Colonial regime made impassioned case for Japanese-Korean Unification in ranting mythological and historical narrative invoking the story of Yeonorang and Seonyeo, Shinto god Susanoo who settled in Silla, Prince Go Yak’gwang and Goguryeo refugees who settled in Musashi, Japan in 717 (April 1944)

A supporter sent me a copy of an extremely interesting wartime propaganda book published in April 1944 by the Imperial Japanese colonial regime which ruled Korea at the time. The 80-page book entitled '新しき朝鮮' (The New Korea) was in remarkably good condition and clearly legible for something that was published 80 years ago. It appears to have been published by the Information Department of the Office of Governor-General Koiso, who was arguably one of the most religiously fanatical of all the Governor-Generals who ever ruled Korea during the Imperial Japanese colonial period. As such, it is a very rare and important snapshot of the official propaganda that was imposed upon the Korean people as of April 1944, during a period of Imperial Japanese colonial rule when the intensity of Japanese-Korean Unification propaganda and State Shinto religious propaganda reached their peak.

 'The New Korea' reads like a desperate appeal to the Korean people to rally them to the colonial regime's side, touting the accomplishments of the colonial regime since Annexation in 1910, including agriculture, industrial development, infrastructure, transportation, communications, military development, education, literacy, natural preservation, etc. Many of the arguments presented in this book about these accomplishments sound remarkably similar to modern Japanese far-right historical revisionist arguments defending Imperial Japanese colonial rule over Korea, which suggests that, perhaps, the propaganda published by the colonial regime in Korea was also used to indoctrinate people in mainland Japan.

However, the part of the book that diverges significantly from the modern Japanese far-right narratives is the Japanese-Korean Unification propaganda, which modern Japanese far-right activists generally feel embarrassed about and prefer to avoid as much as possible. The promotional book starts off with the following preface which rants a Japanese-Korean Unificationist historical narrative touting the historical links between Japan and Korea from ancient mythological times through the medieval period, highlighting the various times throughout history when Japan absorbed Korean migrants who eventually became naturalized Japanese people. It essentially politicizes Japanese-Korean history to justify the colonization of Korea by Imperial Japan. Thus, this preface, which was otherwise meant to be a morale booster for the Korean people in the midst of a desperate war, might have actually been highly offensive and demoralizing to Korean readers at the time. For example, I would guess that the passage which celebrates the disappearance of the Arirang, a beloved Korean folk song, would not have been well received by the Korean readership.

In his February 1944 speech, Koiso actually argued that the Korean people were descended from the Shinto god Susanoo, but that line appears to have been quietly walked back in this April 1944 book. Nevertheless, Susanoo is still mentioned in this book to demonstrate the close connection between Korea and Japan. The historical narratives contained in the 1943 articles about Buyeo (April 19/20 articles, April 21 article) also appear to have made their way into this book in condensed form.

[Translation]

Chapter One: Introduction

The Robust Frontline

"Can a country so sad be made, with its continuous mountains of red clay and bald hills?"

As once lamented by a certain poet, the impression and sad reality of Korea, up to twenty years ago or even just a decade ago, was of reddish clay bald mountains and women in white clothes doing laundry. However, how has it changed? In the few decades that followed, not only did the bald mountains turn green, but the rapid transformation of world history and the leap forward in the construction of the Greater East Asia Co-Prosperity Sphere under the Imperial Japanese guidance, leading the billion people of Asia, has completely changed Korea. Korea has risen up as a part of this grand holy work, being nurtured as a logistic base for our continental operations, altering not only its robust appearance but even the very nature of the Korean Peninsula.

Instead of the women in white clothes who once made laundry their day's work, there are now sincere women of the "Village Labor Service Corps" under its flag, unwaveringly pulling weeds in the fields and cleaning Shinto shrines. In place of the sorrowful melody of "Arirang" flowing through the streets at dusk, brave military songs now march through the cities, accompanied by the firm footsteps of the youth corps. The once desolate hills on the outskirts have been cultivated into factories spewing black smoke from their chimneys. The remaining red clay mountains with their layers are now the battlegrounds for important underground resource development, tirelessly striving day and night for the annihilation of Britain and America. Students and youths, who once lost sight of their hopes in a blurred vision and recklessly sought the opium of misguided thoughts, have now had their souls cleansed by the fierce waves of the holy war. For the first time, they find infinite hope in offering their blood for loyalty only as Japanese people, enjoying the pride of being a leading core nation among the billion people of East Asia. Holding onto the excitement of the day when conscription was announced, they continue to diligently train day and night, preparing for the day they are called, to achieve the honorable position promised to them in the future through their efforts and the fulfillment of their noble duties.

What would the poet who once called Korea a "sad country" now write, facing the fierce spirit and robust reality of this fighting Korea?

Korea is advancing. Its sole goal is "Together with the endless development of Imperial Japan."

