Shanshui – Chinese Landscape painting

Although China during the Tang

Dynasty (618 – 906) was well
known to many travellers and
traders from many countries, this
knowledge was lost with the
collapse of the Tang.

Before Marco Polo travelled to

China in the 13th century there only
a vague knowledge of an exotic
land which was the source of silk.
It was not until the 20th century
that archaeologists have begun
uncovering Chinese history.

The Chess Pavilion by

Hedda Morrison, shot at
Hua Shan.
Dynasties from the Tang Dynasty on

Tang Dynasty 618 - 906

Five Dynasties / 10 Kingdoms 907 – 959

Sung Dynasty 960 - 1279

Northern Song Dynasty 960- 1127

Southern Song Dynasty 1127 – 1279

Yuan (Mongol) Dynasty 1279 - 1368

Ming Dynasty 1368 - 1644

Qing (Manchu) Dynasty 1644 – 1911

Republic of China 1911- 1949

People's Republic of China 1949 -

Map of Tang Dynasty China
Inventions Made in China.
Some of humankind’s greatest and most
world-changing inventions were made in
China.

For centuries Chinese technology and

science were the most advanced in the
world.

In the Middle Ages (500-1400), many

Chinese inventions were transported along
The Diamond Sutra, the world’s oldest printed book, published in AD 868
the Silk Road to Europe where many had a during the Tang Dynasty (618–907)
huge impact.

Chinese inventions include:

paper, printing, gunpowder (and fireworks),
the compass, paper money, silk, porcelain,
the paintbrush,
boats equipped with the water-tight
buoyancy,
kites, umbrellas and the wheelbarrow.

Ladies processing new silk, early 12th century painting in the style of Zhang
Xuan, Song Dynasty
REVISION - REMEMBER Detail of The Wilton
THAT: Diptych c. 1400, a
painting of the Medieval
The Middle Ages in the West, with a period.
time frame of 500 – 1400
approximately, was also known as the
Medieval period.
It was followed by The Renaissance
1400- 1600.

The church became very wealthy

during the Medieval period and was
prepared to spend lavishly on art.

Medieval art was largely

religious, stylized (simplified),
decorative and two dimensional.

Mona Lisa Leonardo

The central panel of Duccio’s huge da Vinci
altarpiece for Siena Cathedral 1503 – 1507 oil on
1308-1311, tempera & gold on wood
wood, 213 x 396 cm 77 x 53 cm
 Chinese landscape painting - shanshui
The Chinese term for 'landscape' - shanshui - is made up
of two characters meaning 'mountains and water'.
Mountains, rivers and often waterfalls are prominent in
Chinese landscape painting , and usually centred on
mountains.

Chinese landscape painting is linked with the philosophy

of Daoism, which emphasizes harmony with the natural
world and how minor the human presence is in the
vastness of the cosmos. It also had strong links to
Buddhism.

In China, landscape painting occupied the highest status

in the hierarchy of genres.
This was in stark contrast to the status of landscape
painting in the West, where it was regarded as of lower
status than other genres until the 19th century.

Woods and Valleys of Mount Yu 1372

Ni Zan (1306–1374)
Yuan dynasty (1271–1368),
Hanging scroll
ink on paper 95.3 x 35.9 cm
“In Chinese art, painting and writing are
indivisible.
Writing puts into writing what the
mind’s eye sees – and painting puts into
images what the mind’s eye sees.

In the great Chinese tradition,

calligraphy is regarded as the highest of
all art forms, followed equally by
painting and poetry – the “three
perfections”.

Both writing and painting are constructs

of the imagination and not about
imitation or resemblance.” (Edmund
Capon 2008)
Rather, they are expressions of the mind
and heart of the individual artists.
The autumn mountain at sunset
1735 FANG Shishu
(1692–1751) Qing dynasty
hanging scroll; ink and colour on paper
124 x 61 cm image
227 x 82 x 92 cm scroll AGNSW
The Difference Between Chinese
and Western Painting

In China, calligraphy and painting

evolved together and thus
painting, the graphic arts and
poetry became intertwined in a
way that they never did in Europe.

Scholars often collaborated to

demonstrate the three
perfections. One might paint a
scene and another would add
poetic inscriptions in elegant
calligraphy.
The Difference Between Chinese
and Western Painting

Calligraphy and painting were seen

as amateur pursuits of educated
scholar-artists. Generally the great
Chinese painters were first of all,
government officials, scholars and
poets, and were usually skilled
calligraphers.

