ABSTRACT
In China, once political speech became normative, the use of personal objects for political purposes began to flourish. Likewise in England, as the notion of individual worth filtered into mainstream discourse, people began to embed political ideals in material objects. Political prints, coffee cups, or gardens all served to unite like-minded men and women around individually chosen ideals. This chapter examines first how “the patriot opposition focused the question of political merit by looking to Chinese gardening traditions.” Lord Temple’s garden at Stowe and Lord Anson’s garden at Shugborough made use of the Chinese philosopher’s pavilion to reference the meritocratic ideal that Temples’ friends were championing in journals like the Craftsman. Stowe’s “Temple of English Worthies” may harbor a subtle critique of Robert Walpole’s corruption, while Shugborough Estate twice juxtaposes the classical and Chinese traditions as common sources of enlightened thought. The rest of the chapter is devoted to the case of John Wilkes and the use of material objects to promulgate his radical understanding of “liberty” as common rights. Wilkes’ critiques of the establishment had earned him a large following but he ran afoul of the authorities when he criticized the king. In reality this was no more than what translated Han documents had claimed was sound political practice. The authorities disagreed but were restrained by the rising power of public opinion. Prints, punch bowls, and tea caddies all spread the gospel of liberty both in England and in America. The chapter concludes by tracing the evolution of tropic strategies from allegory to reportage in the sundry objects inspired by Wilkes’ audacious challenge to privilege.
