Cho Chin was charged with the work of building the wall of the new capital. To this end, in the spring of 1391, 119,000 men were brought from the provinces of P‘yŭng-an and Whang-hă and they worked steadily for two months. In the autumn 89,000 men came from Kang-wŭn, Chŭl-la and Kyŭng-sang Provinces and finished it in a month more. The whole circuit of the wall was 9,975 double paces. At five feet to the double pace this would give us about nine and a half miles, its present length. It was pierced by eight gates, the South Gate, or Suk-nye-mun, the East Gate or Heung-in-mun, the West Gate, or Ton-eui-mun, the Little West Gate, or So-eui-mun, the North-east Gate, or Chang-eui-mun, the Water Mouth Gate, or Kwang-heui-mun, also called the Su-gu-mun, and finally the Suk-chang-mun, a private gate at the north by which the king may pass in time of danger to the mountain fortress of Puk-han. At the same time a law was made that dead bodies could be carried out of the city only by way of the Little West or the Water Mouth Gates. Neither of these “dead men’s gates” were roofed at first but were simply arches. Immediately upon the completion of the wall the court was moved from Song-do to the new capital and the new palace was named the Kyŭng-bok Palace. By this time the news of the founding of a new dynasty had spread, and envoys came from Japan, the Liu-kiu Islands and from the southern kingdom of Sam-na. It will be remembered that the Mongols had absorbed a portion of the northern territory of Korea, especially in Ham-gyŭng Province. This had never come again fully under Ko-ryŭ control, so that now the new kingdom extended only as far north as Ma-ch’ŭn Pass. Between that and the Tu-man River lived people of the Yŭ-jin tribe. The king sent Yi Tu-ran to give them a friendly introduction to the newly founded kingdom of Cho-sŭn, and he was so good a diplomat that soon he was able to form that whole region into 3 semi-independent districts and in course of time it naturally became incorporated into Cho-sŭn. The Koryŭ dynasty left a heavy legacy of priest-craft that was not at all to the liking of the new king. The monks had far more power with the people than seemed consistent with good government. Monasteries were constantly in process of erection and their inmates arrogated to themselves large powers that they did not by right possess. Monks were not mendicants then as they are today. Each monastery had its complement of slaves to do all menial work and the law that declared that the grandson of a slave should be free was a dead letter. The first of a long list of restrictions upon the priesthood was a restatement and an enforcement of this salutary law which made hereditary serfdom impossible.