(1849–1928)]] The Rule of Saint Benedict (Regula Benedicti) is a book of precepts written by St. Benedict of Nursia for monks living communally under the authority of an abbot. Since about the 7th century it has also been adopted by communities of women. During the 1500 years of its existence, it has become the leading guide in Western Christianity for monastic living in community.

The spirit of St Benedict's Rule is summed up in the motto of the Benedictine Confederation: pax ("peace") and the traditional ora et labora ("pray and work").

Compared to other precepts, the Rule provides a moderate path between individual zeal and formulaic institutionalism; because of this middle ground it has been widely popular. Benedict's concerns were the needs of monks in a community environment: namely, to establish due order, to foster an understanding of the relational nature of human beings, and to provide a spiritual father to support and strengthen the individual's ascetic effort and the spiritual growth that is required for the fulfillment of the human vocation, theosis.

The Rule of Saint Benedict has been used by Benedictines for fifteen centuries, and thus St. Benedict is sometimes regarded as the founder of Western monasticism. There is, however, no evidence to suggest that Benedict intended to found a religious order. Not until the later Middle Ages is there mention of an "Order of Saint Benedict". His Rule is written as a guide for individual, autonomous communities, and to this day all Benedictine Houses (and the Congregations in which they have associated themselves) remain self-governing. Advantages seen in retaining this unique Benedictine emphasis on autonomy include cultivating models of tightly bonded communities and contemplative lifestyles. Perceived disadvantages comprise geographical isolation from important projects in adjacent communities in the name of a literalist interpretation of autonomy. Other perceived losses include inefficiency and lack of mobility in the service of others, and insufficient appeal to potential members.

Origins

Christian monasticism first appeared in the Eastern Roman Empire a few generations before Benedict of Nursia, in the Egyptian desert. Under the great inspiration of Saint Anthony the Great (251-356), ascetic monks led by Saint Pachomius (286-346) formed the first Christian monastic communities under what became known as an Abbot, from the Aramaic abba (father).

Within a generation, both solitary and communal monasticism became very popular and spread outside of Egypt, first to Palestine and the Judean Desert and thence to Syria and North Africa. Saint Basil of Caesarea codified the precepts for these eastern monasteries in his Ascetic Rule, or Ascetica, which is still used today in the Eastern Orthodox Church.

In the West in about the year 500, Benedict became so upset by the immorality of society in Rome that he gave up his studies there and chose the life of an ascetic monk in the pursuit of personal holiness, living as a hermit in a cave near the rugged region of Subiaco. In time, setting an example with his zeal, he began to attract disciples. After considerable initial struggles with his first community at Subiaco, he eventually founded the monastery of Monte Cassino in 529, where he wrote his Rule near the end of his life.

In chapter 73, St Benedict commends the Rule of St Basil and alludes to further authorities. He was probably aware of the Rule written by (or attributed to) Pachomius; and his Rule also shows influence by the Rules of Augustine of Hippo and Saint John Cassian. Benedict's greatest debt, however, may be to the anonymous Rule of the Master, which he seems to have radically excised, expanded, revised and corrected in the light of his own considerable experience and insight.

Overview of the Rule

The Rule opens with a hortatory preface, in which St. Benedict sets forth the main principles of the religious life, viz.: the renunciation of one's own will and arming oneself "with the strong and noble weapons of obedience" under the banner of "the true King, Christ the Lord" (Prol. 3). He proposes to establish a "school for the Lord's service" (Prol. 45) in which the way to salvation (Prol. 48) shall be taught, so that by persevering in the monastery till death his disciples may "through patience share in the passion of Christ that [they] may deserve also to share in his Kingdom" (Prol. 50, passionibus Christi per patientiam participemur, ut et regno eius mereamur esse consortes; note: Latin passionibus and patientiam have the same root, cf. Fry, RB 1980, p. 167).

Chapter 1 defines four kinds of monks: (1) Cenobites, those "in a monastery, where they serve under a rule and an abbot"; (2) Anchorites, or hermits, who, after long successful training in a monastery, are now coping single-handedly, with only God for their help; (3) Sarabaites, living by twos and threes together or even alone, with no experience, rule and superior, and thus a law unto themselves; and (4) Gyrovagues, wandering from one monastery to another, slaves to their own wills and appetites.

Chapter 2 describes the necessary qualifications of an abbot, forbids the abbot to make distinctions between persons in the monastery except for particular merit, and warns him he will be answerable for the salvation of the souls in his care.

Chapter 3 ordains the calling of the brothers to council upon all affairs of importance to the community.

Chapter 4 lists 73 "tools for good work" "tools of the spiritual craft" for the "workshop" that is "the enclosure of the monastery and the stability in the community". These are essentially the duties of every Christian and are mainly Scriptural either in letter or in spirit.

Chapter 5 prescribes prompt, ungrudging, and absolute obedience to the superior in all things lawful, "unhesitating obedience" being called the first degree, or step, of humility.

Chapter 6 recommends moderation in the use of speech, but does not enjoin strict silence, nor prohibit profitable or necessary conversation.

Chapter 7 divides humility into twelve degrees, or steps in the ladder that leads to heaven:(1) Fear God; (2) Substitute one's will to the will of God; (3) Be obedient to one's superior; (4) Be patient amid hardships; (5) Confess one's sins; (6) Accept oneself as a "worthless workman"; (7) Consider oneself "inferior to all"; (8) Follow examples set by superiors; (9) Do not speak until spoken to; (10) Do not laugh; (11) Speak simply and modestly; and (12) Be humble in bodily posture.

Chapters 8-19 regulate the Divine Office, the Godly work to which "nothing is to be preferred", namely the eight canonical hours. Detailed arrangements are made for the number of Psalms, etc., to be recited in winter and summer, on Sundays, weekdays, Holy Days, and at other times.

Chapter 19 emphasizes the reverence owed to the omnipresent God.

Chapter 20 directs that prayer be made with heartfelt compunction rather than many words. It should be prolonged only under the inspiration of divine grace, and in community always kept short and terminated at a sign from the superior.

Chapter 21 regulates the appointment of a Dean over every ten monks.

Chapter 22 regulates the dormitory. Each monk is to have a separate bed and is to sleep in his habit, so as to be ready to rise without delay [for early Vigils]; a light shall burn in the dormitory throughout the night.

Chapters 23-29 specify a graduated scale of punishments for contumacy, disobedience, pride, and other grave faults: first, private admonition; next, public reproof; then separation from the brothers at meals and elsewhere; and finally excommunication (or in the case of those lacking understanding of what this means, corporal punishment instead).

Chapter 30 directs that a wayward brother who has left the monastery must be received again, if he promises to make amends; but if he leaves again, and again, after the third time all return is finally barred.

Chapters 31 and 32 order the appointment of officials to take charge of the goods of the monastery.

Chapter 33 forbids the private possession of anything without the leave of the abbot, who is, however, bound to supply all necessities.

Chapter 34 prescribes a just distribution of such things.

Chapter 35 arranges for the service in the kitchen by all monks in turn.

Chapters 36 and 37 address care of the sick, the old, and the young. They are to have certain dispensations from the strict Rule, chiefly in the matter of food.

Chapter 38 prescribes reading aloud during meals, which duty is to be performed by those who can do so with edification to the rest. Signs are to be used for whatever may be wanted at meals, so that no voice interrupts the reading. The reader eats with the servers after the rest have finished, but he is allowed a little food beforehand in order to lessen the fatigue of reading.

Chapters 39 and 40 regulate the quantity and quality of the food. Two meals a day are allowed, with two cooked dishes at each. Each monk is allowed a pound of bread and a hemina (probably about half a pint) of wine. Meat is prohibited except for the sick and the weak.

Chapter 41 prescribes the hours of the meals, which vary with the time of year.

Chapter 42 enjoins the reading an edifying book in the evening, and orders strict silence after Compline.

Chapters 43-46 define penalties for minor faults, such as coming late to prayer or meals.

Chapter 47 requires the abbot to call the brothers to the "world of God" in choir, and to appoint chanters and readers.

Chapter 48 emphasizes the importance of daily manual labour appropriate to the ability of the monk. The hours of labour vary with the season but are never less than five hours a day.

Chapter 49 recommends some voluntary self-denial for Lent, with the abbot's sanction.

Chapters 50 and 51 contain rules for monks working in the fields or travelling. They are directed to join in spirit, as far as possible, with their brothers in the monastery at the regular hours of prayers.

Chapter 52 commands that the oratory be used for purposes of devotion only.

Chapter 53 deals with hospitality. Guests are to be met with due courtesy by the abbot or his deputy; during their stay they are to be under the special protection of an appointed monk; they are not to associate with the rest of the community except by special permission.

Chapter 54 forbids the monks to receive letters or gifts without the abbot's leave.

Chapter 55 says clothing is to be adequate and suited to the climate and locality, at the discretion of the abbot. It must be as plain and cheap as is consistent with due economy. Each monk is to have a change of clothes to allow for washing, and when travelling is to have clothes of better quality. Old clothes are to be given to the poor.

Chapter 56 directs the abbot to eat with the guests.

