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

Colonial officials claimed 'Korean must naturally stop being spoken as a result of the spread of Japanese' 'no words in Korean can express the essence of the Japanese spirit in a straightforward way' 'Korean will one day be regarded as just another local dialect like the Kyushu dialect' (June 1943)

In June 1943, Keijo Nippo ran a long series of roundtable discussion articles, where colonial interior ministry officials gathered to have frank discussions about their dealings with Korean people. Here, I've translated parts 3 and 4, where the officials discuss their strategy for increasing the use of Japanese and decreasing the use of Korean. They stress the importance of training and recruiting ethnic Koreans, including women, to become Japanese language teachers in rural communities. They envy the success of Western missionaries in winning the hearts and minds of the Korean people. North Hamgyong Province is praised as the Korean province with the highest rate of adoption of the Japanese language.

There is some acknowledgment of the extreme complexity of the Japanese written language and the need to simplify it, especially when even many native Japanese speakers have trouble understanding obscure terminology and difficult Chinese characters. They make insinuations that most Koreans have 'low moral standards as human beings', and jokingly compare them to 'bad product samples' that are distributed by stores. They also seem to suggest that the Korean language is inadequate in expressing the 'deep spiritual content' of the 'essence of Japanese culture'.

One colonial official floats the idea of actively exterminating the Korean language, but that idea is shot down by his colleague who said that would backfire. They express their hope that Korean will naturally fade away into becoming just a local dialect like the Tohoku or Kyushu Japanese dialects as people become stigmatized for speaking only Korean, Japanese becomes spoken as a lingua franca between speakers of mutually unintelligible Korean dialects, and Japanese eventually becomes the dominant language of Korea.

The biographic information for individual colonial officials was readily available online, so I added links to their names and noted their birth years and death years in the translation.

(Translation)

Gyeongseong Ilbo (Keijo Nippo) June 17, 1943

A real look into the Korean Peninsula at war

Roundtable discussion with executives at the Interior Ministry of the Governor-General's Office (Part 3)

The focus of training should be the Japanese language

Find the right teachers for Japanese instruction

Mr. Yamana Mikio (1905-1982), Chief of the Documentation Division: Regarding Japanese language education, if housewives and mothers at home do not understand the Japanese language, things will not go so well, so there are places that are conducting the "One Word a Day Campaign" in which mothers are taught the Japanese language by elementary school students, and it seems to be quite effective. I have high hopes that the time will come when people who cannot speak Japanese will be looked down upon as country bumpkins.

Mr. Kōtaki Motoi (1894-?), Director of the Production Bureau: This kind of sentiment is becoming stronger in the rural areas. The government is planning and promoting Japanese language courses, but even in their absence, there is still a sincere desire to learn the Japanese language in the countryside.

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In general, women's education is lagging behind very much in Korea. I don't know how it is now, but in the past, it was not possible to send women to elementary schools unless their family was above a certain stature. It is a great pity that such women do not know the Japanese language when they raise their children, so some of them voluntarily come to school to earnestly learn Japanese. That's why even people in the rural villages can generally understand everyday conversations in Japanese.

Mr. Shiota Seikō (1899-?), Director of Department of Rural Villages: In the end, I believe that the first and foremost issue is to obtain teachers for women's Japanese language education. Once you have such teachers, then you will be able to thoroughly implement the programs. The Governor-General was impressed when he went to see them, and I was also very impressed when I went to see them for myself.

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There were two middle-class women, about 20 years old, who were at a farm in Hwanghae Province. Their training performance was very similar to the men at the training institutes, so to pursue further training, they left Hwanghae Province and went to Tokyo to go on a holy pilgrimage, and then they went to Kinkei Academy to undergo further training with male trainees. Since they were 19 and 20 years old, respectively, they were vehemently refused admission at first, since the academy did not want the two young women to be the only women in the otherwise all-male group. But the women insisted, saying "There is no law that says that we should be deprived of the opportunity to complete our training, when we have completed the requisite training and acquired the necessary qualifications. Isn't it the men who seduce the women? There is no law that says the men who seduce the women can go to mainland Japan to pursue further training, while the women who were seduced by the men cannot go to mainland Japan to pursue further training" (laughter).

