The imperial inspection tours of the Kangxi
and Qianlong emperors were unique in Chinese history. Other emperors in
other eras had from time to time completed a single inspection tour of
the empire or made the epic journey to Mount Tai to worship Heaven, but
the Qing emperors were the first to undertake multiple tours of
inspection to all corners of the empire. In fact, these personal
inspection tours were part of a strategy for extending and solidifying
Manchu rule throughout the empire. During his 60-year reign, the Kangxi
Emperor completed six southern inspection tours. The Kangxi Emperor's
grandson, the Qianlong Emperor, followed his example and also made six
southern tours.
THE KANGXI EMPEROR’S SECOND SOUTHERN INSPECTION TOUR OF 1689, DOCUMENTED BY WANG HUI AND HIS ASSISTANTS
Politically,
the Kangxi Emperor's first two southern tours were the most
significant. The emperor embarked on his first tour in 1684, just one
year after the suppression of the Three Feudatories rebellion. His
second tour, in 1689, was longer in duration, more extensive in its
itinerary, and grander in its display of imperial pomp. It was this
more splendid second tour that the emperor chose to have commemorated
by a set of twelve monumental scrolls, collectively titled "Picture of the Southern
Tour" (Nanxuntu). The Kangxi Emperor chose Wang Hui (1632-1717), the foremost master of the
"Orthodox School" of painting, to direct the painting of these
important scrolls. [See The Grandeur of Art during the Qing for more about the Orthodox School of painting.] Each scroll
measures more than 27 inches in height and up to 85 feet in length. The
entire set took about 8 years to produce, and if extended end to end,
would measure more than three football fields in length. Documenting
the pageantry and the politics of the Kangxi Emperor's tour in rich
color and vivid detail, these scrolls follow the route of the emperor's
inspection tour virtually from beginning to end: from Beijing in the
north, along the Grand Canal, crossing the Yellow and the Yangzi
rivers, through all the great cultural centers of the South --
Yangzhou, Nanjing, Suzhou, and Hangzhou. Each of the twelve scrolls
that were commissioned to document this tour takes one segment of the
journey as its subject.
This unit showcases two of the twelve Southern Tour scrolls
-- specifically the third and the seventh in the sequence. The third
scroll, which is set in the province of Shandong in the north, features
tall mountain ranges and culminates with the emperor’s visit to the
great sacred mountain of the east, Taishan, or Mount Tai. The seventh
scroll shows the Kangxi Emperor's passage in the fertile, flat lands of
the South, along the Grand Canal, from Wuxi to Suzhou.
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THE QIANLONG EMPEROR’S SOUTHERN INSPECTION TOUR OF 1751, DOCUMENTED BY XU YANG AND HIS ASSISTANTS
The
Qianlong Emperor undertook six southern inspection tours, just as did
his grandfather, the Kangxi Emperor. The first tour was completed in
1751, when he had been on the throne 15 years, and like his grandfather,
Qianlong commissioned a set of twelve monumental scrolls
to document this journey. But the painting of these scrolls under the
direction of the court artist Xu Yang (act. 1750-after 1776) did not begin until 1764. The scrolls
were completed in 1770, in time to be presented to the Qianlong
Emperor on his 60th birthday.
Like the Kangxi Emperor's Southern Tour scrolls,
the Qianlong Emperor's twelve scrolls were kept together in a
special palace storeroom for imperial portraits and maps until the late
19th or early 20th century, when they were dispersed. The fourth and
the sixth scrolls in the series are now housed at The Metropolitan
Museum of Art in New York City and are the focus of this unit. The
fourth scroll depicts the Qianlong Emperor's inspection of water
control measures at the confluence of the Huai and Yellow (Huang)
Rivers and highlights the importance of flood prevention in the low-lying
lands of the South. In the sixth scroll the Qianlong Emperor is shown
entering the city of Suzhou by way of the Grand Canal. (Both Suzhou and
the Grand Canal were important sources of revenue for the Qing
government.) Other
scrolls from both the Kangxi and Qianlong sets are in public
collections in China, Europe, Canada, and the United States.