Chapter 57 enjoins humility on the craftsmen of the monastery, and if their work is for sale, it shall be rather below than above the current trade price.

Chapter 58 lays down rules for the admission of new members, which is not to be made too easy. The postulant first spends a short time as a guest; then he is admitted to the novitiate where his vocation is severely tested; during this time he is always free to leave. If after twelve months' probation he perseveres, he may promise before the whole community stabilitate sua et conversatione morum suorum et oboedientia -- "stability, conversion of manners, and obedience". With this vow he binds himself for life to the monastery of his profession.

Chapter 59 allows the admission of boys to the monastery under certain conditions.

Chapter 60 regulates the position of priests who join the community. They are to set an example of humility, and can only exercise their priestly functions by permission of the abbot.

Chapter 61 provides for the reception of strange monks as guests, and for their admission to the community.

Chapter 62 deals with the ordination of priests from within the monastic community.

Chapter 63 lays down that precedence in the community shall be determined by the date of admission, merit of life, or the appointment of the abbot.

Chapter 64 orders that the abbot be elected by his monks, and that he be chosen for his charity, zeal, and discretion.

Chapter 65 allows the appointment of a provost, or prior, but warns that he is to be entirely subject to the abbot and may be admonished, deposed, or expelled for misconduct.

Chapter 66 appoints a porter, and recommends that each monastery be self-contained and avoid intercourse with the outer world.

Chapter 67 instructs monks how to behave on a journey.

Chapter 68 orders that all cheerfully try to do whatever is commanded, however hard it may seem.

Chapter 69 forbids the monks from defending one another.

Chapter 70 prohibits them from striking one another.

Chapter 71 encourages the brothers to be obedient not only to the abbot and his officials, but also to one another.

Chapter 72 briefly exhorts the monks to zeal and fraternal charity

Chapter 73, an epilogue, declares that the Rule is not offered as an ideal of perfection, but merely as a means towards godliness, intended chiefly for beginners in the spiritual life.

Secular significance

Charlemagne had Benedict's rule copied and distributed to encourage monks throughout western Europe to follow it as a standard. Beyond its religious influences, the Rule of St Benedict was one of the most important written works to shape medieval Europe, embodying the ideas of a written constitution and the rule of law. It also incorporated a degree of democracy in a non-democratic society, and dignified manual labor.

Outline of the Benedictine life

depicts monks at work in the fields with an abbey (the Trappist Mount St. Bernard Abbey) in the background]] St Benedict's model for the monastic life was the family, with the abbot as father and all the monks as brothers. Priesthood was not initially an important part of Benedictine monasticism – monks used the services of their local priest. Because of this, almost all the Rule is applicable to communities of women under the authority of an abbess.

St Benedict's Rule organises the monastic day into regular periods of communal and private prayer, sleep, spiritual reading, and manual labour – ut in omnibus glorificetur Deus, "that in all [things] God may be glorified" (cf. Rule ch. 57.9). In later centuries, intellectual work and teaching took the place of farming, crafts, or other forms of manual labour for many – if not most – Benedictines.

Traditionally, the daily life of the Benedictine revolved around the eight canonical hours. The monastic timetable or Horarium would begin at midnight with the service, or "office", of Matins (today also called the Office of Readings), followed by the morning office of Lauds at 3am. Before the advent of wax candles in the 14th century, this office was said in the dark or with minimal lighting; and monks were expected to memorise everything. These services could be very long, sometimes lasting till dawn, but usually consisted of a chant, three antiphons, three psalms, and three lessons, along with celebrations of any local saints' days. Afterwards the monks would retire for a few hours of sleep and then rise at 6am to wash and attend the office of Prime. They then gathered in Chapter to receive instructions for the day and to attend to any judicial business. Then came private Mass or spiritual reading or work until 9am when the office of Terce was said, and then High Mass. At noon came the office of Sext and the midday meal. After a brief period of communal recreation, the monk could retire to rest until the office of None at 3pm. This was followed by farming and housekeeping work until after twilight, the evening prayer of Vespers at 6pm, then the night prayer of Compline at 9pm, and off to blessed bed before beginning the cycle again. In modern times, this timetable is often changed to accommodate any apostolate outside the monastic enclosure (e.g. the running of a school or parish).

Many Benedictine Houses have a number of Oblates (secular) who are affiliated with them in prayer, having made a formal private promise (usually renewed annually) to follow the Rule of St Benedict in their private life as closely as their individual circumstances and prior commitments permit.

In recent years discussions have occasionally been held concerning the applicability of the principles and spirit of the Rule of St Benedict to the secular working environment.

Reforms

During the more than 1500 years of their existence, the Benedictines have not been immune to periods of laxity and decline, often following periods of greater prosperity and an attendant relaxing of discipline. In such times, dynamic Benedictines have often led reform movements to return to a stricter observance of both the letter and spirit of the Rule of St Benedict, at least as they understood it. Examples include the Camaldolese, the Cistercians, the Trappists (a reform of the Cistercians), and the Sylvestrines. At the heart of reform movements, past and present, lie hermeneutical questions about what fidelity to tradition means. For example are sixth-century objectives, like blending in with contemporary dress or providing service to visitors, better served or compromised by retaining sixth-century clothing or by insisting that service excludes formal educational enterprises?

A Popular Legend Concerning the Rule of St Benedict

A popular legend claims that the Rule of St Benedict contains the following passage:

:If any pilgrim monk come from distant parts, if with [sic] wish as a guest to dwell in the monastery, and will be content with the customs which he finds in the place, and do not perchance by his lavishness disturb the monastery, but is simply content with what he finds: he shall be received, for as long a time as he desires.

:If, indeed, he find fault with anything, or expose it, reasonably, and with the humility of charity, the Abbot shall discuss it prudently, lest perchance God had sent [him] for this very thing.

:But if he have been found gossipy and contumaceous [sic] in the time of his sojourn as guest, not only ought he not to be joined to the body of the monastery, but also it shall be said to him, honestly, that he must depart. If he does not go, let two stout monks, in the name of God, explain the matter to him.

The bulk of the passage, with the exception of the portions in italics, is excerpted (with chance errors) from a translation of chapter 61 of Benedict's Rule found in the book Select historical documents of the Middle Ages (1892), translated and edited by Ernest Flagg Henderson, and reprinted in 1907 in The Library of Original Sources, Vol. IV, edited by Oliver J. Thatcher.

The version above, first published in Hubbard's Little Journeys (1908), omits a part of the passage which enjoins the monastery, given good behaviour, to accept the guest as a permanent resident. The words "gossipy and contumaceous" replace the original "lavish or vicious"; and the words following "he must depart" were originally "lest, by sympathy with him, others also become contaminated."

No language corresponding to the last sentence about "two stout monks" appears in the Rule, though it is a popular myth that it does, with several reputable publications (and more than one church, and at least one Benedictine organization) repeating and propagating the error. At least one of the sources cited attributes the passage to a mythical Chapter 74; the Rule of St Benedict contains only 73 chapters.

An early source for the quotation is the University of California, Berkeley faculty club, which has, for years, posted a version of the above passage on its bulletin board in Gothic script. (There, the notice was not attributed to St Benedict).

Another urban legend is found in the picture caption above, the supposed Benedictine motto Ora est labora, which is translated as "Prayer is work," or "Work is prayer" — although, as given, the Latin words do not make grammatical sense. The actual motto is, Ora et labora meaning "pray and work!", which refers to two major components of a monastic life: first prayer and then work to support the community and its charities.

See also

Rule of Saint Augustine

Rule of Saint Basil

Columban Rule

Rule of the Master

Rule of St. Albert

Latin Rule

References

R. W. Southern, Western Society and the Church in the Middle Ages. Pelican, 1970

Henry Mayr-Harting, The Venerable Bede, the Rule of St Benedict, and Social Class. Jarrow Lecture 1976; Jarrow: Rector of Jarrow, 1976. ISBN 0903495031

Christopher Derrick, The Rule of Peace: St. Benedict and the European Future. Still River, Mass.: St. Bede's Publications. 2002. ISBN 978-0932506016

External links

Online scanned images of complete late 10th or early 11th century copy of the "Rule of St. Benedict" in Latin (Corpus Christi College Oxford University UK)

An Introduction to the Rule by Jerome Theisen, former Abbot Primate of the Benedictine Confederation

The Holy Rule of St. Benedict, translated by Rev. Boniface Verheyen, OSB. — Online edition provided by St. Benedict's Abbey, Atchison, Kansas.

The Rule of St. Benedict in Latin

Category:Benedictine Category:Benedictine spirituality Category:Organisation of Catholic religious orders Category:Asceticism Category:History of Catholic monasticism Category:Monastic rules

Coordinates	13 °31 ′30 ″N71 °58 ′20 ″N
Royal title	Emperor
Border	imperial
Realm	Korea
Coatofarms	Imperial_Seal_of_Korea.svg
Coatofarmscaption	Imperial Seal of the Empire of Korea
Caption	Sunjong, the last Emperor of Korea
First monarch	Dangun (disputed)
Last monarch	Sunjong (as emperor)
Style	His Imperial and Royal Majesty
Residence	Changdeokgung, Korea
Began	2333 BC (disputed)
Ended	August 29, 1910
Pretender	DisputedYi WonYi Haewŏn

The Korean dynasties are listed in the order of their fall.

