Bibliographies (yôlchôn)
Ûlchi Mundôk (Koguryô)
Ko Ch’il-bu
(Silla)
Kodo (Silla)
I Sa-bu (Silla)
Soguro (Silla)
Ondal (Koguryŏ)
Hyangdŏk
(Silla)
Songgak (Silla)
Chang Po-go and Chong Nyŏn (Silla)
Kim Yang
(Silla)
Milu and Nyuyu (Koguryŏ)
Myŏng-lim Tapbu (Koguryŏ)
Chukjuk (Silla)
Ûlchi Mundôk: His family origins are uncertain. His disposition was always self-possessed and valiant, combining both wisdom and ability. He was literate as well and could write calligraphy. In the K’ai Huang era[of Sui], the Sui Emperor Yang Ti(r. 604-617) sent down an order to attack Koguryŏ. The Great General of the Left Assisting Guard Yu Wen Shu advanced from Puyŏ while the Great General of the Right Assisting Guard Yu Chung Wen advanced from Lelang, both reaching the Amnok River[Yalu River] with nine armies. Now Ŭlchi Mundŏk had received orders from the [Koguryŏ] king to feign surrender[which he did][1] and Chung Wen and Wen Shu possessed secret orders from Yang Ti to capture either Mundŏk or the king, should they fall into their hands. However, Liu Shih-lung, Assistant Director of the Right of the Department of State Affairs, ordered them not to detain Mundŏk and thus he was allowed to return home. After Mundŏk had left they deeply regretted their decision and sent messengers to Mundŏk to deceive him, saying, “We still have things to discuss. Please return.” Mundŏk however ignored this and crossed back over the Amnok. Wen Shu and Chung Wen were both now uneasy for having allowed Mundŏk to slip away. While Wen Shu went off to acquire more provisions Chung Wen handpicked some crack troops with the intention of recapturing Mundŏk. But Wen Shu advised against this, to which Chung Wen angrily retorted, “If we at the head of 100,000 troops cannot destroy this little enemy how are we to honorably face the Emperor?” Hearing these words Wen Shu felt obliged to cross the Amnok and give chase to Mundŏk. Mundŏk saw the famished look of the Sui troops and attacked them. Mundŏk fought seven encounters with them, each time feigning loss and then retreating. With these apparent victories the Sui troops continued eastward, eventually crossing the Salsu River and pitching camp in mountains 30 li from fortified P’yŏngyang. Mundŏk sent a composition of his to Chung Wen, which said, “The heavens know wonderful strategy when they see it. You go undefeated in battle, so why not be satisfied and quit the field?” To this Chung Wen sent an admonishing reply. Mundŏk then sent out another envoy carrying the message to Wen Shu, “If you withdraw your troops our king will undoubtedly go and submit to your Emperor.” Wen Shu thought his own troops tired and weakened and incapable of further fighting. Further, he knew the road to P’yŏngyang was perilous and that city difficult to take due to its fortifications. So he accepted Mundŏk’s false surrender and decided to return home, retreating in a four flank formation. At this point Mundŏk mobilized his troops and attacked them on their four flanks, ardently driving them out. As half the retreating army was crossing the Salsu River Mundŏk attacked the stragglers with full force killing the Right Flank General Hsin Shih-hsiung and destroying the enemy army. The nine armies fled four hundred and fifty li to the Amnok River in a single day and night. When they had crossed the Liao River the enemy was 305,000 strong. Only 2,700 reached Liaotung.
Kim Pu-sik Comments: The Sui Emperor was never to see success in his Liaotung campaigns. Koguryŏ is a small country and its defenses easily prepared, but the destruction of the enemy troops can be attributed solely to the actions of Ŭlchi Mundŏk. Indeed, the classics tell us[2], “Without a capable man can a nation ever be secure?” These are true words.
