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Ep. 4A Kingdom Sent from Heaven
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Episode 4

A Kingdom Sent from Heaven

The Legend of Dangun and Gojoseon · 2333 BCE (traditional)
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🎧 It’s more vivid with sound.
Wind, campfire and river sounds change with every scene, and the music follows the story.
Previously

In the Bronze Age, as grain piled up in the villages, there came to be those who had and those who had not. The chieftain, holding a bronze dagger and mirror, claimed to be a descendant of Heaven, and hundreds of people strained on ropes to raise a dolmen for him. On the night the dolmen was raised, the old priest began to tell the children the story of the son of the King of Heaven.

Characters

HwanungSon of Hwanin.
Comes down to the human world
Bear (Ungnyeo)A bear who prayed
to become human
TigerA tiger who shared
a cave with the bear
Dangun WanggeomSon of Hwanung and Ungnyeo.
Founds Joseon
King JunKing of Gojoseon.
Succeeded his father, King Bu

On the night the dolmen was raised, the old priest went on with his story by the campfire.

PriestAn old man who knows the old tales
PriestHwanin, the King of Heaven,
had a son named Hwanung.
Hwanung was always gazing
down at the world of people below.

The Legend of Dangun

The founding story of Gojoseon, as told in the Samguk Yusa

HwaninKing of HeavenHwanungSon of Hwanin
HwanungFather, I wish to go down
to the world of the people below.
HwaninIn that land, you could
benefit all humankind.

“Benefit all humankind” — the phrase Hongik Ingan (弘益人間) comes from these words of Hwanin.

HwaninI give you the three Heavenly Seals.
Go down and rule.

Hwanin gave his son three tokens of Heaven: the Heavenly Seals (cheonbuin).

Leading a following of 3,000, Hwanung came down to the summit of Mount Taebaek, beneath the Divine Altar Tree.

Pungbaek (Lord of Wind)Rules the windUsa (Lord of Rain)Rules the rainUnsa (Lord of Clouds)Rules the clouds

Hwanung named the place Sinsi, the Divine City, and governed more than 360 matters of the human world, including grain, life, sickness, punishment, and good and evil.

HwanungHarvest the grain, care for the sick,
and set wrongs right.

Around that time, a bear and a tiger lived together in a cave. Every day, the two of them prayed to Hwanung.

BearPlease let us
become human.
TigerWe want to be human!
HwanungEat these and stay out of the sunlight
for a hundred days, and you shall become human.

It was a handful of sacred mugwort and twenty cloves of garlic.

One day, two days, ten days… The days in the cave were long and dark.

TigerGrrrr…
I can’t stand it anymore!
BearJust a little…
longer. Let’s hold on.

In the end, the tiger could not bear it and ran out of the cave.

HwanungStay out of the sunlight for a hundred days…

Left alone, the bear endured in silence in the dark.

And then came the twenty-first day.

The bear had become a woman. People called her Ungnyeo, the “Bear Woman.”

UngnyeoSo these are…
human hands…

Ungnyeo had no one to marry, so every day she prayed beneath the Divine Altar Tree for a child.

UngnyeoPlease grant me
a child…

Hwanung took human form for a time and married Ungnyeo.

In time, Ungnyeo gave birth to a son.

That child was none other than Dangun Wanggeom.

When he grew up, Dangun Wanggeom made Pyongyang Fortress his capital

and named his kingdom “Joseon.”

Later, Dangun moved his capital to Asadal and ruled the kingdom for 1,500 years.

Then he withdrew into Asadal and became a mountain god. He was 1,908 years old at the time, it is said.

ChildDid the bear really…
become a person?
PriestThat’s how
the story has come down.

This story, handed down for ages,

was written down long afterward in the Samguk Yusa, which the Goryeo monk Iryeon compiled from old records, and so it survives to this day.

And the story becomes history.

A capital ringed by earthen walls, a ruler on an altar. Gojoseon may have looked something like this.

Dangun WanggeomPriest and king
Dangun WanggeomBy the will of Heaven,
I shall benefit all humankind!

