The three states were Koguryu in the north, Pakche in the south-west and Silla in the south-east.[896] Buddhism, together with Chinese writing, entered Koguryu from the north in 372 and Pakche from the south a few years later.  Silla being more distant and at war with the other states did not receive it till about 424.  In 552 both Japan and Pakche were at war with Silla and the king of Pakche, wishing to make an alliance with the Emperor of Japan sent him presents which included Buddhist books and images.  Thus Korea was the intermediary for introducing Buddhism, writing, and Chinese culture into Japan, and Korean monks played an important part there both in art and religion.  But the influence of Korea must not be exaggerated.  The Japanese submitted to it believing that they were acquiring the culture of China and as soon as circumstances permitted they went straight to the fountain head.  The principal early sects were all imported direct from China.

The kingdom of Silla, which became predominant in the seventh century, had adopted Buddhism in 528, and maintained friendly intercourse with the T’ang dynasty.  As in Japan Chinese civilization was imitated wholesale.  This tendency strengthened Buddhism at the time, but its formidable rival Confucianism was also introduced early in the eighth century, although it did not become predominant until the thirteenth.[897]

In the seventh century the capital of Silla was a centre of Buddhist culture and also of trade.  Merchants from India, Tibet and Persia are said to have frequented its markets and several Korean pilgrims visited India.

In 918 the Wang dynasty, originating in a northern family of humble extraction, overthrew the kingdom of Silla and with it the old Korean aristocracy.  This was replaced by an official nobility modelled on that of China:  the Chinese system of examinations was adopted and a class of scholars grew up.  But with this attempt to reconstruct society many abuses appeared.  The number of slaves greatly increased,[898] and there were many hereditary low castes, the members of which were little better than slaves.  Only the higher castes could compete in examinations or hold office and there were continual struggles and quarrels between the military and civil classes.  Buddhism flourished much as it flourished in the Hei-an period of Japan, but its comparative sterility reflected the inferior social conditions of Korea.  Festivals were celebrated by the Court with great splendour:  magnificent monasteries were founded:  the bonzes kept troops and entered the capital armed:  the tutor of the heir apparent and the chancellor of the kingdom were often ecclesiastics, and a law is said to have been enacted to the effect that if a man had three sons one of them must become a monk.  But about 1250 the influence of the Sung Confucianists began to be felt.  The bonzes were held responsible for the evils of the time, for the continual feuds, exactions and massacres, and the