Ko Ch’il-bu(known also as Hwang Jong-un): Ko Ch’il-bu’s clan name was Kim and he was a fifth generation descendant of King Naemul(r. 356-402). His grandfather Ingsuk held the position of kakkan and his father was mulryuk ich’an. From early on Ko Ch’il-bu was restless and dreamy in nature and decided in his youth to shave his head and become a monk, and to set off to far places in search of the law. He headed towards Koguryŏ with the intention of seeing that land. He had heard of the Master Monk Hye Ryang who had established a hall to lecture on the Buddhist sutras. At long last he found Hye Ryang and listened to his sermons. One day the monk Hye Ryang asked the young acolyte where he had come from and Ko Ch’il-bu replied, “I am a man of Silla.” One night the monk came stealthily to Ko Ch’il-bu and taking him by the hand said, “I have known many people but from the moment I saw you I knew here was no ordinary man, and asked myself if I didn’t have a rare soul in my midst.” Ko Ch’il-bu replied, “As I was born in the Silla countryside and was unable to hear the moral teachings of the sutras, I have come as your disciple to listen and learn from your moral example. Please do not refuse my wish but help me to correct my foolishness and ignorance.” To which Master Hye Ryang replied, “I too am but a foolish man, yet I know this country is small and I cannot be certain there are not those who know already of your presence here and have informed others who may come to capture you, so I have come here secretly to urge you to return to your own land.” Urging his return, the monk Hye Ryang continued, “When I look at your features, with your double chin and hawkish eyes, I can see you will surely have a long life. If (Silla) armies are ever mobilized and raid into Koguryŏ lands please tell them not to harm me.” Ko Ch’il-bu answered, “If such a thing as you say occurred wouldn’t we mutually aid each other? That should be clear as day.”
Ko Ch’il-bu then returned to his native land and entered government service, rising to the position of T’ae a ch’an. In the third year of King Chinhŭng(545) Ko Ch’il-bu received royal orders to gather together other scholars and compile a national history (kuk sa). The king also conferred on him the rank of p’ajin ch’an.
In the twelfth year of his reign(551) King Chinhŭng ordered Ko Ch’il-bu to oversee the T’ae kakkan Ku-chin, the Kakch’an Pi-t’ae, the Chapch’an Tam-chi, the Chapch’an Pi-sŏ, the P’ajin ch’an No-bu, the P’ajin ch’an Sŏ Ryŏk-bu, the Tae ach’an Pi Ch’a-bu, and the Ach’an Mi-jin, as commanders of eight armies to mobilize troops and to join Paek’che in an attack on Koguryŏ, with the Paekche armies striking first at P’yŏngyang. The king ordered Ko Ch’il-bu to seize the opportunity that attack would provide to attack the ten armies which lay between Bamboo Pass(Chugyŏng) and Kohyŏn. The monk Hye Ryang was leading a group of his disciples when Ko Ch’il-bu encountered him. Ko Ch’il-bu immediately bowed down in obeisance saying, “Before, when I went abroad to study you showed me much kindness and protected me. Today, meeting you by chance, I don’t know how I can repay your kindness.” The monk replied, “Now our country has descended into chaos and its days are numbered, I would like only to return with you to your country.” Ko Ch’il-bu returned with Hye Ryang and had an audience with the king where Hye Ryang was given the title of Buddhist Patriarch(sŭng- t’ong), and an assembly of a hundred monks was called for the recitation of sutras(paekchwa kanghoe), and the P’algwanhoe ceremony was established.
Ko Ch’il-bu was promoted to the rank of sangdaedŭng, extraordinary rank one, in the first year of King Chinji(576) and he took control of national matters. He grew old and passed away at the age of seventy-eight.
Kodo: Kodo’s clan name is unknown as is his place of origin. He obtained the office of kan under Silla’s T’arhae Isagŭm(traditional r. 57-80).[3] At this time the countries of Ushisan and Koch’ilsan were the cause of great national anxiety by their threat to Silla. Kodo, as administrator in the border region, decided upon a secret plan to annex these lands to Silla. Every year at the same time he gathered together his horsemen out on the plains and told them to ride about cheerfully, playing the sport they termed ma-suk. The men of both Ushisan and Koch’ilsan grew accustomed to seeing this game of the Sillanese until it was no longer strange to them. When this happened Kodo finally told his men to launch a surprise attack while playing their game, thus enabling them to destroy those two countries.