Later history books reckoned the year Dangun founded the kingdom as 2333 BCE.

As the years went by, Gojoseon grew stronger and stronger.

Strong enough to rival its western neighbor, the Chinese state of Yan.

Word came that the ruler of Yan had taken the title of “king” and was eyeing the lands to the east.

King of JoseonIf they are kings,
then so am I!
Raise an army and strike Yan!
Minister YeA minister serving the king
Minister YeYou must not, Majesty.
First, stop them with words.

The king gave up his plan and sent Minister Ye to Yan. Yan, too, held back its troops.

But the peace did not last. The Yan general Qin Kai invaded at the head of a great army.

Qin KaiYan general

Gojoseon lost more than 2,000 li of its western lands and was greatly weakened.

ChildDad,
where do we go now?
DadEast…
We’ll have to find a new home.

Gojoseon had a code of eight laws. Today, only three of them are known.

OfficialWhoever kills a person
shall pay at once with death!
Whoever injures another
shall pay in grain!
OfficialWhoever steals another’s goods
becomes a slave of that house!
ThiefPlease… just this once,
forgive me…

To be freed from slavery, each person had to pay 500,000 coins.

It is said that the people never stole from one another, so no one ever shut their gates.

Toward the end of the 3rd century BCE, China was in great turmoil.

As Qin fell and Han rose in its place,

people fleeing the wars streamed into Gojoseon.

At that time, Gojoseon was ruled by King Jun, son of King Bu.

King JunKing of Gojoseon
King JunGive them a place to live
in the western lands.

One day, a man crossed the river from the west, leading a band of more than a thousand.

Hair in a topknot, dressed unlike a man of Yan, he was called Wiman.

Wiman went to King Jun and asked to settle on the western frontier, where he would serve as a bulwark guarding the kingdom.

King JunI name you an Erudite
and grant you a hundred li in the west.
Guard the frontier for me.
WimanI will guard it
with my life.

King Jun trusted Wiman.

King JunGuard the frontier for me.

Every day, new people gathered around Wiman.

Wiman, the man who crossed the river.

He was the man who would
change the fate of Gojoseon.

End of Episode 4

History Notes

The scenes in this story are based on these records and sites.

  1. Samguk YusaSamguk Yusa · On display at Kyujanggak, Seoul National University

    The Story Told in the Samguk Yusa

    The Dangun legend appears in the Samguk Yusa, written around 1281 by the Goryeo monk Iryeon. It is one of the oldest books to record the legend, which was also included a few years later in the Jewang Ungi by Yi Seung-hyu. The book in the photo is an edition reprinted later, in the Joseon period, because no copy of the first Goryeo printing survives. Iryeon said he took the story from old books called the Book of Wei and the Gogi (Old Records); the Gogi no longer exists.

    Samguk Yusa, “Wonders,” Gojoseon (Wanggeom Joseon)
  2. Mugwort and Garlic, the Heavenly Seals, Hongik Ingan

    The original text reads “one wick of mugwort and twenty pieces of garlic (蒜),” and some think this “garlic” was not today’s garlic but a wild green such as dallae (wild chive). Hwanung said “a hundred days,” but the original says the bear kept the taboo for “three times seven days” (21 days) and took the body of a woman. The text does not say what the Heavenly Seals, the tokens of Heaven, were, so many scholars think of the bronze mirrors, daggers and bells that Bronze Age rulers actually carried. Hongik Ingan, which comes from Hwanin’s words that the land was worthy to “benefit all humankind,” has been regarded as Gojoseon’s founding ideal, and today it is written into Article 2 of the Framework Act on Education as the ideal of Korean education. Of the tiger, the text says only that it “could not keep the taboo and did not become human.”

