consequently, financial crises. The new regulations require the
amount of the notes to be expressed in yen, not to be payable in old
nickel coins or cash. The notes can only be issued by members of
a note association, a body constituted under government regulations,
whose members must uphold the credit and validity of their notes.
The notes must also be made payable to a definite person and require
endorsement, safeguards which were previously lacking. Administrative
reform was also taken in hand; the large number of superfluous
and badly paid officials was considerably reduced, and the
status and salary of all existing government officials considerably
improved. An endeavour was made to publish an annual budget,
in which the revenue and expenditure should accurately represent
the sums actually received and expended. Regulations were framed
for the purpose of establishing adequate supervision over the
revenue and expenditure for the abolition of irregular taxation and
extortions, as well as the practice of farming out the collection of
the revenue to individuals, and, generally, to adapt the whole
collection and expenditure of the national revenue to modern ideas
of public finance. Down to 1910 the sum expended by Japan on
Korean reforms was estimated to approach fifteen millions sterling.
Among reforms not specifically referred to may be mentioned the
improvement of coastwise navigation, the provision of posts, roads,
railways, public buildings, hospitals and sanitary works, and the
official advancement of industries.
Religion.—Buddhism, which swayed Korea from the 10th to the 14th century, has been discredited for three centuries, and its priests are ignorant, immoral and despised. Confucianism is the official cult, and all officials offer sacrifices and homage at stated seasons in the Confucian temples. Confucian ethics are the basis of morality and social order. Ancestor-worship is universal. The popular cult is, however, the propitiation of demons, a modification of the Shamanism of northern Asia. The belief in demons, mostly malignant, keeps the Koreans in constant terror, and much of their substance is spent on propitiations. Sorceresses and blind sorcerers are the intermediaries. At the close of the 19th century the fees annually paid to these persons were estimated at £150,000; there were in Seoul 1000 sorceresses, and very large sums are paid to the male sorcerers and geomancers.
Putting aside the temporary Christian work of a Jesuit chaplain to the Japanese Christian General Konishe, in 1594 during the Japanese invasion, as well as that on a larger scale by students who received the evangel in the Roman form from Peking in 1792, and had made 4000 converts by the end of 1793, the first serious attempt at the conversion of Korea was made by the French Société des Missions Étrangères in 1835. In spite of frequent persecutions, there were 16,500 converts in 1857 and 20,000 in 1866, in which year the French bishops and priests were martyred by order of the emperor’s father, and several thousand native Christians were beheaded, banished or imprisoned. This mission in 1900 had about 30 missionaries and 40,000 converts. In 1884 and 1885, toleration being established, Protestant missionaries of the American Presbyterian and Methodist Episcopal Churches entered Korea, and were followed by a large number of agents of other denominations. An English bishop, clergy, doctors and nursing sisters arrived in 1890. Hospitals, orphanages, schools and an admirable college in Seoul have been founded, along with tri-lingual (Chinese, Korean and English) printing-presses; religious, historical and scientific works and much of the Bible have been translated into En-mun, and periodicals of an enlightened nature in the Korean script are also circulated. The progress of Protestant missions was very slow for some years, but from 1895 converts multiplied.
Education.—The “Royal Examinations” in Chinese literature held in Seoul up to 1894, which were the entrance to official position, being abolished, the desire for a purely Chinese education diminished. In Seoul there were established an imperial English school with two foreign teachers, a reorganized Confucian college, a normal college under a very efficient foreign principal, Japanese, Chinese, Russian and French schools, chiefly linguistic, several Korean primary schools, mission boarding-schools, and the Pai Chai College connected with the American Methodist Episcopal Church, under imperial patronage, and subsidized by government, in which a liberal education of a high class was given and En-mun receives much attention. The Koreans are expert linguists, and the government made liberal grants to the linguistic schools. In the primary schools boys learn arithmetic, and geography and Korean history are taught, with the outlines of the governmental systems of other civilized countries. The education department has been entirely reorganized under the Japanese régime, Japanese models being followed.
