their religious, civil and political duties. When the magistrates have a civil case brought before them, they should not concern themselves with the religion of the litigants. There is but one single law for all my subjects. Those who do good shall be rewarded, and those who do evil shall be punished.” [985] About thirty years later, his successor, the Emperor Kʼien Lung, showed distinguished marks of his favour towards the Muhammadans by ennobling two Turkī Begs who had materially helped in suppressing a revolt in the north-west and Kāshgar, and building palaces for them in Peking; he also erected a mosque for the use of the Turkī Begs who visited the Imperial court and for the prisoners of war who had been brought to the capital from Kāshgar. Among these prisoners was a beautiful girl who became a favourite concubine of the emperor, and it is stated that for love of her he built this mosque immediately opposite his own palace and erected a pavilion within the palace grounds, from which the concubine could watch her fellow-countrymen at prayer and could join in their devotions. This mosque was built in the years 1763–1764 and contains an inscription in four languages, the Chinese text of which was written by the emperor himself. [986] After crushing the revolt in Zungaria, this same emperor Kʼien Lung, in 1770 transported thither from other parts of China ten thousand military colonists, who were followed by their families and other persons, to re-people the country, and they are all said to have embraced the religion of the surrounding Muhammadan population. [987] Whether such mass conversions occurred in other parts of the empire also, we have no means of telling, but the existence of a considerable Muhammadan population in every province of China can hardly be explained merely by reference to foreign immigration and the natural growth of population, [988] though the numbers are larger in those provinces in which foreign Muhammadans have settled. [989] It is unlikely that the Muhammadans in China during the many centuries of their residence in this country, in the enjoyment of religious freedom and the liberal patronage of several of the emperors, should have been entirely devoid of that proselytising zeal which modern observers have noted in their descendants at the present day. [990] To such direct proselytising efforts must have been due the conversion of Chinese Jews to Islam; their establishment in this country dates from an early period, they held employments under the Government and were in possession of large estates; but by the close of the seventeenth century a great part of them had been converted to Islam. [991] Such propaganda must have been quite quiet and unobtrusive, and indeed more public methods might have excited suspicions on the part of the Government, as is shown by an interesting report which was sent to the Emperor Kʼien Lung in 1783 by a governor of the province of Khwang-Se.