Chapter 1
The Encounter That Brought Me Back To My Roots
What Togasaki Kikumatsu taught me
At the end of World War II, General Douglas MacArthur
made an appeal to the American people for 10,000 volunteers to come to
Japan and help with its rebuilding. My father was one of those who
heeded the call, and came to Japan right after his 22nd birthday.
While on the ship going over, he was seated across froman elderly gentleman at the dinner table. Togasaki Kikumatsu was theowner of the "Japan Times" English newspaper, and he had an air ofaristocracy about him.
Speaking to my father, he asked, "Why are you going toJapan?""Oh, I'm responding to the appeal of MacArthur and I'mgoing to help Japan rebuild. I'm a pastor and I'm going to tell them
about Jesus.""Really? That's impressive. By the way, where are you
from?""I'm from Chicago.""Oh? Well, where were you parents and your ancestors
from?""We are Assyrians. Both my mother and father came from
Assyria."
To this answer, Togasaki san gave a most surprising
reply. "Since you are going to Japan, let me explain something toyou. You think you are going to Japan to help her and to preach
Christianity, but there is one other thing that is really important anddeep."
My father had just graduated from college knew very
little about Japan then, and so he simply said, "Oh, really?"
And so Togasaki san continued, "Actually, your peoplecame to our country some 1400 years ago and the brought us threetreasures.""Are you kidding?""The first treasure was 'freedom and democracy', thesecond was 'welfare and medical care', and the third was the'Christianity' you just mentioned. Our country has now lost everything
because of this war, and it has almost completely lost those threetreasures we once had. As an old man, I hesitate to make this request,
but once you get to Japan, please resurrect those three treasures wehave lost."
That is what my father recalls Togasaki san to have
said, but all he could say was, "Thank you. I'll do my best." And so hewent to Japan without understanding much of anything.

The Letter To The Editor
Several years passed, and my father had pretty muchforgotten about the incident. But one day, as he remembered back onwhat Mr. Togasaki had said, he decided to write a letter to the editorof the Mainichi Shinbun (Newspaper). In it, he explained what Togasakisan (who was by then deceased) had said to him on the ship to Japan.
Lo and behold, letters began arriving from all overJapan confirming what Mr. Togasaki had said. One of those letters wasfrom former Waseda University professor and Tokyo Bunri University
president Saeki Yoshiro. He was well-known for his research into
"Keikyo", the "Nestorian" branch of Christianity that had spread into
Asia in ancient times.
I should mention that much of the information I havegleaned on this subject came from Professor Saeki's books, along withthe writings of one other researcher, Ikeda Sakae, professor emeritus
at Tokyo University. Prof. Ikeda concentrated his research on thefollowers of "Keikyo", together with the "Hata" people who immigrated
into ancient Japan. This tribe of people immigrated in mass to Japanand had a great impact on Japan. In fact, Prof. Ikeda was so enthralledwith the Hata people and Keikyo, that he even attempted to resurrect
Keikyo churches in Japan.
My father still holds very dear those first letters hereceived from professors Saeki and Ikeda, and over the years, our threefamilies have maintained a deep relationship. In fact, without theircooperation and encouragement, this book would never have been written.

Most people are under the impression that Christianity
was first introduced into Japan by Francisco Xavier (1506 - 1552) inthe 16th Century, but this is true only in the sense that he was thefirst to bring western Christianity to Japan. Christianity, in the formof eastern Christianity, had entered Japan long before Xavier and had aprofound impact on Japanese culture. In fact, the remnants of that
influence can be seen in numerous places around the country and even
within Japanese culture itself一something I will document in this book.
In ancient Japan, it was not only Buddhism that came infrom India and China. There were also a variety of other religions andcultures that entered in as well. Likewise, it was not only Mongoloid
peoples that crossed over into Japan, but other Asians (including
Caucasians) as well.
Keikyo, that is ancient Eastern Christianity, likewise
entered Japan. Togasaki san had said that it first came in some 1400
years ago, but further research indicates that Christianity likely
first entered Japan by way of the Silk Road Japan by about 1800 years
ago!
Since my childhood, my father had been telling me thesethings, but I was skeptical and thought that couldn't possibly betrue. My father just loved to talk about Christianity having come notjust 450 years ago, but 1450 years ago. When guests were at our house,
he delighted in telling them about how in ancient times numerous
peoples had crossed over into Japan bringing with them not only
religions but medical knowledge and concepts such as concern for social
welfare. He particularly enjoyed telling how his own Assyrian people
had transversed the Silk Road and crossed over in boats to Japan as
early as the 4th century.
I would say to him later, "Dad, enough is enough! Can't
you forget about this stuff when people are over?" But he wouldn't
quit.
Then one day, I had a serendipitous encounter thatchanged me.
Remains of the "Kirishitan" (Catholic Christians) Wherever You Go
Once when I was overseas, a friend gave me a book about
Japan, saying, "Have you ever read this? You're interested in Japan,
and this is a book that tells about ancient Japan."It was a book by Richard Henry Drummond entitled, "A
Christian History of Japan." I glanced at the back cover, and one
sentence literally jumped out at me. "In 1600, the single largest
organized religion and the one most widely spread throughout Japan was
Christianity."*
I was shocked by this statement and said to myself,"You've got to be kidding! Japan is a Buddhist country. This just can'tbe!" But at the same time, I was thinking, "If this is true, then how
come we haven't known about it?!" So I expectantly read through thatbook.
At about this time, I got involved in founding volunteer
organizations designed to help people. These included "Agape House","Japan Help Line", "Nihongo 110 ban" (which roughly translates"Japanese 911"), and "Japan Emergency Squad" (which sends teams ofvolunteers to disaster locations). Along with the notoriety that camewith this, I was frequently invited to give talks all over Japan.
As I travelled to numerous locations from Hokkaido in
the north to Kyushu in the south, I made a point of asking local people
a number of questions, including "Do you know of any artifacts orremains of the Kirishitan or other ancient Christians in this area?"
I was really surprised, as almost everywhere I went, I
discovered there were such remains close by. In one place, there would
be a small Kirishitan museum in a local church, and in another place
Buddhist temple that had Kirishitan artifacts. Likewise, there wereKeikyo artifacts that were pre-Xavier.
I also discovered that even things I formerly had
understood to be strictly Buddhist, in fact, had remnants of ancient
Christianity within them. I really found all of this quite
mind-boggling.
Once, after giving a lecture in Kumamoto, I called up myfather and told him about the various Christian artifacts andinfluences I was discovering. I told him I wanted to come back to
Kumamoto and do some more research. But my father didn't sound theleast surprised, and he simply said, "So you finally are getting aroundto checking things out, huh? Greenhorn, don't you know that the
Catholic missionaries were the late-comers? Our own ancestors came here
a thousand years before them. Don't you remember me telling you about
them?"
That's when it hit me. I remembered that when I wasyoung, my father had often told me that ancient Christians had alreadybeen in Japan long before Xavier showed up. "That's right! Now I
remember! I used to get sick of hearing about that as a kid. Okay, dad,
where are the places our ancestors, those ancient Christians, firstarrived at in Japan? When I finish this job I'm on right now, I want togo check them out, one by one."
So, at my first opportunity, I went on the information
my father had given me to a small town in Hyogo Prefecture. This was
the place that these ancient eastern Christians from between the firstand fifth centuries had purportedly arrived in Japan.

The Hata People Who Came To Sakoshi
Sakoshi is a port in the city of Akou in Hyogo
Prefecture. According to Prof. Takakusu Junjiro, it was here that atribe called the "Hata" arrived in Japan from the Asian
continent.* (*The character秦(hata) is defined as "name given anciently
to naturalized foreigners" (Nelson's Japanese-English Character
Dictionary, p. 666), and thus was apparently later applied to all suchpeople.)On the train to Sakoshi, I happened to sit next to anelderly couple. As we conversed, I discovered to my surprise that they
were descendants of the Kirishitan. They still had artifacts in theirhome that had been handed down through the generations. Moreover, they
lived very near where I was planning to go.
"Our daughter is coming to pick us up, and so we'd be
happy to take you to the place you want to go. It's really quite close
to us."
So after arriving in Sakoshi, they took me to an ancient
Shinto Shrine named "Ohsake Jinja" (大避神社). This was the place my father
said was where our ancestors had first landed in Japan and where theybuilt a Christian church.
I was told that this was a port where many groups ofpeople had arrived as they came into Japan in ancient times, as it wasright at the entrance of the Inland Sea. I thought this would be a goodchance to test out dad's story, about which I was still rather
skeptical, and put it to rest. And so I gathered my courage andproceeded to ask the priest there about it.

"Excuse me, my ancestors are from Assyria, and I've been
told that about 1400 years ago, people from Assyria came to Japan
bringing with them ancient Christianity and that they built a church
right here. Do you know anything about that?"
I fully expected to receive a cold response and be
ushered out with, "Don't be ridiculous! There was no such thing!" Butto the contrary, the priest said, "What an interesting thing you
say. Actually, this shrine is closely related to the "Hata" people, andto be honest with you, it is really an unusual shrine." He continued toshare with me the history of the shrine and the "strange" objects thatwere enshrined there, including the items that were worshipped by the
Hata people.
Among these objects was a mask used in "gagaku" (ancient
court music) that was said to have been carved by the leader of thetribe, Hatano Kawakatsu. (Note: The surname Hatano was written with thesame character秦as the name of the clan, which was simply read
"Hata.") The face on the masked had deeply inset eyes and a very large,
hooked nose, along with what looked kind of like an angel sitting on
top to symbolize protection. The priest said, "Actually, the gagaku
music traditions all came from the Ancient Near East."
As I looked at the mask, I blurted out, "Hey, this facelooks just like my father!"
The priest continued, "The number 12 is used very often
here at this shrine. You give 12 offerings, and there are 12 stones,
and other such things having to do with 12."
I was thinking as I listened to him that the ancient
Israelites set up 12 pillars because they were made up of 12 tribes,
and the number 12 appeared in numerous other contexts as well,including the number of disciples Jesus had. In fact, the number "12"in the Bible was a symbol for "redemption" and "salvation". Thus, 12
was also important to the followers of Keikyo and other eastern
Christian sects.
The priest also said that even though the Ohsake Jinja
enshirined Hatano Kawakatsu as a person, originally, it was that which
Hatano Kawakatsu had worshipped that was enshrined. So what was it that
he had worshipped?
In order to understand that, the priest suggested that I
ought to go to Kyoto. He said that there is an unusual Buddhist temple
there by the name of "Kouryuji" (広隆寺) that from ancient times had aspecial relationship with the Ohsake Shrine. "I'll even write a letterof introduction for you," he offered.
I felt as though I'd won the lottery! My father had
always said, "After our ancestors built the first Christian church
there, they moved on to Kyoto and began their evangelistic work there."
Another clue I discovered is that this port is a part ofthe city of "Akou", and it occurred to me that this very name may havea relation to the Mediterranean port city of "Akko". At any rate, I
left the city of Akou thrilled with what I had found out and headed on
to Kyoto.

Kyoto: A City Built With The Help Of Foreigners
The next day, I visited the temple in Kyoto the Shinto
priest in Sakoshi had told me about. Kouryuji is a temple located in
the Sakyoku ward of Kyoto in a place known as "Uzumasa" (太秦). I later
found out that this temple was also originally built by theseimmigrants known as the "Hata."
Unfortunately, the temple priest was out at the time,and so I handed the letter of introduction from the Shinto priest to
his wife. Again, when I asked her the same questions I had asked at theshrine in Sakoshi, I frankly expected her to tell me to "get lost." Or
if not that, then I thought that it was likely that I would find out
things that would poke holes in my father's theories. Thus, it wasagain with considerable fear and trepidation that I asked her myquestions.
Again, I was in for a big surprise. She said, "You know,
there are a lot of strange things about this temple. It would probably
be difficult to prove that people related to your ancestors built achurch right here, but there are some things here that would make thata possibility. One thing that really bothers me, however, is thisslogan 'internationalization' that one hears so often these days as
though it were something new. That is what ancient Kyoto was allabout. It was something like modern-day Hong Kong, as people werecoming from many countries to live here. There were a variety of
religions here, and that is why Kyoto prospered so much in thosedays. Your ancestors and my ancestors worked together to build thiscity.""So that's it!" I thought. Up until then, I had notrealized that so many people had immigrated to Kyoto, and that's where
my problem in understanding had lain. Kyoto and Nara were at the end
point of the Silk Road. Over many centuries, people groups from theancient Near East and from central and eastern Asia travelled along the
Silk Road, with many of these coming all the way to Japan to settle
down.
It was here that the first waves of these groups had
settled down. They had come through Korea, across the Kanmon Straights
and then through the Inland Sea to this point. The fact that I shared
the same ancestors with these people was a real revelation to me, and I
found it overwhelming. "Wow! My distant cousins worked together withothers to build Kyoto and other parts of Japan too!"
I was born and raised in Tokyo, and until I enteredelementary school, I had thought of myself as "Japanese." But when I
looked in a mirror, I saw that my face was different that those of myJapanese friends. So I began to realize that I wasn't Japanese, thiswasn't my country and that I was just a "guest." But now, as I heard
these words in Kyoto, I thought, "Ah, then this is my country after
all. I'm at home here!"Thoughts of all of those things that my father had been
saying for so long were racing around in my head as I thought, "There's
no turning back now!" People who were from the same ancestry as me hadcome to Japan, had become Japanese and had worked with the locals tobuild Kyoto and many other cities in ancient Japan. My soul was stirredby that thought, and I decided right then and there that I would do
everything I could to follow up all leads and check this story out.

The Nation of Assyria
Both my father and I often refer to the fact that ourancestors were the Assyrians who lived in the Middle East. People often
say to us, however, "I've heard of the ancient country of Assyria, butdoes it still exist?" It is true, of course, that no such country now
exists, but there are pockets of Assyrians living in numerous places,
and they still maintain their cultural identity as Assyrians. Just as
the Jews gathered back together to resurrect their nation as "Israel"in 1948, so it has long been a dream of the 3 million Assyrian peoples
to bring their nation back into existence as well.
Ancient Assyria was located in parts of what are now thecountries of Iraq and Iran. From approximately 900 B.C. up until 607

B.C., they build a great empire in that region, as they ruled almost
the entire Near East. This domination also extended to include ancient
Israel as well.
After King Solomon's death, the nation of Israel split
into two kingdoms, with the northern portion maintaining the name
"Israel" while the southern portion used the name "Judah." The northern
tribes of Israel were later conquered by the Assyrians in 722 B.C., andthousands were taken back to Assyria as prisoners. As these people werefrom the ten tribes that comprised the northern kingdom of Israel, they
became known as the "Ten Lost Tribes of Israel."
The Assyrian empire came to an end in 607 B.C. when it
was conquered by the emerging Babylonian Empire. This was not, however,
the end of the Assyrian people. In fact, as I shall now document, someof these Assyrians had a profound impact on ancient Japan. A large
number of Assyrians together with other peoples who were from that same
region traveled along the Silk Road and ended up settling down inJapan.
With the recent events in the former Yugoslavia, theterm "ethnic cleansing" has come to the forefront of the world's
conscience. But in 1917, an even greater "ethnic cleansing" occurred
when Turkish and Kurdish Muslims massacred some 180,000 Assyrian
Christians and an estimated 1.5 million Armenian Christians. Both ofthese groups were descended from the ancient Eastern Christians, the"Nestorians" or "Keikyo" as it was called in China* (*Note: This is
the Japanese reading of the Chinese characters景教). The Turks and Kurds
went from village to village giving everyone only two options一to choose
between the Koran (the Holy Book of Islam) or death. "We'll give you 24
hours to choose. It's the Koran or the sword." Many of the elderly
chose to die while the young ran for their lives. Large numbers ofthese people thus became refugees.
Among those refugees were my grandparents, Martha andSamuel Joseph. They escaped to America and became American
citizens. Nevertheless, they maintained their ethnic identity as
Assyrians.
My father recalls his father waking up in the middle ofthe night saying "They're coming!" as he awoke from nightmares. The
terror of that event still gripped him. Thus, I am a descendant of
those who escaped the great Assyrian/Armenian massacre.
My father often added the comment when this subject cameup that the "Kirishitan" of Japan suffered even greater

persecution. Thus, as a descendent of the Eastern Christians, whobecame known as "Keikyo" in China and Japan, I found this of greatinterest.

The Close Association of the nation of Assyria to the Bible
Assyria is a nation with extremely close ties to the
Bible. The likely location of the Garden of Eden was in what later
became Assyria. The Mountains of Ararat, where Noah's Ark is said tohave come to rest, and the Tower of Babel were also located within its
boundaries. The Old Testament prophet Jonah (whose ministry took placefrom approximately 790 B.C. to 770 B.C.) was sent by God to the city of
Nineveh (present day Mosul, Iraq), which was then the capital city of
Assyria. Johan preached the word of God there, and much to his
surprise, the Ninevites repented of their sins and returned to the
LORD. Thus, God did not follow through on his threat to destroy
Nineveh, but allowed them to prosper for a time.
My father's parents were actually born near the citythat was once Nineveh. Thus, if the ancient Ninevites had not repented
and God had destroyed that city, then perhaps my grandparents would nothave even existed and I would not have been born either. Thus, thisincident in the Bible is one that I can relate to very deeply.
The progenitor of the Assyrians was a man named Asshur,
who is referred to in Genesis 10:22 as a descendant of Noah's son
Shem. Thus, they are a "semitic" people, and are thus "relatives" ofthe Hebrews (Israelites or Jews). In fact, the patriarch of theIsraelites, Abraham, was born in Ur in the land that later became
Assyria.
When the northern tribes of Israel were conquered by
Assyria, they were taken into captivity into Assyria and became known
as the "Ten Lost Tribes". Thus, to a significant degree, the stage on
which the stories of the Bible were played out on was the nation of
Assyria.
The region of Assyria was the location of the oldest
known civilization of human history, and numerous advances incivilization first occurred there. The Assyrians were, for instance,
the first people to make glass, and they created the world's firstlibrary. They attained of a high level of civilization with great
advances in the arts, mathematics and engineering.

While it is not very well known, the Assyrians wereamong the first peoples to adopt Christianity. After Jesus' ascension
into Heaven, his disciples did not spread out only to the west to
proclaim the gospel. Some or them also went to the east. One of thetwelve, Thomas, is known to have gone to the east, first coming toAssyria.
According to a researcher named Baruorai (?), Thomas wasevangelizing in Assyria within 2 years of Jesus' ascension. In fact,
together with the Armenian people, the Assyrians were the firstgentiles to become a Christian nation. The Assyrian Church of the East
traditionally designates Thomas as their first archbishop.
After a period of time in Assyria, Thomas went to
India. John Stewart, a missionary for 35 years in India, wrote a bookentitled "The Works of the Nestorians一Church on Fire" in which hedescribed the work of Thomas. According to the traditions handed down
through the centuries, Thomas landed on the Malabar Coast ofSouthwestern India in 52 A.D.. Specifically, it was on the island of
Marangara (?) near xxxx.
Thomas was able to make numerous converts among allclasses of society, from the peasants all the way up to the king, andhe baptized many people. He built 7 churches and ordained 2
priests. Next, he went over to the eastern side of India to Madras, as
it is now called, and there he also met with considerable successconverting the king and many citizens.
According to one tradition, Thomas traveled from there
all the way into China, going through Tibet. He is said to have madeconverts and to have founded a church near what is present-day
Beijing. After that, he is said to have returned to India, where it isreported he was martyred in 72 A.D. near Madras. The place he wasmartyred is still called "Thomas' Hill", and his body was buried
there. In the 5th Century, a man named Theodore (?) is recorded to havetold Bishop Gregory (?) of Kul (?) in France that "The grave of Thomas
is in Mirapol (?) in southern India." That grave is now located in a
Catholic Church and many people go on pilgrimages to commemorate thelife of Thomas. Likewise, there is a Christian sect in India that calls
itself the "Mar Thoma" Church, and the Christians there refer tothemselves as "Thomas Christians" (?).
Former Indian President Dr. Rajendra Prasad is quoted assaying:“Remember, St. Thomas came to India when many of the countries ofEurope had not yet become Christians, and so those Indians who trace
their Christianity to him have a longer history and a higher ancestry
than that of Christians of many of the European countries. And it isreally a matter of pride to us that it so happened.” (Dr. Rajendra
Prasad, Former President of India, 1952-1962; quoted in S. G. Pothan,The Syrian Christians of Kerala)
In addition to Thomas, another of Jesus' 12 disciples,
Bartholomew (Nathaniel), also did evangelism in Assyria. An ancient
Bible scholar by the name of Hielonimsu (?) (One of the "Church
Fathers, 347 - 420 A.D.) wrote that Bartholomew went as far as India
and then came back to Armenia, where he died in Arbanopolis (?).
By the 6th Century, there was a Church of the East
church in Cochin in Southwestern India, and it still exists today(Something missing?)(Good place to put in new find in China)

Assyria: The First Christian Nation
In addition to the 12 main disciples of Jesus, there wasalso another larger group of 70 that followed him (Luke 10:1). One
member of that group was a man named Addai. In the first century, Addai
went to the city of Edessa (Urhay) in Assyria (what is now the moderncity of Urfa in southeastern Turkey), and there he proclaimed thegospel and founded a church. According to the writings of a 4th century
historian* (name?, documentation?), he also went to the Parthia region(southeastern Caspian Sea coast). The names of other members of the 70,
such as Aggai and Mari, are also mentioned as having laid thefoundations of the Eastern Church.
The city of Edessa became the center of the Assyrian
Church of the East, and by the year 95 A.D., there were 19 cities inthe surrounding regions with a bishop in place. Likewise, a second
century coin with the image of the king of Edessa wearing a crown witha cross on it has been unearthed.
Tradition claims that the first Christian church outsideof Israel was an Assyrian church in Mart Maryam (St. Mary) in Urmia, inwhat is now northwestern Iran. The Bible records that at the birth ofJesus, "wise men from East" came to worship the infant (Matthew
2:1). These wise men are said to have laid the foundations of thisfirst Christian church. (Ken: According to Acts, believers were firstcalled Christians in Antioch. Wouldn't that be the first Christianchurch?)It is well-known that by A.D. 161, Christianity had
spread widely throughout the Medean, Persian and Baktrian areas ofancient Assyria. Likewise, according to Bar Daisan (154 - 222), by thesecond century, many Turks and Tartars had become Christians.*
At any rate, the Assyrians were the first gentile people
to become a Christian nation. The Armenians then learned about
Christianity from the Assyrians and became a Christian people aswell. By the 5th century, an Aramaic translation of the Bible was inuse.
The second century thinker, Tatian (c. 110-180) called
himself an Assyrian, and in his composition entitled "Address To The
Greeks", he writes the following, "In Christianity we have a religion
based in a fruitful Holy Book, the Bible. It came out of the Middle
East and is far deeper and has far more truth than any religion or
philosophy that came out of Greece."*
It also appears that even before any of Christ's
disciples began to evangelize in Assyria, numerous stories about Christ
were already circulating among the people. According to the Bible, on
the day of the Jewish festival of Pentecost, which was ten days after
Christ's ascension into Heaven, the Holy Spirit of God descended upon
the disciples of Jesus as they gathered for prayer. This was, inreality, the birthday of the Christian Church. The description of theevent tells us that people from numerous regions of the world weregathered there in Jerusalem, and topping the list of countries peoplecame from were "Parthia, Media, Elam and Mesopotamia." These arecountries within the region of Assyria, and so we can assume that thepeoples from this area returned to their countries to tell of what they
had seen and heard in Jerusalem. Thus, we can conclude that elements ofthe gospel message of Christ were already well-known in Assyria before
Christ's disciples came.
It's also relevant to note that according to Acts 2:11
both Jews and Gentiles converted to Judaism were among thesepeople. Actually, many Jews had been living in Assyria for several
centuries. The Babylonian Empire had conquered the southern kingdom of
Judah in 607 B.C., and the Jews were taken into exile, where theyremained until the fall of the Babylonian Empire in 537 B.C. (*note,
Ken, the dates in my history books are one year earlier than the 536 in
the Japanese version. No big deal, and so change if you want.) With therise of the Persian Empire to control all of the Middle East, the Jews
were allowed to return and rebuild Jerusalem, but many of the Jews
ended up remaining behind in their lands of exile.
Thus, for several centuries prior to Christ, Jews were
living in the region of Assyria. Likewise, we can reasonably assume
that descendants of the "Ten Lost Tribes of Israel" that had been taken
captives by the Assyrians even earlier were also living in thisarea. Many of these people were likely to have been among those thatheard the gospel message and became Christians.
This is no doubt the reason that the Christian Church in
Assyria had considerable Jewish influence. This is something that isquite different from that which resulted from the spread ofChristianity into the West, which later became the Roman Catholic
Church. Catholicism was a form of Christianity that took great pains topurge Jewish characteristics as much as possible. In contrast, then,the Assyrian Church of the East preserved its basic Jewish
characteristics, or what we can call "primitive Christianity"一theChristianity that existed in the First Century.

The Early Trade Between the Greater Assyrian Region and China
The greater Assyrian region had trading relations with
China from very early times. It has been established that from at least
2400 B.C. there were relations between this region and China(Heibonsha, World Encyclopedia, etc.). By 1200 B.C., China had anambassador in Assyria. Also, there is a record that in 139 B.C., during
the Kan no Butei (?) era, China sent its representative named Chouken
to the country of Daigetsushi (?), in the region of what is now
Afghanistan.
By 101 B.C., China conquered the regions of Central Asia
from the Aral Sea to the countries on the south side of Baruhashi (?)
Lake, Ferugana (?), Uson (?), Koukyo (?), etc. Records also show thatin A.D. 67, during the Godan no Meitei (?) Era, China had formed astrategic alliance with these nations and that they had also conquered
Daigetsushi (?). Finally, it records that China then controlled all of
the approximately 50 countries of Central Asia.*
In A.D. 166, records show that the Roman emperor, Marcus
Arelius had sent an emissary to China and thus had relations as
well. Thus, these fragmentary records show that from very early times,
there were significant trade relations between China and the greater

Assyrian area.*
It is therefore quite obvious that various foreigncultural influences and religious ideas, including Christianity,
entered into China at a very early stage. It can be shown that even
before Christ there was a Jewish community in Kaifon (?). This was wellknown by the Jewish communities in Assyria and India, because they had
relations with each other along the Silk Road. Thus, this is no doubt
why Thomas went to China when he heard about Jewish presence there, as
he wanted to preach the gospel to his fellow Jews.
The Jewish merchants of that time were particularly
involved in the silk trade between the Roman Empire and China, and they
traveled back and forth with camel caravans. There is even a display inthe museum in Beijing showing Jewish merchants traveling on camels to
China. We can assume that Thomas joined together with one of thesecaravans to come into China.
The fact that Christianity had entered China and Tibet
in very early times can be seen from a book entitled "Shinsen Kokan"(Lessons from a mountain god (?)) written by a Taoist monk named Jodou
in about 1700. In it, he describes the history of China during theFirst Century A.D., saying that during the reign of the Emperor Kobu(?) of Gokan (?) (who reigned from 25 to 57 A.D.), the Tibetans invaded
China. The Chinese were able to repulse this invasion, but he said the
Tibetans left behind stories concerning a man named Jesus. According tothis story they told, if one traveled for about a three year journey tothe west of China, or in Chinese distance measurements, 197,000 "ri,"*
one would come to a certain country. In the first year of the Shinyuu(?) Era (A.D. 1), a young maiden named Mary was visited by God andbecame pregnant. When she gave birth, she wrapped the child in clothand laid him in a feeding trough. When the child was born, the heavens
were filled with angels. Jodou explains that he thinks that before
Thomas came to China, he also visited Tibet to tell the story there as
well.* (*Note: One "ri" (里) is defined as 3.9273 km, which would resultin a ridiculous figure of 773,678 km! An old usage of "ri" was,however, "300 paces", which, depending on the length of a "pace," would
be something like 40,000 km. This still is several times the actual
figure, but at least it is a bit more reasonable.) (kojien)

Keikyo Was Born in Assyria
If we fast-forward a bit to the 5th Century A.D., wefind that Christianity was flourishing in the greater Assyrian

region. It was known as the Assyrian Church of the East, and upon its
arrival in China, the Chinese gave it the name "Jingjiao" (景教Luminous
Teachings), which is read in Japanese as "Keikyo". Keikyo is also often
referred to in the West as "Nestorianism," but this is not anappropriate label. While Nestorius became a leader in the Assyrian
Church of the East, he was not the founder of the church. The Assyrian
Church of the East, or Keikyo, was not a new denomination of
Christianity, but was a branch of primitive Christianity coming out of
the Apostle Thomas.
Keikyo is just one branch of the Eastern Church. There
are also the Greek and Russian Orthodox Churches along with othersmaller churches. At one time, Keikyo was the most influential group
among these Eastern churches. The Eastern Orthodox Church formallyseparated from the Western (Roman Catholic) Church in the 11th
Century. Keikyo, however, was already split off from the Western Church
long before this in the 5th Century.
The followers of Keikyo were very evangelistic, and kept
pushing farther and farther east in their evangelization efforts. They
had a high level of culture and were particularly well-versed in
medical knowledge. They had knowledge of herbal and other natural
medicines, and they were famous for their surgical skills. Because ofthat, they were well respected by the people they came in contact withand had considerable influence wherever they went.
The reputation of the followers of Keikyo often having ahigh level of medical knowledge spread throughout the ancient East.
For example, in Gundeshapur (Jundi Shapur) region of the Sassanid
Persia, which was known for its high level of medicine, there was ahospital whose head, Jurjis bin Bakht-Isho (c. 771) was a Keikyo
believer. When the Islamic Empire took over this region (note:
approximate year would be helpful), the second generation Caliph (thehighest ranking leader in Islam), al-Mansur in A.D. 765, invited him
into his court as his court physician. Later it was Caliph Haroon
al-Rasid who appointed Jibril Bakht-Isho in A.D. 805 as chief physician
of Baghdad hospital and his private doctor.*Thus, Keikyo Christians were active and well respectedin the Arab world. Hunayn bin Ishaq (808-873 A.D.) and several otherKeikyo Christian scholars translated into Arabic the writings ofnumerous Greek philosophers and scholars, such as Plato, Aristotle,
Euclid, Ptolemy, Garenosu (?) and Hippocrates, introducing theirthought into the Islamic world.
The Caliph built a scientific research institute named

“Bait al-Hikma” (meaning House of Wisdom in Arabic) in Baghdad, andmost of the scholars there were Keikyo Christians. It was through theirefforts that the spectacular growth of science in the Arab world took
place. One interesting fact that shows how advanced the society was atthat time compared with Europe is that there were about 100 book storesin Bagdad alone.*
This Arabian science later had a great impact on Europe,as the father of the heliocentric (sun-centered) model of the cosmos,
Copernicus, had thoroughly studied Arabian science. Thus, one cannot
adequately account for the development of European civilization without
taking into account the effects of Arabian civilization. In a similarway, as I will later demonstrate, the achievements of Keikyo Christians
had a great influence on the development of Eastern civilization,
including China, Mongolia and eventually Japan.
The Eastern Church, Keikyo, first spread in the regionsof Assyria and Persia, and then from there into central and south Asiaand on into Siberia and eastern Asia. Before long, a Keikyo church had
been established in every major city along the silk routes between
western Asia and China.*
Just like the Jews, the Keikyo Christians were heavily
involved in the trade of silk and silk products. It is reported thatthe development of the silk industry in Europe began in the middle of
the 6th Century when two Keikyo monks hid silk worm eggs in the tip of
their walking sticks and then presented them as a gift to the Byzantine
Emperor Justinian I. (Read Samuel H. Moffett, A History of Christianity
in Asia, vol. I, New York, Orbis Books, 1998, p. 289)*
By about 800 A.D., it is estimated that the total numberof eastern Christians was greater than the total number of European
Christians. Many people are surprised to learn that at that time, theChristians living to the east of Jerusalem outnumbered those living to
the west of Jerusalem. This little known fact points to the importanceof understanding eastern Christianity in its relationship to thehistory of Asia during this time (what is referred to in Europe as the"Dark Ages" and the "Middle Ages"). We now know that Keikyo had
tremendously significant influences on the cultures and religions of
the eastern world一far more than has been recognized by most scholars in
the west.

"Yuzuki"一The Country of Origin of the Hata
The first Keikyo Christians spread out from the regionsof Assyria towards the east. The Hata people, who immigrated in large
numbers into ancient Japan, also originated in a region close toancient Assyria and Persia that had become a focal point of eastern
Christianity.
The Hata tribe came from an area in central Asia
designated in Chinese by the characters弓月, pronounced in Japanese as"Yuzuki" and in Chinese as "Gong-Yue". It was located along one routeof the Silk Road just south of Lake Balkhash along the Ili River. (Itwas conquered and ceased to exist from approximately 651 - 655
A.D.) This area was beyond the Great Wall that was begun by the firstemperor Shin (which interestingly is written with the same character as
the "Hata"秦). Nevertheless, this country of Yuzuki was referred to in
Chinese history books.* (How to handle reference,資治通鑑)?
According to Professor Saeki Yoshiro, this small countryof Yuzuki was a Christian country. In fact, there were numerous
kingdoms in Western and Central Asia that from early times had become
Christianized. It appears that Yuzuki was a Christian country from asearly as the second century. These people welcomed primitive
Christianity and founded numerous Christian churches. As they werenomadic, they moved about over wide areas. Eventually, then, some ofthem ended up coming to the end of the "Silk Road", Japan, and settled
there.
In the area of the ancient kingdom of Yuzuki, twoancient cemetaries have been uncovered that contain over 600
gravestones with crosses on them. The oldest in these particulargraveyards was dated at 858 A.D., with the newest one coming from 1324
A.D. These people had all died as Keikyo believers. There names were
those of local people, and among the epitaphs, were the following:"This is the grave of Pasak, who lived his life for our savior the
LordJesus," and "This is the grave of Sheriha. He filled all of thebuildings and corridors with light. He was an eloquent speaker famousfor his deep thoughts. When he preached the gospel, his voice rang out
like a trumpet."* (other book p47) These people were from the same
culture that spawned the Hata people who came to Japan.
The Hata people were really an unusual people, and many
mysteries still remain concerning them. One thing, however, iscertain. They had a tremendous impact on the history and culture ofJapan. Among the various groups of people that immigrated into ancientJapan, they stand out both for their high level of culture as well astheir sheer numbers. (In fact, the character秦associated with their namecame to refer to all naturalized foreigners in ancient times.)(Nelson's Japanese-English Character Dictionary, p.666)*
One Japanese who frequently went on business to Central
Asia said, "If you want to understand the roots of the Japanese, youneed to come to the center of the Silk Road. If you do that, you'll
know where the Japanese came from."*That is exactly where the Hata people had come from. In
fact another Japanese adventurer who set out from Israel and followed
the ancient Silk Road all the way to Japan said the following: "When I
arrived in Central Asia, it was as though Japan was just around thecorner. Geographically, I was still a long ways away, but culturally
and ethnically, I had a feeling of great closeness. I thought thatsurely the ancestors of the Japanese had come through here."*In the tortured history of this area, when the ancient
Chinese emperors began subjugating the various peoples surrounding
their kingdom, they began conscripting them to work on the building of
the Great Wall. In fact, a number of these peoples ended up fleeing toother areas. According to 5th Century documents, among those who fled,
a number of them drifted into the Korean Peninsula and then over toJapan (好太王の碑文、Koutaiou no Hibun, "Monument Writings of King Koutai",and『後漢書』の東夷伝, Koukanshono Touiden, "Koukansho, Stories of the Eastern
Barbarians"). The people of Gong-Yue (Yuzuki) were among those who fledfrom slavery to the Chinese, and coming through Manchuria, they cameinto Korea.
The Hata people also had a hard time on the Korean
peninsula, but surprisingly it was the Japanese emperor who ended up
helping them. They were seeking freedom and they found it inJapan. Thus, Japan was to them not simply the final frontier, but was akind of "heaven." Unlike it became in later years, the Japan of thatday was a land of comparitive freedon. It became their promised land.
According to the "Nihon Shoki" (the "Chronicles ofJapan", compiled in 720), "Yuzuki no Kimi" (弓月君, the "Lord of Yuzuki")crossed over to Japan from the Korean state of Paekche around 400
AD. He made a very favorable impression on Emperor Oujin and theemperor granted him and a large number of fellow immigrants tracks ofland in Yamato Province (what is now Nara Prefecture). This was the
beginning of the Hata clan in Japan.* (encyl. p1767)
According to a third century Chinese document, the Hata
were "people of tall stature who kept their clothes clean, and who had

a special language and customs." Likewise, it says that "their kingrode on a horse, and they were a people of high culture."*This reference to them "keeping their clothes clean"fits a characteristic that both the ancient eastern Christians and theancient Jews were known to possess. This was very unlike the ancient
Chinese (as well as the ancient northern European tribes) who paid very
little attention to keeping clean. In fact, most people of that day
almost never took baths or washed their clothing.
The Hata people, however, stood in contrast to this, as
they took cleanliness very seriously. Japanese, of course, have areputation for liking to take baths and for cleanliness, but it may
just be that this trait was adopted from the Hata who settled in Japan.
Japanese history books refer to the Hata as having comefrom China and Korea, but those were merely stations along the way forthem. As is evidenced by the fact that the man who led them to Japan isreferred to in the Nihon Shoki as the "Lord of Yuzuki", they hadoriginally come from Yuzuki, which is in central Asia, and so
ethnically, they were different than what we picture today for the
Chinese and Koreans.
In the ancient world, it was a common occurance forwhole tribes to move to different locations一something that was morecommon then than in today's world. National boundaries are in mostcases now clearly determined, and while international travel isrelatively easy and common, it is rare for entire groups of people toimmigrate to a new country.

Keikyo Christians Spoke Aramaic
While the Chinese records indicate that the Hata people
had come from the "Gong Yue" (弓月, "Yuzuki" in Japanese reading) regionof Central Asia, we can surmise that they actually originated even
earlier from farther to the west, in what was then Assyria.
I am on the board of the Tokyo American Club, and weonce had Tougi Hideki, a well-known musician of Japanese "gagaku"(court music), give a concert there. In the introduction to thismusician, it stated that he was of Hata origin. After the concert, I
talked at length with him, as well as with his mother and sister, whowere also present.

His mother was very curious about me, asking me where I
had come from and other questions about my roots. I answered everything
as best I could, and then she went back somewhere in the house to get adocument detailing the Hata geneology. It indicated that in allprobability, the Hata originally came from the Middle East.
"It appears that we share the same roots," she said. And
then she invited me to an annual get-together of people of Hata originthat is held on one day in Sakoshi in Hyogo Prefecture followed byanother meeting in Kyoto in "Uzumasa" (太秦) the following day.
One may think it very strange that I could be related tothese Japanese people, as our facial characteristics are quite
different. But it is now apparent that my own ethnic roots share acommon ancestory with one of the streams that make up Japanese
ethnicity.
That being the case, then, let's take a closer look at
this ancient nation of Assyria. The language of the Assyrians wascalled "Aramaic." It is a language that most Japanese would be
unfamiliar with, but it was the common language of the ancient neareast, being particularly important to the eastern Christians and theJews. It was, in fact, the language that Jesus spoke in daily life. It
is a language closely related to biblical Hebrew, and there are evenshort sections of the Old Testament that are written in
Aramaic. Aramaic held a similar role in the ancient Near East that
English does in the modern world. It was the language of trade along
the Silk Road and played a similar role in the East that Greek playedin the West in the ancient world.
With the demise of the Assyrian empire, the Babylonians
came to power, but the dominance of the Aramaic language remained. Evenin the Persian Empire, official documents were all written in Aramaic.
When the Jews were taken into captivity by the
Babylonians, they too began to use Aramaic, and this was maintainedeven after they were allowed to return to Israel. This was the reason
that the native language of Jesus was Aramaic (though, of course, heunderstood Hebrew and in all likelihood Greek as well). Several of thewords of Jesus recorded in the New Testament are simply Aramaic words
transliterated into Greek. For example, "Ephphatha" in Mark 7:34
(meaning "Be opened"), "mammon" (meaning "wealth") in Matthew 6:24,
maranatha in Rev. 22:20, and the word "aba" used to refer to "father"
are all Aramaic words. Thus, the language spoken by Christ was the samelanguage spoken by my own ancestors.

This language that was shared by both the Assyrians andthe Jews likewise became the language used by the Christian communitythat made up the Assyrian Church of the East. The language of theregion surrounding Edessa (Urhai), the center of the Eastern Church,
was referred to as "Syriac", but this is merely a dialect of
Aramaic. What we shall take up in the next section is that a number ofJapanese words would seem to have their roots in this very language ofAramaic.
Another important point is that since Jesus taught in
the Aramaic language using thought patterns that would be most familiar
to native speakers of that language, this would make it easier for themto assimilate and understand his teachings. The New Testament
represents a translation of the teachings of Jesus from Aramaic into
Greek, from which it was then later translated into other languages,
including English. As modern readers, we are at a disadvantage, for the
problems we face in understanding the cultural and linguistic
background are far greater than anything they would have faced. This
could be one reason that the Assyrian Church of the East did not faceinternal battles over interpretation nearly to the degree that was truein the western church. Likewise, this fact also explains why it
maintained its Jewish flavor while the western church abandoned it.*(other book p.62)

The Aramaic influence on Japanese
In China, there is a well-known monument that dates fromthe time when Keikyo was flourishing in the 8th century. It's called
the "Nestorian Monument", but the Chinese name uses the same characters
as is seen in the place in Kyoto founded by the Hata people, Uzumasa(大秦). The full name in Chinese is "大秦景教流行中国碑", or "Taishin Keikyo Ryuko
Chugokuhi" in Japanese pronunciation. The characters "大秦" were used in
China to refer to the regions to the west of China including the Roman
Empire.* (Kojien) The Chinese name literally translates as "Monument in
China to the Spread of Keikyo (from) the Western Regions." This
monument is written in both Syrian (Aramaic) and Chinese.
The Syrian written on this monument is the language (orat least a dialect of the language) the Hata people would have broughtwith them into Japan. Some of the words they used appear to have worked
there way into the Japanese language. For example, in ancient times,
one runs across a lot of Japanese names that include "Maro"(麻呂). According to professor Saeki Yoshiro, this comes from the Syrian
language. During the Yamato era, high ranking people had the term

"Maro" added to their names, such as with "Kakinomoto Hito Maro"(柿本人麻呂), a 7th Century poet, and "Abenonaka Maro" (阿部仲麻呂), an 8thCentury writer). Later on, the "Maro" became "Maru", and was writtenwith the character丸, and is still used today with the names of ships.
Both "Maro" and "Maru" are derived from the Aramaic(Syrian) word "Mar", which means "Lord", "Sir" or "Saint" in names. The
Church of South India, which was founded by Jesus' disciple, Thomas, iscalled the "Mar Thoma Church", or "Saint Thomas Church". Even today,
the leaders in the Eastern (Keikyo) Churches found in places such as
Baghdad (Iraq), Cochin (India), Tehran (Iran), Morton Grove and Chicago(Illinois, USA) are referred to with this same title, "Mar". I know
personally Mar Dinka of the Assyrian Church of the East, and these
titles all come from the same root.
The Aramaic word for father is "Abba," and interestingly
enough, essentially this same word "aba" is used in the Tohoku dialectof northern Japan to mean either "father" or "parent". It would appear
that a number of other words used in that dialect may also have theirroots in Aramaic.
Once, when I was invited to give a lecture in Tohoku, I
told the audience, "The dialect you speak here is not simply standard
Japanese spoken with an accent. It is derived from the language of
people who immigrated here long ago. So please don't let your dialect
disappear." The audience reacted in laughter, but I really think there
is a strong possibility this is true.
Recently, I heard something very interesting from a
Jewish person. He said that the name of the ancient capital of Japan,
Nara, is very similar to a word in Hebrew, nalah, that means the "end"or "terminus". Since Nara was the last stop on the Silk Road, it could
very be that the very name Nara was chosen because it was the end of
the line. Likewise, the location of the emperor's palace was given thename "Asuka" (飛鳥), which would appear to be closely related to theHebrew, Aramaic and Syriac word "hasuka" (?), which mean "palace."Thus, it would certain appear that numerous such words
were taken into the Japanese language from Aramaic. These words were,of course, foreign imports, but I can easily imagine the high class ofsociety then showing a preference for such words一a trait very evident
today as well.
Having been raised in Japan, I speak Japanese, but for along time it seemed to be like a foreign language. English was thelanguage of our home, and so that was my language. But when I
discovered that Japanese includes many words from the language myancient ancestors spoke, I began to feel a special closeness to thislanguage.

Chapter 2
The Hata People Who Came To Japan Seeking Freedom

Xavier Wasn't "The First Person To Propagate Christianity In Japan"
The Roman Catholic Jesuit missionary, Francisco Xavier,first came to Japan in 1549. Most Japanese have been led to believethat this was the first exposure Japan had to Christianity. In fact,
this is explicitly stated to be the case in numerous books.
While Xavier was the first to introduce the western formof Christianity, the idea that this was the first time Christianity
entered into Japan simply does not conform to the historical facts. It
is apparent that Xavier himself didn't think that way. Even before
arriving in Japan, it is clear that he believed certain forms ofChristianity had already been introduced into Japan. While still in
Malacca (a port in present Malaysia), Xavier met a Japanese by the nameof Anjiro (弥次郎) and was able to ask him about the religious beliefs andcustoms of Japan. While he described the Buddhism present in Japan,
Xavier noticed that Japanese Buddhism had many similarities to
Christianity and considered the two to have been mixed together. Anjiro
also mentioned that one Japanese Daimyo (feudal lord) used a cross in
his coat of arms.
This information, together with what he gleaned fromothers, led Xavier to the following conclusion that he wrote in letters
to India and Europe. In one such letter dictated through his colleague
Lancilotto, he said, "It seems that the Good News was already preachedthere but that its light first dimmed because of their sins and false
teachings. While I wrote this, an Armenian bishop came by who has spentover forty years in these regions. He told me that he had read that at
the beginning of the Church, Armenians (that is, the ancient Eastern
Christians or followers of Keikyo) had preached in China and had
converted the country to Christ. However, it would be very good if thelight of the true faith were once again brought to thesecountries." (From a letter written from Kochin (?) to Ignacio Loyola inRome). *http://www.keikyo.com/books/xavier.html
Thus, from this excerpt, we can see that Xavier
understood himself not to be going to Japan to introduce Christianity
for the first time but to revive the faith that had been known there
before. Indeed, we could even call him a "revivalist" in that he wasattempting to rekindle the flame of Christianity that had died down.