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HOW THE INSPECTION TOUR SCROLLS WERE PRODUCED
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One
might wonder why the Chinese came to use the handscroll as a format for
painting. Consider that almost all early writing systems began with
scrolls, such as the papyrus rolls of Egypt, which continued to be used
during Roman times. The Torah, the Hebrew Bible, was also written on a
scroll, for early materials used for writing, such as papyrus, could
not be folded into book form, but had to be rolled. The same was true
in China: In earlier periods the Chinese used woven silk or strips of
bamboo tied together as a writing surface, and the most efficient way
to mount these surfaces was as long rolls. So the scroll format long
preceded the use of the codex, or book. And in China the scroll
persisted as the format of choice for artists who wanted to create
long, narrative pieces, and in particular long, landscape scenes.
Viewing a Handscroll:
An Intimate Encounter
If
one considers the act of unrolling a handscroll, one can see that it
can only be unrolled at a certain distance -- the distance with which
it can be held open with two hands. Thus, the act of handling and
viewing a handscroll makes for a very intimate encounter with the work
of art, and perhaps this is why the Chinese, in addition to preferring
the handscroll format, have always valued the mark of the artist -- the
"heart print" of the artist communicated through his brush work -- as
being the most important aspect of a work of art, rather than a
visually faithful representation of the external world.
Displaying a Handscroll
The
Chinese tradition of displaying a painting is quite distinct from that
of Europe. Hanging scrolls might be brought out for special occasions;
they might reflect the marking of a season or a special event. After
the passing of such an event, however, the scroll would be put away.
Because works on silk and paper are light sensitive, they cannot be
kept out for long periods of time. As a result, the viewing of
paintings was always a special occasion. This is also true for
handscrolls. One would bring the scroll out either to regard and enjoy
by oneself, or perhaps with one or two others at most. |
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To
produce scrolls as large as the ones featured in this unit, a master
artist would first create a series of draft scrolls -- full-size
renditions on paper -- wherein he would sketch out the content of each
scroll. He would do this in ink and light color on paper, with only
suggestions of where figures might be placed. These draft scrolls would
then be submitted to the emperor for his approval. After the official
approval of the drafts, the silk and lavish mineral colors to be used
in the final version would be issued to the artist. The draft scrolls
would then become the reference for a team of artists
who would set to work on the final paintings, each following his
specific area of specialization. Some artists on the team were
specialists in architectural rendering, others in the painting of human
figures, and still others in landscape detail. It is unlikely that the
master artist, Wang Hui in the case of the inspection tour scrolls of
the Kangxi Emperor, painted much of the final scrolls himself. His team
of subordinates were experienced artists whom he had recruited and
brought to the capital specifically to complete this project. All of
these artists had been trained to paint in a style that was consistent
with his own. Though Wang Hui probably closely monitored their work and
the overall production process, the enormous task of actually painting
these twelve monumental scrolls mostly fell to this team of subordinate
specialists.
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VIEWING THE INSPECTION TOUR SCROLLS TODAY IN LIGHT OF THEIR INTENDED PURPOSE
The Southern Tour scrolls of
the Kangxi and Qianlong emperors were never intended for a general
audience. Celebratory and commemorative, they were created as
historical documents for posterity and not intended to set stylistic
precedents or to woo viewers of the time. In spite of their enormous
scale, ravishing color, vivid detail, and the vast amount of labor
required to create them, these works were scarcely seen at all once
they had been produced. They were not put on public display; probably
very few members of the court, and certainly none of the public, had
access to them. They were kept in a special storeroom for maps and
imperial portraits, where they awaited the judgment of history. Today
these scrolls serve not only as a testimony to the political ambitions
of the Qing emperors to preside over a prosperous, unified empire, but
also provide invaluable documentary evidence about daily life in
traditional China.
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IMPERIAL LEGITIMACY AND THE COSMIC ORDER: THE KANGXI EMPEROR'S VISIT TO MT. TAI
The
Kangxi Emperor’s southern inspection tour took him to some of the most
significant cultural sites in the empire. It is important to remember
that a key function of the Southern Tour paintings was to commemorate and
highlight those moments when the Kangxi Emperor performed a significant
ceremony or ritual activity that underscored his identity as an ideal
Chinese monarch. Early on in his tour, as is documented in the third
scroll of the series, the Kangxi Emperor is shown visiting the sacred
mountain of the east, Taishan, or Mount Tai. Scroll Three is about 45
feet long, and it shows the Kangxi Emperor at the outset of a day's
journey on the city wall of Ji'nan, the provincial capital of Shandong.
The scroll then follows the course of his entourage and his outriders
all the way to the sacred mountain, which is in effect the scroll's
"finale."
