is thought to have been established, Kaifeng had been occupied by the Jurchen for 37/38 years: and had been their capital since 1161. The 1489 stele speaks of its establishment coinciding with the first year of the Longxing (隆興: Lóngxīng) era of the Song emperor Xiaozong (孝宗::Xiàozōng), namely 1161, which sets the synagogue's establishment in the first year of the reign of the Jurchen Emperor Jin Shizong(金世宗:Jīn Shìzōng), within whose territory Kaifeng lay. If the city was Jurchen, it is asked, why does the stele associate its foundation with the Song? Recently, Peng Yu has challenged the Song-entry consensus, favouring instead a variant of the "second wave" theory of Kaifeng Jewish origins, one version of which holds that Jews probably figured among the large number of peoples collectively known as the Semu (色目人:sèmùrén) who were captured during Mongol campaigns in the West and conveyed east to serve in the bureaucracy and assist the Mongols in administering China after its conquest. The two names associated in 1489 with the establishment of the synagogue in 1163, An-du-la and Lieh-wei (namely Abdullah and Levi), are in Yu's interpretation retrodated from later times. An-du-la, on the basis of the 1679 stele, he reads as the religious name of the An Cheng (俺誠:Ăn Chéng), said to be a Kaifeng Jewish physician, who "restored" the synagogue in 1421 (not 1163). According to the Diary of the Defence of Pien, the Kaifeng Jewish Li/Levi clan, from whose ranks some 14 manla or synagogue leaders were drawn, only arrived in Kaifeng after relocating from Beijing during the Hung Wu Period (1368–98) of the Ming Dynasty. Yu's Yuan-entry theory claims that the Kaifeng Jews entered China together with the Muslim Hui-hui people during the Mongol Yuan Dynasty. The Jews themselves were defined as a Hui people, due to similarities between Jewish and Islamic traditions. They were called blue hat Hui (藍帽回回:lánmào huíhuí) as opposed to the "white cap Hui" (白帽回回:báimào huíhuí), who were Muslims. Chinese sources do not mention the existence of Chinese Jews until the Mongol Yuan Dynasty. The explanation for these contradictions within the various stelae must lie, Yu thinks, in the impact of Ming imperial policies aiming to constrain peoples such as the Semu, who came en masse with the Mongols peoples, to assimilate to the culture of the revived Han hegemony. The dynasty was marked by a distinct anti-foreign sentiment expressed in coercive decrees that