View source for Jizi

{{Short description|Semi-legendary ruler of Kija Chosŏn}}
{{for|the Chinese artist|Jizi (artist)}}
{{Infobox Chinese
| pic = Ping Sien Si - 072 Ji Zi (16137921534).jpg
| piccap = A sculpture depicting a modern interpretation of Jizi in [[Perak]], Malaysia
| t = {{linktext|箕|子}}
| s = {{linktext|箕|子}}
| p = Jīzǐ
| w = Chi-tzu
| hangul = 기자
| hanja = 箕子
| rr = Kija
| mr = Kija
}}
'''Jizi''', '''Qizi''', or '''Kizi''' ({{lang-zh|c=箕子|w=Chi-tzu}}){{efn|The character "zi" in "Jizi" does not mean a rank of nobility. It was [[Shang dynasty]] tradition that royal family members were called by the combination of the place at which they were enfeoffed and the suffix "zi." ({{harvnb|Chen|2003|pp=92–93}})}}, called in Korean '''Kija''' ({{korean/auto|hangul=^기자|rr=yes}}), was a semi-legendary<ref>
* {{cite book|last=Stark|first=Miriam T.|title=Archaeology of Asia|url=https://books.google.com/books?id=z4_bT2SJ-HUC&pg=PA49|year=2008|publisher=John Wiley & Sons|isbn=978-1-4051-5303-4|page=49}}
:"Although Kija may have truly existed as a historical figure, Tangun is more problematical."
* {{cite book|last=Peterson|first=Mark|title=Brief History of Korea|url=https://books.google.com/books?id=ByIo1D9RY40C&pg=PA5|year=2009|publisher=Infobase Publishing|isbn=978-1-4381-2738-5|page=5}}
:"The Tangun myth became more popular with groups that wanted Korea to be independent; the Kija myth was more useful to those who wanted to show that Korea had a strong affinity to China."
* {{cite book|last=Hulbert|first=H. B.|title=The History of Korea|url=https://books.google.com/books?id=WdusAgAAQBAJ&pg=PA73|year=2014|publisher=Routledge|isbn=978-1-317-84941-4|page=73}}
:"If a choice is to be made between them, one is faced with the fact that the Tangun, with his supernatural origin, is more clearly a mythological figure than Kija."
</ref> [[ancient China|Chinese]] sage who is said to have ruled [[Kija Chosŏn]] in the 11th century BCE. Early Chinese documents like the ''[[Book of Documents]]'' and the ''[[Bamboo Annals]]'' described him as a virtuous relative of the [[King Zhou of Shang|last king]] of the [[Shang dynasty]] who was punished for remonstrating with the king. After Shang was overthrown by [[Zhou dynasty|Zhou]] in the 1040s BCE, he allegedly gave political advice to [[King Wu of Zhou|King Wu]],<ref>https://tspace.library.utoronto.ca/bitstream/1807/29740/1/Han_Hee_Yeon_C_201105_PhD_thesis.pdf p. 271</ref> the first Zhou king. Chinese texts from the [[Han dynasty]] (206 BCE – 220 CE) onwards claimed that King Wu [[Feoffment|enfeoffed]] Jizi as ruler of [[Kija Chosŏn|Chaoxian]] ({{lang|zh|朝鮮}}, pronounced "Joseon" in [[Korean language|Korean]]). According to the ''[[Book of Han]]'' (1st century CE), Jizi brought [[agriculture]], [[sericulture]], and many other facets of Chinese civilization to Joseon. His family name was {{tlit|zh|Zi}}/{{tlit|ko|Ja}} ({{lang|zh|子}}) and given name was {{tlit|zh|Xuyu}}/{{tlit|ko|Suyu}} ({{zhi|c=胥餘|p=xūyú}}/ {{lang|ko|胥餘, 서여}} {{tlit|ko|seoyeo}}, or {{zhi|c=須臾|p=xūyú}}/{{lang|ko|須臾, 수유}} {{tlit|ko|suyu}}).{{citation needed|date=October 2011}}

