Abstract
The tides of opinion in Britain and the United States were very different from those in China. Naturally, opinions were not uniform. Strong commercial or strategic interests were often highly influential. Nevertheless, so far as China and opium were concerned, in both countries the critique of Britain grew. So did a mood of self-criticism, even of guilt.
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Notes
Dona Torr (ed.), Marx on China 1853–1860 (London: Lawrence and Wishart, 1968).
The Letters of Charles Dickens, vol.12, 1868–1870, ed. Graham Storey (Oxford: Clarendon Press, 2001).
In 1870 the Duke of Somerset asked in the House of Lords ‘why British missionaries should travel to China to convert the Chinese in the middle of their country … for every missionary almost requires a gunboat.’ Cited in Paul A. Cohen, China and Christianity, The Missionary Movement and the Growth of Chinese Antiforeignism 1860–1870 (Cambridge, MA: Harvard University Press, 1963), p.194.
‘An Eye-Witness’, The Opium Trade in China: in four letters reprinted from the Leeds Mercury (Leeds: Edward Baines and Sons, 1858).
V. Berridge and G. Edwards, Opium and the People (London: Allen Lane, 1981), pp.173–94.
Good judges have said that Mao’s calligraphy — and he was a devoted calligrapher — was redolent of a sense of history and tradition.
‘On Protracted War’, May 1938, in Selected Works of Mao Tse-tung, vol.II (Peking: Foreign Languages Press, 1965), pp.113–94. The quotation is on p.125.
For example Beverley Hooper, China Stands Up (London: Allen and Unwin, 1986).
Li Zhisui, The Private Life of Chainnan Mao (New York: Random House, 1994), p.567.
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© 2004 Harry G. Gelber
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Gelber, H.G. (2004). Britain: Evangelicals, Humanitarians and Guilt. In: Opium, Soldiers and Evangelicals. Palgrave Macmillan, London. https://doi.org/10.1057/9780230000704_11
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DOI: https://doi.org/10.1057/9780230000704_11
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