This list includes the monarchs' Romanized posthumous or temple names and reign dates. Names are romanized according to the South Korean Revised Romanization of Korean. McCune-Reischauer romanizations may be found at the articles about the individual monarchs.

Gojoseon

Gojoseon (c.2333 - 108 BCE) was the first Korean kingdom. It is said to have been founded by Dangun in 2333 BCE, although the foundation year is disputed among historians. Bronze age archaeological evidence of Gojoseon culture is found in northern Korea and southern Manchuria. By the 9th to 4th century BCE, various historical and archaeological evidence shows Gojoseon was a flourishing state and a self-declared kingdom.

{|class="wikitable" |- !rowspan="2"|# !colspan="2"|Name !rowspan="2"|Period of reign |- !Westernized !Hangul/Hanja |- |1 |Dangun Wanggeom |단군왕검 檀君王儉 |2333-? BCE |- |

··· | ··· | ··· | ··· |- |? |King Bu |부왕 否王 |?-? BCE |- |? |King Jun |준왕 準王 |?-194 BCE |}

Notes: [1] Gija (r. 1126 -1082 BCE): Whether Gija Joseon actually existed is a matter of controversy. Korean scholars deny its existence for various reasons.

Wiman Joseon

{|class="wikitable" |- !rowspan="2"|# !colspan="2"|Name !rowspan="2"|Period of reign |- !Westernized !Hangul/Hanja |- |1 |Wi Man |위만 衛滿 |194-? BCE |- |2 |Unknown (Son of Wi Man) |Unknown |?-? |- |3 |King Ugeo |우거왕 右渠王 |?-108 BCE |}

Buyeo

Buyeo (2nd century BC - 494 CE) ruled in modern-day Manchuria. The rulers continued to use the titles of Dangun. Some records refer to Bukbuyeo (North Buyeo) and Dongbuyeo (East Buyeo). It was absorbed into Goguryeo.

Eastern Buyeo

(c.86 BCE–22 CE) The rulers of Dongbuyeo submitted to Bukbuyeo in 86 BC, and thus used the title Wang ("King").

{|class="wikitable" |- !rowspan="2"|# !colspan="2"|Name !rowspan="2"|Period of reign |- !Westernized !Hangul/Hanja |- |1 |Hae Buru |해부루 解夫婁 |86-48 BCE |- |2 |Geumwa |금와왕 金蛙王 |48-7 BCE |- |3 |Daeso |대소왕 臺素王 |7 BCE-22 CE |}

Galsa Buyeo {|class="wikitable" |- !rowspan="2"|# !colspan="2"|Name !rowspan="2"|Period of reign |- !Westernized !Hangul/Hanja |- |1 |King of Galsa |갈사왕 曷思王 |21 CE-? |- |? |Dodu |도두 都頭 |?-68 CE |}

Later Buyeo

{|class="wikitable" |- !colspan="2"|Name !rowspan="2"|Period of reign |- !Westernized !Hangul/Hanja |- |Wigutae |위구태왕 慰仇太王 |?-?, 2nd century |- |Ganwigeo |간위거왕 簡位居王 |?-?, 3rd century |- |Maryeo |마려왕 麻余王 |?-?, 3rd century |- | ··· | ··· | ··· |- |Uiryeo |의려왕 依慮王 |?-285 CE |- |Uira |의라왕 依羅王 |286 CE-? |- | ··· | ··· | ··· |- |Hyeon |현왕 玄王 |?-346 CE |- |Yeoul |여울왕 餘蔚王 |?-384 CE |- | ··· | ··· | ··· |- |Jan |잔 孱 |?-494 CE |}

Goguryeo

Goguryeo (37 BC - 668 CE) was one of the Three Kingdoms of Korea. Goguryeo rulers may have used the title of Taewang (太王, "Greatest King"). [1]

{| border="1" style="border-collapse: collapse" bordercolor="#111111" width="100%" cellpadding="0" cellspacing="0" id="AutoNumber1" |----- |#|| Posthumous name[2] ||Hangul (Hanja)|| Personal names [3][4]||Period of reign |----- !colspan="5"|Legendary line''' [5] |----- | 1||Dongmyeong ||동명성왕 (東明聖王), 동명왕 (東明王) | Jumong 주몽 (朱蒙), Chumo 추모 (鄒牟), Sanghae 상해 (象解)||37-19 BCE |----- | 2||Yuri ||유리왕 (琉璃王), 유리명왕 (琉璃明王) | Yuri 유리 (琉璃, 類利), Yuryu 유류 (孺留), Nuri 누리 (累利) || 19 BCE - 18 CE |----- |3|| Daemusin ||대무신왕 (大武神王), 대해주류왕 (大解朱留王) | Muhyul 무휼 (無恤) || 18-44 |----- |4|| Minjung ||민중왕 (閔中王) | Saekju 색주 (色朱) || 44-48 |----- |5|| Mobon ||모본왕 (慕本王) | U 우 (憂), Aeru 애루 (愛婁), Mangnae 막래 (莫來)|| 48-53 |----- !colspan="5"|Gungnae line''' |----- |6|| Taejo ||태조[대]왕 (太祖[大]王), 국조왕 (國祖王) | Gung 궁 (宮), Eosu 어수 (於漱) || 53-146 |----- |7|| Chadae ||차대왕 (次大王) | Suseong 수성 (遂成) || 146-165 |----- |8|| Sindae ||신대왕 (新大王) | Baekgo 백고 (伯固), Baekgu 백구 (伯句) || 165-179 |----- |9|| Gogukcheon ||고국천왕 (故國川王), 국양왕 (國襄王) | Nammu 남무 (男武) || 179-197 |----- |10|| Sansang ||산상왕 山上王 | Jeong-u 정우 廷優, Wigung 위궁 位宮 || 197-227 |----- |11|| Dongcheon ||동천왕 東川王, 東襄王 | Uwigeo 우위거 憂位居, Gyoche 교체 郊彘 || 227-248 |----- |12|| Jungcheon ||중천왕 中川王, 中襄王 | Yeonbul 연불 然弗 || 248-270 |----- |13|| Seocheon ||서천왕 西川王, 西襄王 | Yangno 약로 藥盧, Yagu 약우 若友 || 270-292 |----- |14|| Bongsang ||봉상왕 烽上太王, 鴙葛王 | Sangbu 상부 相夫, Sapsiru 삽시루 插矢婁 || 292-300 |----- |15|| Micheon ||미천왕 美川太王, 好攘王 | Eulbul 을불 乙弗, Ubul 우불 憂拂 || 300-331 |----- |16|| Gogugwon ||고국원왕 故國原王 | Sayu 사유 斯由, Yu 유 劉, Soe 쇠 釗 || 331-371 |----- |17|| Sosurim ||소수림왕 小獸林王 | Gubu 구부 丘夫 || 371-384 |----- |18|| Gogugyang ||고국양왕 故國攘王 | Yiryeon 이련 伊連, Eojiji 어지지 於只支 || 384-391 |----- |19|| Gwanggaeto the Great ||국강상광개토경평안호태왕 國彊上廣開土境平安好太王 | Damdeok 담덕 談德, An 안 安 || 391-413 |----- !colspan="5"|Pyongyang line''' |----- |20|| Jangsu ||장수왕 長壽王 | Georyeon 거련 巨連, Goryeon 고련 高璉 || 413-490 |----- |21|| Munjamyeong ||문자명왕 文咨明王 | Na-un 나운 羅雲, Go-un 고운 高雲 || 491-519 |----- |22|| Anjang ||안장왕 安藏王 | Heung-an 흥안 興安, Go-an 고안 高安 || 519-531 |----- |23|| Anwon ||안원왕 安原王 | Bojeong 보정 寶廷, Gojeong 고정 高廷 || 531-545 |----- |24|| Yangwon ||양원왕 陽原王, 陽崗王 | Pyeongseong 평성 平成 || 545-559 |----- |25|| Pyeongwon ||평원왕 平原王 | Yangseong 양성 陽成, Tang 탕 湯, Goyang 고양 高陽||| 559-590 |----- |26|| Yeongyang ||영양왕 嬰陽王, 평양왕 平陽王 | Go Won 고원 高元, Daewon 대원 大元 || 590-618 |----- |27|| Yeongnyu ||영류왕 榮留王 | Go Geonmu 고건무 高建武, Seong 성 成, Gomu 고무 高武|| 618-642 |----- |28|| Bojang ||보장왕 寶藏王 | Go Jang 고장 高藏, Bojang 보장 寶藏 || 642-668 |} Notes: [1] Some of Goguryeo's own records of individual kings, especially of the 19th (Gwanggaeto), use the title "Taewang" or "Hotaewang", roughly meaning Greatest King or Very Greatest King. Some argue that the title should be translated as "Emperor," equivalent of the Chinese title 皇帝, but this is not widely accepted. The most complete and oldest existing Korean history text, the Samguk Sagi and the Samguk Yusa, written centuries after Goguryeo was defeated, uses the title "Wang", meaning King.