Kija (the Korean pronunciation of "Jizi") may have been the object of a state cult in sixth-century [[Goguryeo]], and a mausoleum to him was established in [[Goryeo]] in 1102, but the first extant Korean text to mention Kija was the ''[[Samguk sagi]]'' (1145). Starting in the late thirteenth century, Kija was fully integrated into Korean history, being described as a successor to the descendants of [[Dangun]] in the state of [[Old Joseon]]. Following the spread of [[Neo-Confucianism]] in Korea in the fourteenth century, scholars of the [[Joseon]] period (est. 1392) promoted Kija as a [[culture hero]] alongside [[Dangun]], with [[Kwŏn Kŭn]]'s preface of [[Sambong chip]] writing,

{{Translated blockquote
| language=lzh-Hant
| quote=爰自箕子八條之敎。俗尙廉恥。文物之懿。人材之作。侔擬中夏。<ref>{{cite web |title=삼봉집 서 |trans-title=Preface to the Sambongjip |website= The Database of Korean Classics |publisher=Korean Classics Research Institute |year=1990 |url=https://db.itkc.or.kr/dir/item?itemId=BT#dir/node?dataId=ITKC_BT_0024A_0010_010_0010&viewSync=OT |language=ko}}</ref>
| size=110%
| translation= Ever since the teaching of Kija's [[Eight Prohibitions]], our customs have esteemed integrity and a sense of shame; the excellence of our culture and institutions and the emergence of talented people have been comparable to those of the Central States (China).}}

However, with the development of [[radiocarbon dating]] and newly found excavations, modern Korean historians started to question the legitimacy of his enfeoffment as ruler of [[Old Chosŏn|Gojoseon]]. [[Shin Chaeho]] (1880–1936) was the first to question the extent of Kija's cultural contributions and many followed as Kija's historical claims did not align with archeological evidence found during the time of his supposed rule.<ref name=":0" /> Additionally, post-war Korean scholars in both [[North Korea|North]] and [[South Korea]] have strongly criticized the story of Kija's migration to Korea in the eleventh century BCE, claiming that his involvement in the [[history of Korea]] was widely exaggerated.

In recent times, both North and South Korea, and their respective historians do not officially recognize Jizi and his supposed accomplishments,<ref name=":1" /> making [[China]] the only nation that still supports his claims.{{citation needed|date=September 2023}}

== In ancient Chinese texts ==
=== Pre-Qin sources ===
The earliest known mention of Jizi is in the "Mingyi" {{lang|zh|明夷}} hexagram of the ''[[I Ching|Book of Change]]''.<ref>{{harvnb|Shim|2002|pp=273-274}}</ref> According to other ancient Chinese texts like the ''[[Book of Documents]]'', the ''[[Analects]]'', and the ''[[Bamboo Annals]]'', Jizi was a relative of [[King Zhou of Shang|King Zhou]], the last ruler of the [[Shang dynasty]], and one of the three wise men of Shang, along with [[Weizi of Song|Weizi]] ({{lang|zh|微子}}) and [[Bi Gan]].<ref name="Shim 274">{{harvnb|Shim|2002|p=274}}.</ref> Many  identify him as [[Grand Tutor]] of the king. Jizi was either imprisoned or enslaved for remonstrating against King Zhou's misrule.<ref name="Shim 274"/> (One later version states that he pretended to be mad after Bigan had been killed by King Zhou.)<ref>{{harvnb|Shim|2002|p=274}}. This version appears in the ''[[Huainanzi]]'', a text that was compiled in the second century BC.</ref> After Shang was overthrown by the [[Zhou dynasty]] in the mid eleventh century BC, Jizi was released by [[King Wu of Zhou|King Wu]], to whom he gave advice on how to rule the new polity.<ref name="Shim 274"/>

These texts mention neither Joseon nor Jizi's descendants; they simply describe Jizi as a virtuous man who was trusted by King Wu of [[Zhou dynasty|Zhou]] after having been mistreated by the last [[Shang dynasty|Shang]] king.<ref name="Shim 274"/>

[[File:Shiji.jpg|thumb|right|130px|Sima Qian's ''[[Records of the Grand Historian]]'' (''Shiji''; ca 100 BCE) was one of the earliest works to claim that Jizi was enfeoffed by King Wu of Zhou as ruler of Chaoxian (= Joseon).]]

