(Translated by https://www.hiragana.jp/)
Lady Saso - Wikipedia
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Lady Saso

Lady Saso (Korean: 사소부인; Hanja: 娑しゃば蘇そ夫人ふじん) is said to be the mother of Hyeokgeose of Silla first introduced in Samguk Yusa. Also known as the Sacred Mother of Mt. Seondo (Hangul: 선도산), legends say she was a princess from the Buyeo royal family.[1][2][3][4] She gave birth to Hyeokgeose of Silla. Later, she was honored as great king (queen regnant)[a] by King Gyeongmyeong.[1]

Lady Saso
Hangul
사소부인
Hanja
娑しゃば蘇そ夫人ふじん
Revised RomanizationSaso Buin
McCune–ReischauerSaso Buin

Outline

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The following description is from the Samguk Yusa (Memorabilia of the three Kingdoms), volume 5, clause 7.

名めい娑しゃば蘇そ。早はや得え神仙しんせん之の術じゅつ。歸かえり止とめ海うみ東ひがし。久ひさ而不還かえ。父ちち皇すめらぎ寄書きしょ繫足云うん。隨ずい鳶とんび所しょ止とめ為ため家か。蘇そ得とく書しょ放ひ鳶とんび。飛ひ到いた此山而止。遂とげ來宅らいたく為ため地ち仙せん。故こ名西めいせい鳶山とんびやま。神かみ母はは久ひさ據よりどころ茲山。鎮祐邦國ほうこく。靈異れいい甚多。 The Sacred Mother was called SaSo and she was born in the buyeo royal family. She got sacred power and came to Hae Dong (해동/Korea), lived there and stayed there for long time. She tied a letter to the foot of a kite saying “Let's build a house where the kite stops”. Once she wrote the letter and released the kite, it flew to Mt. Seondo (West mountain of Gyeongju/慶州けいしゅう) and stopped there. She decided to live there and became Xian (仙せん) of the land. That mountain was named as West Kite mountain and the Sacred Mother SaSo stayed there as her base for quite a long time and protected the country. There are a lot of miracles around that mountain as well.

[5]

其始到いた辰たつ韓かん也。生なま聖子せいこ為ため東國とうごく始はじめ君くん。蓋ぶた赫居閼英二聖之所自也。故こ稱しょう雞龍雞林白馬はくば等とう。雞屬西にし故こ也。嘗使諸しょ天仙てんせん織お羅ら。緋ひ染しみ作さく朝あさ衣ころも。贈おく其夫。國人くにびと因いん此始知ち神しん驗けん。 She came to the Jinhan confederacy in the beginning, gave birth to sacred children and became the first king of the eastern country. Probably those children were Aryeong and Hyeokgeose of Silla. That's why they are called Gye-Nong (계농), Gye-Rim (계림), Baek-Ma (백마) and so on: because Gye (계) belongs to west side. One day, SaSo made a fairy of the heavens weave silk cloth, dye it in scarlet and make a Korean garment. She sent this garment to her husband. This was the first time people in the country knew of her miracles.

Criticisms surrounding her origins

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Chinese accounts

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See also: Sinicization and Sinocentrism

Historians have long questioned the origins of Lady Saso noting the case of Kim Bu-sik, a Goryeo bureaucrat whom authored the Samguk Sagi (not to be confused with Samguk Yusa), who had been oblivious to these "tales and rumors" (as he puts it) of Lady Saso prior to his visit to Song dynasty China. During Kim's visit to the kingdom (circa 1111–1117), his Chinese guide, "Wang Fu" (Traditional Chinese: 王おう黼) explained to Kim Bu-sik who saw the statue of a woman in "Wuxingwan" (Traditional Chinese: 佑たすく神かみ館かん) as someone who was "a legendary figure (Lady Saso) of your country who was a daughter of an ancient Chinese emperor who fled east after being exiled for becoming pregnant without a husband" and that he (Wang) and his followers worshipped said individual.[6]

Kim Bu-sik later remarked about the rather peculiar encounter and questioned the validity of such claim made by a foreign Chinese who was heavily invested in a legend that neither he (Kim) or his people had any knowledge of. Therefore, he did not include the myth in his history- and fact-focused Samguk Sagi.[6]

A century later, it is said that Il-yeon took note of the experience of Kim Bu-sik and included it in his collection of folktales and legends, the Samguk Yusa.[7] But much like most claims made in Samguk Yusa, historians are very skeptical as to whether or not such individuals truly existed.