I Sa-bu(also known as T’aejong): I Sa-bu was a man of Silla, his clan name was Kim and he was a fourth generation descendant of King Naemul(r. 356-402). During the reign of King Chidoro(r. ) he became an administrator in the coastal area. There he used the game of ma-suk devised by Kodo as a wile to defeat Kaya(also known as Kara).
In the thirteenth year of King Chijung(512) he was named military commander of Asulla Province and planned the subjugation of the territory of Usan[4] . Now the people of those islands were ignorant and uncivilized, thus Isabu thought their submission would not be easily obtained by force. He opted on a plan to defeat them by ruse. He had many dummy beasts fabricated from trees and loaded them unto the decks of his ships. He then sailed to the coast of Usan and there proclaimed to its inhabitants, “If you people do not submit I will release these beasts to crush you!” The people of Usan surrendered in great fear.
In the eleventh year of King Chinhŭng(550) Paekche seized Koguryŏ’s Tosal Fortress while Koguryŏ captured Paekche’s Kŭmhyŏn Fortress. King Chinhŭng, seeing the fatigue this fighting had caused both sides, and wishing to take advantage of it, ordered I Sa-bu to mobilize his troops and seize both these fortresses and to expand and refortify them. This was done and troops were duly stationed there to garrison them. Koguryŏ then sent its troops back to retake Kŭmhyŏn Fortress, only to find they could not overcome its improved defenses and turned back towards home. Isabu pursued the retreating army and scored a great victory.
Soguro: Soguro was the son of Naehae Isagŭm. In the seventh month of the second year of King Chobun(231) he was named Commanding General of Yich’an and mobilized his troops to subjugate the country of Kammun, which he did, dividing it into administrative districts of gun and hyŏn. In the seventh month of the king’s fourth year(233), when the Wae made an incursion, Uro mobilized his men and went to meet the invaders at Sado. He used the wind to his advantage and had fire shot at the enemy vessels, putting them to flame and causing the enemy to leap into the sea and perish.
In the first month of the fifteenth year of King Chobun(244) Uro was granted the rank of sobulhan, which he held along with that of Chibyŏng masa[5]. In the king’s sixteenth year(245) troops of Koguryŏ made incursions in the north and so Uro took his men to attack them. Unable to defeat them however he retreated and took up the maduch’aek defensive position[6]. Night fell and the soldiers shivered with cold and so Uro went out personally and gathered wood and skillfully prepared a fire. All of the soldiers were much impressed and their spirits warmed and improved in their cotton garments.
During King Ch’umhae’s(traditional r. 247-261) reign the vassal state of Saryangbŏl, in an act of betrayal, joined with Paekche. Uro gathered his men and went and crushed them.
In the seventh year of Ch’umhae’s reign(254) the Wae envoy Kanago made an official visit [to Silla], lodging at the guest house(gaekgwan). Uro took charge of entertaining the guests. He jokingly said to the delegates, “In due time your king will be a salt cooker and your queen but a kitchenmaid.”[7] Angered upon hearing of these words, the Wae king dispatched his general Udoshu to attack our country. To check this attack the king went out to Yuch’ŏn where Uro said to him, “My imprudent words are to blame for our country’s current misfortune, so it is my responsibility to face the enemy.” Consequently he went out to the Wae general and said to him, “The words I spoke before were only in jest, did you really take them so seriously that you should raise troops and attack us?” The Wae did not respond to this but rather took Uro captive and making a pile of wood placed him on top and set it on fire, burning him to death. The troops then left.
At this time Uro’s son was only a toddler and he was told of his father’s death. Later he became Hurhae Isagŭm(traditional r. 310-356).