Who Says Only Buddhism Was Propagated In Pre-Xavier Japan?
The Silk Road facilitated the movement of many peoples
along its routes. Not only did the Eastern Church and Keikyo believers
enter into China and East Asia in ancient times, but also believers insuch diverse beliefs as Judaism, Islam, Zoroastrianism, Manichaeism (aform of Zoroastrianism with some Christianity and even Buddhism mixedin) and Buddhism likewise travelled along its length. There were 3 main
land routes that were used along which goods and peoples frequently
travelled.
The Silk Road, which runs from regions in the Middle
East into East Asia, was developed in pre-Christian times. The peoples
who were most instrumental in its development were the Jews and later
the early Christians and the Keikyo believers. They walked or rodecamels for thousands of kilometers, and when it came to the Keikyo
adherents, they were particularly prone to move as entire tribes.
The final station along the Silk Road was Nara. If you
go to the Shosoin Temple in Nara, you can see numerous artifacts thatcame over from Asia as far back as the 3rd Century, with the peak time
being in the 8th Century. Many of these items are of Persian (Assyrian)origin. Numerous items have camels, peacocks, elephants and other such
Asian animals drawn on them. Likewise, there are Persian musicalinstruments and Middle Eastern faces as well. These artifacts are agood indication of the degree of commerce that traveled along the 9000
kilometers of the Silk Road. Looking at it from this angle alone, is itreally plausible that only Christianity failed to enter Japan prior to
Xavier in 1549 when so many other things were coming in from the Silk
Road trade?
Some time ago, I attended a lecture given by awell-known professor of a Buddhist University. In his talk, he said,"Before Xavier, Buddhism was the only (foreign) religion to have comeinto Japan." In the Q&A session, I asked him the following question:"Isn't it true that long before Xavier, numerous people
groups with various religions and cultures came along the Silk Road
into China? For instance, in the city of Chouan (present-day Xian in
the Chinese reading), you can see where various temples for a varietyof religions coexisted. It was a city with considerable culturalinterchange between numerous cultures. Thus, in China at that time,
there were not only Buddhists, but also Christians, Muslims,

Zoroastrians, Manichaeans and followers of other religions as well. At
that same time, many peoples and cultures were coming into Japan aswell. If you go to the Shosoin Temple in Nara, you can see numerous
artifacts that came from Persia, etc., and people obviously came withthem. Isn't that true?"
He acknowledged that that was true, but when I pressed
the point further by saying, "How then can you say that only Buddhism
came in?", he still maintained that it was only Buddhism that entered
Japan at that time.
I then replied, "It is an established fact that there
was active trade between China and Japan during this era. Thus, avariety of people with a variety of religions and cultures obviously
were entering Japan. Are we to believe then that as soon as they landed
on Japan's shores they suddenly said, 'Okay, from now on I'm a
Buddhist'?" While the speaker still refused to budge from his dogma,
the laughter in the audience indicated that the audience understood thepoint.
The idea that the only religion to enter into Japan backthen was Buddhism has been the dogma taught in Japanese schools, and so
the typical Japanese historical understanding is just that. While they
acknowledge that numerous peoples of various cultures entered into
Japan, they still maintain that when it came to religions, only
Buddhism came in. I'm certainly not denying that Buddhism did enter
then, but only that it came in along with a lot of other cultures andreligions as well.
Some time ago, I had an interesting conversation with aformer prefectural governor. He was saying that one day as he waswalking through the Ginza, he saw a women coming from the otherdirection that looked just like his mother. But he later found out that
she was Chinese. And then he saw a man who looked very much like hisfather. And it turned out that that man was from India. This is just
one story showing how in the past Japan was a melting pot of various
peoples and cultures. The variety of facial characteristics present inJapan attest to that fact.
I have also met with the Japanese artist, Hirayama Ikuo,
who was famous for his drawings of Buddhist pilgrims walking along the
Silk Road. I was curious about that, and asked him, "Why is that there
are so many paintings of Buddhists on the Silk Road? They weren't the
only people to travel along that road." He readily acknowledged thatand said, "That's true. The Buddhists were only a small part of thetotal." He continued, "If you really want to learn more about that, youshould talk to Egami Namio," and so he made arrangements for me to go
see him. As it turns out, Mr. Egami was a student of professor Saeki
Yoshiro, and so my father and I went to find out what he could tell us.

The Early Christians Who Came In Mass To Japan
Professor Saeki had previously written that according toancient documents, the first Christian contact with Japan came no later
than 199 A.D. In a document entitled "Shinsenshoujiroku" (新撰姓氏録),
written in the 8th year of the 14th emperor Chuai (仲哀), Koman (巧満), theking of the nation of "Yuzuki" (弓月) paid an official visit to thethrone. As mentioned in chapter 1, Yuzuki was located in Central Asia,and it was a Christian country. They were "primitive Christians",
dating from before the time the Eastern Church (or Keikyo) was formallyorganized. (Ken: confirm this) As will be described later on, thepeople that came from Yuzuki had many characteristics commonly
associated with Christians.
The fact that these people came from Central Asia in the"8th year of Chuai" means that according to the traditional way ofreckoning, they came in either 198 or 199 A.D., right at the end of theSecond Century. It should be mentioned, however, that many historians
now date the "8th year of Chuai" as being in the late 4th Century. One
theory put that date at 356 A.D.. At any rate, for the emperors prior
to about 500 A.D., there is considerable uncertainty as to their actual
dates, with quite a gap between the traditional view and more recent
scholars.
Even taking the latest date, however, this means thatsome Christians had entered Japan by the late 4th Century at thelatest. Likewise, it is very likely that there was even earlier
contact for which we have no records. The recent finds near Shanghai of
Christian relics dating from 86 A.D. are proof of very early contactthat far to the east. Thus, it is quite likely that at least some very
early contact would have been made in Japan as well.
Now, it is said that Buddhism first entered Japan in 538
A.D., but again, it is likely that it also entered at an earlier
date. What is important here, however, is that it was not just Buddhism
but also Christianity that entered Japan at an early date. Likewise, itappears that Christianity had a far greater impact in ancient Japanthat most people realize.
Approximately 84 years after King Koman came to Japan,

in what was the 14th year of the reign of the 15th emperor, Oujin (応神),King Koman's son led a large-scale migration of people from Yuzuki toJapan. According to the traditional reckoning, that would have been in
284 A.D., or according to the more recent understanding, sometime in
the first half of the 5th Century. The document referred to above("Shinsenshoujiroku"), a census of these people was made by the emperor
Yuuryaku (雄略) in the late 5th Century, and there were 18,670 of them.*
Close to 20,000 people was a considerable number ofpeople in those days. Thus, this could be considered quite a large
migration of people. These people came into Japan in large numbers andsettled down to become part of the Japanese people. This fact is
attested to in both Chinese historical documents as well as the "Nihon
Shoki" (Chronicles of Japan).
The saga of this clan of people known as the "Hata"
coming over land and sea from so far away is truly a dramatic story
indeed. One important detail that can be gleaned from the historical
records is that the majority of these people were connected to the silk
industry. Likewise, we now know that it was people of Jewish descentand the Keikyo Christians that were particularly active in the silk
trade along the Silk Road.
The word used in Japanese for "weaving" is "hataori"(機織り). The character機is most often used in words having to do withmachinery, such as the word "kikai" (機械, machine). A "loom" is a kindof machine used for weaving, and in this context, the Japanese readingthat was given to this character was "hata", the same as the name ofthe people to whom this new industry was associated.
After the Hata people had become established in Japan,
they became associated with areas of government, particularly with what
would be known today as the "Finance Ministry", the "Foreign Ministry"
and the "Ministry of International Trade and Industry". They were apeople with great ability who were trustworthy and honest, and so they
were entrusted with these duties.* Thus, they became active players ina wide variety of fields in Japan. Today's Japanese have a reputation
for being diligent, but it just may be that it was the influence of the
Hata people that enfluenced the Japanese to develop this way.
Other areas where the Hata contributed greatly to thedeveloping Japanese nation included engineering the challenging systemof water works in Kyoto. Likewise, it is likely that they were thefirst to develop the paper industry in Japan. Ancient documents
indicate that the Hata were dominant among artisans making "Washi"(和紙), traditional Japanese paper.*Numerous members of the Hata clan also excelled in thearts. Famous artists included Hatano Kuma (秦久麻), Hatano Murajiinamura(秦連稲村), Hatano Inamori (秦稲守), and Hatano Katauo (秦堅魚). Likewise, thename "Hatano" appears frequently in the famous literary work,"Manyoshu" (万葉集), including Hatano Imikiyachizuru (秦忌寸八千鶴), Hatano Ta
Maro (秦田麻呂) and Hatano Kohe Maro (秦許遍麻呂).

The Manuscript That Almost Didn't Get Published
Some time back, when I put together a manuscript
claiming that Christianity first came into Japan at least 1600 to 1800
years ago, the publisher commented, "Now, we can't put this in. Thereis no historical basis for such a claim." The publisher, along withmost other Japanese, had this preconceived notion that Xavier was thefirst Christian to propagate his faith in Japan. But as I had
confidence in my claim, I stuck to my guns and tried to convince him of
my facts. He then said to me, "Well, if you're that sure of yourself,then let me call up Professor Egami Namio. He was my professor when I
studied at Tokyo University."
After explaining to Professor Egami what I had claimed,
the professor answered him with, "There are some minor differences
between Ken's ideas and mine, but I certainly cannot deny what hesays. Also, tell Ken that the Christianity that entered Japan in thesecond century was not yet Keikyo, but was primitive Christianity thatcame directly in." Needless to say, this was a great encouragement tome, and it certainly saved my manuscript.
In addition to the prevalent preconception that
Christianity did not enter Japan until Xavier, there is also the ideathat ancient Japan was quite isolated with little contact with theoutside world. But this likewise is untrue, as more than a thousand
years before Xavier, numerous migrating peoples came into Japan. During
the Tokugawa period, it is true that Japan did isolate itself from therest of the world. During more ancient times, however, it is apparent
that Japan was very open, with numerous peoples coming in and bringing
with them their cultures and religions. This fact, then, is crucial tothe understanding of the roots of Japan.
Once, when I was invited as a lecturer at a university
in Kyoto, I challenged the students to do some research on their own
into when Christianity first entered Japan. I have discovered that when
students get into such an investigation, they are not nearly as apt tobe restricted by preconceived ideas as their elders. They began withthe premise that much of the early history of Japan is not very
reliable. They also expanded their research to include aspects outsideof Japan, including the Silk Road and other ancient trade routes with
Asia. This is the report I got:
"Some of Christ's disciples were in India by 52 A.D. andinto China by 64 A.D.. During that period, there was a great deal of
traffic of both goods and people between the Middle East and eastern
Asia. That being the case, it seems rather odd to assume that
Christianity took some 1500 years to reach Japan. Even saying that thefirst contact was in the second century seems to be too late. While
there are no existent records, it doesn't seem unreasonable to assume
that Japan's first contact with Christianity was in the first century,
perhaps around 70 A.D.."
Even if this assesment is a bit over-optimistic, thisnevertheless confirmed my conviction that people who are not restrictedby preconceived ideas are much more likely to find the truth quickly.

The Christian Faith of the Hata ClanLet's take a further look into the records we haveconcerning the Hata Clan. As mentioned earlier, the Hata clan
immigrated into ancient Japan from the central Asian kingdom of"Yuzuki". They possessed a high level of technology and were a very
diligent people. Thus, after they became established in Japan, many ofthem played key roles in the financial affairs of ancient Japan alongwith industries, construction and such things as foreign affairs.
According to an ancient document called"Shinsenshoujiroku" (新撰姓氏録), meaning "New List of Surnames", the almost
20,000 people of the Hata clan were divided up into 127 "agata"(written with the same character used today for "prefecture"県,"ken"). In other words, the clan was made up of 127 groups. What's of
special interest here is that ancient Persia, which the kingdom of
Yuzuki was a part of, was also made up of 127 "prefectures" (orstates). According to the opening words of the Old Testament book of
Esther, "This is what happened during the time of Xerxes, the Xerxes
who ruled over 127 provinces stretching from India to Cush:" (Xerxes
was the king of Persia and "Cush" is known by its modern name as
Ethiopia.) One wonders if there was some symbolic meaning in the Hata
dividing themselves into this same number of groups.

The Christian faith of the Hata people was an ancient,rather Jewish form of Christianity. One line of evidence supporting
this conclusion is from the writings of the Italian Catholic priest,
Mario Marega, who did some research into the pre-Xavier Christianitythat existed in Japan. He made his presentation in 1952 to a gatheringof historians at the Asia Society (Touhou Gakkai) in Tokyo. Marega
reported that the temple that was built in the Kadano section of Kyoto
between 603 and 622 A.D. under the direction of the leader of the Hataclan, Hatano Kawakatsu, was originally a Christian church and not a
Buddhist temple. According to Marega, the original building was ofsimple design with no windows and only one large entrance. It wasreported to have had one black cross on it (something that was common
to Keikyo and the other Eastern churches).*This original church was destroyed in a fire in 818
A.D., and was rebuilt in a location several kilometers distant in thesection still known today as "Uzumasa" (太秦). It is presently known as"Kouryuuji" (広隆寺) (with the additional names of "Hachiokadera"(蜂岡寺),"Uzumasadera" (太秦寺) and "Hatano Kimidera" (秦公寺)), with the "ji" or"dera" (tera)寺, referring to a Buddhist temple. The present Kouryuuji,
however, does not retain any of the original buildings. In fact, aConfucian scholar of the late Edo period, Ota Kinjo (1765 - 1825)
commented about Kouryuuji, "This temple has the name of a temple, but
it is not a Buddhist temple." He even said in this work "xxxxx" (p.64)
that the architecture of Kouryuuji must have been based on the Keikyo
churches (大秦寺, Daishinji in Japanese pronunciation) of Chouan (長安) in
China. Likewise, he said that the unusual shape of the statue of Buddha
in the temple was probably based on the icons in Keikyo churches.*
The characters used for "Uzumasadera" (太秦寺) are almost
the same as the "Taishinji" (大秦寺) Keikyo churches of China, with the
only difference being the extra "dot" in太(a character that means"great" as opposed to大, which means "big"). Ancient records, however,indicate that the other name for Kouryuuji, "Uzumasadera", was also
sometimes written as大秦寺. It's also important to note that thecharacters大秦were used in China to refer to the areas west of China,
particularly the Syrian (Assyrian) region of the Roman Empire, fromwhich Keikyo had come.* (other book 131)

How "Messiah" became "Miroku"
Kouryuuji contains the famous "Miroku" (弥勒) Bodhisattva*(*Bodhisattva, or "Bosatsu" (菩薩) in Japanese, refers to a Buddhistsaint who postpones nirvana in order to assist suffering
mankind. "Miroku" comes from the Sanskrit "Maitreya", which means "TheBenevolent One") statue that is considered a national treasure. I havebeen to see this art treasure for myself, and it certainly does have an
expression of beauty and tranquility. The smile on the face is said tobe an "eternal smile," and with this, I could certainly concur. The
German philosopher Karl Jaspers wrote upon viewing the statue, "TheMiroku at Kouryuuji is truly a full representation of the highest
expression of human nature. ... In my several decade-long career as aphilosopher, I have never seen any other work of art that so completely
expresses a feeling of true peace."* (Ken. Is there an English version
this comes from?) There just seems to be a mystical attraction to thisstatue that appeals to our longing for peace and tranquility.
Since this statue is in Kouryuuji, a Buddhist temple,
many simply assume that its roots are in Buddhism. A careful study ofthe statue, however, reveals something very interesting about the righthand. When I first looked at it carefully, I realized that there wassomething familiar about that pose. The right hand is raised up withthe thumb and one finger touching together to form a triangle. The
other three fingers are extended out more or less straight. Actually,
this same pose is one that was commonly used in Keikyo churches, andexamples have been found in the ruins of ancient Keikyo churches. For
instance, in Tonko (敦煌) in western China, a wall painting of a Keikyo
bishop was discovered by Count Orel Stein in 1908 (see picture on pg.
xx). This picture of a Keikyo bishop was found together with otherKeikyo artifacts in a cave that had been sealed in the year 1036. A
cross can clearly be seen in the restored picture in three locations,on the tip of the rod, on the forehead and on the chest.
When the painting first came to light, more than half of
it was no longer present, and from the pieces that remained, many justassumed that it was a painting of the Buddha. However, modern
technology has enabled scholars to determine what was in the missing
areas, and it was discovered that it contained 3 Keikyo crosses. Even
without the enhancement of modern technology, however, the shape of theright hand was clearly visible. The bishop held the tip of one finger
against his thumb to form a triangle and the other three fingers wereextended in a style practically identical to that of the Miroku
Bodhisattva.
The followers of Keikyo were known for using a variety
of symbols. They also believed in the orthodox doctrine of Christianity
known as the "Trinity" (namely, that the one God exists in three
entities, the Father, the Son and the Holy Spirit). Researchers into
Keikyo history tell us that the finger and thumb forming a triangle

with the other three fingers held out form a double symbol that
represents this central tenet of their faith.
In modern times, we often see people holding up two
fingers in a "V" sign signaling either victory or peace. This way ofholding their fingers is similar to that and was the way Keikyo
believers signaled their faith to others.
Let's take a look now at what "Miroku" means within the
Buddhist context. Miroku is considered to represent the coming savior
and certainly resembles the Second Coming of Christ in Christianterms. In the Buddhist writings "Miroku Geshokyo", it says that whenthe "Miroku" comes to earth, robbers and other evil people will be no
more and that floods, fires, wars, famine and disease will
disappear. Needless to say, this is very similar to how the "Millennial
Kingdom" that is ushered in by Christ at his Second Coming as describedin the Bible.
The Buddhist concept of Miroku (Maitreya) first appearedin India in the 4th century A.D.* (kojien) This was well after the
introduction of Christianity into India in the middle of the 1st
century. Already by the 2nd century, the idea of a "Savior Buddha" hadbeen imported from Christianity. Buddhism had begun to decline in
popularity, and by the 4th century, Buddhism was in sharp
decline. Thus, it was in desperation that Buddhists sought something tocounter the promise of a Savior Christianity offered.
During this same period, Persian religion in the form of
Zoroastrianism also was exerting a strong influence in India, and it
too had this concept of a coming savior. Thus, this combination of
Persian and Christian influence became manifest in Buddhism as the"Maitreya" concept in India, which later became the Miroku ofJapan. The well-known scholar of comparitive religions, Elizabeth A.
Gordon, based her conclusions on a wealth of evidence, saying, "The
Maitreya of India became the Mirefu (?) of China and later the Miroku
of Japan. These words are equivalent to the Messiah of Hebrew and theChristos of Greek."*
Professor Ikeda Sakae of Kyoto University stated that
the Christ (Messiah) of the Keikyo believers of China and the Miroku ofJapan were of common origin. In other words, the fact that the Miroku
statue is from a temple founded by the Hata clan is of great
importance. It would appear that the Hata people did not dismiss
Buddhism outright, but instead saw the Messiah Jesus in the Miroku
statue.

This Temple Was Dedicated To "Uzumasa"
There is a group of idols in Kouryuuji that are called
the "Twelve Idols". These "gods" are in the form of humans, but they do
not look like Chinese or Indians at all. In fact, their appearance
looks very much like the ancient Romans. Thus, here too we see avestige of the Silk Road.
As mentioned above, Kouryuuji was established by Hatano
Kawakatsu, the leader of the Hata clan, who was a person highly reveredin Japanese society. He was recognized by Shoutoku Taishi (聖徳太子, Prince
Shoutoku) and had achieved the second rank in the "Twelve Ranks of the
Crown" system set up by Shoutoku Taishi.
Records indicate that Hatano was not ethnically the sameas the typical Japanese of that day, and "His countenance was not thatof a typical person." (Hayashi Razan, "Honcho Jinja Ko", 17th
century). Hatano's name also appears in the "Nihon Shoki" (Chronicles
of Japan). According to the Chronicles, in the 7th century, during thereign of Emperor Kogyoku (from 642 to 645 A.D.), people sang Hatano
Kawakatsu's praise, saying, "Uzumasa has the reputation of a god among
the gods, because he can put down the gods of this world." It would
appear that in this context "Uzumasa" was the name of the god enshrinedin the temple. The name "Uzumasa" still remains to this day as the nameof the district in Kyoto where Kouryuuji is located, and it seems thatthe people of that day understood "Uzumasu" to be referring to Hatano
Kawakatsu. To the Hata people themselves, however, it had a special
meaning.
In fact, according to Professor Saeki Yoshiro (as wellas other scholars, such as Teshima Ikuro), "Uzumasa" was probably
derived from the Aramaic or Syrian words for Jesus, the Messiah, whichwas "Ishu M'shekha" (Ishu Masha) (Ken: The katakana rendering seems
quite different from the Aramaic. Is it right? p.70) It is easy to
imagine this Aramaic rendering of the name known in English as Jesus
Christ being transformed into the Japanese phonetic system and comingout "Uzumasa". I can just picture the Hata people calling out the name
"Uzumasa" during their religious services. Upon hearing that, the local
people, who didn't really understand the meaning, then associated thatname with the people who used it. Likewise, the characters that werechosen to represent this name were太秦, with the秦being the same characteras "Hata". Practically these same characters are what are found in the
Keikyo churches of ancient China (except with大instead of太), again,
pointing to their Christian origins.

A similar thing occurred later during the "Kirishitan"
times when the Latin phrase "Deus" (God) was heard as "Daiusu". As
there were numerous "Kirishitan" Christians in a certain section of
Kyoto, that section became known as "Daiusu Machi", a name that isstill used today. Thus, Daiusu and Uzumasa both still remain as place
names in Kyoto to this day.
Within the grounds of Kouryuuji, there is an ancient
well that goes by the name of "Isarai". This well is referred to inrecords from the temple dating to 873 A.D. as being an old well, and soit dates back long before that even. It appears that the Hata tribe
used the well not only for drinking water, but also for holy water tobe used in their religious ceremonies.
My father took a picture of "Isarai" to the Ashurbanipal
Museum in Chicago to a scholar of Aramaic named Homer Assurian. The
answer he received to his inquiry was that "Isarai" probably comes fromthe Aramaic phrase meaning "Jesus is (my) shepherd." "Isa" is Jesus,and "rai" is "shepherd." Thus, it is likely that the name is areference to the 23rd Psalm.
My father and I have met Mr. Honma, the present owner ofthis well. He invited us into his home and showed us the geneology of
the Hata people that had been handed down from his ancestors. When we
told him about what we had discovered concerning the name, "Isarai", hewas really excited about it.
In passing, however, we should mention one other theoryof the origin of this name. In Chinese records, the nation of Israel isreferred to by the name一賜楽業, which is given the reading in Chinese"Isurae". (Ken: confirm) Thus, some have supposed that Isarai comesfrom the name for Israel. It's interesting to note that "Jacob's Well"
played an important role in biblical history, and the new name that God
gave Jacob was "Israel". Thus, that well could also be referred to as"Israel's Well". Therefore, both of these theories point to thebiblical roots of this name.

The "Dabide" (David) Shrine Of The Hata Clan
There is a Shinto Shrine very close to Kouryuuji that
goes by the name of "Oosake Jinja" (大酒神社). This was apparently at one
time included within the boundaries of Kouryuuji, and it was alsoestablished by the Hata clan. On the pillar at the gate are inscribedthe characters太秦明神, which are read "Uzumasa Myoshin", indicating that
this is the name of the deity enshrined there. The
characters明神literally mean "Brilliant God", and of course, "Uzumasa" isthe same name that was used to refer to Jesus Christ.
The historical records of this shrine indicate that the"sake" part of the name was originally a different character, and wasin fact大辟神社. Included within the range of meanings of this character辟is"son of heaven", and thus大辟could be referring to the "Great Son of
Heaven" Jesus Christ. Thus, it would appear that this shrine wasoriginally a place where Jesus the Messiah was worshipped.
Also, within the Keikyo translations of the Bible into
Chinese, the biblical name David was rendered with thecharacters大闢(pronounced "Dabui"). You'll notice that the internal partof the character闢is辟, and thus it is quite possible that大辟is a
simplification of the Chinese name for David. It is actually rather
common for the names of ancient shrines to maintain the samepronunciation while changing the characters with which they are
written.
According to the Bible, David was an accomplished lyre
player and dancer. On the gate of this jinja, we find the following
characters, "機織管絃楽舞之祖神" (Hataori kangengaku mai no soshin). (Ken: We
need to confirm on the pronunciation here.) "Hataori" refers to theweaving for which the Hata clan was famous for, and the next fourcharacters refer to music (specifically string instruments) anddancing. The last three characters indicate that the shrine isdedicated to the "ancestral god(s)" of these things. Thus, there could
very well be a relationship to the memory of David here as well.
This shrine, of course, is not a shrine dedicated toKing David of ancient Israel. In actuality, as the Hata people where
Keikyo believers in Jesus Christ, the allusions to David should beconsidered prophetic in nature. The coming Messiah in the Old Testament
was often referred to as "David" (e.g. Ezekiel 37;24-25, Hosea 3:4-5),
but as these are with reference to the promised Messiah, theseprophecies are in fact referring to Jesus Christ. Likewise, in the New
Testament, Jesus is referred to as the "Son of David" (meaning adescendant of David).
While Oosake Jinja would at first glance seem to be justa rather unimportant Shinto shrine along the side of the road, acareful analysis of the data shows that it originally was a place where
Jesus Christ was worshipped. It was, in fact, an ancient church, andhints of its past still linger today. It did not, however, come fromthe West and so it didn't look anything like a European-stylechurch. There was no pipe organ or stained glass windows, for theeastern Christians who had come to ancient Japan built their places ofworship in the native Japanese style.
While Kouryuuji was one of the few places of worshipfounded by the Hata clan that later took the form of a Buddhist temple,
there were numerous places that became Shinto shrines. The historian
Hirano Kunio writes in his book "Immigrants and the Ancient State,""Even though they were immigrants, the Hata clan were surprisingly
closely tied to things relating to Shinto."* This was perhaps because
the form of Shinto worship lent itself more easily to the expression of
their own religious faith.

The Descendants Of The Hata People In Modern Japan
With such a large immigration of Hata people into
ancient Japan, a significant portion of modern Japanese would be
expected to have Hata blood in their geneology. Japanese have far more
surnames than other Asian societies, and the name "Hata" has taken on
many forms. A few have maintained the name as is, using the character秦,while numerous other characters or combinations of characters have also
appeared on the scene with the same or related readings. After thereforms that took place in 645 A.D., many new family names
appeared. Until the Edo era, only upperclass Japanese had surnames in
addition to individual names. The general population only received
surnames much later. The following are a few of the varieties ofsurnames that came from the original秦:畑,端,畠,波田,波陀,羽田,八田,半田, and others
as well that are read "Hata" or "Hada." Likewise, numerous surnames towhich characters such as野(field) and山(mountain) have been added to"Hata" also
developed.
秦野and波多野(Hatano),畠山(Hatayama),畑川(Hatagawa),畑中(Hatanaka),廣幡(Hirohata), and八幡(Yahata) are just a few examples. A friend of mine isnamed畠田(Hatakeda), but he told me that his surname used to bepronounced "Hatada" in ancient times.
There are likewise numerous other names that scholars
have traced back to Hata roots. Representative of theseare:服部(Hattori),羽鳥(Hatori),林(Hayashi),神保(Jinbo),床(So),惟宗(Koremura),田村(Tamura),島津(Shimazu),長田(Nagata),長蔵(Nagakura),辛島(Karashima),小松(Komatsu),
大蔵(Ookura),依智(Echi),三林(Mitsubayashi),小宅(Kotaku),本間(Honma),高尾(Takao)

,高橋(Takahashi),原(Hara),常(Jo),井手(Ide), and赤染(Akazome). Likewise, famous
people in Japanese history, such as the ruler of Shikoku during theWaring State Period,長宗我部(Choso Kabe), and the ruler of Kyushu,島津xx(Shimazu xx) were also descended from the Hata clan.* (Asuka Akio'sreference goes here).

The Three Pillared Torii Gates And Their Relation To The Trinity
Within the Uzumasa section of Kyoto is a district known
as "Mototadasu no Mori" (元糺の森) in which there is a Shinto shrine that
goes by the names "Kaiko no Yashiro" (蚕の社, Silkworm Shrine) and"Konoshima ni Masu Amateru Mitama Jinja" (Ken: That's not read
Amaterasu?) (木島坐天照御魂神社, Shrine to the Spirit Shining From the Heavens
in Konoshima) (Ken: We need to check this meaning). Both of theseshrines originated with the Hata clan. Within this shrine is a very
unusual torii gate called the "Mihashira Torii" (三柱鳥居) which consistsof three ordinary torii gates arranged in a triangle so that they sharepillars. The "Mihashira Torii" that stands there presently is actuallya fairly recent reconstruction of what existed previously, but it has
been maintained from ancient times and is referred to in ancient
documents.
This unusual torii is included as one of the "Three
Great Torii Gates of Kyoto." Even though it is called a "gate", it
isn't one in the usual sense. It was, in fact, placed in the middle ofa pond as kind of divine symbol. It is a "sculpture" that symbolizes
some sort of "trinity," with three vertical pillars tied together at
the top with dual horizontal beams. As with all such symbols, there
must be something it symbolizes. Professor Ikeda Sakae wrote that the"Mihashira Torii" in all likelihood was a symbol of the Trinity as
understood within the primitive Christianity practiced by the Hata
people.*It's interesting to note that in Japanese mythology,
gods are counted using the term "pillar" (hashira), as in "Hitobashirano Kami" (一柱の神, "one pillar god"), "Futabashira no Kami" (二柱の神, "twopillar god"), etc. The use of pillars of stone or wood to symbolize God
was likewise common in ancient Israel. It is thus plausible that theHata people adopted that symbolism and then represented their belief inthe Triune God by putting together this three-pillared torii.
The pond in which the "Mihashira Torii" stands,

"Mototadasu no Ike" (元糺の池) is an idealic setting, with pure springwater welling up from beneath. It is reported that once a year, theHata people, along with the Yamashiro people, performed purification
ceremonies there.*
The characters元糺, which are read "mototadasu", areequivalent to the modern Japanese元を正す(moto wo tadasu), meaning to"straighten out (one's) foundations." Thus, when people came to do thepurification ceremonies, it was to set things right with their spirit
and soul. As the shrines in Kyoto that were closely related to the Hata
clan (particularly "Kamigamo Jinja" (上賀茂神社) and "Shimokamo (?) Jinja"(下鴨神社)) were closely allied to the Imperial family, it is likely thatthe emperor himself participated in these purification ceremonies.
This pond clearly had deep religious significance, andas it was closely related to the faith of the Hata people, it is alsoquite likely that Christian baptisms were held there as well. It is as
if the "living water" described in such passages as John 4:10 iswelling up there from the Triune God symbolized by the "MihashiraTorii" in the center of the pond!
There are even steps leading down into the water, thus
resembling the baptismal sites along the Jordan River in Israel wheresteps lead down to the river. Many people still today receive baptismat these sites along the Jordan, and so given this evidence ofcorrelation between the two, it is not difficult to imagine thatsimilar baptisms were performed at this pond in Kyoto in ancient
times. After all, baptism is a kind of purification rite in itself, andso a yearly purification from the standpoint of the Hata people could
easily be considered a renewal of their baptismal vows.
With this background in mind, it is clear that the"Mihashira Torii" in "Mototadasu no Ike" has deep significance, and yet
people going to that shrine today usually have little awareness of its
real meaning. They don't attach any special significance to it and forthe most part know very little about the history of the Hata
people. Nevertheless, on the historical plaque erected at the shrine,
it clearly states, "Here the Hata clan introduced Keikyo (Nestorian
Christianity) into Japan, and this shrine still contains vestiges ofthat time."
There is also a "Mihashira Torii" in Tokyo at the"Mimeguri Jinga" (三囲神社) in Mukoujima of the Sumida Ward. What's
particularly interesting about this torii is that under it is awell. Thus, it likewise is closely related to water. A little research
into its origins revealed that this shrine is also related to the Hataclan through the Mitsui family, which is famous for Mitsukoshi
Department stores among other business ventures. The Mitsui family was
related to the Hata clan not only through blood ties but also by way ofbusiness accumen.
I also located other "Mihashira Torii" on TsushimaIsland in Kyushu. The "Watatsumi Jinja" (和多都美神社) actually contains two"Mihashira Torii", one of which is very similar to the one in Tokyo. It
is about 2 meters high. The other one has in its midst a turtle-shaped
stone that is called "Turtle," along with a spring. This particulartorii is also a relatively recent reconstruction based on ancient
records. According to the priest at that shrine, there are many moresuch ancient mihashira torii here and there around Japan, though manyor them have not be maintained.
The symbol of a turtle reminds me of another shrinebuild by the Hata clan named "Matsunoo Daisha" (松尾大社) in which we finda "turtle well." Likewise, after the death of Shoutoku Taishi, anartist related to the Hata clan made an embroidery entitled "Tenjukoku
Shucho" (天寿国繍帳, Embroidery of Long Life in Heaven) which features aturtle. Also, the famous "Nestorian Monument" in China itself includes
the symbol of a turtle, with the monument riding on top of it. Thus, it
is apparent that the symbol of a turtle was important to the Hata
people. Therefore, it very likely that this shrine in Tsushima was also
originally an Eastern Christian church.
Returning to the "Silkworm Shrine" (Kaiko no Yashiro)that was build by the Hata clan in Kyoto, it states that it isdedicated to the worship of "Amenominakanushi no Kami" (天之御中主神), andthat the spirit of this god descends into the center of thethree-pillared torii. In Shinto mythology, the first god to appear is"Amenominakanushi no Kami," and he is described as ruling the heavens
and earth from his throne in the center of the universe. This god issaid to be the central god who is without form and who never dies. One
Shinto scholar, Watanabe Ikarimaru (渡辺重石丸), even went so far as tostate that "Amenominakanushi no Kami" is the equivalent of Yahweh, theGod of the Old Testament.*
It is also important to note that Shinto mythology
alludes to a "trinity" of sorts that goes by the name of "Zoke Sanshin"(造化三神, literally, "Creation Three Gods"). This trio of gods appear in
the beginning and are followed by "Kamiyo Nanayo" (神代七代, literally "GodAges 7 Ages"), which would appear to have some relationship to the 7"Creation Days" of Genesis.
One other "Mihashira Torii" of significance can be foundin the ancient capital of Nara, in what is known as the "Oomiwa Jinja
Oomiwa Kyokai" (大神神社大神教会, literally, "Great God Shrine, Great God
Church"). According to the explanation given at this shrine, thisthree-pillared torii represents the "Zoke Sanshin" as "Mihashira Ittai"(三柱一体, "Three Pillars, One Body"). Many scholars believe that this"Oomiwa Jinja" likewise had close ties with the Hata clan. Thus,
putting all of this evidence together, it appears highly likely thatthe Hata clan's worship of "Amenominakanushi no Kami" as a "trinity"
was an adaptation from the biblical faith they brought with them toJapan.

Keikyo Was Not Heretical
Keikyo, the variety of Christianity that developed in
the East, came into Japan not only in the version that was followed by
the Hata people, but it also accompanied other peoples that came into
Japan as well. These Christian believers all had a great impact inancient Japan. Nevertheless, this same Keikyo was viewed in the West as
a heresy from the 5th Century onward.
Some people today still view Keikyo as just one of thevarious heresies of Church history, saying that it (Nestorianism) was
specifically labeled such at the Council of Ephesus in 431 A.D.. This,
however, is not a fair assessment.
By that time in the history of the Roman Catholic
Church, the tradition of referring to Mary as "the Mother of God" andpraying to Mary had already begun. The bishop of Constantinople at thattime was a man by the name of Nestorius, and he publically criticized
this practice. "It is correct to say that Mary is the mother ofChrist. But she is not the mother of God. God has no mother."*
He believed that there was a grave danger of thispractice developing into a kind of goddess worship, and so he lobbied
for its discontinuence. Thus, in this regard, Nestorius' view was
similar to that of the later Protestant movement. In fact, in his book
"On Foot To China," John M. L. Young wrote that the faith of Nestorius
was essentially the same as that practiced by modern Protestants.*
What Nestorius said concerning the practices thendeveloping in the Roman church were basically the same as what later
Protestants said. Likewise both believed in such basic Christian tenetsas the Trinity and the dual nature of Jesus Christ being both fully God
as well as fully human. Thus, the label of "Nestorianism" as hereticalis not accurate.
Tezuka Masaaki, a pastor in the United Church of Christ
in Japan who has studied "Nestorianism," stated in a message at theJapan Bible Forum (2001) that "Nestorius' views were thoroughly
biblical" and that his being labeled a heretic for basically politicalreasons resulted in great losses for the Christian movement. There are,in fact, numerous theologians who are reevaluating Nestorius and his
views.
After Nestorius was banished from the West, he was
accepted in the Assyrian Church of the East. This action, then,cemented the rift that had developed between the Eastern and Westernchurches. As with all such splits, there was much pain
involved. Looking for the silver lining in the clouds, however, thisrift with Europe caused the Assyrian Church of the East to focus its
efforts further to the east, and so "Keikyo" spread explosively to theeast.
While long overdue, at the end of the 20th Century, areconciliation is taking place between the Roman Catholic Church andthe churches of the East. In 1997, the Pope met with the prelate of the
Assyrian Eastern Chruch, Mar Dinkha in Vienna, where he made apologies
for the sinful attitudes of the past. These apologies were heartily
welcomed, and the two shook hands as brothers in Christ. Thus, theRoman Catholic Church no longer labels the Eastern Church as"heretical".
At the time the split between the Eastern and Western
Churches took place in the 5th Century, the West put the label of"Nestorianism" on the Eastern Church as a sign of derision. Those in
the Assyrian Church obviously did not use this label in referring tothemselves. After all, Nestorius was not their founder. Their faith was
based solely in Jesus Christ, and their first bishop was Thomas, one ofJesus' disciples.
Thus, Keikyo, or the Assyrian Church of the East, was
not some new sect begun by Nestorius in the 5th Century, but dated backto the very beginning of Christianity. Professor Ikeda Sakae described
the situation thusly, "The very name 'Nestorianism' is a misnomer for
the Assyrian Church of the East. The Assyrian Church of the East, or
Keikyo, has existed from the 1st Century, long before Nestorius."*Samuel H. Moffet wrote in his book, "A History of
Christianity in Asia" that the reason for the split between Western andEastern Churches in the Fifth Century was principally due to cultural

and racial, rather than doctrinal, reasons. The Western Chruch wasbasically Caucasian while the Eastern Church was principally people ofcolor. Thus, it was more a matter of the white Europeans distancing
themselves from non-whites. The result, of course, has been that
Western Christianity came to be perceived as the "white man's
religion."*
The Eastern Church, then, reached out further into the
Orient to form a basically Asian Christianity. Professor Saeki Yoshiro
described their missionary efforts as follows: "This movement wascompletely self-generated and self-supporting. They did not send out
individual missionaries as kind of 'commandos' for God, but instead
moved about as tribal units. Among their ranks were carpenters,
teachers, architects, doctors, nurses, evangelists, tutors, pastors andscholars, along with their animals. These caravans eminated from their
theological schools in Edessa and Bagdad and traveled through India,
China, Korea, Japan, Vietnam, Tibet, the Philippines, Mongolia andother Asian countries."*(Quotations for pictures) From 431 A.D. onwards, the Roman Catholic
Church referred to Keikyo ("Nestorianism") as heretical, but on Nov.
11, 1994, the two churches were reconciled.
Mar Dinka
Pope John Paul II "Let us
forgive each other and be reconciled."

Keikyo believers as drawn on the walls of a temple in "Kosho" (?) in
Central Asia. (Or is that the name of the temple itself?) It shows 3
ministers with each holding holy water in his right hand and an incenseburner in his left hand preparing to perform the right of baptism.
(Berlin, Museum of India ?)The Keikyo That Came To China
Following the rift between the Assyrian Church of theEast and Rome, the Eastern Church spread rapidly to the east, soon
reaching into China. It was in China, that the term "Keikyo" (aspronounced in the Japanese reading of the Chinese characters景教) cameinto being. Keikyo literally means "Luminous Teaching", with thecharacter景referring to the luminous light of the sun.

When did Keikyo believers first enter China? History
books record that in 578 A.D., Mar Serugisu (?) came "from the west"
into China with his family and settled in Rintao (?) about 500
kilometers to the west of Chouan. We now know, of course, that
pre-Keikyo Christianity had come in much earlier, but this is theearliest confirmed date we have for Keikyo.
The first mention of Keikyo leaders formally visiting
the Chinese emperor was in 635, when the priest Alopen (written阿羅本inChinese, the name used to translate the biblical name Abraham) paid
homage to the emperor in Chouan with his entourage of 21 followers. The
capital Chouan was at that time one of the largest cities in theworld. Alopen presented Emperor Taisou (太宗) with the Bible together
with commentary on its teachings written in Chinese. The emperor was
deeply impressed by what he read, and is recorded to have said, "Thetruths presented here are far more than I see in Confucianism or
Buddhism. I have believed, and so to my subjects, I say, 'Follow myexample.'" Through this, then, Keikyo received official sanction fromthe emperor and for the next 200 years flourished in China. The first
Keikyo church was erected in Chouan in 638, and branch churches were
founded throughout the kingdom.
If Alopen had come to the emperor 10 years earlier, theresults might have been very different. The previous emperor
Kao-tsu (高祖) (618-626) was partial to Confucianism and had followed thecounsel of Confucianist leaders to label Buddhism as a "foreign
religion" from the West. From China's point of view, India was in thewest, and so Buddhism was a "western religion". So, it is likely that
Keikyo would have been similarly treated and rejected. Emperor
T’ai-tsung (626-649), however, was much more open-minded than his
predecessor, and so Alopen found receptive ears in this emperor.
Among the first things the Keikyo believers translated
into Chinese were the Bible (entitled literally, "The Book of Jesus
Messiah"), and a book entitled"The Doctrine of Monotheism." While theseancient translations no longer exist (Ken: Is that right?), one itemthat does give us a window into this era is the famous "Nestorian
Monument" discovered in Seian (西安= Xian) (formerly Chouan (長安)) thatwas errected in 781 A.D. Professor Saeki Yoshiro has done a great dealof research into Keikyo and even wrote a classic book in English
entitled "The Nestorian Monument in China," a work that is frequently
quoted even today in other historical works.
This book has received high marks from otherresearchers, including the Syrian scholar, Professor A. H. Sayce, whosent in a commentary on the book, as well as Sir William Cecil(?), andProfessor Hattori (Name?), a professor at Tokyo Imperial University andregent of the Oriental Society. The popularity of Saeki's book is
testified to by the fact that both the first and second printings weresold out within the first year.
Professor Saeki was a prolific writer, authoring 55
books during his lifetime. My father and I got to be good friends withhis family, and they showed us numerous handwritten and typed
manuscripts on Keikyo along with photographs of various relics andimpressions taken off the monument, etc. Not only did they show them tous, but even gave us many of them for our work, encouraging us to carryon the work. This was a great encouragement to us, and we have used
many of those items in the public exhibitions we have held.
Following in the footsteps of the Keikyo priest Alopen,
numerous other Keikyo believers also came into China. Chinese
historical records indicate that a priest named Gabriel (also known as
Chilieh as appears on the Nestorian tablet and in T’ang dynasty
documents) came into the port of Canton by boat in 713 (or perhaps even
earlier). At that time Canton was an important trading port withforeign nations. Gabriel lived among the merchants and artisans ofCanton learning their language, and then began to evangelize in thatpart of China. Records also show that a priest named Gewargis likewisecame in 744 A.D.
Keikyo churches were soon built in all 10 provinces in
China. This had a profound influence on the society as a whole. For
instance, as the Keikyo households did not hold any slaves among them,this witness encouraged Chinese to begin to call for the abolishment ofslavery. Thus, as Keikyo's influence spread, Chinese society began tochange.
One section of the Nestorian Monument tells of a memberof royalty who used the wealth he had attained not for himself but forcharity and evangelism. Every year he would fund a retreat for Keikyo
believers that lasted 50 days. They would gather together and read the
Scriptures and pray. Hungry people who came to the "Holy Meeting" would
be fed and the naked clothed. The sick were given medical treatment andthose who had died were buried in dignity. Outside of this time frame,of course, he continued to lead a selfless life, doing much good andpostively influencing many people.*
Another interesting episode is recorded in the 13th
century, when a local Chinese politician by the name of "Ma" (馬, horse)
became a Keikyo believer. In his geneology, it was written, "Thedescendants of Ma had the same faith as the house of the great
Nestorius from the West." Once, on a flight to Macao, I noticed thatthe stewardess who was serving me had the same name as Mr. Ma. She wasquite a beauty, and her features were a bit different from the typical
Chinese, with what looked like a bit of European influence. I asked her
if she knew who here ancestors were. She said she didn't have any idea,
and so when I told her she was likely descended from the famous
Nestorian believer Ma. I told her about the records concerning theentire Ma family showing how dedicated they were to the gospel and toacts of charity to help others. Needless to say, she was overjoyed tohear that, and her face was glowing with excitement as she asked me
numerous questions about what I had learned about her ancestors. This
was an example of how people change when they learn about theirancestors, for one gains understanding about one's roots.
In his books, Professor Saeki notes that even some of
the religious ceremonies practiced in China at that time, along withmuch in such diverse fields as medicine, trade, the legal system andastronomy came into China from the Middle East by way of the followersof Keikyo. He also noted that it was especially during the Tang Dynasty(618-907 A.D.) that Keikyo had a profound influence in China. During
this era, Japan sent envoys to the Tang court and had its
representatives study in the capital city, Chouan. In fact, until thepractice ended in 894, 500 to 600 scholars were sent at a time to stayfor periods of 2 to 3 years.*(koujien, kentoushi) Thus, Professor Saeki
concluded that these emissaries were influenced by more than things
that were purely of Chinese origin. They were also influenced by agreat deal of Chinese culture that itself had been strongly influenced
by Keikyo and the ideas its followers had brought with them.

