Wang Mang's dynasty lasted only from A.D. 9 to 23; but it was one of the most stirring periods of Chinese history. It is difficult to evaluate Wang Mang, because all we know about him stems from sources hostile towards him. Yet we gain the impression that some of his innovations, such as the legalization of enthronement through the transfer of the seal; the changes in the administration of provinces and in the bureaucratic set-up in the capital; and even some of his economic measures were so highly regarded that they were retained or reintroduced, although this happened in some instances centuries later and without mentioning Wang Mang's name. But most of his policies and actions were certainly neither accepted nor acceptable. He made use of every conceivable resource in order to secure power to his clique. As far as possible he avoided using open force, and resorted to a high-level propaganda. Confucianism, the philosophic basis of the power of the gentry, served him as a bait; he made use of the so-called "old character school" for his purposes. When, after the holocaust of books, it was desired to collect the ancient classics again, texts were found under strange circumstances in the walls of Confucius's house; they were written in an archaic script. The people who occupied themselves with these books were called the old character school. The texts came under suspicion; most scholars had little belief in their genuineness. Wang Mang, however, and his creatures energetically supported the cult of these ancient writings. The texts were edited and issued, and in the process, as can now be seen, certain things were smuggled into them that fitted in well with Wang Mang's intentions. He even had other texts reissued with falsifications. He now represented himself in all his actions as a man who did with the utmost precision the things which the books reported of rulers or ministers of ancient times. As regent he had declared that his model was the brother of the first emperor of the Chou dynasty; as emperor he took for his exemplar one of the mythical emperors of ancient China; of his new laws he claimed that they were simply revivals of decrees of the golden age. In all this he appealed to the authority of literature that had been tampered with to suit his aims. Actually, such laws had never before been customary; either Wang Mang completely misinterpreted passages in an ancient text to suit his purpose, or he had dicta that suited him smuggled into the text. There can be no question that Wang Mang and his accomplices began by deliberately falsifying and deceiving. However, as time went on, he probably began to believe in his own frauds.
Wang Mang's great series of certain laws has brought him the name of "the first Socialist on the throne of China". But closer consideration reveals that these measures, ostensibly and especially aimed at the good of the poor, were in reality devised simply in order to fill the imperial exchequer and to consolidate the imperial power. When we read of the turning over of great landed estates to the state, do we not imagine that we are faced with a modern land reform? But this applied only to the wealthiest of all the landowners, who were to be deprived in this way of their power. The prohibition of private slave-owning had a similar purpose, the state reserving to itself the right to keep slaves. Moreover, landless peasants were to receive land to till, at the expense of those who possessed too much. This admirable law, however, was not intended seriously to be carried into effect. Instead, the setting up of a system of state credits for peasants held out the promise, in spite of rather reduced interest rates, of important revenue. The peasants had never been in a position to pay back their private debts together with the usurious interest, but there were at least opportunities of coming to terms with a private usurer, whereas the state proved a merciless creditor. It could dispossess the peasant, and either turn his property into a state farm, convey it to another owner, or make the peasant a state slave. Thus this measure worked against the interest of the peasants, as did the state monopoly of the exploitation of mountains and lakes. "Mountains and lakes" meant the uncultivated land around settlements, the "village commons", where people collected firewood or went fishing. They now had to pay money for fishing rights and for the right to collect wood, money for the emperor's exchequer. The same purpose lay behind the wine, salt, and iron tool monopolies. Enormous revenues came to the state from the monopoly of minting coin, when old metal coin of full value was called in and exchanged for debased coin. Another modern-sounding institution, that of the "equalization offices", was supposed to buy cheap goods in times of plenty in order to sell them to the people in times of scarcity at similarly low prices, so preventing want and also preventing excessive price fluctuations. In actual fact these state offices formed a new source of profit, buying cheaply and selling as dearly as possible.
Thus the character of these laws was in no way socialistic; nor, however, did they provide an El Dorado for the state finances, for Wang Mang's officials turned all the laws to their private advantage. The revenues rarely reached the capital; they vanished into the pockets of subordinate officials. The result was a further serious lowering of the level of existence of the peasant population, with no addition to the financial resources of the state. Yet Wang Mang had great need of money, because he attached importance to display and because he was planning a new war. He aimed at the final destruction of the Hsiung-nu, so that access to central Asia should no longer be precarious and it should thus be possible to reduce the expense of the military administration of Turkestan. The war would also distract popular attention from the troubles at home. By way of preparation for war, Wang Mang sent a mission to the Hsiung-nu with dishonouring proposals, including changes in the name of the Hsiung-nu and in the title of the shan-yü. The name Hsiung-nu was to be given the insulting change of Hsiang-nu, meaning "subjugated slaves". The result was that risings of the Hsiung-nu took place, whereupon Wang Mang commanded that the whole of their country should be partitioned among fifteen shan-yü and declared the country to be a Chinese province. Since this declaration had no practical result, it robbed Wang Mang of the increased prestige he had sought and only further infuriated the Hsiung-nu. Wang Mang concentrated a vast army on the frontier. Meanwhile he lost the whole of the possessions in Turkestan.