This contrasts with the role of the

artist in the West. In the Middle
Ages, artists were regarded as
craftsmen, as artisans belonging to
guilds, and then in the Renaissance
as professionals who were
commissioned to produce artworks.
Scholar by a Waterfall
Southern Song dynasty (1127–1279)
late 12th–early 13th century
Ma Yuan (active ca. 1190–1225)
Album leaf: ink and colour on silk 25.1 x 26 cm
The Difference Between Chinese and Western
Painting

The spiritual, philosophic and expressive

aspirations of Chinese painters were much
higher than those of Western painters.

Emphasis was placed on the spiritual qualities

of the painting and on the ability of the artist
to reveal the inner harmony of man and
nature, as well as the insignificance of man in
the sublime mountain landscape, as perceived
according to Daoist and Buddhist concepts.

Chinese depictions of nature are rarely simply

representations of the external world.

Rather, a Chinese landscape painting is an

expression of the mind and heart of the artist.

Facing the Moon Ma Yuan (c.1160-1225) an

influential painter of the Song Dynasty (960–1127)
The Difference Between Chinese and Western
Painting

From the 11th century on, landscape in Chinese

painting has held the same dominant position that
the human figure held in the West from the
Renaissance on (1400-1600).
In China there was an emphasis on the immensity
of nature rather than the concern with the human
figure, history and the human condition as in the
West.

An artist such as Leonardo da Vinci with his

notebooks and anatomical sketches or Monet with
his studies of light and shade upon a haystack
would, to the Chinese scholar-artists, show
concern for superficial outward appearances,
while they themselves were concerned with the
inner philosophical truths which lay behind
Wind in Pines Among Myriad of Valleys
appearances. Li Tang (c.1050-1130), Northern and Southern Song
dynasties (960-1279)
Hanging scroll, ink and colours on silk
188.7 x 139.8 cm
The Difference Between Chinese and Western Painting

Typically, paintings and calligraphy are created by an artist

on sheets of paper or silk laid on a flat surface.
Paintings and works of calligraphy appear as hanging scrolls
and hand-scrolls unrolled on table tops, album leaf
paintings, or on fans. They are not framed but mounted on
silk.

Chinese painting in general is seen as an extension of

calligraphy and uses the same brushstrokes and soft inks A highly decorated badger hair brush of the Ming
dynasty.
which can created moody evocative images – rolling mists,
stormy clouds.

The colours are restrained and subtle and the paintings are
usually created in ink on paper, sometimes with a small
amount of watercolour.

The Chinese artist also rejected the changeable qualities of

light and shadow as a means of modelling, along with
opaque pigments to conceal mistakes. Instead, he relied on
line—the indelible mark of the inked brush. Inkstone in the shape of a pond
 Mountains and Pines in Spring (Part) Mi Fu
(1052-1109 Song Dynasty

Chinese artists
learned by copying
the work of the
great artists of the Landscape in the style of Mi Fu
past whom they
revered. Xinlo shanren(1682–1756)
Qing Dynasty 1644 - 1911
hanging scroll ink on paper
Art Gallery Society of New South
Wales
Mountains in Chinese landscape painting

From a very early time great mountains

were regarded by the Chinese as
embodiments of mysterious power
and were viewed as the homes of
immortals.

They became a profound source of

inspiration for artists.

The aim was to capture the inner essence as

well—its energy, life force, spirit.

Early Spring 1072 by Northern Song

Dynasty artist Guo Xi (c.1020 – c. 1090 AD)
Ink and light colours on silk 158 × 108 cm
Many mountains were objects of
imperial worship, with emperors
of successive dynasties praying to
mountains, including the Five
Sacred Mountains at imperial
altars to ensure the prosperity of
the state.

