Korean director of Straits of Chosun (1943) muted the war propaganda of this Imperial Japanese film to make it a humanistic story about young Korean man from wealthy family who enlists with a heavy heart to win his father’s acceptance of his lower-class wife, rather than from blind patriotism

The following is my thorough transcription, translation, and in-depth analysis/review of an intriguing piece of classic Korean cinematography, which is only in the Japanese language due to unjust colonial policies. Feeling that it is yet another piece of colonial injustice that this piece of Korean film history is inaccessible to Koreans because of the language barrier, I decided to spend some time studying this film.

The Straits of Chosun (朝鮮海峡, 조선해협) (1943) was a propaganda film produced with support from the government of colonial Korea to encourage young Korean men to volunteer to enlist in the Imperial Army. It wanted to show young Koreans that they could also become honorable Imperial soldiers just like the ethnic Japanese.

It is 1943 in Seoul, Korea. Lee Seong-gi (Rinoiye Seiki in Japanese, acted by Nam Seung-min) is a young man from a privileged Korean Yangban family background who was kicked out of the house by his father for marrying Mihara Geum-sook (Mihara Kinshuku in Japanese, acted by Mun Ye-bong), a trusting, kind-hearted Korean woman from an impoverished family background. Seong-gi's father is a traditional Yangban man who cares about family pedigree, so he cannot let Seong-gi marry someone from a much lesser family background.

Geum-sook and Seong-gi during happier days.

Seong-gi (성기, 成基) leaves his lower-class wife, Geum-sook (금숙, 錦淑), to join the Imperial Army in hopes that his father will finally become proud of him and then eventually relent to give his blessing to his marriage. Infuriatingly, Geum-sook's husband left her without telling her anything and broke off all contact with her, leaving his wife confused and distraught, but steadfastly believing that he will eventually come back. Suddenly finding herself without any income, she goes to work to support herself and her newborn baby, and gets from help from Eiko, her Japanese friend, Kiyoko, her husband's younger sister, and others along the way. She sees her husband marching in a military parade, and also tries to meet him as his train departs for the war front, but she just barely misses him. They both somehow end up hospitalized - he is recovering from his wounds in a war hospital in Japan, she is recovering from work exhaustion in a Korean hospital, and they reunite over the phone. Seong-gi's father finally accepts Geum-sook.

Since the target audience was young Koreans, the colonial regime wanted this film to be made by and for Koreans. This is why this film has a Korean director (Park Gi-chae), and the actors are almost all Korean, down to the Imperial Army soldiers who shout 'Banzai to His Majesty the Emperor!' The only credited Japanese actor is Tsubaki Sumie who plays Eiko, the ethnic Japanese friend of Geum-sook. Many well-renowned Korean actors make their appearances with superb acting performances, including Nam Seong-min (playing Seong-gi), Kim Il-hae (playing Seong-gi's father), and Mun Ye-bong (playing Geum-sook), who became a decorated North Korean actress after the war. One of the songs of was sung by Park Hyang-rim, a famous singer who tragically did not survive the war.

Ironically, this film made by and for Koreans was not allowed to use the Korean language due to draconian colonial policies at the time, so that is why all the dialogue in this film is in the Japanese language. Nevertheless, the Koreanness of this film still stands out in the way the film visits well-known locations in Seoul and depicts the everyday lives of the Korean people of Seoul.

This film may superficially look just like any other Imperial Japanese war propaganda film at first glance. Geum-sook serves in the war by working in a factory and then raising her son to become a fine soldier, while her husband fights on the battle front for Imperial Japan. Japanese-Korean Unification themes also pervade this film. Geum-sook's Japanese friend Eiko is the impetus in injecting human kindness into the family, first by befriending Geum-sook, and then by inspiring Seong-gi's sister to become the voice of reason by bringing the traditionally minded parents and the earnest daughter-in-law together.

However, researchers have actually found this film very strange and atypical for its genre. Whereas other Imperial Japanese war films has soldiers willing to die gloriously and joyously for the Emperor, Seong-gi is motivated to enlist not out of blind devotion to the Emperor, but rather out of a simple desire to earn his father's approval to legitimize his love marriage to his wife. There is also no sign of Seong-gi actually enjoying being a soldier. Unlike other war films where soldiers go off to war confident and carefree, Seong-gi goes off to war with his heart worried and unsettled, since his wife still has to experience hardships and his father still disapproves of his wife while he is fighting. Thus, the Straits of Chosun is quite remarkable for depicting the realities of war service in such a complex light.

In other words, this war propaganda film turns out to be less of a war mongering story, and more of a humanist story about one strongly Confucian family that transcends the bounds of tradition to welcome one gentle, kindhearted woman into the family through human kindness. It is for this reason that there is speculation in the blogosphere that director Park Gi-chae may have subtly added other subversive subtexts and undertones into this film. For example, Seong-gi's father is depicted as a very unlikable, extreme Imperialist ideologue, a very unflattering depiction of the real-life Imperialist propaganda that pervaded colonial Korea at this time.

One reviewer even ventures to say, "Straits of Chosun accidentally makes an argument for liberal modernity in which men and women are equal partners in their shared endeavour, the class system has collapsed, and the individual has the right to determine their own destiny free of familial obligation." I wouldn't go so far as to say that. The colonial regime's intention with this film was to release Koreans from familial obligation, so that they could volunteer for enlistment more freely, encourage more women into the workplace, and make everyone an Imperial subject with a single-minded devotion to the Emperor. However, it is admittedly easier to read such subtexts into this film, when the war mongering element of this war propaganda film is so unexpectedly muted.

As hinted by the cherry blossoms that dominate the film, much of the filming was done during March/April 1943 in Gahoe-dong, which was traditionally an exclusive area for nobles, scholars, and residences of government officials where there are many beautiful trees (Source: Keijo Nippo April 17, 1943). The film was said to be an "unprecedented box-office success for a Korean film" when it was released on July 29, 1943 (Source: Terukuni-Sanjin Blog) . Some 138,750 people were said to have watched this film in Seoul, Pyongyang, and Busan.

This film was actually rediscovered in 2005 by the Korea Film Archive survey team who visited the China Film Archive in Beijing. A copy of film was left in Hubei, China by retreating Japanese forces, then picked up by victorious Chinese forces, and then archived and copied by the Chinese authorities after the war. Since so many films from that era were lost or destroyed, it's a fortunate thing that this one somehow survived against all odds. This Google Arts and Culture page shows more materials from this film, including a souvenir group photo that shows all the actors.

This film was persumably sponsored by Riyapapa Cream and Movian Cream, whose product placement ads can be seen in random locations: beside a family photo, on a window in Geum-sook's house. Whashin Department Store may have also sponsored this film, because it features prominently in one scene where Eiko goes on a shopping trip with her friends to buy baby clothes for Geum-sook's baby.

I've posted a video with my Japanese transcription and English subtitles here. Credit to @classicalmovieanimation3151 for posting this video. The following is a longer plot summary with some bookmarks to specific time marks in the film for accessibility.

Longer Plot Summary

[1:45] Seong-gi secretly sneaks into his family home to pay respects to the enshrined remains of his older brother, who was killed in battle. Seong-gi would be next in line as the second eldest son to carry the Lee family name. But, he overhears his father berating him. Dejected, Seong-gi leaves his family home. His younger sister Kiyoko runs into him, and she tells Seong-gi that she'll try to change their father's mind about Geum-sook, but Seong-gi is pessimistic about it.

Seong-gi's parents

[7:18] Geum-sook visits her Japanese friend Eiko, distraught that her husband has gone missing without warning. But she trusts Seong-gi, reasoning that there must be a good reason for his disappearance, and she chooses to wait for him as long as possible.

[9:00] Seong-gi visits his uncle, who is initially unwilling to listen to him. The uncle has been financially supporting Seong-gi in secret behind his father's back, but only for the sake of his mother. The uncle sees Seong-gi as a lazy leach who refuses to work, noting that Seong-gi dropped out of college after marrying Geum-sook. But when Seong-gi tells his uncle that he will join the Imperial Army, his uncle is delighted. However, his uncle still does not accept Geum-sook.

Seong-gi and his uncle

[14:26] Geum-sook has lived a comfortable life with Seong-gi, but now she is short of money ever since his disappearance. Her housekeeper offers to be at her side for free, and Geum-sook gives her some of her treasured clothes as compensation. A young boy pretentiously acts as her boss, giving her some stitching work to do on the side.

Geum-sook gets some sewing work from a boy

[18:15] Eiko visits Geum-sook again and offers to let her stay at her home. Eiko takes Geum-sook for a nice stroll at the Gyeongbokgung Palace, where Eiko suggests that she forget about her husband, and that she could ask her husband's family for help, but Geum-sook stays steadfastly loyal to her missing husband, insisting that she can handle this kind of hardship.

Geum-sook and Eiko at Gyeongbokgung Palace

[24:53] It's spring, and there are cherry blossoms. Seong-gi has joined the army as a voluntary soldier, and he is at an Imperial Army training center. He gets a letter from Kiyoko, his younger sister, letting him know she just found out that he got married. Kiyoko wonders what kind of woman he married.

Seong-gi at army canteen being harassed by a comrade

[28:47] In a flashback sequence, Geum-sook recalls happier days spent with Seong-gi, when they looked forward to having children together. As she wipes away her tears, she goes on mending clothes.

[30:13] In the meantime, Eiko gathers her friends and goes on a shopping trip to Whashin Department Store to buy some baby clothes for Geum-sook. Eiko then meets Kiyoko at a coffee shop and offers her help. However, Kiyoko is unsure if Geum-sook would accept the baby clothes, explaining that Korean culture has a lot more rules and customs to consider than in Japan. Nevertheless, Eiko persuades Kiyoko to offer the baby clothes to Geum-sook.

Eiko and her two Korean friends picking out baby clothes at Whashin Department Store.