Another criticism focuses on these tales as being no different from mere deifications that stems from ideas such as Sinocentrism or Buddhism, which claims unidentified individuals of foreign origins (such as Chinese or Indians) as supposed ancestors of past royals with no grounded evidence.[8][b] Such claims have also been made by Il-yeon within Samguk Yusa, in regards to the origins of Heo Hwang-ok being ancient India.[9]

Claims made by Samguk Yusa (the source material Lady Saso is first mentioned in) is presumed to be the result of Chinese Sinocentrism, aligning with the claims that the Japanese were descended from Xu Fu (徐じょ福ぶく), the Xiongnu were descendants of Lü-Gui (履くつ癸みずのと王おう) the last king of Xia (夏なつ) and that the case of Gojoseon (古こ朝鮮ちょうせん) and Gouwu (句く吳くれ) all revolve around China and its cultural significance.

However, despite finding multiple claims in numerous texts across East Asia (and even Southeast Asia), modern historians have a difficult time cross-referencing and deducing on concrete evidence which back the legitimacy of such assertions, later stating that the claims made in the past were mostly hearsay.[6] As such, the story of Lady Saso is mostly considered as fiction, which was published under the guise of a non-verfiable legend told in a third-person experience that happened over a century ago prior to its publication.

Following Kim Bu-sik's initial encounter with the legend, Il-yeon mentioned in his book that Lady Saso came from a "royal family", (not necessarily alluding to the Chinese dynasties),[5] which took another meaning of its own within Korea during the Japanese annexation period.

Korean accounts

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See also: Korean nationalism

The story of Lady Saso also revolves around a controversy surrounding false claims of her origins through nationalistic ideology in Korea which became prevalent during the Japanese occupation of Korea. According to modern Korean historians, Il-yeon's claim of “(Lady Saso) coming from a royal family” was distorted once more by a fiction oriented, pseudo-historical book, Hwandan Gogi (환단고기/ Hanja: 桓檀古記こき) which was first written in 1911 and later published in 1979. According to the questionable book, Hyeokgeose's mother (Lady Saso) is claimed to be Princess Paso from Buyeo.[10]

According to Samguk Yusa, the story of Lady Saso include the terms "Gye-nong (계농)", "Gye-rim (계림)" and "Baek-ma (백마)". However, the mention of the word "Gye", found in Gye-nong and Gye-rim is first introduced in the legend of Kim Al-ji and absent in the chronologically older legend of Hyeokgeose. However, using this analogy, Gye Yeon-su, a major contributor to Hwandan Gogi claimed that Lady Saso was in fact, Princess Paso of Buyeo[11] which elevated him (a person of the Gye family line) her descendant and of ancient Korean royalty. His claim (alongside the book itself) was heavily criticized and is now widely regarded as a work of fiction. However, it is thought that these false claims found in Samguk Yusa and Hwandan Gogi about Lady Saso is what caused her existence to become so controversial in recent times.

Family

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N/A사소부인
Saso
혁거세 거서간
Hyeokgeose		알영부인
Aryeong
남해 차차웅
Namhae

Notes

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  1. ^ In Korean Language, a queen regnant is called a yeowang (여왕, "female king").
  2. ^ Wang Yang(王おう襄じょう), the envoy of the Song dynasty, came to Goryeo as an envoy and offered a ancestral rites to Eastern Saint Lady(東ひがし神しん聖母せいぼ女おんな), and there was a phrase, "pregnant with Wise Saint(賢けん聖きよし) and established the country." However, Eastern Saint Lady(東ひがし神しん聖母せいぼ女おんな) appears in book named Goryeo Dogyeong [ko](고려도경/ hanja:高麗こうらい圖ず經けい). According to this book, Eastern Saint Temple enshrines Lady Yuhwa as a god. There is a suspicion that Song historian who told Kim Bu-sik a story of Lady Saso could not distinguish Goguryeo from Silla. It's presumed error by the Chinese historian who lacked an understanding of early Korean history and Korean Historian who has been blindly following the Chinese opinion.