[2] The king names generally derive from the location of the king's burial, and do not necessarily correspond to the Chinese concept of 諡號.

[3] Goguryeo kings had the surname Go, except for the second (Yuri) through fifth (Mobon), whose surnames are recorded as Hae. All of the kings are recorded to belong to the same patrilineal bloodline. It is not clear whether the two surnames are different transcription of the same name, or evidence of a power struggle.

[4] The Samguk Sagi and Samguk Yusa, and sometimes other records mention "other names," "birth names," "childhood names," or "personal names."

[5] The Legendary line names and dates are from the Samguk Sagi. The Wei shu (History of the Wei dynasty) gives the following names: 朱蒙 Jumong, 閭達 Yeodal, 始閭諧 Shiryeohae, 如栗 Yeoyul, and 莫來 Mangnae. The legendary line had already been formed with some variants in the early 5th century when king Jangsu built a monument for his father and Goguryeo made contact with the Northern Wei. The inscription of that monument gives these names: 鄒牟 Chumo, 儒留 Yuryu, and 大朱留 Daejuryu. The connections between those names are not clear.

Sources: http://kdaq.empas.com/koreandb/history/koreanking/html/person/koguryeo_king.html (The Academy of Korean Studies) and http://enc.daum.net/dic100//topView.do (Korea Britannica Corp.)

Baekje

Baekje (18 BC - AD 660) was one of the Three Kingdoms of Korea. Temple names were the same as personal names, unless noted otherwise.

{| border="1" style="border-collapse: collapse" bordercolor="#111111" width="100%" cellpadding="0" cellspacing="0" id="AutoNumber1" |----- |#||Temple name||Hangul||Hanja||Period of reign||Personal name||Relationship||Note |----- |1||Onjo|| 온조왕 ||溫祚王 ||18 BCE - 29 CE|| ||founder||son of Dongmyeongseong of Goguryeo |----- |2||Daru|| 다루왕|| 多婁王||29 - 77|| ||first son of Onjo |----- |3||Giru ||기루왕|| 己婁王 ||77 - 128|| ||first son of Daru |----- |4||Gaeru ||개루왕|| 蓋婁王||128 - 166|| ||son of Giru |----- |5||Chogo ||초고왕|| 肖古王 ||166 - 214|| ||son of Gaeru|| also Sogo (소고왕, 素古王) |----- |6||Gusu ||구수왕 ||仇首王||214 - 234|| ||first son of Chogo|| also Guisu (귀수왕, 貴須王) |----- |7||Saban ||사반왕 ||沙泮王 ||234|| ||first son of Gusu|| also Sai (사이왕, 沙伊王) |----- |8||Goi ||고이왕 ||古爾王 ||234 - 286|| ||second son of Gaeru|| also Gui (구이군, 久爾君) |----- |9||Chaekgye ||책계왕|| 責稽王||286 - 298|| ||son of Goi||also Cheonggye (청계왕, 靑稽王) |----- |10||Bunseo ||분서왕 ||汾西王||298 - 304|| ||first son of Chaekgye |----- |11||Biryu ||비류왕 ||比流王||304 - 344|| ||second son of Gusu |----- |12||Gye ||계왕|| 契王||344 - 346|| ||first son of Bunseo |----- |13||Geunchogo ||근초고왕|| 近肖古王||346 - 375|| ||second son of Biryu||also Chogo (초고왕, 肖古王) or Sokgo (속고왕, 速古王) |----- |14||Geun-gusu ||근구수왕 ||近仇首王 ||375 - 384|| ||son of Geunchogo||also Guisu (귀수왕, 貴首王) |----- |15||Chimnyu ||침류왕 ||枕流王|| 384 - 385|| ||first son of Geungusu |----- |16||Jinsa ||진사왕 ||辰斯王 ||385 - 392|| ||younger brother of Chimnyu||also Buyeohui (부여휘, 扶餘暉) |----- |17||Asin ||아신왕 ||阿莘王 ||392 - 405|| ||cousin of Jinsa; first son of Chimnyu||also Aha (아화왕, 阿華王) |----- |18||Jeonji ||전지왕 ||腆支王 ||405 - 420|| ||first son of Asin||also Jikji (직지왕, 直支王) or Jinji (진지왕, 眞支王) |----- |19||Gu-isin ||구이신왕 ||久爾辛王 ||420 - 427|| ||first son of Jeonji |----- |20||Biyu ||비유왕 ||毗有王 ||427 - 454|| ||first son of Guisin||also Yeobi (여비, 餘毗) |----- |21||Gaero ||개로왕 ||蓋鹵王 ||454 - 475||Gyeongsa (경사, 慶司) or Gyeong (경, 慶)||first son of Biyu|| also Yeogyeong (여경, 餘慶) |----- |22||Munju ||문주왕 ||文周王||475 - 477||Modo (모도, 牟都) or Do (도, 都)||son of Gaero |----- |23||Samgeun ||삼근왕|| 三斤王 ||477 - 479||Samgeun (삼근, 三斤), Imgeol (임걸, 壬乞) or Samgeol (삼걸, 三乞)||first son of Munju|| also Mun-geun (문근왕, 文斤王) |----- |24||Dongseong ||동성왕|| 東城王 ||479 - 501||Modae (모대, 牟大) or Mamo (마모, 摩牟)||cousin of Samgeum |----- |25||Muryeong ||무령왕|| 武寧王||501 - 523||Sama (사마, 斯麻 or 斯摩) or Yung (융, 隆)||second son of Dongseong||also Sama (사마왕, 斯麻王), Do (도왕, 嶋王), or Horyeong (호령왕, 虎寧王) |----- |26||Seong ||성왕 ||聖王||523 - 554||Myeong (명, 明)||son of Muryeong||also Myeong (명왕, 明王) or Seongmyeong (성명왕, 聖明王) |----- |27||Wideok ||위덕왕 ||威德王 ||554 - 598||Chang (창, 昌)||first son of Seong||also Chang (창왕, 昌王) |----- |28||Hye ||혜왕 ||惠王||598 - 599||Gye (계, 季)||younger brother of Wideok||also Heon (헌왕, 獻王) |----- |29||Beop ||법왕|| 法王||599 - 600||Seon (선, 宣) or Hyosun (효순, 孝順)||first son of Hye |----- |30||Mu ||무왕 ||武王||600 - 641||personal name Jang (장, 璋) or Seodong (서동, 薯童)||youngest son of Wideok||also Mugang (무강왕, 武康王) or Mugwang (무광왕,武廣王) |----- |31||Uija ||의자왕 ||義慈王 ||641 - 660|| ||first son of Mu |}

Source:

Silla

Silla (57 BC - 935 CE) was one of the Three Kingdoms of Korea. In the early years, Silla was ruled by the Pak, Seok, and Kim families. Rulers of Silla had various titles, including Isageum, Maripgan, and Daewang. Like some Baekje kings, some declared themselves emperor.

#Hyeokgeose Geoseogan 혁거세 거서간 朴赫居世居西干 (57 BCE–4 CE) #Namhae Chachaung 남해 차차웅 南解次次雄 (4–24) #Yuri Yisageum (24–57) 유리이사금 儒理尼師今 (Kings Yuri to Heurhae bore the Korean title Isageum, an old word for "ruler") #Talhae Isageum 탈해이사금 脫解尼師今 (57–80) #Pasa Isageum 파사이사금 婆娑尼師今 (80–112) #Jima Isageum 지마이사금 祗摩尼師今 (112–134) #Ilseong Isageum 일성이사금 逸聖尼師今 (134–154) #Adalla Isageum 아달라이사금 阿達羅尼師今 (154–184) #Beolhyu Isageum 벌휴이사금 伐休尼師今 (184–196) #Naehae Isageum 내해이사금 奈解尼師今 (196–230) #Jobun Isageum 조분이사금 助賁尼師今 (230–247) #Cheomhae Isageum 첨해이사금 沾解尼師今 (247–261) #Michu Isageum 미추이사금 味鄒尼師今 (262–284) #Yurye Isageum 유례이사금 儒禮尼師今 (284–298) #Girim Isageum 기림이사금 基臨尼師今 (298–310) #Heulhae Isageum 흘해이사금 訖解尼師今 (310–356) #Naemul Maripgan 내물마립간 奈勿麻立干 (356–402) (Kings Naemul to Soji bore the Korean title Maripgan, an old word for "ruler") #Silseong Maripgan 실성마립간 實聖麻立干 (402–417) #Nulji Maripgan 눌지마립간 訥祗麻立干 (417–458) #Jabi Maripgan 자비마립간 慈悲麻立干 (458–479) #Soji Maripgan 소지마립간 炤智麻立干 (479–500) #King Jijeung 지증왕 智證王 (500–514) (Kings Jijeung to Gyeongsun bore the title Wang (the modern Korean word for "king"), with the exceptions noted below) #King Beopheung the Great 법흥태왕 法興太王 (514–540) ("King Beopheung the Great" is a translation of Beopheung Taewang, "Taewang" meaning "great king") #King Jinheung the Great 진흥태왕 眞興太王 (540–576) ("King Jinheung the Great" is a translation of Jinheung Taewang, "Taewang" meaning "great king") #King Jinji 진지왕 眞智王 (576–579) #King Jinpyeong 진평왕 眞平王 (579–632) #Queen Seondeok 선덕왕 善德王 (632–647) #Queen Jindeok 진덕왕 眞德王 (647–654) #King Muyeol the Great 태종무열왕 太宗武烈王 (654–661) ("King Muyeol the Great" is a translation of Muyeol Daewang, "Daewang" meaning "great king")