[32:36] Later, Kiyoko's father warns her to never let Seong-gi know about the baby. Heeding her father's orders for now, but unable to forget about Geum-sook, Kiyoko visits Geum-sook and offers her the baby clothes, but Geum-sook rejects them.

[36:46] Geum-sook gives birth to a baby boy at home, assisted by a team of friends and a midwife. The women heat water on the kitchen stove and take the hot water to the birthing room. Kiyoko tells her mother about the baby boy, but her mother tries to suppress her excitement, as if it were the wrong emotion to have.

Warming some water in the kitchen for Geum-sook who is in labor.

[40:26] Seong-gi's father reads the news and finds out that his son Seong-gi will be in a military parade, and the whole family is delighted. Carrying her newborn, Geum-sook chases after Seong-gi along the parade route in vain, hoping to get even a brief glimpse of her husband.

Geum-sook carries her child through the streets during military parade.

[45:53] Geum-sook has found work at a clothing factory. At noon, the alarm blares and she observes the Moment of Silence to honor fallen Imperial soldiers. During her break time, she sews a senninbari cloth war amulet for good luck for her husband.

Geum-sook hard at work at clothing factory.

[47:22] There is a family celebration at the Lee family home for Seong-gi's last dinner at home before he goes off to war. Seong-gi tells his family he wants to make one last visit to a friend before he heads to the train station. But he receives a secret note from his younger sister, and he learns for the first time that he has a newborn baby. He also finds out where his wife lives. Seong-gi heads there instead.

Seong-gi has his last dinner with his family before deployment.

[51:35] Seong-gi visits the house where his wife now lives, but it turns out she is still at work at the clothing factory, and she is not home yet. Seong-gi cannot wait, so he continues on to the train station before Geum-sook has the chance to come see him.

[52:19] Seong-gi's younger sister Kiyoko calls to let Geum-sook know that Seong-gi stopped by, so Geum-sook leaves work early and hurries back home, but barely misses him. She and Kiyoko hurry to the train station on a taxi, but also miss him there. Dejected, Geum-sook drops the cloth war amulet that she had meant to give Seong-gi. It is then that Kiyoko and her mother arrive, and Geum-sook meets her mother-in-law for the first time.

Geum-sook misses her husband's departure and cries.

[1:02:57] Seong-gi injures his foot in battle, while Geum-sook collapses from exhaustion on the factory floor. Geum-sook is in a hospital in Seoul, while Seong-gi is recovering in a war hospital in mainland Japan.

[1:03:30] Father is infuriated at Kiyoko for telling Seong-gi about his baby. The father keeps rejecting his grandchild, so Kiyoko takes the baby and plops him right in front of her father. Her father's heart gradually melts and he takes a liking to his new grandchild.

[1:09:19] Geum-sook receives an international call from Seong-gi across the Strait of Korea. Seong-gi reveals that he wasn't going to contact his wife until he got his father's approval of his wife.

Geum-sook recovering at a hospital.

[1:12:26] Seong-gi's father finally comes to visit Geum-sook in the hospital and give his blessing to her marriage to Seong-gi. Meanwhile, Seong-gi walks along the beach in Japan with a nurse and looks across the Strait in the direction of Korea, looking forward to reuniting with his wife again.

Seong-gi and nurse standing on a beach in Japan looking in the direction of Korea.

Rationing sugar and sweets in 1943 Seoul: lucky families got coveted ration books issued by snack retailers, while others received nothing, one mother collapsed in line waiting to buy one cookie for her infant, so Patriotic Groups intervened to prioritize rationing to children and the military

This article from 1943 Seoul discusses the rationing of sugar and sweet snacks that was instituted due to the shortage of sugar supplies, which were just 18% of 1938-1939 levels. Families were issued ration books by each sweets retailer and given their allotment of sweets based on the size of each household. Some families gamed the system by receiving ration books from multiple retailers and getting more sweets that way. Others were not so lucky and had to wait in long lines for scarce supplies. There is one anecdote about one mother who collapsed in line waiting to buy one cookie for her infant. Sweet snacks were produced in factories as well as in the retail shops, but much of the supplies were diverted into the black market. The article proposes solutions, including more involvement by the Patriotic Groups and the retailers association to prioritize the distribution of sweet snacks to children and the military.

Patriotic Groups (JP: aikoku-han, KR: aeguk-ban, 愛國班) were neighborhood cells which functioned as the local arm of the Korean Federation of National Power (国民総力朝鮮連盟, 국민총력조선연맹). Every Korean living in Korea belonged to a Patriotic Group. It typically consisted of a few households, led by a Patriotic Group leader, who normally acted as a mini-tyrant micromanaging the lives of everyone within the Patriotic Group. That included things like rationing food and goods, enforcing mandatory State Shinto prayer times and shrine visits, ‘volunteering’ laborers upon the colonial regime’s request, arranging marriages, holding mandatory Japanese language classes, spying on each other, etc.

Gyeongseong Ilbo (Keijo Nippo) December 21, 1943

Tomorrow's posture to win through to victory

A Focus on Eating Habits (4)

Waiting in line for goods destroys your health!

Don't double or triple your purchases!

Sugar and Sweet Snacks Edition

Sugar is one of the most popular food essentials that are being rationed at stores. Sugar is currently being sold freely under the autonomous control of each retailer, but each vendor issues a ration book to each household and valued customer, and distributes rations based on the number of family members. There are some regions where families receive regular monthly rations of sugar, while families in other regions cannot get their hands on sugar for close to two or three months at a time. Among them, some families receive ration books from two or three different suppliers and double- or triple-dip into the sugar supply.

Sugar is one of the most important foods in terms of nutritional glucose intake, not to mention seasoning, so in order to correct this harmful market situation, Seoul authorities are strictly enforcing the ban on double and triple rationing of sugar to prevent exploiters from taking advantage of the situation. Authorities are also reducing sugar rations to some households while increasing sugar rations to others by taking into consideration the number of family members and their living conditions. The draft to implement such policies has recently been completed and is being submitted to the Governor-General's Office, but it is not expected to be realized until the next year. When the sugar rations to some households are reduced to resolve the problems with the distribution of sweet snacks, which is currently the subject of much public criticism, then the concerns of families with children will be assuaged.

For a long time now, there have been calls about the difficulties in obtaining sweet snacks in general. There was a tragic story of a mother with an infant who was forced to stand in line for several hours at a snack store on a frosty morning along Honmachi Avenue to obtain one cookie for her child, only to collapse from anemia. Families with lots of free time and people could run all over town to get a cookie, but this meant that families with young children who wanted to give them snacks but did not have the time to shop around for sweet snacks would never be able to get any. These sweet snacks are left to retailers to sell freely. Because these are things that everyone wants, there are growing rumors that supplies are being diverted and sold on the black market. That is why sweet snacks are actually not being distributed to ordinary households.

When we asked Mr. Saburō Satō, director of the Seoul Confectionery Industry Association, about the state of sweet snack production, we found that the rationed supplies of sugar, the main ingredient of sweet snacks, were 18% of what manufacturers had in 1938 and 1939, when there was an abundant surplus of sweet snacks, but he insisted that supplies of the main ingredient were not that scarce.

There is no large-scale import of sweet snacks from mainland Japan at all. In addition, due to the decrease in the supplies of the ingredients, the decline in the manufacturing of sweet snacks has been larger than the decline in the supplies of sugar, the main ingredient. Each retailer sells to the general public in accordance with the guidelines of proper distribution based on actual consumption as determined by the authorities. However, because freely selling sweet snacks to people lined up at a storefront would cause problems, a registration system has been introduced and tickets have been distributed. One interesting phenomenon is that people who usually drank alcoholic beverages and did not eat sweet snacks have recently begun to eat lots of sweet snacks, which has shifted household demand towards sweet snacks, and increased the number of sugar consumers.

In terms of sweet snack production, the allocated raw materials are properly distributed to each producer, but since most sweet snacks retailers are also engaged in the production of sweet snacks themselves, things would probably run more smoothly if producers and retailers were clearly delineated in the distribution system.

We asked Mr. Kichiheijirō Nagamoto, the founding committee chairman of the Seoul Confectionery Retailers Association who has worked tirelessly to organize the association, about where to set the appropriate standards for the distribution of sweet snacks, and how families with children who are currently not registered with any retailers can buy sweet snacks.

I hear that sweet snacks are hard to come by, but I don't think there are any households in Seoul that don't eat sweet snacks at all. Each retailer makes their own sweet snacks in-house, and because there is no clear system set in place by the association, it is not possible to plan production. Individual stores make and sell a variety of sweet snacks from ingredients that they receive, but the registration system seems to be the most popular with the consumers. Although it is not possible to immediately distribute sweet snacks upon receipt of a postcard or verbal request, we try to distribute them in one or two months upon receipt of an order, and tickets are issued to those who visit the store in the morning.

If a strong retailers association could be formed, if we were not dependent only on small individual manufacturers, and if we could also receive wholesale orders from large factories, then it would be much easier for consumers to obtain the products. The retailers association could make an agreement to distribute to consumers in each district, or distribute to schools and labor centers on a priority basis, or survey families with children through the Patriotic Groups and distribute to them on a priority basis. However, if individual suppliers freely connect with consumers, as is the case today, there will be people who double or triple their purchases.

Therefore, it is essential to plan production and ration accurately. For example, it is the mission of confectionery merchants in wartime to stop sticking to traditional ways of doing business, and produce many popular sweet snacks and ration them in various settings. Even when rationing to preferred customers, it would be unbalanced to ration based on past patterns of extravagant consumption.

Even when consumers order supplies through verbal requests or by postcards, they are often coldly turned down, and so they turn to the black market to obtain tickets. How are sweet snack stores in the Seoul area issuing snack tickets?

