In 710 another body of Hiaksai people, dissatisfied with the poverty of the country and tempted by the offers of the Japanese, formed a colony numbering 1,800 persons and emigrated to Japan. They were settled in Musashi, the province in which Tōkiō, the modern capital, is situated. Various other emigrations of Coreans to Japan of later date are referred to in the annals of the latter country, and it is fair to presume that tens of thousands of emigrants from the peninsula fled from the Tang invasion and mingled with the islanders, producing the composite race that inhabit the islands ruled by the mikado. Among the refugees were many priests and nuns, who brought their books and learning to the court at Nara, and thus diffused about them a literary atmosphere. The establishment of schools, the awakening of the Japanese intellect, and the first beginnings of the literature of Japan, the composition of their oldest historical books, the Kojiki and the Nihongi—all the fruits of the latter half of the seventh and early part of the eighth century—are directly traceable to this influx of the scholars of Hiaksai, which being destroyed by China, lived again in Japan. Even the pronunciation of the Chinese characters as taught by the Hiaksai teachers remains to this day. One of them, the nun Hōmiō, a learned lady, made her system so popular among the scholars that even an imperial proclamation against it could not banish it. She established her school in Tsushima, A.D. 655, and there taught that system of [Chinese] pronunciation [Go-on] which still holds sway in Japan, among the ecclesiastical literati, in opposition to the Kan-on of the secular scholars. The Go-on, the older of the two pronunciations, is that of ancient North China, the Kan-on is that of mediæval Southern China (Nanking). Corea and Japan having phonetic alphabets have preserved and stereotyped the ancient Chinese pronunciation better than the Chinese language itself, since the Chinese have no phonetic writing, but only ideographic characters, the pronunciation of which varies during the progress of centuries. Hiaksai had given Buddhism to Japan as early as 552 A.D., but opposition had prevented its spread, the temple was set on fire, and the images of Buddha thrown in the river. In 684 one Sayéki brought another image of Buddha from Corea, and Umako, son of Inamé, a minister at the mikado’s court, enshrined it in a chapel on his own grounds. He made Yeben and Simata, two Coreans, his priests, and his daughter a nun. They celebrated a festival, and henceforth Buddhism [1] grew apace. The country toward the sunrise was then a new land to the peninsulars, just as “the West” is to us, or Australia is to England; and Japan made these fugitives welcome. In their train came industry, learning, and skill, enriching the island kingdom with the best infusion of blood and culture.