Water Village

Zhao Mengfu, Water Village, 1302

Source: Wikimedia Commons

I have been reading Shane McCausland's scholarly study, Zhao Mengfu: Calligraphy and Painting for Khubilai's China, which focuses not just on Zhao's paintings, but on the colophons added to them over the years by writers wishing to comment on the artist and his work.  These are not usually visible in reproductions - the photograph of Water Village above shows only the annotations and seals visible on the composition itself.  Below I've photographed the colophons for Water Village reproduced in McCausland's book (pp242-3).  A footnote lists the authors of these - most were writing soon after the painting was finished but others date from the late Ming Dynasty.  It would be natural to consider these as critical texts rather than works of landscape art themselves.  But the fact that these colophons were composed in verse and written in beautiful calligraphy mean that they form a kind of secondary landscape art themselves.  Zhao Mengfu himself was a renowned calligrapher and his own artistry can therefore be seen in colophons he added to other scrolls of paintings or poetry.

Water Village has a pictorial realism that impressed its colophon writers - one said you could almost forget it is actually a picture.  The handscroll 'begins' at the far right with a vertical title, leading the eye down to a bluff with bushes sprouting from it (see below).  McCausland sees this as having a 'liminal role', marking the transition from calligraphy to painting and from surface to illusionistic space. From there the eye can explore the low-lying landscape, arranged in an X-shape and centred on a tiny bridge. There are few people, just a few isolated huts.  Zhao Menfu himself wrote that this subject captured the ideal hermitage, a place of scholarly retreat. Other colophon writers were reminded of Wang Wei, the great landscape poet and painter who wrote about his own retirement from the world in the Wang River Sequence.

The most intrusive colophons to Water Village were added by the Qianlong Emperor, who reigned over China for much of the eighteenth century.  He added two seals and a poem to the painting itself.  In one of the first posts on this blog I wrote about the way the emperor filled his own painting of Mount Pan with no less than thirty-four later descriptions.  He also added a colophon to Zhao Mengfu's Autumn Colours on the Qiao and Hua Mountains (1296) pointing out an error in the artist's  geography (this painting is discussed in an earlier post).  For Water Village, he wrote a colophon referring to Qu Yuan, an early Chinese poet I wrote about here in March, who drowned himself after being wrongly banished from court.  The emperor read this act as a gesture of loyalty, perhaps reflecting his own anxieties as a Manchu ruler of the Chinese.  He also described taking the painting with him on a visit to the Eastern Mountains, where Water Village is set (somewhere near Sonjiang). 'In surveying the scene,' McCausland writes, 'the emperor drained this place and its depiction of any symbolism as a private refuge of the literati from the affairs of state and government.'

Red Cliff

Unidentified artist in the style of Sheng Mou, 

Fan painting illustrating Su Shi's 'Second Ode on the Red Cliff', 

late 14th/early 15th century 

Source: The Met, public domain

Earlier this year I wrote about the Battle of Red Cliff, focusing on landscape in the poetry of Cao Cao, the warlord whose army was defeated there by the combined forces of Sun Quan and Liu Bei.  The battle's most famous literary retelling is in The Romance of the Three Kingdoms, one of the Four Great Classical Novels of China (I discussed one of the others, Dream of the Red Chamber, here five years ago).  There is no dwelling on natural scenery in The Romance of the Three Kingdoms - the focus is entirely on the action, one of hundreds of battles in this vast novel covering an extraordinarily turbulent historical period.  But The Romance of the Three Kingdoms is only one lens through which the conflict has been remembered, as you can see in A Thousand, Thousand Churning Waves - The Legendary Red Cliff Heritage, an online exhibition at the Taiwan National Palace Museum.  Here I want to focus on the influence of Su Shi's two Red Cliff Odes, written in 1082, three centuries before The Romance of the Three Kingdoms.  These two poems have themselves been the inspiration for artworks in many forms; I mentioned one - a stone seal - 1,002 posts ago, and have included some others here: a fan, a vase, a scroll, a plate and another stone seal.

 Square form vase decorated with Su Shi's Odes on the Red Cliff, c. 1662–1722

Source: The Met, public domain 

The two 'Odes' Su Shi wrote were in the wen fu form - fu were prose poems, and the wen fu was more prose than poem.  Burton Watson includes translations in his wonderful Selected Poems of Su Tung-p'o (Tung p'o means Eastern Slope and was the literary pseudonym Su assumed after building a residence on a Huangzhou hillside in 1081, thus incorporating a landscape feature into his actual name).  I will summarise the two poems here, with the knowledge that this can't really do them justice - they are very beautiful even in translation, so it does not seem surprising that they have been so admired in China over the last thousand years.  Just one thing to note though: the landscape that so moved Su Shi was not really the place where Cao Cao's forces were defeated in 208 CE (the precise location is still disputed).  As Burton Watson writes, 'because of its fame, many other spots on the Yangtze came to be called Red Cliff; the one where the poet and his friends are the spending the evening is not the actual site of the battle but considerably farther down the river.'