Korea is advancing. Let us momentarily lend our ears to the powerful, majestic, and tidal-like advancing footsteps of the 26 million compatriots.

The Relationship between Japan and Korea

Without even needing to spread out a map, it is evident that Korea is a continental peninsula extending from the Japanese mainland across the Genkai Sea to the Asian continent and Manchuria. However, when examining the histories of both sides, it becomes clear how inseparably connected Korea and the Japanese mainland have been since the divine era three thousand years ago. From the Korean perspective, the true history of Korea arguably begins with its relationship with the Japanese mainland, rather than the adjacent Asian continent. Korea has grown under Japan's constant protection and has finally returned to the bosom of its nurturing parent.

The legend is well-known… The tale of Susanoo-no-Mikoto in the "Nihon Shoki" is famous. Susanoo, banished from Takamagahara, descended to the land of Silla with his son, Isotakeru, and lived in Soshimori. Later, he crafted a boat from clay and crossed the Eastern Sea to reach the land of Izumo (Regarding the location of Soshimori, there are two theories based on the pronunciation in Korean: one places it at Mount Udu in Chuncheon, Gangwon Province, and the other at Seorabeol, i.e., Gyeongju in North Gyeongsang Province, which was once the capital of Silla). Shinra Myōjin of Ōtsu, revered by Shinra Saburō who is known as the ancestor of the Kai Genji warrior class in our country, is said to have worshipped Manjushri, who is said to have been Susanoo himself.

Furthermore, the land dragging legend, as found in Japan's oldest geographical record, the "Izumo Fudoki," is well known. It is also widely known that in the era following Emperor Suinin, a prince of Silla named Amenohiboko, yearning for the holy land of Japan, abdicated his throne to his younger brother, came to Japan, and settled in the province of Tajima. Similarly, Korea has many legends like this. One interesting story deeply related to the Japanese land dragging legend goes as follows:

This event occurred in the fourth year of the reign of King Adalla, the eighth ruler of Silla. On the eastern coast lived a couple named Yeonorang and Seonyeo. One day, Yeonorang went to the sea to collect seaweed and happened to climb onto a rock. This rock, with him on it, drifted all the way to Japan. The people of Japan, upon seeing him, declared, "He is no ordinary man," and made him their king. Seonyeo, after waiting in vain for her husband's return, went to the shore and found his straw sandals left on the rock. The same rock then carried her to Japan, where she became the queen alongside Yeonorang.

However, after their departure, Silla lost the light of the sun and the moon and was plunged into darkness. It was said that the spirits of the sun and the moon, which had resided in the country, had departed for Japan. Consequently, the king of Silla urgently sent envoys to Japan to bring them back. But the couple refused to return, saying, "Our coming here is a decree of the heavens." Instead, they sent back a piece of silk fabric woven by Seonyeo, instructing that it be used to worship the heavens. When the envoys returned to Silla and conducted the celestial worship as instructed, the lost sunlight and moonlight returned as before. The place where this worship was performed was named Yeongilhyeon (영일현, 迎日縣).

Original caption: "Majestic View of the East Coast (Near Haegumgang in Gangwon Province)"

History Speaks…

Beyond legends, the deep interactions between Japan and Korea, as clearly narrated by historical facts, have always been evident. Throughout the Three Kingdoms period, the Unified Silla period, the Goryeo era, and up to modern times in Korea, it is apparent that the two have always had an inseparable relationship, akin to lips and teeth. This was not merely a diplomatic relationship bound by friendship or goodwill. Korea, constantly threatened by invasions from northern tribes on the continent, grew under the protection of Japanese power. Moreover, Japan's ideal of founding a nation encompassing all under heaven, with Korea solidly established as a forward base for continental operations, can be described as a relationship of shared destiny and blood ties.

For Japan, the Korean Peninsula has always been a bridge to the Asian continent. This is a geographical absolute, unchanged in the past and present. Now, as the grand project of building the Greater East Asia Co-Prosperity Sphere steadily progresses, the Korean Peninsula's critical role as a logistic base is more apparent. It was natural for it to have played a role as the sole route of influx during the era of absorbing continental culture. Moreover, the direct and significant influence of Korea on Japanese customs, thoughts, industries, arts, and other aspects of life is an undeniable fact, evident without needing extensive evidence. Japan assimilated and digested these cultures on the basis of its consistent traditions, creating a unique and magnificent culture of its own.