=== Han and later texts ===
The first texts that make an explicit connection between Jizi and Joseon date from the second century BC, under the [[Han dynasty]].<ref name="Shim 275">{{harvnb|Shim|2002|p=275}}.</ref> The earliest known source stating that Jizi went to Joseon is the ''[[Shangshu dazhuan]]'' ({{lang|zh|尚書大傳}}), a commentary on the ''[[Book of Documents]]'' attributed to [[Fu Sheng (scholar)|Fu Sheng]] of the second century BC.<ref name="Shim 274"/> In that account, King Wu enfeoffed Jizi as the ruler of Joseon and Jizi became the subject of King Wu.<ref>{{harvnb|Shim|2002|pp=274-275}}</ref> In a similar story recorded in [[Sima Qian]]'s ''[[Records of the Grand Historian]]'' (or ''Shiji'', compiled between 109 and 91 BC), Jizi was enfeoffed by King Wu but did not become his subject.<ref name="Shim 275"/> Sima Qian did not mention Jizi in his section on contemporary Joseon (i.e. northwestern Korea), where [[Wei Man]]'s kingdom had flourished since about 194 BC until it was conquered by the [[Han dynasty]] in 108 BC.<ref name="Shim 275"/> Thus the location of ''Joseon'' as in these earlier sources is not clear. Among other Han dynasty sources, the ''[[Han shi waizhuan]]'' mentions to Jizi but not his migration to Joseon.

The "Monograph on Geography" (''Dili zhi'' {{lang|zh|地理志}}) of the ''[[Book of Han]]'' (1st century AD) claims that Jizi had taught the people of Joseon [[agriculture]], [[sericulture]], and [[weaving]], as well as proper [[Li (Confucian)|ceremony]].<ref>{{harvnb|Shim|2002|p=275}}. Original text: {{lang|zh|殷道衰，箕子去之朝鮮，教其民以禮義，田蠶織作}} (''Hanshu'' {{lang|zh|漢書}} [Book of Han], chapter 28.2, p. 1658 of the standard Zhonghua shuju edition).</ref> Jae-hoon Shim interprets the following sentence in that section of the ''Hanshu'' as claiming that Jizi also introduced the law of "[[Eight Prohibitions]]" ({{lang|ko|犯禁八條}}) in Joseon.<ref>{{harvnb|Shim|2002|p=275}}. Original text: {{lang|zh|樂浪朝鮮民犯禁八條：相殺以當時償殺；相傷以穀償；相盜者男沒入為其家奴，女子為婢，欲自贖者，人五十萬}} (''Hanshu'' {{lang|zh|漢書}} [Book of Han], chapter 28.2, p. 1658 of the standard Zhonghua shuju edition). The ''[[Records of Three Kingdoms]]'' (late 3rd century AD) and other later documents interpret these "Eight Prohibitions" as Jizi's teachings, but it is also possible that the ''Hanshu'' was describing the early phase of [[Lelang Commandery]], and not Jizi's initiatives.</ref> The ''[[Records of Three Kingdoms]]'' (first published in the early fifth century) claims that the descendants of Jizi reigned as kings of Joseon for forty generations until they were overthrown by [[Wei Man]], a man from the [[state of Yan]], in 194 BC.<ref>{{harvnb|Shim|2002|p=275}}. ''Record of Three Kingdoms'' (chapter 30, p. 848): {{lang|zh|昔箕子既適朝鮮，作八條之教以教之，無門戶之閉而民不為盜。其後四十餘世，朝鮮侯準僭號稱王}}. The overthrowing of the kings of Joseon by Wei Man is also recorded in the ''[[Brief History of Wei]]'' (third century), which is cited in ''[[Sanguozhi]]'', chapter 30, p. 850.</ref>

