Various reasons are assigned for this action on their part; one account represents them as having returned to their native land but, being refused permission to remain on the ground that they had been so long in a land where pork was eaten, they went back again to China; according to another account they were prepared to embark for Arabia, at Canton, when they were taunted with having eaten pork during their campaign, and in consequence they refused to return home and run the risk of similar taunts from their own people; when the governor of Canton tried to compel them, they joined with the Arab and Persian merchants, their co-religionists, and pillaged the principal commercial houses in the city; the governor saved himself by taking refuge on the city wall, and was only able to return after he had obtained from the emperor permission for these Arab troops to remain in the country; houses and lands were assigned to them in different cities, where they settled down and intermarried with the women of the country. [966] The Chinese Muhammadans have a legend that their faith was first preached in China by a maternal uncle of the Prophet, and his reputed tomb at Canton is highly venerated by them. But there is not the slightest historical base for this legend, and it appears to be of late growth. [967] It doubtless arose from a desire to connect the history of the faith in their own land as closely as possible with apostolic times—a fruitful source of legends in countries far removed from the centres of Muslim history. [968] But of the existence of Muslims in China, especially of merchants in the port towns, during the Tʼang dynasty there is clear evidence. The Chinese annalist of this period (A.D. 713–742) says that “the barbarians of the West came into the Middle Kingdom in crowds, like a deluge, from a distance of at least 1000 leagues and from more than 100 kingdoms, bringing as tribute their sacred books, which were received and deposited in the hall set apart for translations of sacred and canonical books, in the imperial palace: from this period the religious doctrines of these different countries were thus diffused and openly practised in the empire of Tʼang.” [969] An Arab geographer, writing about the year 851, describes these settlements and the mosques which these merchants were allowed to build for their religious exercises; [970] he states that he knew of no Chinaman having embraced Islam, but as he makes the same remark of the people of India, it may be that he was as ill-informed in the one case as the other. [971]