A Variety of Religions and Cultures
It is obvious to anyone who looks at the evidence that
far more than Buddhism entered into ancient China and Japan. In
addition to primitive Christianity, numerous other peoples with avariety of worldviews also immigrated in. Those that are mentioned inexistant records are, of course, only the tip of the iceberg. A good
example of one that can be indirectly confirmed is a note in an ancient
work called徐福伝説(Jofuku Densetsu in Japanese pronunciation). Thisaccount dates from long before the Hata clan and Keikyo and is not
mentioned in any existant Japanese record. The account is found in a
Chinese work called史記(Shiki) written by a man named司馬遷(Shibasen in
Japanese pronunciation) who lived from approximately 145 to 86
B.C.. According to this account, the first emperor Shin (written withthe same character as Hata秦) was looking for some potion of eternal
youth. At his order, a man named徐福(Jofuku) led a group of several
thousand men and women to "a land across the sea." This "land acrossthe sea" was apparently Japan. There is, however, no mention of thisgroup of people ever returning to China, and so they apparently ended
up settling in Japan. The timing is interesting in that this coincides
with a sharp increase in the population of western Japan and the
beginning of the Yayoi Culture. It would seem that these people found agood life in their new land and just stayed were they were. It also
implies that the Yayoi culture that quickly developed then was sparked
by the immigration of these people into Japan.
There is other indirect evidence of such migrations into
Japan for which no direct references can be found in existantrecords. One of note is that myths recorded in the ancient annals ofJapan (Kojiki and Nihon Shoki) indicate influence from Greek mythology,
with the implication that people who had adopted the myths of ancient
Greece also came into the Japanese archipelago. For instance, when awoman was about to be eaten by the monster snake "Yamata no Orochi",the hero "Susanoo" drove the giant snake away, saving her, and thenthey got married. While the names are, of course, different, this exact
same scenario is found in the older Greek mythology.
Likewise, such themes as "Izanagi" going into the landof the dead to try to bring back his wife from the dead and the goddess"Amaterasu" getting angry at the violence inflicted on her by her
younger brother "Susanoo" hiding behind a rock, which plunged the world
into darkness are also found in the same form in ancient Greek
mythology. These same themes are found in the cultures existing all
along the Silk Road, and so it is obvious that these themes weretransmitted from their origin in Greece along the Silk Road all the way
to Japan. This doesn't mean that Greeks themselves necessarily made it
all the way to Japan. But it does mean that peoples who had at least
adopted that aspect of Greek culture did come that far.
Another example of this sharing of themes is found in
the concept of the天孫降臨(Tenson Kourin, the coming down of thedescendants of Heaven). The descendants of the gods were said to havecome down to earth, and this was the beginning of the Yamato (Japanese)
people. The exact same theme is found in Korean mythology as well, andso we can conclude that it is likely that people immigrating overbrought that idea with them.
Japanese mythology also includes stories that may very
well be reworkings of stories found in the Old Testament of the
Bible. The names of people and places are entirely different, but theoverall scenario is very similar. Examples of this are listed in a bookentitled "Nihon, Yudaya Fuuin no Kodaishi" (The Ancient History ofJapanese and Jewish Seals) by Tokuma Shoten (p. 212).
The conclusion is that while many records of earlymigrations were lost, the indirect evidence for numerous peoples with avariety of cultures migrating into Japan is very strong. Sugiyama Jiro,
head of the oriental archaeology section of the National Museum inTokyo and regent of the Oriental Society said in his book "Tenbin no
Perujajin" ("The Persian With the Scales", Seidosha), "The evidence
that an encyclopedic mixture of knowledge and technologies from theGreek and Roman cultures, along with the Mesopotamian, Hebrew, Iranian,northern Eurasian, Indian and Tibetan cultures flowed directly into
ancient Japan along the Silk Road can clearly be seen."* (p. xx)
Cultures obviously don't enter into a new region without
people who practice them bringing them with them. My own ancestors were
Assyrians who practiced the Keikyo religion. To my Japanese readers I
would say that if you could trace back your own ancestors, you mighteven find that far back you have a Greek, Assyrian, Persian, Jewish or
Armenian ancestor.
Those ancestors might have been Buddhist, but they also
might have been Muslims or Zoroastrians. And, of course, many of themwould have been Christians of the Keikyo variety. At any rate, without
a doubt there would have been some connection with the Silk Road. Yes,a wide variety of people immigrated into ancient Japan. In this sense,
the Japanese are not simply a monoethnic group. Japan is multiethnic.

DNA Speaks: Japanese = Multiethnic
DNA expert Horai Satoshi has a very interesting reporton his research in his book "DNA人類進化学" (DNA Jinrui Shinkagaku, DNA andthe Study of Human Evolution) (Iwanami Kagaku Library). Dr. Horai took
DNA samples from 5 groups of people, Chinese, Koreans, Ainu, Okinawans
and mainland Japanese. Of the mainland Japanese group, 24% showed
genetic characteristics that were particularly common in Korea, which
26% matched those found in China. Eight percent had markers that wereindicative of Ainu roots, and 16% had Okinawan characteristics. The
remaining 26% had characteristics that did not match any of these fourother groups. Of that remaining 26%, about 5% had a special
characteristic that appears to be unique to Japanese, and is almost
never found among the other Asian groups.*

This research demonstrates conclusively that theJapanese have multiethnic roots, and that while it is not surprising tofind large Chinese and Korean contributions to the gene pool, there aremany other strands intertwined as well. Dr. Horai has thus demonstrated
that the genes that make up the Japanese population is a mixture of anumber of contributions that came in as waves of different ethnic
groups moved eastward along the Silk Road until they had nowhere elseto go and thus settled in Japan.
Another research group at Tokyo University investigatedthe DNA of a virus called the "JC virus" that has the unusual propertyof only being passed on from mother to child and can't be passed onfrom another person. The Tokyo University group analyzed this virus insamples taken from numerous ethnic groups from around the world to see
what that could tell us about the roots of the Japanese. They foundthat there were 12 basic strains of this virus around the world, 4 ofwhich were found among Japanese. These 4 strains were as follows: "Typecommon on Korean Peninsula", "Type common from the Korean Peninsula
into Northern and Central China", "Type common in Southeast Asia", and"Type common to Europeans and the Turks" (EU type).
This "EU type" is unique to the Caucasian groups ofEurope and Asia Minor, and yet it was found in between 10 and 20
percent of the population of the Tohoku region of Japan. This variety
is almost never found in any other Asian country. As a roughgeneralization, the "Type common on Korean Peninsula" was mostprevalent in northern Japan, while in western Japan, it was the "Typecommon from the Korean Peninsula into Northern and Central
China." Okinawa and the southern portion of Kyushu showed aperponderence of the "Type common in Southeast Asia."
The Tokyo University research group concluded from thisline of evidence as well that the modern Japanese are descended fromnumerous groups of peoples migrated into Japan in ancient times. This
includes the likelihood that a significant influx of Caucasians also
settled in ancient Japan.
As Japan is at the eastern edge of the Asian continentand faces a vast ocean to the east, it is clear that all ancientancestors of the Japanese migrated in from the west. These peoples
moved eastwards across Asia, finally stopping at the Pacific Ocean, as
they could go no farther.
I have visited with the Ainu in Hokkaido on several
occasions. I recall noticing how similar some of their facialcharacteristics were to my own, with their sharp, Caucasian-likefeatures. Of those whose recent ancestory includes enough Japanese
blood to make their features more oriental still sometimes have blueeyes. Likewise, the Ainu do not have the "blue spot" at the top of
their buttocks at birth, which is characteristic of Mongoloid
peoples. They more easily fit into the "Caucasoid" group.
Another interesting tidbit of evidence is in a
traditional Ainu food that is identical to a snack eaten in the Middle
East from ancient times. It's a kind of wrapped cracker somewhat
analogous to the "norimaki" (seaweed wrapped) rice crackers popular inJapan today. This same snack is eaten today by the Assyrians in the
Keikyo Churches that exist in America. (Ken: a bit more explanation as
to what kind of snack this is would be helpful)

Pictures;
I was surprised to see the Ainu eating a traditional snack food that is
identical to the "Doluma" (rice and lamb meat wrapped in grape leaves)eaten in the Middle East. I also saw it being eaten in a Keikyo Church
in the U.S.
Tokita Irenka and the author dressed in traditional Ainu clothing.

The face of Akibe Hideo, a full-blooded Ainu. His sharp features are
similar to that of a Caucasian.

Sugano Shigeru (?) of the Nifutani (?) Ainu Museum shows off an Ainu
flag. Notice the symbols on the triangle in the center. They look very
similar to the Menora, the special candlestick holder used in Jewish
synagoges.

Chapter 3
The Other Japan

Keikyo Believers Came To Japan
In this section, we will be looking a bit deeper into
pre-Xavier Christianity in Japan. Let us begin by looking at someevidence found on the mainland just north of the Korean Penisula, which
was along the main route for entry into Japan. Near the city ofAnshan (鞍山) in southern Manchuria, a Keikyo gravesite has been
excavated. The remains of seven people were found there, and a cross
was found near the skull of each of the bodies. Among the other items
found in the graves were coins minted between 998 and1006 A.D.. Likewise, there was also a Keikyo cross found carved in thegrave of the king of that region, King Nayan (Naian).*Keikyo relics have also been found in southern Korea inthe Keishu (慶州) region. In the famous Buddhist temple, Bulguksa (仏国寺,
Bukkokuji in Japanese reading, literally meaning "Buddhist Country
Temple"), a Keikyo cross dated between 677 and 935 A.D. was found. Even
more importantly, writings of Keikyo doctrine entitled, "The Book ofJesus Messiah" were found in a stone cave in Keishu along with Buddhist
writings.*
When I went to Korea, I saw these relics for myself. It
may seem strange for Keikyo artifacts to be unearthed in a Buddhist
temple or to be found together with Buddhist writings, but we now knowthat Keikyo writings were also read by priests in such temples in Japanas Kouyasan and Nishi Honganji. I will return to that subject later.
Dr. John M.L. Young, a scholar born and raised in Korea,
is convinced that the basis for the Korean script known as "Hangul,"
was first developed by Keikyo missionaries in Korea more than 1000
years ago. This early work, then, was revived by a Korean king some 500
years ago to develop the modern Korean "alphabet" that came into
general use in the early 20th century during the Japanese
occupation. (Ken: this should be documented. Do any Korean scholars
recognize this? Also, I find it a bit surprising to learn that its use
spread under Japanese rule. I would think it would be surpressed! Needto clarify)(pictures)

This portion of a Keikyo Bible was found together with Buddhist
scriptures in a cave in Korea. This indicates that there wasinterchange between the two faiths.

A stone Keikyo cross unearthed in 1956 in the Buddhist temple Bulguksa(仏国寺) in Korea. This likewise points to Keikyo having been in Korea.

These Keikyo believers also came to Japan. According to
an 8th Century document known as "Shokunihongi" (続日本紀), a Persian by
the name of Ri Mitsui (李密医, also known as Ri Mitsuei,李密翳), who was botha doctor and a Keikyo missionary, came to Japan in June of 736 AD.*(*Note: terms such as "missionary" and the Gregorian Calendar date are,of course, not in the original, but are implied or can be calculated
from the ancient Japanese dating system.) This ancient record also
indicates that persons referred to as "Keijin" (景人), who wereapparently leaders of the Keikyo church, accompanied him.
The term "Keijin" refers to Keikyo believers, and it isrecorded that in November of that year, they were given a special"rank" (recognition) by Emperor Shomu (聖武). The fact that they received
such recognition after being there only 6 months likely indicates thatthey had made a deep impression on the emperor and had developed aclose relationship with him. As Ri Mitsui and another figure named Koho
(皇甫) were in effect "missionaries", they no doubt tried to communicate
their faith to the imperial family. It appears that they met with somesuccess, as a term formerly unseen in the imperial household records,"keifuku" (景福), a Keikyo term literally meaning "bright happiness",suddenly becomes prominant. For example, in a prayer entitled"Kokubunji Konryu no Mikotonori" (国分寺建立の詔, prayer for the founding ofKokubunji) written in 741 by Emperor Shomu, we see the phrase "seeking
universal keifuku", a term that was used by the Keikyo church in
China. Likewise, in this prayer, the Kokubunji Temple is referred to asa temple of "Bokke Metsuzai" (法華滅罪, flourishing the (Buddhist) way anddestroying sin). The use of term "tsumi"罪(sin) and the consciousness of
sin was not originally a part of Buddhism. Thus, it is apparent thatthe adoption of this word滅罪(metsuzai) at this time points to the
influence of keikyo thought.
It is also interesting to note that the Keikyo leader
Koho who came into Japan with Ri Mitsui was an accomplished musician
who apparently left his mark on "gagaku", Japanese traditional court

music. Every year, when this esoteric music is played in the imperial
court, the president of the Japan Gagaku Association, Oshida Hisaichi(?) (押田久一) states that the music entitled "Etenraku" (越天楽, music fromthe heavens) is "Keikyo music that came from Persia." Thus, we can seethat Keikyo left its influence in rather surprising places.

The Effect Keikyo Had on Empress Koumyou
It is apparent that the wife of Emperor Shomu, Koumyou
Kougou (光明皇后, Empress Koumyou, 701-760 A.D.), was also greatly
influenced by Keikyo. My father did quite a bit of research into thisand he often mentioned it to me.
"Ken, according to ancient Japanese tradition, theempress' child, who was in line to become the next emperor, was dyingof a blood disease that appears to have been something likeleukemia. Researchers say that when the Keikyo medical missionary Ri
Mitsui saw this, he read Bible portions to the empress. He didn't havethe entire Bible with him, but only Matthew's gospel and the Ten
Commandments. The bible he used was written in Assyrian and Chinese,and so he had to go through an interpreter.
"He read to her from Matthew chapter 8 about Jesus
healing sick people. He then asked the empress, 'Do you believe Jesus
Messiah could heal your son?' She answered, 'I can't make a publicannouncement of it, but I believe.' They both prayed to Jesus to heal
her son, and he miraculously recovered. The empress was so full of
thanksgiving that she became very pro-active in doing works of mercy
for the poor. After gaining permission from her husband the emperor,
she built an institution called 'Hidenin' (悲田院) in the capital Nara toserve the destitute, sick and orphans. Likewise, she built anotherinstitution called 'Seyakuin' (施薬院) to dispense medicine to those who
couldn't afford it and an additional hospital for the poor named'Ryoubyouin' (療病院).
"Not only did she build these institutions, but she went
to serve as a nurse in them herself, in spite of her rank. I've seen an
ancient painting depicting her doing just that. In the Hokkeji Temple(法華寺) in Nara, there is still preserved a bath were she washed thebacks of patients even going so far as to suck the puss out of wounds
and spitting that out.
"Ken, when do you think this all took place? It was in
the 8th Century more than 1200 years ago! So, here we have an example

comparable to the work of Florence Nightingale and Mother Teresa taking
place in ancient Japan!"It wasn't just my father who told me this. I also readprofessor Ikeda Sakae's account of this where he affirms that thebackground for her life of love was the influence of the Keikyo
believer Ri Mitsui. (Ken: add name of book) Japan's popular press
usually portrays this famous empress as being a devout Buddhist
believer whose acts of mercy were based in Buddhist thought. An
historical analysis of the Buddhism of that day, however, shows thatsuch acts of mercy were not a part of typical Buddhist
thought. Buddhists of that day sought "enlightenment" and "higher
knowledge," and thus were not inclinded towards works of mercy as thesewould not further their purpose. Likewise, the Buddhism of that era wasclosely tied to the state and to maintaining public order. These arefacts recognized by Buddhist scholars.*
On the other hand, among the Keikyo Christians, suchacts of mercy were taken for granted. All along the Silk Road fromancient Assyria eastwards Keikyo Christians performed deeds similar towhat Empress Koumyou did. This history would no doubt have been told tothe empress by Ri Mitsui.
In fact, one of the primary reasons Keikyo Christianity
spread throughout Asia was the high level of medical knowledge andskill many believers had along with their public service and actsof mercy. It was for this reason that they gained the deep respect ofpeople wherever they went, and it is what opened the door for many toaccept their message. For example, in China, a Keikyo Christian by thename of Abraham began a medical mission and his decendants carried onthat work for 15 generations. He provided free medical service for the
local people and preached to them the good news of Christ.*
Keikyo Christians had been establishing institutions
such as those set up by Empress Koumyou in numerous places, and thus
what she did was not something brand new. The great work she did wassomething Keikyo Christians had been doing all along. In fact, thepostumous name "Koumyou" (光明) that she was given after death is itself
a Keikyo term. It literally means "bright light" and Keikyo was also
know as the "Bright Light Religion" (光明の宗教, Koumyou no shuukyo).

Empress Koumyou and Her Act of Sucking Out Puss >From Patient's Wounds
There is an ancient tradition that holds that EmpressKoumyou at one point sucked out the puss from lepers' skin. This, ofcourse, is in stark contrast to the way lepers (or those suffering fromHansen's disease) were treated in Japanese society. The normal
procedure of that day was to gather any lepers and herd them into an
open area outside of town and have them sit on straw mats. After
feeding them a last meal, a Buddhist priest would preach to them andthen they would be burned alive to cleanse the area of the dreaded
disease.
On the other hand, Keikyo Christians were known forbuilding special care facilities for lepers in a variety of placesacross Asia. This was similar to the work done in Europe by groups suchas the Franciscans who worked sacrificially to bring dignity to thelives of these outcasts. Saint Elizabeth (?) of Hungary was also known
for self-sacrificing care of lepers. Thus, what Empress Koumyou did inJapan was of an equal caliber.
A literary work written some 500 years afterwards
records the way her story had been handed down through thegenerations.
"The Empress Koumyou had a bath-house built to whichpeople could come irrespective of the rank in society. She also decided
to serve as a nurse in that facility pledging 'to wash the bodies of1000 patients.' Those around her tried to dissuade her, but her mind
was made up and she forged ahead with her plan.
"After the 999th patient, the time came for the final
patient to come forward to be served. He was a leper far along in the
progression of the disease. As he entered the bath, a bad smell soon
permiated the room. The empress was taken back by this, but she thought
to herself, 'This is the last one to fulfill my pledge,' and so shebegan to wash his back. The leper then said to her, 'I have a very bad
disease and have suffered much from these boils. A doctor once told methat if someone would suck the puss out of the boils I would become
well, but there is no one in this world who is so merciful. So, my
condition has become progressively worse. You, however, O Empress, area person of great mercy and have saved many people on an equalbasis. Can you perhaps save me as well?'"Needless to say, this was not an easy request to grant,
and so the empress had a difficult time mustering up the courage to do
this. But she thought that since this was her last patient, she would
do it no matter what, and so she began to suck out the puss from eachboil over his entire body, spitting it out from between her beautiful
teeth. After she finished, she said, 'There, I've sucked the puss out

of each one for you. Go now, but please don't tell anyone about
this.' As the patient left the room, his face was shining and everyone
who saw him was amazed."
This is how this ancient story is related in the book,"Genko Shakusho" (元亨釈書, literally, "origin receiving Buddhist
writings"). This book was written in 1322 A.D. and tells of various
historical personalities and events that related to Buddhism inJapan. It was authored by a monk named Kokan Shiren (虎関師錬) at the
Nanzenji (南禅寺) Temple in Kyoto. After he relates this story about the
Empress Koumyou, he then procedes to criticize what she had done.
"It was alright for the Empress to have the bathbuilt. However, for her to have washed the bodies and suck out the puss
was going too far. Without doing that sort of thing, if she only had
sincerity, she could have worshipped Buddha anywhere. The Empress' actsof mercy simply defied common sense." In other words, this Buddhist
monk is saying that the actions of Empress Koumyou were "un-Buddhist"in their nature.
It is easy, however, to understand how her acts of mercy
could come out of Christian thought. For instance, the Belgian priest,
Father Damien (1840 - 1889) did something very similar when hevolunteered to go to the leper colony on Molokai Island in Hawaii. He
served both the physical and spiritual needs of some 800 lepers who had
been sent there, and he served them until he himself joined their ranks
as a leper and died. The Empress Koumyou showed a similar attitude tothat of Father Damien.
In the Bible too, we see Jesus touching lepers andsaying, "Be clean!" And after the person was healed, Jesus says to him,
"Listen! Don't tell anyone..." (Matthew 8:4), and thus it would seem
likely that Empress Koumyou's words to the leper, "Go now, but please
don't tell anyone about this," has as their background these words ofJesus.
Empress Koumyou also wrote some "waka" poems that appear
in the famous "Manyoshu" (万葉集), an ancient collection of Japanese
poetry and songs. The section one of her poems appears in (scroll 8) is
entitled "Songs before the Buddha." Nevertheless, Professor Watsuji
Tetsurou (和辻哲郎) says of this poem, "We are very surprised that in thispoem she doesn't express any emotion at all towards Buddha."
Concerning another of her poems found in scroll 19, it
is significant that the prayer she expresses is addressed not to Buddha
but to God (although, of course, "kami" (神) in Japanese is rather vague

and does not necessarily refer to "God" with a capital "G").
During the Taisho Era (1912 - 26), the Empress Teimei(貞明) gained a reputation similar to that of her ancient counterpart
Empress Koumyou, as she too demonstrated considerable
compassion. Likewise, she contributed greatly to efforts to help those
suffering from leprosy, and because of her influence, her birthday waslater designated as "Kyurai no Hi" (救癩の日), or "Save the Leper Day."
Another parallel with Empress Koumyou is that Empress
Teimei likewise was influenced by a Christian activist, Goto Shizuka(後藤静香), whose work among the feared lepers of that day was what
inspired her to get involved. She summonded Goto to have an audience
with her and then she gave him a large sum of money for his work.
Empress Koumyou had the Keikyo medical missionary Ri
Mitsui (李密医) and his entourage at her side, and they no doubt told herof the love of Christ. Thus, I feel that the evidence supports theconclusion that it was their influence that was behind her acts ofcompassion. In fact, I don't think it stretching things at all toconclude that she herself became a secret Keikyo believer, somewhat
like Nicodemus in the New Testament.
It is interesting to note that Empress Koumyou's niece
became a follower of Keikyo and entered life in a monastery. There she
wove together a large tapestry that depicted what she envisioned Heaven
would be like. This beautiful tapestry is still on display in Kyoto tothis day.* (where?)
Empress Koumyou's husband, Emperor Shomu, is famous forhaving built the temple in Nara that houses the famous "Daibutsu" (大仏,"Great Buddha") statue in Todaiji (東大寺) Temple. Within the temple
complex is a structure called "Nigatsudou" (二月堂, February Hall) thathosts an important religious ceremony called "Omizutori" (お水取り, "watertaking") that is performed every year. Roman Catholic scholar, Mario
Marega, in his investigation of pre-Xavier Christianity in Japandescribed in Chapter 2, included in his report his observations that
this ceremony had numerous parallels with Keikyo ceremonies.*
These evidences add up to the conclusion that by theEighth Century, Keikyo had a strong influence in Japan. When one
compares that with what was going on in Europe during this same period,
the images are reversed from what people in the West have typically
held. Europe was in the "Dark Ages" full of oppression and wars, whileat that time, on the other side of the world, Japan was enjoying abright and glorious era.

The Legends of Shoutoku Taishi and Keikyo
There are numerous facts that point to the theconclusion that Keikyo followers were found among both the common
people as well as the upper class and that parts of the Bible werebeing read by the educated. One area of evidence comes from the stories
about Shoutoku Taishi (聖徳太子, Prince Shoutoku) (574 - 622 A.D.), son ofEmperor Youmyou (用明), who became famous for going to China and thenintroducing what he had learned to Japan. He is thought of as a convert
to Buddhism who then built many temples in Japan, but there is muchthat remains a mystery concerning him. By the time the Heian Era rolledaround several hundred years later, his reputation had blossomed towhere he was held in deep respect by all and numerous legends had grownaround him.
The legend of his origins is particularly interesting,and the parallels with the story of Christ's birth seem too close tojust be chance. It was said that Prince Shoutoku was born in a horse
stable (even though he was the Emperor's son!) and that he was called"Guze Bosatsu" (救世菩薩, literally "Bodhisattva who saves the world"), andwas thus viewed as a savior figure. He was also referred to by the name"Umayadono Miko" (厩戸皇子), where the "厩" is read "umaya" and means a"barn". Professor Kume Kunitake (久米邦武) concludes that the Bible storyof "Mary giving birth to Jesus in a stable" was transferred over to thelegends that developed concerning Prince Shoutoku.*
Other aspects of the legend of his birth also seem tohave come from the biblical story. For instance, his mother Hashihito
Kougou (間人皇后, Empress Hashihito) is said to have been visited by the"Kyusei Kannon" (救世観音, with "Kannon" referring to a "goddess of mercy"and "Kyusei" meaning "savior") in a dream to tell her of the coming
birth of this special son. Needless to say, that is very similar towhat the Bible records concerning the angel Gabriel appearing to Mary
to announce the birth of Jesus.
The story continues with a man named Nichira Shounin(日羅聖人) calling Prince Shoutoku "Kyusei Kannon" and worshipping
him. This same man is then said to have been assassinated. Again, thisparallels the story of John the Baptist calling Jesus the "Savior of
the world" and then later being killed by Herod.

In his book "Buddhism and Keikyo in Japanese History",
Tomiyama Masanori (冨山昌徳) (Ken: check reading of name) writes thefollowing concerning the legends that evolved around Prince Shoutoku,"In the 13th Century book 'The Life Story of Prince Shoutoku', not onlyis there a story about Prince Shoutoku dying and then coming back tolife, the whole book can be viewed as an imitation of the Gospel ofJohn."*
Likewise, in the "Nihon Shoki" (日本書紀), the oldest bookof "history" still existant in Japan, there is the story of Prince
Shoutoku "providing food and clothing for the starving man on Kataoka
Mountain" and that later "this starving man died and was buried but
then several days later was raised to life with only the clothingremaining on top of the casket." Anyone who knows the Bible would
surely think, "Boy, this sure sounds like the Bible!" Christ taughtthat giving the poor food and clothing would be rewarded in Heaven andthat such actions were the equivalent of them giving the food andclothing to Christ himself. Likewise, there is the story of Lazarus
coming out of the grave to leave his grave cloths behind as well as
Christ himself being resurrected from the grave leaving the shroud
laying where his body had been.
Prince Shoutoku is also looked up to as the "founder(ancestor) of carpenters" (大工の祖, daiku no so) and is even worshipped as
the "protector god of carpenters" (大工の守護神, daiku no shugokami). It
seems no coincidence that Jesus too was a carpenter by trade. There iseven a ceremony held every January in some Buddhist temples (including
Kouryuuji) called "chonna hajime" (チョンナ初め) were Prince Shoutoku is
still referred to as the "founder of carpenters."
It is quite apparent that generations following Prince
Shoutoku took themes that were originally Christian and wove them into
the legends of the prince. Professor Ikeda Sakae wrote concerning this,"During the time of Prince Shoutoku, it appears that a variety of
Christianity was present in Japan and that they propogated the storiesof Christ. Because of that, it would seem that the Buddhists developed
a kind of conglomerate story to harmonize the two." (Should we add here
about similar things happening in China with Jizzo and India with Hare
Krishna?)
Christianity was certainly in Japan from earlytimes. Perhaps to compete with the stories these immigrant Christians
brought with them, Buddhists then took numerous themes from thosestories and even turned Prince Shoutoku into a messianic
figure. Through this, then, the legends of Prince Shoutoku spreadthrough the population.

Shinran Also Read the Keikyo Scriptures
The "Pure Land" sect of Japanese Buddhism (浄土真宗, Jodo
Shinshu) has as its headquarters Nishi Honganji (西本願寺) in Kyoto. It was
founded by Shinran (親鸞), who lived from 1173 to 1262 A.D., and as oneof its prized treasures, it has the very book Shinran read and studied,called "Seson Fuseron" (世尊布施論, literally, "Essay on the Offerings of'Precious Life'"). This, however, is not some sort of Buddhist
scripture. It is, in fact, a book of Keikyo doctrine that wastranslated into Chinese in the 7th Century in China that was later
brought into Japan.
The "世尊" (Seson), which is made up of the characters"世", a character with a broad range of uses, including "world","generation", "life", and "尊", meaning "valuable, precious." This
"Precious Life", however, does not refer to the Buddha. It refers toJesus Christ, and the book begins with the teachings of Jesus in the"Sermon on the Mount" (Matthew 5 - 7) and also describes the life andteachings of Jesus along with Christian salvation. For instance,well-known sayings of Jesus, such as the following, are found there:"Look at the birds of the air; they do not sow or reap or store away inbarns, and yet your heavenly Father feeds them! ... So do not worry,saying, 'What shall we eat?' or 'What shall we drink?' or 'What shallwe wear?' ... Ask and it will be given to you; seek and you will find;knock and the door will be opened to you. For everyone who asks
receives; he who seeks finds; and to him who knocks, the door will be
opened."I actually went to Nishi Honganji to ask about this"Seson Fuseron." I asked attendants at the temple, "I have read in abook that Keikyo writings are stored in this Temple. Do you have any
and can I see them?" Everyone I asked denied it saying, "There is nosuch thing here." So I showed them the book saying, "But there is a
picture of such writings in this book." They still said, however, thatthey had no idea of what that was supposed to be.
As I persisted a bit more, however, an old gentlemancame out from the back and said that there were indeed such writings
stored there. "They are carefully stored away as they are so old andfragile, and so we don't normally show them to anyone. But I can show
you a picture taken of them." It was the same picture that was in my
book! Thus, it was really true that Shinran himself, the founder of thePure Land Sect, had read and studied these ancient Chinese writings

about Jesus! They were no doubt very important to him, since the scroll
had been carefully preserved after his death.
In founding the Pure Land Sect, Shinran was the one who
first propogated the idea of "chanting the holy invocation", "Namu
Amida Butsu" (南無阿弥陀仏), as a way of showing and developing one's faithin Buddha. The characters used to write this phrase are in themselves
simply phonetic equivalent characters with no relationship at all
between their literal meanings and the idea being conveyed (except for
the last character仏(butsu), which applies to Buddhism). The phrase as awhole, however, means "I sincerely believe in Amida Buddha" (or as it
is often written in English from the Sanskrit equivalent, "I sincerely
believe in Amitabha Tathagata").
The concept behind this is that calling upon the name of
Buddha is sufficient for one to be saved. This idea of calling on thename of Buddha for salvation is, however, not something that is foundin primitive Buddhism. It is clearly an import from Christianity, as
calling upon the name of Jesus is a central teaching ofChristianity. "And everyone who calls on the name of the Lord will besaved" (Acts 2:21).
This is also the conclusion of an authority on Buddhist
History, Professor Artie (? use full name), who said, "The doctrine ofAmida Butsu ... was not something that originated in India. Chinese
Buddhism came through Kashmir and Nepal, and this concept firstsurfaced in that region, where they had been influenced by Persian
Zoroastrianism and Christianity."*
The name "Amida" came from the Sanskrit "Amitabha" or"Amitayus", which were written in Chinese characters as "無量光"(Muryoukou) and "無量寿" (Muryouju) respectively, which mean "limitlesslight" and "limitless life." Shinran went around preaching the message,"Believe in the無量寿仏(Muryouju Butsu, or Buddha of limitless life) andconvert to his mysterious light." Thus, Amida Buddha was portrayed as
the source for eternal light and life.
This indeed sounds familiar to Christian ears. A former
Pure Land Buddhist priest turned Christian pastor, Michihata Taisei,
states that this comes right out of John 1:4 ("In him was life, andthat life was the light of men"). This, along with numerous otherverses, teaches that Christ is the source of "limitless light" and"limitless life." Thus, the faith Shinran preached was in reality afaith that had incorporated Christian thought into Buddhism.
Likewise, Shinran taught a form of "salvation by faith"as is opposed to "salvation by works" (ascetic training). This too is a
Christian import foreign to original Buddhism. Thus, as he developed
his system of thought, it is clear that he would have been able toresonate with Keikyo writings in the Chinese "Seson Fuseron," which hehad in his possession.
In 16th Century Germany, the reformer Martin Lutherdiscovered the biblical doctrine of salvation by faith, and beganpreaching it to others, emphasizing "salvation by faith" as opposed to"salvation by works." As Shinran did something similar with Japanese
Buddhism, the two reformers are often compared.
It was, in fact, just 32 years after Luther began his
crusade that Xavier landed in Japan. In Japan, Xavier encounteredfollowers of the Pure Land Sect, and there is recorded a comment by
Xavier to the effect that he was surprised by how similar this variety
of Buddhism was what Luther taught.*
It is interesting to note that in the Nestorian Monumentof China, Keikyo is referred to with the characters真宗(Shinshuu,
literally "true religion"), and so one wonders if it was purely
coincidental that Shinran chose for his new movement the
name浄土真宗(Joudou Shinshuu, "Pure Land True Religion"). Given the factthat Shinran was familiar with Keikyo and its writings, there very well
may have been a connection. Certainly the fact that Shinran and otherancient Buddhist leaders in Japan were conversant in the teachings of
Keikyo means that it is not at all surprising that we find so many
similarities to Keikyo within Buddhist legends and writings of thatera.
In the book referred to earlier, "Buddhism and Keikyo inJapanese History", Tomiyama Masanori points out the relationshipbetween stories of the Buddhist monk Hounen (法然), who lived from 1133
to 1212, and the Bible. In the ancient work that was the main source ofmaterial concerning Hounen, there is a section that takes the same
themes in the same order as that recorded in Matthew 17 of Jesus'
transfiguration on the mountain, and explains these in detail.*
Incidentally, Hounen's mother was of the Hata clan, andHounen was the primary teacher for his prize student, Shinran. Hounen
had entered into the faith through the writings of the Chinesemonk善道(Zendou in Japanese pronunciation) (613 - 681) who was thefounder of a movement in Chinese Buddhism that has clear links to
Joudou Shinshu. The same Jodo (浄土) characters where used to describe
this movement, and it basically taught the same main point, namely that
it is not "salvation through ascetic training (works)" but through"faith in Amida Butsu." In other words, one's "enlightenment" came notfrom one's own efforts in performing self-denying ascetism but throughone's expectations of entering into the Pure Land of Amida andBuddhahood (Nirvana). (Ken: That is how it is explained in the
dictionary under Jodokyo. What we need to do is to confirm whether
Zendou called it Jodokyo then or whether that is a later name given toit) This "Pure Land" faith that first appeared in China in the 7th
Century coincides with the Nestorians (Keikyo believers) who were
enthusiastically preaching "salvation by faith in the savior, Jesus"
instead of self-salvation through works. Thus, there is a clear
historical connection between Keikyo in China to the Buddhist monk
Zendou and from there some 400 years later to Hounen and Shinran inJapan. So it is no wonder that there are so many parallels between Pure
Land Buddhism and Christianity.

Kuukai and Keikyo
Another well-known founder of an ancient Buddhist sectin Japan is Kuukai (空海, 774 -835), who founded the "Shingon" sect, also
referred to as "Shingon Mikkyou" (真言密教). Like Shinran and Hounen,
Kuukai likewise had close ties to Keikyo. In 804 A.D., he went to China
and studied there for two years, returning in 806 to found this new
branch of Buddhism.
My father and I, along with another research, Jann
Hollingsworth of UCLA, have been to the headquarters of the sect hefounded, Kouyasan (高野山) in Wakayama Prefecture to learn what we could
about him from the monks there. These monks did not at all deny
Kuukai's connection with Keikyo. In fact, were very open about it,
telling us many things of their own accord. We found it a very
interesting situation indeed, as so little is known in the modern
Christian community in Japan about this ancient form of Christianity
called Keikyo and its great influence in ancient Japan. It was kind of
a wierd feeling asking these Buddhist monks about Christian history!
>From their perspective, the fact that Kuukai would haveincorporated into his own thought so much from this great world
religion called Keikyo was a sign of his greatness and was not at all
something they were trying to hide. In fact, at the head temple
Kouyasan, they had even erected a replica of the "Nestorian Monument"
discovered in Xian (Seian) in China. Its erection there was the resultof efforts by the Keikyo researcher, Elizabeth A. Gordon. There is also
a replica of it at Kyoto University.

It is very curious that while we find no such replica ofa Keikyo monument in any Japanese Christian church, there is one
erected at the head temple of the Shingon sect of Buddhism. Needless tosay, this was something we had to see for ourselves. Not only did we
see this replica of an ancient Christian monument there, but there waseven a helmet worn by the famous Christian Daimyo (feudal lord)
Takayama Ukon (高山右近, 1552-1615). There was a cross clearly present on
the helmet. So, why is it that these Christian relics had been so
carefully handed down from generation to generation in a Buddhist
temple? It was to answer this question that I began my own research
into Kouyasan.
The first thing I did was to ask one of the priests
there to explain the contents of the Keikyo monument, and he gladly
took the time to read and explain the Chinese written there. I asked
him about Kuukai, and one thing he said that really surprised me was
the family name of his household was Saeki (佐伯), the very same surname
as Professor Saeki Yoshiro (佐伯好郎), whose research on Keikyo had been sovery helpful to me. That is probably mere coincidence, of course, but
it added to the thrill of all that I was finding out. Afterenthusiastically telling me so much about Kuukai, he told me that I
could find more materials in the library at the Kouyasan University,and so off I went.
I decided to look for materials on Elizabeth Gordon, but
I couldn't find them anywhere. When I asked the clerk at the counter,he said there was no such thing there. He was very insistent, and theway he said it made me a bit suspicious. I had had experiences before
when looking for such evidence where people were trying to hide it, andso I suspected that there really was something, though I don't know why
he would try to hide it (as everyone else was so cooperative).
So I sat down in a chair nearby and just waited forawhile while I thought about what to do. Suddenly, I realized that an
old man was sitting beside me, and he whispered into my ear, "The book
you're looking for is on shelf x in row y." Thanking him, I went backto the desk and asked the man to show me the book on Gordon locatedthere. He was visibly upset and demanded to know who had told me
that. I turned around and started to say "That gentleman over there,"
but he wasn't there any more.
At any rate, I insisted that he show me the book, and it
was an English manuscript written by Elizabeth Gordon herself, where
she tells of her experiences in studying the Shingon sect, including
the process leading up to the setting up of the copy of the Nestorian
Monument at Kouyasan. That manuscript, by the way, was placed in a spotwhere I would have never been able to find it myself.
Gordon had first come to Japan from England in relation
to her husband's work in the early 1900's, and upon arriving, she took
up the challenge of learning about Japanese Buddhism, particularly the
Shingon sect. As she was doing a detailed study on the history andteachings of the sect, she began to notice something she thought wasvery strange, and that is how she got interested in doing research on
Keikyo as well.
She visited Kouyasan to talk with the priests there andtell them about her findings. They were thrilled that this foreigner
would spend so much time becoming knowledgable about their sect. Whenshe first broached the subject of Keikyo and the apparent relationships
she saw, she was concerned as to how the priests would react. Expecting
a negative reaction, she was startled by how matter-of-factly theysaid, "Yes, our sect came from Keikyo." In fact, one even said, "We arenothing more than an evolved form of Keikyo." Perhaps it was because
she was a foreigner that they could speak so frankly and evendisparagely about themselves. Needless to say, however, these werestartling revelations indeed.
(Ken, we should give a bit more info about Gordon)

Kuukai and His Contact With KeikyoPreviously I had talked with a well-known scholar in thefield of ancient history about Kuukai's relationship to Keikyo. He,
however, denied any such connection, saying, "There was no borrowing
from Keikyo in the teachings of Kuukai." After all, in his thought,
Keikyo was Christianity and Kuukai taught Buddhism. Thus, the twosystems of thought are completely different. In academic circles, thissort of crossover was apparently not part of the accepted theory ofthings.
The priests at Kouyasan, however, who well understood
the things Kuukai taught, freely admitted, "Yes, our sect came from
Keikyo." Thus, I went to Kouyasan myself to inquire about this. "Is ittrue that Kuukai studied Keikyo in China?" "Yes, he did. In fact, eventoday here at Kouyasan, we begin our ceremonies by making the sign ofthe cross.""Really? Making the sign of the cross? Would I be
allowed to see that? Actually, I myself am a Keikyo believer. My

Assyrian ancestors were also believers, and so am I." The priest seemed
delighted that I would say that and his face seemed to glow. It was asthough he were thanking me for the great favors shown by thosedescended from the same ancestors as mine. "Yes, please do come. In
fact, we have a memorial service tomorrow morning at 5:30, and so if
you come then, you can witness it." The next morning, as I observed theservice, the priest began it by signing the cross with his hand.
One distinctive feature of ancient Keikyo was that its
important ceremonies, such as baptisms, were always begun with asigning of the cross. Customarily, they would sign the cross either infront of their chests or with an outstretched hand cutting the sign ofthe cross in the sky.*This custom, then, was adopted into Shingon. In fact,
the priest said that the signing of the cross at the beginning of thememorial service "came from Keikyo." Also, there are crosses on thestone laterns in front of the masoleum at Kouyasan. Of these, Tomiyama
Masanori says in his book, "These are undoubtedly Keikyo crosses."*Well, how is it that Kuukai came in contact with
Keikyo? Kuukai went to China during what was called the Tang (唐)Dynasty (618 - 907 A.D.). Even before he went to China, however, it isapparent that he had contact with the Hata clan and through them to
Keikyo. Kuukai grew up in the region of Sanuki in what is now Kagawa
Prefecture on the island of Shikoku, and this was a region in which alarge number of Hata people had settled. Thus, there surely must havebeen some Keikyo believers present in the area. In fact, Kuukai'steacher was a Buddhist priest named Gonzo (勤操) (758 - 827), but his
original family name was Hata.*
Some researchers have reached the conclusion that Kuukai
expressed an interest in learning more about the Keikyo faith, as he
was impressed with its power, and that as a result, he went to China,
the center of Keikyo, under the encouragement of Japanese believers he
was in contact with.* (Ken: Is this info to be attributed to the
Kouyasan priests?)
The priests at Kouyasan told me that Kuukai went toChina with a group of scholars that included a man named Saichou (最澄),
who later became the founder of the Tendai (天台) sect. When they
returned to Japan, Saichou had a copy of the Old Testament while Kuukai
had the New Testament. It seems that they had received a copy of theChinese translation of the Bible that was used in Keikyo. These two,
however, had a dispute, the net result of which was that they each
returned to Japan with only a part of the Bible. The priests explainedthat this fact alone explained the differences there are in the two
sects today. This same conclusion is backed by professor Okamoto Akirou(岡本明郎) of Okayama University, who has studied this period extensively.
I was told that there was even a copy of the gospel ofMatthew still existant that Kuukai had brought back with him and that
he had read it. Elizabeth Gordon made a thorough investigation of that,and it was this that helped convince the authorities at Kouyasan tocooperate with her in erecting the copy of the Nestorian Monument
there. This manuscript is stored in the Nishi Honganji temple. (Ken: is
this the same as the "Seson Fuseron" mentioned above that includes partof Matthew?)
The standard view of history is that Kuukai went toChina to study Buddhism and then returned to Japan to spread thatmessage. The brand of Buddhism Kuukai brought back was referred to as"Mikkyou" (密教), which is a contraction from the words "Himitsu" (秘密,secret) and "Bukkyou" (仏教, Buddhism), and is translated into English as"esoteric Buddhism." This stream of Buddhist thought came into Japan in
two forms, as the Shingon and Tendai sects, and while there are obvious
relationships with the primitive Buddhism that Buddha himself taught,
there are also major differences.
Numerous scholars recognize that this variety of
Buddhism is an amalgamation of original Buddhist thought with Keikyo
Christianity. While Kuukai was in China, he would have absorbed
considerable information about Keikyo teachings. In the Tang Dynasty
capital of China, Chouan, there were at least four Keikyo churches, theremains of one that had just recently come tolight. (details?) Kuukai's location while in Chouan was near one ofthese churches.
It has been reported (by who?) that while in China,
Kuukai even met with the Keikyo monk景浄(Keijou in Japanese
pronunciation), the very person that was responsible for erecting theoriginal "Nestorian Monument" in 781. It's very likely he met withother Keikyo leaders as well and discussed theology at length.
On his death bed, Kuukai reportedly said, "Don't be sadfor me. It is for the purpose of serving the Miroku (Messiah)
Bodhisattva (see page xx) that I die, but in 5 billion 670 million
years, I will come back to earth with Miroku." (While the actual figure
given for the time frame is ludicrous, it is the literal meaning ofwhat is taught concerning the "Second Coming" of Miroku.) (Ken: Let'sconfirm that figure. Do they understand it symbolically or literally?)

The concept of "Miroku" coming again in the future tosave resurrected people was certainly not a part of original
Buddhism. It is, however, an integral part of the Christian faith. As
mentioned earlier, faith in "Miroku" was a concept developed in
Buddhism from the influence of Keikyo and Zoroastrianism. Thus, I
believe that the original form of the Miroku preached by Kuukai wasnone other than Jesus Christ himself.

Was Kuukai Himself a Keikyo Believer?
While it seems obvious that the Shingon Mikkyou faiththat Kuukai spread was a form of Buddhism with a lot of Keikyo
Christianity mixed in, some scholars have even taken it further,
proposing that Kuukai himself became a Keikyo believer inJapan. According to this theory, in his youth, Kuukai was exposed to
Keikyo by members of the Hata clan or others and became abeliever. Then, to study his new faith further, he went to China, where
Keikyo was centered. After gathering a lot of materials on Keikyo, hethen returned to Japan and founded a kind of Keikyo monastery at
Kouyasan.
Later followers, however, began to pass down the stories
of Kuukai in the form of Buddhism, portraying him as a "great Buddhist
figure." Nevertheless, they did not simply transform everything he said
into a Buddhist format. They maintained the basic essense in its
original form and only tweaked things here and there into Buddhist-like
expressions. After all, their reverence towards Kuukai was great, andso Kuukai's teachings were passed down from generation to generation.
Many, of course, think this theory goes much too
far. Nevertheless, as I will also demonstrate later in relating
additional information on Prince Shoutoku, things that are not Buddhist
have been made out to be Buddhist on numerous occasions in Japan. Thus,
I feel that this more radical theory is at least a possibility.
Among the ceremonies of the Shingon sect, signing thecross is not the only Keikyo tradition that was incorporated. Other
aspects of their cermonies likewise come from Keikyo. For instance,
they have a ceremony entitled "kanjou" (灌頂). Kuukai himself received
this "kanjou" as a sign that he was making a full commitment to his
faith. "Kanjou", however, is a ceremony that did not exist in Buddhism
prior to Shingon Mikkyou. It involves a symbolic pouring of water overthe head, and was, therefore, simply an adaptation of Christianbaptism. When Kuukai received his "kanjou", he also received a new

"kanjou name", "Henjou Kongou" (遍照金剛), which literally means"everywhere shining, golden strength". The "everywhere shining" part
would appear to have been taken from the Chinese translation done by
the followers of Keikyo of Matthew 5:16, "let your light shine before
men." I was told that Kuukai received from his teacher Keika Wajo
(恵果和尚) a metal bowl used in the "kanjou" ceremony that was very similar
to those found in Persia. Likewise, the use of an incense burner(called "kourou" (香炉)) was a part of the Keikyo tradition, and this too
is found in Shingon in a similar form called "kasha kourou" (火舎香炉).
In Kyoto, there is a "seminary" for the training ofpriests of the Shingon sect called "Touji" (東寺). In the home of one of
the head priests there, a friend of mine claims to have witnessed akind of festival where they used an actual cross. Likewise, in Touji,
there is a decorative piece of artwork depicting an angel that is very
similar to those used in ancient Keikyo Christianity. It is drawn on
cow hide and dates from 1086 A.D.. There is a similar "keman" (華鬘,hanging decorations) in the Chuuson Temple (中尊寺) in Iwate
Prefecture. Both are very similar to those found in the ruins of Keikyo
churches in central Asia.
Another feature of Shingon Mikkyo is its use of prayers
for the healing of people's ailments. Called "kaji kitou" (加持祈祷), it
consists of prayers said over those suffering from illness or injury
invoking the power of Buddha for healing. This practice is one of thereasons for the popularity of Shingon Mikkyou among the masses, andthus it was adopted by other sects as well.
This concept of praying for healing, however, did notexist in early Buddhism, which was concerned only with "escaping fromthe wheel of suffering." When Keikyo entered into China, however, its
followers made it a regular practice to pray to God for healing. It was
this fact that provided the initial stimulus for Buddhists to copy thispractice.

