백제시대 점복과 정치

Abstract

This piece of research aims to examine the divination of the Packche(百濟) dynasty, pay particular attention to its changes and how it was served to the domination of the power. People of ruling classes in early Packche, who came from Gokuryo(高句麗) were descendants of Puyo(夫餘). Therefore it might be used the methods of Puyo and Gokuryo for their divination. Puyo used cracks of burnt ox’s hoof for prediction of fortune before battles. There were various diviners in Gokuryo dynasty, such as shamans(巫) and astrologers(日者) who prophesied from astronomical phenomena and the other natural signs. I thought these method had been applied in early period of Packche, including divine bones(卜骨) which were excavated in Packche’s territories. It seems like Packche tried to adopt the Chinese divination bǔshì(卜筮) from the 4th century by teaching the Book of Changes(周易). It is very important that King Biryu(比流王:r. 427-455) asked the Forest of Changes(易林), and the Formal Divination(式占) to Wenti(文帝) of Song dynasty(420∼478). In the Formal Divination, it was used the formal plate(式盤) engraved astronomical chart(天文圖). It was very familiar to Packche, because she had her own astrology and astrologer, inherited from Koguryo. The astronomical chart of the tomb of King Muryeong(武寧王:462-523), which had several resemblances with the formal plates of chinese Han(漢) dynasty, reveals one of the aspects in its changes. From the late 6th century, Packche sent her bureaucrats triennially to Japan, who was the professors of the Book of Changes(易學博士) as well. I think that Packche’s king tried to adopt new technology of divination, because they had used it to justify their policies and every acts including wars. Most of the political cases from the results of ancient chinese divinations until the early 7th century, were arranged on Divine Canon of Kāiyuán(開元占經) by T’ang Xuánzōng(玄宗:685-762) If the interpretations of shaman and astrologer on the untypical natural signs, such as unexpected comet, had not been matched to king’s intention, sometimes king killed them. According to Samguksaki(三國史記), the Great King Cha(次大王:71-165) of Koguryo and King Uija(義子王:?-660) of Packche did. This means that divination was served to power’s own purpose, as pretending god’s will. By only the illogical divination, complicated problems could be settled in the middle of the various logical arguments on political conflicts. In my thought, that’s the main reasons which kings of Packche tried to adopt new methods of divinations. By supporting from the interpretations of bureaucratic prophets as the results of new technologies, the decisions and political acts of the Pachche’s kings could have more dignities and authorities.