和白 = Hebe, the Stae Council of Silla
저자
朴時仁 (서울大學校 音大)
발행기관
학술지명
권호사항
발행연도
1967
작성언어
Korean
KDC
051.000
자료형태
학술저널
수록면
187-216(30쪽)
제공처
소장기관
Ⅰ. The earliest reference to 和白, the state council of Silla, was made in Shintang-shu by sung-qi (d. 1061). Therefore, 和白 was a Sillan word of which the two component Chinese characters represented their sounds in the eleventh century sung dynasty.
In our own time 和 sounds 'he-ho-huo', and 白 sounds 'bai-ba, pai-ba'. In the Ching era 和 and 白 sounded 'ho' and 'be' repectively. In the Ming era towards the end of the sixteenth century 和 and 白 sounded 'ho' and 'bai'. Thus, the consonants remained very constant, while the vowels changed more freely. Therefore, the sound of 和白 as recorded in Shintang-shu can be represented by hAbA or hApa in which A represents any vowel.
Then, there is no doubt that
Mongolian kebei, hoobi council
Manchurian hebe council
Sillan hebe council
Japanese habe to be before the ruler
were all local variations of one altaic word meaning a council held before the ruler.
Ⅱ. The famous passage about the state council of Silla in Shintang-shu says, "All matters were discussed with many. This was called hebe. If one person opposed no dicision was carried."
On the strength of this record it has been asserted that the state council of Silla was democratic or that it was run very much like the Security Council of the United Nations. However, closer examinations of the state councils of Silla as recorded in (三國史記) Annals of the Three Kingdoms reveal that such was never the case. It has also been revealed
1. that at all times the king himself made the final decisions, being free to adopt or reject any dicisions made by the counci.
2. that the motive of the kings' choice was to follow the road of the gods, who were known to be always just and gracious,
3. that beside the high ranking subjects of the king, women of the nobility and the royal family also attended the state council on occasions,
4. that when the matters were of extreme significance the state council was held in one of the four sacred places of Silla before the guardian gods.
Ⅲ. As the name of the state council hebe was common from Mongolia to Japan, so the system of hebe was common in all the lands of the altaic peoples such as 匈奴(Gsiung-nu), 鳥丸(Wh-huan), 鮮卑(Xianpi), 契丹(Kitai), 金(Jin), 元(Yuan), 夫餘(Buye), 高句麗(Kokurye), 百濟(Baikze), 倭(Wai) and, of course, Silla.
As the epithet 'Altaic' indicates, all these peoples used and still continue to use dialects of the altaic group and had ways of thinking, belief and life that were quite similar. The state council was one of their multitudinous similarities. Since hebe was the state council held before the king, the relation between the two needs to be studied. And this relation varied in accordance with the four stages of the social change in the below.
1. Beginning of Harmony. In the face of a common threst chiefts of neighboring clans held a meeting, elected one of their follows as leader and removed the threat with their united effort. The leader was the earliest king, the other clan-chiefs were the members of the state council and the union born was the kingdom. The term of such kings usually lasted as long as the threat lasted and ended when it ended.
2. End of Harmony. As the threat continued, the term of the king continued for one year(夫餘), three years(鳥丸), or the life or the king as was the case in many countries. As the state and the power of the king grew, the term of the king came to last to the end of time, actually, as long as the dynasty lasted. In this wasy the king, who was originally only one of the clan-chiefs elected to execute the decisions of the union or the state council, came to be their divine ruler, asserting his heavenly origin. In the same way, all the smaller rulers or clan-chiefs asserted their hereditary rights to rule over those below them. Thus, the social status of a person was fixed since before his birth. This was the so-called feudal system.
3. Beginning of disharmony. Inequality among men was not long in bringing abuse of power which aroused revolts here and there, weakening the state.
4. End of Disharmony. As the royal government became weaker, powerful war-lords appeared to compete for the throne until a new dynasty was established by one of them.
When the royal government was overthrown very quickly, one or more of the four stages may seem to have been lacking, but, strictly speaking, all the stages were always there, though very brief at times.
Ⅳ. This four-staged change of the society which is just like the four seasons of Nature may be shown by the four quarters of the wheel of history. The straight line drawn by the axle of the wheel as it moves along represents the average social situation which is neither constructive nor destructive; the wavy line drawn by a specific point on the rim represents the actual, moving, social situation which is constructive when above the straight line and destructive when below it.
It is to be noticed that both the state council and the king exist in the ascending period which corresponds to the forenoon of the Asian zodiac. The names of all the kingdoms of the Altaic peoples whose state councils were examined in this article represented the hours and directions on the earlier half of the zodiac. For instance, Kokurye and Kara 12 o'clock, midnight or noon of which probably the latter was preferred, Japan 6 o'clock a.m., Silla 8 o'clock a.m., and Baikze 12 o'clock, noon. This reflects the sincere belief of the Altaic peoples in life and light whose embodiment was the solar ball so abundant in their royal ancestor myths.
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