Meanwhile, this led to a continuous influx of cultural figures from the Asian continent and people yearning for the beautiful peace and divine nation of Japan, resulting in their naturalization. Among them, the largest number of naturalized citizens were Koreans, which seems only natural given the geographical relationship. Especially after the collapse of Baekje and Goguryeo, which had integral ties with Japan, many of their people who refused to submit to Tang China or Silla sought asylum in Japan. According to our records, initially, the naturalized people from Silla, Goguryeo, and Baekje were settled in the eastern regions. In the third year of the reign of Empress Genshō (717 c.e.), 1,799 people from Goguryeo scattered across the Kanto and Chubu regions were relocated to Musashino (in Iruma District, Saitama Prefecture), and the Koma District was established. The leader of these people from Goguryeo, Go Yak'gwang, was granted the surname "Ō (王)" by Emperor Monmu and was subsequently enshrined as the Fifth Shirahige Myōshin. The Koma Shrine still exists in that area, and its current chief priest is the fifty-seventh descendant of Go Yak'gwang.

Original Caption: "During the fall of Baekje, it is said that two thousand court ladies, sharing the fate of the dynasty, threw themselves into the water like falling flowers at the Buyeo self-warming platform and Naghwaam Rock by the Baekmagang River."

 Original Caption: "Buddhist Statue from the Baekje Era (Identical to the Baekje Kannon statue in Nara's Horyuji Temple)

Original Caption: "Koma Shrine (Located in Iruma District, Saitama Prefecture)"

Furthermore, there are over 300 place names in mainland Japan named after these naturalized residents, and a considerable number of shrines are believed to enshrine Koreans. In the early Heian period, in the sixth year of Emperor Saga's reign (815 c.e.), the newly compiled "Shinsen Shojiroku" was created by Imperial command. It compiled the genealogies of 1,177 distinguished families in both capitals and the five provinces of Kinai. At that time, genealogies were broadly classified into three categories: Imperial descent (descendants of emperors), divine descent (descendants of deities from the age of the gods, excluding Imperial family members), and foreign descent (naturalized people). Among these 1,177 families, the fact that 326 were of foreign descent illustrates how naturalized citizens were favored in our country. This shows that there have been many descendants of naturalized Koreans among the well-known figures of our country, from ancient times to the present.

[Transcription]

第一章 序説

逞しき前線

禿山の赤土山の山つづき悲しき国をつくれるものかな

曾て某歌人が嘆いた如く、赭土色の禿山と洗濯する白衣婦人、これが二十年前或は十数年前までの朝鮮の印象であり悲しい現実でもあった。それがどうであろうか、其の後僅か十数年の時の流れが単に禿山を緑と化したばかりでなく、急激に転換する世界歴史の飛躍は、御稜威の下アジア十億の民を率いて起つ皇国日本の大東亜共栄圏建設という大いなる聖業の進展と共に、その一環として起ち上がった朝鮮を我が大陸経営の兵站基地として育て上げ、今やその逞しい姿だけでなく半島朝鮮の性格そのものまでも一変してしまったのである。

そこには洗濯を一日の仕事とした白衣婦人の代りに「部落勤労奉仕隊」旗の下に田の草取りや神祠の清掃にわき目もふらぬ婦人達の真摯な姿があり、また黄昏の街を流れるアリランの哀調に代って勇壮な軍歌が、青年隊の大地をしっかと踏みしめる靴音と共に市街を行進してゆく。郊外の荒廃した丘陵は切り拓かれて工場の煙突が黒々と煙を吐き、所々に残る赤土山の断層は、日夜ひたすら米英撃滅を目ざして敢闘する重要地下資源開発の生産戦場なのだ。曾ては自らの希望を混濁せる視野の中に見失い、誤れる思想の阿片を自棄的に求めた学生層と青少年達は、いま烈しい聖戦の荒浪に魂を洗われ、はじめて日本人として殉忠の血を捧げることによってのみ東亜十億の指導的中核民族たるの誇りを享受し得るという無限の希望を見出し、将来に約束されたその栄誉ある地位を自らの努力と貴い義務の遂行によって獲得すべく、徴兵制実施に爆発させたあの日の感激を其の儘しっかと抱いて、召される日に備えて日夜たゆみなき錬成に精進を続けている。

曾て「悲しき国」と詠んだ歌人は、今この戦う朝鮮の烈しい気魄と逞しい現実を直視して果してなんと詠むであろうか。

朝鮮は前進する。その目標はただ一つ「皇国日本の無窮の発展と共に」

朝鮮は前進する。堂々とそして力強い二千六百万同胞の潮のような前進の跫音に、我々はしばし耳をすまそうではないか。

内鮮の関係

改めて地図を拡げてみるまでもなく、朝鮮は日本本土と玄海灘を距てて満州大陸に続く大陸半島である。然しその両方の歴史を繙いてみるときに三千年前の神代から現在に至るまで朝鮮と日本内地とが如何に一体不離の関係に結ばれてきたか。それを朝鮮側からみるときは、真の朝鮮史は寧ろ陸続きの大陸より海を距てた日本内地との関係にはじまり、絶えざる日本の庇護の下に成長して今日遂に育ての親の懐にかえった、ということが出来るのである。