If they sell snacks in the store, people will line up to buy them, and if they offer tickets at a certain time, people will also line up to buy them. Some stores will give out sweet snacks twice a month if you bring in your rice ration book, while others will sell sweet snacks if you bring in hard currency, and so on, which has led to complaints about snack retailers. Oftentimes, families with free time and people can walk around town and obtain supplies. If you want something, others want it, too, so unless people can show restraint by buying one item instead of two, and buying once instead of twice, there will be no end to the shortages of sweet snacks.

Therefore, it would be more fair to have a registration system for consumers of sweet snacks in all of Seoul, and to link consumers to snack retailers by district. In wartime, sweet snacks are a source of nutrition for infants and a source of comfort for production warriors, so the cooperation of the general public is desired to focus distribution accordingly. We believe things will continue as they are now, unless the authorities take appropriate measures.

To address the complaints in the city about the unavailability of snacks, the authorities are taking active measures to provide sweet snacks to children who really need them, such by as increasing the amount of raw materials and distributing cookies for infants through the Patriotic Groups. Authorities arranged for a large confectionery factory to produce caramel candy, and distributed them through schools specially to children. A deeper understanding about sweet snacks by the general public is desired. [Photo: A snack store displaying food products in bottles instead of sweet snacks]

Original caption: A snack store displaying food products in bottles instead of sweet snacks.

Source: https://www.archive.org/details/kjnp-1943-12-21

See also the other Keijo Nippo food shortages articles in the same series:

1. 1. Egg and poultry shortages
   2. Fish and seafood shortages
   3. Vegetable shortages
   4. Miso shortages

京城日報　1943年12月21日

勝ち抜くあすの構え

食生活を衝く（４）

体を壊す行列買い

二重、三重買いは止めよ

砂糖・菓子

食品生活必需物資の末端配給で一番注目されているのに砂糖がある。砂糖は現在各小売商の自治統制として自由販売ではあるが、各業者とも従来の華客及びその周辺の各家庭に対して通帳を発行し、家族人員を基準として配給を行っているが、地区的に見て毎月順調に配給を受けている家庭と二ヶ月も三ヶ月近くも砂糖の入手出来ない家庭もあり、中には二、三ヶ所の業者から配給通帳を受けて二重、三重に甘い汁を吸っている者もある。

砂糖は調味料としては勿論、糖分摂取の栄養学上から云っても最も重要な食品の一つでもあるので、こうした弊害の多い現在の市販状態を是正する為、府当局では今後の砂糖の配給には二重、三重と搾取者のつけ込む隙の無いよう厳正を期した上、家族人員の外に生活程度を考慮して、不必要な家庭の配給を減じ、他を増加する方針で先頃原案の作製も終り、総督府に提出中で、実現は明年へ打ち越される模様ではあるが、この砂糖の家庭減量配給が完備すればこれを基準にして、現在囂々の非難の的となっておる菓子類の配給についても光明がともされることになれば、子供をもつ家庭の悩みも解消する訳である。

菓子類の一般入手難が叫ばれる声は久しい。幼児を抱えた母親が霜の深い朝、本町筋の或る菓子屋の店頭で吾が児に与える一片のビスケットを得んものと数時間立たされ貧血してたおれたと云う悲劇もあった。暇と人手の多い家庭ならば街中を駆けまわって手に入れることも出来よう、と云うことは間食させたい盛りの幼児を抱えていても、菓子を買い漁る暇の無い家庭にはいつまで経っても手に入らないと云うことである。小売商の自由販売に任せてある菓子である。誰でもほしい物であるが故に横流れ、闇流しの声も拡がりつつあるのだ。事実菓子は一般家庭へ廻らないのだ。

そこでお菓子の製造状態を打診してみると主原料たる砂糖の配給は菓子の余る豊富な時代であった昭和十三、四年の製造業者の実績の一割八分となっており、主原料からみるとそれ程過少ではないかと、京城菓子工業組合理事佐藤三郎氏に訊ねる。

内地製菓の大量輸入が全然ありません。それに材料の減少で主原料の割より製造は少ない訳です。一般市販については当局の消費実績を基調として適正な配給と云う指針に基いて各小売商は各自販売を行っていますが、店頭に列べて自由に売ったのでは行列買の弊を生じるので登録制になり、切符配布の方法を講じていますが、面白い現象は近頃酒を呑む人で従来甘い物を口にしなかった様な人達も非常に食べる様になったことで、家庭での甘い物の要求が菓子の方へ傾いて来たので、需要者が多くなっているとも云えます。

製造方面では割り当てられた原料を適正に各生産者に廻して作らせていますが、菓子は小売商もほとんど自家製造をやっているため、これを生産者、小売者とはっきり分けるようにでもなれば末端配給の方も円滑に行くのではないでしょうか。

では菓子の末端配給の適正なり基準を何処に置くか、また現在何処の小売商とも結びついていなくて子供を抱えた家庭はどうしたら菓子が買えるようになるかということを、菓子小売商組合結成に尽瘁する京城菓子小売商組合創立委員長本吉兵次郎氏に訊く。

菓子が入手出来ないと聴きますが、府内在住の家庭で菓子を全然食べないと云う家は無いでしょう。各小売商がそれぞれ自家製造をし、又組合制度がはっきりしてない為、計画生産と云う事が行えず、個々の店で入荷した材料で様々な菓子を造って売っていますが、消費者との登録制が最も採られているようです。葉書なり口頭なりで申し込まれても直ちにお渡しすると云うことは出来ませんが、一ヶ月なり二ヶ月後には順繰りに配給が出来る様にし、また切符の発行なども大体午前中来店する方達に差し上げる様にしています。

強力な小売商組合が出来て各自の少ない製造のみに頼らず大きな工場の卸も適正に受ける様になれば、もっと円滑に消費者の手に入るのではないでしょうか。組合の申合せで地区的に消費者を分担するとか、又は学校、労務方面に重点配給をする、又は愛国班を通じて子供のある家庭を調査して優先的に配給するとかですが、現在の様に個々の業者が勝手に消費者と結びついているのでは二重、三重買いをする人もあれば、そんな調子ですからどこの店もいっぱいで全然菓子の手に入らない面も生じてくる訳です。

ですから計画生産をして確実な末端配給をする事が緊要です。たとえば製造する品種にしても従来の暖簾などに執着せず、大衆的菓子を多く造って多方面に廻せる様にすることなども決戦下の菓子商の持つ使命だと考えられます。得意配給などにしても過去の贅沢な消費実績を基にして配給する事はやはり偏在になりましょう。

消費者が葉書なり口頭なりで申し込んでも、にべなく断られたり、切符を得んものと相当の闇中飛躍なども行われているが、現在府内の菓子屋さんはどんな方法で菓子券を出してますか？

店頭販売をすれば行列買いになり、一定時間に切符を出せばこれまた行列を作るでしょう。実際菓子を小売商の悩みもここにある訳ですが、ある店ではお米の通帳を持参すれば月二回位づつ配給する、また一方には回収貨幣を持参すれば菓子を売るとか、実に種々な方法を講じてますが、結局暇のある家庭や手の多い所はそれだけ街を歩き廻って入手する度も多いでしょう。自分も欲しければ人も欲しいのだと二つのものなら一つ、二度買うものなら一度に我慢して貰わない限り、菓子不足の声は絶えないことになります。

ですから全府の菓子消費者を登録制にして貰って地区的に消費者を菓子商と結びつければ、やや公平を期することも出来るのではないでしょうか。決戦下の菓子は乳幼児の栄養補給源又は生産戦士の慰安なり重点的配給に一般消費者の協力が望ましいと考えられますが、当局の善処法を待つより外は、現在のところこの儘の状態が続くのではないでしょうか。

菓子が手に入らないという街の声に対して以上のような答えを得たが、当局としては原料を増配して乳幼児用ビスケットを愛国班を通じて配給させるとか、大きな菓子工場にキャラメルを製らせて、これを学校を通じて児童に特配するとか、本当に菓子を与えなければならぬ子供達には温かい措置を講じているが、一般消費者の菓子への深い理解が望まれる。【写真＝菓子に代ってビン詰め類食品を陳列する菓子屋さんの店頭】

Tourist groups visiting the historical sites of Buyeo (부여, 夫餘) had to perform 3 hours community service (road repair, water pipes, tree planting) under Imperial Army command and indoctrinated in 'Japanese-Korean Unification' propaganda with mandatory Shinto worship, no individual tourists allowed (1943)

This article is the last one in a series of three educational articles published by the colonial regime to promote a heavily biased narrative of Japanese and Korean history from mythological times to the fall of the Kingdom of Baekje in 660 A.D., which the regime used to justify its colonization of Korea. Since Buyeo was the historical capital of Baekje, the regime lavishly developed it as a propaganda tourist landmark to encourage Koreans to accept colonization by Imperial Japan the same way the Kingdom of Baekje allegedly accepted military and cultural exchange with Ancient Japan. Much of the tourist landmark development was spearheaded by the Korean Federation of National Power (国民総力朝鮮聯盟, 국민총력조선연맹), which functioned as the one and only political party of colonial Korea.

The first two articles of the series publish the regime's detailed historical narrative about ancient Japan and Korea (the translation is available here). This historical narrative was undoubtedly used to indoctrinate tour groups visiting Buyeo on 1-day, 1-night excursions.

In this third and last article, a reporter follows a tour group of 50 school girls from Seoul during their visit to Buyeo, who were here for regimented 'training' consisting of three hours of labor service (planting trees) and several hours of indoctrination, including a tour of the historical sites, mandatory Shinto worship rituals, and prayer. This included the morning Kyūjō Yōhai ritual (宮城遥拝), which involved deeply bowing several times in the direction of the Imperial Palace in Tokyo while standing, vowing loyalty to the Emperor.