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Worship at Mt. Tai, from The Kangxi Emperor's Southern Inspection Tour, Scroll Three: Ji'nan to Mount Tai |
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Significance of Mt. Tai as a Pilgrimage Site
Unlike in the West, where sectarian divisions are emphasized, in China
it was possible for a person to be a Confucian in his governmental
life, a Daoist (Taoist) in his private life, and also a Buddhist. These
three traditions often overlapped in the practice of everyday life. Mt.
Tai is an excellent example of the Chinese approach to an integrated
religious life. All three major Chinese religious and philosophical
traditions -- Confucianism, Daoism, and Buddhism -- had major temples
on Mt. Tai, and these temples were important pilgrimage sites. But Mt.
Tai had long been a sacred mountain, even before any of these
philosophies had fully evolved in China. Farmers went there to pray for
rain; women went to pray for male offspring. Confucius himself had
visited Mt. Tai and commented on the wonderful view from which his home
province was visible. All this meant that Mt. Tai was a sacred site for
the imperial polity as well. From at least the Qin dynasty (221-206
BCE), Mount Tai had been appropriated by Chinese emperors as a site that
was important to the legitimacy of their rulership. Throughout Chinese
history, emperors made elaborate pilgrimages to Mount Tai to "worship
Heaven" and to identify themselves with the power associated with this
sacred place. Worshipping at Mt. Tai was a significant act that
illustrated the intricate link between imperial legitimacy and the
maintenance of the "cosmic order." [See The Grandeur of the Qing State for more on imperial legitimacy.]
Significance of the Kangxi Emperor’s Visit to Mount Tai
The Kangxi Emperor’s visit to Mount Tai was a particularly significant
event because he was Manchu and not ethnic Han Chinese, for the Qing
dynasty was in fact a conquest dynasty. As a non-Han ruler, the Kangxi
Emperor was faced with the question of how to fit, as an outsider, into
the Chinese pattern of cosmic integration -- of how to define for the
conquering Manchu rulers a place in the Han Chinese cosmos. In fully
acting out his role as the Son of Heaven, a Chinese emperor had a
series of annual religious responsibilities, including the ceremonial
worship at the Temple of Heaven (the imperial sacrificial altar in
Beijing). But only emperors who were worthy of asking Heaven for its
benediction dared to go to Mount Tai, ascend the mountain, and perform
a sacrifice to Heaven there. The Kangxi Emperor did not actually
perform a sacrifice on Mount Tai, but the very fact that a Manchu
emperor would go to this sacred mountain, climb it, and record that
event in a painting for all posterity was something that reverberated
throughout the empire. Everyone took notice of this extraordinary
event. In effect this act was a way for the Kangxi Emperor to declare
openly what kind of ruler he wanted to be; to say that he wished to
rule China not as a Manchu emperor opposed to the Han Chinese, but
rather as a traditional Han monarch, ruling over a traditional Chinese
empire.
Go to THE KANGXI EMPEROR'S SOUTHERN INSPECTION TOUR, SCROLL THREE: JI'NAN TO MOUNT TAI
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THE
IMPORTANCE OF CONTROLLING THE WATERS: THE QIANLONG EMPEROR'S INSPECTION
OF WATER CONTROL MEASURES AT THE HUAI AND YELLOW RIVERS
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The Qianlong Emperor Inspecting Water Control Measures at the Confluence of the Huai and Yellow Rivers, from The Qianlong Emperor's Southern Inspection Tour, Scroll Four: The Confluence of the Huai and Yellow Rivers |
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Throughout
history management of the empire's vast network of rivers, canals, and
irrigation systems has been a fundamental task of China's rulers, while
the threat of floods has been the greatest threat to economic and
political stability. During the Qing dynasty, insuring that the Grand
Canal remained passable for the transport of grain taxes and commercial
goods from Southern China to Beijing, the capital in the north, was a
paramount concern. The fourth scroll in the series recording the
Qianlong Emperor's first southern inspection tour of 1751 depicts the emperor
looking over the confluence of the muddy, yellow waters of the Yellow (Huang) River and the clear waters of the Huai River, which was the
critical point in the entire water control network of Southern China.