According to his commentary to the ''Shiji'', [[Du Yu]] (first half of the 3rd century) states that the tomb of Jizi was located in Meng Prefecture of the State of Liang (modern-day Henan). This suggests that the story of Jizi's association with Joseon was not necessarily prevailing although the narrative seen in the ''[[Hanshu]]'' later became common.{{Citation needed|date=February 2014}}

As historian Jae-hoon Shim concludes, only during the Han dynasty (206 BC – 220 AD) did Jizi begin to be associated with Joseon, and only after the Han were his descendants identified as the Joseon royal family.<ref name="Shim 275"/>

== Interpretations of Kija in Korea ==
=== Ancient Korean accounts ===
The first extant Korean text to mention Kija (the Korean pronunciation of Jizi) was [[Kim Pusik]]'s ''[[Samguk sagi]]'' (completed in 1145), which claimed that Kija had been enfeoffed in Haedong ({{lang|zh|海東}}: Korea) by the Zhou court, but commented that this account was uncertain because of the brevity of the sources.<ref name="Shim 276">{{harvnb|Shim|2002|p=276}}.</ref> Only in the thirteenth century did Korean texts start to integrate Kija more fully into Korean history. The ''[[Samguk yusa]]'' (1281) explained that after being enfeoffed by [[King Wu of Zhou]], Kija replaced [[Dangun]]'s descendants as the ruler of [[Old Chosŏn|Joseon]], whereas ''[[Jewang Ungi]]'' (1287) identified Dangun and Kija as the first rulers of former and latter Joseon respectively.<ref name="Shim 276"/> Most premodern Korean historians after that accepted that Kija had replaced another indigenous power (represented by Dangun) in [[Gojoseon|Old Joseon]].<ref name="Shim 276"/>

In 1102, during the [[Goryeo]] period, [[Sukjong of Goryeo|King Sukjong]] built a [[mausoleum]] to Kija in a place near [[Pyongyang]] that had been identified as [[Kija's Tomb|Kija's tomb]].<ref>{{harvnb|Shim|2002|p=276}}, citing the ''[[Goryeosa]]'', the official history of Goryeo compiled in the fifteenth century under the [[Joseon]] period.</ref>[[Ancestral shrine|Sadang]] for Kija called Kijasa ({{lang|ko|箕子祠}}) was also built in [[Pyongyang]].<ref>{{cite web|url=http://encykorea.aks.ac.kr/Contents/SearchNavi?keyword=%EA%B8%B0%EC%9E%90&ridx=2&tot=108|publisher=[[Encyclopedia of Korean Culture]]|script-title=ko:기자사|access-date=2021-02-07}}</ref> The mausoleum was rebuilt in 1324 and was repaired in 1355, but the cult of Kija spread most widely after the establishment of the Joseon Dynasty in 1392. Because Joseon's state ideology was [[Neo-Confucianism]] borrowed from China, Joseon intellectuals promoted Kija as a [[culture hero]] who had raised Korean civilization to the same level as China.<ref name="Shim 277">{{harvnb|Shim|2002|p=277}}.</ref>

From the second half of the sixteenth century to the eighteenth century, Joseon scholars published a number of books on Kija. In 1580, [[Yun Tusu]] collated all available material on him and published his research as the ''Kijaji'' ({{lang|ko|箕子志}}; "Record of Kija").<ref name="Shim 277"/> On the same year, eminent scholar [[Yi I]] used Yun's book to compile the ''Kija Silgi'' ({{lang|ko|箕子實記}}), or ''True Account of Kija''.<ref name="Shim 277"/> Yi praised Kija for introducing agriculture, [[sericulture]], decorum, the [[well-field system]], and the Eight Prohibitions.<ref>{{harvnb|Shim|2002|pp=277-278}}</ref> Though he emphasized Kija's independence from [[King Wu of Zhou]], Yi believed that Kija's teachings helped Korea to reach the same level of civilization as China.<ref name="Shim 278">{{harvnb|Shim|2002|p=278}}.</ref> The cult of Kija also continued as temples which worshiped Kija portraits called Kijayeongjeon ({{lang|ko|箕子影殿}}), were built in the 18th century in [[South Pyeongan Province (Republic of Korea)|South Pyongan Province]].<ref>{{cite web|url=http://encykorea.aks.ac.kr/Contents/SearchNavi?keyword=%EA%B8%B0%EC%9E%90&ridx=3&tot=108|script-title=ko:기자영전|access-date=2021-02-07|publisher=[[Encyclopedia of Korean Culture]]}}</ref>