The girls were closely monitored by staff, including the teacher and an Imperial Army major, who described himself as a fixture in the dormitory, which implied that he was constantly present while the girls were staying in the dormitory.

(Translation)

Gyeongseong Ilbo (Keijo Nippo) April 21, 1943

Describing the Holy Land of Buyeo (Part 3)

Reviving the Dreams of a Thousand Years Ago

The sacred perspiration of team members who stream into the Holy City, one after the other

Both the mainland Japanese and the Koreans are now working hard in Buyeo to transform the history of Japanese-Korean Unity dating back more than 1,000 years into a present-day reality that knows no limits. When we look up to the sacred virtues of the four precious deities, the light of the ancient soil that we must raise with our own strength shines brilliantly in our eyes. We must hold the same hoe together as we dig up the history of the past thousand years. From August 1940 until today, 75,000 volunteers have been heaping up the soil of Buyeo, pouring their heart and soul into every lump of dirt that they heap up. The people work happily and nobly, since the labor service in Buyeo is a family honor to be handed down to the next generation.

However, is labor service in Buyeo really just any ordinary labor service? When you look at the construction site of the Shrine, which is bleached white in the middle of Mount Buso (부소산, 扶蘇山), you can see the earthen walls marked with regular hoe-shaped marks, and you can also find the marks of the carefully arranged gravel, which was prepared in such an undisturbed manner. Thus, the work site of Buyeo has become a great training grounds for the Korean people to seek the cultivation of their minds.

The first thing that hikers will see is the divine view of the three mountains of Buyeo. After more than 50 minutes on the bus, they gradually bow their heads in deference to the majesty of the mountains in all directions. When they reach such a state of mental cohesion on the bus, their bus enters the town of Buyeo.

Those who arrive in the morning will rest at an inn in the morning. In the afternoon, they spend about three hours in labor service. The next morning, they will listen to lectures and go on a tour of the historical sites, then disperse in the morning.

Those who arrive in the evening will do their labor service the next morning after they stay the night. In the afternoon, they will listen to lectures and go on a tour of the historical sites, and then conclude their itinerary. This is the plan that the Korean Federation of National Power has made since the construction of Buyeo Jingu Shrine in accordance with the Buyeo Shrine Construction Office, and anyone who comes as a group must act in accordance with this plan.

The following are the features of the Buyeo work program. Absolutely no one is allowed to act alone, whether it be seeing things, hearing things, or working. They must obey the orders of their leaders, even when it comes to getting up in the morning and eating. Even distinguished men of rank and decorations must follow the orders of their leaders once they join the service teams. This may seem like a very rigid system, but for the occasional traveler, it is a comforting way to travel, and this system is mentioned in travel anecdotes about Buyeo. Service teams are sent into the royal county of Buyeo from various areas every day not only to perform Shrine construction work, but also to repair roads, transport heavy objects, and even build water systems, all with the enthusiasm of "making our capital with our own hands". The peace and tranquility of the inhabitants of the sanctuary can be seen in the way they work with their faces beaming with pride. In other words, their training has uplifted the people of Buyeo up to this point.

This reporter spent a day with 50 female students from Seoul, who were the pinnacle of all the students of Korea, and struggled through the round-table discussions on the train. In Buyeo, they arrived at Half Moon Dormitory, which was operated by the county for the service teams, where they were met by a director of the Korean Federation of National Power, Mr. Hayashi, whom they had known for many days. Standing next to him was Major Yamaguchi, a heavily bearded man. He introduced himself by saying, "Please just regard me as a fixture in this dormitory". In 1940, Major Yamaguchi became a commissioned officer of the Korean Federation of National Power, and he will be taking care of all the team members. Perhaps it would be more appropriate to call him a labor leader rather than a caretaker.

On this day, Director Hayashi announced that he would conduct the training in place of Major Yamaguchi. Even Principal Miyahara, who was leading the group, was confused as to what was going on. But upon hearing Mr. Hayashi say, "Starting tonight, I am taking charge of everyone's well-being", the students felt that things were looking up. In other words, whereas the students used to feel less trust in following their leader, they now felt relieved that they could follow the discipline of training. "You are not here for labor. You are here for training". These were Mr. Hayashi's first words. "You must be tired today, so please rest at ease in the dormitory. Tomorrow morning, get up at 5:00 a.m.!" The training had already begun. Major Yamaguchi led me to the Baekgang dormitory, which had been designated as my lodgings for the night. This was another county-run training dormitory, built in a renovated elementary school not far from the Half Moon Dormitory.

The female students moved swiftly into the designated dormitory, where they were provided with a blanket, a top futon mat, and a bottom futon mat for sleeping. Three meals were included, and the cost was only 1.30 yen per person, so they were very inexpensive accommodations. Thanks to the kindness of Major Yamaguchi, all the firewood was lit in the Ondol that night. Each person laid out a brand-new futon on the warm floor and began to get ready for bed. Teachers and students alike began to do the same thing. "The lights will go out at ten o'clock. Until then, with your teacher's permission, you are allowed some free time", Major Yamaguchi announced to each room, out of consideration for the hearts of the girls who wanted to have some play time after following military-style orders the whole time. As the students, who had been waiting for this moment, started to become excited, this time it was the teacher's turn to keep a watchful eye on the students. Roll call was at 9:30. Once it was 10:00, there was silence, not even a murmur in the room. The next morning, they woke up to the sound of the wake-up signal, and after washing their faces as they had been instructed, they assembled at Half Moon Dormitory.

Morning worship was at 6:30. Facing the east bowing several times towards the Imperial Palace, they performed the Kyūjō Yōhai prayers. Next, they faced the direction of Chōsen Shrine bowing several times in worship. At 7:00 a.m., it was time for breakfast. Everyone sat down in front of their meals laid out on the long tables and performed a pre-meal ritual. They sang a song of thanksgiving to the gods with Director Hayashi. Once this was done, they said "Itadakimasu!" (a customary Japanese phrase of gratitude which is said before meals) and stuck their chopsticks into bowls of mixed rice which included barley. Every step of the process was a continuation of their training.

Original caption: Performing a pre-meal ritual before breakfast.

Major Yamaguchi led the group from 8:00 a.m. to 11:30 a.m. in front of the Shrine construction office, which was set up at the foot of Mount Buso with an old-fashioned bamboo railing and the scent of new wood emanating from it. Here, Major Yamaguchi handed over the girls to Mr. Shibata, the director of the Buyeo Shrine Construction Office. The girls were then assigned work to plant saplings to grow sacred trees on the grounds. The girls were determined not to be outdone by previous teams of laborers that had worked there earlier as they worked hard breaking a sweat with their hoes.

Original caption: The labor service team gathered in front of the Shrine construction office.

Buyeo is famous for its cherry blossoms. Although their cherry blossoms do not have the same fiery colors that Yoshino cherry blossoms have, the flowers that bloom along the approach to the Shrine have deep colors similar to those found in mainland Japan. Buyeo's mountains and rivers, created by Mother Nature throughout the four seasons and providing a backdrop to the 16 townships (myeon) of the county, will be praised as a wonder of the world. When the four railway lines are opened up soon to this beautiful scenery, traffic jams will certainly ensue. There is no end to what I can write about Buyeo. (Written and photographed by Correspondent Mr. Arai)

Photo: (Above) The labor service team gathered in front of the Shrine construction office, (Below) Performing a pre-meal ritual before breakfast.

Source: https://www.archive.org/details/kjnp-1943-04-21

(Transcription)

京城日報　1943年4月21日

聖地扶余を描く（下）

千古の夢今に蘇える

神都に相踵ぐ聖汗隊

千余年に遡る内鮮一体史と、尽きるを知らぬ無限の現実に、今や内地も半島も挙げて扶余の勤労にいそしんでいる。尊き四神の御聖徳を仰ぐとき、彼にも我にもこの力もて起さねばならぬ古き土の光りが燦然と目を射るのだ。そして倶に同じ鍬を握って千年の歴史を掘り返さずには措かないのだ。昭和十五年八月から開始して今日まで、七万五千の奉仕隊は一塊の土くれにも心して扶余の土盛りに従った。扶余の勤労奉仕こそ末代に伝える家門の誉れとして楽しく気高く人々は働いた。

だが扶余への奉仕とは果して一般の勤労奉仕と同じものであったろうか。扶蘇山の中腹に白く穿たれ行く御造営工事作業場を見るときに、そこには規則正しい鍬形の跡を印した土塀をみ、整えられた小砂利の乱れを嫌う虔しい整理の跡を発見するのである。かくて扶余の勤労こそ心の錬成を求める大道場として今や半島民衆の前に生れ出たのだ。

遊山のつもりで往く人々の目に先ず映るのはその神々しい扶余三山の景観であろう。五十分余もバスに揺られて行くうちに次第にこの人達の頭は四方の威容に圧伏されて低められて行くのだ。こうした自らの精神統一がバスの中で完成した頃に車は扶余の町に入る。

朝着けば午前中は旅館に休養。午後は約三時間の勤労奉仕。翌朝は叢話と史蹟巡りで午前中を終って解散。

夜着く人々には一泊後、翌午前中は勤労奉仕。午後は叢話と史蹟見学で日程を終ることとなっている。これは扶余御造営以来、総力聯盟が御造営事務所と協定の上作った計画で、誰でも団体として乗り込んだ人々はこれによって行動しなければならない。

こうしたところに扶余勤労の特徴がある。視覚も聴覚も労働も一切単独行動は許されない。起床も食事もあげて指導者の命令に服さなければならないのだ。位階や勲等を持つ名士でさえも一度奉仕隊に加わればその通り実行しなければならない。これは甚だ物固い取り扱いのように思われるが、時折の旅行者にはこれがかえって旅の慰めとなって、扶余の土産話に織り込まれているのだ。御膝元の扶余郡では連日各方面から奉仕隊が繰り出し、御造営奉仕は勿論のこと、"我等の神都を我等の手で"という意気込みから道路の改修、重量物の運搬さては水道の建設まで協力しているが、何れの人人も誇りを顔いっぱいに感じて立ち働く様には流石に神域住人の平和さがのぞかれる。つまり錬成の跡がここまで扶余の人々を引き上げて行ったのだ。

