the Liu-tu-chi-ching, Sheng-ching, Fa-pen-hsing, Ching-lu-i-hsiang and Fa-yuan-chu-lin already introduced to Korea, was long transmitted by word of mouth from generation to generation, and in the course of transmission, new motives and unique Korean flavor were added to make up and interesting story. Thus, in the early seventeenth century it was finally turned into a novel.
Originally, the Jataka was a monotonous fable of animals, but it was modified into an excellent novel in Korea. This indicates the high literary competence of the Korean people.
The Jataka of India is a story of Buddha during the period when he practiced asceticism as Boddisattva in his previous life. Therefore, the doctrine of transmigration of souls and the retribution theory constitute the motif of this story. However, such a religious tinge is decolorized in The Legend of a Hare. The Legend of a Hare, the motif of which is loyalty to a country and a ruler, has a touch of irony against the corrupted imperial rule and political elites of that time. The heroes, a gavial and a monkey appearing in the Jataka, were changed to a terrapin and a monkey or to a dragon and a monkey in the Chinese translation of the Jataka; they were again changed to a tortoise and a hare in Korea, and in The Legend of a Hare, to a terrapin and a hare.
At any rate, we can see that a short Indian fable of animals was developed in Korea into a long story of excellent quality with its import, motif and plot skillfully changed by the creative talent of Koreans.
As is generally known, the old Krorean culture prior to the Cultural Reformation Movement of 1894 primarily constituted the northeast Asian culture of Siberia on the basis of which the acculturation of the Chinese and Indian cultures took place. A good illustration of this is the fact that more than 85 percent of the cultural assets rated as treasure and national treasure are legacies of the Buddhist culture. Therefore, it is also highly possible and important in the field of Korean literature to develop comparative studies of Korean literature and Indian literature.
India, one of the oldest cultural countries in the world, has a great store of narrative stories which served as the sources of a variety of popular stories not only in the orient but also in the occident. The main factor of this phenomenon, in the case of the Orient, was the influence of Buddhism. The ancient Indian narrative stories, after the rise of Buddhism, were modified into such Buddhist stories as the Jataka, avadavat and nidana, and became included in the Buddhist Sutras when they were compiled. And as Buddhism became prevalent in the Orient, these Sutras were widely introduced in Pali in Southeast Asia and in Sanskrit in Northeast Asia. Thus, the Buddhist narrative stories appearing in the Sutras came to be utilized as a means to propagate Buddhism, eventually finding themselves assimilated into the stories peculiar to each country.
The introduction of Buddhism into Korea dates as far back as the reign of King Sosurim(372 A.D.) of Koguryo. Since then, Buddhism has exerted far-reaching influences on all fields of society as a naturalized foreign religion. The fact that the Tripitakaof Koryo, which enjoys world-wide fame, was already completed in the Koryo period(1251 A.D.) eloquently proves how great an influence this Indian religion exerted upon Korea in respect of narrative stories, for since the Sutras, through which Koreans digested Buddhism, contain numerous Indian stories, it was only natural that they should be influenced by those Indian stories.
The above facts open possibilities to us in comparative literary studies between Korean stories or novels and Indian stories. In effect, there are may Korean stories and novels that can be considered to originate from Indian stories. From this point of view, the present writer has attempted several researches in this line; this paper, forming a link in the chain of such researches, studies the mutual influence between the Jataka and The legend of a Hare, and also the transfigured aspects of the Jataka after its introduction to Korea.
The Legend of a Hare, produced by an unknown Kwangdae광대, or P'ansori singer, in the late period of the Yi Dynasty(the early seventeenth century), has its origin in the Jataka, viz., Jataka 57(Vanarinda-Jataka), Jataka 208(Sumsumara-Jataka), and Jataka 342(Vanara-Jataka). Also, it should be noted that the prototype story of The Legend of a Hare appears in Pauchatautra, Gatha-saritsagara and Mahavastu, which were all contained in the Chinese version of Buddhist Sutras. The same story is found in Sheng-ching생경, Liu-tu-chi-ching육도집경 and Fu-pen-hsing-chi-ching불본행집경, and it was later reproduced in the Ching-lu-i-hsiang경률이상 and Fa-yuan-chu-lin법화수림 which were compiled in China.
The earliest literature in which the Indian prototype story of The Legend of a Hare appeared for the first time in Korea is the Samguk Sagi삼국사기, or the History of the Three Kingdoms. The first appearance of the story of a tortoise and a hare in the Samguk Sagi, which is considered to come from the Liu-tu-chi-ching and Sheng-ching of the Chinese version of Buddhist Sutras, can be estimated at around 642 A.D. In view of the fact that the story appearing in the Samguk Sagi is much different in contents from the counterpart story in the Buddhist Sutras, it would not be far from the point to say that the story had already been transmitted by word of mouth before it was recorded in the Samguk Sagi. This story of a tortoise and a hare, together with the stories in the Liu-tu-chi-ching, Sheng-ching, Fa-pen-hsing, Ching-lu-i-hsiang and Fa-yuan-chu-lin already introduced to Korea, was long transmitted by word of mouth from generation to generation, and in the course of transmission, new motives and unique Korean flavor were added to make up and interesting story. Thus, in the early seventeenth century it was finally turned into a novel.
Originally, the Jataka was a monotonous fable of animals, but it was modified into an excellent novel in Korea. This indicates the high literary competence of the Korean people.
The Jataka of India is a story of Buddha during the period when he practiced asceticism as Boddisattva in his previous life. Therefore, the doctrine of transmigration of souls and the retribution theory constitute the motif of this story. However, such a religious tinge is decolorized in The Legend of a Hare. The Legend of a Hare, the motif of which is loyalty to a country and a ruler, has a touch of irony against the corrupted imperial rule and political elites of that time. The heroes, a gavial and a monkey appearing in the Jataka, were changed to a terrapin and a monkey or to a dragon and a monkey in the Chinese translation of the Jataka; they were again changed to a tortoise and a hare in Korea, and in The Legend of a Hare, to a terrapin and a hare.
At any rate, we can see that a short Indian fable of animals was developed in Korea into a long story of excellent quality with its import, motif and plot skillfully changed by the creative talent of Koreans.
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