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在《魏书·高句丽传》和好太王碑文里都有高句丽自己承认的谱系,尽管仍显得简略,且其间不无捏合、粉饰,但不失为研究高句丽王系的最佳史料。而能揭示高句丽自己承认的谱系也存在炮制迹象的,莫过于好太王碑和冉牟墓志中都出现的高句丽始祖传说,这种高句丽人自己认同的传说以固定模式的形式重复出现,且与《魏书·高句丽传》里的高句丽始祖传说相契合,充分说明高句丽王室曾利用夫余建国传说来整合过高句丽王室谱系,因此,好太王碑及其“始祖传说”模式对研究高句丽早期王系具有重要意义。
Although the genealogies of Goguryeo’s own recognition in both the “Biography of the Goguryeo of the Weisuji” and the stele of the Taijiu are all considered simple, they are the best historical materials for the study of the Koguryo series. However, there are some indications that Goguryeo’s own recognition of pedigree is still evident. The legend of Goguryeo ancestor that appeared in the tombstone of King Taewanggwang and Ran was both repeated in the form of a fixed pattern, The Goguryeo ancestor’s legend in Gusu-Goguryeo’s Biography is fully matched. This fully shows that the royal court of Goguryeo once integrated the royal lineage of Gaogou with the legend of husband Yu Jianguo. Therefore, Early kingship is of great significance.