京城から全鮮学生軍の先鋒を切った京城女子実業生五十名と記者は一日行動を共にしたのであったが、列車中の座談会に悩まされ通しであった。かくて扶余に着くと郡経営の奉仕隊旅宿となっている半月寮に到着したのだが、待ち構えていたのは日頃から見知り越しの林聯盟総力課長だった。続いて立っているのが厳しい髯を蓄えた山口少佐殿。この人は自ら『私は寮の備付物品です』と自己紹介に及ぶだけに昭和十五年以来聯盟嘱託となって隊員の世話一切を引き受けている。或いは世話というよりは勤労指導者という方が適当であろう。

この日は山口少尉殿に代って林課長が錬成を行う旨を宣言したので着くまでは何が何やら引率の宮原校長でさえ判らなかった一行も『今夜からは私が皆さんの御身は引き受けました』と大家錬成部長張りの林課長の声にどうやら先は明るくなった。つまり指導者に従えばよいのだといった依頼心が弱い人間性、もっと良くいえば錬成規律に従えばよいという安心が湧いたのであろう。『皆さんは勤労に来たのではありません。錬成に来たのです』。林さんの第一声に次ぐ言葉はこれだった。『今日はお疲れでしょうからゆっくり寮でお休み下さい。明朝は午前五時起床！』もう錬成は始まったのだ。山口少尉殿に引率されて、この夜の宿と定められた白江寮へ連れられる。ここも半月寮から程遠からぬ場所の小学校を改築して造った郡営の錬成宿舎である。

足取りも軽く女学生軍は定められた宿舎へ、毛布一枚、布団上下一枚宛があてがわれた寝具だ。之に三度の食事がついて一人前一円三十銭、実に安い宿賃である。山口少佐殿の情けで今夜は全部の温突に薪がくべられた。ホカホカと温まる床に各々が真新しい布団を敷いて早くも寝る支度が始まった。先生も生徒も同じように同じ動作にかかる。『消灯は十時です。それまでは先生のお許しを得て一同自由行動』軍隊式の命令の中にも遊びたい娘達の心を思い遣って山口少佐殿は各室へ声を送った。待ってましたとはしゃぎ出す生徒へ今度は別に先生の監督の目が光る。点呼は九時半。十時は来るともう呟き一つしはぶきもない静けさが来た。翌朝になると起床合図の音で、教えられた通りに洗顔が済むと再び半月寮に集合した。

六時半の朝礼。東方を向いて宮城遥拝。続いて朝鮮神宮遥拝。七時に朝食となって一同長い机の上に並べられた食事の前に坐って先ず食事前の"行"がはじまった。林課長と共に神への感謝の歌が吟ぜられ、夫れが済むと"頂きます"で丸麦の混米に箸がつく。一挙一動が錬成行の連続だ。作業は午前八時から同十一時半迄、扶蘇山麓に古風な竹矢来を組んだ中に真新しい木の香りを放つ御造営事務所前まで引率した山口少佐は、一同を柴田御造営事務所長に引き渡すとすぐ引き返す。これからが勤労である。この日少女達にあてがわれたのは神木の苗木植えだった。先着の各勤労隊の励む汗の中を少女達も負けじと鍬を揮ったのだ。

扶余は桜の各地である。吉野の燃えるような色はなくとも新参道に笑いかける花橘には内地にあるような深い色が秘んでいる。四季を通じて自然の庭師が造った扶余山河は、やがては一郡十六面の背景として天下の奇勝を謳われるに至ろう。明媚な風光と共に四本の鉄路が近く拓けば往来は一層踵を接するのだ。扶余については全く筆の尽きるところがない。（荒井特派員記並びに撮影）

写真＝御造営事務所前集合の勤労奉仕隊（上）と朝食前の行

Buyeo, former capital of Baekje, was used by the colonial regime to showcase a Korean nation which 'remained completely faithful to Japan' and sent its sons to Japan for training in the 'Japanese spirit', and taught that the 2nd king of Silla was the reincarnation of the Shinto god Susanoo (1943)

These articles are the first two in a series of three educational articles published by the colonial regime to promote a heavily biased narrative of Japanese and Korean history from mythological times to the fall of the Kingdom of Baekje in 660 A.D., which the regime uses to justify its colonization of Korea. Beginning with a visit to the historical remains of Buyeo, the former capital of Baekje, they narrate the long history of intimate cultural, economic, and military exchanges between Ancient Japan and Baekje, and how Japanese military forces kept propping up Baekje for centuries until they were finally defeated by Silla and Tang Dynasty China in 660 A.D. Then the second article shifts into bizzare speculation about the alleged mythological ties between Ancient Japan and Silla: how the second king of Silla was allegedly the reincarnation of the Shinto god Susanoo, how the son of Susanoo allegedly landed at Soshimori in Silla and then settled in Woongjin, and how the great-great-grandson of Susanoo allegedly used three ropes to drag Silla into the realm of Izumo. Actually, the more mainstream interpretation of the story is that the three ropes were used to drag Shimane prefecture into the realm of Izumo. In 1944, Governor-General Koiso addressed the entire Korean nation alleging that the Korean mythological figure Dangun was Susanoo.

It goes without saying that you should take the historical narrative in these articles with a skeptical eye. However, it does provide an important insight into the version of Korean history that was imposed on the Korean people during the colonial era. The third article of the series, which I have yet to translate, shows how Korean school girls were immersed in this historical narrative during their field trip to Buyeo.

There are many references to both famous and obscure Japanese and Korean historical places and people, so I added plenty of links to Wikipedia articles and other resources for further reading. I tried to link to English language resources whenever possible, but often the only online resources were in Japanese or Korean, so some of the linked resources are only in those two languages.

The second article gave a correction to a typographical error in the first article, so I made the correction in the transcription and the translation accordingly. I also made other minor corrections to typographical errors in the articles where I spotted them, especially minor spelling errors in peoples' names and numbers.

(Translation)

Gyeongseong Ilbo (Keijo Nippo) April 19, 1943

Describing the Holy Land of Buyeo (Part 1)

Cherry Blossoms abound where Baekje rose and fell

Know yourselves! This the historic site of Japanese-Korean Unification

Although the gods have not yet quieted down in Buyeo, worshipers who come to Buyeo these days feel an affinity to this holy place, because it is a solemn historic testament to Japanese-Korean Unification. From the reign of the 11th Emperor Suinin to the reign of the 38th Emperor Tenji, during a long period of 689 years from 29 B.C.E to 661 A.D., friendly relations between Japan and Baekje were consistently maintained without a single day of conflict between the two nations. At times, the two nations were bound by economic agreements and military alliances. They conducted mutual assistance through culture exchanges, which brought mutual prosperity to both nations. Baekje, as the younger brother, served Japan, the elder brother, and Baekje remained completely faithful to Japan, refusing until the very end of its existence to surrender to Tang Dynasty China. Baekje was supported by Japanese marine troops, and although the famous decisive Battle of Baekgang did not end in Japan's favor, Baekje refused to surrender to Tang Dynasty China even upon death. Thus, Buyeo, the site of the Baekje Royal Castle, was trampled upon by Tang Chinese forces, and the Royal Castle and many other buildings were reduced to ashes in the fires of the war.

Today, only the Baekje Pagoda standing in the southern suburbs of Buyeo and a monument left by Tang Chinese General Liu Renyuan (劉仁願) remain as testament to what happened nearly 1,400 years ago. The many historical artifacts buried in the ground remind us of the good governance of the Baekje kings, and remind travelers of a great city that once thrived with a population of 700,000 people. Standing on Naghwaam Rock (낙화암, 落花巖), where 3,000 beautiful women of the royal court threw themselves off the cliff in defense of their purity on the last day of the existence of Baekje, one can feel a sense of melancholy.

Original caption: Baekje Pagoda, inscribed with a calligraphic inscription left by a Tang Chinese general who was proud of his victory over Baekje.

Original caption: The monument has an inscription from the invasion of Baekje, written by the Tang Chinese General Liu Renyuan.

There is a story of a fierce battle fought by Gyebaek (계백, 階伯), a general of Baekje who killed his wife and children before deployment to steel himself with a determination to die in battle, fought against 30,000 Tang Chinese troops with only 3,000 men, and died while personally protecting his sovereign. This story is quite similar to those told about the generals of Iki Island and Tsushima who defended Japan during the Mongol Invasions of 1274 and 1281. What is even more impressive are the ruins of the military storehouse. The large amount of rice, barley, and soybeans that Emperor Tenji had sent to Baekje as aid in the relief efforts were burnt in a tragic military fire, and the charred grains are still being gathered today in their original shapes by village children picking wild grass. As a reporter, as I went to this place, gazed at the mountains, and stared at the flowing waters of Baekmagang river (백마강, 白馬江), I saw powerful traces of Japanese-Korean unification, which speak of a history that lasted for more than a millenium.

Original caption: Female students are collecting rice and beans from the ruins of the military storehouse at the fortress on Mount Buso (부소산, 扶蘇山).

During the reign of the 32nd Emperor Sushun, three Japanese maidens went to Baekje to study. When we see the ruins of Goransa Temple (고란사, 皐蘭寺), where the Japanese maidens trained under the Buddhist monks of Baekje, we can also imagine the richness of the exchanges between Japan and Korea.

