The discoveries that certain converts made by Japanese missionaries had pledged their allegiance to a foreign power; that in the emperor’s own household Christians had been guilty of treachery and duplicity, and the memory that missionaries, in open defiance of the emperor’s orders, not only had preached in the streets of Miaco, but had even erected a church, explain, moreover, why the ruling class in Japan took alarm, and concluded that the Christian religion “struck at the root of the political and religious systems of Japan,” and that “Christians formed a dangerous and anti-national class, whose extirpation was essential to the political system initiated by Iyeyasu and perfected by Iyemitsu.” While it has seemed to me that the foregoing data concerning the earliest relations between Japan and Mexico were interesting from a historical point of view, I have also realized that they could but be of particular value to ethnologists and those who are especially interested in evidences of Asiatic influences in Mexico and Central America. To them I venture to recommend the consideration of the following facts:-- More or less frequent indirect intercourse between Japan and Mexico undoubtedly took place as soon as communication was established between the Philippine Islands and Acapulco. In 1608 there were fifteen thousand Japanese residing in the Philippines, some of whom were probably employed in the crews of the galleons, eight of which came to Acapulco each year. In 1610, with the ex-governor of the Philippines, Vivero, twenty-three Japanese noblemen and merchants spent five months in Mexico and its capital. In 1613, one hundred and eighty Japanese spent four and a half months in Mexico. The majority remained when the embassy departed for Europe, seventy-eight returning to Acapulco. The presumption is that they remained there awaiting the return of the ambassadors, which was delayed for six years. Iyemitsu’s prohibition to Japanese to leave their country, under penalty of death, indicates that a large number of persecuted Christians had been going into voluntary exile. In all probability some of these, and also members of the Japanese colony in the Philippines, came to Mexico and settled there. What is more, for over two hundred years Mexico was the highroad over which passed the merchandise brought from Spain’s Asiatic possessions, and landed at Acapulco by vessels whose crews frequently were partly Asiatic. It is obvious, therefore, that it is the first duty of ethnologists to assign to the above influx of Japanese into Mexico in historical times any indications of Asiatic influence that they may detect, and for anthropologists to consider the more or less limited mingling of races which doubtless occurred in the 17th century and afterwards.