    Samguk Yusa, “Wonders,” Gojoseon (Wanggeom Joseon) · Framework Act on Education, Article 2
  3. The Ancient Society Hidden in the Story

    A myth is less a record of events exactly as they happened than a story steeped in the ideas and memories of the people of its time. Hwanung, who came down from Heaven, calls to mind a tribe that claimed descent from Heaven, and the bear and the tiger call to mind tribes that each revered that animal. In effect, the bear tribe joined hands with Hwanung’s tribe. The gods of wind, rain and clouds came with him probably because this was an agricultural society, where the year’s harvest depended on the weather. “Dangun” is thought to mean a priest and “Wanggeom” a political leader, so it is said to have been a society with a unity of rites and rule, in which one person was in charge of both religious rites and government.

  4. Joseon, Gojoseon and 2333 BCE

    The kingdom Dangun founded was originally called simply “Joseon.” Iryeon called it “Old Joseon,” or Gojoseon, to tell it apart from Wiman’s Joseon, which came later, and today the name also distinguishes it from the Joseon founded by Yi Seong-gye in 1392. The founding year, “2333 BCE,” is a date that Joseon-period histories such as the Dongguk Tonggam worked out by matching it to ancient Chinese chronology. Scholars believe Gojoseon grew as several tribes with Bronze Age cultures joined forces and stronger tribes brought their neighbors under their rule.

    Samguk Yusa · Dongguk Tonggam
  5. National Foundation Day and the Dangun Era

    Gaecheonjeol, National Foundation Day, held every year on October 3, means “the day Heaven opened,” and it is a national holiday honoring Dangun’s founding of Gojoseon. It used to be observed by the lunar calendar, but from 1949 it was fixed on October 3 of the solar calendar. To find a year of the Dangi (Dangun Era), which counts from the year Dangun is said to have founded his kingdom, add 2,333 to the year CE: 2026 is Dangi 4359. The Dangi was Korea’s official way of numbering years from 1948 to the end of 1961, so newspapers of that time carried dates like “Dangi 4281.”

  6. Dolmen at Bugeun-ri, GanghwaDolmen at Bugeun-ri, Ganghwa · Table type

    Where Was Gojoseon?

    Gojoseon grew up in the Liaoning region and the northwestern part of the Korean Peninsula. The idea is that the areas where Episode 3’s mandolin-shaped bronze daggers, table-type dolmens (with support stones standing like the legs of a table) and necked Misong-ri-type pottery are found together overlap with the land where the people of Gojoseon lived. Many scholars believe that after Qin Kai’s invasion, the center of Gojoseon moved from the Liaoning region to the Taedong River basin on the Korean Peninsula. Even so, its exact extent and the location of its capital are still debated among scholars.

  7. Gojoseon in Chinese Histories

    The Weilüe records that around the 4th century BCE, when the ruler of Yan took the title of king, the ruler of Joseon also proclaimed himself king, and that, heeding Minister Ye, instead of raising an army he sent Ye to Yan as an envoy and averted war. Later, Qin Kai’s invasion cost Joseon more than 2,000 li of its western lands, and it took “Manbeonhan” as its border, but King Bu and his son King Jun went on ruling in succession. Under the king were officials such as the daebu (ministers), and later, in the time of Wiman Joseon, titles such as sang (minister) and general also appear in the records. The “Treatise on Geography” of the Book of Han preserves three of the Eight Prohibitions, showing a society that valued human life, drew a clear line between what was one’s own and what was another’s, and had both a slave class and something used as money. The Records of the Grand Historian says Wiman came “with his hair in a topknot and dressed in barbarian clothes,” which many scholars take to be the dress of the Joseon people.

    Weilüe · Book of Han, “Treatise on Geography” · Records of the Grand Historian, “Account of Joseon”

Key Words of This Episode

Next episode

Episode 5 · Wiman Becomes King

Wiman, the exile with a topknot who crossed over to the east. King Jun trusted him with the western lands, but in the end Wiman marched on Wanggeom Fortress. And people who worked iron began to change Gojoseon.

Photo credits

All illustrations in this webtoon are original. Character names and dialogue are imaginative reconstructions based on historical facts and research. Dates and interpretations follow mainstream scholarship; where scholars disagree, the History Notes say so.