 Zhao Mengfu, The First Red Cliff Ode of Su Shi and His Portrait, 1301

Source: Wikimedia Commons 

The First Ode.
On an autumn night, Su Shi and some friends ventured out in a small boat to the foot of Red Cliff, drinking wine and admiring the moon.  'White dew settled over the river, and its shining surface reached to the sky.  Letting the boat go where it pleased, we drifted over the immeasurable fields of water.'  Inspired by the wine and the scenery Su composed a song while one of his friends played mournful notes on the flute.  They remembered the poem Cao Cao composed (see my earlier post) and his vast army on the river, 'yet where is he now?'  Su Shi suggested that they should take comfort in the changelessness of things - the river water never ceases to flow and the moon always rises.  Realising they had nothing left to eat, the friends lay down in the boat to sleep, 'unaware that the east was already growing light'.

Silver plate showing a scene from the First Ode, 13th century

Source: Minneapolis Institute of Art, public domain 

The Second Ode.
Later that autumn, with the trees bare and frost on the ground, Su Shi was joined at his home by two guests.  They decided to make another trip to Red Cliff but when they got there Su realised the landscape had changed.  'The river raced along noisily, its sheer banks rising a thousand feet.  The mountains were very high, the moon small.  The level of the water had fallen, leaving boulders sticking out.'  Su begun to climb the embankment, leaving his friends trailing behind.  At the summit he gave a shrill whoop and the trees and grass swayed.  A wind suddenly rose and he felt a chill of fear.  He returned to his friends and they got back into the boat, letting it drift on the water.  A single crane flew in from the east, swooping low over the boat.  That night, back at home, Su dreamed that a Daoist immortal in a feather robe came to him and asked whether he had enjoyed his outing to Red Cliff.  Su recognised him as the crane.  The immortal just turned and laughed and when Su woke up, he was gone.

Tianhuang Seal showing Su Shi beneath Red Cliff, first half of the 19th century

Source: The Brooklyn Museum, public domain 

Elegant Rocks and Sparse Trees

 Zhao Mengfu, Autumn Colours on the Qiao and Hua Mountains, 1296

Back to normal now, for blog post number 1,001, and at this time of year it seems appropriate to admire these Autumn Colours on the Qiao and Hua Mountains.  Most of the trees in this marshy landscape are still green, as they are here in London as I write this, but the red seal marks added to the handscroll cover the sky like wind-blown maple leaves.  This is the best known work of Zhao Mengfu, who was able to observe the seasons change around these mountains after becoming governor of Jinan in 1293.  Mount Qiao and Mount Hua lie to the north of the city and can be seen in the video clip below.  This scroll was painted after Zhao had returned south, for a friend whose family came from Shandong.  It offered a new way forward for Chinese art, neither naturalistic or idealised, referring back to older 'antique' styles - specifically that of Dong Yuan (d. 962) who, founder of the distinct southern Jiangnan style.  Dong was said (by the great Song dynasty scientist/polymath Shen Kuo) to be 'particularly skilled in painting the mists of autumn and distant views'.

Zhao Mengfu is an artist I have referred to here three times before: first in connection with his scroll, The Mind Landscape of Xie Youyu; secondly as exemplifying, in his interest in recovering older styles, a kind of Renaissance attitude analogous to Italian quattrocento artists; and thirdly for a painting owned by the Met, Twin Pines, Level Distance.  I have not however mentioned one of the most interesting facts about Zhao, that he was married to an artist prominent in her own right, the painter, poet and calligrapher Guan Daosheng.  Guan seems to have taken up painting around the time they were living in Jinan (which was, incidentally, the city where China's greatest female poet, Li Qingzhao, lived two centuries earlier).  Guan worked in various genres but became known for her bamboo painting.  She qualifies for a mention on this blog because, instead of depicting individual branches, she tended to paint thickets and set them in landscapes.  In the example below, the bamboo in the background is covered in a band of mist.  She wrote on the scroll that it had actually been painted "in a boat on the green waves of the lake."