References

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  1. ^ a b Encyclopedia of Korean Culture 사소 娑しゃば蘇そ. Encyclopedia of Korean Culture.
  2. ^ "국어국문학자료사전 사소 娑しゃば蘇そ". 국어국문학자료사전.
  3. ^ 野村のむら伸一しんいち. 東シナ海ひがししなかい周辺しゅうへんの女神めがみ信仰しんこうという視点してん (PDF). 慶應義塾大学けいおうぎじゅくだいがく日吉ひよし紀要きよう. 言語げんご・文化ぶんか・コミュニケーション No.26. 慶應義塾大学けいおうぎじゅくだいがく日吉ひよし紀要きよう刊行かんこう委員いいん会かい. p. 3. Archived from the original (PDF) on 2016-11-16. Retrieved 2017-01-22.
  4. ^ 延のべ恩おん株かぶ (March 2011). "新しん羅らの始祖しそ神話しんわと日にち神しん信仰しんこうの考察こうさつ ― 三さん氏し（朴ほお・昔むかし・金きむ）の始祖しそ説話せつわと娑しゃば蘇そ神かみ母はは説話せつわを中心ちゅうしんに ―". 桜美林おうびりん論考ろんこう. 言語げんご文化ぶんか研究けんきゅう = the Journal of J. F. Oberlin University. Studies in Language and Culture. 桜美林大学おうびりんだいがく桜美林おうびりん論考ろんこう『言語げんご文化ぶんか研究けんきゅう』第だい2号ごう. 2. 桜美林大学おうびりんだいがく: 94. Retrieved 2017-01-22.
  5. ^ a b 김성호 (2000년 3월 16일). 《씨성으로 본 한일민족의 기원》. 푸른숲. 239쪽. ISBN 8971842709.
  6. ^ a b c 김, 성호 (2000). 씨성으로 본 한일민족의 기원: 한국의 시조는 소호김천씨, 일본은 천손단군이었다 (in Korean). 서울: 푸른숲. ISBN 978-89-7184-270-6.
  7. ^ 三さん國こく遺のこ事こと > 卷まき 第だい五ご > 感かん通どおり第だい七なな > 仙せん桃もも聖母せいぼ隨喜ずいき佛事ぶつじ > 神かみ母はは夲中國ちゅうごく帝室ていしつ之の女おんな. 名めい娑しゃば蘇そ, 早はや得え神仙しんせん之の術じゅつ歸き止どめ海うみ東ひがし乆而不ふ還かえ. 父ちち皇すめらぎ寄書きしょ繫足云うん. “随ずい鳶とんび所しょ止とめ爲ため家か.” 蘇そ得とく書しょ放ひ鳶とんび飛ひ到いた此山而止. 遂とげ来宅らいたく爲ため地ち仙せん. 故こ名西めいせい鳶山とんびやま. 神かみ母はは久ひさ㩀兹山やま鎮祐邦國ほうこく霊異れいい甚多, 有ゆう國こく已やめ来き常つね爲ため三さん祀まつ之これ一いち, 秩在群ぐん望もち之の上うえ. 第だい五十四景明王好使鷹, 甞登此放鷹たか而失之の. 禱於神しん母はは曰, “若わか得とく鷹たか當とう封ふう爵.” 俄にわか而鷹飛来ひらい止どめ机上きじょう, 因いん封ふう爵大王おう焉. 其始到いた辰たつ韓かん也生聖子せいこ爲ため東國とうごく始はじめ君くん, 盖赫居きょ·閼英二聖之所自也. 故こ稱しょう雞龍·雞林·白馬はくば等とう雞属西にし故こ也. 