The close conceptual link

between mountains and sacred
power became an endless source
of inspiration for artists, endowing
their works with spiritual auras.
 The Kangxi Emperor's Southern Inspection Tour, Scroll
Three: Ji'nan to Mount Tai
Qing dynasty (1644–1911)
According to Daoist beliefs that go back as far 1698
as the early 6th c BCE, nature is a living body, Wang Hui (1632–1717) and assistants
Handscroll; ink and colour on silk
imbued with a life force, or energy – qi. 67.8 x 1393.8 cm

Mountains are sites where the cosmic vital http://www.metmuseum.org/toah/works-of-art/1979.5

energy is most refined. In these mountains one
could encounter immortals.
Although most Chinese intellectuals
were not committed Daoists they
were attracted to the Daoist idea of
the mountain being the home of
immortals as a counter-image to world
reality.

In addition to the Daoist hermitic

practice of seeking spiritual freedom
in the mountains away from the
restraining social order, there is the
Confucian parallel wherein one takes
refuge in the mountains to escape
from the society, ruled by foreign
invader or corrupt governments, one
cannot accept from a Confucian point
of view.

Also, the idea of a hermitic life fits

easily with Buddhist concepts.
Scattered throughout the mountains,
Buddhist monasteries offered shelters
wherein one could take refuge to
escape from society. Buddhist Temple in the Mountains, 11th century, ink on silk
 Summer Mountains

Qu Ding (active ca. 1023–ca. 1056)

Song dynasty (960–1127)

11th century

Handscroll
ink and pale colour on silk
45.4 x 115.3 cm

Viewers of Chinese landscapes are meant to identify with a human

figure in the painting, allowing them to "walk through, ramble, or
dwell" in the landscape.

In this landscape, lush forests suffused with mist identify the time as a
midsummer evening.
Moving from right to left, travellers make their way toward a temple
retreat, where people are seated together enjoying the view.

Above the temple roofs the central mountain sits majestically.

 Some Chinese artists who are today working in the classical Chinese landscape and / or
calligraphy genres but in a contemporary manner.

HUANG
YAN
(1966- )

Chinese Australian
artist GUAN WEI .
Born 1957, China

Works by ZHANG HUAN and XU BING who Xu Bing 2011

work with Chinese calligraphy.
Refer to the end of the powerpoint for more on these
artists.
 Some Chinese artists who are today working in the classical Chinese landscape genre
but in a contemporary manner.

HUANG
YAN
(1966- )

Chinese Australian
artist GUAN WEI .
Born 1957, China

Works by ZHANG HUAN and XU BING who Xu Bing 2011

work with Chinese calligraphy.
Refer to the end of the powerpoint for more on these
artists.
 A BRIEF HISTORY

Tang Dynasty
By the late Tang Dynasty (618-906), landscape
painting had evolved into an independent
genre that embodied the universal longing of
learned men to escape their everyday world to
commune with nature.

As the Tang dynasty disintegrated, the concept

of withdrawal into the natural world became a
major thematic focus of poets and painters.

Faced with the failure of the human order,

learned men sought permanence within the
natural world, retreating into the mountains to
find a sanctuary from the chaos of dynastic
collapse.

Painting by Dong Yuan (c. 934–962).

“Modes of landscape painting then took shape
in the Five Dynasties period (907-960) with
variations based on geographic distinctions.
For example, Jing Hao (荊浩) and Guan Tong (
關仝) depicted the drier and monumental
peaks to the north while Dong Yuan (董源) and
Juran (巨然) represented the lush and rolling
hills to the south in Jiangnan (south of the
Yangtze River).

http://www.chinaonlinemuseum.com/painting
.php
Landscape painting by Dong Yuan (ca 934 – ca 962) -
a painter active in the Southern Tang Kingdom of the
Five Dynasties and Ten Kingdoms Period.
Song Dynasty 960 - 1279

During the Song Dynasty (960–1279),

landscapes of more subtle expression
appeared.
Immeasurable distances were conveyed
through the use of blurred outlines, mountain
contours disappearing into the mist, and
impressionistic treatment of natural
phenomena.

There was a quality of both solemnity and

tranquillity.
Travellers Among Mountains and Streams
Fan Kuan
1254–1322 A.D.
hanging scroll
ink and colours on silk
155.3 × 74.4 cm

Landscape Painting in Chinese Art | Thematic

Essay | Heilbrunn ...
 Mi Fu (1052-1109), an11th-century scholar-
artist. He was instrumental in formulating the
literati (wenrenhua) theory that the value of a
painting lies not in its simulation of nature but
in its transformation of nature into a vehicle
Mountains and Pines in Spring (Part) Mi Fu that expresses the character and mood of the
(1052-1109 Song Dynasty
painter.