 Guan Daosheng, Bamboo Groves in Mist and Rain (detail), 1308

Chinese bamboo paintings are cropped close-ups of landscape, with rocks and old trees as likely to feature as bamboo plants.  Zhao Mengfu himself produced a marvellous example, Elegant Rocks and Spare Trees, which included a quatrain arguing that "calligraphy and painting have always been the same".  Although this is painting, not writing, the brushstrokes resemble calligraphy: broad ones ('flying white') for the rocks, blunt ones ('seal script') for the branches, spiky and tapered ones ('late clerical script') for the foliage.  Bamboo was a symbol of the scholar, surviving through difficult times.  Zhao Mengfu himself initially resisted the lure of Kublia Khan but elected to work for the new administration, an act that affected his later reputation.  He would not be numbered among the Four Masters of the Yuan dynasty, although one of those artists, Wang Meng, was his grandson.  Zhao Mengfu died in 1322, three years after Guan Daosheng, a wife whose "manner was winning… [and]… intelligence clear as moonlight."

Zhao Mengu, Elegant Rocks and Sparse Trees, Yuan Dynasty

Autumn colours on the Qiao and Hua mountains

Last year I wrote about one of James Elkins' Art Seminar Series, Landscape Theory, and I'm turning now to one of his other recent books, Chinese Landscape Painting as Western Art History (2010).  I say recent, but the first version of the book was actually completed twenty years ago and he has had a great deal of trouble getting this controversial text accepted for publication.  Hong Kong University Press have issued it with a foreword by Jennifer Purtle which partially deals with the potential objections of skeptical readers affronted at the idea of a non-Chinese reading art theorist asserting that the history of Chinese landscape painting can only be written about in ways that have been developed by Western art historians.  She says Elkins' book is 'brilliant, except for the places where it is dead wrong' (regrettably she leaves the reader none the wiser as to what these places are).  It would be fascinating to read an in depth Art Seminar-style dialogue based on this book (although there is already one called  Is Art History Global?).  I'm not going to address his argument about the inherently Western form of art history here, but will focus instead on the book's other main theme: cross-cultural comparisons.

Elkins' book begins by problematizing the way early writers on Chinese landscape painting in the West drew comparisons, e.g. between Friedrich's Two Men in Contemplation of the Moon (upside down in the book cover above) and Ma Yuan's Sage Contemplating the Moon.  Jennifer Purtle emphasises these difficulties with reference to contemporary artist Zhang Hongtu's Shan Sui series, where Chinese landscapes are re-painted in the style of Western artists.  If you look at Shitao-Van Gogh (1998) without familiarity with the Shitao composition you will only see a kind of Van Gogh painting. (Incidentally, Zhang Hongtu has more recently been re-painting Chinese landscapes as damaged environments in his pollution series. "Where those masters saw raging waters, I see dry riverbeds. Where they painted clean water, now I am painting the polluted water".)  Elkins is less interested in specific comparisons than in tracing the 'development' of  Chinese landscape painting and mapping it onto Western periods, in part to reveal hidden assumptions in the way art history is constructed.  I've summarised this briefly below because I think it's interesting, but should emphasise that Elkins is aware of how open to criticism this is: 'at one moment it looks as if Chinese art after a certain point is definitely like modernism; and at the next moment it is transparently obvious that such a judgement is projection of Western understanding.'

Zhao Mengfu, Autumn colours on the Qiao and Hua mountains, 1295

The Renaissance: Elkins compares the new art historical consciousness of Italian Renaissance artists with that of early Yuan Dynasty landscape painters, both of whom were working with only limited direct knowledge of their famous classical predecessors. Zhao Mengfu (1254-1322) crystallised past styles in an analogous way to Alberti, Brunelleschi and Masaccio.  As I explained in an earlier post, Zhao's scroll, The Mind Landscape of Xie Youyu, was based on a much earlier painting, a historical gesture equivalent to the revival of Roman architecture.

Mannerism: Moving forward to the Four Great Masters of the Yuan, Elkins identifies elements of what 'the twentieth century recognised as mannerism, meaning, in this context, a historical moment that has become conscious and disdainful of recent perfection.'  I have previously contrasted here the 'bland' landscapes of Ni Zan (1301-74), with the 'saturated' spaces of Wang Meng (1308-85).  Ni Zan's 'concept of monotonous restatement' might be seen as a form of mannerism and Wang's 'crowding of tumultuous forms is another mannerist trait.'

Classicism: By the late fifteenth and early sixteenth centuries, Chinese landscape painters like Shen Zhou (1427-1509) and Wen Zhengming (1470-1559) were working at a distance from both the motif itself and antique models of landscape painting, a kind of 'engaged detachment' that Elkins identifies with Poussin.  But as time went on there were more and more schools of art and historical styles, prompting 'a moment of extreme radicalism and unexpectedly strong judgement...'