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Now, both of the women are working as teachers for the women in their settlement. When we go visit their settlement, the housewives greet us with smiles wherever we go. They greet us with, "Irasshaimase! (Welcome!)" in Japanese. That made us assume that they understood Japanese, so we went into their kitchen and asked them what they had for lunch that day. However, they could not answer. Another housewife rides her bicycle 2 to 3 miles to attend her training in the evenings. When you have such people as teachers, you know that things are thoroughly getting better.

Mr. Hyōdō Masaru (1897-1946), Director of Planning: I recently went around the countryside to observe how the special training programs were progressing. It has been only around 40 days since the special training started and conducted every two to three days, not everyday. Already, young boys who had never attended school could competently answer questions like, "Do you have a father?" and "How many siblings do you have?" At this rate, if they spend 600 hours a year in the program, they should be able to achieve a considerable amount of success. The Japanese language is now rapidly penetrating Korea through these special training programs for young people, and there will be 110,000 more people who can understand Japanese over the course of this one year.

Mr. Shiota Seikō (1899-?): When you go to the countryside and use a Korean interpreter to ask someone a question, assuming that they wouldn't understand Japanese, they may actually reply competently in Japanese. Even if they learn something at school, they may forget it when they return home, and that ultimately depends on their environment. Therefore, the government officials who are their leaders must try to convert their surroundings into a Japanese language environment as much as possible. If they are forced to use the Japanese language, they will start to remember what they learned. If we don't do this even in our agricultural teaching programs, I don't think it will be thorough enough.

Mr. Morita Masayoshi (1908-2004), member of the Interior Ministry: In the end, the core of the training programs in Korea boils down to Japanese language education, doesn't it? I think we can conclude that Japanese-Korean unification should also be based on Japanese language education. In order to truly realize Imperialization, they must thoroughly use the Japanese language regularly. If we don't go that far, I don't think we will be able to improve our achievements. In this respect, I have heard that British and American missionaries first learned the Korean language when they arrived in Korea, and then they lived among the Korean people to win their hearts, but I believe that we should take a completely opposite approach moving forward.

Mr. Shiota Seikō (1899-?): In order to improve our agricultural activities, we have to understand the feelings of the people we are dealing with. If we only know Japanese and they only know Korean, as has been the case up to now, there will be a wall separating the two sides and we will not be able to improve our performance. Only when our feelings freely flow to the other side can we truly share our hearts with the other side. That is why it is absolutely necessary to convert their surroundings into a Japanese language environment.

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To help along with this process, the fact that we know the Korean language is the best thing. Although we have been too negligent to realize this, I believe that understanding the feelings of others is the key to thorough instruction in everything. I think that is how U.S. missionaries built churches that are so magnificent, people are amazed that they managed to build such magnificent churches in such remote places in the countryside. No wonder then that they conveyed their feelings and won the hearts of the people by first learning Korean and then living among the people in the countryside.

Mr. Morita Masayoshi (1908-2004): So that's how they did it? Since our goal is to thoroughly educate the people in the Japanese language, I don't see how we can't be thorough unless we adopt a method of exterminating the Korean language….

Mr. Kōtaki Motoi (1894-?): That would have the opposite effect. I think we have to go about it in a way so as to 'let the water soak in', so to speak. We should not exterminate one language in order to promote the Japanese language. The Korean language must naturally stop being spoken as a result of the spread of the Japanese language. (to be continued)

Source: https://www.archive.org/details/kjnp-1943-06-17

Gyeongseong Ilbo (Keijo Nippo) June 18, 1943

A real look into the Korean Peninsula at war

Roundtable discussion with executives at the Interior Ministry of the Governor-General's Office (Part 4)

Show us the Righteous Koreans! Their leaders must come to their senses

Mr. Yamana Mikio (1905-1982): I had an interesting conversation the other day about a Korean laborer who went to the South Pacific for military-related work. The natives thought that a Japanese man had arrived, so they spoke to him in Japanese, but the Korean laborer could not understand them, so the natives refused to take him seriously, saying, "You are not Japanese, so you are no good". So, the Korean laborer wrote a letter to his compatriots admonishing them that, if they go to the South Pacific as laborers, they should definitely learn the Japanese language. Otherwise, they would lose face because they wouldn't be seen as Japanese. In this way, the time has now arrived when it is necessary to learn and adopt the Japanese language. I believe that the time will soon come when the Korean language will be regarded as just another local dialect within the co-prosperity zone, like the Japanese dialects of Kyūshū and Tōhoku.