伝説にきく．．．日本書紀に見える素戔嗚尊の説話は余りに有名である。高天原を追われになった素戔嗚尊がその子五十猛神と共に新羅の国に下り、曾尸茂梨に居られたが、後更に埴土を以て舟を作り東の海を渡って出雲の国に赴かれたというのである。（曾尸茂梨の地については、現在朝鮮語の発音から江原道春川の牛頭山という説と、蘇那伐、即ち昔時新羅の都であった慶尚北道慶州という説と二つある）我が国武門の名家甲斐源氏の祖として知られる新羅三郎が尊崇した大津の新羅明神は、この素戔嗚尊の本身文珠大士を祀ったものといわれる。

また日本で最も古い地理書である出雲風土記に見える国引の伝説や、垂仁天皇の後世新羅王子天日槍が、聖天子の国日本にあこがれて王位を弟に譲って来朝し、但馬の国に住んだという話は既に広く知られているが、一方朝鮮にもこれに似た伝説は可なり多い。その一つに、日本側の国引説と深い関係ある次のような興味ある話が伝えられている。

新羅の第八代阿達羅王の四年のことである。東海の浜に延烏郎、細烏女という夫婦が住んでいた。延烏郎はある日海に藻をとりに行った時ちょっと巌の上に乗ったところがその巌が彼を乗せた儘日本に行ってしまった。日本の人達は彼をみて「これは尋常な人ではない」と言ってその土地の王様にしてしまった。細烏女はいくら待っても夫が帰って来ないので海辺に行って見ると巌の上に夫の草鞋が脱いであった。その巌は亦彼女を日本に居る延烏郎の許に運び、細烏女はそこで王妃になった。ところがこの二人が去ると新羅は日や月の光がなくなり真っ暗になってしまった。その時「この国にあった日や月の精が日本に去ってしまったからだ」と言う者があったので、新羅の王は早速使を日本にやって二人を帰らせようとした。然し二人は「自分がここに来たのは天の命である」と言って遂に帰らず、細烏女の織った絹の布を渡して、これで天を祭るように言った。そこで使は新羅に帰ってこの旨を王に復命して言われた通りに天を祭ると、失われた日や月はまたもとの如く光り明るくなった。その祭った所を迎日県と名付けた。

歴史は語る．．．伝説以後に於ける日本と朝鮮の深い交渉は史実が判然りと物語る通り、三国時代、新羅一統時代、高麗時代を経て近世朝鮮に至るまで、その間幾多波瀾消長こそあれいつの時代を通じてみても常に両者は唇歯の関係にあったことは明らかである。それは単なる友好とか親善とかいう外交的関係に結ばれたものではなく、絶えず大陸からの北方民族の侵略に脅かされる朝鮮が、日本勢力の庇護によって生長し、また八紘を掩うて宇と為す日本肇国の理想が、その大陸経営の前進基地として朝鮮に確固たる根拠を置いたところの所謂同生共死の関係に結ばれた血縁であるといえる。

日本にとって朝鮮半島は大陸へのかけ橋である。これは昔も今も変わらない地理的絶対条件である。大東亜共栄圏建設の大事業が着々と進展する現在、その兵站基地たる重大使命を果たしつつある半島が、曾つて大陸文化の吸収時代にその唯一の流入ルートとしての役割を有したことはむしろ当然であろう。そして日本の風俗、思想、産業、芸術その他生活様式の一切に亙って朝鮮が直接的に大きな影響をもたらしたことは、幾多の考証を持ち出すまでもなく動かすことの出来ぬ事実である、日本は一貫する伝統の上にこれらの文化を摂取咀嚼し日本化することによって一つの偉大な日本固有の文化をつくり上げ、それを身につけたのであった。

一方これは大陸の文化人と、美しい平和と神の国日本に憧れる人々の続々たる来朝となり、その帰化をもたらした。その中でも朝鮮人の帰化者が最も多数を占めたことは、地理的関係からむしろ当然であろう。特に日本と一体的関係にあった百済や高句麗の滅亡後、唐や新羅に服することを潔としないその遺民が日本に亡命する者が多かった。我が国の記録によると新羅、高句麗、百済の帰化人を最初東国地方におかれたが、元正天皇の霊亀三年（1377年）には関東、中部地方に散在する高句麗人千七百九十九人を武蔵野（埼玉県入間郡）に移して高麗郡を建てさせたとある。この高麗人の統率者であった人が、文武天皇から「王」という姓を賜わり、従五位下白髭明神として祀られる王若光で、その地には今も高麗神社があり、現在同神社の神主は王若光より五十七代の後裔に当る。

この他内地各地には、これら帰化人の住んだことに因んで名付けられた地名が三百を超え、朝鮮人を祀ったと考えられる神社も相当にある。

また平安朝時代の初め、嵯峨天皇の弘仁六年（1475年）に勅命によって出来た新撰姓氏録は、左右両京及び畿内五ヶ国に籍を有する名家千百七十七氏が系図を作り、それを整理したものである。当時は系図を大別して、皇別（天皇より分かれたもの）、神別（神代の神々の後裔の内皇族を除いたもの）、諸蕃（帰化人）の三つとしていたが、その千百七十七氏の中、諸蕃が三百二十六氏を数えられることによっても如何に我が国に於いて帰化人が優遇されたかが判り、昔から現代に亙って我が国知名人に多数の帰化朝鮮人の後裔があるのである。