During the reign of King Mich’u(traditional r. 261-284) the Wae sent another envoy. The wife of Uro entreated the king to allow her to host a drinking party for them, which she did. Once the Wae envoys were drunk she led them out into the yard where she lit them on fire killing them. Thus did she avenge the fate inflicted on her husband. The Japanese were indignant at this act and raised an army which they sent against Kŭmsŏng[8]. However, their attempts to subdue it were in vain and they returned home.
Kim Pu-sik Comments: Soguro rose to the office of Daeshin, taking over the affairs of government. As a commander he always won in battle, or at the least never suffered defeat. Through his stratagems he revealed himself to be a superior man. However, he suffered death for some imprudent words, and also brought about conflict between two countries. His wife skillfully exacted her revenge for her husband’s demise, but though her act may have been righteous and noble in its motivation, it caused new hardships and upheaval. If not for these things the record of his career would be exemplary.
Ondal: Ondal lived during the reign of King P’yŏnggang(r. 559-590)[9] of Korguryŏ. His features were strange to look at but his heart was kind. Due to his extreme poverty he resorted to beggary to support his mother. When he would walk into town wearing his worn out shoes and deteriorating clothing people would always see him and call him ‘foolish Ondal’.
At this time King P’yŏnggang’s daughter was always in a melancholy state and the king would often say to her in jest, “You’re always so depressed. Why, not even a high government official would marry you. Perhaps I should just marry you off to foolish Ondal.” When this royal princess turned sixteen the king arranged her marriage with a sang-bu official of the Ko clan. But the princess said to the king, “Your Majesty always says to me, ‘I should just marry you off to foolish Ondal’. Why do you not stick to your word? Even a commoner would not go back on his word, so much more reason for a king not to. A king should never speak in jest. I’m sorry but I cannot obey your command.” The king replied angrily, “If you don’t obey me you’re no longer my daughter. Is that how you wish it? Go where you like then!” The princess took ten of her precious rings and left the royal palace. As she walked along the road she asked a passerby the way to Ondal’s home. Once there she met Ondal’s aged mother and bowing down before her asked where her son could be found. The old woman answered, “My son is poor and humble. He is unworthy of approaching such a high personage as yourself. Smelling your perfumed scent, hearing your voice, and seeing your hands soft as cotton, I wonder from what noble house you have come, and why to this paltry hut? As for my son, he has gone to the woods to collect elm bark so we do not starve. He hasn’t returned from the mountains yet and may not for awhile.” The princess then went to the mountain to find Ondal, who she discovered pealing bark from elms. She revealed to him what was in her heart. Ondal’s face became angry and he said, “This is no place for a young woman. You are no woman but a ghost. Now leave me be!” He then ran off without looking back, leaving the princess alone to find her way back to the hut where she fell asleep in front of its door. The next morning the princess went in again to meet the mother and son, explaining to them in detail the reasons why she had come. Ondal’s outlook was unchanged however. The mother then said to the princess, “My son is too dim-witted to become the spouse of such a noble person as you. Besides, our home is squalid and unsuitable for such as you to dwell in.” Whereupon the princess replied, “It was said of old, ‘a single horse can pound the grain and provide food, and a single piece of cloth can cover the body’. If we are of one heart why should it matter whether or not one is high born?” She then went and sold her gold rings and bought land and a house, slaves, cows, horses and furnishings, and all the necessities to complete a home. When it came time to buy a horse she told Ondal, “Don’t buy from the merchants in the market but buy from among the government horses. Look at the sick and emaciated horses and choose the best from among them. If you can’t find a sick one then buy a good one and exchange it later.” Ondal listened to this advice and went out and bought a horse, and because he heeded her words the horse he got was for a good price and it’s strength improved daily.
Now Koguryŏ held an annual hunt for pig and deer at Nangyang Hill[10] on the third day of the third month. This was done to make sacrifices and honor the nature spirits(sanch’onshin). On this day even the king came out to participate, followed by soldiers of all five districts. On the day of the hunt Ondal rode out on his horse and bagged more animals than any of the other men. Recognizing this the king called him over and was surprised to learn his name and gave him a special commendation.
