For a long time Silla has held central place in the realm of ancient Korean historiography, which explains the relative abundance on articles on Silla compared with Paekche and Koguryô, not to mention Kaya or Palhae. Such a "Silla-centrist" view has a long pedigree and has many contributing factors. One obvious one concerns the old adage, ‘the victor writes the history’. It was Silla that overcame its rivals to unite the peninsula (some argue only the southern portion) in 668. As "first unifier" Silla gained an ipso facto legitimacy as the original "Korean" state, a common thread running down to our own day, but first made manifest in Kim Pu-sik’s (1075-1151) Samguk sagi (History of the Three Kingdoms, 1145). In the last century two primary factors have played a role in dispersing historical inquiry away from Silla somewhat. One is the emergence of nationalism. At the end of the last century Korean scholars began to search for Korean roots and Korean accomplishments outside of Silla alone. Koguryô, with its illustrious martial history, was an obvious new focus of inquiry. Paekche’s artistic and religious contributions to ancient East Asian culture was another. The other factor was the adoption of modern, Western style historiography by Asian scholars. This ostensibly meant a reliance upon empirical facts and the study of history for history’s sake. All aspects of the past, and not only the dynastic history of the "legitimate" state, became worthwhile subjects. But there is no denying that the history of Silla is still the most popular focus of scholars of ancient Korea. This has not only to do with Silla’s tremendously rich culture but the relative abundance of archaeological and textual remains for that state, compared to Paekche or Koguryô.
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