The School of Astronomy, geoscopy, and the choice of fortunate days for state occasions is for the special service of the king. Corea, like China, has not yet separated astrology from astronomy, but still keeps up official consultation with the heavenly bodies for luck’s sake. The School of Medicine trains physicians for the royal, and for the public, service. The School of Charts or documents has charge of the archives and the preparation of the official reports sent to Peking. In the School of Design, the maps, sketches, plans and graphic work required by the government are made, and the portraits of the king are painted. The School of Law is closely connected with the Ministry of Justice, and serves for the instruction of judges, and as a court of appeals. The School of Mathematics or Accounts assists the Treasury Department, audits accounts, appraises values, and its members are often charged with the task of overseeing public works. The School of Horology at Seoul keeps the standard time and looks after the water-clock. Beside these eight services, there is the band of palace musicians. It is evident from all the information gathered from sources within and without the hermit nation, that though there is culture of a certain sort among the upper classes, there is little popular education worthy of a name. The present condition of Chō-sen is that of Europe in the Middle Ages. The Confucian temples and halls of scholars, the memorial stones and walls inscribed with historical tablets and moral maxims, the lectures and discussions of literary coteries, and the poetry parties concentrate learning rather than diffuse it. The nobles and wealthy scholars, the few monasteries and the government offices possess libraries, but these are but dead Chinese to the common people. Nothing like the number of book stores, circulating libraries, private schools, or ordinary means of diffusing intelligence, common in China and Japan, exists in Corea. Science and the press, newspapers and hospitals, clocks and petroleum, and, more than all, churches and school-houses, have yet a mighty work to do in the Land of Morning Calm. Paganism and superstition, Confucianism and Buddhism, having taken root in Chō-sen, each with its educational influence, Christianity entered within the last century to plant an acorn within the narrow bottle of the Corean intellect. It is needless to say that the receptacle was shattered by the spreading of the oak. The Corean body-politic, confronted by this rooted and growing influence, must be transformed. How the seed was dropped, how the tiny stem grew, how the trunk received into its bosom the lightning bolts of persecution, how the boughs were riven, and how life yet remains, will now be narrated. III. MODERN AND RECENT HISTORY. CHAPTER XXXIX. THE BEGINNINGS OF CHRISTIANITY—1784–1794.