It is interesting to notice how soon after the death of Wang-gön his ill-considered advice about Buddhism was to bear its legitimate fruit. The third king of Koryŭ was thoroughly in the hands of the sacerdotal power. He was a devout worshipper of Buddha and spent large sums of money upon the priesthood. He favored the monks in every way and thus added one more blow to the wedge which ultimately split the land and brought the dynasty to a close. Following the directions of Wang-gön in regard to the city of P‘yŭng-yang, he decided to make this town a secondary capital. In the prosecution of this work many people were compelled to give their time and labor, and great suffering was the natural result. Many of the people of Song-do were compelled to move to the northern capital. This was very distasteful to them, and, joined with the king’s blind adherence to Buddhism, made it easy for the people to rejoice when in 970 he died and his younger brother So became king. His posthumous title is Kwang-jong. He in turn married his own sister, and the records intimate that another reason for marrying in the family was that it kept out undesirable connections who would naturally expect to receive positions under the government. When in 953 the emperor sent an envoy to the court of Koryŭ approving of the coronation of the new king, he was accompanied by a great scholar, Sang Geui, who found such favor in the eyes of the king that he remained and took office under the government. It is said that this caused a serious set-back to the fortunes of Buddhism. Well would it have been could he have seen that insidious power crushed and driven from the country. But it had gained too strong a foothold to be overcome by the teaching or example of a single man or coterie of men. It is not unlikely that it was at the suggestion of this man that the king changed the law concerning slavery. Heretofore slavery had been the punishment for comparatively venial offences and the country was overrun with slaves. The king manumitted many of these and by so doing gained the enmity of many who thus lost valuable property. It also resulted in outbreaks among slaves, incipient riots, because this humane tendency in the king emboldened them to claim more than he had intended. It showed that sometimes the indiscriminate franchisement of slaves may be a dangerous thing. The most radical reform instituted at the advice of this Sang Geui was the establishment of a national competitive examination similar to those held in China. In Korea it is called the _kwaga_. The examination was a six-fold one; (1) heptameter verse, (2) hexameter verse, (3) commentary, (4) historic citation, (5) medicine, (6) divination.