national examinations should come according to population; three men from a thousand-house town, two from a five hundred-house town and one each from smaller places. Several examinations were held in succession and only those who excelled in them all received promotion. The great struggle between Buddhism and Confucianism, which now began, arrayed the great class of monks on the side of the former and the whole official class on the side of the latter. The former worked upon the superstitions of the King and had continual access to him while the latter could appeal to him only on the side of general common sense and reason. Moreover Buddhism had this in its favor that as a rule each man worked for the system rather than for himself, always presenting a solid front to the opposition. The other party was itself a conglomerate of interests, each man working mainly for himself and joining with others only when his own interests demanded. This marked division of parties was strikingly illustrated when, in 1026, in the face of vehement expostulations on the part of the officials, the King spent a large amount of treasure in the repairing of monasteries. The kingdom of Kitan received a heavy blow when in 1029 one of her generals, Tă Yŭn-im, revolted and formed the sporadic kingdom of Heung-yo. Having accomplished this he sent to the King of Koryŭ saying “We have founded a new kingdom and you must send troops to aid us.” The Koryŭ officials advised that advantage be taken of this schism in Kitan to recover the territory beyond the Yalu which originally belonged to Ko-gu-ryŭ and to which Koryŭ therefore had some remote title. Neither plan was adopted. It seemed good to keep friendly with Kitan until such time as her power for taking revenge should be past, so envoys were sent as usual, but were intercepted and held by the new King of Heung-yo. This policy turned out to be a wise one, for soon the news came that Kitan had destroyed the parvenu. Now that the fortunes of Koryŭ were manifestly in the ascendant, many people in the north sent and swore allegiance to her, thus following the example of a certain Kitan envoy who at this time transferred his citizenship voluntarily from Kitan to Koryŭ.