Mr. Kōtaki Motoi (1894-?): Even now, the language used in the North Hamgyong Province of Northern Korea is different from that of Southern Korea. It is said that it is difficult for Northern and Southern Koreans to express one's true feelings and communicate with each other speaking their respective Korean dialects. I heard from a Korean official who is now in North Hamgyong Province that, when people from Northern and Southern Korea come to Seoul and have a complicated conversation, they speak in the Japanese language.

Mr. Nakai Kazuo (1889-1991), a member of the Parliament and a member of the Interior Ministry: Even in mainland Japan, if you go to Kagoshima or places in the North and hear the local dialects, we would not be able to understand them.

Mr. Kōtaki Motoi (1894-?): This is the reason why the rate of Japanese language adoption is better in North Hamgyong Province than in any other province.

Mr. Shiota Seikō (1899-?): Statistics show that North Hamgyong Province is number one in terms of Japanese language adoption.

Mr. Yamana Mikio (1905-1982): Compared to other languages, the Korean language has only the bones of a language. There is no blood or flesh attached to the Korean language. Therefore, when Koreans talk in their language about the essence of Japanese culture, which has a deep spiritual content, they have to say things in a roundabout way to make their meaning understood. Korean people who have spiritually opened their eyes find it necessary to vigorously use the Japanese language. Life is connected to language, and where life is poor, language is also poor. Therefore, there are no words in the Korean language that can express the essence of the Japanese spirit in a straightforward way.

Mr. Nakai Kazuo (1889-1991): In this respect, there is still a problem in the teaching of the Japanese language, in that much reflection and effort are required on the part of the instructors. The Japanese language we use is not so difficult, but it becomes very difficult when we write it down. The foundation of our language is Chinese characters, but the way we use them is too difficult. First of all, laws and ordinances are difficult to understand. Then, military terminology is also extremely difficult. Furthermore, the terminology used in newspapers is extremely difficult. Keijo Nippo is the most influential Japanese-language newspaper in Korea, but how many people in Korea can read all the words written in Keijo Nippo? In this sense, even in mainland Japan, the attitude of the leadership toward the use of the Japanese language comes from a very elevated position. It is necessary to lower the level of the Japanese language to such an extent that those who have graduated from elementary school can generally understand it.

Therefore, it is necessary to pay special attention to restricting the use of Chinese characters, especially when considering that the power of our country is expanding widely and we have to stand and embrace the billions of people of East Asia. Nevertheless, I think it is extremely inappropriate to teach the Japanese language to our Korean compatriots and tell them to learn it quickly, but at the same time use difficult Japanese words that even most ordinary people in mainland Japan do not understand. We hope that Japanese language education for our Korean compatriots will become thorough as soon as possible, and at the same time, we hope that we will not use particularly difficult Japanese words with them.

Mr. Kōtaki Motoi (1894-?): We are keenly aware of this every day. This is true whether you listen to broadcasts, read newspapers, or read documents issued by government offices. For example, a document is sent to the provincial governor from the Governor-General's Office. That document is gradually sent down from the provincial office to the county (gun) office, and from the county office to the township (myeon) office, largely unchanged with only the date and the name of the addressee altered as the document is passed down. Therefore, there are times when the people at the township office cannot understand the document at all. I think it is necessary to change such things as gently as possible.

Mr. Nakai Kazuo (1889-1991): Earlier, the Director of the Production Bureau said that the people in mainland Japan do not know enough about the Korean peninsula and that they do not have enough understanding of the Korean people, and I agree with him. However, I would like to make a complaint to the Korean people at this time. No one likes people who have low moral standards as human beings. The most important thing is to be able to frankly admit that such people would be ostracized by anyone. Even among the mainland Japanese, good people are respected and bad people are ostracized. Even among our Korean compatriots, if you are a respectable person, you will always be respected by the mainland Japanese people.

