cause may have been over a thousand people fled from Păk-je and found asylum in Sil-la. The king set aside six villages as their place of residence, and when Păk-je demanded to have them sent back answer was returned that Sil-la could not drive from her borders those who had sought asylum from the ill-treatment of Păk-je. Three years before this, in 372, the Chinese had gained a signal victory over the Yŭn kingdom and its king, Mo Yong-p’ung, had fled for safety to Ko-gu-ryŭ. It must have been his last resource, for he was likely to find little sympathy there. And so it proved for the king immediately seized him and sent him a captive to China. The year 372 beheld an event of prime importance in the history of Ko-gu-ryŭ and of the whole peninsula. It was the introduction of Buddhism. It is probable that before this time some knowledge of Buddhism was current in Korea, but as it is eminently a sacerdotal institution but little more than indefinite reports could have been circulated previous to the coming of the monks. We are not told whether this was done at the request of Ko-gu-ryŭ or whether it was at the advice of Pu-gyŭn, one of the petty kings who then divided between them the north of China. Be that as it may, in 372 A.D. images of Buddha were brought by a monk, Sun-do, and also a Buddhist book called Pul-gyŭng. For this the king of Ko-gu-ryŭ returned hearty thanks and forthwith set his son and heir to learning the new doctrine. At the same time he gave an impetus to the study of the Confucian code. It is quite probable that to this new departure is due the fact that the next year the laws of the country were overhauled and put in proper shape for use. In 375 two great monasteries were built in the capital of Ko-gu-ryŭ. They were called Cho-mun and I-bul-lan. It should be noticed that the introduction of Buddhism into Korea was a government affair. There had been no propagation of the tenets of this cult through emmisaries sent for the purpose, there was no call for it from the people. In all probability the king and his court were pleased at the idea of introducing the stately ceremonial of the new faith. In fact it was a social event rather than a religious one and from that date to this there has not been a time when the people of Korea have entered heartily into the spirit of Buddhism, nor have her most distinguished representatives understood more than the mere forms and trappings of that religion which among all pagan cults is the most mystical.