PLATE XVI. PORTRAIT OF A PRIEST
Yüan or Early Ming Period. Collection of H. Rivière.
As a landscape painter he seems to have worked in the style of the Southern School, with a fine, simple line in which may still be seen traces of the ancient tradition that extends back to Ku K’ai-chih. This characteristic line is found in the paintings of men and horses where the hand of Chao Mêng-fu is distinguishable. He bequeaths it to the large school which he founded, and, through his pupils, it becomes the inheritance of his imitators in the Ming period. It is more than probable that almost all of the paintings by his pupils, bearing the signature Tzŭ-ang, are attributed to the master, while his own paintings are ascribed to Han Kan, painter of horses in the T’ang period. However, among the numerous works attributed to Chao Mêng-fu, there are a few in which we recognize the vibrant and flexible line which is seen in his landscapes. These paintings bear the signature of Tzŭ-ang, in all probability a false one, but the work of art itself will always be of greater value in determining its authenticity than the most impressive of inscriptions. If the technique and the quality of the line are sufficiently similar to warrant attributing to the same hand the landscape in the British Museum, and any particular painting of horses, this may be regarded as sufficient evidence on which to base our own opinion as to his style.
Amongst his grooms and mounted soldiers, Chao Mêng-fu painted the different races which the wave of Mongolian invasion had swept into China: Chinese from the central provinces, Tartars, Mongols with fur caps, Moslems of a Semitic type from Turkestan, with white turbans and heavy earrings. Whether his subject was the little Tartar horse from the Mongolian plains or the beautiful steeds of ancient Transoxiana, always brought as tribute by way of Khotan to the Chinese court, he gave the life of the horse a singular beauty, portraying him in an equally happy manner whether in the act of racing or in the attitudes of repose. In his mind still dwelt the vision of Sung ideals, which proclaimed the hidden soul of things and valued spirituality and life in a painting. Although we see marked evidence of the Southern style in his work, his paintings are more strongly colored than are those of that school. The influence of the Yüan period begins to make itself felt. It brings out values in colored pigment, emphasizes its violence and paves the way for a new tradition.
Chao Mêng-fu has been compared by Chinese critics to his great predecessor Han Kan. The writings, however, are unanimous in stating that, notwithstanding his undeniable mastery, he lacked something of the vigor of the earlier master. When we attempt to compare the two styles through the aid of paintings of the T’ang period, wherein a reflection of the great animal painter may be sought, the writings appear to be confirmed in attributing a more positive and forceful character to the work of Han Kan or the unknown group of painters around him. But Chao Mêng-fu seems to have possessed in a higher degree the feeling of movement and life, and to have been less hampered in his choice of poses. Centuries of study and of observation had intervened between the great animal painter of the T’ang epoch and his worthy rival of a later period.
PLATE XVII. HORSE
Painting by an unknown artist. Yüan or Early Ming Period. Doucet Collection.
Like Chao Mêng-fu, Ch’ien Hsüan, or Ch’ien Shun-chü, retired from public life at the downfall of the Sung dynasty. He was a member of a group of the faithful over which Chao presided, but, more decided than the latter in his opposition to the new dynasty, he was indignant at his confrère’s defection and refused to follow his example. He lived in retirement, devoting himself to painting and to poetry up to the time of his death. He also continued the Sung tradition under the Yüan dynasty to which, as a matter of fact, he belonged only during the second part of his life. He painted figures, landscape, flowers and birds. His delicate line is not lacking in strength, and he seems to have been especially endowed with a sense of form which approached greatness in its simplicity. Whether the subject is a young prince or a pigeon perched on the summit of a rock from which chrysanthemums are springing, the same dignified and tranquil nobility is asserted with ease. He still used the quiet and restrained coloring of the Sung period and prolonged, without impairing it, the great tradition that a century and a half could not quite efface.
Of Yen Hui we know almost nothing; the books state briefly that he painted Buddhist figures, birds and flowers, and that he was past master in the painting of demons. Nothing is known of the date of his birth or if, by his age and training, he could be classed in the Sung period, but several admirable paintings by him are extant which serve to show how Sung art was still interpreted by exceptional masters in the Yüan period. His line is strong, broader, fuller and more abrupt than that of Chao Mêng-fu or Ch’ien Shun-chü. The quivering vitality that emanates from his pictures is thrilling. Whether the subject is a peony heavy with dew, whose drooping petals presage the approaching end, or a Buddhist monk patching his mantle, the fleeting moment is seized with such intuitive power that prolonged contemplation of the painting creates the impression that it is suddenly about to come to life. There is something sturdier, more startling, less dreamy in these great painters who continue the traditions of Sung art; their work alone demonstrated that tradition could be revived and that ancient China, under the Mongolian dynasty, was still preserving its creative spirit and advancing resolutely into fertile fields.
In Huang Kung-wang and Ni Tsan, we approach a different order of things. Lines began to take on a classical character, to be divided into a series of different types, which painters adopted according to their temperament and requirements, and finally became impersonal and academic. Both of these painters, nevertheless, were under the spell of early influences extending back to the T’ang artists. Through study of these old masters they returned to the use of a full and sometimes vivid color, but kept a profound love of nature, and a fresh and original vision, by which they still perpetuated the inspiration of Sung painting in a new form. With these painters, however, new features appeared. Reds and purples became dominant notes amidst rich greens which set them off and enhanced their brilliancy. The vision of landscape itself is somewhat more realistic and less subtle. In all of these essentials Ni Tsan, who died in 1374, brings us nearer to the Ming period.