But before Wang Mang's campaign against the Hsiung-nu could begin, the difficulties at home grew steadily worse. In A.D. 12 Wang Mang felt obliged to abrogate all his reform legislation because it could not be carried into effect; and the economic situation proved more lamentable than ever. There were continual risings, which culminated in A.D. 18 in a great popular insurrection, a genuine revolutionary rising of the peasants, whose distress had grown beyond bearing through Wang Mang's ill-judged measures. The rebels called themselves "Red Eyebrows"; they had painted their eyebrows red by way of badge and in order to bind their members indissolubly to their movement. The nucleus of this rising was a secret society. Such secret societies, usually are harmless, but may, in emergency situations, become an immensely effective instrument in the hands of the rural population. The secret societies then organize the peasants, in order to achieve a forcible settlement of the matter in dispute. Occasionally, however, the movement grows far beyond its leaders' original objective and becomes a popular revolutionary movement, directed against the whole ruling class. That is what happened on this occasion. Vast swarms of peasants marched to the capital, killing all officials and people of position on their way. The troops sent against them by Wang Mang either went over to the Red Eyebrows or copied them, plundering wherever they could and killing officials. Owing to the appalling mass murders and the fighting, the forces placed by Wang Mang along the frontier against the Hsiung-nu received no reinforcements and, instead of attacking the Hsiung-nu, themselves went over to plundering, so that ultimately the army simply disintegrated. Fortunately for China, the shan-yü of the time did not take advantage of his opportunity, perhaps because his position within the Hsiung-nu empire was too insecure.
Scarcely had the popular rising begun when descendants of the deposed Han dynasty appeared and tried to secure the support of the upper class. They came forward as fighters against the usurper Wang Mang and as defenders of the old social order against the revolutionary masses. But the armies which these Han princes were able to collect were no better than those of the other sides. They, too, consisted of poor and hungry peasants, whose aim was to get money or goods by robbery; they too, plundered and murdered more than they fought.
However, one prince by the name of Liu Hsiu gradually gained the upper hand. The basis of his power was the district of Nanyang in Honan, one of the wealthiest agricultural centres of China at that time and also the centre of iron and steel production. The big landowners, the gentry of Nanyang, joined him, and the prince's party conquered the capital. Wang Mang, placing entire faith in his sanctity, did not flee; he sat in his robes in the throne-room and recited the ancient writings, convinced that he would overcome his adversaries by the power of his words. But a soldier cut off his head (A.D. 22). The skull was kept for two hundred years in the imperial treasury. The fighting, nevertheless, went on. Various branches of the prince's party fought one another, and all of them fought the Red Eyebrows. In those years millions of men came to their end. Finally, in A.D. 24, Liu Hsiu prevailed, becoming the first emperor of the second Han dynasty, also called the Later Han dynasty; his name as emperor was Kuang-wu Ti (A.D. 25-57).
7 Reaction and Restoration: the Later Han dynasty
Within the country the period that followed was one of reaction and restoration. The massacres of the preceding years had so reduced the population that there was land enough for the peasants who remained alive. Moreover, their lords and the moneylenders of the towns were generally no longer alive, so that many peasants had become free of debt. The government was transferred from Sian to Loyang, in the present province of Honan. This brought the capital nearer to the great wheat-producing regions, so that the transport of grain and other taxes in kind to the capital was cheapened. Soon this cleared foundation was covered by a new stratum, a very sparse one, of great landowners who were supporters and members of the new imperial house, largely descendants of the landowners of the earlier Han period. At first they were not much in evidence, but they gained power more and more rapidly. In spite of this, the first half-century of the Later Han period was one of good conditions on the land and economic recovery.
8 Hsiung-nu policy
In foreign policy the first period of the Later Han dynasty was one of extraordinary success, both in the extreme south and in the question of the Hsiung-nu. During the period of Wang Mang's rule and the fighting connected with it, there had been extensive migration to the south and south-west. Considerable regions of Chinese settlement had come into existence in Yünnan and even in Annam and Tongking, and a series of campaigns under General Ma Yuan (14 B.C.-A.D. 49) now added these regions to the territory of the empire. These wars were carried on with relatively small forces, as previously in the Canton region, the natives being unable to offer serious resistance owing to their inferiority in equipment and civilization. The hot climate, however, to which the Chinese soldiers were unused, was hard for them to endure.