Captions：

雄大な東海岸の風景（江原道海金剛附近）

百済滅亡の際、王朝と運命を倶にした宮女二千が落花の如く水中に投じたという扶余の自温台落花巌と白馬江の流れ

百済時代の仏像（奈良法隆寺の百済観音像と全く同じ）

高麗神社（埼玉県入間郡所在）

Source: 朝鮮総督府情報課編纂 [Chōsen Sōtokufu Jōhōka Hensan (Compilation by the Information Department of the Governor-General's Office of Korea)]. 新しき朝鮮 [Atarashiki Chōsen (The New Korea)]. 京城府中区太平通二ノ四三: 日本出版配給株式会社, 昭和十九年四月二十五日 [Keijōfu Nakaku Taiheidori 2-43: Nihon Shuppan Haikyū Kabushiki Kaisha, April 25, 1944].

Link: https://archive.org/details/atarashiki-chosen-1944

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

The Korean people were allegedly descendants of Shinto god Susanoo, the brother of Amaterasu the sun goddess ancestor of the Japanese nation, and didn't know that they had always been Japanese since ancient times, so Governor-General Koiso called upon them to 'know their true nature' in 1944 speech

In February 1944, Governor-General Koiso gave a speech in which he used some pretty wild religious arguments, quoting passages of Nihon Shoki, the Shinto bible, to justify the Japanese-Korean unification campaign to erase Korean language, culture, and ethnic identity in Korea. Being a fanatical religious fundamentalist and a fervent follower of Master Imaizumi, Koiso actually believed that the mythology of Nihon Shoki was literal truth.

In his speech, Koiso claimed that all Koreans were descendants of the god Susanoo-no-mikoto, the younger brother of Amaterasu, the Sun Goddess who was the ancestor of the Emperor and the Japanese nation. According to the Nihon Shoki, the Shinto bible, Susanoo-no-mikoto was sent to Korea by his father to become its ruler, and Koiso suggested that Susanoo-no-mikoto was the same person as Dangun, the mythological founder of Korea. Koiso also suggested that, when a son of Susanoo-no-mikoto (the younger brother) subordinated himself to a grandson of the Sun Goddess (the older sister) by performing a "divine ritual handover of the country", the precedent was established whereby the descendants of the younger brother (i.e. the Korean people) would be subjugated by the descendants of the older sister (i.e. the Japanese people). Koiso claimed that the annexation of Korea in 1910 was the same "divine ritual handover of the country" that was performed in mythological times.

This explains a lot of things, like why Koiso persisted in using words like "Know yourselves!" and "Know your true nature!" to address the Korean people. Now we know that it was actually a command to the Korean people to remember the fact that they were descendants of Susanoo-no-mikoto. It also reveals that Japanese-Korean Unification never meant that the assimilated Koreans would be equal to native Japanese people. Instead, the Koreans would remain subordinate to the Japanese in accordance with the precedent established by the "divine ritual handover" which happened in mythological times. This is also consistent with Master Imaizumi's analogies comparing Japanese-Korean unification with an unequal parent-child relationship or rider-horse relationship.

This religious fanaticism which infected the colonial regime also explains other things which are not so easily explained through the cold calculated logic of war. For example, it boggles the mind why the colonial regime would divert precious labor and resources to build hundreds of Shinto shrines all over Korea in 1944 in the middle of a desperate war. But it all makes sense when you realize that this was all part of an effort to complete the divinely ordained "ritual handover", in which the complete subordination of the descendants of Susanoo-no-Mikoto to the Emperor, the descendant of the Sun Goddess, would end the calamity that was the U.S. and Britain.

To put it in another way, the official line of the colonial regime was that the Koreans had always been Japanese people all along - they just didn't know it yet. The regime hoped that forcibly re-educating the Koreans would help them remember their "true nature" and awaken as true Japanese people to fulfill divinely ordained destiny. However, that spectacularly backfired, since it only deepened their anger and resentment until things exploded with the end of Imperial Japanese rule in 1945.

Koiso's vanity is evident in how he includes a photo of a rough draft of his speech in the newspaper, presumably to burnish his credentials as a deep thinker and writier, when in actuality his words sound a lot like they were copied from Master Imaizumi. The three parts of his speech were spread out over three days: February 16 (part 1), February 18 (part 2), and February 19 (part 3), but the rough draft photographed in this article is actually an excerpt from part 3 of his speech in which he rails against the evils of Marxism.