Although Korean scholars became more critical of Kija's role in the eighteenth and nineteenth centuries, this account of Kija as the "bearer of civilization from China" became widely accepted, so much that by the late Joseon, the worship of Kija "had become an integral part of Korean cultural identity."<ref>Historians more critical: {{harvnb|Shim|2002|p=278}}, citing {{harvnb|Pak|1986}}. Kija as "bearer of civilization: {{harvnb|Ch'oe|Lee|de Bary|2000}}, pages 37 ("Korean transmission from the sage Kija at the founding of civilization in Korea") and 43 (Kija as "the bearer of civilization from China"); and {{harvnb|Pai|2000|p=117}}. "Integral part of Korean cultural identity": {{harvnb|Kim|2007|p=55}}.</ref> Some Korean clans claim to be direct descendants of Kija himself.<ref>{{harvnb|Shim|2002|p=278}}. These families were the [[Han (Korean name)|Han]] ({{Korean|hangul=한|labels=no}}) of Sangdang {{lang|ko|上黨韓氏}}, the [[Ki (Korean name)|Ki]] ({{Korean|hangul=기|labels=no}}) of Deogyang {{lang|ko|德陽奇氏}}, and the Seonu ({{Korean|hangul=선우|labels=no}}) of Daewŏn {{lang|ko|太原鮮于氏}}.</ref>

[[File:%EB%8B%A8%EC%9E%AC%EC%8B%A0%EC%B1%84%ED%98%B8.jpg|thumb|right|150px|[[Shin Chaeho]] (1880–1936) was the first historian to question Kija's role in ancient Korea according to his ''[[New Reading of History]]'' (1908).<ref>{{harvnb|Schmid|1997|pp=33-34}}</ref>]]

=== Twentieth century accounts ===
In the beginning of the twentieth century, Korean historians started to doubt the authenticity of his supposed influence.<ref name="Shim 278"/> [[Shin Chaeho]] (1880–1936), a Korean independence nationalistic activist historian during the [[Korea under Japanese rule|Japanese occupation]], was the first to question the extent of Kija's contributions.<ref name="Shim 278"/> In an essay titled ''[[Doksa Sillon]]'' ("New Reading of History"; 1908), he argued that Korean history was revolved around [[Dangun]], the legendary founder of the state of [[Old Chosŏn|Gojoseon]].<ref>{{harvnb|Schmid|1997|p=33}}.</ref> Shin dismissed Kija's contributions due to his foreign origin.<ref>{{harvnb|Schmid|1997|pp=33–34}}</ref> Shin also argued that Kija had become a vassal of the kings of [[Buyeo kingdom|Buyeo]] and was only given control of a small territory.<ref>{{harvnb|Schmid|1997|p=34}}.</ref>

Other historians such as [[Choe Nam-seon]] (1890–1957) and [[Lee Byeong-do]] (1896–1989) started to notice discrepancies between pre-[[Qing dynasty|Qin]] Chinese records of Jizi/Kija, and later accounts (both Chinese and Korean) of his role in Joseon.<ref>{{harvnb|Shim|2002|pp=278–279}}</ref> In 1973, [[archeologist]] Kim Cheong-bae ({{lang|ko|金貞培}}) denied Chinese influence on Korea because no ancient Chinese bronzes had been found on the peninsula.<ref name=":0">{{harvnb|Shim|2002|p=279}}.</ref>