Until 1860 the Yellow River flowed south of the Shandong Peninsula
toward the ocean, and before reaching the ocean, merged with the Huai
River. That point of convergence was the place where flooding was most
likely to occur, for the Yellow River carried so much silt that it was
constantly filling up the river bed and was prone to overflowing its
boundaries. Flood prevention here was essential, for if the Yellow
River overflowed, it would flood much of the arable land in Southern
China. Thus, the confluence of these two rivers was the
center of a great deal of attention throughout the Qing dynasty, and
enormous stone dikes and a number of complex waterways were built
during this time to prevent flooding in this area.
Go to THE QIANLONG EMPEROR'S SOUTHERN INSPECTION TOUR, SCROLL FOUR: THE CONFLUENCE OF THE HUAI AND YELLOW RIVERS
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SILK, COMMERCE, AND THE IMPORTANCE OF SUZHOU AND THE GRAND CANAL
The Kangxi Emperor's Visit to Suzhou in 1689
The seventh of the twelve scrolls recording the Kangxi Emperor's second
southern inspection tour takes the viewer from the city of Wuxi to the
city of Suzhou in the fertile Yangzi River delta region of
China. This is the commercial heartland of the empire -- an area
crisscrossed with a network of canals and prosperous cities. Fully
one-third to one-half of the economic wealth of the entire empire was
concentrated in this area, and it was enormously important for the
emperor to ally himself politically with the gentry of this region.
The
culmination of the seventh scroll depicts the Kangxi Emperor's
residence in Suzhou. It was not at the house of the provincial
governor, as might be expected, but rather at the house of the Silk
Commissioner, who was technically the emperor's bond servant. The Silk
Commissioner was part of the emperor's private entourage, but was
stationed in Suzhou in order to supervise the manufacture of silk.
Suzhou was the center of the silk manufacturing industry in China, and
silk was one of the commodities that was an imperial monopoly, the
revenue from which went directly to the emperor's "privy purse," which
refers to those monies used exclusively to underwrite the cost of
running the imperial palaces. These monies were the private purview of
the emperor -- his private, discretionary funds -- and they were not
part of the government taxation system, which of course collected
monies for the expenses of the government itself. Being a major source
of funds for the imperial privy purse, Suzhou's silk industry was of
special interest to China's rulers.
Go to THE KANGXI EMPEROR'S SOUTHERN INSPECTION TOUR, SCROLL SEVEN: WUXI TO SUZHOU
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The Qianlong Emperor Entering Suzhou on Horseback, from The Qianlong Emperor's Southern Inspection Tour, Scroll Six: Entering Suzhou Along the Grand Canal |
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The Qianlong Emperor's Visit to Suzhou in 1751
The sixth of the twelve scrolls recording the Qianlong Emperor's
first southern inspection tour depicts the emperor visiting the city of
Suzhou, just as his grandfather, the Kangxi Emperor, had done some 60
years earlier. Suzhou remained the cultural capital of China even into
the 18th century, and both emperors' visits underscore the importance
of Suzhou to the imperial household as well as to the rich commercial
life of China under the Qing dynasty.
Following
the Grand Canal from the outskirts of Suzhou, past Tiger Hill, to a
panoramic view of the walled city, the sixth scroll depicts the
Qianlong Emperor entering Suzhou on horseback, in preparation for
riding the final leg of his journey to the Silk Commissioner's
residence, where he was to spend the night, just as his grandfather did.
The sixth scroll also shows the imperial barge of the Emperor’s mother,
who accompanied him on his tour, being pulled along the Grand Canal on
the outskirts of the city. During Qing times the Grand Canal was a
major conduit for grain, salt, and other important commodities. Any
taxes that were paid in kind were paid in grain, which was shipped
along the Grand Canal. Thus, control of the Grand Canal was of critical
importance to Qing rulers.
Scroll Six follows the Grand
Canal past a number of commercial streets where various trades people,
stores, and restaurants showcase local products. The scroll shows that
a number of temporary stages were erected for performances held in
honor of the emperor, in order to entertain him and his mother as they
pass along the Canal. The scroll also depicts several gardens, for
which Suzhou was renowned. During the Qing period, much of what
Europeans learned about China came from the reports of Jesuit
missionaries, who had lived in China since the late 16th century and
were enormously impressed with what they found in China during this
time. The European interest in Chinese naturalistic gardens of this
time may have contributed to the transformation of gardening in Europe.
Go to THE QIANLONG EMPEROR'S SOUTHERN INSPECTION TOUR, SCROLL SIX: ENTERING SUZHOU ALONG THE GRAND CANAL
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