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Updated: June 21, 2025
Thus the Hun Liu Yüan had no intention of restoring the old empire of Mao Tun, the empire of the nomads; he intended to become emperor of China, emperor of a country of farmers. In this lay the fundamental difference between the earlier Hun empire and this new one.
How well I understand the complaint of Mao, in the popular tales of the 'Foyer Breton' who, when dying of hunger and thirst, says, as he looks at the bullfinches rifling the fruit-trees: "Alas! those birds are happier than Christians; they have no need of inns, or butchers, or bakers, or gardeners. God's heaven belongs to them, and earth spreads a continual feast before them!
Their leader in A.D. 287, Liu Yüan, was one of the principal personages of this period. His name is purely Chinese, but he was descended from the Hun shan-yü, from the family and line of Mao Tun. His membership of that long-famous noble line and old ruling family of Huns gave him a prestige which he increased by his great organizing ability. 3 Struggles for the throne
But when Mao no longer published the Preface as a separate document, but each ode appeared with the introductory notice as a portion of the text, this seemed to give it the authority of the text itself. Then after the other texts disappeared and Mao's had the field to itself, this means of testing the accuracy of its prefatory notices no longer existed.
No longer are we mere yang kuei-tzu, foreign devils; we have risen to the proud estate of ta mao-tzu, or long-haired ones of the first class. Mao-tzu is a term of some contemptuous strength, since mao is the hair of animals, and our barbarian heads are not even shaved.
How well I understand the complaint of Mao, in the popular tales of the 'Foyer Breton' who, when dying of hunger and thirst, says, as he looks at the bullfinches rifling the fruit-trees: "Alas! those birds are happier than Christians; they have no need of inns, or butchers, or bakers, or gardeners. God's heaven belongs to them, and earth spreads a continual feast before them!
Actually a Chinese opponent of Kao Tsu had already come to terms with Mao Tun, and in 200 B.C. Kao Tsu was very near suffering disaster in northern Shansi, as a result of which China would have come under the rule of the Hsiung-nu. But it did not come to that, and Mao Tun made no further attempt, although the opportunity came several times.
Mao and other interpreters, going on certain statements as to the training of daughters in the business of sacrificing in this apartment for three months previous to their marriage, contend that the lady spoken of here was not yet married, but was only undergoing this preparatory education. It is not necessary, however, to adopt this interpretation.
According to Mao, she accompanied Khu, at the time of the vernal equinox, when the swallow made its appearance, to sacrifice and pray to the first match-maker, and the result was the birth of Hsieh.
That would have meant abandoning the flocks, abandoning nomad life, and turning into Chinese. The main supporters of the national policy, the first principle of which was loyalty to the old ways of life, seem to have been the tribal chieftains. Mao Tun fell in with their view, and the Hsiung-nu maintained their state as long as they adhered to that principle for some seven hundred years.
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