By Sarkis Pogossian
I visited Kaifeng recently in search of traces of China's one indigenous Jewish community, which flourished in the city from the ninth century. By official histories, the last of the Kaifeng Jews disappeared in the 1860s, when the dwindling community sold their synagogue—or, by some accounts, 1841, when the Yellow River burst its banks and the temple was removed to strengthen the city walls. The claim that the Kaifeng Jews do not survive was recently contested by reporter Matthew Fishbane of the New York Times, who visited living self-identified Jews in the city this spring—despite the fact that Jews are not one of China's official nationalities.
The Jews of Kaifeng, who also arrived on the Silk Road from the west, were known to their Han neighbors as the "blue-turbaned Muslims"—the exotic faith of Judaism apparently considered to the Han a mere variant of Islam. Having not yet seen the New York Times article, I arrived in Kaifeng cold—and the responses to my inquiries indicated that the confusion persists to this day.
Kaifeng, China's capital in the Northern Song Dynasty (960-1127), is today a chaotic modern city, with much more of a "third world" feel than Beijing. Like all Chinese cities, it is rife with KFCs and crass commercialism—until the main drag ends in a traditional arch guarded by carved lions. Beyond this lies Old Kaifeng. Crossing over is like going back centuries in time.
Asking locals through my interpreter where the old Jewish district could be found, I was directed to Zhuxian, a peasant village a 20-kilometer bus ride south of Kaifeng—which turned out to be inhabited almost entirely by Hui Muslims. Not a trace of Judaism was in evidence, but a beautiful mosque, probably dating to the Yuan (Mongol) dynasty—in classical Chinese style, but with Arabic calligraphy in the intricate wood-carvings and relief work.
I finally figured out that the city's most precious Jewish artifacts are sequestered in the Kaifeng Municipal Museum—literally kept under lock and key in a secret room on the building's top floor. With special permission from the museum management, I was allowed entry. No photos were permitted. When the lights were turned on, the dusty "Exhibition on the History & Culture of the Ancient Kaifeng Jews" was revealed.
The principal artifacts are three stelae which stood outside the synagogue, telling the history of the Kaifeng Jews—dating to 1489, 1512 and 1679. The interpretive material in English refers to the synagogue as a "mosque." The caption for the 1489 stele, which was erected after the demolition of the original synagogue dating to the 12th century, reads: "Stele of Rebuilding the Mosque." The badly worn writing is all in Chinese.
On a China tourism website, I had read that relics from the last synagogue—particularly blue tiles from its roof—were still guarded by the Muslims at Kaifeng's Dongda Si, or Eastern Grand Mosque. So the following morning, I took a bicycle-taxi to the Dongda Si, another magnificent centuries-old mosque, which lies hidden amid a warren of alleys invisible to the eyes of Kaifeng's few foreign tourists. My interpreter's questions about the Jewish relics were met with incomprehension, but we were welcomed to look around the mosque and take photos. Amid the exquisite wood-carvings with both Arabic and Chinese calligraphic work were two cross-beams which were a special historical prize—carved with lines in an ancient and esoteric script, which I was unable to certainly identify, despite my queries. This was possibly Kufic, the archaic form of Arabic in which the early Korans were written. Or possibly it was the ancient Uighur script, which was loosely based on Kufic through the intermediaries of the Persians—speaking to the ancient roots of the Hui culture.
The New York Times article indicated that a couple of small tourism companies are offering trips to Kaifeng for those seeking the city's Jewish heritage, and perhaps I would have seen more of what I was looking for if I had known about them—for instance, the site of the old synagogue on Teaching Torah Lane. But my blind probings led me to an unexpected look at Kaifeng's unique syncretism and fortuitous confusion.
My friend Sarkis Pogossian wrote this as part of a longer piece on "The Mosque Controversy--in China" for Bill Weinberg’s excellent web journal, World War 4 Report.