Unified Silla

#King Munmu 문무대왕 文武大王 (661–681) #King Sinmun 신문왕 神文王 (681–691) #King Hyoso 효소왕 孝昭王 (692–702) #King Seongdeok the Great 성덕대왕 聖德大王 (702–737) ("King Seongdeok the Great" is a translation of Seongdeok Daewang, "Daewang" meaning "great king") #King Hyoseong 효성왕 孝成王 (737–742) #King Gyeongdeok 경덕왕 景德王 (742–765) #King Hyegong 혜공왕 惠恭王 (765–780) #King Seondeok 선덕왕 宣德王 (780–785) #King Wonseong 원성왕 元聖王 (785–798) #King Soseong 소성왕 昭聖王 (798–800) #King Aejang 애장왕 哀莊王 (800–809) #King Heondeok 헌덕왕 憲德王 (809-826) #King Heungdeok 흥덕왕 興德王 (826–836) #King Huigang 희강왕 僖康王 (836–838) #King Minae 민애왕 閔哀王 (838–839) #King Sinmu 신무왕 神武王 (839) #King Munseong 문성왕 文聖王 (839–857) #King Heonan 헌안왕 憲安王 (857–861) #King Gyeongmun 경문왕 景文王 (861–875) #King Heongang 헌강왕 憲康王 (875–886) #King Jeonggang 정강왕 定康王 (886–887) #Queen Jinseong 진성왕 眞聖王 (887–897) #King Hyogong 효공왕 孝恭王 (897–912) #King Sindeok 신덕왕 神德王 (913–917) #King Gyeongmyeong 경명왕 景明王 (917–924) #King Gyeongae 경애왕 景哀王 (924–927) #King Gyeongsun 경순왕 敬順王 (927–935)

Gaya confederacy

The Gaya confederacy (42-562) consisted of several small statelets. All rulers of Gaya bore the title Wang ("King").

Geumgwan Gaya

Geumgwan Gaya (42-532) was one of the Gaya confederacy.

{|class="wikitable" |- !rowspan="2"|# !colspan="2"|Temple Name !rowspan="2"|Period of reign |- !Westernized !Hangul/Hanja |- |1 |Suro of Geumgwan Gaya |수로왕 首露王 |42-199 |- |2 |Geodeung of Geumgwan Gaya |거등왕 居登王 |199-259 |- |3 |Mapum of Geumgwan Gaya |마품왕 麻品王 |259-291 |- |4 |Geojilmi of Geumgwan Gaya |거질미왕 居叱彌王 |291-346 |- |5 |Isipum of Geumgwan Gaya |이시품왕 伊尸品王 |346-407 |- |6 |Jwaji of Geumgwan Gaya |좌지왕 坐知王 |407-421 |- |7 |Chwihui of Geumgwan Gaya |취희왕 吹希王 |421-451 |- |8 |Jilji of Geumgwan Gaya |질지왕 銍知王 |451-492 |- |9 |Gyeomji of Geumgwan Gaya |겸지왕 鉗知王 |492-521 |- |10 |Guhyeong of Geumgwan Gaya |구형왕 仇衡王 |521-532 |}

Daegaya

Daegaya (42-562) was one of the Gaya confederacy.

{|class="wikitable" |- !rowspan="2"|# !colspan="2"|Name !rowspan="2"|Period of reign |- !Westernized !Hangul/Hanja |- |1 |Ijinasi of Daegaya |이진아시왕 伊珍阿豉王 |42 CE-? |- |

··· | ··· | ··· | ··· |- |3 or 4 |Geumnim of Daegaya |금림왕 錦林王 |?-? |- | ··· | ··· | ··· | ··· |- |Unknown |Haji of Daegaya |하지왕 荷知王 |?-? |- | ··· | ··· | ··· | ··· |- |6 or 7 |Gasil of Daegaya |가실왕 嘉悉王 or 嘉實王 |?-? |- | ··· | ··· | ··· | ··· |- |9 |Inoe of Daegaya |이뇌왕 異腦王 |?-? |- |10 or 16 |Crown Prince Wolgwang or Doseolji of Daegaya |월광태자 (月光太子) or 도설지왕 (道設智王) |?-562 |}

Balhae

Balhae (698–926) was an ancient Korean kingdom established after the fall of Goguryeo. Balhae occupied southern parts of Manchuria (Northeast China) and Primorsky Krai, and the northern part of the Korean peninsula.

{|class="wikitable" |- !rowspan="2"|# !colspan="2"|Personal name !rowspan="2"|Period of reign !colspan="2"|Era name (年號) !colspan="2"|Posthumous name (諡號) |- !Westernized !Hangul/Hanja !Westernized !Hangul/Hanja !Westernized !Hangul/Hanja |- |1 |Dae Joyeong |대조영大祚榮 |698–719 |None |None |Go |고왕高王 |- |2 |Dae Muye |대무예大武藝 |719–737 |Inan |인안仁安 |Mu |무왕武王 |- |3 |Dae Heummu |대흠무大欽茂 |737–793 |Daeheung Boryeok |대흥 (大興) 보력 (寶曆) |Mun |문왕文王 |- |4 |Dae Won-ui |대원의大元義 |793–794 |None |None |None |None |- |5 |Dae Hwa-yeo |대화여大華與 |794 |Jungheung |중흥中興 |Seong |성왕成王 |- |6 |Dae Sung-rin |대숭린大嵩璘 |794–808 |Jeongryeok |정력正曆 |Gang |강왕康王 |- |7 |Dae Won-yu |대원유大元瑜 |808–812 |Yeongdeok |영덕永德 |Jeong |정왕定王 |- |8 |Dae Eon-ui |대언의大言義 |812–817? |Jujak |주작朱雀 |Hui |희왕僖王 |- |9 |Dae Myeongchung |대명충大明忠 |817?–818? |Taesi |태시太始 |Gan |간왕簡王 |- |10 |Dae Insu |대인수大仁秀 |818?–830 |Geonheung |건흥建興 |Seon |선왕宣王 |- |11 |Dae Ijin |대이진大彝震 |830–857 |Hamhwa |함화咸和 |Unknown |Unknown |- |12 |Dae Geonhwang |대건황大虔晃 |857–871 |Unknown |Unknown |Unknown |Unknown |- |13 |Dae Hyeonseok |대현석大玄錫 |871–895 |Unknown |Unknown |Unknown |Unknown |- |14 |Dae Wihae |대위해大瑋瑎 |895–906 |None |None |None |None |- |15 |Dae Inseon |대인선大諲譔 |906–926 |Unknown |Unknown |None |None |}

Later Baekje

Hubaekje (900-936) was founded by Gyeon Hwon, who was a general during Later Silla's period of decline. Thus began the Later Three Kingdoms period. Hubaekje met its downfall at the hands of Gyeon Hwon himself, who later led the Goryeo armies alongside Emperor Taejo of Goryeo to capture Singeom, the prince of Hubaekje, who had betrayed Gyeon Hwon.

{|class="wikitable" |- !rowspan="2"|# !colspan="2"|Personal name !rowspan="2"|Period of reign |- !Westernized !Hangul/Hanja |- |1 |Gyeon Hwon |견훤 甄萱 |900-935 |- |2 |Singeom |신검 神劍 |935-936 |}

Later Goguryeo

Later Goguryeo (901-918), also known as Ma-jin or Taebong, was established by Gung-ye, an outcast prince of Silla. Gung-Ye joined General Yang-Gil's rebellion, and rose through the ranks. He eventually assassinated Yang-Gil and established a new kingdom, naming it Later Goguryeo. Gung-Ye turned out to be a tyrant, and was overthrown by his generals, opening the way for General Wang Geon, who established Goryeo.

{|class="wikitable" |- !rowspan="2"|# !colspan="2"|Personal name !rowspan="2"|Period of reign !colspan="2"|Era name (年號) |- !Westernized !Hangul/Hanja !Westernized !Hangul/Hanja |- |1 |Gung-ye |궁예弓裔 |901-918 | Mutae Seongchaek Sudeok-Manse Jeong-gae | 무태 (武泰) 성책 (聖冊) 수덕만세 (水德萬歲) 정개 (政開) |}

Goryeo

Goryeo (918-1392) was ruled by the Wang Dynasty. The first ruler had the temple name Taejo, which means "great progenitor", and was applied to the first kings of both Goryeo and Joseon, as they were also the founders of the Wang and Yi Dynasties respectively. Starting with Gwangjong, rulers of Goryeo styled themselves emperors, with the first three rulers elevated to that title posthumously. With the Mongol conquest, however, the title of the ruler was demoted to a king, or "Wang."