In 1939, a dedication ceremony was performed for the newly constructed Buyeo Jingu Shrine, in which the four deities were used as pillars to deepen the bonds of Japanese-Korean Unification into this place for the first time. The 25 million people of the Korean peninsula were overjoyed, and the musical score of their precious labor was played under the sun in the clouds of the sacred mountain of Buso (부소산, 扶蘇山). Construction in the holy city is now underway in Chungnam with a total area of 13,380,000 pyeong (4423 hectares), centering on the inner park of 220,000 pyeong (73 hectares) and the outer park of 80,000 pyeong (65 hectares).

In place of the Baekmagang River, which used to be the only trade route in the past, four railway lines, including the local railway line, crisscross the holy city, and a new waterworks project has been completed to direct the water from the Baekmagang River. The remains of a statue of Buddha, which had forlornly lain underground for more than 1,000 years, have been excavated by the honoring committee. These remains have given new meaning to the restoration project for the old capital, and they will be used to ensure the life of the people for tens of thousands of years to come as they exchange smiles with the divine realm of Mount Buso (부소산, 扶蘇山) day and night. Thus, the construction of Buyeo Jingu Shrine proceeded, revealing the achievements of the more than 1,000 years of the joining together of the two peoples.

There used to be a stone monument that Baekje had erected for the Korean people to defend against Tang Dynasty China, to prepare for the invasion of Goguryeo by the Manchu peoples, and to resist the tyranny of Silla. Although that monument has now been reduced to an empty pile of rubble, the people who have consistently carried on the legacy of Baekje have continued to see Japan as their ally, and many migrated to Japan after the collapse of their nation. Their descendants, who include those of Dr. Wani (왕인, 王仁), settled in Naniwa and various other places in Japan and mixed with the blood of the 80 million people of the Japanese nation, living by the ideals of the founding of the Japanese nation since the descent of Amaterasu's grandson Ninigi-no-Mikoto from Heaven to Ashihara-no-Nakatsukuni (Tenson kōrin), and serving the Emperor in righteousness. Who would doubt the fact that, among the 80 million people of mainland Japan, many descendants of the Baekje people have been nurtured? It may be more beneficial for the 25 million people who were born on the Korean peninsula to carefully examine this history of more than 1,000 years, rather than to call out for the Imperial Way again and again.

Even if we explore the historical changes over the past thousand plus years in the two peoples who once crisscrossed the narrow Genkai Sea in small boats, sending assistance to one another, there is no room for revisions in the solemn historical record of the two peoples' interactions. The conscious union of the two peoples, who attacked their enemies together, shared each other's food, and shared their cultures with each other, has been further strengthened by the construction of the Buyeo Jingu Shrine. The path forward for the Korean people to return to the Imperial Way after a thousand years, to come together under the Imperial family to share the joy of being under One Realm, and to stand as leaders of the East Asia Co-prosperity Sphere has finally been found here. Now, let us go a little further back in history and look at the history of the exchanges between Japan and Baekje. The main focus of this article will be on the reigns of Emperor Ōjin, Empress Saimei, Emperor Tenji, and Empress Jingū, who became deities of Buyeo Jingu Shrine. We will leave discussions about the relationship between the 16th Emperor Nintoku and the 36th Emperor Kōtoku for another day.

Before we go any further, we must first confirm the location of the founding of the Baekje Kingdom. Although there is general agreement in written records that Baekje was founded in the year 18 B.C.E. in the reign of the 11th Emperor Suinin, there are many different theories about where Baekje was founded in Korean historical records and in the Nihon Shoki (Chronicles of Japan), which is the original source of Japanese history. Nevertheless, it is certain that King Onjo (온조왕, 溫祚王), who ruled over the waters of the Han River in present-day Seoul, established his government in Gyeonggi-do, and built his residence on Namhan Mountain (남한산, 南漢山). Dating back to that time, Silla rose in 57 B.C.E., and in 37 B.C.E., Gogoryeo rose by relying on the forces of China. At that time, Silla was powerful and secretly supported the Kumaso tribe in Japan to oppose the Imperial Court, while at the same time, Silla allied with Goguryeo to bear down on the newly emerging Baekje kingdom to check Japan's continental political ambitions.

In response, Baekje firmly established ties with Japan and strictly defended itself, but the power of their two enemies was not to be underestimated. In the meantime, the mythical Yamato Takeru defeated the Kumaso tribe in Kyūshū at the order of the 12th Emperor Keikō, and when the 14th Emperor Chūai passed away, Empress Jingū took his place and led an expedition against Silla, which was just one of many actions that the Imperial Court undertook to save Baekje. In the reign of the 21st Emperor Yūryaku, however, the war became more serious as Silla and Goguryeo once again increased their pressure on Baekje, and King Gaero (개로왕, 蓋鹵王) of Baekje was killed in battle. The royal court was moved to Gongju for safety, and the prince who was studying abroad in Japan at the time became King. Thus, the Gongju period of Baekje history began. In the reign of the 28th Emperor Senka, King Seong (성명왕, 聖明王) of Baekje moved the capital to Buyeo under the patronage of Japan, where it remained for six generations until the reign of the 37th Empress Saimei. For 123 years, Baekje enjoyed a golden age. King Uija (의자왕, 義慈王) of Baekje served Japan well and was ruled righteously.

However, Silla and Tang Dynasty China formed a renewed alliance and threatened Baekje again. When news of the danger reached the Empress's ears, she ordered her main headquarters to be moved to Asakura Palace on Kyūshū Island to support Baekje, but she passed away in the year 661 A.D at 67 years old. (written by Correspondent Mr. Arai)

History is still blooming and fragrant. Upper Photo: Myeongwoldae (명월대, 明月臺), where the King of Baekje is said to have observed the full moon. Lower Photo: Baekje Pagoda, inscribed with a calligraphic inscription left by a Tang Chinese general who was proud of his victory over Baekje.

Source: https://www.archive.org/details/kjnp-1943-04-19

Gyeongseong Ilbo (Keijo Nippo) April 20, 1943

Describing the Holy Land of Buyeo (Part 2)

Benevolent deference to the historic dynasties

Historic sites showing the support given to Baekje by Japan

After the death of Empress Saimei, Prince Nakano Ōe succeeded to the throne and became Emperor Tenji. Emperor Tenji also inherited the legacy of his predecessor and sent soldiers to rescue Baekje. When he heard that King Uija (의자왕, 義慈王) had finally been defeated by Tang Chinese forces, and that the Royal Castle had been captured, he immediately appointed Prince Pungjang (풍장왕, 豊璋), who was studying in Japan at the time, as the King of Baekje. Emperor Tenji also had his loyal retainer Gwisil Boksin (귀실복신, 鬼室福信) reassemble a righteous army. Thus, the territory of Baekje was once again restored, but after two years, the dark lord Pungjang executed the loyal retainer Boksin, and the country was once again in disarray, creating an opportunity for Tang Dynasty China to intervene. Five Japanese rescue attempts were unsuccessful and Baekje was lost, and the rescue forces returned to Japan with the exiled Baekje political refugees, thus ending the long relationship between the Japan and Baekje. Later, in the year 668 A.D., during the reign of Emperor Tenji, Goguryeo was also defeated by Tang Dynasty China, and Silla gained more and more momentum until finally, in the year 681 A.D., during the reign of Emperor Tenmu, Silla possessed most of the Korean peninsula.

The above is a general description of the relationship between Japan and Baekje, but now I would like to deepen our discussions into the Divine period and describe the process leading up to the reign of Emperor Ōjin, to clarify the proof of Japanese-Korean unification, and to investigate the precious significance of the divine restoration of Buyeo. The Nihon Shoki tells a myth about Susanoo-no-Mikoto, the younger brother of Amaterasu, who willed a divine mandate to manage the continent, and so he sent his son, Isotakeru, down to the land of Silla in Soshimori. From Soshimori, Isotakeru moved to Kumanasumine/Woongjin (웅진, 熊津), which is now in Gongju city in Chungnam province. In the Chronicles of the Founding of Izumo, which is a collection of stories about the Izumo Dynasty since the reign of Ōkuninushi-no-Mikoto, it unquestionably says that the Izumo Dynasty extended its rule stretching from the Korean peninsula to the coastal areas of Japan.

Susanoo-no-Mikoto's great-great-grandson, Omizununo-kami, desired the land of Silla and proclaimed, "I will cast three ropes on the land and pull on them". Thus, it is said that he brought Silla into the culture of Izumo. Although it is beyond the scope of this article to go into detail about the myth of the "three ropes", there are numerous theories saying that Silla's second King, Namhae of Silla (남해 차차웅, 南解次次雄), who is mentioned in the Records of the Three Kingdoms, was the reincarnation of Susanoo-no-Mikoto. The fact that and the peoples of Silla and Japan have mixed their blood for 2,600 years proves the deep connection of the Korean peninsula to the Imperial nation.

Therefore, when we consider that Silla, which destroyed Baekje, also had the blood of Japan flowing through their veins, and that the fearlessness of the soldiers of Silla was a legacy of Susanoo-no-Mikoto's wisdom, then Silla cannot be viewed only as a hated enemy.

Thus, the Izumo dynasty returned to divine rule and the coastal regions were unified, with Emperor Jimmu completing his conquests and establishing his capital in Yamato-kunihara. During the 860 years leading up to the reign of the 14th Emperor Chūai, the legacy of the Izumo Dynasty in subjugating Korean territory was passed down through the generations of the Imperial Court. However, when Silla once again attempted to invade Baekje, Empress Jingū assembled an army to send into distant Korea to rescue Baekje. In the reign of the fifteenth Emperor Ōjin, when Empress Jingū was regent, Dr. Wani (왕인, 王仁) came to Japan from Baekje in 285 A.D. and presented Japan with the Analects of Confucius and a thousand Chinese characters. Maketsu (真毛津女) brought her sewing skills to Japan. Takuso (卓素) came to Japan as a blacksmith. Suzukori (須須許理) brought the art of sake brewing to Japan to serve the whims of Emperor Ōjin, who praised him with the words, "The sake brewed by Suzukori has made me drunk again! The mellowness of this sake makes me drunk".

