Reconsideration on the Work’s Internal and External Context Regarding the Seolgongchanjeon Shock -Focusing on cross-examination over Yongjaechonghwa and Yongcheondamjeokgi-
his study cross-examined two works recording Chae Su in order to clarify the nature of the Seolgongchanjeon shock that occurred in the initial reign of King Jungjong. Seong Hyeon recorded an anecdote about his colleague, Chae Su, in Yongjaechonghwa while Kim An-ro wrote Yongcheondamjeokgi in exile at the time when Yongjaechonghwa was published including an anecdote of his father-in-law, Chae Su, in it. In this sense, Yongjaechonghwa and Yongcheondamjeokgi work as records on political fluctuations in the 15th and 16th centuries and as cross-narratives to understand Chae Su’s Seolgongchanjeon . In Yongjaechonghwa, Chae Su is depicted as Sadaebu equipped with literary talent and wit, and in Yongcheondamjeokgi, he highlights Chae Su’s reputation from a son-in-law’s standpoint. This is primarily attributed to the difference of relationship as a friend and son-in-law, but it provides a piece of information that the person named Chae Su was not the owner of unconventional ideas. In the context of Yongjaechonghwa, the ban of Seolgongchanjeon stems from the gap between narrative verisimilitudity and the form of a traditional narrative, and the context of Yongcheondamjeokgi provides the logic that Seolgongchanjeon is grounded on the true story, which dilutes the unconventionality of the work. In conclusion, by comparing the articles of Yongjaechonghwa and Yongcheondamjeokgi, this author could learn that the Seolgongchanjeon shock originated from the perspective of investigating Cha Sue’s ideas to see his political orientation. Also, with Yongjaechonghwa, it was possible to find out newly about the fact that the Chinese envoy, ‘Aebak’, appearing in Seolgongchanjeon was a real person. This reveals a different perspective from the elements previously presented for the ban of Seolgongchanjeon, for instance, possession or the experience of ghost or the afterworld. This is because such subject matters are frequently mentioned in Yongjaechonghwa, too, and even Seong Hyeon himself describes his own stories about seeing ghosts. Moreover, Chae Su’s story about experiencing ghost in Yongcheondamjeokgi serves as an anecdote that reinforces the fact that the ban of Seolgongchanjeon that formed the center of controversy before was not intended but it came from the writer’s own experience. Therefore, cross-examination over Yongjaechonghwa and Yongcheondamjeokgi presents multidimensional information about Chae Su and provides new context that is useful to understand Seolgongchanjeon.