The next twenty-three kings (until Wonjong) are also referred to by their temple names, ending in jong. Beginning with Chungnyeol (the twenty-fifth king), all the remaining kings of Goryeo had the title Wang ("King") as part of their temple names. Era names are in bracket where available

{|class="wikitable" |- !rowspan="2"|# !colspan="2"|Personal name !rowspan="2"|Period of reign !colspan="2"|Courtesy Name (C)/ Mongol name (M) / Pseudonym (Ps) !colspan="2"|Temple name (廟號) (T) / Posthumous name (諡號) (P) !colspan="2"|Era name (年號) |- !Westernized !Hangul/Hanja !Westernized !Hangul/Hanja !Westernized !Hangul/Hanja !Westernized !Hangul/Hanja |- |1 |Wang Geon |왕건王建 |918–943 |Yakcheon (C) |약천若天 (C) | Taejo | 태조太祖 (T) | Cheonsu | 천수 天授 |- |2 |Wang Mu |왕무王武 |943–945 |Sunggeon (C) |승건承乾 (C) | Hyejong | 혜종惠宗 (T) | | |- |3 |Wang Yo |왕요王堯 |945–949 |Cheoneui (C) |천의 (C) | Jeongjong | 정종定宗 (T) | | |- |4 |Wang So |왕소王昭 |949–975 |Ilhwa (C) |일화日華 (C) | Gwangjong | 광종光宗 (T) |Gwangdeok Junpung |광덕 (光德) 준풍 (峻豊) |- |5 |Wang Yu |왕유王伷 |975–981 |Jangmin (C) |장민長民 (C) | Gyeongjong | 경종景宗 (T) | | |- |6 |Wang Chi |왕치王治 |981–997 |Ongo (C) |온고溫古 (C) | Seongjong | 성종成宗 (T) | | |- |7 |Wang Song |왕송王誦 |997–1009 |Hyosin (C) |효신孝伸 (C) | Mokjong | 목종穆宗 (T) | | |- |8 |Wang Sun |왕순王詢 |1009–1031 |Anse (C) |안세安世 (C) | Hyeonjong | 현종顯宗 (T) | | |- |9 |Wang Heum |왕흠王欽 |1031–1034 |Wonryang (C) |원량元良 (C) | Deokjong | 덕종德宗 (T) | | |- |10 |Wang Hyeong |왕형王亨 |1034–1046 |Sinjo (C) |신조申照 (C) | Jeongjong | 정종靖宗 (T) | | |- |11 |Wang Hwi |왕휘王徽 |1046–1083 |Chokyu (C) |촉유燭幽 (C) | Munjong | 문종文宗 (T) | | |- |12 |Wang Hun |왕훈王勳 |1083 |Euigong (C) |의공義恭 (C) | Sunjong | 순종順宗 (T) | | |- |13 |Wang Un |왕운王運 |1083–1094 |Gyecheon (C) |계천繼天 (C) | Seonjong | 선종宣宗 (T) | | |- |14 |Wang Uk |왕욱王昱 |1094–1095 | | | Heonjong | 헌종獻宗 (T) | | |- |15 |Wang Hee |왕희王熙 |1095–1105 |Cheonsang (C) |천상天常 (C) | Sukjong | 숙종肅宗 (T) | | |- |16 |Wang U |왕우王俁 |1105–1122 |Semin (C) |세민世民 (C) | Yejong | 예종睿宗 (T) | | |- |17 |Wang Hae |왕해王楷 |1122–1146 |Inpyo (C) |인표仁表 (C) | Injong | 인종仁宗 (T) | | |- |18 |Wang Hyeon |왕현王晛 |1146–1170 |Ilsung (C) |일승日升 (C) | Uijong | 의종毅宗 (T) | | |- |19 |Wang Ho |왕호王皓 |1170–1197 |Jidan (C) |지단之旦 (C) | Myeongjong | 명종明宗 (T) | | |- |20 |Wang Tak |왕탁王晫 |1197–1204 |Jihwa (C) |지화至華 (C) | Sinjong | 신종神宗 (T) | | |- |21 |Wang Yeong |왕영王韺 |1204–1211 |Bulpi (C) |불피不陂 (C) | Huijong | 희종熙宗 (T) | | |- |22 |Wang O |왕오/왕숙/왕정王晶/王璹/王貞 |1211–1213 |Daehwa (C) |대화大華 (C) | Gangjong | 강종康宗 (T) | | |- |23 |Wang Cheol |왕철王澈 |1213–1259 |Cheonu (C) |천우天祐 (C) | Gojong | 고종高宗 (T) | | |- |24 |Wang Sik |왕식王倎 |1259–1274 |Ilsin (C) |일신日新 (C) | Wonjong | 원종元宗 (T) | | |- |25 |Wang Geo |왕거王椹 |1274–1308 | | | Chungnyeol | 충렬왕忠烈王 (P) | | |- |26 |Wang Jang |왕장王璋 |1308–1313 |Jungang (C) |중앙仲昻 (C) | Chungseon | 충선왕忠宣王 (P) | | |- |27 |Wang Man |왕만王燾 |1313–1330 1332–1339 |Euihyo (C) |의효 (C) | Chungsuk | 충숙왕忠肅王 (P) | | |- |28 |Wang Jeong |왕정王禎 |1330–1332 1339–1344 |Botapsilli (M) |보탑실리普塔失里 (M) | Chunghye | 충혜왕忠惠王 (P) | | |- |29 |Wang Heun |왕흔王昕 |1344–1348 |Palsamanaeisa(M) |팔사마타아지八思麻朶兒只 (M) | Chungmok | 충목왕忠穆王 (P) | | |- |30 |Wang Jeo |왕저王蚳 |1348–1351 |Misagamtaaji (M) |미사감타아지迷思監朶兒只 (M) | Chungjeong | 충정왕忠靖王 (P) | | |- |31 |Wang Jeon |왕전王祺 |1351–1374 | Ijae / Ikdang (Ps) |바얀테무르 伯顔帖木兒 (M) 이재 /익당 (Ps) | Gongmin | 공민왕恭愍王 (P) | | |- |32 |Wang U |왕우王禑 |1374–1388 | | | U | 우왕禑王 (P) | | |- |33 |Wang Chang |왕창王昌 |1388–1389 | | | Chang | 창왕昌王 (P) | | |- |34 |Wang Yo |왕요王瑤 |1389–1392 | | | Gongyang | 공양왕恭讓王 (P) | | |- |}

Joseon

Joseon (1392–1897) followed Goryeo. In 1897, when Joseon became the Korean Empire, some of the Joseon kings were posthumously raised to the rank of emperors.

Joseon monarchs had temple names ending in jo or jong. Jo was given to the first kings/emperors of new lines within the dynasty, with the first king/emperor having the special name (Taejo), which means "great progenitor" (see also Goryeo). Jong was given to all other kings/emperors.

Two kings, Yeonsangun and Gwanghaegun, were not given temple names after their reigns ended.

Each monarch had a posthumous name that included either the title Wang ("King"), Hwangje ("Emperor"), Daewang ("King X the Great"), or Daeje ("Emperor X the Great"). For the sake of consistency, the title "King/Emperor" has been added to each monarch's temple name in the list below.

