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.

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.

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.

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