The Goguryeo Dynasty actively responded to pressure from outside forces and internally slowed the independent momentum of the tribal group, absorbing the chieftain into the order of centralized domination with the king at its peak, adjusting the interests of the central noble to grow into an ancient country. It was a process of building a unified centralized ruling order while avoiding a pluralistic and tribal ruling order, and building a strong royal power that could be located at the peak of the order. In the process, there was frustration, but King Go Guk-won temporarily called it Soyeolje and showed off his royal authority externally. However, King Go Guk-won was invaded by the Yeogun, and not only the queen of the queen but also the dead body of the king of the ancestors were taken prisoner and eventually killed in the Battle of Daebaekje. It was the result of the unstable royal authority. Such frustration of King Go Guk-won not only shook the interior of Goguryeo's ruling system, which peaked at the king that had been established until then, but also caused the contraction of the nation's economic base or receiving base. King Sosorim, who succeeded after that, formed friendly relations with Jeon Jin, who destroyed Jeon Yeon, strengthened the defense of Daebaekje, and sought stability in foreign relations. Internally, it attempted to establish a centralized governance system by strengthening the royal authority through the establishment of Buddhist official, Taehak, and the dissemination of the decree. Buddhism's public figure was a presentation of a super-deficient and universal mental world that was higher than the existing religious system that maintained the tribal social order. It was an ideological basic work to strengthen royal power and maintain a centralized governance system. Buddhism accepted by King Sosorim was a North Korean-Chinese hojok Buddhism handed down from Jeonjin, and the monarch exercised considerable power over the denomination, monks maintained stability in the royal authority as political and military issues and sorcerer, and had a close relationship with the state power or royal authority. That point of Buddhism was in line with Goguryeo's intention to strengthen the royal authority and establish a centralized governance system. Next, the establishment of Taehak aims to reorganize educational institutions at the national level and organically accept advanced culture to cultivate noble children as new bureaucrats. In other words, it emphasized Confucian virtues such as Chung by introducing a higher level of Confucian political ideology than in the tribal state era, and aimed to rationalize the authority of the prince and foster management to maintain a centralized governing system. The contents of the law promulgated by King Sosorim have not been handed down, but it was to reorganize and codify the pluralistic customary system of the tribal state into a unified public law system to maintain the systematic reorganization of the king's peak. As described above, the policies of King Sosurim were later inherited by King Gwanggaeto, the king of the homeland, and the centralized system, which culminates in the kingship, bears fruit. As a result, during the reign of King Gwanggaeto, the overall national system such as politics, society, culture, and military was completed, and the royal authority and centralized governance system were strengthened, enabling the total gathering of national power. King Jangsu, who succeeded King Gwanggaeto, reigned for 80 years and carried out Pyongyang Cheondo, which had been prepared since the previous dynasty, which was the basic policy of King Jangsu. Since the old capital district has a strong foundation for the central noble, it was an area where the royal authority was likely to be checked and had limitations in growing into a super-deficient country. On the other hand, Pyongyang was an area that was easy for royal forces to dominate and rich in economic power because it had relatively few direct interests of the central noble and weakened indigenous forces. Moreover, Pyongyang Cheondo also has the effect of avoiding conflicts with China, so peace was maintained until it was closed to the Sui Dynasty in the future. On the other hand, Baekje and Silla formed an alliance due to a sense of crisis against Goguryeo, and Baekje also promoted joint measures with the North. In such a situation, King Jangsu attacked Baekje and murdered King Gaero and brought Baekje's capital to Woongjin. In addition, in the technique of the Jungwon Goguryeo Monument called Silla Gyeongnae Dangju, it can be assumed that Goguryeo soldiers were stationed in Silla's territory. These are facts that show that Goguryeo had the upper hand, but its relationship with neighboring countries was tense. Goguryeo's external superiority was made possible by the policy of taking the Namjin policy and paying tribute depending on the situation of King Jangsu. The Northern Wei, who was raging at the time, was thoroughly conquering and subjugating a country that could be subjugated. In such a situation, it was possible for King Jangsu to act against the will of the north because Goguryeo's national power was independent. King Jangsu was exercising leadership through street diplomacy, taking advantage of the divided situation in China. This does not mean that King Jangsu reigned as an absolute monarch from the beginning of his throne. King Jangsu's Pyongyang Cheondo also aimed at freeing the royal family from the central noble family. At the beginning of the throne, aristocratic forces could interfere with the royal authority, and there was also a movement within the royal family to threaten the royal authority in connection with the royal family. King Jangsu at the beginning of the throne could not have had anything to do with such movement. Therefore, the absolute power exercised by King Jangsu is also a disproving of the fact that he overcame such a process. However, even after King Jangsu acquired absolute authority, the opposition of the aristocratic forces remained. It can also be estimated from the contents of the national book sent by King Gaero of Baekje to the north. Now (Goguryo) Ryeon is committing a crime. (That) country is like (a minced dish) fish. Instead, there is no stopping by slaughtering Myeongjok. Sin is full, evil builds up, the people (life of the people) collapse, and they are separated. This record is more than 60 years after King Jangsu ascended the throne, and it is said that there is still opposition from the Daishin and his tribe, even though enough time has elapsed to stabilize the royal authority. The fact that there was an internal backlash even when King Jangsu's authority was stabilized suggests that King Jangsu's ascension and rule were also carried out amid such opposition. Therefore, there would have been much more such crises at the time of King Gwanggaeto's death and King Jangsu's ascension. Immediately after King Gwanggaeto's death, immediately after King Jangsu was crowned, it was the most suitable time for several tribes to protest against King Gwanggaeto's absolute authority, and it would have been a great opportunity for several tribes to restore their existing powers. In addition, it was natural to try to increase the authority of the tribe at such an opportunity. In such a situation, it was indispensable for the Shin Dynasty to confirm the integrity and legitimacy of the royal family, and it is an epitaph to confirm the legitimacy and location of King Jangsu in response to the necessity. Since it is an inscription composed of such a situation of the times, the purpose of the monument cannot be limited to the praise of King Gwanggaeto. It includes King Jangsu's intention to overcome the anxiety or crisis that may arise during the dynasty's replacement period by confirming the principle that the spirit expressed by King Jangsu is reproduced by King Jangsu by specifying the power of King Gwanggaeto. Takatoshi Matsubara says that. It is thought that the inscription also has the function of explaining the present. At that point, it will naturally come to mind that it has the function of declaring the legitimacy of King Jangsu, the founder of the stone monument and successor of the throne, at home and abroad, as well as commemorating the virtues of King Gwanggaeto. In addition, for the few successors on the throne, it was necessary to emphasize the need for re-integration and strengthening order maintenance throughout the kingdom in danger of division and collapse due to the death of the former king. This is an opinion that argues that the inscription contains the intention of the visa and suggests a correct method of understanding the inscription. It is clear that the epitaph praises the feat of the vice king. However, it does not end with the praise of the vice-king, but it confirms the absoluteity of the king's reign with its admonition, inherits the king, and strengthens the position of King Jangsu himself, who reigns in the present world. That would have been the biggest purpose of admission and non-textual composition. King Jangsu exists outside the inscription, but inherits the world of inscription through blood ties.
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