For centuries this theory shaped the style of

the scholar-amateur literati artists who worked
in ink only. They scorned mere representation.

Calligraphy by Mi Fu
Detail of Along the River During Qingming Festival" Zhang Zeduan
early 12th century
http://en.wikipedia.org/wiki/Zhang_Zeduan
Guo Xi, a Northern Song Dynasty painter, has
been well known for depicting mountains,
rivers and forests in winter.

This piece from the 11th century shows a scene

of deep and serene mountain valley covered
with snow and several old trees struggling to
survive on precipitous cliffs.

Guo Xi, a representative painter of

landscape painting in the Northern Song
dynasty, has been well known for depicting
mountains, rivers and forests in winter. This
piece shows a scene of deep and serene
mountain valley covered with snow and
several old trees struggling to survive on
precipitous cliffs.
 Song Dynasty 960 - 1279

Listening to the Wind by Ma Lin, 1246.

Yuan (Mongol) Dynasty

1279 - 1368

With the fall of the Song dynasty in 1279,

and the establishment of the Yuan Dynasty
by the Mongol conquerors, many court
and literary artists retreated from social life,
and returned to nature, through landscape
paintings.

Under this Mongol dynasty, many educated

Chinese were barred from government service,
the model of the Song literati retreat evolved
into a full-blown alternative culture as this Huang Gongwang
disenfranchised elite transformed their estates
into sites for literary gatherings and other
cultural pursuits.
Yuan (Mongol) Dynasty 1279 - 1368

Proud of their status as amateurs, scholar-artists

created a new, distinctly personal form of painting
in which expressive calligraphic brush lines were
the chief means employed to animate their
subjects.

Another distinguishing feature of what came to be

known as scholar-artists painting is its learned
references to the past.

The choice of a particular antique style

immediately linked a work to the personality and
ideals of an earlier painter or calligrapher. Style Huang Gongwang
became a language by which to convey one's
beliefs.
Yuan Dynasty 1279 - 1368

Wu Zhen lived the life of a recluse.

He was not very famous or successful during his

lifetime, but in the Ming period he came to be
designated one of the Four Great Masters of the late
Yuan dynasty and his style was favored by many Ming
painters, most notably Shen Zhou (1427–1509).

Wu was fond of doing "ink plays," and

his drawing shows a cartoonlike simplicity
and directness.
Accompanying the hermit-fisherman,
a symbol of the Yuan unemployed
scholar-artist, is Wu Zhen's poem:

Red leaves west of the village reflect evening rays, Fisherman

Yellow reeds on a sandy bank cast early moon shadows. ca. 1350
Wu Zhen (1280–1354)
Lightly stirring his oar, Handscroll
Thinking of returning home, ink on paper 24.8 x
43.2 cm
He puts aside his fishing pole and will catch no more.
Yuan Dynasty 1279 - 1368

Going beyond representation, scholar-artists

imbued their paintings with personal feelings.

Painting was no longer about the description

of the visible world; it became a means of
conveying the inner landscape of the artist's
heart and mind.

This immediately distinguished their art from

the colourful, illusionistic style of painting
preferred by court artists and professionals.
Such craftsmen might be skilled in capturing an
individual's likeness but they could never hope
to convey the deeper aspects of a man's
character.

The Simple Retreat

ca. 1370
Wang Meng (ca. 1308–1385)
Hanging scroll ink and color on paper
(136 cmx 45 cm)
Signed: "The Yellow Crane Mountain Woodcutter Wang Meng painted this
for the lofty scholar of the Simple Retreat"
 “Wang Meng depicted scholars in their retreats, creating imaginary
portraits that capture not the physical likeness of a person or place but
rather an interior world of shared associations and ideals. He presents
the master of The Simple Retreat as a gentleman recluse.

Seated at the front gate of a rustic hermitage, he is shown holding a

magic fungus, as a servant and two deer approach from the woods. In
the courtyard, another servant offers a sprig of herbs to a crane.
The auspicious Daoist imagery of fungus, crane, and deer as well as the
archaic simplicity of the figures and dwelling evoke a dreamlike vision
of paradise.

In creating this visionary world, Wang transformed the monumental

landscape imagery of the tenth-century master Dong Yuan.