The Relationship Between Keikyo and the "Daimonji" FireMy father once had the opportunity to meet with a highranking priest at Kouyasan, a descendant of the household of Kuukai's
mother. His name was Ato Hirofumi Soujou (阿刀弘文僧正), where the "Soujou"
is a title roughly equivalent to "bishop". He was very interested indoing research on the relationship between Keikyo and Shingon Mikkyo,
as well as how Keikyo related to traditional Japanese Shinto. He hassince passed on, but in that meeting with my father, he said,"Mrs.
Gordon told me that she believed the Daimonjibi on Daimonjiyama was a
tradition begun by Koubou Daishi (弘法大師, the name given to Kuukai in hisrole as a priest), and that he got his idea for it from Keikyo."
Daimonjibi (大文字火) refers to the fires lit on the side ofDaimonjiyama (大文字山, the name of a mountain on the northwest side of
Kyoto) to form the shape of the character for "big"大. This event occurs
on the last day of "Obon", the Buddist festival of the dead, when it isbelieved that the spirits of the ancestors that were visiting during
Obon were sent off again to their place of abode. Incidentally, Obon
itself was not part of early Buddhism, as nothing like it is referred
to in the Sanskrit Buddhist writings. It began in China with the Sokudo(?) people who had originated in Persia, and they had been influenced
by Keikyo. Kuukai then brought that tradition with him back to Japanand began the tradition in Kyoto.* (Put the book referred to here in afootnote with a page number.)
The priest then continued his story, "Mrs. Gordon often
climbed up Daimonjiyama, as she found it an exhilerating
experience. One time, while walking right along the spot where thefires were lit, she stumbled on an interesting layered stone that was
roughly in the shape of a cross. It was as though it were a sign from
God, and she was inspired by that to offer to make copies of the
Nestorian Monument and put them up in Kouyasan and Kyoto University.
"I have that very stone here in my house, and every
August, I set it up on the altar as part of my worship. Ever sincethen, I have had this special interest in Keikyo. ... When I told thefamous Keikyo researcher, Saeki Yoshiro, about this, he was overjoyed,
and he sent me this Keikyo (picture) frame. (Ken: I'm not clear exactly
what it was.) He encouraged me to continue looking into Keikyo, and it
was from that point that we began our exchanges."
Concerning the relationship between Keikyo and Shinto,
this priest made the following observation: "Eight years ago, theMainichi Newspaper published an article that said that when the Keikyo
medical missionary Ri Mitsui came to Japan, he brought with him atranslation of the Gospel of Matthew. He was on one of an entorage of
21 boats that came to Japan via Chejudo, a Korean island. It says in
the ancient records that Ri Mitsui was given a special status by theEmperor (somewhat analogous to being knighted in British tradition). It
doesn't say, however, for what great deed that was given as a reward.
"It is said that Japan is "kami no kuni" (神の国, the "landof the gods"). ... Now, this is not something that people would

normally apply to themselves on their own accord. There had to besomeone to plant that idea in their heads. In Japanese Shinto, there isa kind of "trinity" called "Sansha Takusen" (三社託宣, literally, "three
gods oracle"), the central figure of which is "Amaterasu Oumikami"(天照大神, literally, the "great god who lights up Heaven"). On the left,then, is "Hachimansama" (八幡様, literally "eight flags" plus thehonorific ending, but referring to the "god of war") and on the right,"Kasugasama" (春日様, which is short for "Kasuga Daimyoshin" (春日大明神,
literally "spring day" (but referring to a place in Nara) "great,bright god"). These make up a kind of trinity, but from where did theidea come that these three were really one? This kind of "Sansha
Takusen" is not like anything found in Buddhism or Confucianism. It
cannot be explained by either of them. But if we allow for the
influence of Keikyo, it can easily be explained.
"In the "Manyoshu" (万葉集), we find numerous poems
referring to the 'shimobe' (僕) or 'servant.' This likewise is not aconcept that could have come out of Buddhism or Confucianism. (can'ttranslate this poem) But this concept of a 'servant' is easily
explained from Keikyo influence. Likewise, the Gion Matsuri (祇園祭) (seepage xx) and the 'Naginata' (薙刀, halbert or ceremonial battle ax)
custom both also have their roots in Christianity, just as the Daimonji
Fire Festival."

Buddhism is a Syncristic Religion
As is clear from these numerous examples, when it comesto religious traditions and customs in Japan, what Japanese typicallyhave regarded as "purely Buddhist" ceremonies and concepts are in manycases not that at all. In many instances, such traditions are a mixtureof Buddhist ideas with Keikyo Christianity and other non-Buddhist
concepts.
It is my contention that this is a characteristic of
Buddhism itself. It is not that Buddhism is simply influenced by othertraditions (something that happens in all religions including
Christianity), but that Buddhism is a faith that simply takes into itsvery being a variety of other teachings. In other words, it issyncristic.
When I went to the United States some time ago, I
visited a "Keikyo" church. Yes, there is even a denomination in America
with hundreds of churches that is the equivalent of what we know as

Keikyo in Asia. Those present in worship were almost all of Assyrian
decent, and the entire service was conducted in the ancient Aramaic
language.
As I observed what was going on, I was thinking tomyself, "Gee, even though this is America and this is a Christianchurch, there is something about it that reminds me of a Buddhist
temple in Japan!" For example, contrary to most churches where theclergy faces the congregation for the most part, the Assyrian Church of
the East (Keikyo) service is conducted with the priest facing the altar
along with the congregation, just as in a Buddhist memorialservice. Likewise, in both cases, there is a kind of altar that isreverently covered with a curtain (Ken: do I have that right?)
Likewise, while in churches in the West -- particularly
Protestant churches -- the sermon takes up a large portion of theworship time, in a Assyrian church, much of what the priest does is aliturgical reading that is rather similar to the way Buddhist priests
recite their sutras. This may go on for an hour or more, and theirrecitations have a peculiar cadence and intonation that make them soundrather similar to a Japanese Buddhist priest reading his sutras at amemorial service.
When people visit a Buddhist temple in Japan, one thingthat everyone notices is the smell of the incense being burned on thealtar. This same use of incense is also a primary characteristic of
Assyrian churches, as the smell of the incense fills the sanctuary. The
worshipers there even fan the smoke of the incense onto their bodies asa symbol for receiving blessings, and this too is what you will observeat most Buddhist temples.
Most people just assume that the use of incense andincense burners is an integral part of Buddhism, but the evidence isthat this too was not a part of original Buddhist tradition. On theother hand, it was a part of the Eastern Church from its inception as
it moved out to the East through India, China, Korea and finallyJapan. It was also a part of the even older Jewish tradition as leastas far back as the Exodus, where such use is described in thetabernacle worship led by Moses and Aaron.
In Japan, Buddhist believers carry a string of beads,
and this too, I observed in the Assyrian church. Most people would
think that "juzu" (数珠) is something that was devised in Buddhism, but
this isn't so either. Just as the Roman Catholic believers have used"rosaries" from ancient times, the Eastern Church likewise had thiscustom from its earliest times as well. It is generally believed that"juzu" were first used by the Buddhist monk道綽(Doushaku in Japanese
pronunciation), who lived from 562 to 645 A.D.. This, however, is thesame period of time that Keikyo began moving into China in a big
way. Thus, it seems highly likely that this too is a custom adopted by
Buddhists from Keikyo.
Assyrian churches also feature the use of candles andcandle stands. A worshiper who desires to say a prayer buys a candle
and puts it in the stand as he or she begins to pray. This too issimilar to what one sees in a Buddhist temple. In the Keikyo worshipservice, at the points where the worshipers stand up or sit down, abell is rung一another thing reminescent of a Buddhist memorialservice. Even the garb worn by an Assyrian priest reminds me of a
Buddhist priest.
While visiting the Assyrian church in the U.S., I also
observed an older woman dressed in a beautiful native dress (seepicture) that was strikingly like the way the "Kannon" (観音, "Goddess ofMercy") statues in Japan are decorated. Perhaps the dress portrayed on
the these statues actually find their roots in this ancient dress of
the Assyrians.
Some time ago, when I visited the Amakusa Shiro Museum
in Nagasaki, I noticed something interesting about the bronze statue of
Amakusa Shiro (天草四郎), who was a famous "Kirishitan" (Christian) fromthe 17th Century. If you look carefully, you can see that there is across hanging from his neck, but as his hands are held together closelyin front of his chest, the cross is difficult to see. The face of
Amakusa Shiro is portrayed in such a way that it looks rather similar
to the typical "bosatsugao" (菩薩顔, face of a bodhisattva
statue). Depending on how one looks at it, one might conceivably even
begin referring to it as "Amakusa Shiro Bosatsu" or "Amakusa Shiro
Kannon."The thought even occurred to me that if we were to
imagine the flow of history going on for another few hundred years into
the future along the same lines it has taken in the past, then perhaps
Amakusa Shiro would begin to be worshiped as a Buddhist saint by such
future generations. I thought, "So, this is what has been happening all
along in Japanese history." Something that was originally Christianbecame, through the passage of time, a part of Buddhism. It's more thanjust Buddhism being affected by Christianity. It's that Buddhism is areligion that borrows from others in wholesale fashion. What we
typically have associated with Buddhism was often originally part ofthe eastern Christian tradition.

There is in Japanese Buddhism little of what was
originally Buddhist. I read of an account of the World Congress on
Buddhism held in Kyoto where monks from Southeast Asian countries
commenting upon observing Japanese Buddhism, "This is Buddhism?" It was
just that different from the Buddhism they were familiar with. Thus,
the remarkable differences between the Buddhism one sees in Thailand,
etc. (which is much closer to early Buddhism) and Japanese Buddhism
represents what Japanese Buddhism has absorbed into itself from theoutside during its long history.
I don't say these things as a criticism of Japanese
Buddhism. If I'm criticizing anything, it is the modern Christian
Church in Japan, as these observations are more representative of what
the Japanese Church has lost. Japanese Christianity today, both in its
Roman Catholic and Protestant forms, is basically a western church. Its
theology and traditions have evolved through history so that many ofthese aspects are considerably different from primitive
Christianity. It's my belief that the traditions maintained in Keikyo
are much closer to the Middle Eastern roots of Christianity. Its ironicthat we actually see much of those original forms preserved in Japanese
Buddhism.

What Xavier Preached Was Not A "New God"
The Buddha that Kuukai preached, he called "Dainichi
Nyorai" (大日如来, "he who comes来in the likeness如of thegreat大sun日"). Within Japanese Buddhism, there exists the concept of
there being three kinds of Buddha. First of all, there is the "Dainichi
Nyorai" (shall we list here the Sanskrit equivalent? Great Vairocana
Buddha?), which is thought of as being at the center of the universe astruth itself. In this form, it is referred to as "Hosshin Butsu" (法身仏,
literally, "Buddha仏in the form身of law法").
Next, as is seen in "Amida Butsu" (阿弥陀仏), this abstractand formless principle of truth is "incarnated" to us in concrete formas"Hojin Butsu" (報身仏, literally, "Buddha仏in the form身ofreward報"). Lastly, there is the Buddha as he came in historical form as
Siddhartha Gautama (563? - 483? B.C.). This concept of Buddha isreferred to as "Oojin Butsu" (応身仏, literally, "Buddha仏in the form身ofanswer応").
Buddhists have come to view these not as three different
Buddhas, but as one unified entity. They use the word "Isshin

Sokusanshin" (一身即三身, "one person based on three persons") or "Sanshin
Sokuichi" (三身即一, "three persons conforming to one"). This, of course,
is a concept totally foreign to primitive Buddhism.
When Keikyo was developing in China, the term chosen totranslate the "Trinity" was "三一妙身" (San'ichi Myoshin in Japanese
pronunciation), with the characters for "three", "one","marvelous/clever" and "person/body" making up the term. Likewise, thethree members of the Trinity were translated with the terms "妙身"(Myoshin, or "marvelous person") for God the Father, "応身" (Oojin, or"answering person") for God the Son, and "証身" (Shoshin, or "witnessing
person") for God the Spirit. The "三一妙身" of Keikyo and the "三身即一" ofJapanese Buddhism certainly do seem to have more than a coincidental
relationship. Also, the characters used for the incarnated Christ wereidentical to those used to describe what amounted to the "incarnated"being of the "eternal Buddha." The parallels between the three aspectsof "Dainichi Nyorai" and the Christian Trinity are strong, with the"Hosshin Butsu" being analogous to God the Father, the "Hojin Butsu"
being somewhat like the Holy Spirit, and the "Oojin Butsu" parallelingthe Christ of history, Jesus of Nazareth. Some scholars recognize this,claiming that the "trinity" of Buddhism is simply a Buddhist version of
the Christian Trinity. (Ken: Do we have any info on specific scholars?)
As mentioned previously, prior to arriving in Japan,
Francis Xavier had been asking Anjiro about Japanese religions, andAnjiro told him about the 3 types of Buddha being worshipped there. As
reported in a letter written in 1548 by the Jesuit Rankirot (?), Anjiro
also indicated that these three were considered to be of one
essence. Likewise, after learning about the ceremonies, etc. of Shingon
Mikkyo, Xavier began to think that Japanese Buddhism had a number ofsimilarities to Christianity and was perhaps even a mixture of thetwo.
As the Buddhist term "Dainichi" was so similar to theChristian term "Deus" (God), Anjiro even translated "Deus" as"Dainichi" and when Xavier began preaching about God, that is the term
he used. Some apparently at first mistook his message as simply anothernew sect of Buddhism, but Xavier's approach was to begin his message by
stating, "I have not come to tell you of some new God. I have come toshow you the true nature of Dainichi, the God you already believe in."*Xavier began his ministry in Yamaguchi, an area where
there were many believers in Dainichi. It was an area that was referred
to as "Little Kyoto" (Ken: need to add "because it was so cosmopolitan"or whatever to explain why). And it was here that the Christianity
Xavier preached began to spread. People responded with "Oh, so that'swhat the God we've believed in is like!" It was as though they werereturning to their roots. Thus, Xavier had the foresight not to deny
all that was in the religions already there, but instead built uponthem by proclaiming the true nature of "Dainichi."
Many Japanese have been led to believe that Japanesereligious history is only about Buddhism. But as we have seen, thissimply isn't true, as Buddhism in both China and Japan became closely
linked with Keikyo Christianity from very early times. Buddhism simply
absorbed numerous Keikyo customs and concepts dressing them up Buddhist
style.
I feel strongly that Japanese should learn more about
their true history. Everything is not Buddhist. Everything is not
Shinto. If Japanese do not recognize their true history, then theycannot come to know their true roots. There were many religions present
in ancient Asia. It was not limited to Buddhism, Hinduism andBrahmanism. There was also Keikyo, Zoroastrianism, Islam andManichaeism. There was an Asia that wasn't Buddhist. There was a Chinathat wasn't Buddhist. And there was a Japan that wasn't Buddhist.
It is true, of course, that Buddhism played an importantrole, but there were other players as well in Asian and Japanese
history. I truly believe that a true understanding of this is aprerequisite for Japanese to be able to understand their ethnic andcultural roots. It is in knowing our roots that we can understand ourpresent and get a sense of where we should go in the future.

The Japan That Isn't Buddhist
Recently, I had an opportunity to speak with a Shinto
priest at the Tokyo office of the Ise Shrine. As I described myfindings on the Japan that isn't Buddhist, he nodded in agreementsaying, "That's exactly right." Shinto is a religion that takes history
seriously. (Ken: this doesn't jive with what's later said.)
Christianity likewise puts great emphasis on history. It, along with
Judaism and Islam, is based in history, and if it played foot loose andfancy free with real history, its very teachings would be at risk.
The same is not true of Buddhism. One Buddhist scholar
put it this way: "In Buddhism, there is no historicalconsciousness." For example, whether or not there was even an
historical figure behind Amida Buddha is not a subject of interest to
Buddhists. In Buddhist scriptures, Amida Buddha is said to have lived

"15 'ko' ago", with a "ko" (劫) being defined as a "very long period oftime". In fact, the ludicrous number of 4.32 billion years for one "ko"is given in some references. 15 "ko" would make the Buddha some 4 times
older than the universe! Interestingly, this number of 4.32 billion
years is the exact same number given in ancient Hindu writings fortheir proposed cycle of time for the reincarnation of the universe.*(Ross book) What the connection was exactly, I was not able todetermine, but there obviously was one.
This obvious inconsistency, however, is of no importanceto a Buddhist, as Buddhism shows litte if any interest in historicalfact. It is enough if such a personage simply exists in one's mind
through faith.
Such a concept would be unthinkable in orthodox
Christianity (though some forms of modern, liberal Christianity do
attempt to set up a similar distinction between the "Christ of faith"
and the "Jesus of history"). Likewise, the Jewish and Islamic faiths
also would not contemplate making such a dichotomy. For instance, in
the New Testament, when referring to the Resurrection of Christ as aliteral historical event, Paul says, "if Christ has not been raised(from the dead), your faith is futile" (I Cor. 15:17).
In this and numerous other places, the Bible makes it
clear that the events it refers to are real historical events that canbe objectively tested. Unlike religions based in myths, the very
veracity of the Christian faith depends on the reality of Christ in
history.
This is in sharp contrast to the way history has beenhandled in Japan. In China, there are numerous historical documentsthat record history from very ancient times. But the same is not true
for Japan, as there is little in the way of reliable historical
writings. At one point in early Japanese history, it appears that thiswas not the case, as numerous historical documents were gathered into alibrary of the imperial court. In 645 A.D., however, it was burned to
the ground by a Buddhist, thus destroying all of the existing
documents.*
The "Nihon Shoki" (日本書記, "The Chronicals of Japan",completed in about 720 A.D.) reports that "before those who had not
submitted to Soga (蘇我, a powerful warlord) were killed, all of theimperial records, national archives and treasures were burned." Theoldest existing historical record in Japan, the "Kojiki" (古事記, "TheRecord of Ancient Matters") was written some 67 years after the burningof the imperial library (712 A.D.), and it is written with obviousmythology included in such a way that it is difficult to discern real
history from mythology. It is obvious from the way it is written that
"history" was being told to benefit the rulers of that day. In fact,
both the "Nihon Shoki" and "Kojiki" contain numerous references tothings that pertain to ancient Korea. So much so, that one American
scholar doing research in ancient history commented, "This sounds an
aweful lot like Korean history."*This propensity to rewrite history is rampant throughout
Japanese history. Sometimes, it was from the standpoint of Shinto; atother times from the standpoint of Buddhism. But the common thread has
been a rewriting of events to support particular ideologies. Thus, I
feel that Japanese as a whole do not know their true history, and thus
they don't know their roots. If Japan is to become a truly great
country, it is mandatory that a true history be revealed. Japanese mustcome to realize that there is a Japan that is not Shinto or Buddhist.
There are numerous ancient tombs in Japan unopened andnot yet studied, as well as numerous archaeological sites that haven't
been revealed to the public. If the evidence contained in these sites
were made known, a much clearer picture of true history could beobtained. The 5,000 members of the Imperial Household Agency (thegovernmental agency in control of affairs of the emperor, who is thechief high priest of the 70,000 Shinto shrines) actively suppresses
such investigation.
I once had the opportunity to interview professor Egami
Namio, who first proposed the theory of "subjugation by horsemen" (Ken:
It would be good to elaborate a bit more here). He told me that every
year he made requests to the Imperial Household Agency to allow him to
do these investigations, but they have consistently refused. Needlessto say, he expressed his dissatisfaction with the situation saying that
there were far too many taboo subjects like this in Japan.
Professor Egami also told both me and my father that in
his investigations in China from 1935 to 1941, he had turned up
numerous artifacts of Keikyo origin. He said he had brought back on theorder of 10 thousand such artifacts, but that they had all been lost in
the confusion that surrounded the war. He said the occupation troops
took them to a Yokohama warehouse. He petitioned the U.S. embassy but
has gotten no response. He also said that he had located the remains of
Keikyo churches in China and that he had hoped to be able to go backand do more research on them before he died. But, unfortunately, he wasnever given the opportunity to do that.
Interestingly, this archaeological research in China wasbegun by the Roman Catholic Church hoping to find relics relating toCatholicism. Egami was quoted in the Japan Times as saying that he wasfunded by some $3 million in donations by Catholics desiring to findsuch artifacts.* The vast majority of items recovered, however, were of
Keikyo origin. Wherever they dug, they found black Keikyo crosses. They
even found local children who were using such crosses for play.
I certainly hope that future investigations will uncover
new information that will clarify numerous historical questions, but wehave much to go on already, and so let's now turn to the roots of theJapanese.

Chapter 4
The Roots of the Japanese = The Silk Road

Japanese Roots Along the Silk Road
It is widely recognized that the "Silk Road" played an
important part in Japan's ancient history. This fact is alluded to in
Japanese textbooks, where it is pointed out that the development ofJapan in ancient times up through the middle ages depended heavily on
its exchanges with China and Korea.
It is my belief, however, that it even goes beyond that,as the deep ties of ancient Japan to the Silk Road lie beyond China andKorea. While much that was truly Chinese and/or Korean came into Japan,
the Silk Road itself went far beyond those boundaries, and so China andKorea also served as conduits for influences from countries evenfarther to the west.
When the subject of the Silk Road is broached, mostJapanese think in terms of Buddhist artifacts and ancient temple
ruins. When one looks at the various publications and programs on the
Silk Road produced in Japan, the impression given is that the Silk Road
was the path taken only by Buddhists as they spread to the east.
In reality, however, Buddhism was only a small portionof what passed along those ancient routes. Numerous other religions,peoples and cultures traveled those routes in both directions. In
addition to Buddhists, there were Christians, Jews, Muslims,
Manichaeans and Zoroastrians among others. There were, in fact, atleast 7 waves of major movements than can be discerned, and it is tothese we now turn.

The First Wave: The Spreading Out of Humanity
The first wave that came along what would much later becalled the "Silk Road" was the initial spread of humanity from theancient Near East. This, of course, was many thousands of years ago.
The human species is roughly divided into three main
racial groupings, the mongoloid (yellow), the caucasoid (white) and thenegroid (black). While this overall division of humanity into races isgenerally accepted, the scientific evidence unabiguously points to acommon ancestry for all humans. Thus, even though we think of theancestors of the mongoloid races being from Asia, those of thecaucasoid races being from Europe and those of the negroid races beingfrom Africa, this in no way means that these human groups somehow cameonto the scene separately. They all came from one common ancestor一one
human couple, and this is the conclusion that has been reached from avariety of scientific fields. Rutgers University anthropologist Ashley
Montegue (?) said, "Even though humanity contains variations, they all
belong to only one species, and they all have come from one ancient but
common ancestor. This conclusion is based on all of the evidence
available from comparative anatomy, paleontology, serology andgenetics."* (get exact quote)
Thus, all of humanity has a single origin and therefore
began in a single place from which they dispersed across the globe. All
human beings can trace their ancestry back to a single man and woman
who lived in a specific place at a specific time. While many scientists
have stated their belief that the first humans lived in Africa, thebasis for that conclusion rests solely in the fact that there is moregenetic diversity among Africans than among people in any otherplace. Also, since the oldest forms of bipedal primates from which
modern humans are supposedly evolved were found in Africa, the "out of
Africa" theory has been the reigning paradigm. The most recent
evidence, however, conclusively proves that there is no direct genetic
link with any known supposed "human ancestor", and so the conclusionthat humans first appeared in Africa has no hard evidence to back it
up.* (Ross)
Even those scientists who back the "African Eve"hypothesis, however, recognize that the Middle East would also havebeen inhabited by humans from a very early time, and from thestandpoint of logistics, it would seem to be the most logical place oforigin as it is at the point where the regions in which the three maingroupings of humanity have traditionally lived are in directcontact. It is where Asia, Europe and Africa meet.
It is also where the Bible claims that humans
originated. Not only did the first human couple live somewhere in what
was to become known as the Middle East, but the story of the "Tower ofBabel", where humans finally were forced to spread out across theearth, also took place in this region. In fact, the story seems to becommemorated in the Chinese character for "tower"塔, which is made up of
five parts. The three parts that make up合(go), a character which byitself means to "unite", are人(hito, person or people),一(ichi, one),and口(kuchi, mouth or words). In this context,口can be thought of as

"language", and the character as a whole can be thought of as a
pictographic representation of the idea of "unity" in the "Tower ofBabel" story. The people介(blank out bottom lines) all spoke
one一language口and were thus united合. To合, then, two other characters areadded: that for "soil, dirt"土and the "grass radical"艸(kusa), written in
its radical form艾(blank out bottom lines). These, of course, would be
the materials with which the sun-baked bricks where made, and withthese bricks, then the tower塔was made. The makeup of numerous othercharacters as well as much other circumstantial evidence point to theconclusion that the ancient Chinese scribes who first devised thecharacters still in use today constructed many of them around ancienttales of their beginnings. The fact that the associations of meanings
seen particularly in the earliest forms of these characters fit
extremely well with the biblical stories likewise points to a common
origin. (For further information on this subject, see "Biblical Stories
Hidden In Chinese Characters" by Timothy D. Boyle.)
Pre-war textbooks in Japan claimed that the Japanese had
lived in Japan from the time of their creation. It seems that eventoday, some Japanese still think more or less the same thing. But theevidence is clear. The Japanese are a people descended from a varietyof peoples who transversed along several routes as they entered into
the Japanese islands.
Recently, Japanese scientists have determined fromstudies of blood types and other such genetic characteristics that theancestors of the Japanese came to Japan from the Middle East andcentral Asia. Most Japanese do realize that their distant ancestors
came from China and Korea, but if you take it back further, then you
end up further to the west in central Asia and the Middle East. It wasfrom those regions that peoples began migrating further east across the
Asian continent, with some then ending up in the Japanesearchipelago. While the "Silk Road" as such did not yet exist then,those same routes they must have taken in the beginning later became
the trade routes we know as the "Silk Road." There are three main
overland routes of the Silk Road, as well as the sea route along thecoast, and the peoples that make up the ancestors of Japan at one timeor another would have used all of these routes.
In my travels around Japan, people often comment, "Yousure do speak Japanese well. Where did you come from?" I make it apractice to say, "You speak Japanese really well too!" To which the
response is, "Well, of course! I'm Japanese! It's my native
language." I then say, "But you too are an immigrant." "What?!" "Yes,your ancestors came from somewhere way over to the west here to
Japan. What kind of Japanese are you?" After all, there are"Mexican-Americans", "Japanese-Americans", "Armenian-Americans" and awhole host of other ethnic-Americans. In a similar fashion, if you goback far enough, everybody in Japan was an immigrant and therefore a"someplace-Japanese."

The Second Wave: The Dispersion To The East Of The Ten Lost Tribes Of
IsraelWhile other groups of migrating peoples would obviously
have been present prior to this second wave we take up here, the next
important wave of migration along the routes of the Silk Road that
relate to our subject was that of the "Ten Lost Tribes ofIsrael." These "lost tribes" have been the subject of much speculation
over the years, and their fate was for the most part unknown. Bits andpieces of evidence, however, have allowed us to put together a general
picture of what happened to them.
The "Ten Lost Tribes of Israel" refer to the northernten tribes out of the original 12 tribes of ancient Israel that weretaken away into captivity by the Assyrians upon their defeat in 721
B.C. From there, they dispersed and their fate was unknown. Where didthey go? Recently an excellent book on this subject was published by
Rabbi Marvin Tokayer, "Japan and the The Ten Lost Tribes ofIsrael." According to this book, the ten tribes of Israel that had beenconquered by the Assyrians later dispersed, mostly going to the east
along the Silk Road. They went into the areas that now makeup Assyria,
Iraq, Iran, Afghanistan, Pakistan, India, Kashmir, Myanmar, China,
etc.一everywhere along the routes of the Silk Road. Even today, peoples
who can trace at least part of their ancestory back to these ten tribes
still live there. For instance, in Afghanistan and Pakistan, there aretribes known as the Yusufusai and the Pashtun. The "Yusufusai" taketheir name from what would mean the "descendents of Joseph", and they
maintain traditions with obvious links to the ancient Israelite
tribes.*Likewise, in Kashmir, there are numerous hints pointing
towards a connection with these lost tribes of ancient Israel. Many
local place names appear to be related to ancient names in Samaria,
where the Ten Lost Tribes were from. There is even a local legend thatspecifically states that they are the descendants of these lost tribes
from Israel.*
In Myanmar (Burma), there is a tribe known as the"Menashu" (?), a name that is very close to one of the lost tribes, thetribe of Manasseh. This tribe also maintains numerous traditions
closely related to those of ancient Israel.* Also, in China, there is atribe called "Chan Min"(?) who from ancient times have believed in only
one God一a God they called "Yawei."* This is essentially the same name
God gave Moses in his "burning bush" experience一the name by which theancient Israelites knew God. This Chan Min tribe claims that theirancient ancestor had 12 sons, and they also maintain similar traditions
to the "Law of Moses" recorded in the Old Testament.*
Descendants of the Ten Tribes also went into otherregions, but it appears that the great majority of them went to theeast along the Silk Road into central, southern and eastern Asia
(Afghanistan, Pakistan, India, Kashmir, Myanmar and China). As they
traveled, certain portions of the group decided to settle down along
the way while others pushed on further to the east, eventually into
China. This Silk Road, however, does not end in China, as it continues
on until it ends in Japan. In fact, it is Rabbi Tokayer's conclusionthat some of these people came all the way to Japan. He points out thatwithin the ancient myths of Japan, along with religious observances,
customs, language and history, there appear to be numerous points ofcontact with ancient Israel.
Another important point he raises is that many of thesesame Assyrians who had conquered the northern tribes also laterscattered into many lands. Assyrians do not now have their own country
as such, but approximately 4 million people of Assyrian descent live incountries around the world. Most are concentrated in Iraq, Syria,
Lebanon, and the United States, but groups also live in Russia andIran, along with some being in European nations and other places as
well.

The Third Wave: The Eastern Jews (check for accuracy)
The next wave that interests us is that of the "Eastern
Jews"一those Jews that did not return to Israel from the Babylonian
captivity, but remained in Persia. The Babylonian Empire extended theircontrol over the remaining two tribes of Israel一the kingdom of Judah一in
607 B.C., and deportations of the Jews began shortly thereafter,
culminating in the destruction of the Jewish Temple in 586 B.C.. When
Babylon was conquered by the Persians in 539 B.C., King Cyrus allowed
the Jews to return to their homeland and rebuild. Nehemiah led many ofthem back to rebuild Jerusalem, but many others did not return to theirancient homeland, instead remaining behind entrenched in their new
lives. The Old Testament books of Ezra, Daniel and Esther indicate that

this was the case.
These people were known as the "Eastern Jews", and manyof them became traders along the Silk Road. As the remnants of theirformer countrymen of the northern tribes of Israel had settled here andthere along the Silk Road, it is highly likely that they would havecome in contact with each other and even blended in together as one
people again.

The Fourth Wave: The Missionary Activity of the Eastern Christians
The next wave of interest is the early Christian mission
activity that followed the Silk Road. Christ commanded his disciples"to go into all the world and make disciples," and that is exactly what
his followers did.
As we look as this "wave" to see its effects, it's
important to realize what the world of that day was like. It wasessentially a world made up of tribes living in small towns andvillages separated from each other, with little in the way of thefinely meshed network we see in most of today's world. Travel andcommunication in today's world is facilitated by the tremendous
advances in the technology of transportation and communications. In theworld of that day, however, the connections between the towns andvillages that dotted the landscape were tenuous at best.
A second factor of importance to this discussion is that
there were numerous Jewish communities spread throughout theworld. This was a fact well-known to Christ's disciples. Just as Paulfirst went to the Jewish communities in the Roman world, so too did thedisciples who went to the east. The early disciples did preach thegospel to the "Gentiles" as well, but first, they went to the Jewish
communities. At that time, Christianity was still thought of more interms of a new sect of Judaism, and so their fellow Jews were always
their first target audience.
One of the activities I am involved in is a ministry
called "Nihongo Hyaku Touban", with the "Hyaku Touban" (110) being
taken from the local Japanese emergency call line number (roughly
equivalent to 911 in the U.S.). It's purpose is to help Japanese whohave gotten into some sort of trouble while overseas. We enlist thehelp of overseas Japanese communities, and it is in that context that I
have frequent contact with overseas Japanese.

These communities are typically rather complex, withlong-term residents mixed in with newcomers and a variety of those inbetween. When a newcomer from Japan shows up, people will ask, "Say,what brings you to this part of the world?" Likewise, others will ask
newcomers what the news is from Japan or what the latest trends are,etc.
With the tremendous advances in telecommunications, it
is rather easy to get current information about Japan even whenoverseas. That was not the case, however, in ancient times. When I was
attending university in the United States, I often went to "Little
Tokyo" to look at the latest magazines from Japan and talk withJapanese tourists.
I can easily imagine that a similar dynamic occurred in
the communities scattered along the Silk Road. Travelers from the homecountry far away would be warmly welcomed, and the news they brought
would be eagerly sought after. News of the latest big event or who the
new king was would certainly have brought people together to listen andask questions. It was in this context that the stories surrounding thelife of Christ were first shared. It would not have taken very many
years before news of the monumentous events that took place in Israel
around 30 A.D. would have spread to the far reaches of the Silk Road.

Christ's Disciples Also Went To The East
As was mentioned earlier, at least two of Jesus' twelve
central disciples, Thomas and Bartholomew, together with otherfollowers whose names we don't know, made mission journeys to the east
from Jerusalem. During the years 40 to 60 A.D., the Christian gospel
spread rapidly through the regions of Assyria. As many Jews
(Israelites) were living in that region at that time, it is safe toassume that a considerable number of them embraced the new faith as
well.
I had an opportunity to ask Rabbi Tokayer about
that. This is a rather touchy subject, as a Jewish rabbi is notnormally inclined to speak about fellow Jews converting toChristianity. To the Jewish way of thinking, for a Jew to embrace theChristian faith is a betrayal of their faith. Such a person is nolonger a Jew but is now a Christian. The idea of being a "Messianic
Jew" is something many Jews cannot readily accept.
When I mentioned to Rabbi Tokayer about large numbers ofJews in the regions of Assyria accepting the Christian faith, hereadily admitted it, saying, "Yes, there were quite a few suchpeople." An example of that can be seen in the records of the Persian
Church of the 6th Century, where it is recorded that the prelate Mar
Aba (?) was himself converted to the faith by the witness of a "Jewish
Christian."*
The fact that there were many Jews in the East thatembraced Christianity is an important point, because this meant thatthe eastern church maintained a Jewish flavor to a far greater extent
than the western church, which actively purged itself of its originalJewishness. Thus, the Hata clan that came to Japan had a Christianfaith that still contained strong Jewish influences. This is the reason
why the various remnants of Keikyo influence still discernable in Japan
today have such a Jewish flavor to them.
As the Christian gospel spread east through the regionsof Assyria and beyond, a number of "Christian countries" wereformed. The homeland of the Hata clan, Gong Yue (弓月, or Yuzuki inJapanese reading) was one such country. In fact, while Christianity
underwent periods of severe persecution in the Roman Empire until 313
A.D., when it finally gained official sanction, there were already anumber of small countries in the East that had become Christianized.
These early eastern Christians continued to evangelize
farther to the east, and by the time Jerusalem was destroyed in 70
A.D., they had already reached India and even into China. As
Christianity entered into India, it began to exert a considerable
influence on the religious tradition that were already there. For
example, in the Indian epic poem "Bhagavad Gita" that dates from thefirst or second century, the concept of "bakuti" (?), which means"faith and love towards God," appears for the first time. This term
refers to complete commitment to and love for a personal God that issimilar to that for one's one kin. It is essentially the same as theChristian concept of "faith in God."
Likewise, in the "Bhagavad Gita" there are numerous
aspects that appear to be borrowings from the gospel of John. The sun
god of Hinduism, Vishnu (which became the basis for the Birushana(Vairocana Buddha) is said to have been incarnated in Krishna (thesecond god of the Hindu "trinity"), and the stories that surround him
are very similar to those of Jesus Christ. Historian Mikami Takeru
says, "Krishna in the Indian language is really the same word as'Kristos' (Christ) in Greek."(include here about Mahayana Buddhism?)
By at least the end of the third century, primitive
Christianity had spread to most of the areas that bordered the Silk
Road routes, and in a variety of ways it had significant impact on thereligions and cultures of all of those areas.

The Fifth Wave: The Jewish Diaspora
The next wave of interest was that brought about by thedestruction of Jerusalem in 70 A.D. by the Romans. As a result of thistotal destruction, many of the Jews who survived left their homelandand dispersed in a variety of directions, mostly to the east andnorth. To the west was the center of Roman power, which certainly would
not have encouraged migration in that direction, and to the south was
mostly desert.
Those who went to the north mostly went in to Russia andthe eastern European countries, while those who went to the east went
into the Assyrian regions and on further east along the Silk Road
routes. Presumably, these peoples would have met up with thedescendants of the "Ten Lost Tribes" of ancient Israel as well as thoseof the "eastern Jews" who hadn't returned from the Babylonian
captivity, who no doubt welcomed and took in their newly foundcousins. In this way, then, Jewish communities in a variety of places
along the Silk Road grew in repeated waves of immigration.
A famous artist named Hirayama Ikuo wrote an article in
the newsletter of "Agape House", a volunteer organization I operate. Asa friendship ambassador for UNESCO, he often made trips to the Middle
East, and on one trip to Afghanistan, he was able to view some ancient
relics. Concerning these, he said, "Some ancient scriptures were foundin some ruins in the same valley where the Bamiyan Buddha is located(the one destroyed by the Taliban in 2001). They are thought to datefrom some time between the 3rd and 7th Centuries A.D., and are written
in ancient Sanskrit. Their contents, however, are similar to the Old
Testament and appear to be Jewish scriptures. These may provide animportant clue as to how religions spread into east Asia." (Ken: It
literally says "They were Jewish scriptures written in ancient Sanskritthat were similar to the written characters of the Old Testament", butthat doesn't make any sense.) Thus, some of the Jews of the Diaspora
followed the routes of the Silk Road to the east seeking freedom andprosperity. While engaging in trading, they searched for a better placeto live in peace.
I have a friend who has an office in the Roppongi
district of Tokyo. I normally only go there in the daytime, but
recently I had a need to go to his office at night. As I stood at themain intersection, a thought occurred to me as I watched the crowds
that included many foreigners. I had heard that the yakuza (gangsters)
control this area and that their main partners were the Iranians,
Chinese and even Israelis among others. Recently, a number of Africans
have appeared on the scene as well. I thought, "The flow of people
along the ancient Silk Road must have been like this." That flow has
not stopped from ancient times but has followed the same
pattern. People will migrate anywhere in search of greener pastures,and when they find people that will accept them, they tend to settle
down there and prosper.
When the ancient Jews were forced to disperse, many
flowed into Asia bringing with them an advanced civilization. This
helped open up numerous societies around the world in a somewhat
similar way that modern high tech civilization has done in thedeveloping world. Thus, Middle Easterners who had to flee for theirlives ended up in bringing new impetus to the development of numerous
societies in ancient Asia. While a cursory look at important aspects oftraditional cultures all over the world might seem to indicate
independent development, a closer look often reveals important
influences from outside that stimulated sudden developments. This wascertainly true concerning the cultures scattered along the Silk Road.

The Sixth Wave: The Eastward Movement of Keikyo
The most important wave of migration along the Silk Road
for our study here is, of course, that of the ancient eastern
Christians. This particular wave, however, has not been given muchattention in Japan. I have looked at works published in Japan on the
Silk Road, and there is very little mention of the Keikyo
Christians. This is unfortunate, as the effect this wave of migration
had on Japan was very large indeed.
The Assyrian Church of the East, or Keikyo as it was
known in China, prospered greatly in its early days in Assyria, Persia
and elsewhere. According to the 5th Century historian Socrates (not the
Greek philosopher of a much earlier era), once, when the Persian kingwas suffering from a severe headache, he called on his Zoroastrian
priests to heal him. They were unable to help him, but a Christiannamed Marta (?) prayed for the king, who was then healed
instantly. Needless to say, the king was impressed and from that timeon treated the Christian believers very well. As a result, that region
became a center for Christian mission outreach both locally andabroad. This included social welfare projects as well as an effort toprovide mass education.*
The net result of this effort was the development of themost advanced civilization of that day一a civilization based on the
educational system set up by the Christians. Thus, eastern Christianity
flourished in western Asia at this time, and from that base it launcheddynamic evangelization efforts to the east. In time, its members spreadto nearly all of the regions adjacent to the routes of the Silk Road,
and at its peak, there were churches in at least 27 major metropolitan
centers in the Orient. There were more than 200 bishops alone, withcountless believers among their ranks. Thus, there were numerous ethnic
groups represented. By the end of the 9th Century, almost all of the
Uighur people had converted over from Manichaeism, and the majority oftribes such as the Kerait, Naiman, Ongut and even the Mongols likewise
embraced Christianity.
While this was going on in Asia, in Europe, society hadentered what became known as the "Dark Ages". The church had becomecompletely intertwined with the political powers and in the resultant
corruption had essentially lost its mission. Thus, during this periodof history, it was the church of the east rather than that of Europethat was flourishing and healthy. An outside observer looking at theoverall picture at this time would have concluded that the center ofChristianity was in Asia rather than in Europe.
A good example of the influence Keikyo had on thesocieties of that day can be seen in its effect on the Uighur
people. Keikyo missionaries devised a system of writing for theirlanguage and taught them how to read and write. They also developed apublic education system for them, and thus had a major impact on thesociety. This same writing system was later imported into Mongolia andbecame the basis for their writing system as well.*
To facilitate their educational mission outreach, theeastern Church built a language research center in the central Asiancity of Merubu(?). There they studied a variety of Asian languages inorder to translate the Scriptures into them.* One Uighur manuscriptfrom that era describes the results of their efforts: "This land thatused to be full of cruel customs stained with blood is now a land that
produces vegetables. A land of massacres has been transformed into aland of charity."*Keikyo believers also contributed to important new
inventions that came out of that era. Three Chinese inventions thatliterally changed the world of that day were wood block printing, themagnetic compass, and gun powder. Keikyo researcher Dr. John M. L.
Young claimed that all three of these important inventions developed
within the context of the Keikyo Christian culture that flourished atthat time.*(Ken: At some point we need to address why it is that Keikyo went into
decline and disappeared from so many areas.)

The Advanced Civilization Transmitted By The Keikyo Christians
In historical terms, one of the most important empires
ever established was the Mongolian Empire. A little known fact is that
Keikyo Christianity flourished within this great empire. Speaking on
the importance of the Mongolian Empire, historian Nishio Kanji used a
bit of hyperbole in his book "国民の歴史" (Kokumin no Rekishi, A History Of
The (Japanese) People), "World history began with the Mongolian
Empire."* (Ken: I'm wondering if we should even include this. If we do,
we at least need to qualify it as a rather obvious exaggeration!
(p.158))Not only did the Mongols create the largest empire theworld had ever known, but they also succeeded in bringing together thewestern and eastern worlds for the first time. Within this context,
Keikyo Christians contributed greatly in a variety of ways. Theydeveloped the first postal system; they printed the first paper
currency through wood block printing; and they recorded history throughthe writing of chronicles.* (Ken: I've added "the first", but we needto confirm that.)
In 1215, Beijing (Peiking) also came under Mongolian
control. Under the orders of the Mongolian king, Genghis Kahn, Keikyo
Christians founded an astronomical observatory.* Likewise, there weremany such believers involved in running the government and thecourts. Many of the king's advisors and some of his wives were also
believers, and they had a positive influence on him.
Among the other achievements of the Mongolian Empire was
the great improvements made to roads, through pavement and the planting

of trees along the sides of the highways. In areas where trees wouldn't
grow well, they erected stone pillars along the roads. They dug canals
where feasible, and in general greatly improved the transportation
system. (Ken: I've extrapolated a bit here. Is it accurate?)
In the capital city (name?), there was even a daily
newspaper printed一certainly far ahead of its time.* Additional Keikyo
influence can be seen from the social welfare projects that existed,
including giving medical assistance and distributing food and clothing
to the needy through organizations founded for this purpose. (I'veadded medical assistance) These institutions were similar to those inJapan founded by Prince Shoutoku and Empress Koumyou that we discussed
earlier.
The finances necessary to do these things were acquired
through a 10% "tithe" on trading in wool, hemp, and other suchproducts. It was in many ways a civilization ahead of its time. The
Mongolian king encouraged his subjects to believe in the one Creator
God, but religious freedom was nevertheless respected.*
One significant event in the history of the Mongolian
Empire that helps us understand the biblical faith that the king had atthat time was when a certain group of rebels tried to make a revolt
under the banner of a cross. Their use of a cross to represent their
desire for God's favor in the battle, however, proved to be an empty
promise as they were soundly defeated. As many people were still
thinking in terms of gaining special favors from God through suchmanipulative use of symbols and prayers, doubts naturally arose in thecommon people. "It seems the Christian God doesn't grant us favors
after all." In Marco Polo's annals of his travels (The best English
translations of Marco Polo’s travels are A. C. Moule and P. Pelliot,“Marco Polo: The Description of the World,”2 vols., London: Routledge,1938), he records the words of the Mongolian ruler Kublai: "The God of
the cross did what was right, because the rebels were rebelling against
God and were traitors to Mongolia."* Thus, he exhibited theunderstanding that God always does what is right and good and isn't
coerced into granting special favors due to manipulative prayers. This,of course, is an important aspect of the Christian understanding ofGod.
Marco Polo also visited China and the coastal cities
that were under Mongolian rule. He records that he met many eastern
Christians in those locations, actually giving the figure of
700,000.* Some of these people claimed to have maintained their faithof the their ancestors all the way from the 7th century, or for some
700 years.*Other things of special interest that Marco Polo wrote
include his description of pictures displayed in their churches ofthree men that were said to have been members of the 70 evangelists
sent out by Jesus (Luke 10:1). Their names were given as Addai, Aggai
and Mari, and they are said to have played a major role in theevangelization of the East.* Also, Marco Polo reported on his travels
up into "Inner Mongolia" (the area north of the Yellow River that
includes present-day northern China). He said he met a tribe called the
Ongut, who were herdsmen of Turkish descent. They were almost entirely
Keikyo believers and had established a Christian nation of sorts. This
was the same area that archaeology professor Egami Namio (see page xx)
reported he had found remains of Keikyo churches along with numerous
gravesites with Keikyo crosses.
Eastern Christians also went as far as the Philippines,
where they taught the locals how to read and write and begin to form anation state. In fact, it is recorded in Spanish annals that when theycolonized the Philippines in 1569, they were very surprised to see thelocals already reading and writing in their native language of Tagalog
to an extent that was greater even than that of Europe. It was recordedthat the majority of towns in the Philippines had high levels ofliteracy in which no child was left unable to read and write.*
These facts have led historians to state that such
ideals as universal education, orderly government, fair politics andreligious toleration were values that first arose not in the West, but
in the Orient. Thus, the idea that "all good things were western"
simply isn't true. The culture and civilization that Keikyo believers
helped to bring about were at the time superior to anything found in
the West. Marco Polo reported upon his return to Europe that he was
astounded by the high level of civilization he witnessed while living
in Mongolian ruled China for 17 years.
In some respects, it is appropriate to compare thesituation in the Mongolia and China of that day with the ideals
associated with the founding of America several centuries later. The"New World" of the United States and Canada was viewed as a place where
oppressed and persecuted people could go to seek freedom and a newlife. Historically, that resulted in a great deal of raw talent flowing
into North America and providing the impetus for it rapid
development. In a similar way, during this "golden age" in East Asia,
many people seeking freedom from oppression flowed along the routes of
the Silk Road into Mongolia, China and Japan. This brought many highly
qualified people together, and when the world's best brains cometogether, it is only natural that a great deal of creativity is sparked

and new things are invented and old ideas improved upon. During thisperiod of history, this was what was going on in East Asia. But how
many people are aware of this history today?