In Kobe, I have walked around apologizing and making excuses for our Korean compatriots, but there are often times when there is no excuse, no matter how patronizing it may seem. I am told that there are 1.5 million Korean compatriots who have come to mainland Japan, but most of them are not very well educated. I have always regretted that this has led to misunderstandings among the people of mainland Japan. To use an analogy, it is standard business practice in Japan to show off good product samples, but the Korean peninsula keeps showing off bad product samples to mainland Japan (laughter).

In order for mainland Japanese people to make the Koreans bear the fruits of Japanese-Korean unification, it is necessary for the Korean people themselves to bear these fruits by becoming Imperial subjects and Righteous Koreans. That is the fastest way to achieve Japanese-Korean unification. We respect from the bottom of our hearts the fact that Governor-General Koiso emphasized the establishment of a Righteous Korea. Especially after the Greater East Asia War began, I believe that one of the most important ways to establish a Righteous Korea and to realize the Imperialization of the Korean people is to lead the Korean people so that they have a strong sense of responsibility and awareness that they, along with the people of mainland Japan, are the older brothers and leaders of the Manchurians, the Chinese, and people in the South Pacific region. What are the guidelines of the Governor-General's Office in this regard?

Mr. Kōtaki Motoi (1894-?): You are absolutely right. The Governor-General is also in agreement. Therefore, we are educating young people to be disciplined through school education and special training for young men, which came out with the introduction of the conscription system. Even in the Meiji era, there was not much moral education. However, the Imperial Army and Navy were educating their young men to that extent. (to be continued)

Source: https://www.archive.org/details/kjnp-1943-06-18

(Transcription)

京城日報　1943年6月17日

決戦半島の真姿

内務省委員総督府幹部対談会（3）

錬成の中心は国語

指導者にその人を得よ

山名酒喜男、文書課長：それから国語教育に就いては、家庭の主婦、母親が国語が解らなければうまく行かないというので、国民学校の生徒を通してお母さんに教えて行く『一日一語運動』ということをやっている所もあり、相当効果を上げているようである。やがて国語の話せない者は田舎者だといってさげすまれる時代が来ると期待しておるような次第である。

上瀧基、殖産局長：そういった心持が農村でも強くなって、国語の講習などは役所が計画し進めるということでなしに、地方に国語を覚えたいという切なる希望が出ているわけです。

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朝鮮は大体女の教育が非常に遅れている。今はどうなっているか知らないが、以前は婦女子を国民学校に入れるというのは相当程度以上の家庭でなければしなかった。だから大部分の農村婦人というものは全然無教育であって、そういう婦人が相当の年配になって子供を育てる場合に国語を知らないということは、まことに残念だというので、自ら講習会に来て熱心に覚えているという者もある。それで日常の要件は農村でも大体解るようになっている。

塩田正洪、農村局長：結局問題は、私は婦人の国語教育でも指導者を得るということが第一で、指導者その人を得れば徹底して行くと思う。総督も見に行って感心され、私も見に行って非常に感心した例がある。

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黄海道にある農場ですが、そこに中堅人物として二十歳位の婦人が居る。非常に男勝りで錬成を受けて、その錬成の仕上げをするというので、黄海道を出発して聖地参拝して東京に行き、それから金鶏学院に行って男と一緒に錬成を受けて来た。十九と二十の女ですから、こういう男ばかりの中に僅か二人の若い女が加わっては困るということで、しきりに拒否したが、それを遮二無二『私共を錬成をし、有資格者にして置きながらその仕上げをするというのに除かれるという法はない』という強腰で、一体女を誘惑するのは男じゃないか。誘惑する方の男が内地に行って、誘惑される方の女が内地にいけないという法はない（笑声）というわけだ。

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今、二人とも部落で婦人指導をしているが、その部落に私共が行ってみると、どこに行っても主婦達がにこにこして迎える。そうして『いらっしゃいませ』という。これは国語が解るのだなと思って炊事場に行って、『今日の昼飯は何を食ったか』と尋ねても、それは答えられない。もう一人の方は一夜錬成をやって二里三里ある道を自転車で通って来る。こういう人を得ると、徹底的によくなって来る。