In addition, Ri Chirin, a leading North Korean historian of ancient Korea, argued that the Kija legend had been forged in Han times when the Chinese started to occupy part of Joseon.<ref>{{harvnb|Shim|2002|pp=279–280}}</ref> Most North Korean scholars have followed Ri in doubting the authenticity of Kija's migration to Joseon.<ref>{{harvnb|Shim|2002|p=280}}.</ref>

=== Modern Korean accounts ===
Modern Korean scholars also deny the existence of Kija's involvement in Kija Chosŏn for various reasons.<ref>{{Cite web |url=http://www.dbpia.co.kr/view/ar_view.asp?pid=694&isid=30674&arid=657709&topMenu=&topMenu1= |script-title=ko:DBpia - 연구를 돕는 똑똑한 학술콘텐츠 플랫폼 |access-date=2010-11-20 |archive-date=2020-12-20 |archive-url=https://web.archive.org/web/20201220113114/http://www.dbpia.co.kr/view/ar_view.asp?pid=694&isid=30674&arid=657709&topMenu=&topMenu1= |url-status=dead }}</ref> They point to the ''[[Bamboo Annals]]'' and the Confucian ''[[Analects]]'', which were among the first works to mention Kija, but do not mention his migration to Gojoseon.<ref>[https://archive.today/20120701101325/http://100.naver.com/100.nhn?docid=29466 {{lang|ko|네이버 백과사전}}<!-- Bot generated title -->]</ref> However, some Kija enthusiasts suggest that Kija Chosŏn may have coexisted with Dangun, and that Kija Chosŏn was established at the western end of Gojoseon.<ref>{{harvnb|Shim|2002|pp=283–284}}</ref> This claim is mostly denied by modern Korean historians.

In addition, detractors of the Kija Chosŏn theory also point out that the cultural artifacts found in the region do not appear to have Chinese origins. An example of such an artifact is found in a Gojoseon mandolin-shaped bronze dagger. Its shape and bronze composition are different from similar artifacts found in China being described as ''"The detachable handle is a key feature for distinguishing Liaoning daggers from other Chinese daggers, which were typically produced in one piece."''<ref>{{Cite web |title=Liaoning-type Bronze Dagger |url=https://www.museum.go.kr/site/eng/relic/represent/view?relicId=4379 |website=[[National Museum of Korea]]}}</ref>

Currently, Korean historians (from both nations) reject the previously held belief of Kija's involvement in Korea and thus many high school textbooks applied these recent studies reevaluating Kija and his influence with him now only being mentioned in a foot note.<ref name=":1">The theory introduced in the national history textbooks of the 5th and 6th Curricula considers "Kija" to be the name of a Korean tribe.</ref> Additionally, the 7th edition of the Korean textbooks do not mention Jizi/Kija, making [[China]] the only nation to officially support the preceding theory.{{citation needed|date=September 2023}}

== See also ==
* [[Cheongju Han clan]]
* [[Haengju Ki clan]]
* [[Taewon Seonu clan|Taewon Sunwoo clan]]
* [[Icheon Seo clan]]

