right to their own labor and earnings, and the general division of the commonwealth is into three classes—nobles, common people, and serfs or slaves. Speaking generally, the peculiar institution of Chō-sen is serfdom rather than slavery, and is the inheritance of feudalism; yet, as Russia has had her Alexander, America her Lincoln, and Japan her Mutsŭhito, we may hope to see some great liberator yet arise in the “Land of Morning Calm.” Under absolute despotisms, as most Asiatic governments are, it is a wonder to republicans how the people enjoy any liberty at all. If they have any, it is interesting to study how they have attained it, and how they hold it. Politically, they have absolutely no freedom. They know nothing of government, except to pay taxes and obey. Their political influence is nothing. In Chō-sen, according to law, any person of the common people may compete at the public examinations for civil or military employment, but, in point of fact, his degree is often worthless, for he is not likely to receive office by it. In a country where might and wealth make right, and human beings are politically naught, being but beasts of burden or ciphers without a unit, how do the people protect themselves and gain any liberty? How does it come to pass that serfs may win their way to social freedom? It is by union and organization. The spirit of association, so natural and necessary, is spread among the Coreans of all classes, from the highest families to the meanest slaves. All those who have any kind of work or interest in common form guilds, corporations, or societies, which have a common fund, contributed to by all for aid in time of need. Very powerful trade-unions exist among the mechanics and laborers, such as porters, ostlers, and pack-horse leaders, hat-weavers, coffin-makers, carpenters, and masons. These societies enable each class to possess a monopoly of their trade, which even a noble vainly tries to break. Sometimes, they hold this right by writ purchased or obtained from government, though usually it is by prescription. Most of the guilds are taxed by the government for their monopoly enjoyed. They have their chief or head man, who possesses almost despotic power, and even, in some guilds, of life and death. New members or apprentices may be admitted by paying their rate and submitting to the rules of the guild. In the higher grades of society we see the same spirit of association. The temple attendants, the servants of the nobles, the gardeners, messengers, and domestics of the palace, the supernumeraries and government employes, all have their “rings,” which an outsider may not break. Even among the noble families the same idea exists in due form. The villages form each a little republic, and possess among themselves a common fund to which every family contributes. Out of this money, hid in the earth or lent out on interest, are paid the public taxes, expenses of marriage and burial,