Keikyo's Effect on Belief in "Jibo Kannon" (Goddess of Motherly Love),"Jizou" (Guardian Deity of Children), and the Giving of Posthumous
Names
Another example of the influence Keikyo had on otherreligious belief systems in Asia include the development in China ofthe "Jibo Kannon" (慈母観音), a Buddhist style statue of a mother lovingly
holding her child to her breast. This same statue in Japan is known asa "Koyasu Kannon" (子安観音) or "Koyasugami" (子安神, Goddess of Easy
Childbirth). Needless to say, this statue bears a striking resemblance
to a Christian Madonna statue of Mary and the infant Jesus.
This statue (or anything similar) was, however, unknownin Indian Buddhism and first appeared in China during the time when
Keikyo was wielding considerable influence. The Buddhists merelytransformed their already prevalent usage of Bodhisattva statues into
one that incorporated the image of mother and child to counter the
popularity of the upstart Keikyo use of the Madonna.
In early forms of Buddhism, the teaching concerning
women was that they could not reach Buddhahood as women, but would
first have to be reborn into the higher state of manhood first. Thiswas referred to as "Henjou Nanshi" (変成男子, changing into a man), and it
was the standard Buddhist teaching. Thus, in original Buddhism, theconcept of having a female statue as an object of faith would have beenunthinkable. In original Buddhist thought, all Bodhisattva idols weremale, and since Kannon statues are a form of Bodhisattva, this could
not have arisen from Buddhist thought alone. When looking at any of the"Kannon" statues, however, they are obviously meant to portray a female
image, and thus the only logical conclusion is that this change was tocounter the introduction from Christianity of statues of Mary, themother of Jesus.

(Picture) The circumstancial evidence is strong that the faith
portrayed in the "Jibo Kannon" or "Koyasu Kannon" is an adaptation of
the Christian Madonna imported into Buddhist thought.

Another related phenomenon that developed in close
association with the "Jibo Kannon" was belief in "Jizou" (地蔵,literally, "ground/earth" "possession/warehouse"), a kind of "guardiandeity" of children. These "Jizou" were thought to represent Bodhisattva
that would help children in the world of the dead who had died early inlife. Likewise, people believed that by calling out the names of these
Jizou Bodhisattva, they could be saved from distress.
This too would seem to be the image presented in
Christianity of concern for children being grafted onto the stock of
Buddhist faith. Jesus had embraced the children saying, "Let the little
children come to me, and do not hinder them, for the kingdom of God
belongs to such as these." Christ welcomed little children into
Heaven. Likewise, the Bible taught that anyone who called out in faith
upon the name of the Lord would be saved, and thus these elements ofChristian thought were apparently incorporated into Buddhism in theforms of "Jibo Kannon" and "Jizou."
Another feature of Japanese Buddhism is the use of"ihai" (位牌), which are small, wooden memorial plaques with theposthumous Buddhist name (戒名, kaimyou) and the date of death written onthem that are placed on the altar to the deceased. According to Prof.
Saeki Yoshiro, this is also a custom that is based on the previously
existing Keikyo custom of writing the baptismal name and date of deathon two hinged pieces of wood that they used in commemorating thedead.* This custom is likewise not something that was originally a partof Buddhism.
Even the concept of giving a posthumous name一the"kaimyou"一is something that was adopted from Keikyo Christianity. Thereis nothing like it in the more original Indian version of Buddhism, andlikewise neither is it found in other versions of Buddhism such as
exist in Thailand, Sri Lanka, Myanmar, Cambodia, Viet Nam, China andKorea. It is a unique characteristic of Japanese Buddhism. Even in
Japan, it was in its earliest usage something given only to the living
and not to the dead as is the case now. In the present, self-serving
system, the deceased's family pays the Buddhist temple holding theceremonies a very large sum of money in order to receive an"auspicious" name for their loved one, but originally, "kaimyou" were
free of charge.
It was common practice among Keikyo Christians to give a
newly baptized person a "baptismal name", something that is also common
in certain western Christian traditions. When this idea wasincorporated into Buddhism, it was likewise a new name that was givento those becoming Buddhist monks, and it was, of course, free ofcharge. But as Japanese Buddhism evolved into it modern form of what iscalled "Soushiki Bukkyou" (葬式仏教) or "Funeral Buddhism", this practice
was changed into a money-making scheme by applying the posthumous nameto those who had died and charging a hefty fee for the service. Thistransformation took place during the Edo Period when Buddhism was used
as a tool by the feudal government to stamp out Christianity.*

Keikyo Recognized Religious Freedom
During its long history in Asia, there were two periods
in which Keikyo became the dominant religious force, namely during the
9th and 13th centuries. Nevertheless, even during these periods, Keikyo
never attempted to ban other faiths, but always maintained a policy ofreligious freedom. For instance, during the 7th century under the Tang
Dynasty, Emperor Taisou (太宗) was deeply impressed by the Keikyo
writings he read and he encouraged his subjects to embrace the faithsaying, "From now on Keikyo evangelism will be freely allowed." He did
not, however, force the faith upon his subjects. During his reign, as
well as during those that followed, religious freedom was maintained.*
Likewise, in 1259, at the beginning of the Ilkhan
Kingdom, the first king Kublai (the grandson of Genghis Khan) was
deeply influenced by Keikyo, but he as well declared "All of mysubjects are guaranteed religious freedom."* At no point, in fact, is
it recorded that Keikyo religious leaders ever tried to take overpolitical power. Kyoto University professor Ikeda Sakae said, "TheKeikyo Church...was quite different from the Roman Catholic Church inthe sense that it never insisted on political power. It 'rendered unto
Caesar the things that are Caesar's' and concentrated only on its
ecclesiastical authority."* Keikyo did not try to create a state churchwith which to force its will on others. To its credit, it didn't wantto create nations made up of nominal believers, and this was one of its
strengths.
This is certainly in marked historical contrast to manyother religions. There are, for instance, numerous Moslem countries inwhich essentially everyone is a follower of Islam. This does not mean,
however, that the people truly believe in the way of Islam from theirhearts. It is simply the requirement of their Shari'a Law that was
imposed upon them, and thus they "believe." This belief, however, mayvery well be based more on fear of the consequences for not obeying therequirement to submit to Islam than from any personal faith exercised
within the right to freely choose one's beliefs. I personally have manyIslamic friends, but when I discuss such issues with them, I often run
into a problem. Many of them do not really believe what they aresupposed to believe. Islam's Shari'a Law requires Muslims to pray whilekneeling with heads bowed towards Mecca 5 times each day. Thisrequirement is often not followed, and even when it is, it seems to bedone more in fear of the consequences of not doing it than out of true
reverence for Allah.
Religions such as Islam and Hinduism are religious
systems based on the establishing of an all-encompassing religious
system that requires those under its control to obey numerous
rules. This creates followers who are in effect "surface believers,"
since their motivation for belief is based in the negative emotion offear of the consequences for not obeying the imposed rules. This was
also true within the state church structures of medieval Europe as
well, as "faith" was often imposed upon people from the politicalpowers that utilized religion as a means to exercise its will upon thepeople.
Keikyo, however, was different in this respect. While
there were no doubt instances of abuse where Keikyo believers did notlive up to their own ideals, as a whole, Keikyo recognized religious
freedom and did not try to impose faith on others by force. Any systemthat tries to impose its belief system on others will find that in theend it only creates followers with a surface-level faith.
I believe most of the followers of Keikyo understood
this principle and they thus tried to set up societies that utilized
Christian principles as the framework within which society functioned
but always allowed individuals to choose their own personal beliefs. If
the social systems are within the framework set forth in the Bible,
then society can prosper even if individuals freely choose to have adivergent worldview. I believe the evidence shows that overall, this is
how Keikyo believers functioned, because they had confidence in theirown faith一a confidence that didn't cause them to feel the need to
impose it on anyone else. For to do so, would be a contradiction of thevery things they believed in.

The Seventh Wave: The More Recent Exchanges
These "seven waves" of influence and exchange along the
Silk Road are divided up somewhat arbitrarily, of course, and are to acertain extent overlapping. I have divided them more or less on themes
and not on length of time, as, indeed, the sixth wave has represented

quite a long time frame. This seventh wave is likewise rather diffuse,
as I am including the various exchanges that have occurred since thedecline of Keikyo influence in East Asia.
When the Mongolian Empire was at its peak during the13th Century, it extended from East Asia through western Asia and into
parts of eastern Europe. This was up until that time the largest area
under one empire in history, and it was during this age that trade
along the Silk Road routes was likewise at its peak. It was during thistime that adventurers such as Marco Polo, Ibn Battuta, Purano Karupini(?), and William of Rubruck traveled from Europe and West Asia to East
Asia. Their diaries and instructional books in international trading
resulted in educated people in Europe and western Asia becoming far
more knowledgeable about East Asia than ever before.
It was also during this period that Italian merchantscame to the fore and made giant strides in increasing trade with almost
all areas of the great Mongolian Empire. This resulted in great wealthbeing accumulated in Italian cities and was a critical factor inallowing the Italian Renaissance to flourish. In fact, without that
increase in wealth, the Renaissance would not likely have even gotten
off the ground.
Muslim traders also plied their trade along the Silk
Road. Their trade with China was an important element in thedevelopment of Islamic culture. Within its center in Baghdad, thisflourishing Islamic culture spread eastward, also developing
strongholds in such cities as Samarkand and Herat (in present-day
Uzbekistan and Afghanistan).
However, as this new Islamic empire strengthened andspread, the net result was a severe restricting of the trade routes
between the Orient and the Occident. As the flow of information between
the two was reduced to a trickle, the mutual stimulation each hadreceived from the other was also cut off.
The main factor that turned this situation around was
the discovery at the end of the 15th Century of the sea route aroundthe southern tip of Africa that allowed European traders to reach theorient by ship. This opened up the trade routes once again to southernand eastern Asia. It also opened the way for European powers to vie
with each other for new colonies in Asia, with England, Holland, Spain,
Portugal and France conquering vast areas of south and southeastern
Asia to set up their various colonies.
The superior technology and the scientific advances ofthe Europeans began to flow again into China, but also knowledge of andinterest in Chinese culture began to increase in Europe as well. Thiseven resulted in what was termed the "Chinese hobby" (?) in the
Parisian court during the 18th Century, when such interest in things
Chinese became especially high.*
Another interesting effect of this renewed cultural
exchange was that French intellectuals such as Montesquieu and Voltaire
utilized information on the Chinese and other Asian civilizations for acomparison with European civilizations, and from that base began theircriticisms of the European power structures. This was an importantfactor in leading to the modernization of the European states, and thus
in this round about way, Asia also contributed to the modernization ofEurope itself.
>From the standpoint of Christian mission within Asia,
the Catholic Jesuits led a new effort to bring the gospel again into
the lands that had formerly been reached by Keikyo missionaries. Amongthe leaders of this new movement was, of course, Francis Xavier, whofinally arrived in Japan in 1549 after spending many years in India andSoutheast Asia. He was the first of many, and during the last half ofthe 16th Century, prior to Japan's closing itself off from the outside
world, a great deal of interchange took place, including even thesending of a Japanese representative to the Vatican.*Chapter 5
Various Effects That Immigrants Had On Japanese Culture"The Grave Of Christ" Originated With the Graves of Ancient Immigrants
In the small town of Shingou (新郷) in Aomori Prefecture,
there is a monument that is called "キリストの墓" (Kirisuto no Haka, "The
Grave Of Christ"). A cross stands there, and the local tradition claims
that Jesus did not actually die on the cross in Jerusalem, but escapedand came to Japan where he died at a ripe old age.
When I heard about this old legend, I was naturally very
curious as to how it could have arisen, and so I spent several days in
Shingou to see what I could find out. I questioned several people,"It's said that this is the grave of Christ, but what is itreally?" Most said they had no idea really, but one thing I found out
was that this "grave" was located on private land. I was able to talkwith the owner, an old man, and I asked him the same question. "It'ssaid that this is the grave of Christ, but what is it really?""It really is the grave of Christ," he insisted.
"Well, if that is the case, why not dig it up and prove
it. It would be the discovery of the century, and you would have people
coming here from all over the world!""But we can't do such a thing as it would bring on us acurse."
I tend to be rather obstinate, and so that part of mypersonality came to the fore as I insisted, "You don't really believein such a curse, do you? You're just saying that because you know there
really isn't anything there anyway."
Finally, after I continued to pester him, he finallyadmitted the truth. It seems that from ancient times, there were 7
graves of foreigners located there. A local tradition had developedthat they must not be disturbed or a curse would come upon the one who
tried to open them. But in the prewar years, his grandmother had
decided to open up a grave anyway, and she brought out some
artifacts. Some things did happen, but it all culminated with themilitary police coming and digging up all of the graves and taking
their contents off to Osaka. It seems that these graves were the graves

of ancient Christian settlers.
This village was a very poor place economically, and sothey were trying to come up with an idea to attract some attention andbring in outside money. Someone came up with the idea of claiming that
this grave site was the grave of Christ and using that to draw
tourists. As a result, they now are selling various souvenirs, such as"Grave of Christ Wine" and "Grave of Christ Cookies." He told me that
was all they had in that small town.
Anyone hearing that the "Grave of Christ" was supposedly
in a obscure village in northern Japan would certainly think that thiswas just about as ridiculous a claim as could be made. Nevertheless,while the claim itself is ludicrous, there has to be some point along
the way where such a connection was made. It wouldn't have justsurfaced out of nowhere. It would certainly appear likely that thelegends surrounding the graves of these ancient Christian foreigners
served as the basis out of which this whole story of the "Grave of
Christ" arose.
I was not able to find out what the military police
confiscated or where they took the contents of the graves they dug
up. Perhaps they were destroyed or maybe even one day they will come tolight again. Whatever is the case there, it would seem highly probablethat this "Grave of Christ" story is yet another vestige of the imprint
left by ancient immigrants to Japan.
One other interesting point is that I was told that inthis area there were people with some very interesting surnames, suchas "Yohane" (written与羽根), which is the same reading as the name for"John" in the Bible, and "Yakobu" (written弥古部), which is "Jacob" (alsoJames in the New Testament). When these biblical names in the Hebrew
and Greek are transliterated into Japanese, they come out as "Yohane"and "Yakobu", and then Chinese characters were chosen with those sounds
in mind. This again is a tantalizing tidbit of information pointing tosome sort of connection with ancient Christians or Jews coming into thearea.

(Ken: Let's add a picture of a Daruma Doll here)
The "Daruma" Dolls and Their Connection With Legends of Saint Thomas"Daruma" (達磨) Dolls represent a rather unique andunusual part of Japanese tradition. They are round-faced, long-nosed,bearded figures with a red head covering, and they don't look at all
Japanese. Their overall shape is round, and so the term has come to be
used for such figures. For instance, a "snowman" is referred to as a
"yuki (snow) daruma." They are often used at victory celebrations inpolitical campaigns, with the winner of a particular election painting
in the black center of one eye that has been left blank to symbolize
the victory. Ordinary people also will sometimes buy a daruma doll andpaint in one eye as a kind of good luck charm and then paint in theother eye when they have been successful at whatever it is they wishedfor.
Daruma are designed with weighted bottoms somewhat likea punching bag toy, and so these dolls right themselves automaticallywhen pushed over. The phrase that is associated with thischaracteristic is "nana korobi ya oki" (七転び八起き, "fall down 7 times, get
up 8 times"), an expression used to indicate a dogged determination not
to quit but to try again after a failure. It is also used as an
expression to indicate the ups and downs of life in general. When
judged from its history and apparent connection with Christian thought,
it seems likely that this phrase is a paraphrase of Proverbs 24:16,"though a righteous man falls seven times, he rises again."
The Daruma legend is associated with Zen Buddhism, andindeed, the founder of Zen is said to be a man by the name of "Bodai
Daruma" (菩提達磨), who is said to have been born in South India and thento have gone to China where he developed this new sect of Buddhism. In
the 8th Century work "Kaigen Mokuroku" (開元目録, literally "Opening
Origins Catalogue"), however, there is a reference to apparently thesame person (a person named "Shamon Bodai Daruma" (沙門菩提達磨)) as being "aPersian" from the "Western Regions" (西域, "seiiki", which to the Chinese
included all of the Middle East).* (Being from India, of course, thisindividual's name would not have been written in Chinese characters
originally. These are the characters that were used to transliterate
his name into Chinese (or perhaps even as an entirely new name), withthe reading above being the Japanese reading of those characters.)
In Zen tradition, the Day of Purification for Daruma is
Oct. 5, but since this type of day of fasting and reflection in
Buddhist tradition is normally done on the day before the anniversaryof death, that would mean that Daruma supposedly died on Oct. 6. This,
however, is the same date that is commemorated for the death of St.
Thomas.
Thus, the clues pointing towards a connection are thatthe Daruma tradition came out of South India, the same place that
Thomas had done his main mission work, that their deaths were on thesame day, the Chinese reference to Daruma being a "Persian" from theMiddle East, and the "nana korobi ya oki" ("fall down 7 times, get up 8
times") tradition that parallels the Bible. Added together, these would
seem indicate a strong possibility that various stories concerning theApostle Thomas were adopted by Buddhists and transformed into the"Daruma" legends. The very name itself may be related, as Thomas was
pronounced "Toma" in India and the Japanese pronunciation "Daruma" wasin the original Chinese "Tamo" or "Damo."
Recently, I visited a museum in Takasaki, Gunma
Prefecture that is dedicated to this "Daruma" Doll. It has on display avariety of dolls that come from each area of Japan. Daruma dolls fromdifferent regions of Japan have the same general shape andcharacteristics, but have differing shades of color. Darumas from someareas have very white skin, while others include tints of brown, redand black. As I viewed these varying traditions of skin tone, I
couldn't help but wonder if this was representative of the varying
origins of peoples who immigrated into ancient Japan to settle indifferent areas. These ancient immigrants certainly would have had tosurvive many hardships during their migration along Silk Road routes as
they came into Japan. I can well imagine that "nana korobi ya oki" wasan expression that fit their experience very well.

You Can't Fool DNA
Sometime ago, a friend of mine came to Japan for the
first time, and while I was showing him the type of shows we have on
Japanese TV, he said to me, "Is that fellow there a Japanese of Middle
Eastern origin?" That kind of threw me, as it was just an ordinary"pure Japanese" on the screen. I answered, "Well, I suppose there is a
bit of a resemblance there isn't there?" But nevertheless, I was taken
aback by his observation. It was his first time in Japan and he knew
very little about Japan. The flip side of that, however, is that hetherefore could look at things without any preconceived ideas.
As I thought about that I remembered taking a trip withmy father to the Middle East a few years earlier. I remember seeing an
old man and saying half jokingly, "Gee, that old man sure likes the guy
we met in Touhoku!" That is when it dawned on me that just like theDaruma dolls, facial characteristics in certain localities in Japan
contain a clue to the past history of that region. In regions such as
Touhoku and Kyuushuu, people whose ancestors have lived there forgenerations tend to have certain facial characteristics.

In a previous section of this book, I described one of
the shrines that the Hata clan had built (Konoshima Jinja). When I met
with the head priest there, I noticed that his features were rather
middle eastern, with relatively deep-set eyes and a large nose. In thecourse of the conversation, that came up, and so I joked with himsaying, "Your ancestors are speaking through your face." His name was"Hattori", a rather common name in Japan, but the characters used werequite unusual (神服instead of the usual服部). "Hattori" comes from the name
"Hata" together with "ori" (weaving). As names changed in time,"Hataori" became "Hatori" (another fairly common name) and then into
"Hattori." Both of these are names of people descended from the Hata
clan.
As mentioned in Chapter 2, DNA studies proveconclusively that Japanese have genetic imput from several groups ofpeople, including significant numbers of non-orientals. One's facialcharacteristics, along with family names, provide clues to one's
ancestral past. People may be able to rewrite history to their liking,but they cannot blot out the "history book" that is in their genes.

The Discovery of a Keikyo Cross and "JNRI" in Gunma
At this point, I would like to again take up the subjectof the influence Keikyo had in early Japan. We have already discussed
the official visitation of Ri Mitsui and his entourage to the court ofEmperor Shoumu and Empress Koumyou (p.xx). It is apparent, however,that there were many other Keikyo believers who came in unofficial
capacities.
One archaelogical discovery that supports thisconclusion was the discovery in Gunma Prefecture of a Keikyo cross andthe Roman letters "JNRI" written on the walls of a grave site. (Ken:It's not clear where the letters were written. I'm just guessing it was
the walls. Need to clarify) These were discovered in the Edo Period anddescribed in a document written by Matsura Seizan (松浦静山), the chief of
the Nizen Hirado (肥前平戸) clan. (Ken: Is a specific date known?) "Lastyear, a 'sekkaku' (石槨, an underground stone-lined grave for interning acasket) was unearthed next to the Tago (多胡) Monument, and in it wereseen the western letters 'JNRI.' Someone who had seen some foreign
literature recalled seeing these same letters in an illustration of theexecution of Christ. Thus, we sought out the opinion of a scholar
familiar with the West, but he did not have any knowledge ofthis. What's more, a cross had previously been discovered beneath theTago Monument, and thus, it would appear to have some relationship."*This Tago Monument was erected in 711 A.D. and still
exists in the town of Yoshii in Gunma Prefecture. It's important tonote that this was even before Ri Mitsui's official visit in 736
A.D. While the "JNRI" letters are no longer visible (Ken: I'm assumingthat. Confirm), they clearly were in (date). "JNRI" is an abbreviationof the Latin phrase "Jesus Nazarenus, Rex Iudaeorum" meaning "Jesus ofNazareth, King of the Jews." This is what was written above the Cross
in Aramaic, Greek and Latin, as is recorded in John 19:19-20, "Pilate
had a notice prepared and fastened to the cross. It read: JESUS OF
NAZARETH, THE KING OF THE JEWS. Many of the Jews read this sign, forthe place where Jesus was crucified was near the city, and the sign was
written in Aramaic, Latin and Greek." The "JNRI" is also seen in somepaintings (such as this sample from the 15th Century) as "INRI" due tothe fact that the transliteration into Latin of Jesus was sometimes
written as "Iesus."
While it is true that the Eastern Christians would
normally have used Aramaic (or its dialect Syrian), there was nothing
to prevent them from using this Latin phrase. Since they would have had
considerable contact with the Roman world through trade along the Silk
Road, they would certainly have had some knowledge of Latin. Moreover,since it was found in such an ancient tomb built long before Xavier, it
could not have been of Catholic origin.

There Were Hata In Gunma Too
The Tago Monument described above has a very interesting
history. The monument describes the establishment of "Tago County"(多胡郡, Tago Gun), saying that it was ruled by "Hitsuji" (羊, literally"sheep"), apparently referring to the name of the person. Needless tosay, this is a rather unusual name, and would appear to be connectedwith literal "sheep" as well. Whatever the case there, this monument
also went by the name of "Tago Hitsuji Dayuu" (多胡羊大夫), with the "大夫"(Dayuu) literally meaning "great husband", but in this context, simply
meaning the leader of the clan.
The name "Tago" (多胡) itself is significant as thecharacter胡means "foreign." For instance, in ancient times, whencombined with国(kuni or koku, meaning "country"), it referred to the"North China barbarian nations" (胡国, kokoku).* (Nelson p. 743) Thus,
the place name多胡indicates that when the area was named in ancient
times, there were many多foreigners胡living there.

In fact, in the Shousouin (正倉院) building located in the
Toudaiji (東大寺) temple complex in Nara, there is an ancient folding
screen with the artist's inscription reading "上野国多胡郡山部郷戸秦人" (Kouzukeno
Kuni Tagogun Yamabe Gouko Shinjin) (?) (Ken: I'm not sure of thereadings of the last 3 words as there was no furikana written
there. Please check). The first part of the phrase (上野国多胡郡) refers to
the area where the Tago monument is located, and the last two
characters (秦人) is apparently a reference to the Hata clan. The Hata
people were centered in Kyoto, but they also moved into numerous otherregions of ancient Japan. Thus, they were undoubtedly a part of the mix
of foreign immigrants who made up ancient Tago.
Another interesting point is that this region, which isincluded in present day Gunma Prefecture, was known in ancient times asa sheep-raising region. In the areas around present-day Maebashi andKiryuu, sheep were raised until about the 8th Century.* Thus, the "羊大夫"(Hitsuji Dayuu) referred to above likely was referring to the head
shepherd. Also, the very name "Gunma" (群馬) contains the character for a"herd of sheep" (群) (with the other character meaning "horse"), andthis would also appear to be related to its roots as a sheep-raisingregion.
Sheep were not native to Japan, and thus they had tohave been brought in by someone at some point in Japanese history. One
scholar by the name of Kawase Isamu, who served as the honorary vicechairman of the Japan-New Zealand Friendship Association, has done
research into the various breeds of sheep. He was able to determinethat a breed referred to in Japanese as "寒羊" (Kan'you, literally "coldsheep") was virtually identical to the breed raised in ancient Israel
called "Awashi" (?) He is convinced that the breed raised in ancient
Gunma was this same breed.* Incidentally, Prof. Kawase claims to bedescended from the "Kirishitan" (Edo Period Christians). Thus, his
research is related to his search for his own roots.
The discovery of the characters "JNRI" along with the
Keikyo cross in Gunma, together with the indications that
middle-eastern sheep where being raised there, show that there musthave been quite significant numbers of Keikyo believers in ancientJapan. Some scholars have admitted that there were probably a few
Keikyo believers who made it all the way to Japan, but they typicallysay that their numbers would surely have been very small. The evidences
we have seen, however, indicate that it must have been far more thanjust "a few."

One other indication of this can be seen in the works ofan Edo Period scholar named Murai Masahiro (村井昌弘), who quoted from someancient work that in the 12th Century, during the Heian Period, there
were Christian missionaries who came to Japan. These would no doubt
have been Keikyo Christians. His reference specifically says, "Theycame to Japan in black boats and lived here proclaiming their teachings
as they went from place to place."* (Yaso Tenchuu Zenroku, "A Record of
Jesus' Punishment From Heaven" (which could be taken either as thatgiven to Jesus or given by Jesus)) (need to confirm). Some of thesemissionaries presumably returned home, but surely some of them would
have remained. These references represent only brief anecdotes ofhistory, and so it is reasonable to assume that many other such Keikyo
believers who were not recorded in any historical reference would havecome to Japan. As this particular reference is to the 12th Century
while others we have looked at are several centuries earlier, it isapparent that such missionaries kept entering Japan over a span of many
centuries.

Heiankyou Was Built By The Hata ClanAs previously mentioned, the Hata people were known for
their construction skills. They, in fact, played a key role in theconstruction of the Heiankyou (平安京) in Kyoto at the end of the 8th
Century.* This was the capital of Japan for over 1000 years until it
was moved to Edo (Tokyo) in 1868. They brought together their best
technical people and they offered their labor in putting together thisgrand project.
Prior to this, they had been involved in theconstruction of the "kofun" (古墳) gravesites (huge mounds holding thecrypts of the emperors) and numerous other major construction
sites. For example, the Yodogawa River plane in Osaka frequently
flooded, causing considerable damage. Members of the Hata clan guided
the project of constructing a dike system to alleviate the flooding
problem.* They likewise were involved in a similar project to divert
the Kamo and Katsura Rivers in the Kyoto basin to reduce the frequent
flooding that occurred there.*
Records indicate that the very land that both the
Heiankyou and the emperor's palace (Kyoto Gosho) was previously owned
by members of the Hata clan or their branch families, the Kamo (賀茂),Yasaka (八坂), Haji (土師), Kurita (栗田) and Ibata (茨田) families.* Likewise,
the funds necessary for moving the capital from Nara to Kyoto were also
raised by the Hata clan一specifically by Hatashima Maro (秦島麻呂). Thus, itis no exaggeration to say that the building of the Heiankyou capital
was the work of the Hata clan itself.
It has also been pointed out that the very name
"Heiankyou" has essentially the same meaning as the Hebrew meaning of"Jerusalem." Both of them mean "capital of peace." Given the Keikyofaith that the Hata clan had brought with them to Japan, this choice ofnames certainly would seem to have a deep symbolism to them. They no
doubt longed for this new capital to be kind of a "new Jerusalem."
Together with the foreign immigrants who came to theirshores, the ancient Japanese banded together to accomplish this great
project of building a new capital. The Kyoto of the Heiankyou era was aplace where numerous peoples, cultures, religions and traditions
blended together to form a new culture and civilization.
One of the central festivals of Kyoto, the "Gion
Matsuri" (祇園祭), developed sometime shortly after Heiankyou wasestablished, and has spread throughout the country. It is associatedwith the "Yasaka Shrine" (八坂神社) (the name of one of the branch familiesof the Hata), and branches of this shrine are located nationwide. The
character祇is made up of氏(uji) and示(the "god" radical, writtenネin its
radical form) and is equivalent to "ujigami" (氏神), meaning a local clan
god. The beginings of this festival was as a petition to the gods toprotect the people from infectious diseases. The main festival lastsfor 7 days and is held from July 17 to July 24, for a total of 8 days.
While the "Gion Matsuri" in its present form is vastlydifferent from anything found in the Hebrew scriptures, there are someinteresting paralells that point to a relationship in its
beginnings. In ancient Israel, there was a similar festival of the samelength that likewise took place during this same period. It was
associated with the dedication of the temple built during King
Solomon's reign as recorded in II Chronicles 3 - 7. Included in
Solomon's prayer of dedication, was an appeal to God to protect thepeople from plagues. After the dedication ceremony, they had a 7-day
festival followed by an eighth day assembly, which ended on "the 23rd
day of the seventh month" (II Chron. 7:10).
Associated with the Gion Matsuri, there are also
important festival days on July 1 and 10. Interestingly, these likewise
are dates that were important in ancient Israel. As recorded in Lev.
23:23-27, "The LORD said to Moses, 'Say to the Israelites: "On thefirst day of the seventh month you are to have a day of rest, a sacredassembly commemorated with trumpet blasts. Do no regular work, but
present an offering made to the LORD by fire."' The LORD said to Moses,

'The tenth day of this seventh month is the Day of Atonement. Hold asacred assembly and deny yourselves, and present an offering made to
the LORD by fire.'" For these and other reasons, it certainly appears
that various aspects of the Gion Matsuri were borrowed from the Bible
as filtered through Keikyo.
(Shall we add more about Gion. persian rug. relation to "Zion"?)Another interesting point is that just over the mountainfrom Kyoto lies Japan's largest lake, Lake Biwa. Lake Biwa is of asimilar shape and size to the Sea of Galilee in Israel. The ancientname for the Sea of Galilee was "Lake Kinnereth" (or "Lake ofGennesaret" as it comes to us in the Greek, cf. Luke 5:1), which wasderived from its shape, that is, being shaped like a harp. "Biwa" isthe name of a similar ancient harp and thus has basically the same
meaning as "Kinnereth" in Hebrew. By itself, of course, this could be
pure coincidence, but in light of all of the other parallels, it iswould appear to be likely that the parallel was intentional.

The Relationship Between the Hata Clan and the Inari Shrines
Among the various types of Shinto Shrines in Japan, what
are known as the "Yahata Jinja" (八幡神社) are the most common. The second
most common are the "Inari Jinja" (稲荷神社), and the Hata clan played arole in the development of this particular tradition. The head shrineof the Inari Jinja is the Fushimi Inari Daisha (伏見稲荷大社) in Kyoto. Thisshrine was built by the head of the Hata clan at the time, Hatano
Kimiirogu (秦公伊呂具), and it served as a shrine to their "ujigami" (氏神,the clan god).
Inari Jinga stand out among the various types of shrines
for their bright red torii gates and flags lining the way to theshrine. Another unique feature is the symbol of stone foxes instead of
the usual lions as "guardians" at the gates, as is standard for othershrines.
I believe that these foxes are something not originallyassociated with Shinto, but were later added in under the influence of
Buddhism. Foxes held a special reverence in a Buddhist tradition called"Dakiniten" (茶枳尼天, which comes from a Sanskrit word), and thisapparently became later associated with Inari Shrines, particularly as
the followers of Kuukai (Shingon Mikkyou) were very active in spreadingthe "inari faith".* No doubt, the original Inari Shrines of the Hata
were different than their descendents became. (Ken: we need to check onthe accuracy of this point)
The word "inari" is written in characters as稲荷, twocharacters that literally mean "rice plant"稲(ine) and "freight,
burden"荷(ni). As is common with such words that existed before Chinesecharacters were adopted in Japan, these characters are what is called"ateji" (当て字), that is characters used phonetically irrespective of
their actual meanings. Why a character presently pronounced "ni" wasused for "ri" is unclear, and, in fact, the origin of this word "inari"
is unknown. There are several theories, including that it is anabbreviation of "ine nari" (稲稔), "ripening rice", since Inari Jinja arealso associated with the rice harvest.* (Ency. p598) Anotherinteresting hypothesis, however, is that it actually comes from theacronym "INRI" mentioned earlier, namely the letters that were written
on the Cross standing for "Jesus of Nazareth, King of the Jews". Given
the Hata's association with Keikyo, that is, at least, a plausible
explanation (though, of course, that may well be reading too much intoit).
The god worshipped at Inari Shrines, the "Inari Oogami"(稲荷大神, Inari Great God), actually has an official name that is much
longer, namely "Uka no Mitama Oogami" (宇迦之御魂大神, Honorable Soul of
Heaven Great God). This is considered to be the same god as "Toyouke
Oogami" (豊受大神, Bounty Receiving Great God), the one enshrined in theouter shrine of Ise Jinju (伊勢神宮), the most important shrine in all of
Shinto.* It is also considered to be the same god as is enshrined inthe "Kaiko no Yashiro" (蚕の社, Silkworm Shrine), the "Ame no Minaka Nushi
no Kami" (天之御中主神, literally "From the Middle of the Heavens Ruling
God").* Thus, this same "Great God" is viewed as having many names.
As to the origin of all of this, a historian by the nameof Mikami Takeru, who is a personal friend of mine, told me that beforethe "Toyouke Oogami" was moved to Ise to be enshrined there, it was
worshipped at the Kono Shrine (籠神社) in the town of Tango (丹後) north of
Kyoto. He said that the priest at that Shrine made an amazing admission
by saying, "Toyouke Oogami is the God of Israel. The Inari Oogami wasapparently originally the absolute God Yahweh, that is, Jesus Christ."*That is quite a statement indeed. And it is additional
evidence in support of my thesis that travelers and immigrants into
ancient Japan brought with them both ancient Judaism andChristianity. These concepts later degenerated into a variety of gods
with different names, but originally, it was all one God.
Another interesting connection is that very close to thetown of Tango, where the god "Toyouke Oogami" was enshrined prior tobeing moved to Ise, is the famous "Ama no Hashidate" (天橋立, literally,"Heaven Bridge Standing"), a narrow, pine-covered sand bar thatstretches 3.3 km across Wakasa Bay. It is such an unusual feature thatlegends developed as to its origins. According to the myth, it was oncea bridge reaching from earth to heaven, but it fell over to form thisnarrow sand bar.
While the character for "bridge" is used, such astructure that would ascend from earth up to heaven would in reality bea ladder of sorts. In fact, in ancient times, a ladder (hashigo,梯子) was
called a "hashidate" (梯立), and so it was only a matter of transposing
one character with the same pronunciation for the other.
The connection this may have with the Bible is that
there is the famous story of "Jacob's ladder" found in Gen.
28:11-12. In his dream, Jacob sees a ladder (or staircase) reaching up
to heaven with angels ascending and descending. By itself, such asimilarity would likely be considered pure coincidence. But in thecontext of this wholesale adoption of biblical themes in ancient Japanand their transformation into their own traditions, it is at leastplausible that there is a connection.

The Hata Clan and "Yahata Kami"
In this section, we will take a look at the relationshipbetween the Hata clan and religious faith in a Shinto deity referred toas "Yahata Kami" (八幡神). References to this particular type of diety, atype that is very different from what existed before, first appear inancient records around the end of the Nara Era (710-784 A.D.).
Among the approximately 110,000 Shinto shrines in Japan,
the type of shrine that is most prevalent is that of the "Hachiman"
dieties, with more than 40,000 shrines dedicated to them. The term
"Hachiman" is simply a different reading given to the same八幡characters
as in "Yahata" (and even has other alternate readings of "Yahada" and"Yawata"). The literal meaning of the characters (八is "eight" and幡is"flag" or "fluttering in the wind") appears to have little if any
relation to the meaning of the term as a whole. As is frequently thecase in ancient times for characters chosen to represent some foreign
or new concept, these characters were chosen for their sounds alone.
The origin of the term "Yahata" appears to have its
roots in the Usa (宇佐) region of Oita Prefecture in Kyushu, where theterm was pronounced "Yahada no Kami" (the god(s) of Yahada). Even
today, there is a famous shrine there by the name of "Usa Hachimangu"(宇佐八幡宮) that dates from the 8th century. It is historically significant
for what was known as the "Doukyou Jiken" (道鏡事件, the Doukyou Incident),
which took place in the year 769, when a Buddhist priest by the name ofDoukyou (道鏡) conspired to overthrow the emperor and take the throne forhimself. According to the legend, however, a man named Wakenokyo Maro
(和気清麻呂) received a revelation from the god "Usa Hachiman" about thisplan, and he was able to prevent the coup from taking place. It's awell-known story, and even today, guides giving tours of that shrine
tell visitors, "The Yahada Kami (god) gives blessings in a wide varietyof areas, including the acquiring of wealth, education, traffic safety
and giving birth safely. The only request he will not entertain is arequest to become the emperor."This region of Usa was, in fact, the first area in which
the Hata people settled after coming over from the mainland. The
priests of the Usa Hachimangu Shrine have all come from one of threefamilies, the Usa (宇佐), the Ooga (大神) and the Karashima (辛島)families. All three of these families trace their roots to the Hata
people. Ancient records indicate that a similar shrine to the Yahada
Kami, the Hakozakigu (筥崎宮) in Fukuoka city, also had head priests fromthe Hata clan. Thus, it is only logical that the "Yahada (Yahata) God"of these shrines was, in fact, the same god worshipped by the Hata
people when they arrived in Japan.
Another interesting clue pointing to this deep
relationship with the Hata clan is the fact that the mountains locatedjust outside of Usa are called the Tenzan (天山, "Heaven Mountain")
Mountains, the very same characters used to write the name of theTenshan (sp?) mountain range next to the ancient homeland of Yuzuki
from where the Hata clan had come. It seems likely that this name wasgiven to the mountains outside of Usa by the Hata as a remembrance of
their ancient homeland.
When one visits the Usa Hachimangu Shrine today, theexplanation given is that "the Emperor Oujin (応神) is deified
here." This emperor Oujin is the one who was on the throne when the
Hata people first arrived, and he welcomed them. Thus, it is only
natural that they had close ties. In fact, scholars generally are of
the opinion that Emperor Oujin himself was an immigrant into Japan wholater became emperor.*
One wonders what sort of religious faith this emperor
had. It is clear that this shrine was not originally dedicated to theworship of the Emperor Oujin, but to the worship of the "Yahada(Yahata) God" alone. It appears that the same dynamic that occurred at
the Oosake Shrine in Hyogo Prefecture (cf. page xx) happened in Usa as
well. The head priest at the Oosake Shrine told me that while theshrine there is now dedicated to the worship of the person Hatano
Kawakatsu, it was originally dedicated to the diety worshipped by
Hatano Kawakatsu. Thus, the implication is that the Emperor Oujin
worshipped the god enshrined there in the beginning, namely the "Yahada
God", and it was only much later that he himself became deified there
along with the "Yahada God."
While this concept of deifying important people may seem
strange to those brought up in a monotheistic culture (the idea of a
Jewish temple dedicated to the "God of Abraham" later becoming a temple
dedicated to the worship of Abraham would be unthinkable), it is anatural step in a polytheistic worldview, since it is the ultimate formof showing respect一namely, making that person into a god to venerate
and even worship.
Among the various shrines dedicated to the Hachiman or
Yahata deities are shrines that have legends surrounding them that
resemble those found in the Bible. For instance, a shrine in Kyoto by
the name of Iwashimizu Hachimangu (石清水八幡宮), which was founded in 860
A.D., has a legend associated with it that would seem to have comeright out of the pages of Scripture.
According to the story, a military leader by the name of
Minamotono Yoriyoshi (源頼義) was leading his troops in a battle when they
became very thirsty. He then prayed to the Iwashimizu Hachiman god("Iwashimizu" is written with the characters "rock"石, "pure"清and"water"水) to give them water. While praying, he struck a rock with astick and out came fresh water. This sounds very similar to what Moses
did while the Israelites were suffering in the desert fromthirst. Praying to God, he struck with his staff the rock God had led
him to, and a spring of water suddenly appeared from beneath the rock
(Exodus 17:1-7).
Why is it that such a legend would develop in the firstplace? It seems likely that the priests who came up with this story
based it on something they had heard. While it is always possible thatsomeone thought up such a scenario purely independant of the Bible
story, it is only natural that people use something they have heard orseen before as a basis for developing their own legends. Thus, giventhat these people would have had access to these biblical stories at
the time these legends developed, it is more likely that there is aconnection.

This conclusion is backed up by the fact that it is notjust this one legend with apparent biblical roots, but there aremany. For instance, the大隅正八幡宮(Ken: where is it and what is the proper
reading?) has a legend that parallels the Virgin Birth, as they saythat a certain virgin received a revelation from an unnamed deity andbecomes pregnant by the spirit of that god, later giving birth to achild she named "Yahada". Needless to say, this sound very similar tothe Virgin Mary giving birth to Jesus. Folklorist Yanagita Kunio statesthat "this is not something unrelated to the ancient teachings ofIsrael."*Other Examples of Ancient Stories in Japan that Appear Related to theBible
Not only in the Hachiman shrines but also in numerous
other Shinto shrines it is not uncommon to find stories that sound very
similar to stories found in the Bible. For instance, at both theSumiyoshi Jinja (住吉神社) in Yamaguchi Prefecture and the Mekari Jinja(和布刈神社), there is an ancient ritual performed called Mekari no Shinji(和布刈神事). It is a ceremony where "Wakame" seaweed is harvested anddedicated to the shrine. The description of this "shinji" (神事,literally a "god thing") that was sung in a chant tells of a time when
the waters of the sea were driven back by a strong wind and clouds sothat the waters stood walled up like a folding screen. The sea floor
became dry land and then sometime later flowed back in to become therough sea again.
This story is certainly reminiscent of the scene
described in Exodus 14:21-31 of the crossing of the Red Sea by the
Israelites. Again, it is possible that this story developed unrelated
to the biblical story, but it is far more likely that the ancient
priests who concocted this story had heard the biblical account andsimply borrowed from it. Another example of this can be seen in a 13th
century story called "Heike Monogatari" (平家物語) where we see a story
included that is very similar to the story found in Ezekial of the"valley of the dry bones."*During the persecution of the "Kirishitan" (Christians)
during the self-imposed isolation of Japan during the Edo period(1603-1867), Christian artifacts and anything else directly related tothe history of Christianity in Japan were sought out and destroyed in adeliberate effort to wipe out all traces of Christian influence. The
result was that on the surface, it made things appear as though therehad been no such influence, but a careful reading of the various
evidences that remain clearly show that such influences must have been
great indeed.

Were "Kana" and the "Iroha Poem" Composed by the Hata?
In addition to using imported Chinese characters, a dual
syllabic "alphabet" was also developed in Japan to express the language
in writing. Known as "hiragana" (平仮名) and "katakana" (片仮名), thesescripts have a very interesting history. The standard explanation isthat in order to adapt the use of Chinese characters to the Japanese
language, additional simplified symbols that were for sound only weredeveloped from certain Chinese characters. Prior to their development
during the Heian Period (794-1185), Japanese was written with Chinesecharacters alone, with the roots of words being written in charactersused for their meaning and word endings, etc. being written incharacters used for their sound alone. Thus, while the written text
would superficially look like Chinese, it would have been essentiallyunintelligible to someone trying to read it as Chinese.
Katakana is said to have been developed by taking a partof a character with the desired pronunciation ("kata"片means "a partof"). For example,リ(ri) is said to have come from the right-hand sideof利, which is also pronounced "ri", andイ(i) supposedly was derived fromthe left-hand side of伊(i). On the other hand, each hiragana characteris said to have been developed from a simplification of a specific
Chinese character as a whole. For example,い(i) is thought to be derived
from the cursive writing of the character以(i), whileよ(yo) supposedly
came from与(yo). This system of explanation makes sense in isolation,and even in light of the apparent relationship there is with the Hata
clan and the Aramaic language they would have been using as theirascestral language, the truth may be that it is a combination of both.
This apparent relationship with ancient Aramaic (whichuses a script that is essentially the same as Hebrew) was pointed out
by a Jewish scholar by the name of Joseph Eidleberg in a provocative
book published in Japan under the title of "Yamato Minzoku wa Yudayajin
Datta" (大和民族はユダヤ人だった, "The Yamato People (of Japan) were Jewish"). As
he learned Katakana and Hiragana, he was struck by how similar so manyof them are in both sound and shape to Hebrew characters. The following
is a list of some of the more obvious similarities.