{|class="wikitable" |- !rowspan="2"|# !colspan="2"|Personal name !rowspan="2"|Period of reign !colspan="2"|Courtesy Name (C)/ Pseudonym (Ps) !colspan="2"|Temple name (廟號) (T) / Posthumous name (諡號) (P) !colspan="2"|Era name (年號) |- !Westernized !Hangul/Hanja !Westernized !Hangul/Hanja !Westernized !Hangul/Hanja !Westernized !Hangul/Hanja |- |1 |Yi Seong gye |이성계/이단李成桂/李旦 |1392–1398 |Junggyeol (C) |중결 仲潔 (C) | Taejo | 태조太祖 (T) | | |- |2 |Yi Bang-gwa |이방과李芳果 |1398–1400 |Gwangwon (C) |광원光遠 (C) | Jeongjong | 정종定宗 (T) | | |- |3 |Yi Bang won |이방원李芳遠 |1400–1418 | Yudeok (C) | 유덕 遺德(C) | Taejong | 태종 太宗(T) | | |- |4 |Yi Do |이도李祹 |1418–1450 |Wonjeong (C) |원정元正 (C) | Sejong the Great | 세종 世宗(T) | | |- |5 |Yi Hyang |이향李珦 |1450–1452 |Hwiji (C) |휘지輝之(C) | Munjong | 문종文宗 (T) | | |- |6 |Yi Hong wi |이홍위李弘緯 |1452–1455 | | | Danjong | 단종端宗 (T) | | |- |7 |Yi Yu |이유李瑈 |1455–1468 |Suji (C) |수지 粹之 (C) | Sejo | 세조世祖 (T) | | |- |8 |Yi Gwang |이광李晄 |1468–1469 |Myungjo/Pyeongnam (C) |명조/평남明照/平南 (C) | Yejong | 예종睿宗 (T) | | |- |9 |Yi Hyeol |이혈李娎 |1469–1494 | | (C) | Seongjong | 성종 成宗(T) | | |- |10 |Yi Yung |이융李隆 |1494–1506 | | (C) | Yeonsangun | 연산군燕山君 | | |- |11 |Yi Yeok |이역李懌 |1506–1544 |Nakcheon (C) |낙천樂天 (C) | Jungjong | 중종中宗 (T) | | |- |12 |Yi Ho |이호李峼 |1544–1545 |Cheonyun (C) |천윤天胤 (C) | Injong | 인종仁宗 (T) | | |- |13 |Yi Hwan |이환李峘 |1545–1567 |Daeyang (C) |대양對陽 (C) | Myeongjong | 명종明宗 (T) | | |- |14 |Yi Yeon |이연李蚣 |1567–1608 | | | Seonjo | 선조宣祖 (T) | | |- |15 |Yi Hon |이혼李琿 |1608–1623 | | (C) | Gwanghaegun | 광해군 光海君 | | |- |16 |Yi Jong |이종李倧 |1623–1649 |Hwabaek (C) |화백 和伯(C) | Injo | 인조仁祖 (T) | | |- |17 |Yi Ho |이호李淏 |1649–1659 |Jeongyeon (C)Juko (Ps) |정연/靜淵 (C)죽오/竹梧 (Ps) | Hyojong | 효종 孝宗(T) | | |- |18 |Yi Yeon |이연李棩 |1659–1674 |Gyungjik (C) |경직景直 (C) | Hyeonjong | 현종顯宗 (T) | | |- |19 |Yi Sun |이순李焞 |1674–1720 |Myungbo (C) |명보明普 (C) | Sukjong | 숙종 肅宗 (T) | | |- |20 |Yi Yun |이윤李昀 |1720–1724 |Hwiseo (C) |휘서輝瑞 (C) | Gyeongjong | 경종 景宗 (T) | | |- |21 |Yi Geum |이금李昑 |1724–1776 |Gwangsuk (C)Yangseongheon (Ps) |광숙/光叔 (C)양성헌/養性軒 (Ps) | Yeongjo | 영조英祖 (T) | | |- |22 |Yi San |이산李祘 |1776–1800 |Hyeongun (C)Hongjae (Ps) |형운/亨運 (C)홍재/弘齋 (Ps) | Jeongjo | 정조正祖 (T) | | |- |23 |Yi Gong |이공李蚣 |1800–1834 |Gongbo (C)Sunjae (Ps) |공보/公寶(C)순재/純齋 (Ps) | Sunjo | 순조純祖 (T) | | |- |24 |Yi Hwan |이환李奐 |1834–1849 |Muneung (C)Wonheon (Ps) |문응/文應 (C)원헌/元軒 (Ps) | Heonjong | 헌종憲宗 (T) | | |- |25 |Yi Byeon |이변李昪 |1849–1863 |Dosung (C)Daeyongjae (Ps) |도승/道升(C)대용재/大勇齋(Ps) | Cheoljong | 철종哲宗 (T) | | |- |26 |Yi Myeong bok |이명복 李命福 |1863–1897 (1897-1907)* |Seongrim (C)Juyeon (Ps) |성림/聖臨(C)주연/珠淵 (Ps) | Gojong* | 고종高宗 (T) |Gaeguk Geonyang Gwangmu |개국 (開國) 건양 (建陽) 광무 (光武) |- |27 |Yi Cheok |이척李拓 |(1907–1910)* | Gunbang (C) Jeongheon (Ps) | 군방/君邦(C) 정헌/正軒 (Ps) | Sunjong* | 순종純宗 (T) |Yunghui |융희 (隆熙) |- |}

* see Korean Empire section

Korean Empire

In 1897, Joseon Dynasty became Korean Empire, which was lasted until 1910. Technically, the emperors should be referred to by their era names rather than their temple names, but the latter are commonly used.

{|class="wikitable" |- !rowspan="2"|# !colspan="2"|Personal name !rowspan="2"|Period of reign !colspan="2"|Korean era name !colspan="2"|Temple name (廟號) |- !Westernized !Hangul/Hanja !Westernized !Hangul/Hanja !Westernized !Hangul/Hanja |- |1 |Yi Myeong bok |이명복李命福 |1897–1907 |Gwangmu |광무 光武 | Gojong | 고종 (T) |- |2 |Yi Cheok |이척 李拓 |1907–1910 |Yunghui |융희 隆熙 | Sunjong | 순종 (T) |- |}

See also

Governor-General of Korea

Provisional Government of the Republic of Korea (1919–1948)

North Korea (1948–present), List of Presidents of North Korea

South Korea (1948–present), President of South Korea

Korean Imperial Household

Head of government of Korea

Notes

References

Yoon, N.-H.(윤내현), The Location and Transfer of GO-CHOSUN's Capital(고조선의 도읍 위치와 그 이동), 단군학연구, 7, 207 - 238 (2002)

http://www.rootsinfo.co.kr/index_sub02.html (in Korean only)

http://www.rulers.org

Category:Korean royalty * Monarchs Korea

:"Saint Benedict" redirects here. This article is about the founder of Western monasticism; for other saints named Benedict, see Benedict.

Coordinates	13 °31 ′30 ″N71 °58 ′20 ″N
Name	Saint Benedict of Nursia
Birth date	AD 480
Death date	AD 547
Feast day	July 11 (Roman Catholic calendar of saints), (Anglican Communion)March 14 (Byzantine Rite)March 21 (on local calendars and in the General Roman Calendar of 1962)
Venerated in	Roman Catholic ChurchAnglican CommunionEastern OrthodoxyLutheran Church
Caption	Saint Benedict. Detail from a fresco by Fra Angelico
Birth place	Norcia (Umbria, Italy)
Death place	Monte Cassino
Titles	AbbotPatron of Europe
Canonized date	1220
Canonized place	Rome
Canonized by	Pope Honorius III
Attributes	-Bell-Broken tray-Broken cup and serpent representing poison-Broken utensil-Bush-Crosier-Man in a Benedictine cowl holding Benedict's rule or a rod of discipline-Raven
Patronage	-Against poison-Against witchcraft-Agricultural workers-Cavers-Civil engineers-Coppersmiths-Dying people-Erysipelas-Europe-Farmers-Fever-Gall stones-Heerdt (Germany)-the Institute of Christ the King Sovereign Priest-Inflammatory diseases-Italian architects-Kidney disease-Monks-Nettle rash-Norcia (Italy)-People in religious orders-Schoolchildren-Servants who have broken their master's belongings-Speliologists-Spelunkers-Temptations
Major shrine	Monte Cassino Abbey, with his burial

Saint Benedict of Nursia () (480–547) is a Christian saint, honored by the Roman Catholic Church as the patron saint of Europe and students.

Benedict founded twelve communities for monks at Subiaco, about to the east of Rome, before moving to Monte Cassino in the mountains of southern Italy. There is no evidence that he intended to find a religious order. The Order of St Benedict is of later origin and, moreover, not an "order" as commonly understood but merely a confederation of autonomous congregations.

Benedict's main achievement is his "Rule", containing precepts for his monks. It is heavily influenced by the writings of John Cassian, and shows strong affinity with the Rule of the Master. But it also has a unique spirit of balance, moderation and reasonableness (ἐπιείκεια, epieikeia), and this persuaded most religious communities founded throughout the Middle Ages to adopt it. As a result, the Rule of Benedict became one of the most influential religious rules in Western Christendom. For this reason, Benedict is often called the founder of western Christian monasticism.

Biography

Apart from a short poem, attributed to Mark of Monte Cassino, the only ancient account of Benedict is found in the second volume of Pope Gregory I's four-book Dialogues, thought to have been written in 593. The authenticity of this work has been hotly disputed, especially by Dr Francis Clarke in his two volume work "The Pseudo-Gregorian Dialogues". Book Two consists of a prologue and thirty-eight succinct chapters.

Gregory’s account of this saint’s life is not, however, a biography in the modern sense of the word. It provides instead a spiritual portrait of the gentle, disciplined abbot. In a letter to Bishop Maximilian of Syracuse, Gregory states his intention for his Dialogues, saying they are a kind of floretum (an anthology, literally, ‘flowers’) of the most striking miracles of Italian holy men.

Gregory did not set out to write a chronological, historically anchored story of St. Benedict, but he did base his anecdotes on direct testimony. To establish his authority, Gregory explains that his information came from what he considered the best sources: a handful of Benedict’s disciples who lived with the saint and witnessed his various miracles. These followers, he says, are Constantinus, who succeeded Benedict as Abbot of Monte Cassino; Valentinianus; Simplicius; and Honoratus, who was abbot of Subiaco when St Gregory wrote his Dialogues.

In Gregory’s day, history was not recognized as an independent field of study; it was a branch of grammar or rhetoric, and historia (defined as ‘story’) summed up the approach of the learned when they wrote what was, at that time, considered ‘history.’ Gregory’s Dialogues Book Two, then, an authentic medieval hagiography cast as a conversation between the Pope and his deacon Peter, is designed to teach spiritual lessons.