This article is full of references to lots of religious terminology from the Shinto religion, so I've added plenty of links to Wikipedia pages and other resources for further reading. Following the translation, I've also posted an excerpt from a mainstream academic article about Soshimori, a place in Silla which is mentioned by Koiso.

(Translation)

Gyeongseong Ilbo February 16, 1944

Thorough adherence to the true meaning of the National Body brings inevitable victory! (Transcript of Governor-General Koiso's Speech) [1]

Know the historical facts and know yourselves!

It is plainly clear that the Japanese and the Koreans share the same ancestry

On February 3rd, to mark the occasion of the anniversary of the founding of the Imperial Japanese nation, the Korean Federation of National Power dispatched a cheerleading team of 142 members from the Special Volunteer Press Corps to Seoul Citizens Hall to take part in the Movement of National Peoples Rising Up En Masse to Destroy the U.S. and Britain, which was unfolded all over Korea. Governor-General Koiso, who attended as the President of the Federation, gave an impassioned speech of encouragement regarding "the current state of the war and the mission that Korea has been entrusted with". His words which so deeply moved the corps members, as previously reported, are reproduced below.

The head office of this newspaper took a shorthand copy of the speech and asked the Governor-General to review it, upon which he spent almost all of Sunday, February 13 painstakingly making careful additions and corrections, before he left for his inspection tour of the north and south of the country. Therefore, we have decided to publish this speech as follows, in order to make the Governor-General's intentions known as widely as possible in view of the national movement that is currently being unleashed like a raging storm among the various towns (eup) and townships (myeon).

[This photograph shows Governor-General Koiso and a part of his revisions to a transcript of his speech]

As we welcome the third new spring of the Greater East Asia War, we the people totaling 100 million, regardless of whether we are on the front lines or on the home front, must gather all our strength and renew our spirit to achieve a great victory in the decisive battle that we must anticipate this year. In order to respond to the will of the gods in the autumn, and in order to arouse our determination to fight, we must urge all 25 million of our Korean compatriots to rise up en masse. It is my sincere pleasure as the President of the Federation to have this opportunity to address a few words in response to the magnificent appearance of the newly organized Special Volunteer Press Corps, which has been formed for this purpose. However, due to the nature of my duties, I have not had time to make any prepared statements, and so I must confess that I am faced with a situation in which I must make do with a few of my own impromptu words.

First of all, I would like to say that you must first know your own true nature before you can come and rally together en masse as part of the 100 million. It is clearly stated in historical fact that Susanoo-no-Mikoto, the younger brother of our ancestor Amaterasu, was appointed by his father Izanagi-no-Mikoto to rule over the four provinces (Yomotsukuni), and that he established his base in Korea. In other words, the Japanese classic text "Nihon Shoki" (The Chronicles of Japan) clearly states, "At this time, Susanoo-no-Mikoto brought his son Isotakeru and descended to Silla, arriving in a place called Soshimori".

Silla refers to Korea because Silla was the dominant ruling power in Korea at the time when the "Nihon Shoki" was written. The place name Soshimori contains the Korean words "so" and "mori": "so (소)" is the Korean word for bull and "mori (머리)" is the Korean word for head. The word "shi" is an auxiliary particle. Thus, Soshimori means bull-head in Korean. That is why Susanoo-no-Mikoto is called Gozu Tennō, or the bull(go)-headed(zu) divine king, in mainland Japan.

Later, when Susanoo-no-Mikoto's son Ōkuninushi was based in Izumo and ruling his region, Ninigi-no-Mikoto, who was the grandson of Amaterasu, who in turn was the older sister of Susanoo-no-Mikoto, was summoned down to Japan by Susanoo-no-Mikoto to rule the country. In response, Ōkuninushi, the son of Susanoo-no-Mikoto, subordinated himself to Ninigi-no-Mikoto, since he realized that the land should really be ruled by the grandson of Amaterasu. That was how the unification of the two countries was established through the so-called "divine ritual handover of the country".

Some people say that "Gija Joseon" was the historical founding ancestor of Korea. However, according to historians, that was merely a so-called 'historical fact' created by the Chinese of that time, who wanted to show off the greatness of China to the world by making the contrived argument that the founding ancestor of Korea was Gija, who came from Northern China. I believe that it is closer to the truth that "Dangun Joseon" was the true founding ancestor of Korea.

We do not know who Dangun really was. Some historians say that Dangun was Susanoo-no-Mikoto, while others say that Dangun was Susanoo-no-Mikoto's son, Isotakeru. In any case, I think it is almost certain that the ancestors of our 25 million compatriots on the Korean Peninsula today can truly be traced back to Susanoo-no-Mikoto.

Subsequently, the annexation of Korea took place in 1910 during the Meiji Era. I am convinced that there can be no mistake in asserting that what took place in Korea in the Meiji Era was exactly the same "divine ritual handover of the country" that was performed between Ninigi-no-Mikoto and Ōkuninushi at the end of the divine era.