(Figure)

Needless to say, there is no record of exactly who
designed the first "kana." Unlike China, where the characters developedaround the spoken language and were thus suited to that language, when
they were adapted for expressing the Japanese language, the need forsymbols without meaning but only used to indicate pronunciation wasapparent. Using Chinese characters that ordinarily had meaning simply
to indicate sounds for use in writing verb endings and othergrammatical structures was cumbersome to say the least. Thus, it is
only natural that a better solution would be sought.
While the "standard" explanation that the kanacharacters were entirely developed from either parts of characters withthe desired pronunciations or from characters that were greatly
simplified from their cursive styles can account for all of the kanacharacters that were developed, is it purely coincidental that so manyof them are similar to ancient Hebrew? For those grammatical sounds
that were previously represented by certain characters, if it can beshown that, for instance, one part (or "radical") of that character
later became the katakana symbol for that particular sound, thenobviously that would be the preferred explanation for its origin.
When it comes to certain sounds that are not normallypart of grammatical constructions, etc., the choice of which Chinesecharacter a certain kana symbol was likely derived from becomessomewhat arbitary. After all, there are a large number of characters tochoose from that can have a particular reading (sound), and so it is
not surprising that a likely candidate could be found. For instance,
the katakana symbolケ(ke) is said to have been derived from介, acharacter presently pronounced only as "kai". The similarity of thissymbol with the ancient Hebrew letter for a "k" sound is obvious. So
which is the true origin ofケ? There is, of course, no definitive answer
to that question.
(Ken: I don't have the resources to check out which of the charactersthe standard explanation says were used to derive specific kana wereactually used in the Kojiki, Man'youshuu, etc. to represent thatsound. I suspect it was only some, and that the rest were justarbitrarily chosen as the likely source of the kana. I can't back thatup, however, without more research. Any way of doing that? It would beparticularly effective if we could show that the ones similar to Hebrew
were ones where the character used prior to kana to represent thatsound wasn't an obvious candidate for the kana's origin.)
In considering the probable relationship of the Hata
people to the development of "kana", the following points need to beconsidered. As previously mentioned (pg. xx), Keikyo missionaries
working among the Uighur people developed a writing system adapted fromthe Aramaic script to teach them how to read and write their own
language. This script later became the basis for both the Mongolian andManchurian scripts.
Likewise, it can be shown that Keikyo missionaries
developed other scripts as well as they sought to teach formerly
illiterate peoples reading and writing as they spread the gospel. This
was true in India, where a variety of scripts were developed, including
the Karoshuti (sp?) script still in use today.* Even the Arabic scriptin which the Islamic Koran is written in traces its roots to the
Aramaic and its related Assyrian scripts and was already in use long
before Mohammed was born. In fact, an Assyrian Christian priest taught
him how to read and write. As Keikyo (that is, the Assyrian Church of
the East) was widespread in that region when the Arabic script wasdeveloped, it is likely that Keikyo believers were involved in its
development as well.
Given this history of active involvement in developing
simple writing scripts in which ordinary people could be taught to readtranslations of the Bible into their own languages, it would not be at
all surprising if Keikyo believers who had settled in Japan would be
involved in the process of developing a simplied script suited to theneeds of the Japanese language. The timing of the development of kanacertainly fits with the period in which there was such strong influence
from the Hata clan immigrants.
Another apparent relationship can be seen from thedevelopment of what is known as the "iroha poem" (いろは歌, iroha uta),
which likewise seems to have been developed by a Keikyo missionary
linguist. I'll explain the rationale for this conclusion below, but
first an explanation as to what the "iroha poem" is. Instead of having
a type of "alphabet" in which letters represent both individual
consonants as well as vowel sounds, Japanese kana are a type of"syllabic" alphabet with separate symbols for each syllable used in thelanguage, of which there are 47 (plus a separate symbol "ン" in katakana
and "ん" in hiragana for the sound "n" used at the end of somesyllables, such as "kan"). This "iroha poem" uses all 47 sounds without
repeating a single syllable and it has a deep meaning as well. Roughly
translated, the meaning of the poem comes out in English as: "Thecolors blossom, scatter and fall. In this world of ours, who lastsforever? Today, let us cross over the remote mountains of life's
illusions and dream no more shallow dreams nor succumb todrunkenness."*(pp.624-25, encycl.)
To attempt to write such a poem today using each kanasound only once would be quite a challenge indeed, and it would be
impossible in a language like English, as we would have to repeat
certain letters to make any sense of it. The closest we can come todoing something like that is a short non-sense sentence using all 26
letters, such as "The quick red fox jumps over the lazy brown dog,"and, of course, several letters are repeated.
The order used in this "iroha poem" was formerly used todetermine the order dictionaries were written in (analogous to the"abcde...xyz" order in English), but it is seldom used that way any
more. In fact, it is not taught in schools any more other than in ahistorical sense, and thus most modern Japanese could not repeat thispoem.
There is no direct evidence as to whom to attribute thecomposition of this poem, but a hint can be detected in the way thepoem was written from ancient times. It was written in lines of 7
characters each except for the last line, which contained only
5. Converting that order into the Roman alphabet, it went like this:I ro ha ni ho he to
Chi ri nu ru (w)o wa ka
Yo ta re so tsu ne na
Ra mu u (w)i no o ku
Ya ma ke fu ko e te
A sa ki yu me mi shi(W)e hi mo se su
Reading the last syllable of each line in order, itcomes out "Toga nakute shisu" (Note: "ga" and "ka" are simply voiced
and unvoiced versions of the same sound and are distinguished in kanaby adding two dots to the voiced version,カorか(ka)→ガorが(ga).) This makes
up a sentence that means "(He) died without sin." Likewise, taking thefirst sound of the first and last lines together with the last syllable
comes out the same in pronunciation as "Jesus" (Iesu inJapanese). (Note: the symbol used for the second syllable (w)e is now
obsolete, but is pronounced the same as a regular "e".) Could it bethat this is a kind of "code" in which the originator left an imprintof his faith? Admittedly, it is subjective on our part to choose thelast syllables of each line as opposed to the first syllables or someother significant combination. Nevertheless, the probability that any
such non-random ordering of syllables in the poem coming out to meansomething significant by chance is very small indeed.
Thus, I feel that this is strong evidence that Keikyo
believers were behind the development of the kana characters and the"iroha poem."

Chapter 6
Nara and Kyoto: Cities of Immigrants

Nara and Kyoto Once Had Large Numbers of Immigrants
As mentioned previously, ancient Japan was a land towhich large numbers of immigrants from the Asian mainland came. It was
the end of the Silk Road, and thus there was no land "beyond" to whichto migrate to without remaining on these same islands or returning to
the mainland.
One Japanese historian (name?) claims that at one point(approx. year?), 70 to 80% of the population of Kyoto was made up of
foreign immigrants and naturalized Japanese of foreign descent. Among
those of recent foreign descent, the Hata people were particularly
numerous.* (Ken: we need to confirm what the concept of a "naturalized"
Japanese meant in those days. Is "kikajin" the actual term used in the
Nihon Shoki?)
Ancient records show that big influxes of such
immigrants occurred from the 7th century on, with particularly large
influxes in the Nara and Kyoto regions. The "Nihon Shoki" (Chronicles
of Japan), which was compiled over a period of years prior to its
completion in 720 A.D., gives rather detailed accounts of events ofthis period. For instance, for the year that is equivalent to 608 A.D.,
it says, "In this year, a large number of people from Shiragi (新羅, anancient name for part of Korea) were naturalized." Likewise, for theyear corresponding to 611 A.D., it says, "In this year, many arrived
from Kudara (百済, another kingdom on the Korean peninsula) longing forJapan."
There are frequent and detailed references in the Nihon
Shoki about foreign immigrants visiting the Imperial Court, but very
little about the "regular folk" who didn't merit such visits. Likewise,
it is logical to assume that there were many others who would have comeover in boats from the mainland to settle in Kyushu or other regions
far from the Imperial Court that are not mentioned in the Nihon Shoki.
In the records for the year equivalent to 663, it tellsof the fall of the Kudara nation on the Korean peninsula and the large
numbers of refugees that escaped over to Japan. One scholar (who?)
estimates that the number was in the range of 4,000 to 5,000
people.* Likewise, the section referring to 668 states that anotherwave of refugees fled to Japan from Koukuri (高句麗, a third ancient
kingdom on the Korean peninsula).
These "toraijin" (渡来人, a word referring to ancient
immigrants from the Asian mainland) are generally thought to have comefrom Korea and China, and in the direct sense, that is, of course,
true, as very few if any could likely have come to Japan without having
crossed over from China or the Korean peninsula. The assumption by mostpeople today has been that such people would have been made up entirelyof the same mongoloid peoples that today makeup the Koreans andChinese.
The various kingdoms of that day that were located inpresent-day China and Korea were actually much more "international"
than what we conceive of today. For example, in the Nihon Shoki, it
refers to the Hata people as "having come from Kudara." While in theimmediate sense that might be true, as was discussed ealier, thisparticular tribe of people had originally called the kingdom of Yuzuki
in central Asia their home, and thus Kudara was merely a way station
for them in their journey to Japan.
Another bit of evidence showing the mix of people thenis recorded in the Nihon Shoki for the year equivalent to 661 A.D.,
were it mentions that the armies of a people called "Tokketsu" (突厥) had
invaded the Korean peninsula. This particular tribe was a nomadic tribe
of Turkish origin, and thus, over time, they had come all the way fromwestern Asia to Korea.
Numerous other references to peoples from the Middle
East and western and central Asia having been present in China andKorea during this era exist. They validate what the wife of the headpriest at Kouryuuji in Kyoto I mentioned earlier (pg. 5) told me in ourinterview. She said,"Many people have the wrong idea in mind when they hearof the immigrants having come over from China and Korea. They think interms of them all having the same facial characteristics as what we seein the typical Chinese and Koreans of today. But that wasn't the way it
was. The China and Korea of that day were really internationalized.
"Think of it this way, Ken. If you and I were to leave
on a vessel from a Korean port bound for Japan, it would be recorded in
the logs that these two people had come over from Korea. So, in
historical records, there would be recorded that, for instance, 8000
people had crossed over from Korea to enter Japan during a certain
year. But Ken, your face and mine are very different and we havedifferent colored hair. I think it was very much like that backthen. While the records may state that so many thousands of people cameover from Korea, they were in reality a mixture of different peoples."A Variety of Immigrants
By the later half of the 9th century, trading ships
regularly travelled between Japan, Korea and China. So many people werecoming and going that the need for the "kentoushi" (遣唐使, emissaries
sent to the Tang Dynasty to study Chinese civilization) system
gradually waned, and the entire system was done away with in 894 ascivil unrest in China made it difficult to continue.* (kojien under"kentoushi")In fact, there was a period of religious persecution
prior to these troubles that led to the end of the Tang Dynasty in
907. In 845, the Tang emperor武宗(Busou in Japanese reading), became very
angry at the corruption and violence he witnessed within the Buddhist
community. He concluded that religions in general were bad for his
kingdom, and so he instigated a severe oppresion on all such organized
religions, including Keikyo. While no direct references still exist to
Keikyo believers escaping in significant numbers to Japan as a resultof this, it is highly likely that that was the case.
As mentioned in chapter 1 (p. xx), there are numerous
artifacts in museums dating from this period that clearly came into
Japan from the outside. Among some of the notable items, the Ueno
National Museum in Tokyo has on display some pieces of "aromatic" wood
dating from the 7th century. Two of these pieces have burned into them
impressions written in Sogdian script as well as Pahlavi (Middle
Persian) script. These are both scripts derived from Aramaic that wereused in Persia and other areas of central Asia in the 7th century.*(Sogdian is in kojien but not the other)
This type of wood is of tropical origin and so could nothave grown in Japan or China. Thus, these burned-in impressions arethought to indicate the name of the trader who brought the wood toJapan. As can be seen in the picture below, there is the symbol of across under the characters that are inscribed above. These pieces ofwood were kept in Houryuuji (法隆寺)Temple near Nara from ancient times,
though originally they are thought to have been in Enryakuji (延暦寺) on
Mt. Hiei outside of Kyoto.
Another item of importance that was kept in Houryuuji

from ancient times is the statue of the "Kuse Kannon" (救世観音, literally,"saving-the-world god of mercy"), which is said to have been modeled
after Prince Shoutoku. At the very top of the intricate crown adorning
the statue is a crescent moon symbol that is identical to that worn by
the kings of Persia.
These and numerous other aritifacts and other vestiges
of foreign influence testify to the fact that a wide variety of peoples
were entering Japan in ancient times. Kyoto and Nara were built with
the intention of imitating the Chinese capital of Chouan (長安, Xian in
Chinese pronunciation), and this resulted in them also being like
Chouan in the sense of being great international cities where peoples
of many different religious and cultural backgrounds rubbed elbows.
Put in modern terms, they would have been something like
present-day Hong Kong and Singapore. I can just picture in my mind what
it must have looked like. On this corner would be a Keikyo church andover there would be an Islamic mosque, while down the street would be a
Buddhist temple. I can also picture a scene of the people with various
facial features and skin tones from light to dark. I imagine that atypical street scene would not be unlike something one could see today
in a town in a place like Tajikistan. In this stall, a Persian man isselling carpets, while a bit farther on, a Chinese man is selling
handicrafts. Next to him, then, is a Jewish person selling
accessories. What a variety! Having visited such places, I can imagine
that is what ancient Kyoto and Nara were like. That is how the ancientpeople of Japan must have lived! It was what made them great.

The Kyoto That Was Not a Buddhist City
These are facts that most Japanese are unaware of. I
used to be oblivious to them as well, thinking that Kyoto and Nara were
essentially Japanese and almost exclusively Buddhist cities (with a few
Shinto Shrines thrown in). When I was visiting Kyoto some time ago,
before I had learned about these things, I was talking with a local
about the city, and said something like, "Kyoto is really a Buddhist
city, isn't it!" He looked at me rather indignantly and said, "It may
seem that way now, but that certainly wasn't the case in ancient
times.""Really? What was it like in ancient times?""I'm not really certain about that, but the one thing I
do know is that it wasn't Buddhist."

That was one conversation that spurred me on to doresearch in this area, and how surprised I was to learn that Kyoto used
to be a city of freedom with people from many areas of theworld. Mixing with many other recent immigrants, the Hata clan madeKyoto their base of operations and in its atmosphere of relative
freedom were able to practice their faith.
As this situation was developing in the 7th century,
Prince Shoutoku developed Japan's first statutory law in the form of
the famous "Constitution of 17 Articles" (十七条憲法, Juunanajou Kenpou). It
is generally assumed that this constitution was based on Buddhist
principles, but as Prince Shoutoku was rubbing shoulders with numerous
immigrants from a wide diversity of peoples and cultures, it is likelythat there were many influences involved. "Buddhist principles" werecertainly not the only concepts involved in its development. In fact,the "mutual respect and harmony" emphasized in the text wasnecessitated precisely because there was such a mix of peoples.
In today's Japan, Japanese tend to divide humanity into
two main divisions一namely, "Japanese" and "foreigners". That was,however, not the case in ancient Japan. In fact, "Japanese" as anationalistic identity is a rather recent phenomenon, one that only
really solidified during the Meiji Era of the late 19th century. In
ancient Japan, the basic division was between "old-timer" and"new-comer". According to an ancient document called"Shinsenshoujiroku" (新撰姓氏録), meaning "New List of Surnames" (written in815), with the exception of the royal family, people were put into one
of two categories一"people who were here before" and "people who havecome recently." This was apparently the concept employed in that day.
Judged by the standards of that time, Japan was a landwith a considerable amount of freedom and was a kind of "New World"
somewhat analogous to what America became in recent times. When life
got difficult due to warfare or persecution, I wonder if there was evena phrase that went something like, "Go east, young man, go east!" I
don't mean to imply, of course, that Japan was an absolute paradise, as
the reception newcomers got no doubt varied, depending on theplace. The Japan of that day一and to a certain extent even up until themodern state was crafted in the later part of the 19th century一was aland fractured into numerous "kuni" (国, literally "countries", butmeaning feudal states), and there were considerable differences between
them.
Nevertheless, particularly during the latter half of thefirst millenium, it is apparent that much of Japan attracted newimmigration that brought in a wide variety of peoples. This was theworld of Prince Shoutoku, who worked to bring harmony to thediversity. In fact, many scholars today conclude that Prince Shoutoku
himself would have been classified as a relative newcomer in the sensethat the much of the imperial family had recent Korean roots. It was
Japan's ability to assimilate and harmonize these numerous newcomers
that directly contributed to the rapid development of its civilization
in a kind of "golden age."

Keikyo's Apparent Effects on Prince Shoutoku
It appears that Prince Shoutoku had extensive
relationships with members of the Hata clan. Some scholars hold thatthe leader of the clan, Hatano Kawakatsu built Kouryuuji in 603 at thesuggestion of Prince Shoutoku in order to venerate a "Buddhist statue"
given to him by the prince.* (kojien) As stated in chapter 2 (p.xx),
however, the "Miroku" statue was not really Buddhist and Kouryuuji was
originally a Keikyo church.
According to Prof. Ikeda Sakae of Kyoto University,"Prince Shoutoku can be considered to have attempted something similar
to the founder of the Tang Dynasty in China in that he tried at thesame time to be both a believer in Buddhism and in Keikyo. He wasfollowed in that by the Empress Koumyou."* Since the term "Keikyo" istechnically the name given to the eastern Christianity that became wellestablished in China at a slightly later date (Alopen's official visit
to the emperor was in 635), professor Ikeda's usage here is in a
broader sense, namely the stream of Christianity flowing out of the
Assyrian Church of the East.
Concerning Prince Shoutoku's uniqueness, a distinguished
British scholar, Prof. Lewis Bush, claimed that the Prince was in asense the first "democratist."* Prof. Bush was a member of theoccupying forces immediately following World War II, and in 1947, hestated, "Shotoku Taishi was essentially a democrat: ...Indeed, had it
not been for the complete indifference of the Japanese to this greatman, the world would know more about him today."*In this context, "democracy" is not referring to amodern voting system but to a basic commitment to the human rights ofall the people. Under Prince Shoutoku's leadership, freedom, publicwelfare and human rights developed. He was in effect the originator of
public welfare projects in Japan. In Osaka, he had the "Shitennouji"(四天王寺) Temple built with 4 welfare institutions connected to it. One

was named "Kyouden'in" (敬田院) and had to do with religion and the arts,and the other three were more specifically for the poor andinfirm. They were "Seyakuin" (施薬院), which dispensed free medicines,"Ryoubyouin (療病院), which gave free medical care, and "Hiden'in" (悲田院),
which housed the indigent.*
While the evidence that all four of these institutions
were begun under Prince Shoutoku is unclear, it is at least possible,
although some scholars attribute Seyakuin and Hiden'in to Empress
Koumyou about a century later.* (kojien) (Ken: if there is a clear
reference authority for above, then perhaps we can leave this sentenceout.) These innovative institutions were publically financed, and so inproviding this kind of organized public help to the disenfranchized,much hope was given the poor.
This sort of public welfare institution was not
something that naturally came out of Buddhist or Hindu thought. Afterall, the down and out were merely receiving their "karma". Thus, such
public welfare institutions were not found in Buddhist societies ofthat day. Likewise, other faiths of that time, including Japanese
Shinto, Hinduism, Zoroastrianism and somewhat later Islam were likewise
not involved in such activities. Thus, since no other Buddhists were
doing such works in those days, Buddhists scholars often praise Prince
Shotoku for accomplishing such great things.
It should be noted, however, that during this period in
various locations along the Silk Road where the Eastern Christians had
settled, they were setting up such welfare instititutions. Professor
Ikeda states, "Prince Shoutoku's project really became possible because
there was already a model for it located within the Uzumasa district ofKyoto where Keikyo believers were already performing acts of mercy."*
As mentioned earlier, Keikyo believers were alreadyactive in China well before Alopen's official visit to the Chineseemperor in 635. Likewise, the same can be said of their activity inJapan. Even though the official visit of Ri Mitsui and his entourage to
the Japanese emperor did not take place until 736 A.D., Keikyo
believers were active in Japan by the beginning of the 7th century at
the latest. Prof. Ikeda records that a man going by the name of "MarToma" was present with Prince Shoutoku in about 600 A.D.* Mar Toma is
an Aramaic title and name that is exactly the same that Christ's
disciple Thomas was referred to by (with "Mar" meaning "lord" or"teacher"). He was apparently a leader of the Keikyo community at that
time.
Where had he come from? No records were left of that,but obviously he and those with him had come along the Silk Road. These
people were Christians of the same stream of Christianity that my own
Assyrian ancestors were part of. That faith led them to follow Christ's
example in "doing unto the least of these," and it must have been thatspirit that influenced Prince Shoutoku to do likewise.
My research led me to a deep appreciation for thegreatness of that age in Japan. Japan was able to enfold within itself
a variety of peoples, cultures, religions and ideas, and that is what
led to the development of a civilization that was far ahead of where
the West was at that time.
While Keikyo churches disappeared in China and Japan
long ago, their equivalent still exists in the tradition that goes by
the name of the "Holy Apostolic Catholic Assyrian Church of theEast." This church has a flag that reminds me of the "Hinomaru" (日の丸,"Circle of the Sun") flag of Japan. It shows a rising sun with a Bibleand a Cross contained within the circle of the sun. The character
chosen by the Chinese to represent this faith (the "kei" of Keikyo)
was景, the basic meaning of which is the "light of the sun." Thus, intheir conception, the "circle of the sun" was a symbol for the Messiah,the "light of the world."
To many people in Asia, the sight of the "Hinomaru" flagof Japan brings up very unpleasant images from Imperial Japan's
past. Such feelings are, of course, the impetus behind calls for Japanto change its flag (as well as its national anthem) to symbolize aclean break with that shameful past. Postwar Germany did change bothits flag and anthem, but Japan kept theirs intact. It is not my purpose
to go into the various historical reasons behind either country's
decisions, but the reality is that Japan's flag will remain as is, andfeelings against it are, I feel, gradually disappearing as the older
generation dies away.
Symbols are in themselves neutral, and even the Nazi
Swastika was originally an ancient Sanskrit symbol meaning "happiness",the very opposite of what the Nazis turned it into when they usurped it
for their evil purposes. (The ancient Chinese used a very similar
character卍(manji) to mean the same thing, and it is still used on maps
as a symbol indicating a Buddhist temple!) Likewise, the symbolism in
the Japanese flag is in reality a very beautiful one, and one I
especially feel close to because I associate with the Keikyo (Assyrian
Church of the East) flag.
In the past, Japan was like a beacon of shining light,
and that is what the symbolism of the "the rising sun" should reallybe. I truly believe that Japan has the potential to become what its
flag was to be a symbol of. It all depends on how Japanese think fromnow on and the actions they take. I pray that the "Hinomaru" flag will
one day symbolize in people's minds the freedom, prosperity and harmonythe "rising sun" should symbolize. I pray that one day, the "Land of
the Rising Sun" will become the "Land of the Risen Son!"

When Buddhism Was Used As A Tool To Take Over Japan
In looking at the religious landscape of Japan, there ismuch in its history that Japanese can take pride in. Within Japanese
Buddhism, a number of great men have appeared on the scene. We havereferred to several previously in this book, including Kuukai, Dougen,
Nichiren, Hounen, and Shinran. There were many others we could mention
as well. (Ken: For the English version, do you want to list all of theothers listed in the Japanese too? It seems superfulous) The
personalities of these men were, from a human standpoint, shining
examples of the human spirit that shine beyond their religious
affiliations. They represent aspects of history that all Japanese cantake pride in.
There are many other aspects of Japanese history,
however, for which no one takes pride in. Buddhism first entered into
Japan from Korea during the 6th century, but in its early days, there
was much opposition to it. One of the leaders of those opposed to theintroduction of Buddhism was Mononobe no Moriya (物部守屋). His forces went
to battle against his political enemy, Soga no Umako (蘇我馬子), who took
on the cause of Buddhism as a political tool. This was, in a sense, thefirst "religious war" in Japan. In most such religious conflicts, thereligious labels mask the political or ethnic conflicts that they inreality are, and it was no different with this conflict. In fact, it
was the death of Emperor Youmei in 587 that set off this power struggle
in which the religious affiliations were used as rallying points.
Soga no Umako was the second of 4 genereations of thepowerful Soga clan that served as the chief minister of the imperial
court. Through marriage, the Soga family had ties with several membersof the imperial court. In this battle, the Buddhist faction won andthus decisively took the reigns of power. A period of violent
instability ensued, and the feudal lord Soga went so far as toasassinate the emperor Sushun (崇峻) in 592 A.D. Emperor Sushun was theuncle of Prince Shoutoku, who was then 16. Soga no Umako was now in
power, but he was not directly in line to become emperor himself. Hissister, however, was the wife of the former emperor, and so Soga

manipulated things so that his own niece could ascend to the throne tobecome Japan's first female "tennou" (emperor). Suiko Tennou (推古天皇) was
thus a kind of "puppet" in Soga's hands. This, then, was the beginningof the use of Buddhism as a political tool and the beginning of its
entrenchment at the seat of power.
This use of religion as a political tool was somewhat
similar to what happened in Europe, when church and state became
essentially synonymous. Christianity was likewise used as a political
tool and many who labeled themselves "Christian" likewise used violence
to control others. The main difference, however, is that in Japan,
Buddhism was not made into a mass religion until much later. It was areligion of the elite and didn't become a religion for the masses until
the late 12th century.
The beginning of Buddhism in Japan, thus, was not apeaceful propogation with the local people freely choosing to accept
this new faith. It began in a violent way, and was used as a political
tool to be made into a kind of "state religion".
Prince Shoutoku judiciously avoided coming in conflictwith Soga, and he pursued various projects with great wisdom while
showing great respect for Buddhism. In 593, at the ripe old age of 19,
Prince Shoutoku was appointed regent by Empress Suiko, and she ineffect delegated her powers to him.*(encyc. p1414) Under his
leadership, a period of peace and development was achieved, but thepeaceful coexistence between him and Soga fell apart shortly before hemysteriously died in 622.
After Empress Suiko's death in 628, a dispute arose
concerning who should be the next emperor, with Soga's son, Soga no
Emishi (蘇我蝦夷) and grandson, Soga no Iruka (蘇我入鹿) conspiring to keep
their stranglehold on the imperial throne. While Shoutoku's son
Yamashiro no Ooe no Ou (山背大兄王) was in line to claim the throne, theSogas threw their strong support behind Prince Tamura, thus preempting
Yamashiro's claim to power. Prince Tamura finally ascended the throne
the following year as Emperor Jomei (舒明), and when he died in 641, theSoga duo intervened again to keep Yamashiro off the throne byconspiring to get the widow of Emperor Jomei installed as the newemperor (empress).
As Yamashiro continued to be a threat to their control,
however, in 643, Soga no Iruka forced him into the act of ritualsuicide along with all of the members of his family. It was, in effect,a planned massacre. The tyranny of the Soga family had reached its
peak, and soon an uprising took place with Soga no Iruka being

assassinated in 645 and his father being forced to commit suicide thefollowing day.* (encyc. p1442)
Throughout this period of upheaval, Buddhism wasincorporated into the imperial cult with Buddhist rituals being
included in the imperial ceremonies. Likewise, Buddhism became
increasingly associated with the political power structure and thus
became a kind of "state religion". It was not, however, a religion of
the people until long after this, and thus was a social construct by
the state.
As is always the case when religion and politics are
combined into a state religion, the result is the decay and decline ofthat religion. This was certainly true in Christian Europe, as thechurch within the "Holy Roman Empire" became a corrupt
institution. Likewise, just as this situation in Europe finallyresulted in the Protestant Reformation, so too, there were later
reformations within Japanese Buddhism, with several sects being formedthat refused to conform to the political will of the state.
When the capital was moved from Nara to Kyoto in 794,
there was still considerable freedom of religion, with numerous peoples
and cultures being welcomed. Gradually, however, the Buddhist power
structure began to take over more and more until it held a virtual
monopoly over the city. The result was that many people of otherpersuasions decided to leave Kyoto for other areas of Japan. (Ken: It
would be helpful to include an approximate date for this.) The city towhich the largest number of these people migrated to was Yamaguchi near
the southwestern end of the main island of Honshu. It was these people
who developed the so-called "Little Kyoto" of Yamaguchi.*It is interesting to note that many years later when
Xavier came to Japan, the first area in which he evangelized was noneother than Yamaguchi. These people were the descendents of the people
who had known Kyoto before it was taken over by the Buddhists, and so
it is likely that some of that influence was still around and was
perhaps a factor in Xavier's initial success.
>From the time that Buddhism began to reign supreme, many
beautiful temples and Buddhist statues were built, and so in this
aspect the Japanese civilization continued to progress. Development of
the more important areas, however, such as freedom, human rights,
social welfare and social institutions, essentially came to a
halt. This is basically what happens when any such institution gains amonopoly on power, since the interaction between differing concepts andcultures gets cut off. Thus, when any single worldview becomes the only

one allowed, further development is stiffled since there is nocompetition and little innovation. It's the same whether in thebusiness world or in the religious world.
When Japan was open to many peoples, cultures andreligions coming in and making their contribution, it was a time ofgreat development of culture. But when it began to close itself off andbecame ingrown, it went into decline. As I look at Japanese history, I
believe that Japan is a country that has experienced a series of suchopenings and closings where its culture advanced and declined inseveral successions.

Why Were Prince Shoutoku's Family All Killed?
Let's take another look at what happened when Buddhism
began its rise to power. When most Japanese think of Prince Shoutoku,
they think of him in terms of being a man with a deep Buddhist faith
who worked diligently to spread Buddhism. That is what is taught in thehistory books. After all, wasn't he the one who directed the buildingof famous Buddhist temples such as Houryuuji (法隆寺) and Shitennouji(四天王寺)?
But is this perception of him really true? After all,his family was all wiped out by the Soga clan which also supported
Buddhism. If Prince Shoutoku was really the "patron saint" of Buddhism
as he is portrayed in history books, why would this be the case? Partof the answer, of course, surely lies in the politics of the situation,
but when we look at the circumstances surrounding the death of Prince
Shoutoku himself, other doubts arise.
First, in 621, the prince's mother died, and that was
followed 2 months later by his beloved wife. On the very next day,then, the prince himself died at the relatively young age of 49. Whileno direct evidence of foul play has been found, the proximity of thosedeaths certainly does sound rather suspicious一especially when the way
Prince Shoutoku's funeral was handled is considered.
The normal practice for handling the death of a memberof the royal family was to lay the body in a temporary shelter for arather lengthy period during which a series of ceremonies were
performed to placate and console the spirit of the deceased. Some
contemporary examples of the length of time of this "mogari" (殯) periodthat are recorded in the "Nihon Shoki" (Chronicles of Japan) are 5
months for Emperor Kinmei (欽明天皇) and 6 months for Empress Suiko (who

had appointed Prince Shoutoku as her regent and died some 7 years afterhim). However, when it came to Prince Shoutoku, it says that thisperiod was bypassed. Apparently he was buried within a very short timeof his death. His death is recorded to have been on Feb. 5, and the
Nihon Shoki uses the phrase "within that month" to describe how quickly
he was buried.
It doesn't record how many days he lay in state, but one
would have expected that for such a great man who had contributed somuch to his country, a particularly long period of mourning would havebeen called for. That, however, was not the case. It is even recordedthat the prince's brother, Kume no Miko (来目皇子) was given these memorialrites at his death. But it doesn't record any "mogari" rites being
given for Prince Shoutoku. Interestingly, the Nihon Shoki records thatwhen Emperor Sushun was assassinated, the normal protocol of mogari
rites was skipped over and that he was buried immediately. Apparently
those who murdered him (namely Soga and his cohorts) wanted to cover up
their deeds as quickly as possible.
There is even a record of a scroll having existed up
until the Edo period in a temple in Osaka by the name ofDaishoushougunji (大聖勝軍寺) that contained a drawing showing Prince
Shoutoku being poisoned to death.* Thus, the evidence points to thefact that not only were his family later murdered, but it is highly
likely that Prince Shoutoku himself was murdered as well. So thequestion remains as to why it was thought necessary to eliminate both
him and his offspring if, indeed, he really was the kind of "patron
saint" of Buddhism that is portrayed.
One logical hypothesis is that the image of Prince
Shoutoku being a man who did so much for the cause of Buddhism was agreatly exaggerated or even erroneous picture of him contrived by later
writers for political or religious purposes. In order to evaluate thishypothesis, we need to first consider the source of our information for
his traditional image. Prince Shoutoku is hardly even mentioned in the"Kojiki" (the "Record of Ancient Matters") that purported to be arecord of events from the mythical age of the gods up through Empress
Suiko, the very time when Prince Shoutoku would have been giving his"great meritorious service."
The writings upon which the image of Prince Shoutoku are
based are found almost exclusively in the Nihon Shoki (Chronicle ofJapan), which was completed in 720, almost 100 years after Prince
Shoutoku died. The process of compiling and editing took many years,
having been begun under the direction of Emperor Temmu (天武) in 681.

Manyof today's scholars are of the opinion that while
the person directly responsible for the deaths of Prince Shoutoku's
family was indeed Soga Iruka, there were others in the background who
were really behind it all. Historian Kobayashi Yasuko states in her
book "Shoutoku Taishi no Shoutai" (聖徳太子の正体, "The Truth About Prince
Shoutoku") that Soga Iruka was "manipulated by the members of the royalfamily who later became the emperors Koutoku, Tenji and Temmu."* She
specifically states that these three were the "leading characters" inthe plot to kill Prince Shoutoku's family.* The soon-to-reign Emperor
Koutoku was, in fact, present at the scene with Soga's army.
When Koutoku became emperor in 645, he became a great
benefactor for Buddhist temples and he was also the first emperor toactually include Buddhist rites directly within the imperial cult. By
the time of emperor Temmu a few years later (his reign was from 673 to686), such Buddhist rites had been incorporated not only into theritual life of the court but also within general society. Thus, thesepeople were instrumental in making Buddhism into a type of nationalreligion.
The political intrigue going on during this period wasquite complicated, as those who had backed Soga in his killing of
Prince Shoutoku's descendents later turned on him, and in 645, thefuture Emperor Tenji killed Soga Iruka and Koutoku took over the throne
from the Empress Kougyoku (皇極, who, interestingly, actually became
empress again after Koutoku's death in 654, and served under adifferent name, Saimei (斉明) until her death in 661).
What is important to our thesis here, however, is that
following the demise of the Soga clan, the emperors Koutoku, Tenji and
Temmu solidified their power base and took over the reigns of politicaladministration far more than their predecessors Emperor Temmu, then,instigated the compilation of the Nihon Shoki, and thus, if he was oneof those who were actually behind the massacre of Prince Shoutoku's
family, one wouldn't expect that the later writings concerning these
events would be accurately portrayed. In fact, it is only logical thatanything that would not serve the self-interest of those in power would
be rewritten to make sure that it did.

Exalting Prince Shoutoku as a Way to Placate His Spirit
Why is it that these people exalted Prince Shoutoku as a
"Buddhist saint"? I believe that it had something to do with theconcept of "onryou" (怨霊), a "vengeful spirit." The ancient Japanese(and even to a certain extent their modern counterparts) had the notionthat when a person was killed unjustly, or even when a dead person had
no descendants to remember them in religious rites, they became"onryou" whose vengence could be wreaked on the living through various
natural disasters, etc.
This belief in vengeful spirits is claimed by somescholars to have originated some 200 years after Prince Shoutoku during
the reign of Emperor Kammu (桓武)* (some reference should be given here),but it would seem clear that it is much older than that. It is evenreferred to in the Nihon Shoki under the reign of Emperor Sujin (崇神),the 10th emperor listed among the "legendary" emperors, which would put
him several hundred years earlier. According to the story, during thereign of Emperor Kammu, the "onryou" of the Shinto deity Oomononushi(大物主) brought on a plague. In order to quell the plague, his"descendants" performed rites to remove the curse that he had broughton the people.* (reference in the Nihon Shoki)
There is also a reference in ancient China dating backmore than 2000 years of the descendants of some conquered people who
had been masacred being ordered to perform such religious rites out ofa fear of their vengeful spirits.* Thus, at least by the time of Prince
Shoutoku, it would seem that this view that spirits who had no living
descendents to perform placation rites would become "onryou" waswide-spread.
Prince Shoutoku was only one rank below the emperor, andyet all of his descendants had been killed. It is therefore only seems
logical that people would think that he would become a vengeful
spirit. And if he himself had been murdered, this would be even morereason to fear his vengence from the spirit world. So, it is only
natural that the political leaders would think that top priority should
be given to placating all of the spirits of Shoutoku and his family
through this kind of "exaltation" or "deification." Given theirworldview, that was the thing to do. "Matsuriageru" (祭り上げる) uses thesame character as a "festival" "matsuri", but with a quite different
meaning. To utilize "matsuriageru" to its full effect, it was thought
necessary for shrines and/or temples to first treat the deceased withgreat respect in burial, and then to exalt him or her as a saint. In
its ultimate form, such "matsuriageru" would make that person into akind of savior god. We can thus surmise that in doing this to Prince
Shoutoku, they would have been thinking that this would placate his
spirit and that he would thus not take revenge on the living.
In Prince Shoutoku's case, it appears that theexaltation of him into a "patron saint" of Buddhism, together with thedeveloping cult of worship that surrounded him, first began during thereign of Emperor Temmu, at about the same time that the process ofcompiling the "Nihon Shoki" began. It was also at about this time that
Houryuuji (法隆寺), a temple said to have been built under Prince
Shoutoku's direction, was rebuilt after being destroyed in a fire in
670. It was built even bigger than before and was made into the focal
point of the Shoutoku cult.* (ency. 564) Tanaka Tsuguhito states in his
book "The Origins of the Shoutoku Taishi Cult", that both therebuilding of Houryuuji and the establishment of the cult of worshipsurrounding Prince Shoutoku were developed at the instigation ofEmperor Temmu.*
So the picture that developes from this is that it was
Emperor Temmu who instigated the ultimate exaltation of Prince Shoutoku
and it was his sons that were the compilers of the "Nihon Shoki." Thus,
it would be no surprise that the image of Prince Shoutoku that was
portrayed in the "Nihon Shoki" would be one that suited their purposes.
A few years ago, there was quite a stir in the popularpress when a philosopher by the name of Umehara Takeshi publicised his
findings that the real purpose behind the rebuilding of Houryuuji was"to placate the 'onryou' (vengefurl spirits) of Prince Shoutoku and his
family."* Likewise, the author Izawa Motohiko wrote in his book, "TheParadox of Japanese History", that the actions taken by politicalleaders of that era centered aroung their belief in the principle of"onryou".*
Thus, my conclusion is that it was these politicalleaders who were responsible for the deaths of Prince Shoutoku and his
family, and that they decided to rebuild Houryuuji and exalt Prince
Shoutoku there as the "patron saint of Buddhism" in order to prevent
his spirit and those of his family from taking revenge by bringing onsome kind of divine retribution.

The Relationship of Prince Shoutoku to the Hata Clan
According to the official geneological records, both ofPrince Shoutoku's parents had Soga clan blood in them. The official
line, however, is not accepted by all scholars. For instance, historian
Kobayashi Keiko claims that Prince Shoutoku himself was an immigrant,
having come from overseas at about the age of 20.*
While such a radical claim as this would be disputed bymany, it is an accepted fact that Shoutoku had many immigrantassociates among his immediate cohorts. Probably the most importantamong these was Hatano Kawakatsu (秦河勝), the leader of the Hata clan(see pages xx and xx). Hatano served as Prince Shoutoku's "right-handman", and since he was the head of the large and important Hata clan,that would imply that Shoutoku had the backing of the entire
clan. Likewise, Shoutoku's own son, who went by the name of Yamashiro
no Ooe no 0u (山背大兄王) (or just Yamashiro Ouji,山背王子for short) took his
name from the region in southern Kyoto the Hata clan made their base.of
operations. It appears that Shoutoku's son was raised within thecommunity of the Hata there in Yamashiro.* Thus, this too points to thevery close association that Shoutoku had with the Hata people. The
conclusion I would draw from this is that Prince Shoutoku likely sharedsimilar beliefs and ways of thinking with the Hata people.
Previously, in my exposé on the Hata people in chapter 1(pg xx), I mentioned the port city of Akou, in Hyogo prefecture. While
doing research there, I ran across an ancient legend to the effect that
Prince Shoutoku himself was of the Hata clan.* (Ken: I'm extrapolatinga bit here. Is this accurate? Also, I'm adding a bit here I got fromTrent on this subject) Since in the ancient concept of "clan" (氏. uji),
one could align oneself with a specific clan without having any actual
blood ties, it does not necessarily follow that Prince Shoutoku would
have been descended from the Hata people either in Japan or on the
Asian mainland. I personally think, however, that he probably did havesuch blood ties or at least blood ties with other peoples from central
Asia or the Middle East.
An interesting little sideline to this discussion isthat the city of Akou figures prominently in the famous story of a muchlater age一that of the "47 Rounin Warriors", who were also called the"Akou Roushi" (赤穂浪士). These 47 warriors, who gave up their lives inutter loyalty to their master, were revered in Japan as the ultimate
example of such loyalty, and up until WWII, they played a prominentrole in Japanese education as a means of inculcating loyalty to theemperor in the minds of the people. This city where they came from,
Akou, was a region that had a very high concentration of Hata people inancient times. And as the Hata were known as a people who displayed
great loyalty, I can't help but wonder if the spirit of loyatly foundin the 47 warriors had its roots in the Hata. (Ken: let's put thisparagraph in a footnote as it is a digression.)
Returning to the issue of Shoutoku's lineage, since the"official" lineage was compiled by the same imperial court that was
putting together the Nihon Shoki, the evidence that can be brought tobear against the image of Prince Shoutoku as the "patron saint of
Buddhism" likewise applies at least indirectly to the credibility ofhis lineage. It seems at least highly plausible that this too is aconstruct of the late 7th or early 8th century and is part of theconspiracy to present Shoutoku as a Buddhist saint. Wherever the truth
lies concerning his physical lineage, however, it seems safe to saythat the religious and conceptual worldview of Prince Shoutoku and theHata clan must have been the same or at least very similar.
As the general oversight of the country had beendelegated to Prince Shoutoku by Empress Suiko, it necessarily follows
that Hatano Kawakatsu and others of the Hata clan were heavily involved
as well. Together, they pursued a policy of relative tolerance andfreedom, and while such a free society is a noble goal, it does operatefrom a position of weakness. In the environment of that day, its roots
were shallow, and so those to whom it would be a threat, such as theSoga clan, used their clout to marginalize Prince Shoutoku and to
finally get rid of him.
After the demise of Prince Shoutoku, Hatano Kawakatsu
escaped back to Sakoshi (part of Akou) in Hyogo Prefecture. He died
there and his grave still exists there to this day.
In presenting this picture of Prince Shoutoku that isvastly different from the standard image, people will likely protest,
saying, "But isn't there lots of evidence directly tying Prince
Shoutoku with Buddhism?" It's my opinion that there really isn't, andso let's now take a closer look at the evidence used to make thisconnection.