Early life

Benedict was the son of a Roman noble of Nursia, the modern Norcia, in Umbria. A tradition which Bede accepts makes him a twin with his sister Scholastica. St Gregory's narrative makes it impossible to suppose him younger than 19 or 20. He was old enough to be in the midst of his literary studies, to understand the real meaning and worth of the dissolute and licentious lives of his companions, and to have been deeply affected himself by the love of a woman (Ibid. II, 2). He was capable of weighing all these things in comparison with the life taught in the Gospels, and chose the latter. He was at the beginning of life, and he had at his disposal the means to a career as a Roman noble; clearly he was not a child. If we accept the date 480 for his birth, we may fix the date of his abandonment of his studies and leaving home at about 500 AD.

Benedict does not seem to have left Rome for the purpose of becoming a hermit, but only to find some place away from the life of the great city. He took his old nurse with him as a servant and they settled down to live in Enfide, near a church to St Peter, in some kind of association with "a company of virtuous men" who were in sympathy with his feelings and his views of life. Enfide, which the tradition of Subiaco identifies with the modern Affile, is in the Simbruini mountains, about forty miles from Rome and two from Subiaco.

to the rescue of Saint Placidus, by Fra Filippo Lippi, 1445 A.D. .]]

A short distance from Enfide is the entrance to a narrow, gloomy valley, penetrating the mountains and leading directly to Subiaco. Crossing the Aniene and turning to the right, the path rises along the left face off the ravine and soon reaches the site of Nero's villa and of the huge mole which formed the lower end of the middle lake; across the valley were ruins of the Roman baths, of which a few great arches and detached masses of wall still stand. Rising from the mole upon 25 low arches, the foundations of which can even yet be traced, was the bridge from the villa to the baths, under which the waters of the middle lake poured in a wide fall into the lake below. The ruins of these vast buildings and the wide sheet of falling water closed up the entrance of the valley to St Benedict as he came from Enfide; today the narrow valley lies open before us, closed only by the far-off mountains. The path continues to ascend, and the side of the ravine, on which it runs, becomes steeper, until we reach a cave above which the mountain now rises almost perpendicularly; while on the right, it strikes in a rapid descent down to where, in St Benedict's day, below, lay the blue waters of the lake. The cave has a large triangular-shaped opening and is about ten feet deep.

On his way from Enfide, Benedict met a monk, Romanus of Subiaco, whose monastery was on the mountain above the cliff overhanging the cave. Romanus had discussed with Benedict the purpose which had brought him to Subiaco, and had given him the monk's habit. By his advice Benedict became a hermit and for three years, unknown to men, lived in this cave above the lake.

Later life

St Gregory tells us little of these years. He now speaks of Benedict no longer as a youth (puer), but as a man (vir) of God. Romanus, he twice tells us, served the saint in every way he could. The monk apparently visited him frequently, and on fixed days brought him food.

During these three years of solitude, broken only by occasional communications with the outer world and by the visits of Romanus, Benedict matured both in mind and character, in knowledge of himself and of his fellow-man, and at the same time he became not merely known to, but secured the respect of, those about him; so much so that on the death of the abbot of a monastery in the neighbourhood (identified by some with Vicovaro), the community came to him and begged him to become its abbot. Benedict was acquainted with the life and discipline of the monastery, and knew that "their manners were diverse from his and therefore that they would never agree together: yet, at length, overcome with their entreaty, he gave his consent" (ibid., 3). The experiment failed; the monks tried to poison him, and he returned to his cave. The legend goes that they first tried to poison his drink. He prayed a blessing over the cup and the cup shattered. Then they tried to poison him with poisoned bread. When he prayed a blessing over the bread, a raven swept in and took the loaf away. From this time his miracles seem to have become frequent, and many people, attracted by his sanctity and character, came to Subiaco to be under his guidance. For them he built in the valley twelve monasteries, in each of which he placed a superior with twelve monks. In a thirteenth he lived with a few, such as he thought would more profit and be better instructed by his own presence (ibid., 3). He remained, however, the father, or abbot, of all. With the establishment of these monasteries began the schools for children; and among the first to be brought were Saint Maurus and Saint Placidus.

Veneration

St. Benedict spent the rest of his life realizing the ideal of monasticism which he had drawn out in his rule. He died at Monte Cassino, Italy, while standing in prayer to God. According to tradition, this occurred on March 21, 547. He was named patron protector of Europe by Pope Paul VI in 1964. In 1980, Pope John Paul II declared him co-patron of Europe, together with Saints Cyril and Methodius.

In the pre-1970 Roman Calendar, his feast is kept on the day of his death, 21 March. Because on that date his liturgical memorial would always be impeded by the observance of Lent, the reform of the General Roman Calendar set an obligatory memorial for him on 11 July, the date on which some monasteries commemorated the translation of his relics to the monastery of St. Benoit-sur-Loire in Northern France. His memorial on 21 March was removed from the General Roman Calendar but is retained in the Roman Martyrology.

The Orthodox Church commemorates St. Benedict on March 14.

St. Benedict is honored with a feast day on the liturgical calendar of the Episcopal Church (USA) on July 11.

Rule of St. Benedict

based on the last page of the 1415 book found in the library of Metten Abbey, clarifying the initials on the St. Benedict medal.]]

Seventy-three short chapters comprise the Rule. Its wisdom is of two kinds: spiritual (how to live a Christocentric life on earth) and administrative (how to run a monastery efficiently). More than half the chapters describe how to be obedient and humble, and what to do when a member of the community is not. About one-fourth regulate the work of God (the Opus Dei). One-tenth outline how, and by whom, the monastery should be managed. And two chapters specifically describe the abbot’s pastoral duties.

The Saint Benedict Medal

This medal originally came from a cross in honor of St Benedict. On one side, the medal has an image of St Benedict, holding the Holy Rule in his left hand and a cross in his right. There is a raven on one side of him, with a cup on the other side of him. Around the medal's outer margin are the words "Eius in obitu nostro praesentia muniamur" ("May we, at our death, be fortified by His presence"). The other side of the medal has a cross with the initials CSSML on the vertical bar which signify "Crux Sacra Sit Mihi Lux" ("May the Holy Cross be my light") and on the horizontal bar are the initials NDSMD which stand for "Non Draco Sit Mihi Dux" ("Let not the dragon be my overlord"). The initials CSPB stand for "Crux Sancti Patris Benedicti" ("The Cross of the Holy Father Benedict") and are located on the interior angles of the cross. Either the inscription "PAX" (Peace) or the Christogram "IHS" may be found at the top of the cross in most cases. Around the medal's margin on this side are the Vade Retro Satana initials VRSNSMV which stand for "Vade Retro Satana, Nonquam Suade Mihi Vana" ("Begone Satan, do not suggest to me thy vanities") then a space followed by the initials SMQLIVB which signify "Sunt Mala Quae Libas, Ipse Venena Bibas" ("Evil are the things thou profferest, drink thou thy own poison").

This medal was first struck in 1880 to commemorate the fourteenth centenary of St Benedict's birth and is also called the Jubilee Medal; its exact origin, however, is unknown. In 1647, during a witchcraft trial at Natternberg near Metten Abbey in Bavaria, the accused women testified they had no power over Metten, which was under the protection of the cross. An investigation found a number of painted crosses on the walls of the abbey with the letters now found on St Benedict medals, but their meaning had been forgotten. A manuscript written in 1415 was eventually found that had a picture of Saint Benedict holding a scroll in one hand and a staff which ended in a cross in the other. On the scroll and staff were written the full words of the initials contained on the crosses. Medals then began to be struck in Germany, which then spread throughout Europe. This medal was first approved by Pope Benedict XIV in his briefs of December 23, 1741, and March 12, 1742. In April 2008, Pope Benedict XVI discussed the influence St Benedict had on Western Europe. The pope said that “with his life and work St Benedict exercised a fundamental influence on the development of European civilization and culture” and helped Europe to emerge from the "dark night of history" that followed the fall of the Roman empire.

To this day, The Rule of St. Benedict is the most common and influential Rule used by monasteries and monks, more than 1400 years after its writing.

The leaders of the Episcopal Cathedral of St. John the Divine, when choosing a single figure from each century of Christian History, chose Benedict of Nursia as the most important figure of the 6th Century.

The influence of St Benedict produced "a true spiritual ferment" in Europe, and over the coming decades his followers spread across the continent to establish a new cultural unity based on Christian faith.

In 1964, Pope Paul VI named St Benedict as patron saint of Europe.

See also

Anthony the Great

Benedictine Order

Camaldolese

Hermit

Poustinia

San Beneto

Vade retro satana

References

"The Life of St Benedict," by St. Gregory the Great, Rockford, IL: TAN Books and Publishers, ISBN 0-89555-512-3

Gallery of pictures related to St Benedict

External links

A Benedictine Oblate Priest – The Rule in Parish Life

Guide to Saint Benedict

Sacro speco, Grotta della Preghiera – general view – enlarged view

The Holy Rule of St. Benedict – Online translation by Rev. Boniface Verheyen, OSB, of St. Benedict's Abbey

The Order of Saint Benedict

The Medal Or Cross of St. Benedict: Its Origin, Meaning, and Privileges

Life and Miracles of St Benedict

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