The various deities who served Ōkuninushi at the end of the divine era were called Kunitsugami (gods of the earth), and the various deities who served Ninigi-no-Mikoto were called Amatsugami (gods of the heavens). These days, there are various publications mentioning the gods of the heavens and the earth, but these are actually references to Kunitsugami and Amatsugami. When we see that everyone is descended from the two pillar gods Izanagi and Izanami, then we see that the gods of the heavens and the gods of the earth both share a common ancestry.

This is the reason why, ever since I took office, I have always proclaimed that the Japanese and the Koreans have the same roots and the same ancestry. Otherwise, it defies comprehension as to why, for thousands of years on the Korean peninsula, there has existed an independent ethnic group that has remained completely distinct from all the other peoples. Ever since I took office in Korea, I have been asking you to know your own nature first, in order for you to know that the Japanese and the Koreans are one people.

Fortunately, as I have just said, if you can clearly recognize your own true nature, then I am convinced that you will inevitably be able to come to your senses and rally together here en masse as a part of one people of 100 million.

For several years now, there have been many calls for Japanese-Korean unification. However, as I see it, it is rather lamentable that we have to cry out for Japanese-Korean unification in the first place. I believe that the fact that the people are not conscious of Japanese-Korean unification unless they are reminded of it, indicates that the general public has neglected to investigate the true nature of themselves.

Over 30 years have passed since the annexation of Korea, and we have truly made remarkable progress since then. However, as much as I might regret saying this, I believe that, during the years since the annexation, if we had only cultivated a little more deeply in the areas that I mentioned just now, the past 30 years would have taken an even more glorious trajectory. I think this point is very important, and therefore, I would like to add a few words …

Source: https://www.archive.org/details/kjnp-1944-02-16

[In contrast, here is a mainstream academic article about Soshimori:]

An early Korean cultic center in the kingdom of Silla was located in the vicinity of a trapezoid-shaped hill that was called, in the Japanese rendering of the classical Korean, soshimori. In ancient Korea and Japan, cattle, especially bulls, were sacrificed for rain, good harvests, and the prevention of disease, and soshimori was one of the major Korean cultic sites at which such sacrifices were offered. According to Kubota Osamu, the "soshi" part of the word soshimori means bull and the "mori" means head, and thus the site was called "Bull's Head Mountain." Bull sacrifice is, of course, not unique to the ancient Korean and Japanese cultures, but the role and significance of the bull is especially relevant with regard to our Heavenly Divinity story.

In one early version of that story Mutō Tenjin is identified with Gozu Tennō, the bull (go)-headed(zu) divinity, but in another version of it Gozu Tennō is said to be Mutō Tenjin's eldest son. In either case Mutō Tenjin and Gozu Tennō are intimately linked in that the name "Gozu" (Korean, soshimori) is the same as the name of the hill in Silla where Mutō Tenjin resided. In early Japan various divinities were linked together and traditions conflated, not by way of the well known honji-suijaku ("original-trace") mechanism of later days whereby relations of identity were made between specific native divinities and specific Buddhas or bodhisattvas for various and sometimes convoluted reasons but by way of the relatively simple technique of name linkage. That is, a certain divinity known by one name is found to have another name, and thus the formerly two divinities that were identified by different names are coalesced into a single divinity known by several names.

Source: McMullin, N. (1988). On Placating the Gods and Pacifying the Populace: The Case of the Gion “Goryō” Cult. History of Religions, 27(3), 270–293. http://www.jstor.org/stable/1062279

(Transcription)

京城日報　1944年2月16日

国体本義に徹せる必勝不敗　小磯総督　講話速記　【一】

史実と自己を知れ

正に明か内鮮は同祖

紀元の佳節を期して全鮮一斉に展開された米英撃滅国民総蹶起運動に総力聯盟から派遣の報道特別挺身隊員百四十二名の壮行会が去る二月三日京城府民館で挙行された席上、聯盟総裁として臨席した小磯総督は『戦局の現段階と朝鮮の負荷する使命』につき熱烈たる激励の弁を与え、隊員として感奮せしめたことは既報の通りである。

本社は当日特に右の講話を速記し、総督に検閲を乞った處、全南北巡視に出発される二月十三日の日曜日の殆ど全部を費やして入念な加筆、訂正の労を執られた。仍て本社は現に各邑面間に怒涛の如く捲き起こされている国民運動につき、総督の意図を限りなく周知せしむるため左にこれを掲載することにした。

【写真は小磯総督と総督の加筆訂正した講話速記の一部】

大東亜戦争第三の新春を迎えて我々一億国民はその職域が第一線にあろうと銃後にあろうことを問わず、総力を結集し気魄を新にして、見事今年予期すべき決戦に大勝利を把握致し以て聖旨に応え奉らねばならぬ秋に方り、茲に決戦意欲昂揚のため半島二千五百万同胞の総蹶起を促さんがために、今回新に編成せられました報道特別挺身隊諸君の壮容に接しまして、一言所懐を述べる機会を得ますことは本総裁の心から欣快とする所であります。唯だ職務の関係上何等準備を整え得る余暇を得なかったために、結局思いつきを述べてその責を塞がねばならぬ事態に直面しておることをお断り致します。