At this time the armies of Emperor Wu-ti of the Later Chou invaded Liaotung and the [Koguryŏ] king led his troops out to meet the enemy at Mt. Pae. Ondal charged in the vanguard and killed scores of the enemy. The soldiers took advantage of this breech in the enemy line to seize the momentum, driving off the enemy and scoring a great victory. When it came time to recognize warriors for meritorious service in battle Ondal was nominated unanimously. The king praised Ondal saying, “This man is now my son-in-law.” He was then saluted and in a royal audience granted the official rank of tae-hyŏng and became a court favorite, greatly increasing his power and prestige.
Upon the accession of King Yanggang(r. 590-618)[11] Ondal memorialized the throne saying, “Our territory north of the Han River has been seized and organized into provinces by Silla. The populace is resentful of this and has not forgotten their homeland. If your majesty would but grant your humble servant some troops I will take back the land.” The king approved of the plan. Ondal mobilized his troops and setting forth vowed, “I will return having recaptured the Silla land west of Bamboo Pass or not at all.” Below Adan Fortress, however, Ondal was struck by an enemy arrow and perished. Then when his funeral service was attempted his casket wouldn’t budge. The widow was called for and she came and caressed the coffin saying, “Death comes as an end, go now in peace.” At last the coffin moved and the funeral took place. When the king heard the news he wept in sorrow.
Hyangdŏk: Hyangdŏk was a man of Silla from Panjŏghyang in Ungch’ŏn County. His father’s name was Son and his cognomen was Pangil. His disposition was always gentle and virtuous and his actions in his village full of kindness. We do not know his mother’s name. Hyangdŏk was also a filial son and his duty towards his parents became well-known. In the ul mi year, the fourteenth year of King Kyŏngdŏk(755), a great drought occurred and the people began to sicken and starve. What’s more, Hyangdŏk’s own mother broke out in boils and was close to death. Day and night Hyangdŏk earnestly cared for his ailing parents, not even bothering to change his garments. This being insufficient though he then cut flesh from his own buttocks to feed his parents, and he also sucked on his mother’s boils and thus healed them. These facts were reported to the county chief by the village chieftain, and from thence to the king himself. The king conferred upon Hyangdŏk some 300 sŏk of rice, an estate, and some pension land(kubunjŏn). Further, the king ordered that a stone monument be erected recording and praising such filial behavior, and to this day the locals still call that place ‘village of filial piety’(Hyogari).
Songgak: Songgak was a Silla man from Ch’ŏngju[12], but according to the Historian’s Record(Sagi) his clan name and family are uncertain. He eschewed rank and society and became a hermit scholar, for a while residing at Pŏpchong Temple in the district of Yi Hyŏn before returning home to care for his aged mother. When she became infirm and eating vegetables became too difficult Songgak cut flesh from his own leg to feed her. When she passed away he held a mass and made offerings to Buddha. The dae-sin officials kakkan kyŏngsin and yich’an chuwŏn informed the king of these facts whereupon the king conferred upon Songgak the title of ko-sa of Hyangdŏk in Ungch’ŏn County and collected as further reward for him 300 sŏk of rice.
Kim Pu-sik Comments: In the Sung dynasty’s T’ang Shu it is recorded, “Han Yu writes, ‘I have never heard of a filial son cutting his own leg to feed his parents. If this is truly righteous behavior why haven’t we heard of any of the sages of old doing it? If, as a result of his wound, the son were to die it would be a great crime against his future generations. Is this the type of man for whom we should erect a memorial gate(chingch’imen)?’ But then, in the secluded countryside where there may be no support for propriety and scholarship how is one to know the true way of filial behavior towards one’s parents? To demonstrate sincerity then is sufficient reason to be worthy of praise.” Thus are the acts of men such as Hyangdŏk worthy of praise.