Rocks and trees, animated with fluttering texture strokes, dots, colour
washes, and daubs of bright mineral pigment, pulse with a calligraphic
energy barely contained within the traditional landscape structure.
Encircled by this energized mountainscape, the retreat becomes a
reservoir of calm at the vortex of a world whose dynamic
The Simple Retreat
ca. 1370
configurations embody nature's creative potential but may also suggest
Wang Meng (ca. 1308–1385) the ever-shifting terrain of political power.”
Hanging scroll ink and color on paper
(136 cmx 45 cm)
Signed: "The Yellow Crane Mountain
http://www.metmuseum.org/toah/works-of-art/L.1997.24.8
Woodcutter Wang Meng painted this
for the lofty scholar of the Simple Retreat"
Yuan (Mongol) Dynasty The most famous of these was
1279 - 1368 Huang Gongwang (1269-1354) whose cool
and restrained landscapes were admired by
Zhao Mengfu was a scholar-artist during the contemporaries, and by the Chinese literati
Yuan Dynasty. His rejection of the refined, painters of later centuries.
gentle brushwork of his era in favour of the Another of great influence was Ni Zan
cruder style of the 8th century is considered to (1301-1374), who frequently arranged his
have brought about a revolution that created compositions with a strong and distinct
the modern Chinese landscape painting. foreground and background, but left the
middle-ground as an empty expanse.
The later Yuan dynasty is characterized by the This scheme was frequently to be adopted
work of the so-called Four Great Masters. by painters.

Dwelling in the Fuchun Mountains detail Huang Gongwang c. 1350 Dwelling in the Fuchun Mountains
 Yuan Dynasty painter-poet Ni Zan painted
virtually the same composition his entire life—
a grove of trees on a rocky foreground shore
juxtaposed with distant mountains— and the
subtle variations in each iteration reveal
changes in his circumstances and state of
mind.
This desolate landscape, done for a fellow
scholar-artist, Yu Kan, undoubtedly reflects
Ni's bereavement at the recent death of his
wife and his growing sense of isolation.
His poem reads:

On the riverbank the evening tide begins to fall;

The frost-covered leaves of the windblown grove are sparse.
I lean on my staff—the brushwood gate is closed and silent;
I think of my friend—the glow is nearly gone from the hills.

Wind among the Trees on the Riverbank 1363

Ni Zan (1306–1374)
Hanging scroll, ink on paper
23 1/4 x 12 1/4 in. (59.1 x 31.1 cm) Woods and Valleys of Mount Yu
1372
 Having lost or given away everything he ever owned, he
did his best to forget his worries. He roamed the lakes
and mountains, leading a recluse's life.

Woods and Valleys of Mount Yu, executed two years

before Ni Zan's death, expresses the painter's
contentment in the life of a recluse. The poem ends with
the lines:

We watch the clouds and daub with our brushes

We drink wine and write poems.
The joyous feelings of this day
Will linger long after we have parted.
The dry but tender brushwork is aloof and restrained.
There is a tranquil luminous quality about the painting
that makes it one of the most fully realized works of the
artist's later years.

Woods and Valleys of Mount Yu 1372

Ni Zan (1306–1374)
Yuan dynasty (1271–1368),
Hanging scroll
ink on paper 95.3 x 35.9 cm
Ming Dynasty 1368 - 1644

During the Ming Dynasty , when Han Chinese

rule was restored, court artists produced
conservative images that revived the Song
metaphor for the state as a well-ordered
imperial garden, while literati painters pursued
self-expressive goals through the stylistic
language of Yuan scholar-artists.

Shen Zhou (1427–1509), the patriarch of the

Wu school of painting centered in the
cosmopolitan city of Suzhou, and his Wen Zhengming
Old Cypress and Rock, 1550
preeminent follower Wen Zhengming (1470–
1559) exemplified Ming literati ideals. Handscroll
ink on paper
26.04 x 48.9 cm

Both men chose to reside at home rather than

follow official careers, devoting themselves to
self-cultivation through a lifetime spent
reinterpreting the styles of Yuan scholar-
painters.
 Portrait of Shen Zhou

Painting and poem by Shen Zhou 1427–1509) Ming Dynasty

Poet on a Mountain c. 1500.