第一にお話申し上げたいと思いますことは、先ず自己の本質を知って然る後一億結集に向えということであります。我が皇祖天照大神の弟神であらせられまする素戔嗚尊は、その父神様の伊弉諾尊の御命令によりまして四方国（ヨモツクニ）の統治に任ぜられることになり、この根拠を朝鮮に置かれましたことは史実の明記する所であります。即ち我が古典日本書紀の中に、『是時、素戔嗚尊、帥其子五十猛神降到新羅国、居於曾尸茂梨之處』と明記しております。

新羅国というのはこの日本書紀の著述せられました当時、朝鮮を統治しておる所の雄国が新羅でありました故に、朝鮮ということを現わすのに新羅という名を以てしたという訳であり、『曾尸茂梨』ということは朝鮮語の『ソモリ』が牛頭である、『ソ』は牛であり、『モリ』は頭で『尸』というのは助辞でありましょうか。『曾尸茂梨』は結局牛頭ということでありましょう。さればこそ日本内地に於いては素戔嗚尊を牛頭（ゴヅ）天王と呼ばれるのであります。

その後素戔嗚尊の御子大国主命が出雲に根拠してあの地方を統治しておられました当時、素戔嗚尊の姉神様でいらせられ天照大神の御孫に当られる皇孫瓊瓊杵尊を日本にお降しになって統治を命ぜられました。茲に素戔嗚尊の御子大国主命は天孫瓊瓊杵尊の降臨に召し、この国土は正に天孫の統治せられる處であろうというので、所謂国譲りの神事ということによって合体が成立したのであります。

朝鮮の歴史の始祖を箕子朝鮮と称する向もありますが、之は史家の明言しておる如く、蓋し当時の支那人が支那の大を天下に誇らんがために、朝鮮の始祖を北支那から流れて来た箕子によって拓かれた所であると牽強付会な議論を立てることによって唱えられた史実であり、寧ろ檀君朝鮮と呼ばれることのほうが真実性が多いと承っております。

檀君とは果して如何なる方であるかは判りませんが、一史家の唱える所によれば、檀君とは素戔嗚尊なり、又一説曰く、檀君とは素戔嗚尊の御子、五十猛神なりという説もあります。何れに致しましても朝鮮半島におりまする現在の二千五百万同胞の祖先は正に素戔嗚尊に帰一しておるということは殆ど断言して誤りないのじゃないかと思います。

そうして降って明治四十三年韓国併合ということが明治の聖代に行われましたが、これは即ち申す迄もなく神代の末期に於いて瓊瓊杵尊と大国主命の間に執り行われたる国譲りの神事が、正に明治の聖代に於いて行われたものであると断言して一つも間違いがないと確信致します。

神代の末期に於いて大国主命に仕え奉ったる諸々神、これを国津神と称し、瓊瓊杵尊に仕え奉ったる諸々神はこれを天津神と称しまして、今日色々の書物に天神地祇、即ち天津神、国津神というのはそういう所から出ておるものと思います。そうしてその元が総て伊弉諾、伊弉冉の二柱の神に出発しておる所から見れば、天神も地祇もその祖を同じうしておる訳であります。

これ即ち私が就任以来今日に至る迄、内鮮は同根同祖なりと叫び来っておった所以であり、又さもなくんばこの半島に、古来数千年全く他と異なったる独立民族の存在しておるということも解し兼ねる所であり、これが私の朝鮮に職を奉ぜる時以来内鮮が同胞であることを知る為に、先ず自らの本質を知れというて参ったのであります。

そうして幸いに今私が申し述べた如く、その本質を明確に自認体得し得ると致しましたならば茲に一億結集の必然なくてはならないことをも自覚せしめられるものであると確信しておるのであります。

数年前から内鮮一体の叫びは盛んであります。しかし観じ来れば、内鮮一体と叫ばねばならないということそのことが、寧ろ嘆かわしい次第じゃありますまいか。そういうようなことを言わなければ内鮮一体を意識しないというようなこと程左様に一般の人々が自己の本質ということを究明するのを怠っておったことになると思うのであります。

日韓併合以後茲に三十数年、洵に目覚ましい発展を遂げては来ておりますが、甚だ言いすぎる憾みもありますけれども、若しこの併合の当初より今迄私が申し述べましたような所にもう少し深く培って来ておりましたならば、この三十年というものは更に輝かしい道程を辿っておったのではないかと考えさせられるのであります。この点甚だ重要であろうと思いますが、故に蛇足ながら少し付加えさせて頂きましょう。