In this way, during the reign of Emperor Ōjin, Baekje recovered, friendship with Japan deepened, and cultural exchanges benefited Japan to a great extent. In response to this, Japan supported the defense of Baekje, and the foundation of unity between Japan and Baekje was completed. Thus, generations of Emperors maintained friendly relations with Baekje. Along with the spread of Buddhism, in order to further solidify the spiritual bond between the two countries, many Baekje generals received an Imperial decree to move to Japan, and the Kings of Baekje also sent their sons to Japan for training in the Japanese spirit.

In the 455 years from 200 A.D. when Empress Jingū defeated Silla to 655 A.D. when Empress Saimei ascended the throne, the Asuka culture arose in Japan, and Buyeo, the royal city of Baekje, entered its golden age. Baekmagang River was busy with trading ships from the two countries, and there were mass exchanges of people between the two countries. There were growing numbers of Koreans who became Japanese people, as well as growing numbers of Japanese people who became long-term residents of Baekje.

In the midst of such peace, Silla, in cooperation with Tang Dynasty China, vigilantly watched over Baekje. When Goguryeo invaded Baekje's frontiers, Baekje became a tumultuous place, with elites already weakened by dreams of academia. The two platforms to greet the full moons on the sacred top of Mount Buso (부소산, 扶蘇山), are testament to the king of Baekje at that time who wept at seeing the shadow of the moon floating down and disappearing as he was accompanied by one hundred beautiful women. Before the Japanese forces arrived to help the weakly equipped Baekje troops, a combined force of 180,000 soldiers from Silla and Tang Dynasty China finally invaded Baekje Castle and captured King Uija (의자왕, 義慈王). At the time, 3,000 beautiful women of the royal palace, including Japanese women, were too ashamed to fall into the hands of the enemy, so they dared to take their own lives by leaping like flower petals from a rocky head overlooking the abyss of Baekmagang River. This rock, later named Naghwaam Rock (낙화암, 落花巖) (Fallen Flower Rock), still reminds visitors of the tragedy of the destruction of Baekje.

Original caption: Myeongwoldae (명월대, 明月臺), where the King of Baekje is said to have observed the full moon.

The tragic news of Baekje's imminent peril also caused a stir among the Japanese people and the Imperial Court. Empress Saimei had weapons and warships ready at a moment's notice, and she moved the main headquarters to Tsukushi to control the military situation. However, she passed away at 68 years old in Asakura Palace.

Emperor Tenji, as mentioned in the first part of this article series, sent his commander, Abenohirafu, to rescue Baekje in a hurry, and he also sent Prince Pungjang (풍장왕, 豊璋) to Baekje with more than 5,000 soldiers with assistance from the younger sister of Ōnokomoshiki. Hearing that Gwisil Boksin (귀실복신, 鬼室福信), his loyal retainer in Baekje, was fighting to recapture the Royal Castle with his righteous army, he gave Boksin 100,000 arrows, 500 kin (~300 kg) of thread, 1,000 kin (~600 kg) of cotton, 1,000 sheets of cloth, 1,000 strips of leather, and 3,000 saka (~540,000 liters) of rice. Now, if you visit the site of the military storehouse at the top of the castle and remove the weeds, you will find in the soil a great deal of the original rice and soybeans that were sent here by the Emperor, which have subsequently been carbonized in their original shapes and have not been damaged by the weather over the past thousand plus years.

With the support of the Japanese forces, the Baekje capital was once again restored after driving out the Tang Chinese general Liu Renyuan, but within two years of the restoration, internal chaos broke out in Baekje, and the foolish dark Prince Pungjang (풍장왕, 豊璋) was once again scorned by the coalition forces of Silla and Tang Dynasty China after he killed many of his distinguished ministers, including Boksin, and the Royal Castle was again surrounded by the enemy. The Emperor's troops, led by Abenohirafu with 170 warships and 27,000 soldiers led by Kamitsuke-no-Wakako, were isolated in the lower reaches of Baekmagang River by the superior force of the enemy interceptors. Although the Emperor's troops fought well, they ran out of arrows, so they evacuated the defeated Baekje government officials and people and retreated to Japan.

On September 25th in the 2nd year of the reign of Emperor Tenji, the 600-year history of Baekje, which had flourished here in Buyeo, was reduced to a mere tale of autumn grass along with the passing of the moon on Myeongwoldae (명월대, 明月臺).

Erratum: "Silla" on the 33rd line from the end of the article in the morning edition of April 19th is a misprint of "Baekje".

Photo: Female students are collecting rice and beans from the ruins of the military storehouse at the fortress on Mount Buso (부소산, 扶蘇山), and the monument has an inscription from the invasion of Baekje, written by the Tang Chinese General Liu Renyuan.

Source: https://www.archive.org/details/kjnp-1943-04-19

(Transcription)

京城日報　1943年4月19日

聖地扶余を描く（上）

桜花繚乱、興亡の跡

君しるや！内鮮一体の史蹟

扶余にはまだ神々は鎮まり給わぬが、聖域に拝し奉るの日は近い惟えは、内鮮一体の厳然たる史証を基として人皇第十一代垂仁天皇より第三十八代天智天皇と仰ぎ奉るあいだの紀元六百三十二年から千三百二十一年まで六百八十九年間に亘る長きに及んでの我が日本と百済の親交は一貫して、ある時は経済協定となり、ある時は軍事同盟となり、またある時は文化交通の相互扶助に共栄の実を挙げ、一日として相剋の日はなかった。百済よく我が日本を兄として仕え信義を尽くしてその亡ぶ日まで唐の威服には従わなかった。これに対して我が朝野も水陸の軍を援兵としてよく百済を救い有名な白馬江の決戦は遂に我に利あらずとするも、百済は死してなお軍門を唐に傾けなかったのである。かくて百済王城の地扶余は唐軍の踏むに委せ、王城初め幾多の伽藍は兵火に灰塵となった。

いま扶余には南郊に立つ百済塔、唐将劉仁願の残した紀功碑のみが唯僅かに地上に千四百年の余歳を許されているばかりであるが、地中に埋まる幾多の史蹟には脈々として百済継代の王が治めた善政の跡を偲ばせ、往時七十万の人口を擁した大都市の面目が髣髴として旅人の胸を衝く。百済最後の日、純潔を守って宮廷の美女三千が身を投げた落花巖頭に立てば、そぞろに哀愁を覚えしめる。

百済の将階伯が出師の門出に妻子を斬って戦死を決意し、僅か三千の手兵をもって唐軍三万と戦い、よく防ぎつつ君前に死した壮烈な戦さ物語は我が元寇の役における壱岐、対馬の武将達によく似ている。更に感を深めるものに軍倉の跡がある。天智天皇が百済御救援のため急送遊ばされた多量の米、麥、大豆が痛ましくも兵火に焼かれ、今もなお炭化した穀類が原形のまま野草摘む村童たちの手に拾い集められている。記者はこの地に行きて山を眺め白馬の流れに目を注いだ時、悠久千余年の歴史が語る力強い内鮮一体の跡を見た。

人皇、第三十二代崇峻天皇の御治世に三人の大和乙女が留学。百済仏門に帰依した皐蘭寺の遺跡を見た時にも如何に内鮮交流の繁きかを想像し得るのである。

昭和十四年、この地に初めて四神を御柱に内鮮の楔を強強く打ち込む扶余神宮御造営の儀が半島二千五百万の喜びに溢れる裡に進み、尊い勤労の譜は日と共に聖地扶蘇山岳の雲々にこだまして奏でられているが、これと共に神都建設は雄渾な構想の下に始められ、今や忠南の地には内苑二十二万坪、外苑八万坪を中心として千三百三十八万坪に及ぶ一大都市が誕生しつつあるのだ。

その昔、唯一の交易路となった白馬江に代って局鉄を含む四本の鉄路が神都を中心に四通八達し、白馬江の水を誘導して新しく上水道企画が成されている。哀愁千余年地下に瞑った仏跡は悉く顕彰会の手に発掘されて旧都の復興意義を頷かせるに充分の資料となり、朝夕扶蘇山の神域とほほえみを交わしつつ、今後幾万年の生命を約束されて行く。かくて両民族千余年の結合が今やその実績を明かにしつつ扶余神宮の御造営は進む。

百済が唐を防ぎ、満州族たる高勾麗の侵攻に備えつつ新羅の暴虐に抗して半島民族の上に打樹てた碑石は今や空しく一片の瓦石と化したとはいえ、その持つ一貫した民族性は日本を親国と崇め、亡びた後もなお日本を求めて多数が移住し、今も浪速の地を初め各地に住む王仁博士以来の後裔は八千万の大和民族の血に結合し、天孫降臨以来の肇国の理想に生き、義を天皇に奉っている。その八千万の内地人中には多数の百済人の子孫が営々として培われつつあった事実に対して今誰がこれを疑う者とてあろうか。半島に生を享けた二千五百万の民族が、事新しく皇民道を叫ぶよりは千余年の歴史を繙いてみるがよい。

小舟に玄海狭しと押し渡った両民族が、いつか帰一し相扶け合いここに千余年間に亘る歴史的変遷は巡るとしても、厳然と存在する民族の交流史には一つの訂正をも許さないのである。相共に敵を撃ち、相共に食を分ち、文化を捧げた両民族の意識的結合が、扶余神宮の御造営によって更に鞏固となり、千年の生命を復帰して等しく皇道に立ち還り、わが皇室の下に馳せ参じて一宇の喜びを分ち、東亜共栄圏の指導者として立つ半島同胞が進む路は遂にここに発見されたのである。では今少しく歴史にさかのぼって日本と百済の交流史をひもといてみよう。固よりこの記述は神宮の御神体とならせ給う応神、斉明、天智の御歴代天皇ならびに神功皇后の御時代を中心として、その間第十六代仁徳天皇より第三十六代孝徳天皇に至る歴朝の御関係については他日に譲ることとする。