Prince Shoutoku Wasn't a Buddhist?!
It is clear that in numerous fields other than Buddhism,
Prince Shoutoku did leave quite a legacy. That is not what is indispute here. What I am questioning is his supposed legacy of
Buddhism. There are three main pieces of evidence supporting his deep
connection with Buddhism that are listed in the Nihon Shoki. They are
as follows:1). The second article of the "Constitution of 17 Articles), whichstates, "Show deep respect for the 'Buppousou' (仏法僧, the "treasures" of
Buddhism, namely the Buddha, his teachings and his followers, thepriests)."2). The claim that he alligned himself with the "Buddhist faction" thatwas fighting against the "Shinto faction" of Mononobe no Moriya (物部守屋)

and had performed formal prayers for their victory.
3). The claim that he himself lectured on the Buddhist scriptures andwrote a three-fold commentary on them entitled "Sankyou Gisho" (三経義疏).
If there were independent evidence to back these claims
up, that would be one thing, but all we have to go on are the claim
made in Nihon Shoki, which amounts to a kind of circularreasoning. With respect to the first point, the only article among the
17 that contains Buddhist concepts is this 2nd article. Scholars suchas historian Kobayashi Keiko state that while the basic outline of thisconstitution was composed by Prince Shoutoku, by the time in was
actually recorded in the Nihon Shoki, it apparently had been added toand modified significantly.* Thus, it is entirely possible that
Shoutoku had nothing to do with that particular article.
The 2nd point about Shoutoku alledgedly alligninghimself with the Buddhist faction to fight against Mononobe, we need to
see what evidence there is that Shoutoku actually had an adversarial
relationship with Mononobe. In (location), there is a temple named"Daishoushougunji" (大聖勝軍寺) that commemorates Prince Shoutoku. What isparticularly relevant to our discussion here is that Mononobe noMoriya's grave is located within the temple compound and he wasapparently buried there with honors. At the gravesite, a wooden statueof Mononobe is revered there and behind that statue, we find a statueof Prince Shoutoku himself. That would seem to be rather inconsistent
with the picture of emnity we get from the Nihon Shoki, wouldn't
it? Rather than an adversarial relationship, it would appear from thisthat Shoutoku mourned Mononobe's death and desired to protect his
memory.
In her book, "The Truth About Prince Shoutoku",
Kobayashi Keiko states, "The first explanation that comes to mind forthe relationship seen in the placement of the two statues is that when
they were placed there, the people in charge did not consider the twoto have been enemies. ... It would appear highly likely that the"Taishidou" (太子堂, the "Prince Hall" within the temple complex) was not
originally erected as an act of prayer for victory at all, but as ashrine in memory of Mononobe."*The "official storyline" also has Prince Shoutoku having
prayed to the Buddhist deities "Shitennou" (四天王, the "protector gods ofthe four directions") for victory in the battle with Mononobe andhaving the temple Shitennouji (四天王寺) built to commemorate the victory
he won. Here too, there is no independent evidence that this istrue. In fact, there is a theory that this temple was originally noteven a Buddhist temple at all but was in fact a type of Shinto Shrine
called "Tamatsukuri Inari Jinja" (玉造稲荷神社). (Ken: We need to confirm theInari Jinja part, as the kojien states that the first Inari Jinja wasin 711, and started by Hatano Kimiiroku, which is well after
Shoutoku) According to the story handed down within that Shinto
tradition, Prince Shoutoku visited the "Tamatsukuri Inari Jinja" topray for victory. Thus, this version of the story has him praying not
to Buddhist deities but to the Shinto "Inari" deities.*
It is claimed that he broke off a branch from a chestnut
tree and plunged it into the ground saying, "If we are to win thebattle, let new buds sprout from this branch." Interestingly, thissound very reminescent of a scene out of the Old Testament, where
Aaron's staff sprouted buds (and even produced almonds) as a sign that
God was with him. (Numbers 17:5-8). While not quite as dramatic as
that, according to the Shinto story, the stick did produce new buds. At
any rate, these two ancient accounts of Shitennouji are clearly at odds
and cannot both be true.
The third point about Shoutoku having composed athree-fold commentary on Buddhist scriptures and giving public lectureson the subject is likewise of dubious credibility, as the evidence forthis is again what is recorded in the Nihon Shoki. Among theinconsistencies that can be demonstrated is that the "Hyakkou" (百行,
literally, "100 acts", but referring to all actions) that is quoted in
one of the three parts of the "Sankyou Gisho" called the "Yuimakyou
Gisho" (維摩経義疏) was something that had not yet been composed in
Shoutoku's day. Likewise, in this context, the first large Buddhist
temple in Japan "Asukadera" (飛鳥寺, or "Gankouji" (元興寺)) is referred toin a time frame it did not yet exist.* (Ken: my encyclo says that thename gankouji was given to the temple when it was moved to Nara in 718,
but it was first called Asukadera when built in 596 by Soga Umako. So,
is this saying that Nihon Shoki talks about Gankouji in Shoutoku's time
when that name wasn't used yet, or is it referring to the temple
existing before 596?) Thus, many scholars have concluded that the"Sankyou Gisho" was composed by later authors using Prince Shoutoku asa psuedonym.
It is apparent that the "Sankyou Gisho" was not the only
psuedographic work attributed to Shoutoku. This phenomenon of writingsome document and putting the name of a well-known deceased person on
it to gain credibility was common in ancient times. One famous example
is the "Gospel of Thomas", that was supposedly written by the Apostle
Thomas, but which clearly came from a later age (and contradicts what
Thomas would have believed!). Another example of this is the "Sendai
Kuji Hongi" (先代旧事本紀), purported to be a record of the past put together

by Soga Umako and others under imperial degree. It included a preface
attributed to Prince Shoutoku, but the entire work has been shown to bea fraud from the early Heian period (8th Century).* (kojien under
Kujiki)
Likewise, the copy of the "Hokekyou Gisho" (法華経義疏,
another of the triad), which is said to be the only surviving document
written in Shoutoku's own hand, can only be traced back to the year
737, over 100 years after Shoutoku's death, when a priest attached to
Gankouji by the name of Gyoushin (行信) brought the document to Houryuuji
saying that it was written in Shoutoku's own handwriting. There is no
actual proof that that is the case, and it is rather doubtful it
wouldn't have surfaced much early if really authentic.
Concerning this point, historian Inoue Mitsusada statesin his report entitled "Research into the Development of the Sankyou
Gisho," "The concept that the Sankyou Gisho was personally written by
Prince Shoutoku dates from the 8th century, when the religion centering
around the worship of Prince Shoutoku was well established."*The conclusion that can be drawn from a careful analysisof all of the evidence is that there is in fact nothing definite toeven link Prince Shoutoku with Buddhism. The oldest evidence all comesfrom the Nihon Shoki. Likewise, the numerous other stories about the
Prince being the founder and "patron saint" of Japanese Buddhism were
written by even later authors. Thus, all of the evidence pointing tothis purported status are based in the writings of later authors
writing under the influence of the contrived cultic faith that had
developed around Prince Shoutoku, and are thus totally circular.

Spreading Buddhism As a Way to Quieting Buddha's Wrath
During the battle between Mononobe and Soga, there wasan incident in which numerous statues of Buddha were burned, and it
would appear that this incident likewise played a role in the"beatification" of Prince Shoutoku. The understanding people had wasthat the spirit world directly affected the physical world, and sowhile "Buddha" would not be concerned with some minor affront ofdignity, burning a statue of Buddha on purpose would be considered amajor offense demanding a vengeful response. Examples of this way of
thinking include two times when the great hall holding the giant Buddha
at Toudaiji (東大寺) in Nara was burned down. In 1180, Taira no Shigehira(平重衝) and his men attacked Toudaiji and burned it down, and this wasfollowed in 1567 when another war lord Matsunaga Hisahide (松永久秀) did

the same thing. Both of these men later died violent deaths and peopleinterpreted this as divine retribution for their acts of irreverence
towards Buddha.
Given this worldview, it would be logical to assume that
because many such statues were destroyed in the conflict between theforces of Soga and Mononobe, the political leaders would likely
conclude that they were in danger of divine retribution because ofthat. Likewise, they would also have concluded that Prince Shoutoku had
become an "onryou", or vengeful spirit, and thus there would be a felt
need to somehow placate the spirit world on both accounts. The way they
could "kill two birds with one stone" would be to exalt Shoutoku into
the posthumous position of being the "patron saint of Buddhism" and toalso deligently spread Buddhist teachings throughout Japan.

Prince Shoutoku's Deep Relationship to the Hata ClanSo, what was Prince Shoutoku's actual religious belief
system? I believe that it was most likely the same or at least very
similar to that of the Hata clan, namely, a kind of "Christianized
Shinto." The Hata clan had amalgamated Japanese Shinto thought with
Christian faith to produce their own unique worldview. This can be seenin such things as the "three-pillared torii" at the Konoshima Jinja
that they built and the "Uzumasa Myoushin" (太秦明神, referring to Jesus
Christ) of the Ousaka Shrine referred to in Chapter 2 (see pgs. xx andxx).
With respect to Prince Shoutoku, among his
accomplishments were the establishment of the "Kan'i Juunikai" (冠位十二階)system indicating court ranks with headgear colors, the "Daijousai"(大嘗祭, "Great Food Offering Ritual") that is performed at an emperor's
enthronement, the system of giving Imperial names, and even the formal
naming of Japan as "Nippon" (日本= "Nihon"). (Ken: Have I understood"Nihon no kokugou" (日本の国号) correctly?) It's important to notice thatthese all have to do with governing the nation within the context of
Shinto and with related systems. Empress Suiko, whom Shoutoku served,
made the following decree, as is recorded in the Nihon Shoki, "During
my reign, we must not neglect the worship of "Jingi" (神祇, dieties ofheaven and earth). All my retainers must worship the "Jingi" with all
their hearts."*
This concept of government under the "gods" would
presumably be something Prince Shoutoku would have been working towards
as well. WIthin this context, it is hard to imagine him working

tirelessly to establish a "Buddhist state". He would have been aiming
towards a centralized government centered around the emperor as the"chief priest" of the land. On top of this, then, he would have been
aiming at a government that respected the human rights of the people.
The concept of a government centered around the chief
priest was in essence the same as what ancient Israel, as well as thelater Assyrian Church of the East had. The Hata people as well werepeople who desired to serve the "governing authorities" (Rom. 13:1). It
would seem that Prince Shoutoku's understanding was similar to this andthat his actions were based in this same principle, namely this
"Christianized Shinto" worldview that the Hata clan exhibited.
Prince Shoutoku lived in a palace he had designed andbuilt in 601 called "Ikaruga no Miya" (斑鳩宮). This palace was destroyedby fire in 643 and the grounds were later incorporated into Houryuuji,which Prince Shoutoku had originally built next door. Recent excavation
has shown that a Shinto "torii" gate was a part of that compound.*Likewise, within the Shitennouji Temple which was also
built under Shoutoku's leadership, there is even today a torii gate,
and it is apparent from ancient records that it has been there fromancient times.* Moreover, this old-style Shinto gate is not something
off in a corner somewhere, it is at the very entrance of thetemple. This main entrance of the temple faces the west so that thoseworshipping there would enter from the west, the direction of the Silk
Road. Why is it that there would be a prominant Shinto torii gate atwhat is supposed to be a Buddhist Temple? Many of those who visit no
doubt wonder at this as well, but it certainly does make one wonder
whether this "temple" was not originally intended to be a Shinto
Shrine.

The Acts of Mercy at Shitennouji Temple
Shitennouji in Osaka, a temple founded by Prince
Shoutoku, was the location of the first large-scale public welfare
institutions in Japan. As described briefly above (see pg. 89), there
were 4 institutions collectively referred to as "Shikain" (四箇院, the"four institutions"). They consisted of a school having to do withreligion and the arts, and three others more specifically focused on
the poor and infirm, namely one which dispensed free medicines, one
which gave free medical care, and one which housed the indigent. People
in need who came to these institutions were served free of charge.

The question that arises, however, is what influenced
Prince Shoutoku to undertake these projects of mercy. It's my opinion
that without the influence of Christian concepts, such acts of mercy
would not have taken place. I think it is not an overstatement to saythat these institutions at Shitennouji were expressions of the spiritof the love of Christ.
Other bits and pieces of evidence that don't fit the"Buddhist" mold for Prince Shoutoku include his having directed hiscohort Hatano Kawakatsu (秦河勝) to build "Uzumasadera" (太秦寺), thepresent-day Kouryuuji in Kyoto. In ancient times, this temple was
likewise referred to by the name of "Taishinji" (大秦寺), with the only
difference being in the first character (with大(large) insteadof太(great)). The characters大秦寺are identical to the characters used in
China to refer to Keikyo churches. Thus, it is apparent that the
supposedly "Buddhist" Prince Shoutoku had the leader of the Hata clanbuild a Keikyo Christian church.
Another mold-breaking bit of evidence can be seen in the"Yumedono" (夢殿, "Hall of Dreams") that is part of the temple complex at
Houryuuji. Within that building is displayed what is described as a
"Persian" painting said to have been produced in Japan around 600
A.D.. In the picture, one can see 4 knights dressed in Persian clothingriding horses around the "Tree of Life". They have bows and arrows andare aiming at lions (see picture). This work of art is claimed to havebeen there from the beginning, when the temple was built under the
direction of Prince Shoutoku. (Ken: confirm. Is the description
accurate? Is it on cloth? Is it painted or woven?)
According to the records of the temple, this item wasproduced in Japan as a "battle flag designed in Japan during theregency of Prince Shoutoku for the subjugation of 'Shiragi' (part ofwhat is now Korea)." (Ken: I can't find any reference to Japan"subjugating" part of Korea during this era. Please confrim.) There
would appear to be little if any Chinese or Buddhist influence in thispicture. In fact, it implies that there were Persians among Prince
Shoutoku's circle of allies and that he was familiar with Persian
culture. Persia, at least in the broader sense of western Asia, waswere the Hata clan and Keikyo had originated.
After Prince Shoutoku's death, Princess Tachibana no
Ooirasume (橘大郎女) (Ken: Is this his wife?) desired to pay tribute to him
and had a weaver from the Hata clan named Hatano Kuma (秦久麻) to weave ahanging mural depicting him entering "Tenjukoku" (天寿国, a word made upof the characters for "heaven", "long life" and "country"). This muraloriginally hung in Houryuuji, and the small portion of it that still
remains is now stored in a nearby temple named Chuuguuji (中宮寺).
Concerning this term "Tenjukoku", it is apparently not
originally a Buddhist term at all, and the nature of the picture itself
is rather non-Buddhist. In fact, a researcher by the name of Tomiyama
Masanori (冨山昌徳) claims that this term "Tenjukoku" is in reality a term
referring to the Heaven that Jesus taught.*
A letter written by Prince Shoutoku to the Chineseemperor begins with the phrase, "From the Tenshi (天子, "Son of Heaven")
where the sun rises to the Tenshi where the sun sets. How are you thesedays?..." This is rather reminescent of a common biblical phrase, suchas is found in Psalm 113:3, "From the rising of the sun to the place
where it sets, the name of the Lord is to be praised." While, ofcourse, such a similarity may be coincidental, it is at least plausiblethat a certain familiarity with biblical thought would have inspired
Prince Shoutoku to use such imagery.

The Ancient Globe in Ikarugadera
In a temple in Hyougo Prefecture by the name of
Ikarugadera (斑鳩寺), a temple that has ties with Prince Shoutoku, there
is a very interesting little globe that is obviously very ancient. The
fact that it is representing the earth as a sphere is surprisingenough, but it also has engraved on its surface the continents ofEurope and Africa along with and Asia, including India and China. Theirshapes are not surprisingly rather distorted, but they arerecognizable. Japan is likewise featured off the coast, but without theisland of Hokkaido.
The globe is carved out of stone, with the land masses
raised in relief above the oceans. As to when the globe was carved, we
have no clear evidence other than that is was many centuries ago. In
the Europe of the middle ages, the spherical nature of the earth wasdenied, and so it has only been in more recent times that sphericalglobes have been made. Nevertheless, in ancient Greece, the sphericalnature of the earth was understood, with even a quite accurate estimateof the circumference of the earth being determined. The first globe
that is recorded to have been made was in 150 B.C. by Kuratesu or
Marosu (?).*
The Islamic cultures of the Middle East were influenced
by Greek science and apparently they made globes as well from very

early in their history. The earliest record of a globe existing in
China was not until 1267, but it is likely that with the robust trade
taking place along the Silk Road that such globes were brought fromwestern Asia much earlier. Thus, even if the globe at Ikarugadera is1000 or more years old, it would not be surprising.
Some have speculated that it was introduced during
Prince Shoutoku's time from western Asia, while others have said that
he himself had it made. It is referred to at Ikarugadera as "Prince
Shoutoku's Globe." (Ken: this is stated in the caption but not in the
text. Confirm) Whatever the case is there, it is at least plausiblethat it had some relationship to Prince Shoutoku, especially since it
belongs to an ancient temple closely associated with Shoutoku.
We know from a variety of lines of evidence that theJapan of Prince Shoutoku was far more international than was true
during later periods in Japanese history, with various recent
immigrants from the Asian mainland, including many Keikyo
believers. From what we know about ancient Buddhism, it is unlikelythat the kind of knowledge represented in the globe would have comefrom that source, and so it is more likely that it had Christian orIslamic roots.

Making Buddhist What Was Not Originally Buddhist
In chapter 3, I mentioned the various stories
surrounding Prince Shoutoku that were written long after he lived andhow they incorporated numerous themes that would seem to have come fromthe Bible. Primary among these was Prince Shoutoku's having supposedly
been born in a stable (even though he was of such noble birth, unlike
Jesus!). What is particularly paradoxical about this is that whilethese stories are meant to paint Prince Shoutoku as a great Buddhist
leader, they apparently draw heavily on stories from the Bible. What
this indicates to me is that this aspect of him being somehow connectedto the Bible represents the truth about him while his image as a
Buddhist saint is a false image. Just like what the evidence points tofor the Hata clan, it appears that Prince Shoutoku's actual worldview
was a sort of Christianized Shinto.
This twisting of actual history for political goals is aphenomenon that is certainly not limited to Prince Shoutoku's
image. Numerous other examples of history being rewritten to serve thepolitical ends of those in power could be cited from not only Japan,
but in numerous other cultures as well. If minor distortions areincluded, we could probably say that every culture has done this to acertain extent. Nevertheless, the degree to which Japan has engaged inthis practice is greater than most, and even today, the way Japan's
history is being taught in schools continues to be a big issue, as
official textbooks clearly distort events related to Japan's recent
militaristic past.
With respect to this time period, we can see how
Buddhism was used as a tool of political control and how things thatwere not Buddhist were later made to appear to have been Buddhist inorder to serve that goal. One interesting episode my father related tome was what an art dealer once said to him concerning an ancientpicture of a sitting Buddha. Using an advanced imaging device that can
detect original paint below paint that has been added on later, he wasable to determine that this painting had been modified sometime after
it was originally painted. The present form showed this sitting figure
holding in his hand a round object with a flame coming out of the top,
but what was underneath that was instead of a flame coming out of theball, a cross! Likewise, the figure had a cross on his chest. (Ken: nothaving a picture to look at, I'm not sure this a good description). It
was originally a Christian painting, but now it was being passed off asa Buddhist painting. Unfortunately, I was not able to get the art
dealer to show me the painting or document anything else about it
because, as he said, he would get in a lot of trouble. Apparently,
there are those who still want to hide the truth about the past.
I have even heard that there has been a concerted effort
by a wealthy Japanese man to buy up various Keikyo relics along the
Silk Road in order to make sure they aren't available for study. Thisagain, seems to be part of the pattern of cover-up to hide facts thatare deemed inconvenient. (Ken: We need to either document thisparticular point or drop it.)Why Is It That The "Hokekyou" Became So Popular In Japan?
Since ancient times, the Hokekyou (法華経) has been
particularly popular within Japanese Buddhism. As stated above (seepg.xx), the official storyline is that Prince Shoutoku regularly
lectured on this Buddhist scripture. The Tendai Sect of Hieizan has
specialized in its study, and the Buddhist reformers who formed thevarious new sects during the Kamakura Era (1185-1333), such as Hounen,
Shinran, Dougen, and Nichiren, all studied its words.
This being the case, one would think that it would have

been important among Buddhist writings in India, where it originated,but that was not the case. It was of rather minor importancethere.* Nevertheless, it became so prominent in Japanese Buddhism that
it was a kind of "Buddhist Bible".
One Buddhist scholar gave a report at the Society for
the Study of Japanese Religions on "Hokekyou Juryoubon" (法華経寿量品, number
16 of the 28 sections of Hokekyou that describes the "eternal Amida
Buddha"), entitling his talk "The Concepts of Hokekyou Juryoubon and
the Gospel of John." (Risshou University, 1935 *Ken: His name should begiven) He said in his report that the concepts employed in Hokekyou
Juryoubon are very similar to those found in the Gospel of John in the
Bible. Another researcher, Tomiyama Masanori, said, "It is likely that
the Juryoubon is nothing more than a reworking of the Gospel of John in
the New Testament."*
One theory on how this apparent similarity arose is thatwhen Christianity first entered India through the preaching of SaintThomas and those with him some time in the later half of the first
century, Hokekyou was composed by Buddhist leaders (late 1st century or
early 2nd century) to meet the competition. Apparently, they desired tocreate a picture of the Buddha that could compare favorably with
Christ.
In the Hokekyou, Buddha is described to have existedfrom all eternity in a very similar way to the "the Eternal Christ" ofJohn. Likewise, the Hokekyou teaches that anyone can reach Buddhahoodby following its teachings (a concept totally foreign to early
Buddhism), and thus this is similar to the teaching of John (as well as
the rest of the Bible) that anyone can become a child of God throughsimple faith in Jesus.
For these and numerous other reasons, the Hokekyou,
among all of the many Buddhist writings, is the closest to the concepts
revealed in the Bible. My personal opinion is that this is a major
factor in its popularity in Japan. After all, prior to and concomidant
with Buddhism being transformed into a tool of the state for control,
many people in Japan had become familiar with Keikyo and its
concepts. And in a later age, when Xavier brought a great revival of
the smoldering embers of Keikyo and established Catholic Christianity,
even more people were influenced by Christian thought. And so whenreligious organizations that did not tow the official line were
suppressed, people had to outwardly comply. Nevertheless, as thisBuddhist scripture had many parallels with Christian thought, it seems
only natural that people would gravitate to it.

The various new branches of Buddhism that began during
and after the period when Keikyo was prevalent in Japan (basically the
7th, 8th and 9th centuries) were begun by priests who were at least
somewhat familiar with Keikyo teachings and who had a love for the
Hokekyou, and each of those sects holds the Hokekyou in deep
regards. Even among those sects that have been founded in recent times,
this same trend can be seen, as many of them use the Hokekyou as abasis for their teachings.
As to why the acceptance of the Hokekyou in Japan would
be so different from how it was received in its native India, I canonly speculate. While its composition is clearly related to theintroduction of Christian thought into India, my guess is that it
didn't resonate particularly well with the prevailing Hindu mindset of
the time. The cultural and historical background into which it was
introduced in Japan was entirely different. If my thesis is correctthat the introduction of Keikyo had greatly influenced the climate into
which Buddhism was introduced and then used as a political tool, thenwhen it became difficult for people (particularly the elite in power
centers) to follow anything other than Buddhism, the Hokekyou became
the focal point because it was most similar to Keikyo.

Recognizing Diversity
In the above analysis of how Buddhism was used as apolitical tool of control, I do not mean to imply that Buddhism or
religion in general is bad in itself. It is the joining together ofreligion and political authority that is bad, no matter what thereligion. No matter how good a particular religion is, when it allows
itself to become part and parcel with the governing authority, it will
be abused. That is just the nature of the beast. As long as fallen
people are governed by other fallen people who combine political andreligious authority into one, bad things are bound to happen. This is
the story of human history, whether it be Christianity in medival
Europe or Islam in modern Arabic states.
It is basically the same as what happened during several
periods of Japanese history, when Buddhism was used for politicalcontrol or more recently, when State Shinto was likewise soused. Freedom was surpressed and societal progress was stopped and evenreversed.
Ancient Japan had periods when diversity was recognized
and celebrated, and it was during these periods that great progress wasmade. Present-day Japan is in many respects at a crossroad. Will itembrace diversity once again? Or will it revert back to a nationalismthat suppresses diversity? My prayer is that it will return to theprinciple taught by Prince Shoutoku in the "Constitution of 17
Articles" he wrote where he emphasized "harmony and mutual respect."
It is when diversity is suppressed and people are forced
into the same mold that little forward progress is made. For when
diversity is celebrated, we stimulate each other with different
thoughts and something new and better can emerge.
As we look back at Japanese history, there is one age inparticular when progress was stopped in its tracks, and that is the"sakoku jidai" (鎖国時代, literally "chained country age"), when the"Kirishitan" (Christians) were ruthlessly persecuted and Japan cut
itself off from the outside world. It is to that era that we now turnto.

Chapter 7
Rekindling the FireWhy is it that the "Kirishitan" Multiplied So Fast?
During the 50 years or so following Francis Xavier's
landing in Japan in 1549, large numbers of Japanese embraced theChristian faith. When compared to the slow progress of Christian
mission in modern Japan, where slightly less than 1% of the population
are baptized believers, the rapid acceptance of the Christian faith wastruly phenomenal. Why was is so different then? It is my belief thatone significant factor in that difference was that remnants of theeffects Keikyo Christianity had left in Japan provided for a receptive
soil into which western Christianity (Catholicism) could quickly takeroot.
Traders coming along the routes of the "Silk Road"
brought the first traces of Christianity as early as the late 1st
century, though, of course, large numbers of Christians did not comeuntil much later, with the coming of the Hata people and otherfollowers of Keikyo. As documented above, Keikyo penetrated even into
the Imperial household as well as the general society and remained invarious syncretized forms, including several Buddhist sects. Thus, when
Xavier came to preach the gospel, he found what were in effect"smoldering embers" of a centuries-old fire that he was able torekindle into a rapidly expanding movement.
Several letters Xavier wrote to Rome remain, and they
provide insights into the conditions he worked in. He said thatwhenever he preached about the suffering and crucifixion of Jesus, theJapanese were deeply moved and would listen intently with tear-stained
faces. They would come day and night to listen to him preach, and so herecorded that he was so busy he didn't have time to eat properly andget enough sleep.* Other missionaries who came later described theirexperiences similarly.
Xavier described in glowing terms the way the Japanese
were responding to the gospel more than any other people he had worked
with. As described in chapter 2, through his encounters with a Japanese
named Anjiro in Malacca and others, Xavier realized that the gospel had
already been preached in Japan but had been mixed in with otherreligious worldviews, such as Buddhism. Previous to coming to Japan,
Xavier had spent several years in India where there were still numerous

pockets of Nestorian Christians from ancient times. He would have been
well aware that the Eastern Church had penetrated far into Asia, and so
he no doubt would have considered it likely that they had reached Japaneven without the information he had gleaned from Anjiro.
Thus, when he landed on Japanese shores in 1549, he knewthat he was not bringing something totally new to Japan. He desired tobuild upon what was already there and to rekindle the embers that still
remained. And that he did, as over the next 50 years or so, it isestimated that somewhere in the neighborhood of 3 million Japanese
became "Kirishitan".* As the total population of the Japanesearchapeligo was approximately 14 million, that would mean that somewhat
over 20% of the population identified themselves with Christianity.
This great success, however, became a prime factor in
their downfall, as the Tokugawa Shogunate perceived the Kirishitan athreat and decided to ruthlessly stamp out Christianity and all foreign
influence. When faced with the choice between death and denying theirfaith by stepping on the "fumie" (踏絵, "stepping picture"), a
representation of Christ that all were required to step on to declaretheir rejection, many gave in and apostized. Thousands of others,
however, chose martyrdom or were killed in various uprisings, withestimates of up to 1 million Christians being killed in total.* Others
escaped death by fading away into the hills where the became "hidden
Christians" or by escaping from Japan all together.
One of the destinations many such Christians escaped to
was Macao. In 1999, shortly before Macao was to be handed back over toCommunist China, I was told that unless something was done quickly,
numerous relics of the Japanese Kirishitan would likely be lost
forever. So I made a trip to Macao to see what I could do to preserveat least some of them. (Ken: unless this is expanded on a bit, I'm
wondering if we shouldn't drop this. Perhaps it could be tied with yourtrips to China.)
A recent issue of (name of "English magazine") reported
that one group of the Datehan (伊達藩, a feudal clan) left Sendai in aship that was able to cross the Pacific to one of Spain's colonies, andfrom there, they were transported all the way to Spain. They were neverable to return to Japan, and so they spent their remaining days in
Spain.* The vast majority, of course, remained closer to home invarious parts of Asia, and quite a few of them went north into thefrontier island of Hokkaido, which did not become a part of Japan until
1868. I've been able to visit numerous sites where these fleeing
Kirishitan settled, and it is clear that there were many.

Whatever the actual figures were, the point that isclear is that by 1600, the organized religious faith in Japan that had
the largest number of believers was none other than Christianity.

Kyoto Became a Kirishitan CityIn 1596, almost 50 years after Xavier arrived in Japan,
a powerful earthquake struck Kyoto. Many people were killed in thedestruction, and in the aftermath, when survivors went to Buddhist
temples seeking funeral services, the monks told them that they would
only do so for a fee. As the people had lost so much in thedestruction, most could not afford the going price for funerals.
In the midst of this, however, the Kirishitan were
offering to do funerals for no charge at all. Now, the average person
does not care so much for theological hair-splitting, and so for themost part, whichever religious group is meeting a felt need, that iswhere people will go. The result was that the Kirishitans performed alot of funerals and people were exposed to their message, with large
numbers of them coming into the Kirishitan fold.
Up until that time, Buddhist temples had a strangleholdon the religious "business", and were charging "customers" hefty sums
for their services. The idea that "God should be free" was new to thepeople, and so they came in droves into the burgeoning Kirishitan
churches. I would imagine that a typical conversation of the time went
something like this: "Just think! If God is supposed to be free, thatmeans we don't have to pay some fee for every little service. So, what
difference does it make which God it is? I can't afford the Buddhist
God!"
As the result of the tremendous witness the Kirishitan
gave during the crisis, a great "people movement" occurred, andpractically overnight Kyoto became a kind of "Kirishitan city". In
fact, people began to refer to various sections of the city as "Daiusu
Machi" (ダイウス町, Deus City), the "Daiusu" coming from the Latin "Deus"for "God", the term the Catholics used at that time. One of these
sections was given the nickname, "Los Angeles" (the angels), a rather
familiar term today. The name "Daiusu Machi" remains even today as thename of a section of Kyoto.

The Kirishitan Spread All Over Japan

When Japanese hear the word "Kirishitan", most will
immediately associate that with Nagasaki, where the Catholic shrine
dedicated to the memory of 26 Christians who were martyred there on
crosses is located. But as the map below (above) shows, the Kirishitan
were spread all over Japan. Moreover, the greatest concentration of
Kirishitan appears to have been in the area in and around Kyoto. Eventhe 26 martyrs in Nagasaki were not actually from that area, as they
had been marched down to Nagasaki from the Kyoto area, with 17 of themhaving been taken from the "Daiusu Machi" part of Kyoto.*
Likewise, the famous Christian daimyou (feudal lord)
Takayama Ukon (高山右近, 1552-1615) was the lord of the castle of Takatsuki(高槻), which was in what is now located in the northeastern part of
Osaka Prefecture, just south of Kyoto. During that era, Takatsuki,
Kyoto and Azuchi (安土) had so many Christians in them that they werepractically "Christian countries" for a time. When a modern Japanese
thinks of Kyoto today, the first thing that would come to mind would
likely be "Buddhist temples." But that imagine would not have fit the
Kyoto of this era. If anything, it would have been more accurate tocall it a "Christian city."
The Kirishitan spread to practically every area ofJapan. I recall my surprise when I first saw a map made by Prof.
Anesaki Masaru of the distribution of the Kirishitan in 1600. It was
displayed in the Nanban Culture Hall in Osaka, and it showed towns thatwere completly Kirishitan. These towns dotted the landscape fromsouthern Hokkaido to Kyuushuu. The facts revealed in this map
completely blew away my previous preconceptions that the Kirishitan had
been limited to just a few isolated areas of Japan.

Defects in the Jesuit Mission
One major difference between the mission activities of
the Jesuits and those who came earlier involved the financial backingof the venture. The Hata clan and other followers of Keikyo and perhaps
even primitive Christianity who came to Japan had no practical means ofmaintaining any formal contact with their home countries. They wereentirely on their own without any financial or other assistance from"back home." In fact, they primarily came to Japan seeking safety andfreedom from oppression. While some were no doubt traders who returnedback to mainland Asia, most were immigrants who planned to stay andmake their contribution to society as permanent residents.

The Jesuits, however, came with the backing of European
powers. Xavier received financial backing from the king of his homecountry Portugal as well as the "rights" to do proselytizing in
Asia. Likewise, the mission activities of the Jesuits and others had analmost unavoidable link with the colonial ambitions of European powers
such as Spain and Portugal.
That doesn't mean, of course, that Xavier himself was
motivated by such worldly ambitions. He and the other missionaries
really were motivated by their love for God and their desire to see thesalvation of the people they served. While nobody's motivations are
100% pure, for the most part, their motivations were based in faith andnot political ambition.
However, when missionaries have financial and othersupport from the state, then there is always the danger of their work
being used for the purposes of the state. In fact, in practice, itwould seem to be unavoidable. Thus, it is only natural that their work
would become viewed by some as merely a precursor to European
aspirations to colonize Asia. Even though the Jesuits seemed to be
having spectacular results in Asia, it was only a matter of time before
virulent resistence to their work would arise. This was particularly
the case in Japan, where other factors conspired together to bringabout the horrific persecution that later ensued. Primary among theseother factors was the general fear on the part of authorities ofallowing people to have ultimate allegiance to something beyond theirtemporal rulers. Christians became the primary target of suchpersecution, but they were not alone, as others who refused to give
absolute allegiance to the feudal lords were likewise persecuted.
Unlike the earlier Keikyo believers who came to Japan,
the Jesuit missionaries were quite intollerant when it came todoctrines of the faith. In their interactions with Keikyo (Church of
the East) followers they encountered in India and other places, they
were quick to label as "heresy" any beliefs that did not conform totheir own, and they put tremendous pressure on such Christians toconvert over to their Catholic faith.
The Church of the East, however, as it spread acrossAsia was far more tolerant in its approach. They had dialog withleaders of other religious faiths, and "forced conversion" was nottheir approach. In fact, much of the blame for the dissappearance ofEastern Christianity in Central Asia was the forced conversion of
Christians to Islam, which was primarily spread "by the sword."

The Beginnings of the Persecution of the Kirishitan
As mentioned above, during the years following Xavier's
arrival in Japan, huge numbers of Japanese embraced the Christianfaith. While the Kirishitan flourished, however, their cheif
competition, the Buddhists were quickly waining in influence. Temple
income declined drastically, and the priests began to complain bitterly
to Toyotomi Hideyoshi (豊臣秀吉, 1537-1598), the shogun leader who had
recently successfully united Japan.* (*While the normal practice would
be to refer to someone by their family name, with the shoguns, it iscommon practice to refer to them by their individual and not family
name, in this case, Hideyoshi.)At this point in his career, Hideyoshi was favorably
inclined towards the Christians, though that hadn't been the case a few
years earlier when he had conquered Kyushu. In 1587, he denounced theChristian daimyo of Kyushu for their forced conversion of theirsubjects, and he ordered the Jesuit missionaries to leave. This,
however, was temporary, and had no major effect on the continued rapid
spread of the Kirishitan.* (Ency. pgs. 41, 1617)
By 1596, however, Hideyoshi's view of the Kirishitan had mellowed
considerably一so much so that he even is reported to have said he might
become a Kirishitan himself. So favorably disposed was he at that timethat he even ordered the building of a church for the Kirishitan in
Kyoto.* With the way that the Kirishitan had handled themselves in thegreat earthquake in Kyoto in 1596, he became even more favorably
inclined towards them, and so when the Buddhist priests began tocomplain to him about their plight, he didn't pay any attention tothem. The conversation between them is reported to have gone something
like this: "It's just terrible! No one comes to us anymore!" To which
Hideyoshi answered, "It's only natural that people don't come anymore
given the bad things you have done."* (Ken: clarify. Is this actually
recorded somewhere or are you surmising what the gist of theseconversations was from more general information?)
The priests, however, would not give up so easily, andso they persisted in coming to Hideyoshi to try to find a way to put abrake on the Christians. "Lord, this great earthquake we experienced is
the retribution of the Buddha due to the Kirishitan having spreadthroughout the land. The 'bateren' (missionaries) are really spies for'Isupania' (Spain)!" Hideyoshi, however, didn't fall into their trap
and criticized them saying, "Natural disasters like this happen in any
age. You are all hypocrits who say black is white and white isblack."*

It was shortly after this, however, that a very
unfortunate event occurred that completely changed Hideyoshi's positive
attitude towards Christianity. On Dec. 7, 1596, the Spanish galleon San
Felipe lost its mast in a storm and was beached on the coast of what is
now Kouchi Prefecture. As the ship carried numerous weapons, Hideyoshi
had them confiscated. The Spanish captain resisted, and in an effort toscare off the Japanese, he bragged about how Spain would one day
capture Japan and make it a colony. It appears that he even threw in astatement about how the missionaries were just the preliminary force tosoften up the people so that the way would be clear for the military tocome in and conquer.
Needless to say, Hideyoshi was incensed by this rashstatement, and given the fact that the Spanish had already taken
control of the Philippines, it was only natural that he would become
highly suspicious of the colonial aspirations of the Spanish and other
European powers. If the Jesuit missionaries had from the beginning madeit clear that they were independent of any colonial aspirations andwould in fact try to prevent any such foreign invasion, then they might
have been able to allay such fears even with such an incident as
this. But it was clear to Hideyoshi that this was hardly thecase. Likewise, the internal bickering between the Jesuits and theFranciscans, together with the political intrigue between different
European powers further exacerbated Japanese suspicions. Thus,
Hideyoshi came down hard on the Kirishitan, beginning with the forced
march to Nagasaki of 9 missionaries and 17 Japanese laymen who were
executed on crosses in Feb. 1597.
The history of Christian mission from western countries
to Asia and Africa has been one in which for the most part missionaries
have maintained close ties with their home countries, receiving
financial support and sometimes even military protection. Thus,
particularly during the colonial era, missions had close, de facto ties
to colonial policy whether it was sought after or not. In suchsituations as that, it is practiaclly impossible to avoid the label of"foreign religion."
In contrast to this, the history of mission outreach in
the early church, as well as that of the Church of the East, was one offinancial and political independence, where missionaries made their own
way and blended in with the local people. In the case of Keikyo, forinstance, while it became closely allied with the Tang dynasty in
China, it never acted as an agent of foreign powers. It's close ties
with the Tang rulers, however, likely did play a significant role inits later decline when a new dynasty arose (somewhat akin to "thepharoah who knew not Joseph" (Ex. 1:8)). Thus, this approach is notwithout its pitfalls either.

The Japan That Turned In Towards Its Own Little World
The anit-Christian edict promulgated by Hideyoshi was
carried over into the Tokugawa Era, with new and increasingly severe
edicts being issued. By 1633, the situation had worsened to where theshogunate government issued an isolation policy that cut off almost all
trade and intercourse with the outside world.
While there was certainly much more to these drastic
measures than the regrettable San Felipe incident, I can't help but
think of how that one misunderstanding played such a pivotal role inturning Japan from the open society it once had been into one of themost closed societies the world has ever seen. The old Japan, with its
comparative religious liberty and openness to the outside world, wasnow a closed Japan under the rule of despots The Japan that had once soreadily accepted various peoples with their assorted cultures,
religions and ideas, and then adapted those into a new and progressive
civilization had now become a country of exclusion, oppression andpersecution.
The first martyrs of the great persecution of the
Kirishitan were the 26 who were crucified in Nagasaki. As I studied
deeply into the events surrounding these 26 saints, I was deeply moved,
and I found myself changed by that experience. Three of these firstmartyrs were just children! All but two of the 26 were arrested in
Kyoto, with the other 2 being added along the way in the long journey
to Nagasaki.
After being forced to walk for some 3 months (about 800km) they finally arrived in Nagasaki to find 26 crosses that had been
prepared for them on a hill overlooking the city. After a short rest,
the preparations began for their execution upon the crosses. One of theofficials there, however, could not stand it any more and he took aside
little 12-year-old Ibaraki (茨木), and said, "Son, this is just too
much. I beg you. Don't die like this. I'll take care of you. I don't
have a fumie with me, but I'll just draw an outline of one in the sandhere. All you have to do is step on it and you won't have to die."I can imagine how difficult it must have been for thisofficial. No matter how wrong he thought the beliefs of the Kirishitan
were, this was just a 12-year-old kid. "How can we kill mere

children? What is this world coming to?!"But how did this penniless child, Ibakari
answer? "Mister, if I did that, then it would mean I couldn't go to
Heaven.""What? You shouldn't think like that! Now, please, juststep on it."I still recall how deeply moved I was when I first heard
how Ibaraki responded. "Mister, can I ask you something?""Sure, go ahead.""Mister, which one is my cross?"
The official was astounded. "What are you saying!""Mister, which one is it?""Ah, I guess it is that small one over there.""Thanks, mister." And he quickly ran over to his
cross一the very cross he was to die on. It is hard for us modern-day
people to imagine a 12-year-old boy being able to do this, but he knelt
down at the base of that cross and put his arms around it in an
embrace.
This story of little Ibaraki was told all over Japan andbecame well-known. After a few minutes, the executioners came up behind
him, took him and then strung him up on his cross. From his cross,then, Ibaraki called out in his pain to the others. "It's going to be
alright. Pretty soon, we're going to be in Heaven!" This child was
encouraging the others, and within a short time, that is indeed where
their spirits went.
"Which one is my cross?" He hadn't been coached as towhat to say. It was just his unshakeable faith and that of the other 25
who died for their love of Jesus. This certainly had nothing to do withany colonial policy. It was just the pure faith of these simple
people. They had something they were willing to die for.
When we think of our own lives today, can we say that we
too have something we look forward to so much that we will lay ourlives on the line? I wonder if we haven't lost that. This seems to besomething modern Japanese for the most part have lost. But in times

past, it was not only the Kirishitan, but others as well who valued
their ideals more than their lives.

Was the Shimabara Uprising Really a Revolt?
The increasingly severe repression of the Kirishitan
reached a climactic point in 1637 with what has been termed the"Shimabara (or Amakusa) Uprising". This event, in which 37,000
Christians were masacred, has generally been portrayed as a revolt
against repression, where the Kirishitan took up arms to try to
overthrow the repressive government. Led by a charismatic teenager
known by the nickname of Amakusa Shirou (天草四郎), these simple peasantsvaliantly defended their position on the Harajou Castle grounds forseveral weeks in the face of a huge army sent by the shogun. When theirdefenses were breached on April 12, 1638, all一including women andchildren一were slaughered.
Before I actually visited the area in Kyuushuu wherethese people lived, namely the Shimabara Penisula east of Nagasaki and
the Amakusa Islands just to the south of that, I had been under the
impression that this uprising was simply a taking up of arms by
oppressed peoples. I found out, however, that it was really very
different from that. Amakusa Shirou was just 9 years old when he wassent off to Nagasaki to study in an underground church-sponsored schoolthat had still managed to survive. There he studied the Christianfaith, and it wasn't until he was 15 years old that he was able to go
back to his home.
While he was away, the persecution in his region becamevery severe, and the vast majority of the Kirishitan in that area had
submitted to the required stepping on the fumie. When he first arrived
in his hometown, he immediately sensed that something was wrong, as
everyone seemed so depressed.
"What's wrong with everybody?""Shirou, while you were away, it was just awful. You
have no idea how bad it was!""What happened? You don't mean to tell me you stepped on
the fumie!""But we had no choice!"

"Oh, no! How could you?"
And so Shirou went around town, from place toplace. "Did you all do it too?""Shirou. There was just nothing else we could do.""What's with you people? We all truly love Jesus, don't
we? What are you going to do now that you've stepped on the fumie?"
But as Shirou learned more about what went on, he began
to understand why they felt they had to give in. The local feudal lord(daimyou) had become a truly evil man. He demanded unbearably hightaxes, and whenever the local girls turned 13, he would have his
officials come around to take them away, and he would then sell themaround Japan and even overseas. In that way, many of the local people
had been forced to give up their daughters.
When Shirou heard what they had done, he challenged themsaying, "Don't you care that they've taken your daughters away? Don't
you realize what that means? We are meant to go to Heaven, but if you
allow them to do that, then we may just not be able to go at all. Ifthey are going to take your daughters away, then wouldn't be so muchbetter to let them take our lives so that we can go to Heaven?""Yes, you are right!" One after another, the townpeople
began to think like young Shirou. To the people of that age, theconcept of the difference between life and death wasn't the same as inour modern world. Since life was more like a living hell, accepting
death as a ticket to Heaven was relatively easy.
So when the next official came to town to demand one
family's daughter, that father stood his ground and said, with tears in
his eyes, "I will not turn her over to you."
As he was the first to ever refuse, the surprised
official said, "What did you say? I'm going to ask you just one moretime. Bring your daughter here!""I'm sorry, but she is staying with her family."
Others in the village followed suit, and none of themwould turn over their daughters to the official.

The Heroic Deaths of the Townspeople
It wasn't long before the soldiers of the Daimyou
returned, and they killed everyone in that village with the intentionof it being an example to others. That it was, but in the opposite way
to which it was intended. This tragic event actually spurred a great
revival among the Kirishitan who had at least outwardly abandoned theirfaith. They came together to rebuild a church that had been destroyed
almost 40 years earlier. The word they used to describe this was"tachikaeri" (立ち返り, literally, to "stand and return"), meaning to comeback to one's proper place. In other words, they were trying to returnto the faith they once had and rekindle its flame.
A few years ago, I had the opportunity to interview theformer mayor of the town of Amakusa. He described what had taken place
there some 360 years ago, and he used this key word "tachikaeri"
numerous times. "Tachikaeri was their theme," he said. This former
mayor was not himself a Christian, but he had taken a great interest in
learning what he could about that tragic era of local history. As I
listened to him describe all that he had learned, his repeated usage of"tachikaeri" was what stood out so forcefully in my mind.
This concept of "tachikaeri" is central to the whole
purpose of my writing this book. I believe it is critical for theJapanese Church to learn this history if there is to really be
revival. For the word "revival" to have real meaning there must be
something to "return" to. One of the fundamental reasons for a lack ofrevival is that there is little understanding of what it is we should"return" to. When Amakusa Shirou called for "tachikaeri", he wascalling for what we would call in the Western Church "revival." It wasa call to return to a faith that once was.
In the context of modern Japan, I like to think of thisconcept of "tachikaeri" in three ways, with each definition applying todifferent audiences. For the Christian audience, "tachikaeri" is thework of God's Spirit in the lives of believers to bring them back to aright relationship with their Creator when they drift away. It is"revival", which means to bring something back to life. Thus, in thetrue sense of the word, one can only "revive" something that has
previously been alive. Once faith has been born in someone, it can berevived if it later has become cold.
When referring to a person who has not yet experienced
that initial spiritual birth一what Jesus referred to as being "bornagain"一it is not proper to use the word "revival" in reference to his
or her experience. Nevertheless, I still use the Japanese term

"tachikaeri", but in a slightly different sense. For large numbers ofJapanese who are descended from the Kirishitan and Keikyo believers,"tachikaeri" can represent a return to the faith of their ancestors.
One's ancestors are, of course, usually a mixed bunch,and so using the terms "returning to the faith of one's ancestors" or"returning to one's spiritual roots" can be a bit problematic. One
obviously has to choose which "roots" to return to. And herein lies thethird way I am using this term "tachikaeri"一namely as a return to aproper understanding of true Japanese history. This, then applies to
all Japanese, irrespective of whether any of their ancestors were
Christians or not.
I believe that a true understanding of Japanese history
will free people from the tyranny of the politically motivated myths ofracial and religious homogeneity. The Japanese did not arise from justone ethic group, but are an amalgamation of many people who broughtwith them numerous religious and cultural understandings, including
ancient Christianity. If Japanese society can "tachikaeri" to this true
understanding, then people will be freed to choose to follow the truth
instead of living a lie, albeit a "convenient" one for some people.
Returning to the "tachikaeri" of Amakusa Shirou, hesparked a revival among the downtrodden Kirishitan with a vision of theglory that awaited them in the next world beyond the misery of theirpresent lives. If they could not live out their faith free of thetyranny of the daimyou and his cronies, then it was far better to die
for their faith and receive the glory that awaited them in Heaven. This
is what sparked the incredible bravery they displayed in the face ofthe military might arrayed against them. They had something to live andto die for.
As the might of the daimyou began to press in on them,
37,000 Kirishitan barracaded themselves in the grounds of the Harajou
Castle. Most of them were women and children, and they were led by thissame Amakusa Shirou.
The former mayor of Amakusa showed me many artifacts
that had been unearthed from Harajou. It appears that the Kirishitan
shot arrows tipped with messages out onto the troops laying seige totheir fortress. Some of these are preserved, and as the mayor described
to me the contents, it brought tears to my eyes.
He continued, "The introductory words of this one says,'Under Heaven, the peasants, soldier and even the daimyou are all
equal.' The basic message that follows, as it is addressed to themilitary leaders, is, 'Please don't misunderstand us. We are not trying
to fight against the system itself. We are willing to pay our taxes tothe daimyou. But there is one thing that we cannot compromise on. We
cannot betray Jesus. We cannot turn our daughters over to you. And if
we cannot even be allowed to pray, then it is far better for us tosimply go to Heaven.'"
It is for this reason that he never referred to thisincident by the usual term of the "Shimabara Uprising" ("Shimabara noran",島原の乱). Instead, he referred to it with terms such as "the fightfor justice" and "the martyrdom of Shimabara." They were simply seeking
freedom of religion and freedom from repressive measures that violated
their faith. Thus, it was hardly a "rebellion" in the usual sense. In
fact, excavations of the grounds of the former castle have turned up
little in the way of weapons. But a large number of crosses have beenunearthed.
The remains of these martyrs lie scattered about in theweed-infested grounds where they fell. As I stood there on the very
spot where they were martyred, I couldn't help but think that whilethese people may be forgotten, nameless people of the past, they arevery much alive and in the glorious presence of God. They had beencalled back to their "roots"一both in a physical sense as they returnedto the dust of the earth, but also far more importantly in a spiritual
sense. They had first returned to their faith, and now, as creatures of
infinite worth created in the image of God, they had returned to thevery root of their being, to God himself.* (*True to their principle oftrying to prevent the spirits of these martyrs from coming back tohaunt them, the people living there (or should we say the officials?)
built temples at the site in an attempt to placate the spirits.)
Human beings don't experience true happiness just byhaving a long life. True happiness comes from knowing why we have been
given life in the first place. It comes from knowing one's
Creator. These peoples' physical lives were taken from them at thehands of their persecutors, but in a spiritual sense, they found true
happiness as they received their eternal reward.
In Shimabara, there is a memorial hall dedicated to thememory of Amakusa Shirou and the rest of the 37,000 martyrs. In
addition to various artifacts, they put together a historicalreconstruction of this event on video, which is played continously forvisitors to watch. The actor that plays Shirou has the following linesthat he speaks to the audience. "We sacrificed our lives in the
struggle for freedom and equality. Can you now say that you live in aworld where freedom and equality has been achieved? If not, then ourstruggle continues on."

