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Yejong of Goryeo : ウィキペディア英語版
Yejong of Goryeo

:''This article is about the 16th monarch during the Goryeo Dynasty in Korea. For the 8th Korean monarch during the Joseon Dynasty, see Yejong of Joseon''.
Yejong of Goryeo (11 February 1079 – 15 May 1122) (r. 1105–1122) was the 16th monarch of the Korean Goryeo dynasty. He was the eldest son of King Sukjong and Queen Myeongui, and succeeded to the throne upon his father's death. Yejong’s reign was a period of strengthening of the central administration, strong army, development of education and arts, and a high point of Buddhist and Daoist spirituality.
==Central and local administration==
Since the reign of Munjong the dominant position among governing aristocracy was held by the Kyeongweon (or Inju (Inchon)) clan of Yi.〔J. Kim, ''A history of Korea: from “Land of the Morning Calm” to states in conflict'', (Indiana University Press, Bloomington IN, 2012), p. 139. ISBN 978-0-253-00024-8〕 Led by king’s father-in-law Yi Cha-gyeom they produced the largest number of high officials.〔M. J. Seth, ''A history of Korea: from antiquity to the present'', (Rowman and Littlefield, Lanham MA, 2011), p. 89. ISBN 978-0-7425-6715-3〕 Local administration was in hands of local aristocratic families.
Goryeo rulers made several attempts to increase the central control by adapting Tang-style system of local administration. The decree of 1106 created a division of the country into eight circuits, each headed by an ''anchalsa'' (appointed governor), forming the basis of the modern provincial divisions of Korea.〔Seth, p. 84〕
Yejong acted to strengthen the royal authority. King's brothers, Prince Po (Taebang-kong) and Prince Hyo (Taeweon-hu) were his consistent supporters and opponents of Yi.〔E. J. Shultz, ''Twelfth-Century Koryŏ Politics: The Rise of Han Anin and His Partisans'', The Journal of Korean Studies 6, 3 (1988-89)〕 Yejong advanced men unrelated to Yi Cha-Gyeom, both from the established aristocratic families and representatives of the local elites. Kim Bu-sik and his brothers (of the Kyeongju Kim clan) were among the former; Han Anin and his brothers, and their allies of the Cheongan Im (including Im Weonae, a future father in law of King Injong) clan were among the latter. They were to play an increasingly prominent role during the latter part of the Yejong’s reign.
The civil examination (kwangeo) system as a pathway to high office was significantly expanded to this end. Introduced in 958 by Gwangjong it was fashioned after the Tang dynasty civil examinations, but differed from it in a number of important aspects. It was closed to commoners, and instead of undermining the old landowning aristocracy it helped to transform it into a service nobility. The exam-based promotion also had the effect of establishing the loyalty of officials to the ruler.〔King Munjong.〔 (the total number of successful candidates in all 252 exams given until 1894 was about 6,500)
A key development Yejong's reign was the enhanced role of the censorial system. The censorial agencies, both the Censorate and the Remonstrators of the Royal Secretariat, were fully developed during the reign of King Munjong. During Yejong's reign there was a dramatic increase in their activities, with 45 major cases handled. Initially these organs were controlled by Yi Cha-Gyeom’s loyalists, but by 1117-1118 he lost control over the Censorate, with a significant fraction of its officials affiliated with the Han Anin faction.〔
Yejong used the Song gifts of ritual music in 1114 and 1116 as a means to strengthen the royal authority, particularly referring to the Khitan LiaoJurchen Jin conflict. His edict declared that it ``should not do away with or incline too much to either one side of diplomacy or warfare… I deem it to be () urgent () for our civil and military officials to mend their suits of armour and drill their troops. I remember ... how emperor Shun used to propagate civilized virtue and have both the dances of the military and of the civilians. Now that the Song emperor has especially bestowed the gift of ''taeseongak'' upon us, the dances of the civilian and military branches should first be performed at our ancestral shrines and then also at banquets and during memorial services.”〔Breuker, p. 252〕

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