Is a legdary que mtioned in Samguk yusa, a 13th-ctury Korean chronicle. According to Samguk Yusa, she became the wife of King Suro of Geumgwan Gaya at the age of 16, after having arrived by boat from a distant kingdom called Ayuta.
More than six million prest day Koreans, especially from Gimhae Kim, Gimhae Heo and Incheon Yi clans, trace their lineage to the legdary que as the direct descdants of her 12 childr with King Suro.
The legd of Heo is found in Garakguk-gi (the Record of Garak Kingdom) which is currtly lost, but referced within the Samguk Yusa.
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According to the legd, Heo was a princess of the Ayuta Kingdom. The extant records do not idtify Ayuta except as a distant country. Writt sources and popular culture oft associate Ayuta with India but there are no records of the legd in India itself.
However, according to George Cœdès, the kingdom of Ayutthaya was not founded until the year 1350, which was after the publication of Samguk Yusa.
Others theorize that the Ayuta Kingdom (Hangul: 아유타국, Hanja: 阿踰陁國) is a misinterpretation of the Ay Kingdom, a vassal to the Pandyan Empire of ancit Tamilakam as some sources allude to her coming from the southern part of India,
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But a conssus is yet to be reached. Despite numerous theories and claims, Que Heo's true origin is yet to be discovered.
She stated her giv name as Hwang-ok (Yellow Jade, 황옥, 黃玉) and her family name as Heo (허, or Hurh 許). She described how she came to Gaya as follows: the Heavly Lord (Sange Je) appeared in her parts' dreams. He told them to sd Heo to Suro, who had be chos as the king of Gaya. The dream showed that the king had not yet found a que. Heo's father th told her to go to Suro. After two months of a sea journey, she found Beondo, a peach which fruited only every 3.000 years.
According to the legd, the courtiers of King Suro had requested him to select a wife from among the maids they would bring to the court. However, Suro stated that his selection of a wife will be commanded by the Heavs. He commanded Yuch'ŏn-gan to take a horse and a boat to Mangsan-do, an island to the south of the capital. At Mangsan, Yuch'ŏn saw a vessel with a red sail and a red flag. He sailed to the vessel, and escorted it to the shores of Kaya (or Gaya, prest-day Gimhae). Another officer, Sin'gwigan wt to the palace, and informed the King of the vessel's arrival. The King st nine clan chiefs, asking them to escort the ship's passgers to the royal palace.
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Princess Heo stated that she wouldn't accompany the strangers. Accordingly, the King ordered a tt to be pitched on the slopes of a hill near the palace. The princess th arrived at the tt with her courtiers and slaves. The courtiers included Sin Po (or Sin Bo, 신보, 申輔) and Cho Kuang (or Jo Gwang, 조광, 趙匡). Their wives were Mojong (모정, 慕貞) and Moryang (모량, 慕良) respectively. The twty slaves carried gold, silver, jewels, silk brocade, and tableware and gems.
Before marrying the king, the princess took off her silk trousers (mtioned as a skirt in a differt section of Samguk Yusa) and offered them to the mountain spirit. King Suro tells her that he also knew about Heo's arrival in advance, and therefore, did not marry the maids recommded by his courtiers.
Wh some of the Que's escorts decided to return home, King Suro gave each of them thirty rolls of hemp cloth (one roll was of 40 yards). He also gave each person t bags of rice for the return voyage. A part of the Que's original convoy, including the two courtiers and their wives, stayed back with her. The que was giv a residce in the inner palace, while the two courtiers and their wives were giv separate residces. The rest of her convoy were giv a guest house of twty rooms.
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She requested Suro to let two of the childr bear her maid surname. Legdary gealogical records trace the origins of the Gimhae Heo to these two childr.
According to the Jilburam, the remaining sons are said to have followed in their maternal uncle Po-ok's footsteps and devoted themselves to Buddhist meditation. They were named Hyejin, Gakcho, Jigam, Deonggyeon, Dumu, Jeongheong and Gyejang.