兵頭儁、企画室長：この間地方を廻って特別錬成の状態を視て来たが、まだ始めてから僅か四十日前後、而も毎日ではなく、な二日置き、三日置きにやっているのであるが、全然学校に行ったことのない青年が『お父さんはあるか』『兄弟は何人か』などと質問すると立派に答える。この分なら一年間六百時間やれば相当のものになるのではないか。今朝鮮としては青年特別錬成を通じて急速に国語が侵透しつつあり、この一年間に十一万人の国語理解者が新たに出来るわけである。

塩田：田舎に行って、相手は国語は解るまいと思って、一つこういうことを朝鮮語で訊いてみてくれないかといって通訳させると、立派に国語で答えることがある。折角学校で覚えても家庭に帰ると忘れて了うということは結局環境である。だから指導者たる役人が環境をなるべく国語化するように心掛けなければいけない。強いて国語でやって行けば覚えて行く。私共の農業指導でもそうしないと徹底しないだろうと思う。

森田正義、内務省委員：結局朝鮮の錬成の中心は国語教育ということになるわけですな。私は内鮮一体ということも結局国語教育が根本だという結論になると思うが、本当に皇民化を実現するためには徹底的国語常用にある。そこまで行かなければ実績は上がらないのではないかと思う。それに関連して英米人の宣教師のやり方は、先ず来たら朝鮮語を覚えて半島人の中に入って民心を掴んで行くという行き方をとって来たということを聞いたのであるが、我々の今後のやり方はそれと逆に行かなければならんのではないかと思う。

塩田：私共の農事の改善にしても相手の情を掴まなければ駄目だ。今までのようにこっちは国語だけ、相手は朝鮮語だけしか知らないというような壁一重距てているようなことでは成績は上がらないと思う。こっちの心を本当に向うに反映させるためには、やはりこっちの感情が向うに流れてこそ初めて出来る。だからどうしても基調は国語化することにある。

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其の過程に於いて我々が朝鮮語を知っているということは一番いいことで、怠慢で我々は知らないが、相手の情を掴むということが総て何の指導にも徹底するのではないかと思う。だからアメリカあたりの宣教師が、よくもこんな所にまでこんな立派な教会を建てたものだと驚かれる程立派なのを田舎になど建てているが、ああいう田舎に住み込んで先ず朝鮮語を勉強する、そうして此方の情が移るようにして人心を掴んだものだろうと思う。

森田氏：そのやり方がですな。目標が国語教育を徹底さすということなんだから朝鮮語を抹殺して行くというような方法でやらなければ徹底しないのじゃないかと思うが．．．

上瀧氏：それは寧ろ逆効果を来すことになる。水の浸み込むように行かなければならんと思う。国語の普及を図るために一方を絶滅してかかるということはいけない。国語が普及して朝鮮語が自然に使われなくなるということになるのでなければならんと。（つづく）

京城日報　1943年6月18日

決戦半島の真姿

内務省委員総督府幹部対談会（4）

見せよ"道義半島人"、緊要、指導者たるの自覚

山名課長：この前面白い話があった。南方に軍関係の仕事に出て行った朝鮮人の労務者の話ですが、原住民が日本人が来たというので国語で話しかけたところ通じないものだから、『お前達は日本人じゃないから駄目だ』といって相手にしなかった（笑声）。だからこれから南方に行く労務者は絶対的に国語を習ってくれ。それでなければ日本人の対面が保てないということを向うに行ってる労務者から手紙でいって来たということである。そういう風に今日では既に国語に習熟し国語を身につけなければならん時になって来たわけで、間もなく朝鮮語は九州とか東北の訛りのように共栄圏内の一地方の方言と見られる時代が来ると思う。

上瀧局長：今でも北鮮の咸北あたりと南鮮とは言葉が違う。真情を吐露して意思の疎通を図ることが困難だそうだ。だから北鮮の人と南鮮の人が京城あたりに来て、こみ入った話をするような場合には国語で話をするということを、これは役人をしていた朝鮮の人で今咸鏡北道にいる人から聞いた。

