The Passing of Korea
INTRODUCTORY
THE PROBLEM
THERE is a peculiar pathos in the extinction of a nation. Especially is this true when the nation is one whose history stretches back into the dim cen-
turies until it becomes lost in a labyrinth of myth and legend; a nation which has played an important part in the moulding of other nations and which is filled with monuments of past achievements. Kija, the founder of Korean civilisation, flourished before the reign of David in Jerusalem. In the fifth century after Christ, Korea enjoyed a high degree of civilisation, and was the repository from which the half-savage tribes of Japan drew their first impetus toward culture. As time went on Japan was so fortunate as to become split up into numerous semi-independent baronies, each under the control of a so-called Daimyo or feudal baron. This resulted, as feudalism everywhere has done, in the development of an intense personal loyalty to an overlord, which is impossible in a large state. If one were to examine the condition of European states today, he would find that they are enlightened just in proportion as the feudal idea was worked out to its ultimate issues, and wherever, as in southern Europe, the centrifugal power of feudalism was checked by the centripetal power of ecclesiasticism one finds a lower grade of enlightenment, education and genuine liberty. In other words, the feudal system is a chrysalis state from which a people are prepared to leap into the full light of free self-government. Neither China nor Korea has enjoyed that state, and it is therefore manifestly impossible for them to effect any such startling change as that which transformed Japan in a