History.—By both Korean and Chinese tradition Ki-tze—a councillor of the last sovereign of the 3rd Chinese dynasty, a sage, and the reputed author of parts of the famous Chinese classic, the Shu-King—is represented as entering Korea in 1122 B.C. with several thousand Chinese emigrants, who made him their king. The peninsula was then peopled by savages living in caves and subterranean holes. By both learned and popular belief in Korea Ki-tze is recognized as the founder of Korean social order, and is greatly reverenced. He called the new kingdom Ch’ao-Hsien, pacified and policed its borders, and introduced laws and Chinese etiquette and polity. Korean ancient history is far from satisfying the rigid demands of modern criticism, but it appears that Ki-tze’s dynasty ruled the peninsula until the 4th century B.C., from which period until the 10th century A.D. civil wars and foreign aggressions are prominent. Nevertheless, Hiaksai, which with Korai and Shinra then constituted Korea, was a centre of literary culture in the 4th century, through which the Chinese classics and the art of writing reached the other two kingdoms. Buddhism, a forceful civilizing element, reached Hiaksai in A.D. 384, and from it the sutras and images of northern Buddhism were carried to Japan, as well as Chinese letters and ethics. Internecine wars were terminated about 913 by Wang the Founder, who unified the peninsula under the name Korai, made Song-do its capital, and endowed Buddhism as the state religion. In the 11th century Korea was stripped of her territory west of the Yalu by a warlike horde of Tungus stock, since which time her frontiers have been stationary. The Wang dynasty perished in 1392, an important epoch in the peninsula, when Ni Taijo, or Litan, the founder of the present dynasty, ascended the throne, after his country had suffered severely from Jenghiz and Khublai Khan. He tendered his homage to the first Ming emperor of China, received from him his investiture as sovereign, and accepted from him the Chinese calendar and chronology, in itself a declaration of fealty. He revived the name Ch’ao-Hsien, changed the capital from Song-do to Seoul, organized an administrative system, which with some modifications continued till 1895, and exists partially still, carried out vigorous reforms, disestablished Buddhism, made merit in Chinese literary examinations the basis of appointment to office, made Confucianism the state religion, abolished human sacrifices and the burying of old men alive, and introduced that Confucian system of education, polity, and social order which has dominated Korea for five centuries. Either this king or an immediate successor introduced the present national costume, the dress worn by the Chinese before the Manchu conquest. The early heirs of this vigorous and capable monarch used their power, like him, for the good of the people; but later decay set in, and Japanese buccaneers ravaged the coasts, though for two centuries under Chinese protection Korea was free from actual foreign invasion. In 1592 occurred the epoch-making invasion of Korea by a Japanese army of 300,000 men, by order of the great regent Hideyoshi. China came to the rescue with 60,000 men, and six years of a gigantic and bloody war followed, in which Japan used firearms for the first time against a foreign foe. Seoul and several of the oldest cities were captured, and in some instances destroyed, the country was desolated, and the art treasures and the artists were carried to Japan. The Japanese troops were recalled in 1598 at Hideyoshi’s death. The port and fishing privileges of Fusan remained in Japanese possession, a heavy tribute was exacted, and until 1790 the Korean king stood in humiliating relations towards Japan. Korea never recovered from the effects of this invasion, which bequeathed to all Koreans an intense hatred of the Japanese.
In 1866, 1867, and 1871 French and American punitive expeditions attacked parts of Korea in which French missionaries and American adventurers had been put to death, and inflicted much loss of life, but retired without securing any diplomatic successes, and Korea continued to preserve her complete isolation. The first indirect step towards breaking it down had been taken in 1860, when Russia obtained from China the cession of the Usuri province, thus bringing a European power down to the Tumen. A large emigration of famine-stricken Koreans and persecuted Christians into Russian territory followed. The emigrants were very kindly received, and many of them became thrifty and prosperous farmers. In 1876 Japan, with the consent of China, wrung a treaty from Korea by which Fusan was fully opened to Japanese settlement and trade, and Wön-san (Gensan) and Inchiun (Chemulpo) were opened to her in 1880. In 1882 China promulgated her “Trade and Frontier Regulations,” and America negotiated a commercial treaty, followed by Germany and Great Britain in 1883, Italy and Russia in 1884,
