Nevertheless it does not appear that Buddhism enjoyed much consideration in the next three centuries.  The Hermit Kingdom, as it has been called, became completely isolated and stagnant nor was there any literary or intellectual life except the mechanical study of the Chinese classics.  Since the annexation by Japan (1910) conditions have changed and Buddhism is encouraged.  Much good work has been done in collecting and reprinting old books, preserving monuments and copying inscriptions.  The monasteries were formerly under the control of thirty head establishments or sees, with somewhat conflicting interests.  But about 1912 these thirty sees formed a union under a president who resides in Seoul and holds office for a year.  A theological seminary also has been founded and a Buddhist magazine is published.

FOOTNOTES: 

[Footnote 895:  See various articles in the Trans. of the Korean Branch of the R.A.S., and F. Starr, Korean Buddhism.  Also M. Courant, Bibliographie coreenne, especially vol.  III. chap. 2.]

[Footnote 896:  The orthography of these three names varies considerably.  The Japanese equivalents are Koma, Kudara and Shiragi.  There are also slight variations in the dates given for the introduction of Buddhism into various states.  It seems probable that Marananda and Mukocha, the first missionaries to Pakche and Silla were Hindus or natives of Central Asia who came from China and some of the early art of Silla is distinctly Indian in style.  See Starr, l.c. plates VIII and IX.]

[Footnote 897:  These dates are interesting, as reflecting the changes of thought in China.  In the sixth century Chinese influence meant Buddhism.  It is not until the latter part of the Southern Sung, when the philosophy of Chu-hsi had received official approval, that Chinese influence meant Confucianism.]

[Footnote 898:  The reasons were many, but the upper classes were evidently ready to oppress the lower.  Poor men became the slaves of the rich to obtain a livelihood.  All children of slave women were declared hereditary slaves and so were the families of criminals.]

[Footnote 899:  These statements are taken from Maurice Courant’s Epitome of Korean History in Madrolle’s Guide to North China, p. 428.  I have not been successful in verifying them in Chinese or Japanese texts.  See, however, Starr, Korean Buddhism, pp. 29-30.]

CHAPTER XLVIII

ANNAM

The modern territory called Annam includes the ancient Champa, and it falls within the French political sphere which includes Camboja.  Of Champa I have treated elsewhere in connection with Camboja, but Annam cannot be regarded as the heir of this ancient culture.  It represents a southward extension of Chinese influence, though it is possible that Buddhism may have entered it in the early centuries of our era either by sea or from Burma.