White clouds encircle the mountain

waist like a sash,
Stone steps mount high into the void
where the narrow path leads far.
Alone, leaning on my rustic staff I gaze
idly into the distance.
My longing for the notes of a flute is
Lofty Mt. Lu 1467 by Shen Zhou answered in the murmurings of the
gorge.
Qing (Manchu) Dynasty 1644 - 1911
The early Qing dynasty developed in two
main strands: the Orthodox school, and the
Individualist painters,
both of which followed the theories of Dong
Qichang, but emphasized very different
aspects.

The Four Wangs including Wang Jian (1598-

1677) and Wang Shimin (1592-1680), were
particularly renowned in the Orthodox
school, and sought inspiration in recreating
the past styles, especially the technical skills
in brushstrokes and calligraphy of ancient
masters.
The younger Wang Yuanqi
(1642-1715) ritualized the approach of
engaging with and drawing inspiration from a
work of an ancient master. His own works were
often annotated with his theories of how his
painting relates to the master's model.
Landscape after Juran Wang Jian (1598-1677)

http://www.chinaonlinemuseum.com/painting-wang-jian.php
Qing Dynasty 1644 - 1911

The Individualist painters included Bada

Shanren (1626-1705). They drew more from
the revolutionary ideas of transcending the
tradition to achieve an original individualistic
styles.

As the techniques of colour printing were

perfected, illustrated manuals on the art of
painting began to be published. The Manual of
the Mustard Seed Garden, a five-volume work
first published in 1679, has been in use as a
technical textbook for artists and students ever
since.

Dong Qichang Wanluan Thatched Hall 1597

hanging scroll ink and light colours on paper
Qing Dynasty
1644 - 1911

Morally charged
images of
reclusion
remained a
potent political
symbol during
the early years of
the Qing
Dynasty, a period
in which many
Ming loyalists
lived in self-
enforced
retirement.

Wolf Mountain Dong Qichang Date Unknown

Wooded Mountain at Dusk Kun Can 1666 Qing Dynasty
Wooded Mountain at Dusk Kun Can (detail)
1666 Qing Dynasty
1664 by the Qing Dynasty painter, Kun Can
Qing Dynasty 1644 - 1911
The poem reads:

Thin mists fade at sunset,

The smooth lake ripples like green jade.
The autumn is arriving, from the
mountain ridges where tumi [a Chinese
wild bush] grows,
A man is walking across the bridge.
The colours of the trees block the view
of the serene sky,
The ringing bells indicate an old temple
afar.
The westerly wind blows through one's
hair,
It is time to sail off, rowing a boat made
of magnolia.
A poem by the later artist Wang Zhen (1867-1938) appears on the side
of the scroll. Wang's poem is written on the mount and is an allusion
to his Buddhist faith:

'Strolling along the Western banks of the stream,

With the autumnal clouds filling the gully, The autumn mountain at sunset
While hearing the sounds of bells fading into the clouds 1735 FANG Shishu
One suddenly realizes the truth of Chan Buddhism. (1692–1751) Qing dynasty
Inscribed by Wang Zhen, white dragon hermit, in the year renxu. hanging scroll; ink and colour on paper
[1922]' 124 x 61 cm image
227 x 82 x 92 cm scroll AGNSW
Qing Dynasty 1644 - 1911

QIAN DU
1763–1844
Landscape after Juran

album leaf
ink on paper
31.7 x 24.2cm image
 The isolation of the figure in this painting
by WANG Jianzhang,
the mountain, and the magic fungus, all
evoke the Daoist idea of individuals
seeking spiritual freedom and
immortality in the great mountains.

The poem reads:

Trees on the cliff cage clouds, half moist.

The brushwood gate beside a steam is
newly opened.
Facing the dawn, I seek for a poem, all
alone;
As I gather fungus the sun sets, and I
return.’

Returning Home from Gathering Fungus

1628
Qing
hanging scroll; ink and slight colour on paper
85.4 x 51.2cm
AGNSW
Qing Dynasty 1644 - 1911

Night Rain at Xiao and Xiang River

WANG Yuanqi (1642–1715)

1699
Medium
hanging scroll, ink on paper

81.3 cm x 34.5 cm
Qing Dynasty 1644 - 1911

River and sky shrouded in the mist of sunset rain

Kangxi 1662- 1722

hanging scroll

ink and colour on paper

57.8 x 22.9cm

Art Gallery Society of New South Wales

Qing Dynasty 1644 - 1911

ZHANG Peidun (China 1772–1846

1844

hanging scroll; ink and colour on silk

82.5 x 44 cm
Once poetic inscriptions had become an
integral part of a composition, the recipient of
the painting or a later appreciator would often
add an inscription as his own "response." Thus,
a painting was not finalized when an artist set
down his brush, but it would continue to
evolve as later owners and admirers appended
their own inscriptions or seals.

