Preface.
The peaceful uprising of the people of Korea against Japan in the spring of 1919 came as a world surprise. Here was a nation that had been ticketed and docketed by world statesmen as degenerate and cowardly, revealing heroism of a very high order.
The soldier facing the enemy in the open is inspired by the atmosphere of war, and knows that he has at least a fighting chance against his foe. The Koreans took their stand - their women and children by their side - without weapons and without means of defense. They pledged themselves ahead to show no violence. They had all too good reason to anticipate that their lot would be the same as that of others who had preceded them - torture as ingenious and varied as Torquemada and his familiars ever practiced.
They were not disappointed. They were called on to endure all that they had anticipated, in good measure, pressed down and running over. When they were dragged to prison, others stepped into their place. When these were taken, still others were ready to succeed them. And more are even now waiting to join in the dreadful procession, if the protests of the civilized world do not induce Japan to call a halt.
It seems evident that either the world made a mistake in its first estimate of Korean character, or these people have experienced a new birth. Which is the right explanation? Maybe both.
To understand what has happened, and what, as I write, is still happening, one has to go back for a few years. When Japan, in face of her repeated pledges, annexed Korea, her statesmen adopted an avowed policy of assimilation. They attempted to turn the people of Korea into Japanese - an inferior brand of Japanese, a serf race, speaking the language and following the customs of their overlords, and serving them.
To accomplish this better, the Koreans were isolated, not allowed to mix freely with the outer world, and deprived of liberty of speech, person and press. The Japanese brought certain material reforms. They forgot to supply one thing - justice. Men of progressive ideas were seized and imprisoned in such numbers that a new series of prisons had to be built. In six years the total of prisoners convicted or awaiting trial doubled. The rule of the big stick was instituted, and the Japanese police were given the right to flog without trial any Korean they pleased. The bamboo was employed on scores of thousands of people each year, employed so vigorously as to leave a train of cripples and corpses behind. The old tyranny of the yang-ban was replaced by a more terrible, because more scientifically cruel, tyranny of an uncontrolled police.
The Japanese struck an unexpected strain of hardness in the Korean character. They found, underneath the surface apathy, a spirit as determined as their own. They succeeded, not in assimilating the people, but in reviving their sense of nationality.
Before Japan acquired the country, large numbers of Koreans had adopted Christianity. Under the influence of the teachers from America, they became clean in person, they brought their women out from the "anpang" (zenana) into the light of day, and they absorbed Western ideas and ideals. The mission schools taught modern history, with its tales of the heroes and heroines of liberty, women like Joan of Arc, men like Hampden and George Washington. And the missionaries circulated and taught the Bible - the most dynamic and disturbing book in the world. When a people saturated in the Bible comes into touch with tyranny, either one of two things happens, the people are exterminated or tyranny ceases.
The Japanese realized their danger. They tried, in vain, to bring the Churches under Japanese control. They confiscated or forbade missionary textbooks, substituting their own. Failing to win the support of the Christians, they instituted a widespread persecution of the Christian leaders of the north. Many were arrested and tortured on charges which the Japanese Courts themselves afterwards found to be false. The Koreans endured until they could endure no more. Not the Christians alone, but men of all faiths and all classes acted as one. The story of their great protest, of what led up to it, and the way in which it was met, is told in this book.
To the outsider, one of the most repulsive features of the Japanese method of government of Korea is the wholesale torture of untried prisoners, particularly political prisoners. Were this torture an isolated occurrence, I would not mention it. There are always occasional men who, invested with authority and not properly controlled, abuse their position. But here torture is employed in many centres and on thousands of people. The Imperial Japanese Government, while enacting paper regulations against the employment of torture, in effect condones it. When details of the inhuman treatment of Christian Korean prisoners have been given in open court, and the victims have been found innocent, the higher authorities have taken no steps to bring the torturers to justice.
The forms of torture freely employed include, among others: -
1. The stripping, beating, kicking, flogging, and outraging of schoolgirls and young women.
2. Flogging schoolboys to death.
3. Burning - the burning of young girls by pressing lighted cigarettes against their tender parts, and the burning of men, women and children by searing their bodies with hot irons.
4. Stringing men up by their thumbs, beating them with bamboos and iron rods until unconscious, restoring them and repeating the process, sometimes several times in one day, sometimes until death.
5. Contraction - tying men up in such fashion as to cause intense suffering.
6. Confinement for long periods under torturing conditions, as, e.g., where men and women are packed so tightly in a room that they cannot lie or sit down for days at a stretch.
In the latter chapters of this book I supply details of many cases where such methods have been employed. Where it can safely be done, I give full names and places. In many instances this is impossible, for it would expose the victims to further ill treatment. Sworn statements have been made before the American Consular authorities covering many of the worst events that followed the 1919 uprising. These are now, I understand, with the State Department at Washington. It is to be hoped that in due course they will be published in full.
* * * * *
When my book, "The Tragedy of Korea," was published in 1908, it seemed a thankless and hopeless task to plead for a stricken and forsaken nation. The book, however, aroused a wide-spread and growing interest. It has been more widely quoted and discussed in 1919 than in any previous year. Lawyers have argued over it in open court; statesmen have debated parts of it in secret conferences, Senates and Parliaments. At a famous political trial, one question was put to the prisoner, "Have you read the 'Tragedy of Korea'?" It has been translated into Chinese.
At first I was accused of exaggeration and worse. Subsequent events have amply borne out my statements and warnings. The book has been for a long time out of print, and even second-hand copies have been difficult to obtain. I was strongly urged to publish a new edition, bringing my narrative up to date, but I found that it would be better to write a new book, including in it, however, some of the most debated passages and chapters of the old. This I have done.
Some critics have sought to charge me with being "anti-Japanese." No man has written more appreciatively of certain phases of Japanese character and accomplishments than myself. My personal relations with the Japanese, more especially with the Japanese Army, left me with no sense of personal grievance but with many pleasant and cordial memories. My Japanese friends were good enough to say, in the old days, that these agreeable recollections were mutual.
I have long been convinced, however, that the policy of Imperial expansion adopted by Japan, and the means employed in advancing it, are a grave menace to her own permanent well-being and to the future peace of the world. I am further convinced that the militarist party really controls Japanese policy, and that temporary modifications which have been recently announced do not imply any essential change of national plans and ambitions. If to believe and to proclaim this is "anti-Japanese," then I plead guilty to the charge. I share my guilt with many loyal and patriotic Japanese subjects, who see, as I see, the perils ahead.
In this book I describe the struggle of an ancient people towards liberty. I tell of a Mongol nation, roughly awakened from its long sleep, under conditions of tragic terror, that has seized hold of and is clinging fast to, things vital to civilization as we see it, freedom and free faith, the honour of their women, the development of their own souls.
I plead for Freedom and Justice. Will the world hear?
F.A. McKENZIE.