さてその前に、百済建国の地を確かめねばならない。人皇十一代垂仁天皇の御代紀元六百四十三年に百済起るといずれの書物にも現れているが、我が国史の源泉となっている日本書紀にも、また朝鮮史にも多数地点については異なる説があるが、今の京城漢江の水を治めて時の温祚王が京畿道に治政を肇めて居城を南漢山に築いたことは確かである。その時代にさかのぼって紀元六百四年には新羅が起り、同六百二十四年には支那の勢力を籍って高勾麗が起った。当時は新羅の勢力強く日本に対しては熊襲族を秘かに支援して我が朝廷に反抗し、一方高句麗と結んで新興百済を圧迫して日本の大陸政策を牽制しつつあったのである。

これに対して百済は我が国と固く結んで国防を厳にしたが、敵二国の勢力は侮られず、その間神話に残る日本武尊が第十二代景行天皇の勅命を拝して九州に熊襲を討ち、第十四代仲哀天皇の御代、天皇崩御のため神功皇后がこれに御代わり遊ばされて遠征軍を率いて新羅を討ち給い、我が皇室が百済を助けてその存立に聖慮をかけさせ給うた御事は一方ならずであったが、第二十一代雄略天皇の御代、再び新羅、高句麗の圧迫募って戦禍は激しくなり、時の百済王蓋鹵王は戦死し、王城は危険をさけて公州に移し、当時日本留学中であった王子が継位して王となり、かくて公州王城時代となった。超えて第二十八代宣化天皇の御代には百済聖明王が日本の庇護の下に都を扶余に移し第三十七代斉明天皇の御代まで六代。百二十三年の間、百済は黄金朝時代を現出。時の義慈王はよく日本に仕えて信義を篤くした。

かくて再び新羅は唐と誼を結んで百済に迫り、百済の危険が天聴に達するや天皇は大本営を九州朝倉宮に進めさせられ、百済を御支援遊ばされたが畏くもこの地に崩御遊ばされたのであった。時は紀元千三百二十一年。天皇宝算御六十七歳にましましたのであった。（荒井特派員記）

歴史は今も咲き香る。【写真】上：百済王が明月を送ったと伝えられる明月台。下：百済を亡ぼし勝ち誇った唐軍の将が書き遺した書体の刻まれている百済塔。

京城日報　1943年4月20日

聖地扶余を描く（中）

歴朝に拝す御仁慈

百済支援を語る史蹟

斉明天皇の崩御によって中大兄皇子は御位につかせられて天智天皇と申し奉るが天皇もまた先帝の御遺業を御継承遊ばされ、百済救援の兵を送り給い、当時義慈王が遂に唐軍に討たれて王城が占領された由を聞き召すや、直ちに日本留学中の王子豊璋を百済王につかしめ忠臣福信の義軍再興にまで御心を注がせられた。ここで再び百済の国土は回復したが、二年を経て暗君豊璋は忠臣福信を誅したため、また国内は紊れて唐に乗ぜられる機会を作った。かくて五度起った日本の救援軍も空しく百済は亡び、救援の軍も百済の亡命政客を収容して引き揚げ、ここに全く日済の永きに亘る関係は一応中断の形となった。その後においては天智天皇の紀元千三百二十八年、高句麗もまた唐に亡ぼされ、新羅の勢いは益々あがって、遂に天武天皇の紀元千三百四十一年、新羅は朝鮮半島の殆どを領有するに至った。

以上は大体の日本と百済の関係を述べたまでであるが、ここで今少し話題を神代に深め、改めて応神天皇の御世に至るまでの経過を述べ、内鮮一体の証し左を明かにし、扶余に神鎮まります尊い御意義を究めたい。神代、天照大神の御弟にあらせ給う素戔嗚尊が御心を大陸経営に用いさせられ、その御子五十猛神を率いて新羅の国に降られ、曽尸茂梨より更に熊成峰、即ち今の忠南公州にいたられた神話は日本書紀に現れているが、出雲風土記の中にも国引の神話によって大国主命以来の出雲朝が当時の韓半島から沿海州辺までをその勢力下に収めた古記は疑うわけには行かぬ。

即ち素戔嗚尊四世の御孫たる臣津野尊が新羅の地を望ませられ『三よりの綱うちかけて国来国来』と宣い、遂に新羅を出雲文化に浴せしめられたのであった。『三よりの綱』の神話については今ここで詳細に述べることは出来ないが、三国史記にも見える新羅の第二祖南解次次雄が素戔嗚尊の御後身にあらんかとする説はその後幾多の考証にも現れ、新羅また大和民族の血を打交えつつ二千六百歳を経過したことは皇国に対する半島の由縁深きことを立証するものである。

然し単に百済を亡ぼした新羅にもまた我が日本の血が流れ、新羅兵の剽悍さがよく素戔嗚尊の御英邁を受けついだものとして考えれば強ち新羅として憎き敵としてのみ見ることは出来ない。

かくて出雲朝が神朝に帰服して海内は統一され、神武天皇が御覇業を完遂遊ばされ、大和国原に都を定めさせ給い、それより第十四代仲哀天皇の御世に至る八百六十年間は、全く韓土我れに服して出雲朝の残した功績はそのまま御歴代朝廷に於いて御継承遊ばされたのであったが、再び新羅紊れて百済を侵さんとしたことから神功皇后が女性の御躬を以て遠く朝鮮に兵を率い給い百済救援の軍を進めさせられた。ついで第十五代応神天皇の御世となり、神功皇后が摂政にあらせられた紀元九百四十五年百済より王仁博士が来朝し、我が国に論語、千字分を奉った。それと共に真毛津女が裁縫術を持って渡来し、卓素は鍛工師として、又須須許理は造酒術を我が国に伝えて応神天皇の叡慮に応え奉り"又須須許理が醸みし御酒に吾酔いにけり、こと和酒に吾酔いにけり"との御塵を拝したほどであった。

このようにして応神天皇の御世には百済も治り、日本との友誼が益々あがって文化の交流が我が国に裨益するところが多く、これに対して我が国も百済の国防を支援して両国は一体の基いをここに完成したのであった。かくて世々の天皇に於かせられても百済と交誼を尽くし仏教の伝来と共に一層精神的結合を固めて我が国よりも勅令を受けて多くの武将が渡り、百済国王また皇子を日本に送って日本精神の研修に励んだ。

即ち、神功皇后が新羅を打ち給うた紀元八百六十年から斉明天皇の御即位あそばされた紀元千三百十五年までに至る四百六十五年間は我が国の飛鳥文化を生み、百済王城扶余の全盛期を現出して白馬江の流れは彼我の交易船に賑いを極めて人事の交流も繁く半島人にして我が国民となる者、我が国より百済に渡り永住する者日を遂って数を増した。

こうした平和の中にも新羅は唐と結んで虎視眈々として百済を窺い、高句麗もまた百済の辺境を侵すに至ってここに文弱の夢に溺れた百済の朝野はあげて騒然となった。今も神域扶蘇山頂に残る迎月、送月両台趾は当時の百済王が百官美女を従えて月に浮かれ没し行く月影にさめざめと泣いた事蹟を物語るものであるが、かかる弱兵装備の裡に日本軍の救援が到着する前新羅、唐の聯合軍十八万は遂に百済の居城を侵して義慈王を俘とした。この時日本女性を含む三千の後宮美女は敵手に陥るのを恥じ、敢然白馬江の深淵にのぞむ巖頭から花弁のように身を躍らして自ら生命を断った。この巖は後世落花巖と名称されて今もなお訪れる人々に百済滅亡の悲劇を回想させている。

百済の危機到るの悲報に我が朝野も起った。斉明天皇は女帝の御躬ながら時を移さず兵器軍船を整えさせられ、大本営を筑紫に進めて軍機を統裁し給うたが、その後朝倉の宮において御雄図半ばに宝算御六十八をもって崩御あそばされた。

ついで本稿の最初において述べた天智天皇の御活躍となり雄将阿倍比羅夫をして急ぎ百済を救援せしめ給うと共に又王子豊璋に多臣蒋敷の妹に賜わって軍士五千余を附して百済に送られ、また一方、百済の忠臣鬼室福信が義兵を挙げて王城奪還のため奮戦中と聞召し矢十万、糸五百斤、綿一千斤、布一千端、韋一千張、稲種三千斛を賜わった。今、城趾山頂に野草を分けて当時の軍倉趾を訪えば、そこには天皇より賜わった米穀大豆の類が千余年の風化にも損なわれず炭化した夥しい原形を土中から発見することが出来る。

日本軍の支援下に再び百済首都は時の唐将劉仁願を追い払って復帰したが、その回、興も二年と経たぬ中、百済に内訌が起り、暗愚な王子豊璋は功臣福信等多数を斬って遂に再び唐羅軍の侮りをうけ、王城はまた敵の包囲するところとなった。これによって皇師は重ねて玄海の波濤を蹴って進んだが、既に遅く、阿倍比羅夫が率いる軍船百七十、上毛野稚子が統べる軍兵二万七千は白馬江下流において優勢な敵の邀撃に孤立し、よく戦いつつも衆寡利あらず矢尽きて敗退する百済官民を収容、日本に引き揚げた。

時、天智天皇の御宇二年九月二十五日、ここに栄えた百済六百年の建国史も送月台の没月と共に秋草物語の一篇と化したのであった。【荒井特派員記並びに撮影】

訂正：十九日附朝刊本稿中末尾から三十三行目に『新羅』とあるは『百済』の誤記に付訂正。

写真＝扶蘇山城趾軍倉の遺跡から出る米豆類を採取する女学生と唐将劉仁願が扶蘇山に打ちたてた百済攻略碑文のある記功碑