Christian Influences on the Tea Ceremony
In spite of the severe repression of Christianity, alarge number of "Kakure Kirishitan" (Hidden Christians) were able tomaintain their existence throughout the entire period of Christianity's
prohibition. They used numerous methods of keeping themselves hiddenfrom detection by the authorities. One of the more interesting was the
adoption of the tea ceremony by at least some of the Kakure
Kirishitan.
The "Tea Ceremony", "Sadou" (茶道, also pronounced"Chadou", literally, the "Tea Way"), is considered to be a
representative part of traditional Japanese culture. It's development,
however, was closely tied to the rise of the Kirishitan and their later
persecution. The ceremonial use of tea, of course, predates the
Kirishitan by many centuries, having been imported from China. Many of
the features we see in the ceremony today, however, came directly fromthe Communion Service of Christianity.
While the "Tea Ceremony" can be seen in a variety ofsettings today, it traditionally was held in a special tea house with avery low entrance. Each aspect of the setting and of the ceremony
itself had a symbolic meaning. The low entranceway meant that all whoentered had to humble themselves by bowing down low to enter. Samurai
warriors would have to remove their swords in order to enter. In fact,
once in the tea room, all social class distinctions were temporarilysuspended and everyone was of equal status.
Tea houses were typically located in a garden setting,with stone steps leading up to the entrance. These, along with thewater basin and stone lantern, also had symbolic significance, eachindicating a willingness to serve: the stones to be tred upon; thewater to remove dirt from one's hands; and the wick of the lantern tobe consumed that a little light might fall.
The serving of the tea was done in a way highly
reminiscent of the Christian communion service, with the sweet ricecake being like the bread and the bitter tea being like the wine. The
tea cup was passed around to all present, with each sipping from thesame cup in a highly ritualized way.
These elements were brought together by Sen no Rikyuu

(千利休, 1522-1591), who is considered the founder of the Tea
Ceremony. The popularity of the Tea Ceremony soared during the laterpart of the 16th Century, and Sen no Rikyuu served as the tea masterfor the ruling class, including the shogun Hideyoshi. He washeadquartered in the Buddhist temple Daitokuji (大徳寺) in Kyoto, butthere are several indications that during the Kirishitan period, thistemple became closely associated the Kirishitan. (Ken: fill this out a
bit more. I can't remember the details) Zuihouin, a monastery within
the larger Daitokuji temple grounds where Sen no Rikyuu lived, contains
a rock garden where the stones are purposely aligned so that whenviewed from the main side of the garden they appear as a cross. This
stone garden is next to the rooms Sen no Rikyuu used and where hedied. Likewise, next to the garden is a "Kirishitan Tourou" (キリシタン灯籠),
a stone lantern that is subtlely altered from the standard form so thatits base has a buldge that makes it look like a "fat" cross.
It is unclear whether or not Sen no Rikyuu himself wasformally baptized into the Christian faith, but it is clear that he wasclosely associated with people who were, such as the famous Christian
daimyou, Takayama Ukon (高山右近, 1552 - 1615), who became one of the tea
masters of the school he established. In fact, all seven of the tea
masters of his school were known to be Kirishitans. For some unknown
reason, Sen no Rikyuu ran afoul with Hideyoshi and was forced to commit
harakiri suicide in his room next to the cross garden. Being in 1591,
this was well before the main persecution of the Kirishitan began, andthus it would appear unlikely that the Kirishitan controversy had any
significant role in that event.
The main branch of the school founded by Sen no Rikyuu
is called "Urasenke" (裏千家), and I have visited their headquarters in
Kyoto. I decided to ask them about the relationship of "Sadou" to the
Kirishitans, and as I often do in such situations, I used the negative
form of questioning.
"Excuse me, I recently heard a ridiculous theory about
Sadou having come out of the communion service of the Kirishitan. There
isn't any truth to that is there?"
The receptionist naturally looked a bit surprised, andsaid, "Please wait a minute," and she went in an office in the back. A
few minutes later she came back and said, "While Urasenke doesn't
officially endorse that theory, the head of the school said that hethinks it is true." She was kind enough to show me a number ofhistorical documents, and in one there was a very interesting note
concerning the eleventh in line of succession of the head of theschool, Gengen (I'm not sure of the proper reading) (玄玄斎宗室), who itsays "preferred the use the 'Mitsu Torii Futaoki' (三つ鳥居蓋置, a lid holder
in the shape of a three-pillared torii gate) patterned after theMihashira Torii (三柱鳥居) of Konoshima Shrine." As described previously(see p. xx), Konoshima Shrine and its famous three-pillared torii wereoriginally built by the Hata clan, and was thus related to their Keikyofaith.
It was even more clearly stated in the English
explanation of the tea ceremony put out by Urasenke. The 15th in the
succession from Sen no Rikyuu, Sen Soushitsu (千宗屋) (Ken: when would hehave been alive?) said, "The Tea Ceremony is generally connected with
Zen Buddhism. ... Actually, it not only received influences from Zen
and Buddhism, but during the 1500's, when Sadou was being established
as an art form, it was also influenced by Christianity (Catholicism)."*He also described the stone wash basin next to theentrance of the tea room saying that it was similar to Holy Water in
the Christian Church, symbolizing cleansing and purification. Likewise,
concerning the low entrance of the tea house, he said that no matter
who one was, he could not enter the tea room without bowing down
deeply. A warrior could not carry his sword into the tea room, and this
was, he said, to teach humility. He quoted Matthew 7:13-14, "Enterthrough the narrow gate. For wide is the gate and broad is the roadthat leads to destruction, and many enter through it. But small is thegate and narrow the road that leads to life, and only a few findit." Concerning this, he said, "I believe that the 'narrow gate' ofJesus and the narrow entrance into the tea house is the sameteaching."*
Some time ago, I visited the Gotou Islands of Nagasaki
and observed a communion service as it is still practiced by thedescendants of the Kakure Kirishitan, those who did not go back into
the Roman Catholic Church. Even though they could have changed theirritual back to its original form of bread and grape wine, they chose tomaintain their use of fish and Japanese rice wine. During thepersecution, through the use of these symbols, they could disguise theservice as being simply an ordinary meal in the same way one could dowith the tea ceremony. If somebody came to investigate what was goingon, they could quickly conceal any evidence that it was anything otherthan a simple meal or an innocuous tea time.
Another of Sen no Rikyuu's disciples was named Furuta
Oribe (古田織部), whose name became associated with the Kirishitan stonelanterns. One thing about these Kirishitan Tourou (stone lanterns) thatreally intrigues me is that several are located in the gardens of the
Katsurarikyuu (桂離宮) in Kyoto. This was a place of retreat for theImperial Family that was built between 1615 and 1624, within a few
years of the beginning of the persecution. Once, when I visited thesite, as I was following along according to the guide book, I came to alantern labeled as a "Kirishitan Oribe Tourou" (キリシタン織部灯籠). A figure of
Mary was carved into the base of the lantern with only the top portion
being above ground.
As I was really surprised by this, I asked a guard who
was close by about it. He said that there were 7 such lanterns within
the garden complex and that they had been there from the time thegardens were constructed some 380 years ago. This really peaked myinterest and without thinking I blurted out, "You mean to tell me that
there were Kirishitan among the Imperial Family?" I guess that thought
had never occurred to him, and he couldn't bring himself to give me aclear answer. With a look of desperation on his face, it was as if hewere saying, "Please don't force me to say something like that!" I
wasn't able to find out any more about these particular lanterns, andso I am still wondering what that is all about. But it is certainly
intriguing that such Christian symbolism would have been included in animperial garden during the height of the persecution of the Kirishitan.

Other Indications of the Spread of the Kirishitan
An interesting tidbit of folklore from the age of the
Kirishitan is the story of the "sekimen" (石麺), or literally, "rocknoodles." It comes from the area of what is now Fukui Prefecture, andis a story that is strikingly similar to the Old Testament story of
manna from heaven. It is recorded in the annals of a man named Kiuchi
Sekitei (木内石亭), who lived during the middle of the Edo Period from1724-1808. He was an avid collector of rocks and travelled the country
looking for unusual rocks. As part of his passion for rocks, herecorded all of the stories he heard in his travels concering rocks.
Among the various legends he recorded was the story ofthe "rock noodles." "Long ago in Kaganokuni (加賀国, present-day Ishikawa
Prefecture), there was a great famine. The farmers gathered together at
the shrine to pray for their lives, and suddenly, the sky clouded over
and white stones began to rain down. When they picked them up, theyfound that they were soft and sweet to the taste like honey. Several
thousand people were thus saved from starvation. This continued tohappen frequently, and when a lot of the sekimen fell, they understoodthat to mean that the harvest would be bad. And so they would store itup. During years when sekimen did not fall, they interpreted it to meana good harvest, and they rejoiced."*Needless to say, it is pretty obvious that this legend
incorporated the basic themes of the story of God providing manna, awhite, sweet substance that fell from above, to feed the Israelites in
the wilderness during the Exodus (Exodus 16:1-36). Apparently, Kiuchi
heard this story while visiting the area. While we can be certain that
he wasn't able to add one of these edible stones to his rockcollection, the very fact that such a legend would arise there
indicates that people in that area were familiar with the biblicalstory. While this could have even been from some earlier Keikyo
believers, it probably indicates that there were Kirishitan in thatarea as well.
(Ken: a short section follows here that claims that
Nakae Touju and Matsuo Bashou were both kakure Kirishitan. What sort ofevidence do the people who claim they were Kirishitan
present? Something should be added here to give an indication of theevidence or these should probably be dropped.)

Despite the Persecution, the Kirishitan Survived
The prohibition of Christianity lasted about 270 years,
and when Japan finally was forced to end its self-imposed isolation,
overseas Christians had pretty well given up hope that there were any
Christians left in Japan. But finally, the time came for theprohibition to end, and Christian missionaries once again began to comeinto Japan.
One church delegation from France came in the earlydays, before the prohibition had officially ended, (Ken: do you have adate for this?) to see if they could find any remnants of the
Kirishitan. Perhaps it would just be some indication that theirinfluence was still around, even though all the churches had long ago
been destroyed. "Perhaps the spirit of Christianity might still bealive in the people," they thought. "Let's fall off a horse orsomething and see if anyone will come to our aid." However, several
attempts at setting the stage to see if the selfless spirit of lovethat is taught in Christianity still existed all ended in failure. The
Japan that had utterly crushed the Kirishitan had also crushed thespirit of the people, and to these foreign visitors, Japan seemed adark and fearful land.
They were just about to give up and return to Francewith the report that there were no more Christians in Japan, but on theday before they were to leave, they had an encounter that changed
everything. They were standing at the site where a church had once
stood when an old woman came walking by.
As Christianity was still officially banned, thedelegation from France and their translators were under close
scrutiny. The equivalent of "plain-clothes policemen" were always
present, and people could still be arrested for even talking toforeigners. And so it was under these conditions that the old woman
walked by. As she was just about to pass in front of where members ofthe delegation were standing, she said in a quiet voice without turning
her head to look at them, "Do your hearts beat as our hearts
beat?" (Ken: The book says, "Are your hearts the same as our hearts",
but this is how you said it on the tour. By the way, how did theFrenchmen know what was said, as presumably, they wouldn't have known
the local dialect or even "standard" Japanese? I would assume that theywould have had to have had a translator, but would there have been any
neutral translator (that is, not under bakufu control) that would havebeen free to make this connection? Can you clarify this?)
The old woman continued walking on without pausing,leaving the members of the delegation who heard her puzzled as to whatthese words could mean. The leader of the group happened to be
elsewhere at the time, and when he returned, the others told him about
the incident. Surprised to hear that someone had actually said anything
to them, he said, "What on earth did she say?""Well, that was the really strange thing about it. She
just said, 'Do your hearts beat as our hearts beat?', and went right on
walking past. We couldn't figure out what it meant."
Having thoroughly studied the records of the Kirishitan
from some 250 years earlier (Ken: I'm surmising this part. Confirm), he
couldn't believe his ears. "But that just can't be! We've been
searching all this time for any clue that something survided, and we've
found nothing. It's been over 250 years since the churches weredestroyed and the terrible persecutions began. They're shouldn't beanyone left!"
The others still couldn't figure it out, and said, "Butwhat does it mean?"
The leader said, "That was a greeting the Kirishitan
used to use among themselves!"
Thus, the delegation decided to stay an extra day to seeif anything else might happen. The next day, about noon, an old man
walked in front of where the delegation was waiting and he did the samething the old woman had done. Speaking in a low voice while looking
straight ahead, he said, "Do your hearts beat as our hearts beat?"
They excitedly answered him, "Yes they do! Ours beatjust as yours!"
The old man just said, "Oh!" and walked quickly
away. But an hour or so later, people began to come, and within anhour, some 500 people had gathered. By evening, the number that had
gathered at the ancient church site swelled to about 3000 people! They
were crying with joy, saying, "We did not step on the fumie. They did
so many terrible things to us, but we never stepped on it!"
The story of what happened there that day was reported
around the world as big news.* (Ken: In addition to clarifying thelanguage issue, we need to give some documentation of where this wasreported. It would be good to include the date of this event and thename of the delegation leader as well.) In spite of having endured suchhorrendous persecution for so long, the Japanese Christians had not
totally perished after all.

It's In Your Blood
Some time ago, I was on a TV program in the U.S. Whilethe interviewer didn't say so directly, his attitude concerning Japancame across like, "Japan is really a strange place isn't it! People
their don't seem to have any real faith, do they?"
I responded by saying, "Do you know what Japan was likewhen this country was just being founded in 1620? They were in the
midst of the great persecution against the Christians, which was themost severe and longest-running of any such persecution in history. So
think of it from that perspective. Those who had the strongest, most
uncompromising faith in the world then were the Japanese!"
While it's true that these people were persecuted byfellow Japanese, these Japanese Christians were showing the deepest,
most glorious faith of anyone in the world. So, the Japanese have thiswonderful legacy in their roots as well.
Recently, while on a trip on the Shinkansen bullet
train, I happened to be sitting next to an elderly gentleman. We struckup a conversation, and I asked him where he was from. He said he wasfrom Ikitsuki Island in Nagasaki. I had learned from my studies quite a
bit about that region, and so I said to him, "Do you know that yourancestors there were all Kirishitan?" He was really shocked by that,and he began relating various experiences he had had as a child, suchas things people said and being bullied, etc. Somehow, he had neverunderstood that, and so now he began piecing things together, saying,"So that's why I eperienced that!" With tears in his eyes, he thanked
me profusely as we parted.
Why is it that he was so deeply moved? It's because heplugged into his past, and when you learn who your ancestors were andwhat they experienced, it helps you to understand yourself. In a sense,
your ancestors thoughts and feelings are resurrected again in you.
I witnessed another similar experience when I held an
exhibition of Keikyo and Kirishitan articfacts at the American Club inTokyo recently. Among the people who stopped to look was a well-known
Japanese entrepreneur. When he looked at the "fumie" (representation of
Christ that the Kirishitan were forced to step on to renounce theirfaith of be killed), he was strangely moved. "I don't know why, butwhen I looked at the fumie, I was deeply moved in my spirit," he said.
I answered, "That must be because there were Kirishitan
among your ancestors. Actually, the family name "Masuda" is a
Kirishitan name. The famous Amakusa Shiro himself bore the family nameof Masuda. I think you were somehow connecting with your ancestors
there as you viewed the fumie. Your ancestors are there in your blood,in your genes. That is why you felt as you did and were so moved."
He had no idea that his family name had come from theKirishitans. But when he learned that, he wept openly there before
us. He thought of their great courage in the face of suffering andrealized that all he was today had come through them. When one learnsof one's ancestors and their trials and tribulations, your own problems
are put in perspective.
Exactly how this connection is made in one's spirit with
one's ancestors, nobody really knows. Is it in our physical genes
themselves? If our genes truly determine everything about us, then it
would seem to have to be. And yet, our spirits are not determined byour genetic makeup. We don't receive half of our "spirit" from each of
our parents, as we are each a unique creation of God. Nevertheless, we
do have a spiritual legacy we somehow receive from ourancestors. Perhaps it is through their prayers for us or in some otherway that they make connection. Whatever it is, however, these examples

and many others demonstrate that their witness can have a powerful
impact on our lives today. The testimony of their lives somehow crosses
over the barriers of time and space and connects with our lives today.
When I first began going to a sports club for excercise,I recall feeling a special bond with that place even though I thought
it was my first time there. Later, I found out from my father that when
I was a child, he had taken me there often to play. I had no direct
memory of that, but those fond experiences were still there buried in
my subconscience. While that's obviously different from the spiritualbonds we can make with our ancestors, it is still a similar dynamic.
The "Museum of the Eastern Cross" which we have opened
up in Tokyo will no doubt trigger other such responses in the lives ofJapanese who come to explore their own roots.

Where Are You From?
Once while riding in a taxi in Kyoto, the driver asked
me, "Where are you from?" Here I was, an obvious foreigner who could
speak his language, and so he was curious to know.
I often play a little game when such opportunities
arise. "Okay, here's my chance," I though. "Well, where are you
from? You tell me first, and then I'll tell you where I'm from."
He said, "Well, I'm from such and such prefecture.""But what about before that? Where are your ancestors
from?""My ancestors? Uh... Well, I don't really know.""You don't? You don't even know where your ancestors
came from?""No, I'm afraid I don't, but what's that got to do withanything?"
Playing my trump card to the hilt, I said, "Well, I
don't know if I can tell a person who doesn't even know where hisancestors came from where I come from." Then after a brief pause, I
said, "You know, people all over the world know where their ancestors
came from. It seems that only the Japanese don't know."

I've seen it many times, but it is as though a veil islifted when someone confronts their roots for the first time. He wasreally "blown away" by what I was saying. I had noticed from his last
name that he was likely descended from the Hata clan. The Hata name hasbranched out into a wide variety of surnames, and there are literally
millions of Japanese who are descended from them.
I said to him, "You know, you really do have some great
people among your ancestors. Some 1600 to 1800 years ago, yourancestors came over to Japan from central Asia, which is now thecountries of Kazakhstan, Uzbekistan, Kyrgyzstan, Tagikisatn andTurkmenistan. They had quite an advanced civilization, and they became
leaders here in Japan. In fact, they were instrumental in building thisvery city of Kyoto.""Turk...Turkmenistan?""That's right. Turkmenistan. Your ancestors were theHata people, the famous immigrant community of ancient times. Some
20,000 of them came in one big migration. The former Prime Minister
Hata (羽田) was one of their descendents too. He even has a family
geneology at his ancestral home to prove it. While his name is writtenwith different characters now, it was originally秦(Hata). The Hata clan
was closely associated with the imperial family, and they had a very
great impact on Japanese history.""Wow! I never knew that!" He was really impressed. And
when I got to my desitination, he hopped out of the cab and came aroundto thank me, saying, "Boy! I really learned a lot! Thanks!" He was so
excited that he asked some children close by if they had a worldmap. "I want to see where Turkmenistan is!"Ancient Church Sites That Are Now Buddhist Temples or Shinto Shrines
I regularly lead groups of people on tours of Keikyo andKirishitan sites, mostly in Kyoto and Tokyo. While Kyoto has many ofthe more important sites, Tokyo has quite a few as well. But such sites
really abound all over Japan.
Often there are temples or shrines on these sites
now. For example, both the Karamatsu Shrine (?) (枯松神社) and the Kuwahime(?) Shrine (桑姫神社) in Nagasaki were both originally sites of Kirishitan
churches. In the city of Mizusawa in Iwate Prefecture, there is acemetery called "Kurusuba Bochi" (クルスバ墓地) that is presently
administered by a Buddhist temple. The name itself clearly indicates
its Christian origins as the "kurusu" part of the name is from "crux",
the Latin word for "cross." I made inquiry as to the origins of thiscemetery and was told that in the days of the Kirishitan, there used to
be a church and a church cemetery there. Since the Christians were leftburied there without anyone to commemorate their memory, they wereconsidered "muen botoke" (無縁仏, a Buddhist term referring to the spiritsof the dead who have no one to "care" for them). In fact, as mentioned
in the section on Prince Shoutoku (pg. xx), there was a generalized
fear of the spirits of the dead causing problems for the living if they
became "onryou", or "vengeful spirits." This is part of the reason why
so many former Christian sites have been turned into shrines andtemples.
Other examples of this abound. For instance, behind the
Daienji (?) Temple (大円寺) in Hirosaki, Aomori, there are ancient graves
with crosses on them. The priest there explained to me that the sitewhere the temple now stands used to be a Kirishitan church. Likewise,in Nagoya there is a temple called "Eikokuji" (栄国寺), which literallymeans "Glorious Land Temple." This temple is located at the very spot
where large numbers of Kirishitan were executed during thepersecution. Within the temple grounds, there is a large, common grave(called a "senninzuka" (千人塚)) where those executed are buried. There
are Kirishitan stone lanterns and even a museum of Kirishitan
artifacts. The priest there told me that the site was not only an
execution site but that there was also a Kirishitan church locatedthere as well.
Another aspect of this phenomenon of ancient Christiansites now being the sites of Buddhist temples and Shinto shrines issomething that is seen the world over. The concept of "holy sites" isfound in all cultures, and once a place has been designated a holysite, even if the religion associated with that site changes, it islikely to continue to be considered holy. A famous example of this is
the Temple Mount in Jerusalem. It once was the site of the Jewish
Temple, but in more recent times, it has become a holy Islamic sitewith the "Dome of the Rock" mosque located on the site. Many Jews hope
to be able to rebuild their temple on that very site, but are prevented
from doing so by the presence of this sacred mosque.
While this is obviously a special case, the same
principle still applies in many other situations. The situation inIndia where radical Hindus destroyed a mosque because it occupied what
they considered to be a Hindu holy site is a recent example. Some otherspot simply wouldn't do, since it is that site that is "holy", and sothat is where they feel they must build their Hindu temple.
While the dynamic was somewhat different in Japan, ofcourse, the principle of tending to maintain once-designated holy sites
as holy still applies. A good example of this is the Amagusa Islands
describe above. There were 51 Kirishitan churches there when thepersecution began, and today, there are 52 Buddhist temples all datingfrom that period and located in the same spots. (Ken: confirm that. I'mjust surmising about the dates and places of the temples).
There are thousands of Buddhist temples and Shinto
shrines located all over Japan that date from the 17th century or
earlier. While I'm unaware of any hard figures that would substantiate
what percentage of these were at one time Keikyo or Kirishitan
churches, it must certainly be considerable. Given the official policyof actively trying to wipe out even the memory of Christianity inJapan, it is hardly surprising that such a nation-wide survey has notbeen done.
Even if such a comprehensive survey could be done,
however, in many cases the evidence that a particular temple or shrine
has been built on an ancient church site is inconclusive. For example,
the main gate of the Koushouji temple (光照寺) in Kamakura is called"Kurusumon" (くるす門, "cross gate"). There is a symbol (pictured above) on
the top of the gate that contains a stylized cross made so it could be
explained away as something else. The explanation given at the temple
is that this gate was donated by a Kirishitan (presumably before thepersecution began), but there are also other indications of its
Kirishitan background, including Kirishitan stone laterns.
As mentioned above, the numerous Kirishitan execution
sites scattered across Japan became sites for temples or shrines. This
was no doubt due to the fear of vengeful spirits coming back to hauntthe living, and so these temples and shrines were built in the belief
that this was necessary to placate these spirits. Eikokuji in Nagoya
mentioned above is a prime example of this.
The Kirishitan themselves, of course, did not believethat their spirits would become vengeful spirits intent on bringing
revenge upon their persecutors. After all, their spirits are alreadywith God in Heaven and are not wandering the earth as the Buddhists
believe. Many, like Amakusa Shiro, believed that their dying for theirfaith would be immediately rewarded with the bliss of Heaven, and sothey did not go to their deaths hating their executioners. Instead,they accepted their martyrdom out of love for God and his Word. Those
who perpetrated these hideous acts, however, were no doubt frieghtened

by their own actions. They feared retribution from the spirit world andthus built temples and shrines on those sites. It was the same dynamic
as was behind the building of Houryuuji to placate the "vengeful
spirits" of Prince Shoutoku and his family.
Among the Buddhist priests of the day, some expressed
sympathy for the suffering of the Kirishitan. They offered to build
graves for those who were suffering martyrdom. They were purported tohave said to such Kirishitan, "Don't worry about your graves. We'll
make graves that include the symbols that you use among
yourselves."* (Ken: What specifically is being referred to here? Have
you seen such graves?)

A People Who Have Lost Sight of Their Roots Has No Future
The period of persecution of the Kirishitan was an age
in which freedom and cultural development went into eclipse. It was anage in which practically anything that was recognized as Christian wasdestroyed. This included relics from the Keikyo period and related to
the Hata clan. They were buried along with much of the memories of past
Japanese history.
Thus, this dark period in Japanese history was a time inwhich Christians were not only massacred, but also many nationaltreasures were destroyed in the process. If Japan is to be a great
nation, these facts need to be recognized so that nothing like it canever happen again.
Prior to Japan's persecution of the Kirishitan and its
closing itself off from the outside world, it was an open-mindedcountry. During parts of its early history, it was a land that embraced
many cultures, peoples and religions and it shown like a beacon oflight in the eastern world. It was once called a "golden country". Thatdidn't only refer to there being gold in Japan (which there was), butalso to the ideals it embraced. It is my prayer that Japan will one day
reclaim that legacy.
I once had the opportunity to talk with Ogata Sadako, ahigh commissioner of the United Nations. When asked about the Japanesepropensity for thinking of themselves as a "monoethnic nation", shelaughted and said that this supposed "monoethnicity" was merely anillusion that Japanese like to indulge in. In reality, Japan came frommultiethnic roots. All Japanese are descended from a hodge podge of
ethnic groups that immigrated into Japan during its early history.

This is where Japan's vitality and cultural development
originally came from. It is when a nation becomes a kind of "monotone"
existence that the symphony of creativity gets shut down. Wheneverybody is cut out of the same cookie cutter, development is stymied
because little stimulation occurs when only one pattern of living isallowed. It is only when variety is encouraged that"cross-fertilization" of ideas can occur, and that is what gives
impetus to development.
During the persecution of the Kirishitan, all Japanese
were forced to register at Buddhist Temples in a system called "Danka"(檀家, literally, "altar house"). This system was an integral part of theattempt to wipe out all traces of Christianity by forcing everyone toin effect become Buddhists.
Prior to and during WWII, a similar dynamic was at workin the government's imposition of State Shinto. Again, a concerted
effort was made to eliminate diversity and make the entire nation into
one monoethnic entity.
Neither of these periods, however, represent what Japan
originally stood for. At the very basis of Japan's roots one finds a
multiethnic society. It is this type of open society that is the basis
for dynamic and long-lasting development. I truly believe that the very
future of Japan depends on its rediscovering its own true "roots."

Searching Out One's Own Roots
Not only is becoming cogniscant of one's national rootsof great potential benefit, but so is searching out one's own personalroots.
I once had an interesting conversation with a coffee
shop owner I'd become friends with. Compared to many Japanese, his
facial features were more deep-set. His family home had been in the
Fukuoka area of northern Kyuushuu, and so I asked him what line of work
his family had been involved in. He said, "My family was in the weaving
business.""I had a hunch that is what you'd say. Your ancestors
must have been descendants of the Hata clan. In ancient times, theybrought the art of weaving into Japan. Weaving (hataori) is even named
after them. The two areas where they were particularly concentrated

were in Kyoto and Fukuoka. They first came in a really big way some1600 to 1800 years ago when about 20,000 of them immigrated into Japanat once." As I said this, his eyes lit up with interest.
I continued, "I bet you have a kind of restlessness inyour personality. Is that right?" He replied, "Yah, you could saythat. I seem to be moving on from one thing to another every couple ofyears or so.""You've heard the expression, 'It's in yourblood'. Well, I think that in your case it is. You're doing the samething your ancestors did." I continued telling him about where the Hata
clan had come from and about the great things they had done in ancientJapan. He was really excited about it and said how he would love to go
see those places.
This is an example of looking for one's roots. Humanbeings need a sense of rootedness and the self-confidence that comesout of that. Learning about one's ancestors and the things they
accomplished helps to bring out a healthy pride and the self-confidence
that engenders. This is an important factor in what makes a person
really able to contribute to society.
Some 25 years ago, a best-selling book entitled "Roots",
along with a made-for-TV movie based on it, made a big splash in the
U.S. It was based on Alex Halley's search for his African roots that
had been taken away from him by the evils of slavery. American blacks
in particular identified with the story. They learned that theirancestors were not just slaves with no identity, but that their people
had an important history. This was an important event in the American
civil rights movement, and it helped to instill a sense of pride andvitality in black Americans.
One of the purposes I have in writing this book is thatyou too may be encouraged to learn about your own roots. I think it's
really great if you can even travel to the region where those roots
were born. Or if that isn't possible, then getting to know people fromthat area and learning more about them will help you in your own
development. It is my conviction that it is people who know their own
roots who can best contribute to the future and to their own society.
One often hears in the western mass media discussions
about how the western values of freedom and human rights do not seem tobe able to take root in the Orient. While that may often seem to be thecase in more recent times, when viewed from a historical perspective,
we can see that in fact these values were embraced in the East well

before they became associated with the West. It's just that many
oriental societies have forgotten the values they once had. (Ken: Do
you know of specifically other Asian countries that did at one timeshare these same values? I got the impression that while ancient Japandid, others did not. Shall we emphasize that more?)
If there is one thing that I think Japan lacks today, itis that it has lost its true history一its true roots. In ancient times,
various people groups searching for a new home travelled thousands ofkilometers. They travelled to the East along the Silk Road routes. They
weren't looking towards the "New World" of the Americas (which was
unknown to them) but towards the "New World" that was the islands ofJapan. You Japanese need to realize this and to take pride in thisalmost forgotten history. You need to find your true roots.

EpilogThose Who Take Pride in Their History Have a Future
I often talk with young Japanese, and I often hear themcomplain about their parents, saying, "My dad is really old-fashioned,"or "My mom is really out of it." (Ken: can you think of anything betterfor "dasai"?) It saddens me when I hear such comments, and I encouragethem to realize that their parents lived through difficult times andthat they worked hard so that even if their own dreams could not cometrue, they would try to make it so that their children's andgrandchildren's dreams could be reached. In an age when people were
just barely scraping by, they worked hard to raise their children as
best they could.
So I tell them, "Take pride in your parents'
old-fashionness." It is because of that that they were able to bringyou up and allow you to pursue your own dreams. Our parents and ourancestors have a greatness about them, for it was they that bequeathedtoday's Japan to us.
If the Japanese could only recover the historical roots
they can be proud of, I believe Japan could really become a great
nation. Japan has had an inferiority complex towards the West, eventhinking that "all good things come from the West." But it didn't used
to be that way. The people that first developed Japan put together acivilization that in many respects was far ahead of anything in theWest at that time. Values such as freedom, human rights, democracy andethnic harmony are thought by many Japanese to have developed in theWest. While western nations have taken leadership in promoting thesevalues in modern times, in ancient times, in many respects it was theEast that took the lead in these areas.
This is especially true of Japan, as numerous peoples
seeking the freedom to follow their dreams came to Japan to escapepersecution in various parts of the Eurasian continent. In many
respects, ancient Japan was like America was some 200 years
ago. Seventh Century Japan already had a constitution that promoted
these values, while something similar in the West didn't appear until
the Magna Carta in 1215 in England.
These values of freedom, human rights, democracy, ethnic
harmony, etc. were recognized in the "Constitution of 17 Articles"
first developed by Prince Shoutoku. Thus, Japan doesn't need to justlearn these from the West. It can return to its own roots to find them,and in the process develop a healthy pride in its own history.
This island nation of the Far East was a haven for
persecuted peoples from the mainland. Japan was truly a "special
country." Today, however, we often hear people saying they want Japan
to become a "regular country." They want to become like other countries
and emmulate what they have. While certain aspects of this may be good,
I'd rather Japanese recover their sense of being a "special country"一atleast in the good sense of that term anyway.
In addition to my historical research activities, I also
am very active in volunteer rescue missions. One group I began is the"Japan Emergency Assistance Squad" (What's the official English
Title?). It is a relief organization that began as a result of a speech
I made at Chuuoo University in Tokyo concerning the San Francisco
earthquake of 1989. (Ken: is that detail right? It's not in the book.)
In 1991, as part of these volunteer activities, I
accompanied a group on a Japanese government chartered flight to Jordan
to help with the refugees resulting from the Gulf War. While there at
the camp, one Jordanian said to me, "We would like to become like Japan
someday." In what sense was he saying this? That they wanted to becomea rich country with lots of consumer goods? That's was what I thought
he meant at first, but as the discussion developed, it became clearthat he meant "becoming a nation that renounced war in its
constitution." To him, Japan was a "special country." And that was
something our team could take a special pride in. That pride can,however, be applied to much more than just the present. We can also

take pride in what Japan accomplished in its ancient past.
This is why I don't want Japan to stoop down to become a"regular country." It reminds me of ancient Israel clamoring for a kingso that it could be like "regular countries." Prior to that, they weregoverned by judges in a special relationship with God. They were
definitely a "special country," but they wanted to become a "regularcountry" with a king, and in the end, God allowed them to choose theirfirst king, King Saul, much to the detriment of their nation. While
there is a bad sense in which Japan's uniqueness can be emphasized(which was one factor that led them into the disaster of war), there isa good sense as well, and it is this that I hope Japan canmaintain. (Ken: How does this paragraph sound? I've replace a shortsection in the book that isn't really logical with this, which I think
is what you are trying to say.)Coming Back to Our Senses as a Result of a Crisis
In January 1995, I was in Hachinohe in Aomori Prefecture
in northern Japan working on a relief project and had just gotten backfrom a tiring night to get some needed rest. Then the news of the greatearthquake in Kobe reached us. As I began watching the coverage on TV,
my first reaction was a sigh of resignation, "Here we go again." I
immediately got up to make arrangements to travel to Kobe as quickly as
possible. (Ken: How long did it take to get there? It sounds like thatwould take at least most of a full day.) I met with the Kansai regional
director of our relief agency, and we immediately went to the scene ofthe disaster. We were actually the first team into that particulararea, and we immediately pitched in trying to rescue people.
The next day, foreign news teams from CNN, BBC, etc.
began arriving, and so I was heavily involved in dealing with them. For
the first 5 days, the communications link between the local emergency
response headquarters and the outside world was limited to the cell
phones we had with us.
When things finally began settling down, I witnessed thescene of a middle-aged couple walking among the ruins. The husband had
his arm around his wife hugging her tightly and they held hands as theywalked along. Their expressions registered the sense of relief thateach felt due to the fact that they had survived. "It's been 28 years
since we've held each other like this." "Yes, everything will be okay
as long as we have each other."Now, in Japan, it is very unusual to see an older couple
like that hugging each other as they walk along. In a different
context, anyone seeing something like that would probably think, "Whatdo these people think they're doing out in public like that?" But inthis context, as I looked at them, I felt a sense of joy. They had lost
everything in the disaster, but because of that, they had returned totheir starting point for a new beginning. They had rediscovered
something very valuable they had almost completely lost sight of. Going
through such crisis points is a difficult experience indeed, but often
something good can come out of such events, as they often serve as acatalyst to bring us back to a new beginning.
In many respects, Japan has been facing a series ofcrisis points, and is becoming like someone lost in the forest notknowing which way to go. What is the cardinal rule to keep in mind when
you get lost? It is to return to your original point where you became
lost. Japan has lost its way, and so it needs to return to its originalroots in order to pick up the trail again.
As mentioned earlier in this book, when I was talking
with the wife of the head priest at Kouryuuji Temple, we were talking
about where Japan needs to go in the future. She said, "What would be
best is for us to return to what Kyoto was like during the time ofPrince Shoutoku." During that time, Kyoto's population was made up ofsomething like 70 to 80% recent immigrants. There were people from awide variety of backgrounds ranging from those with light complexions
all the way to quite dark complexions.
It is my belief that as Japan contemplates its future,
rather than simply copying what other countries are doing, it would be
best for it to move back towards the ideals it once held. Japan needs
to rediscover its roots and to pick up the trail again where it got
lost so many years ago. It would be kind of like the movie, "Back To
The Future", where you first go back into the past, and then move ahead
into the future with new direction.

Searching For One's Own Roots
I do a lot of counseling in my ministry.and generally
speaking, the people that are the most difficult cases are those who
never knew their parents. For one reason or another, when these people
were young children, their families were split apart, leaving
psychological scars on the children.

For instance, I once was counseling a girl who had been
separated from her father at a very young age. It seemed, however, thatshe just couldn't move forward and everything I tried to do to help her
was to no avail. Then, serendipitously, she was able to finally meether father again. It was that meeting that transformed her and changed
her outlook from a very depressed state into a far more happy state ofmind.
It wasn't that her father was some sort of great man. In
fact, it is not so important what one's father was able to accomplishin life. It is just coming to know one's roots that is the crucial
factor.
Many of my readers have probably never thought about it
before, but in general, most people groups in the world have a pretty
good idea of their ethnic history of where they came from. Here in
Japan, however, when you ask, "Where did your ancestors come from?",
the answer one almost always gets is, "I don't know," or "I've nevereven thought about it."
It is my conviction, however, that for Japan to be able
to take a leadership role on the world stage, it is imperitive that asa nation, as well as individually, Japanese need to learn where they
have come from. For it is in learning one's roots and true identitythat the possibility of real change is greatly strengthened.
A primary motivation for writing this book has been toencourage my readers to learn about your own roots. For without knowing
that, it is very difficult to understand your present. And without
knowing where you are and where you have come from, you have little toguide you into the future.
The very research that went into writing this book has
involved a personal search for my own roots. As I searched my own
roots, I discovered how they were crosslinked so beautifully withJapanese roots via the Silk Road. That has been a life-transforming
experience for me personally, and so it is my hope that the people ofJapan will experience something similar. I pray that a veritable boomof learning about Japan's true history and finding one's roots willtake place.

Japan is in a Position to Become a World Leader
As I bring this book to a conclusion, let's thinkbriefly about what role Japan should play on the world stage in the
future. Japan's utter defeat in WWII has left deep scars in thepsychology of its people. One of those scars is the masochistic notionthat it was only Japan that did evil things prior to and during thatwar. That understanding, however, is in error. It wasn't only Japanthat committed evil acts during that tragic period. Many othercountries and individuals are likewise guilty. In fact, it wasn't somuch that Japan itself started the war. It was the complicatedcircumstances that involved many countries that set the stage forJapan's aggression.
No one country is solely to blame. What is to blame isthe very institution of war itself. There is no truly righteous
war. War itself causes people to become more evil. During the war,
Japan may have done some very evil things, but so did citizens of othercountries. (Ken: I'm a bit troubled by this section. I have even toned
it down a bit here, but I'm wondering if this is really how you want to
say it. Is this just Kubo speaking here? For one thing, many Japanesethat I know or know about don't seem to have much self-reflection about
the war at all. In fact, they basically say this same thing and don't
have the notion that only Japan was bad. That is the very issue withthe history textbooks, as they try to remove Japan's responsibility all
together and paint their aggression as "liberating from western
domination" or whatever. I think we need to be careful here. We need to
put our heads together on this point and make it flow so that thereally good section that follows flows in naturally without us stating
this rather dubious analysis here.)
Following the war, Japan renounced all acts of war anddedicated itself to economic recovery. In fact, Japan became one of the
few countries in history that has become economically successful while
cutting its dependence on military might. (Ken: even here, it could beargued that it was the very dependence on US military might thatallowed Japan to prosper.) It is the only nation yet to haveexperienced nuclear destruction, and partly because of that, its people
have come to hate war and love peace.
Other countries, however, have not renounced war andsome continue to be involved in "war crimes" either through direct
actions or indirectly by producing and selling the weapons people use
to commit such crimes.
We often hear the mantra these days, "The present Peace
Constitution of Japan was imposed upon us by the Americans, and so weneed to change it." But this is not really true. In fact, after the war
ended, the American occupation forces gathered together various

Japanese leaders and had them prepare a draft for a new
constitution. What they came up with at first, however, was just asomewhat revised version of the old Meiji Constitution.*As this was unacceptable, a new committee was set up
with the mandate of drafting an entirely new constitution. This
committee went back to the spirit of the ancient 17 Article
Constitution of Prince Shoutoku and also looked at the constitutions ofvarious other countries, adopting appropriate parts from them to write
a draft of a brand new constitution. This, then, is what became thepresent Peace Constitution of Japan.
While it is true that the Americans ordered the Japanese
to write a new constitution, it was the Japanese themselves who
returned to the spirit of the ancient 17 Article Constitution of Prince
Shoutoku and included the 9th Article renouncing participation in allwars. It was simply a reiteration of the principles of Prince
Shoutoku's constitution to emphasize "harmony and mutual respect," andwas thus not something forced onto Japan in order to make it weak.
I once saw a documentary program about MacArthur and the
new Japanese Constitution. I was deeply moved by what MacArthur said
concerning his own thoughts on it. He described his own personal
background and even said that in one sense he thought his life was a
failure. This was because as a soldier he was forced into killing
people and bringing sadness into many peoples' lives as a result ofwar. He said, however, that if there was one redeeming factor in his
life, it was being able to announce this new constitution of Japan,
because it clearly placed sovereignty in the hands of the people. This
constitution also renounced war, and while he realized that some people
would probably think that this just isn't being realistic, he said that
he believed that one day the spirit of this constitution would become
the ideal of all the world and that it would lead the world into
peace.* (Ken: Do you have any direct quotes available? Or are you juststating the gist of it from memory?)
He viewed Japan as a "special country." He though thatJapan was a country一perhaps the only country一that could do that. He washoping that Japan would eventually be able to take the lead inaccomplishing this lofty goal.
It is my view that the direction Japan should take inthe future is not a military one. It is not even participation in "PKO"(Peace Keeping Operations). It is what I call "PDO" (Preventive
Diplomacy Operations)一in other words, a foreign policy that uses
diplomacy to prevent conflicts. It is not just trying to do somethingafter armed conflict begins. It is making every effort to prevent suchconflicts from flaring up in the first place by diplomatic intervention
which seeks dialog to further mutual understanding and to reachcompromise agreements without war. Likewise, it is encouraging
grassroots peace efforts through cultural and economic exchange andother such ventures. This is what the Bible teaches when it talks aboutbecoming "peace makers" (Matthew 5:9).
Japan already has a presence in practically every
country of the world, as they are a country in a position to dothat. Their ancient ancestors who immigrated into Japan sought to bringpeace, civilization and prosperity through grassroot efforts to that
land. Therefore, if Japanese will only look at those roots within theirown history, they will see what route they should take.
Japan is the only advanced nation in the world that does
not export weapons. I recall an elderly gentlemen saying to me thatwhen he was young, he thought the ideal was to become like America, but
now he views things differently. America is a country that exports
weapons all over the world, and so are other countries such as Russia,
China and the various European powers. In fact, with the exception ofJapan, all of the countries that attend international "summits" arecountries that export weapons.
Such countries may extol the virtues of peace with theirlips, but if wars actually did cease, their vested interests would bethreatened. As long as it is "somewhere else", wars are good for theireconomies (as long as it doesn't disrupt their oil supplies), and sothey don't really want to see an end to all wars. Thus, they cannot
take the lead in bringing about world peace.
Such a country that "likes war" is what I call a"regular country." A "special country" in this context is a country
that loves peace, and I mean by that a "true peace." In Japanese, there
are two words for "peace", "heiwa" (平和) and "wahei" (和平), which bothuse the same characters but in opposite order. "Wahei" is "passive
peace", in the sense that it is simply an absence of active warfare. On
the other hand, "heiwa" is an active peace. The difference between thetwo is similar to the difference between "peace keeping" and "peace
making". "Peace keeping" is rather like trying to keep the lid on apressure cooker, while "peace making" is turning off the fireunderneath the pot. That is the kind of role that Japan has thepotential of playing. It can be a truly "special country" if it will
only return to this aspect of its roots.
If it gives up this ideal that is at least partiallyespoused in its Peace Constitution, it will degenerate into a "regularcountry," and if it does that, I fear the consequences. But if it lives
up to its potential, Japan can be a country that leads the rest of theworld into peace and prosperity. It is my prayer that Japan willrediscover that rich heritage that is hers and return to her originalideals. (Ken: These last 2 paragraphs express the same general ideasthat are in the book, but they're my own composition and rather
different from the Japanese.)
I would like to close with a short prayer:
God, I don't really know you.
I don't really know if you are even there.
I don't yet know the past or who my ancestors were.
But if you really exist, I do want to come to know you.
I pray that you will reveal the truth to me.
If you reveal yourself to me, I will believe in you and I will follow you,if Christ really did die for my sins on the cross.