中井一夫・内務省委員・衆議院議員：内地でも鹿児島とか北に行って地方の訛りで話をされたら我我には解らない。

上瀧局長：そういうことから咸北の国語普及率は他の道より良い。

塩田局長：統計を見ると一番である。

山名課長：朝鮮語は他の言葉に較べて言葉の骨だけしかない。言葉に血とか肉がついていない。したがって精神的に深い内容を持った日本文化の真髄を語るというような時に廻りくどく言わなければ意味の通じないところがある。精神的に眼の開いた人は勢い国語を使わざるを得なくなる。生活は言葉と結び付いたもので、生活の貧弱な所は言葉も貧弱で、したがって日本精神の真髄、精髄というような日本的性格を端的に現わす言葉が朝鮮語にはない。

中井氏：その点、国語を教育する上に指導者側に於いて大いに反省し努力しなければならぬ問題が残っておるんじゃないか。我々の使っている国語はそう難しいものだとは思わぬが、これを文章に書く時には非常に難しいものになる。我々の国語の骨を成すものはやっぱり漢字であるが、その漢字の遣い方が余りに難し過ぎる。第一、法令が先ず難しい。それから軍隊用語が極めて難しい。更に新聞用語が非常に難しい。京城日報は朝鮮に於ける最も有力な国語新聞であるが、京城日報に書かれておる言葉を内地人自ら完全に読めるという人が何人居るか。その意味に於いて大体内地に於いても指導者側の国語使用の態度は非常に高い所にある。これはどうしても引き下げて国民学校を卒業した者なら大体に於いて解るという程度にまでする必要がある。

したがって漢字制限の如きものも我が国の力が広く伸びて東亜十億の民衆を抱きかかえて立たなければならぬという時に、この点は特に注意する必要がある。それにも拘わらず、半島同胞に国語を教え、早く国語を覚えよと言いながら自ら使う言葉が一般の内地人でも解らぬような難しい言葉であることは極めて宜しくないと思う。半島同胞に対する国語教育の一日も速やかに徹底せんことを希望すると同時に、特に難しい言葉は使わないことを希望する。

上瀧局長：私共も日々そういうことを痛感している。放送を聞いても、新聞を読んでも、又役所から出す文書などにしてもその通り、例えば知事あたりに本府から書面を出す。それが道から郡、郡から面というようにだんだん下に行くわけであるが、出た通りの文章をただ日付を変えるとか宛名を書き直すだけでその儘で出す。だから面事務所あたりでは全然解っていないことがある。そういうことはなるべくやさしく改めるということが必要だと思う。

中井氏：さき程殖産局長から内地の人々が半島のことを充分知っていない、半島人に対する理解が足らないというお話があったが、私も同感である。ただそれに対してこの際半島同胞に苦言を呈したいことがある。というのは、人間として道義が低ければ誰だってそれを好く者はない。誰だって排斥するのは已む得ないことだということを率直に認められることが一番必要なことと考える。我々内地人同志でも、いい人間は尊敬され悪い人間は排斥される。半島同胞でも立派な人であれば必ず内地人にも尊敬される。

私は神戸に居て半島同胞のためにいろいろ謝りに歩いたり弁解に歩いたりするが、時には如何にひいき目に見ても弁解の仕様がないようなことがよくある。内地に来ている半島同胞は百五十万と言っておりますが、余り教養のない人が大部分である。それが内地人をして誤解を生ぜしめる結果になっておるのであって、私は常に残念に思っているわけである。見本というものはよい物を出すのが日本の普通の商売のやり方なのであるが、半島から内地に出す見本は常に悪いものをだしておる（笑声）。

内地人をして内鮮一体の実を上げさせるためには、半島人自らが所謂皇国臣民として、道義半島人としての実を上げることが内鮮一体の早道である。小磯総督が道義朝鮮の確立ということを強調されておることは私共衷心より敬重しておるところである。殊に大東亜戦争が始まってからは、半島同胞は内地人と共に、満州人や支那人或いは南洋方面の民衆の兄であり指導者であるという重大な責任と自覚を強く持たせるように半島同胞を導くことが道義朝鮮の確立、朝鮮同胞の皇民化を実現する重大な一つの指導方法ではないかと思うが、本府の指導方針はどうか。

上瀧局長：一々御尤もである。総督もその通り仰有っている。そこで学校教育、徴兵制度に伴って出て来たところの青年特別錬成、そういうものを通して躾けの教育をやっている。躾けの教育は明治時代でもあまりなかった。ところが陸海軍の教育はそこまでやっている。（つづく）