Shitao orShi Tao (simplified Chinese:石涛;traditional Chinese:石濤;pinyin:Shí Tāo;Wade–Giles:Shih-t'ao; other departmentYuan Ji (Chinese:原濟;Chinese:原济;pinyin:Yuán Jì), 1642 – 1707), born into theMing dynasty imperial clan asZhu Ruoji (朱若極), was a Chinese Buddhist monk, calligrapher, andlandscape painter during the earlyQing dynasty.[1]
Born in theQuanzhou County inGuangxi province, Shitao was a member of the royal house descended from the elder brother ofZhu Yuanzhang. He narrowly avoided catastrophe in 1644 when the Ming dynasty fell to invadingManchus and civil rebellion. Having escaped by chance from the fate to which his lineage would have assigned him,[2] he assumed the name Yuanji Shitao no later than 1651 when he became a Buddhist monk.
He moved fromWuchang, where he began his religious instruction, toAnhui in the 1660s. Throughout the 1680s he lived inNanjing andYangzhou, and in 1690 he moved toBeijing to find patronage for his promotion within the monastic system. Frustrated by his failure to find a patron, Shitao converted toDaoism in 1693 and returned to Yangzhou where he remained until his death in 1707. In his late years, he is said to have greeted theKangxi Emperor while the latter was visiting Yangzhou.
Shitao used over two dozencourtesy names during his life. Both like and unlikeBada Shanren, his feelings for his family history can be deeply felt from these.[3]
Among the most commonly used names wereShitao (Stone Wave – 石涛),Daoji (道濟;Tao-chi),Kugua Heshang (Bitter Gourd Monk – 苦瓜和尚),Yuan Ji (Origin of Salvation – 原濟),Xia Zunzhe (Honorable Blind One – 瞎尊者, blind to worldly desires),Da Dizi (The Cleansed One – 大滌子).
As a Buddhist convert, he was also known with the monastic name Yuan Ji (原濟).[4]
Da Dizi was taken when Shitao renounced hisBuddhist faith and turned toDaoism. It was also the name he used for his home in Yangzhou (Da Di Hall – 大滌堂).
Shitao is one of the most famous individualist painters of the early Qing years. The art he created was revolutionary in its transgressions of the rigidly codified techniques and styles that dictatedaesthetics at the time. Imitation was valued over innovation, and although Shitao was clearly influenced by his predecessors (namelyNi Zan andLi Yong), his art breaks with theirs in several new and fascinating ways.
His formal innovations in depiction include drawing attention to the act of painting itself through his use of washes and bold, impressionistic brushstrokes, as well as an interest in subjective perspective and the use of negative or white space to suggest distance. Shi Tao's stylistic innovations are difficult to place in the context of the period. In acolophon dated 1686, Shitao wrote: "In painting, there are the Southern and the Northern schools, and incalligraphy, the methods of the Two Wangs (Wang Xizhi and his sonWang Xianzhi).Zhang Rong (443–497) once remarked, 'I regret not that I do not share the Two Wangs' methods, but that the Two Wangs did not share my methods.' If someone asks whether I [Shitao] follow the Southern or the Northern School, or whether either school follows me, I hold my belly laughing and reply, 'I always use my own method!'"[5][note 1]
Shitao wrote several theoretical works, includingSayings on Painting from Monk Bitter Gourd (Kugua Heshang). He repeatedly stressed the use of the "single brushstroke" or the "primordial line" as the root of all his painting. He uses this idea in the thin sinuous lines of his painting. The large blank areas in his work also serve to distinguish his unique style.[6] Other important writings include the essayHuayu Lu (Round of Discussions on Painting) where he repeats and clarifies these ideas, and also compared poetry to painting. He aimed to use paint to transmit the message ofChan Buddhism without the use of words.[7]
The poetry and calligraphy that accompany his landscapes are just as beautiful, irreverent, and vivid as the paintings they complement. His paintings exemplify the internal contradictions and tensions of theliterati or scholar-amateur artist, and they have been interpreted as an invective against art-historical canonization.
The10,000 Ugly Inkblots is a perfect example of Shitao's subversive and ironic aesthetic principles. This uniquely apperceptive work challenges accepted standards of beauty. As the carefully painted landscape degenerates intoJackson Pollock-esque splatters, the viewer is forced to recognize that the painting is not transparent (immediate, in the most literal sense meaning without media) in the way it initially purports to be. Solely because they are labeled "ugly," the ink dots begin to take on a sort of abstract beauty.
TheReminiscences of Qinhuai is another of Shitao's unique paintings. Like many of the paintings from the late Ming dynasty and early Manchurian sovereignty it deals with man's place in nature. Upon a first viewing, however, the craggy peak in this painting seems somewhat distorted. What makes this painting so unique is that it appears to depict the mountain bowing. A monk stands placidly on a boat that floats along theQin-Huai river, staring up in admiration at the genuflecting stone giant. The economy of respect that circulates between man and nature is explored here in a sophisticated style reminiscent ofsurrealism ormagical realism, and bordering on the absurd. Shitao himself had visited the river and the surrounding region in the 1680s, but it is unknown whether the album that contains this painting depicts specific places. Re-presentation itself is the only way the feeling of mutual respect that Shitao depicts in this painting could be communicated; the subject of a personified mountain simply defies anything simpler. Shitao also painted other "reminiscences" in this style, including "Reminiscences of Nanjing" that reinforced his legacy.
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