== Notes ==
{{Notelist}}

==References==
{{Reflist|2}}

=== Sources ===
* {{citation|last=Chen|first=Puqing 陈蒲清|year=2003|title=Lun Jizi de 'zi' bu shi juewei |script-title=zh:论箕子的"子"不是爵位 |trans-title=The character 'zi' in Jizi is not a nobility title|journal=Hunan shifan daxue shehui kexue xuebao  |script-journal=zh:湖南师范大学社会科学学报 |trans-journal=Journal of Social Science of Hunan Normal University|volume=32|issue=2|pages=92–93}}.
* {{citation|last1=Ch'oe|first1=Yŏng-ho|last2=Lee|first2=Peter H.|last3=de Bary|first3=William Theodore|title=Sources of Korean Tradition, ''Volume II:'' From the Sixteenth to the Twentieth Century|year=2000|publisher=Columbia University Press|location=New York|isbn=0-231-10567-3}}.
* {{citation|author=Imanishi Ryū 今西龍 |year=1970 |chapter=Kishi Chōsen densetsu kō |script-chapter=ja:箕子朝鮮伝説考 |trans-chapter=On the legend of Kija Chosŏn (Jizi Chaoxian) |title=Chōsen koshi no kenkyū |script-title=ja:朝鮮古史の研究 |trans-title=Research in ancient Korean history |pages=131–173}}
* {{citation|last=Kim|first=Sun Joo|title=Marginality and subversion in Korea: the Hong Kyŏngnae rebellion of 1812|year=2007|publisher=University of Washington Press|location=Seattle}}.
* {{citation |author=Kuwano Eiji 桑野栄治 |year=1959 |title=Richō shoki no shiten wo tōshite mita Dankun saishi |script-title=ja:李朝初期の祀典を通してみた檀君祭祀 |trans-title=The worship of Dangun as seen through the state sacrifices of the early Joseon period |journal=Chōsen Gakuhō |script-journal=ja:朝鮮学報 |trans-journal=Journal of the Academic Association of Koreanology in Japan |volume=14 |pages=57–101}}.
* {{citation |author=Sassa Mitsuaki 佐々充昭 |year=2000 |title=Dankun nashonarizumu no keisei |script-title=ja:檀君ナショナリズムの形成 |trans-title=The Formation of Dangun nationalism |journal=Chōsen Gakuhō |script-journal=ja:朝鮮学報 |trans-journal=Journal of the Academic Association of Koreanology in Japan |volume=174 |pages=61–107}}.
* {{citation|last=Pai|first=Hyung Il|year=2000|url=https://books.google.com/books?id=QxztLeLoVkQC |title=Constructing "Korean" Origins: A Critical Review of Archaeology, Historiography, and Racial Myth in Korean State-Formation Theories|publisher=Harvard University Asia Center|location=Cambridge, Massachusetts|isbn=0-674-00244-X}}.
* {{citation|last=Pak|first=Kwangnyong|year=1986|title=Kija Chosŏn e taehan insik ŭi pyŏnch'ŏn: Koryŏ put'ŏ Hanmal kkaji ŭi sasŏ rŭl chungsim ŭro |trans-title=Changes in the knowledge of Kija Chosŏn: focusing on historical books from Goryeo to the late Joseon period|journal=Han'guk Saron |script-journal=ko:韓國史論|volume=6|pages=276–292}}.
* {{citation|doi=10.2307/2646342|last=Schmid|first=Andre|year=1997|title=Rediscovering Manchuria: Sin Ch'aeho and the Politics of Territorial History in Korea|journal=Journal of Asian Studies|volume=56|issue=1|pages=26–46|jstor=2646342|s2cid=162879663 |doi-access=free}}.
* {{citation|doi=10.2307/4126600|last=Shim|first=Jae-hoon|year=2002|title=A New Understanding of Kija Chosŏn as a Historical Anachronism|journal=Journal of Asian Studies|volume=62|issue=2|pages=271–305|jstor=4126600}}.
* {{citation |author=Sima Zhen 司馬貞|title=Shiji suoyin |script-title=zh:史記索隱 |script-quote=zh:中山國 鮮虞, 鮮于氏 姬姓 |trans-quote=[[Zhongshan]] Seon Woo clan are Kei [[Jī (surname)|Ji (surname)]] like [[Zhou dynasty]] royal}}.

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{{s-hou|[[Old Chosŏn|House of Gojoseon]]||||}}
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{{s-vac|unknown|unknlast=[[Dangun]]}}
{{s-ttl|title=[[List of monarchs of Korea|King of Gojoseon]]|dynasty=
|years={{circa|1126 BC|1082 BC}}}}
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{{s-end}}

[[Category:11th-century BC Chinese people]]
[[Category:Shang dynasty people]]
[[Category:Deified Chinese men]]
[[Category:Korean people of Chinese descent]]
[[Category:Early Korean history]]
[[Category:Legendary monarchs]]
[[Category:Investiture of the Gods characters]]
[[Category:Date of death unknown]]
[[Category:Founding monarchs in Asia]]
[[Category:Mythological Korean kings]]
[[Category:Year of death unknown]]