Later King Yejong rewarded her with a yearly allowance, noting in particular her merit in assisting each of her sons to pass the state examination.
[citation needed] The increasing literary and scholarly reputation of the Kim brothers made them popular teachers of the Confucian classics.
During Kim's lessons on various historical topics Yun Ŏn-i posed difficult questions, apparently trying to embarrass him and discredit his scholarship.
These ranged from a tributary status and mercenary service to cross-border warfare and informal alliances, particularly during the reign of King Yejong.
[14] This document advised a cautious following of the Chinese practices, and expressed abhorrence of Khitan, and by extension, other nomadic "barbarians".
[15] The status of Goryeo rulers can be roughly summarized as naeje oewang (emperor at home and king abroad).
"[17] In a letter to the Song court Kim Bu-sik derived the Goryeo legitimacy as successors of Jizi (Giji, a semi-legendary sage who is said to have ruled Gojoseon in the 11th century BCE), who was enfeoffed by the Chinese Son of Heaven.
After a long and mutually complementary discourse Bu-sik "concluded by stating that it was the barbarians who stood between Goryeo and the Song, literally and figuratively."
This letter was written just before Kim Bu-sik finally ensured the recognition by Goryeo of the Jin dynasty ruler as the Son of Heaven in 1126.
For example, the first Liao request for help was debated (8th month of the 10th year of Yejong's reign, July 1115) at the extended meeting of the Privy Council that included also the top military commanders.
[18] Wanyan Aguda scored a number of victories over Liao; and proclaimed the establishment of the Jin dynasty with himself as its first emperor in 1115.
Goryeo consistently refused any military help to Liao and in the wake of the Jurchen advances recaptured the Uiju (Poju) area and once again established the Yalu River as its border.
[20] While the majority of Yenjong's officials believed in the eventual Liao downfall, a crisis in the relationship with the Jurchen was precipitated by the request of Taizu of Jin to be recognized as the 'elder brother' of the Goryeo king in 1117.
The factions of Yi Cha-gyŏm and Kim Bu-sik stalled the rash moves, but the formal submission of Goryeo to Jin was made only during the reign of Injong.
[citation needed] In fact, Kim Bu-cheol (voicing a position of Kim Bu-sik who was at the time in China) submitted a memorandum proposing to accede to the demands of Emperor Taizu of Jin, giving the following rational: "Now even the great Song calls itself the younger brother of the Khitan and they have gotten along peacefully for generations.
[18] In his book Gaoli tujing Xu Jing (1091–1153), a member of the Song mission to Goryeo in 1122–1123, mentions Kim Bu-sik.
Shortly after Injong took the throne, Kim was an executive, and in 1124 was promoted to the position of the deputy minister of the Ministry of Rites (예부시랑; 禮部侍郞; yebu sirang) .
Nevertheless, after a failed coup against Yi in early 1126 Kim Bu-sik not only remained in power, but was promoted to the position of the Chief Censor.
[3] The ideological and religious opinions of Kim Bu-sik fell into the spectrum of practices of the upper strata of the Goryeo society.
During the Myo Cheong rebellion in 1135–1136 Kim Bu-sik is recorded as swearing an oath "by the heaven and the earth, the mountains and streams and the gods and spirits".