고구려 유민 묘지명의 撰者 선정과 ‘王言’의 기록

Abstract

The epitaph compiled by government was written by a government official based on the official document regarding the concerned person. This is the same way to document the biography in the official history. The epitaph compiled by government is a nice substitute of the record because there is no much of official history regarding displaced people of Goguryeo. The imperial edicts written in epitaphs are not the original form of the document but the edited version of imperial edicts. However, since distortion of imperial edicts is subject to punishment, the content remains unchanged. Accordingly, various kinds of imperial edicts recorded in official epitaphs, such as shou zhi (手制), shou zhao (手詔), shou chi (手勅), ce shu (冊書), xi shu (璽書) show the emperor's recognition and treatment of the displaced people of Goguryeo. Most literatures show that various kinds of imperial edicts recorded in epitaphs were referred to as an emperor’s command. This study verifies that the emperor strategically used different kinds of edicts on the displaced people of Goguryeo under the different circumstances. The first imperial edict of Emperor Gaozong of Tang sent to Cheon Namsaeng was shou chi (手勅). Tang had to draw in Cheon Namsaeng on the threshold of war with Goguryeo, and needed quick communication. In addition, because Gaozong needed to clearly show the emperor's will to actively support Cheon Namsaeng, he sent a shou chi (手勅) written by himself. Gaozong again sent a xi shu (璽書) and an imperial gift, and Cheon Namsaeng seems to have reaffirmed Gaozong's will through this and finally have established a cooperative relationship. After the fall of Pyeongyang Castle, Gaozong sent another shou chi (手勅) and gifts to Cheon Namsaeng in the battlefield. In addition, when Cheon Namsaeng died, Gaozong made the government supervise his funeral and sent ce shu (冊書) to confer a tribute. Ce shu (冊書) was the most important imperial edicts. The last imperial edict sent by Gaozong to Cheon Namsaeng was xi shu (璽書), which was to console the bereaved family and hold a memorial ceremony for Cheon Namsaeng. Gozong treated Cheon Namsaeng as a vassal of merit until his last imperial edict. In the epitaph of Go Jil, imperial edicts were recorded three times citing chi shu (勅書)and zhi shu (制書) of Empress Wu Zetian. The vivid content, which seems to have translated the voice of Wu Zetian, is impressive. The first edict chi (勅) sent by Wu Zetian was to encourage Go Jil in the battlefield. This chi (勅) seems to have been transcribed by Wei Chengqing(韋承慶), an editor of the epitaph of Go Jil, after listening to the order of Wu Zetian. Chi (勅) was used to comfort and cheer the courtier. This is lun shi chi shu (論事勅書). The second edict is zhi (制) given by Wu Zetian while shedding tears and mourning, when she heard the news that Go Jil and his son Go Ja had been taken captive and killed. This is wei lao zhi shu (慰勞制書), which was also used to comfort a courtier. However, the lun shi chi shu (論事勅書) is used for lower-grade work than wei lao zhi shu (慰勞制書). Therefore, when Go Jil was alive, she sent lun shi chi shu (論事勅書) of consolation and support, but when Go Jil died, she sent wei lao zhi shu (慰勞制書). The final edict chi (勅) sent by Wu Zetian ordered Go Jil and his son Go Ja to be incorporated into the official history. This was chi zhi (勅旨) unilaterally sent by the emperor, which shows a strong will for their incorporation into the history.