Mishil was a Silla aristocrat whose historicity is debated. According to the Hwarang Segi, she was concubine to several kings and, along with his mother Queen Sado, played an instrumental role in dethroning King Jinji.
Biography
According to the Hwarang Segi, Mishil was the daughter of Lord Mijinbu and Lady Myodo and sister of Queen Mother Sado, the consort of Jinheung of Silla. Her paternal grandmother was Princess Samyeop, daughter of King Beopheung. Due to her lineage, Mishil was a member of the jingol, or the noble true bone caste. Matrilineally, she belonged to the Matrilineal clan of Daewon Shintong or directly translated as the divine succession of the great prime. The divine succession of the great prime is believed to be descent from Bomi, however, the records in the reigns of Soji of Silla, that Bomi, the Lady Daewon, the lover of General Seolwon and the older sister of Lord Misaeng. She was concubine to three successive Silla kings: King Jinheung, King Jinji, and King Jinpyeong. Legend states that she was in love with Crown Prince Dongnyeon. Her sons became the 11th and 16th pungwoljus, Bojong and Hajong, respectively. According to Hwarang Segi: Mishil became King Jinji's concubine after his father, King Jinheung died. However, he lost interest on her after falling in love with another woman. His mother, Queen Sado, was angered about his sudden change of heart and failing to keep his promise on making her sister, Mishil into his Queen. As a result, Queen Sado, with the help of Mishil's lovers; Lord Sejong and General Seolwon, managed to get the support of the court to dethrone King Jinji. They gained people's support after blaming him for the starvation and defeat that Silla has suffered by spreading the rumor that heavens has forsaken Silla for having an immoral king. Jinji's removal resulted in the installation of his nephew, King Jinpyeong, to the throne. Jinji's grandson, Kim Chunchu, would later succeed to the throne as King Muyeol.
Historicity
It has been questioned whether Misil was truly a historical figure, as she is only mentioned in the Hwarang Segi, and not in the historical texts Samguk sagi or Samguk yusa. Additionally, her role as mother to her various sons and daughters is not acknowledged by either of these historical texts, only the Hwarang Segi.