Most such inscriptions take the form of

colophons placed on the borders of a painting
or on the endpapers of a hand-scroll or album;
others might be added directly on to the
painting. In this way, a painting was
embellished with a record of its transmission
that spans more than a thousand years.
To "read" a Chinese painting is to enter into a
dialogue with the past; the act of unrolling a
scroll or leafing through an album provides a
further, physical connection to the work. An
intimate experience, it is one that has been
shared and repeated over the centuries.
Three Friends of Winter Ma Yuan (c.1160-1225)
A contemporary Chinese artist who is working in
the classical Chinese landscape genre but in a
contemporary manner is HUANG YAN .
Born1966

He is particularly known for his series of

landscape on body works which are classical
Chinese landscape paintings directly painted on
the body or face of the artist.

Refer to the end of the powerpoint for more on Huang Yan.

http://www.galerieloft.com/huang-
yan%E9%BB%84%E5%B2%A9#
A contemporary Chinese artist who is working
with Chinese calligraphy is ZHANG HUAN.

1/2 TEXT 1998.

C-type photograph on Fuji archival paper
124.46 x 104.14 cm
A contemporary Chinese Australian artist who is
working in the classical Chinese landscape genre but
in a contemporary manner is GUAN WEI .
Born 1957, Beijing, China

Unfamiliar Land
Guan Wei 2006
Another contemporary Chinese artist who is
working with Chinese calligraphy is XU BING.

Born 1955, Chongqing, China Currently lives in

New York City

Xu Bing is a contemporary Chinese artist

associated with the New Wave of Fine Arts
movement. Since its inception in 1985, the
movement has produced art denouncing
political oppression.

A book from the sky 1987-91 is composed of

bound books covering the floor. Reams of paper
are draped overhead, and recall the daily papers
in China which are pasted up for all to read.
These reams display thousands of characters
that were carved by Xu Bing and then printed by
a traditional Chinese press in Beijing. XU BING

Paradoxically, all of the characters were invented 2011

by the artist.
The work infers that the aim of printing, which
is to spread knowledge, has been subverted.

This work critically questions the notion of

power and the collapse of political dialogue
through the written word ― a symbol of
history and culture in China.
This magnificent installation symbolises
aspects of the old and the emerging China.
While the medium and technique are
traditionally Chinese, the scale and intent of
the work align it with contemporary artistic
practice.
A book from the sky 1987-91:
Woodblock print, wood, leather, ivory
Four banners: 103 x 6 x 8.5cm (each,
folded):19 boxes: 49.2 x 33.5 x 9.8cm (each,
containing four books)
 Carved wooden
printing block used in
making book from the
sky
http://www.artzinechi
na.com/display_vol_ai
d253_en.html

Xu Bing,spent long periods studying traditional Chinese printing methods.

He decided to use a typographic style perfected during the Song Dynasty
(960-1279 CEgiving it an archaic quality.
He also spent much time researching calligraphy, ancient characters, and
the history of books before beginning the work.

Xu Bing originally titled his creation A Mirror to Analyse the World: The
Last Book of the End of the Century (Xi shi jian - shiji mo zhuan) but artists
and critics came to refer to it as Tianshu, which can be translated from
Mandarin either as "book from the sky" or, more literally, "heavenly book"
(Doran, 2001). http://teachartwiki.wikispaces.com/Book+from+the+Sky--Xu+Bing
The White Rabbit Collection is one of the
world’s largest and most significant collections
of contemporary Chinese art. Founded by Kerr
and Judith Neilson, it focuses on works
produced after 2000.
30 Balfour St Chippendale Sydney NSW

Thursday – Sunday
10 a.m. to 6 p.m.