甞使諸しょ天仙てんせん織お羅ら緋ひ染しみ作さく朝あさ衣ころも贈おく其夫, 國人くにびと因いん此始知ち神しん驗けん. 又また國史こくし史し臣しん曰. 軾政和わ中ちゅう甞奉使し人じん宋そう, 詣まい佑たすく神かみ舘たて有ゆう一堂いちどう設しつらえ女おんな仙せん像ぞう. 舘たて伴とも學士がくし王おう黼曰, “此是貴國きこく之の神かみ, 公知こうち之の乎.” 遂とげ言げん曰, “古こ有ゆう中國ちゅうごく帝室ていしつ之の女じょ泛海抵辰韓かん, 生子おいご爲ため海うみ東ひがし始祖しそ, 女おんな爲ため地ち仙せん長ちょう在ざい仙せん桃山ももやま, 此其像ぞう也. 又また大だい宋そう國こく使し王おう襄じょう到いた我わが朝あさ祭さい東ひがし神しん聖母せいぼ女おんな, 有ゆう娠賢肇はじめ邦之くにゆき句く.” 今こん能のう施ほどこせ金きん奉たてまつ佛ふつ爲ため含生開ひらき香が火ひ作さく津つ梁はり, 豈あに徒と學がく長生ちょうせい而囿於溟濛者哉.
  8. ^ 三さん國史こくし記き > 卷まき第だい十じゅう二に 新しん羅ら本紀ほんぎ 第だい十じゅう二に > 敬けい順じゅん王おう > 論ろん曰. 新しん羅ら朴ぼく氏し·昔むかし氏し皆みな自じ卵生らんせい, 金きむ氏し從したがえ天てん入金にゅうきん樻而降, 或ある云うん乗じょう金きん車しゃ. 此尤詭怪, 不可ふか信しんじ, 然しか丗俗相傳そうでん, 爲之ためゆき實事じつごと. 政和せいわ中ちゅう, 我わが朝あさ遣や尚書しょうしょ李り資し諒りょう入にゅう宋そう朝貢ちょうこう, 臣しん富とみ軾以文ぶん翰之任にん輔行. 詣まい佑たすく神しん舘だて, 見み一堂設女仙像. 舘たて伴とも學士がくし王おう黼曰, “此貴國こく之の神かみ, 公おおやけ等とう知之ともゆき乎.” 遂とげ言げん曰, “古こ有ゆう帝室ていしつ之の女おんな, 不ふ夫おっと而孕, 爲ため人じん所しょ疑うたぐ, 乃泛海うみ, 抵辰韓かん生子いくこ, 爲ため海うみ東あずま始はじめ主ぬし. 帝みかど女おんな爲ため地ち仙せん, 長なが在ざい仙せん桃山ももやま, 此其像ぞう也.” 臣しん又また見み大だい宋そう國信くにのぶ使し王おう襄じょう祭さい東ひがし神しん聖母せいぼ文ぶん, 有ゆう“娠賢肇はじめ邦くに” 之これ句く. 乃知東ひがし神かみ則そく仙せん桃山ももやま神聖しんせい者しゃ也, 然しか而不知ふち其子王おう於何時じ.
  9. ^ Il-yeon (tr. by Ha Tae-Hung & Grafton K. Mintz) (1972). Samguk Yusa. Seoul: Yonsei University Press. ISBN 89-7141-017-5.
  10. ^ "STB Broadcast, Hyeokgeose's mother Paso is Princess Buyeo" (in Korean). Archived from the original on 2023-04-16. Retrieved 2023-04-16.
  11. ^ Jang, Shin (2020). "Yi Yu-rib's Invention of a person named Gye Yeon-su.(捏造ねつぞう記き)". Quarterly Review of Korean History (in Korean). 115: 383–416. doi:10.35865/YWH.2020.03.115.383.
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