The tombs believed to be that of Heo Hwang-ok and Suro are located in Gimhae, South Korea. A pagoda traditionally held to have be brought to Korea on her ship is located near her grave. The Samguk Yusa reports that the pagoda was erected on her ship in order to calm the god of the ocean and allow the ship to pass. The unusual and rough form of this pagoda, unlike any other in Korea, may ld some credce to the account.
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A passage in the Samguk Yusa indicates that King Jilji built a Buddhist temple for the ancestral Que Heo on the spot where she and King Suro were married.
A gyeol or kyŏl (결 or 結), varied in size from 2.2 acres to 9 acres (8, 903–36, 422 m2) depding upon the fertility of the land.
The Samguk Yusa also records that the temple was built in 452. Since there is no other record of Buddhism having be adopted in 5th-ctury Gaya, modern scholars have interpreted this as an ancestral shrine rather than a Buddhist temple.
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In 2001, a Memorial of Heo Hwang-ok was inaugurated by a Korean delegation, which included over a hundred historians and governmt represtatives.
In 2016, a Korean delegation proposed to develop the memorial. The proposal was accepted by th-Chief Minister of Uttar Pradesh, Akhilesh Yadav.
On November 6, 2018, on the eve of Diwali celebration, South Korea's First Lady Kim Jung-sook, laid the foundation stone for the expansion and beautification of the existing memorial.
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She offered tribute at the Que Heo Memorial, attded a ceremony for the upgrade and beautification of the memorial and attded an elaborate Diwali celebration at Ayodhya along with the prest Chief Minister Yogi Adityanath, that included cultural shows and lighting of 300, 000+ lights on the banks of Sarayu River.
Despite her connections to the two countries, there are no historical texts or official records in India that indicate an Indian princess traveling to Korea at the time including the country under the name Ayuta, her supposed country of birth. This ultimately makes her tire existce become solely depdt on the accounts made in Korea.
However, many Indian historians emphasize on Heo Hwang-ok's legacy that links India to Korea today rather than validating her actual existce in history.
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Heo Hwang-ok's rather unique background had be a subject of much discussion in South Korea among many historians. Despite her legdary status, many historians reject the idea that Que Heo truly existed and have debunked her travel routes several times throughout history.
The first criticism stems from the fact that her existce is solely based on the accounts made in Samguk Yusa, a book that is widely regarded to be mostly fictional. Other older and more credible sources such as Samguk Sagi lack mtions about an Indian princess arriving in Gaya and marrying the king. It is believed that the writer of Samguk Yusa, Il-yeon exaggerated much of the claims to create a sse of familiarity towards Buddhism being a Buddhist monk himself.
Others also pointed out that due to the lack of technology to properly reach the Korean pinsula from ancit India at the time, her arrival would have be nearly impossible or at least, extremely difficult.
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Others have also pointed out the reason behind her supposed journey to the Korean kingdom being too vague. Many historians agree that the influce of India and Buddhism was profound for ancit Korean kingdoms at the time as many of them treated artifacts originating from India to be sacred.
However, historians have also pointed out that the agcy of an Indian princess coming to Korea across the sea on a boat was very peculiar as ancit Korea was less known to India than countries such as ancit China.
Professor Ki-hwan Lee suggested that the story of Heo Hwang-ok was dramatized to elevate Gaya's stature of the Buddhist sce among the Korean kingdoms and to associate the sacred artifacts they possessed to something closer to that of the Indian culture.
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One of the biggest criticism stems from the book Garakguk-gi itself. Being writt during the Goryeo Dynasty (the same period of Samguk Yusa's publication),
The book claims multiple accounts that revolves around evts that happed almost a millnium before the foundation of the Goryeo kingdom. Many historians state that since Samguk Yusa and Garakguk-gi are both second hand accounts writt in the same time period, the cross refercing needs to be carefully examined and researchers must remain skeptical.
The conssus is that the existce of an Indian princess was very unlikely and that much of the stories found in Samguk Yusa were fabricated for political and religious reasons in Gaya at the time.
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The same book claims that King Suro lived up to 157 years old
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