White Rabbit Gallery

 Addendum

Saturday, 23 April 2011

Two pieces of a torn 660-year-old painting held
by Taiwan and China will be reunited for the
first time in centuries at an exhibition at
Taiwan's national museum, in a sign of
warming ties between the rivals.
The main part of Dwelling in the Fuchun
Mountains
by Chinese landscape painter Huang
Gongwang, has been stored in Taipei's Palace
Museum since 1949, when the two sides split
during a civil war. The other part of the 20-
foot-long painting will be shipped from a
museum in China's Zhejiang province. The 40-
day exhibition is seen as a show of support by
China for Taiwan's President Ma Ying-jeou.
Handscrolls –are used for horizontal paintings and calligraphy. Although often
displayed fully opened in modern museums, this format was traditionally
viewed section by section, unrolling and rerolling a portion at a time, moving
from right to left. Separate pieces of paper are often appended to the mounting
after the work of art (which can be on numerous sheets of paper or silk
arranged end to end) to provide space for later viewers to inscribe
commentaries. The entire mounting is attached to a wooden dowel at the end
on the far left, on which the handscroll is wound. The right edge of the
handscroll typically has a length of woven silk to serve as a wrapper when it is
closed, as well as a ribbon and clasp to secure the roll.

Ming Dynasty, dated AD 1544

The scroll begins with a calligraphic

frontispiece, written in large seal
script. Frontispieces like these were in
use as early as the Yuan Dynasty
(1279-1368). It is followed by a small
painting which depicts the Hall set
within a garden by the riverside. This
was a subject that had long been
associated with the painters of the
Wu school. The scroll continues with
theZhoujintang ji, a piece of
calligraphy written by Chen in running
script.
Hanging scroll—This format is used for
vertical compositions. The completed
image is mounted onto a paper backing,
then framed with decorative silk
borders. The silk mounting is attached
to a wooden rod at the bottom to
provide the necessary weight, so that
the whole will hang smoothly on a wall.
This rod also helps to roll up the
painting for storage. A hanging scroll is
suspended from a cord tied to a thin
wooden strip attached to the top of the
silk mounting. In Japan, paintings are
traditionally mounted with more
borders of different colored material
than in China. Furthermore, two
hanging silk streamers are suspended
from the tops of the hanging scroll
mountings, a practice that is probably
The autumn mountain at sunset
an archaic holdover derived from early 1735 FANG Shishu
banners. (1692–1751) Qing dynasty
hanging scroll; ink and colour on paper
124 x 61 cm image
227 x 82 x 92 cm scroll AGNSW
Album—are made up of
relatively small square,
rectangular, or fan-shaped
paintings or calligraphy
mounted onto individual pages
and then assembled in a
booklike structure (viewed
from right cover to left).
Collections such as this can be
assembled by artists or
collectors and are organized
according to a specific artist,
period, or subject matter.

Landscape in 'boneless' style by Hu Youkun, an

album leaf painting

http://www.britishmuseum.org/explore/highlights/highlight_objects/asia/l/landscape_i
n_boneless_style_by.aspx
Fan—Traditionally, oval fans made of stiffened silk mounted on a bamboo stick
were used in China. Folding fans, made of folded paper braced by thin bamboo
sticks, are thought to have been developed in Japan and Korea and then exported
to China, probably during the Ming Dynasty.

The surfaces of these fans were often decorated with small-scale paintings or
calligraphic inscriptions. To better preserve the work of art, fans are often removed
from their bamboo frames and mounted onto album leaves.

Although this painting is by the artist

Wang Hui, the influence of Ni Zan
(1301-74) is clear. The clump of trees,
the empty pavilion in the foreground
and the horizontal strokes and ink dots
depicting the mountains are all typical
of the Yuan master. In fact, Wang Hui
comments: 'All of Ni Zan but not all of
Wang Hui is contained in this'.
Wang Hui was one of a group of
painters known as the Four Wangs:
orthodox masters of the early Qing
Dynasty (1644-1911).
Linear perspective was introduced by
Europeans. The Italian Jesuit priest Matteo
Ricci criticized Chinese art in the 16th century
for its lack of perspective and shading, saying it
looked "dead" and didn't have “any life at all."
The Chinese for their part criticized oil painting
brought by the Jesuits as being too lifelike and
lacking expression.

Sculpture, which involved physical labour and

was not a task performed by gentlemen, never
was considered a fine art in China.

http://elearning.npm.gov.tw/chinese_painting
s_en/L01/index.htm