Chang Po-go and Chong Nyŏn: Both Chang Po-go(known as Kungbok in the Silla Annals) and Chong Nyŏn were men of Silla, though their origins and family are unknown. They were adept in martial skills and Chong Nyŏn it is said could swim underwater for fifty li without taking a breath. Their bravery and strength were great, although since Chang Po-go was the stronger of the two Chong Nyŏn always called him ‘big brother’. Due to Chang Po-go’s seniority and Chong Nyŏn’s superior skill, whenever they were at odds with one another they would both submit. They went to T’ang [China] together and were made Junior Generals of Wu-ning Chun (Wu-ning Chun hsiaochiang). No one surpassed them in horsemanship and the handling of a spear.
Chang Po-go eventually returned home and petitioned King Hŭngdŏk(r. 826-836) saying, “Wherever you go in T’ang you see our countrymen being used as slaves. If you would build a base at Ch’ŏnghaejin you could stop the enemy from carrying away our people to the west.” Ch’ŏnghaejin was a strategic spot on Silla’s coast now called Wando. The king agreed with this and gave Chang an army of 10,000 men to establish the defensive works. From that time on there was no longer any commerce of our peoples on the high seas. Chang Po-go became a high personage.
Chong Nyŏn lost his post in Tang and being without a career or livelihood he was destitute. One day he said to the merchant Feng Yuan-kuei, “I’m going to return to Silla and seek Chang Po-go’s aid and to get food to eat.” Feng Yuan-kuei replied, “Chang Po-go is untrustworthy, why return to him and get killed?” Chong Nyŏn said, “It would at least be a greater pleasure to die in a fight than from cold and hunger. Even more so if it’s at home…” He then returned and found Chang Po-go and Chang Po-go welcomed him and held a great feast in his honor. Soon afterwards they heard that King Huigang(r. 836-838) had died and that the country was in turmoil and without a sovereign. Chang Po-go gave 5000 men to Chong Nyŏn and grasping his hand said sadly, “Without you the country cannot avoid disaster.” Chong Nyŏn then mobilized his men and marched towards the capital where he rounded up and killed the rebels and set up a new king. The new king, Sinmu(r. 839) called for Chang Po-go and made him Prime Minister(Kuk-sang) allowing Chong Nyŏn to replace Chang Po-go as commander of Ch’ŏnghaejin.
Kim Pu-sik Comments: Tu Mu of the T’ang Dynasty tells us, “At the time of the rebellion of An Lushan during the reign year of T’ien Pao(755) the Shuobang chiehtushih An Ssu-shun committed suicide as it ended up the rebel An Lushan was his cousin. His position then passed on to Kuo Fen-yang who, after ten days, issued orders to Yi Lin-hui, telling him to take half the troops belonging to the Shuobang and to march east towards the countries of Chao and Wei. In the past, when An Ssu-shun had still been Shuobang chiehtushih, Kuo and Yi were at odds with one another and did not get along. They could not even sit down to a meal together without casting eachother wary glances and with such antipathy they did not even speak. Since Kuo was named An Ssu-shun’s successor Yi Lin-hui wanted to flee but he suppressed such ideas and did as Kuo bid, taking half the troops and heading east. Beforehand Yi came to Kuo supplicating, ‘I am ready to go to my death but I worry about the safety of my family.’ Kuo then came out of his dwelling and led Yi by the hand back inside where they sat together on the floor facing each other, Kuo saying, ‘Our country is now descending into chaos so that even our sovereign is forced to seek refuge. Without uprightness we cannot hope to defeat the eastern enemy. How can you think of private matters at such a time?’ When it came time for parting Kuo clasped his hand and tearfully urged him to act with courage and righteousness. Through their great efforts the rebellion was eventually put down. Because he(Kuo) knew(Yi) was capable of handling any situation to which he’d been entrusted he put his absolute faith in him and even gave him half of his own armies. Normally when two men dislike one another they become angry, see only eachothers’ faults, and communication is difficult. How much more difficult it was then for Kuo to recognize and trust in the talents of Yi.” Chang Po-go demonstrated the wisdom of Kuo Fen- yang. Likewise, when Chong Nyŏn went to see Po-go surely he must have thought, “He is now a high personage and me but a commoner, yet to lower myself and to serve him will not kill me.”