Modernism: The landscapes of Dong Qichang (1555-1636) employ distortions and abstractions that might be compared to Cubism.  In his early work Picasso worked through a huge range styles before focusing on Cézanne and Rousseau, and Dong similarly left behind the influence of earlier artists like Ni Zan and Wang Meng before fixing on two: Wang Wei (the great Tang dynasty artist-poet) and Huang Gongwang (oldest of the Four Great Masters, whose role Elkins likens to Cézanne).   

Dong Qichang, Wanluan Thatched Hall, 1597

Postmodernism: Many Western historians of Chinese art have treated the landscape painters of the Qing dynasty (1644-1911) in a more cursory way than their predecessors.  Schools of art became increasingly short lived and individualists and 'eccentrics' proliferate - artists like Gao Qipei (1660-1734) who painted with his fingernails.  Elkins likens their extreme and narrow strategies to those of Western postmodern artists - Jenny Holzer, Barbara Kruger, Wolfgang Laib.  To the extent that Chinese landscape painting ceased to develop radically after the seventeenth century, it may be seen as a precursor of what postmodernism will become, a period 'that arrives when the sequence of historical periods has played itself out.' 

The Mind Landscape of Xie Youyu

Xie Youyu (or Xie Kun) was a Jin Dynasty scholar-official.  One day, the story goes, Emperor Ming asked him how he thought he compared with another official, Yu Liang.  Xie replied that he was no match for Yu Liang when it came to official duties, but he was superior when it came to 'a hill and stream' - imagining himself away from court and finding repose in nature.

Zhao Mengfu, The Mind Landscape of Xie Youyu,

section of a handscroll, ca. 1287

About a century later, Gu Kaizhi (ca. 345 - ca.406) is said to have painted a portrait of Xie Youyu which was innovative in its use of a landscape setting.  Gu explained this in relation to Xie's statement and said "this gentleman should be placed among hills and streams."  Gu's painting (now lost) may have survived long enough to influence the handscroll painted by Zhao Mengfu (1254-1322) which is now in Princeton University's Art Museum.  Zhao was himself an official who would have empathised with Xie - though his family were descended from Song  Dynasty emperors, he reluctantly accepted various roles as an official at the new Mongol court. 

James Cahill explains in Three Thousand Years of Chinese Paintings (1997) that Zhao 'reconciled his career with his conscience by adopting the stance of chaoyin, "recluse at court," and expressing it in poems and paintings.  The concept of chaoyin was based on the belief that someone could be engaged in a political career in the outside world while preserving internally the mentality of the recluse, spiritually remote from the contamination of public life.'  Like Xie he could work for the government whilst inwardly inhabiting a 'mind landscape' where it was possible to sit alone and at peace, on a river bank among the trees.

Whiling Away the Summer

This is a detail from Whiling Away the Summer (1679) a handscroll by Wu Li (1632-1718). What an enticing image of scholarly retreat! As the Met's curators say, 'there is a dreamlike quality about the painting: birds, trees, bamboo, mist, and even rocks dance joyously around the hermit-scholar, who sits quietly reading in his idyllic domain.' Wu Li wrote that he had painted this landscape 'one clear morning after a rainfall, sitting alone in his studio thinking of an absent friend'.

This work is labelled 'Landscape as Self-Portrait' in the Met's exhibition How to Read Chinese Paintings. Some other highlights:

• Scholar Viewing a Waterfall by Ma Yuan (act. ca. 1190–1225) where the "one corner" composition contrasts the solidity of rocks and trees, to the misty emptiness beyond the falls. It is similar to Watching the Deer by a Pine-Shaded Stream, which I referred to in an earlier post.

• Twin Pines, Level Distance by the artist-calligrapher Zhao Mengfu (1254–1322), a landscape which one might describe as having been written... Zhao advocated different writing styles for different landscape elements - unmodulated seal script for trees, 'flying white' cursive script for rocks.

• Poet Strolling by a Marshy Bank by Liang Kai (act. 1st half C13) in which the inaccessibility of the distant landscape is emphasised by a massive overhanging cliff, partially obstructing the poet's view.

• Old Trees, Level Distance by Guo Xi (c 1000-90), a misty 'landscape of emotion' according to the Met, who quote from the impressively titled treatise Guo Xi wrote, Linquan gaozhi (Lofty Ambitions in Forests and Streams): 'after the outlines are made clear by dark ink strokes, use ink wash mixed with blue to retrace these outlines repeatedly so that, even if the ink outlines are clear, they appear always as if they had just come out of the mist and dew.'