Kim Yang – Kim Yang was a ninth generation descendant of Wi-hun and King Tae-jong. His great-grandfather Chu-won held the office of Ich’an, his grandfather, Chong-gi, that of Sopan, and his father, Chong-yo, that of Pajinch’an, all of that family attaining the highest offices of state. Yang demonstrated his bravery and promise from early on. In the second year of the Yungho era in T’ang[13], the third year of King Hŭngdok (828 C.E.), Kim Yang was appointed local magistrate T’aesu to Kosong County, and right upon that Tae yun of Chungwŏn (present day Ch’ungchu). Soon afterwards he was sent to Muju (present day Kwangju) where his ability in administrating state affairs was highly lauded.
In the foundation year of Kaicheng in T’ang (836), King Hŭngdok passed away without heir. The king’s younger male cousin, Kyunchong, and that man’s son Cheryung, struggled for the kingship. Kim Yang, together with another of Kyungchong’s sons, the Ich’an Ujing, as well as Kyunchong’s son-in-law Yejing, took the side of Kyungchong. By means of his private army Kim Yang was able to escort Kyungchong to the safety of Chokp’an Keep. Cheryung, along with Kim Myung, I Hong, and others of his faction, came to the keep, where Kim Yang had arranged his troops at the gates. Kim Yang denounced the king’s opponents with the words, “Your new lord is within these walls, how can you commit such brazen rebellion?” Thereupon his men drew their bows, slaying over ten of them. One of Cheryung’s men, Pae Hwon-baek, shot Kim Yang in the leg.
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Milu and Nyuyu were both men of Koguryŏ. In the 20th year of King Tongch’ŏn (247 CE) the governor (lasa) of Wei’s Yu Province, Wuchi’u-chien, at the head of an invading army seized Hwando-sŏng forcing the king (Tongch’ŏn) into flight. The king fled towards southern Okcho with the Wei general Wang Li in pursuit. By the time he arrived at Bamboo Pass the king’s armies had dispersed. Only the easterner Milu (and his men) remained, and he said to the king, “Now the pursuing armies are pressing fast and our position cannot be salvaged. Your servant will make a last ditch effort to hold off the enemy so your Majesty may escape death!” And so Milu selected a crack troop together and rushed on the enemy, fighting fiercely. Narrowly making his escape, the king hid in a mountain valley where the king’s former troops now regrouped to protect him. The king said, “Whoever can retrieve the body of Milu and bring it to me will receive a great reward.”
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Chukjuk was a man from Taeyaju. His father was Hakyŏl, who became Ch’ankan . During the reign of King Sondŏk , Chukjuk became saji, assisting Kim Pum-sok, commander of Taeya Fortress. In autumn of the eighth month, the eleventh year, imin, of Sondŏk’s reign ( ), the Paekche commander Yunch’ung led his army to attack the fortress. Now before all this the commander Pum-sok had seen the beautiful wife of the saji official Kumil and abducted her, to the rage of Kumil. When the Paekche forces attacked, Kumil aided them by burning down the storehouses within the city. The city was filled with
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[1] ostensibly to gather information on the Sui forces
[2] fu yüeh, or “the sages tell us”
[3] Isagŭm was a title used by early Silla monarchs from Yuri(traditional r. 24-57) to Hurhae(traditional r. 310-356)
[4] the modern day island of Ullongdo in the East Sea
[5] an official in charge of military affairs
[6] a defensive circle
[7] meaning the Wae kings would eventually serve as vassals to Silla?
[8] or Kyŏngju, the Silla capital
[9] or P’yŏng’wŏn
[10] Lolang
[11] or Yong’yang
[12] modern Chinju
[13] Samguk sagi has T’aiho ÷¼ûú