AS we approach China, we must prepare ourselves for the consideration of its ceramic products, by once and for all giving up the attempt to judge them by European or American standards. Whether or not art may have travelled to China eastward from the cradle of the human race, it certainly crystallized in China into distinctive{110} forms. This fact must be constantly kept in mind, if we would succeed in appreciating at its true value the art of the Celestial Empire. As in criticising a book, it is less essential to measure the difference between one’s own ideas and those of the author, than to look at the subject from the author’s stand-point, and to examine the result from the inside, so, in estimating art, it is equally essential to enter into the artist’s views, and to study not only the ideal he means to portray or the real he tries to imitate, but also what he considers essential to imitation and portrayal, and the intelligence to which he addresses himself.

We have seen that the Egyptians honored the gods through their works. The Chinese present us with a religion based, like that of the Greeks, Scandinavians, and many other nations, upon hero-worship. We recede from mankind backward to the time when heroes and gods are commingled, and reach the horizon where humanity and divinity are one. It is claimed for the Chinese that they are the only possessors of a correct, or at least an exact, chronology, but even it does not substantiate the existence of the first of human creatures, who is said to have lived well-nigh a hundred millions of years before the Christian era. Fou-Hi was the first man of whom we can take cognizance, and he lived B.C. 3468. Nearly eight hundred years afterward, Hoang-ti invented pottery and was translated, and the beginning of the manufacture may reasonably be fixed at that date. He did many other useful things besides inventing pottery; but what is now to be chiefly noted is that he was raised to the Chinese heaven for his beneficence. Behind this simple and almost universal hero-worship was a religion compounded of pantheism and a peculiar kind of spiritualism. Chang-ti bears some resemblance to the Egyptian concealed god Ammon, and those who choose may find similar counterparts to the creative and productive principles of the Chinese theogony. These were called the “yang” and the “yn,” and appear to be the active and passive principles personified in Ti and Che, the presiding powers of heaven and earth. In pottery, they frequently appear in connection with the Pa-kwa, or eight diagrams of Fo or Buddha, a series of combinations of three lines by which nature’s changes were represented. Thus on each side of a square vase are the yang and yn, with one of the diagrams above and one below. On another piece of porcelain the yang and{111} yn occupy the centre, round which, in a circle, the diagrams are arranged. With such a foundation Chinese religion is divisible into three component parts—that based upon the teachings of Lao-tseu, that of Confucius, and Buddhism. Lao-tseu and the legend of his birth are especially interesting to the student of Chinese ceramics. The story goes that, after a pregnancy of eighty-one years his mother brought him into the world, while she was a wanderer in the country. When born, his hair was as white as that of an old man, and hence his name, Lao-tseu, the old man-child. When he grew up, he became a recluse, and spent years in the study of abstract religion, out of which studies grew the “Tao-te-king,” an exposition of his views of religion and morality. His followers deified him, and in course of time he was regarded as identical with Chang-ti. In this form the potters represent him, and also as the God of Longevity. He is called alternatively Lao-tseu and Cheou-lao. As the God of Longevity he is represented (Fig. 63) with long white beard and lofty, conical, bald head. His face wears a broad smile, and in his hand is the fruit of the fantao, a fabulous tree symbolical of long life, because it was said to bloom only once in three thousand years, and to bear fruit a thousand years afterward. As Chang-ti, the supreme god, he is riding or leaning upon a deer, is dressed in yellow, and around him are clusters of the immortalizing agaric, ling-tchy.

Confucius, or Koung-tseu, who followed Lao-tseu, was a conservative philosopher, who led his countrymen back to old forms and ancestral hero-worship. He appears as the representative of Buddhism alternatively with Fo or Buddha, and as such holds a roll of manuscript or a sceptre in his hand.

Kuan-in (Fig. 64) was first taken to be the Chinese Venus. She is represented in various attitudes—standing with downcast eyes, or sitting, and holding either a child or a rosary.{112}

Pousa, or Pou-tai, the God of Contentment, is also styled the potter’s god. How he came to be the latter, or to be a god at all, is explained by a good story. The emperor for the time being demanded porcelain, the fabrication of which was represented to him as an impossibility. This information only served to whet his appetite; and to gratify his imperial whim, the workmen were oppressed by their overseers, and driven by threats and blows to make all kinds of sacrifices and exertions to reach the unattainable. At length one of them gave up the struggle, and in despair threw himself into the furnace. When the contents of the kiln were taken out, they were found to be all that the emperor desired, and the rigor from which the potters had suffered was abated. The workmen apparently concluded that such a result was due to some property unknown to alchemy in the body of their comrade. Gratitude led them to respect his memory, and in due course he became a hero and a god. Images of him abound in the workshops of King-teh-chin. Full of sensuality and good-humor, his face wears the laugh of contentment, and his heavy, corpulent body is supported by the wineskin upon which he leans. Without resorting to the explanation to be found in the story, one can readily understand why such a god as Pou-tai should commend himself to the slavish and impoverished potter.

In every collection of Chinese ware will be seen certain forms made use of for decorative purposes, and which have also a symbolical significance requiring explanation. Without going into the question of the origin of the wonderful dragons of the Celestials, their presence, in various degrees of hideousness, on vases and elsewhere, cannot fail to attract attention and suggest inquiry. They are many-shaped, as the devils which beset the good St. Anthony. There are the Long, dragon of heaven; the Kan, dragon of the mountain; Li, dragon of the{113} sea, and many others, scaled, winged, horned, and hornless. Under the form of a dragon many of the immortals are represented, and it only appears in our mundane sphere on some great occasion, when, for instance, Hoang-ti was called upon to join the powers above. As emblems, the dragons require attention, since their significance varies with the number of their claws. That with five claws is seen upon the imperial standard, and is the emblem of the emperor and princes of the first and second class. The four-clawed dragon is the emblem of princes of the third and fourth rank. The Japanese dragon is a tripedal representative of the species. Chinese princes of the fifth rank and mandarins have the four-clawed serpent, Mang.

Another figure very often seen upon Chinese vases, and now, alas! on some European vases also, is the Dog of Fo (Fig. 65). It frequently does duty as a handle, but occasionally it forms an ornament, either by itself or sporting with another of the species. In the latter cases its lion-like appearance degenerates into a hideous ugliness thoroughly Chinese, and illustrates the peculiar tendency of that people to bestow upon their fantastic monsters a massive breadth of jaw and cavernous oral capacity, such as we find in their dragons and in the Ky-lin next to be noticed. The Dog of Fo is the Buddhic guardian of temples and altars.

The Ky-lin (Fig. 66) is one of the most forbidding chimeras ever chosen as an omen of good. Its scaly body, its wide mouth fully armed with formidable teeth, its{114} dragon-like head and hoofed feet, make up a monster as horrible in aspect as it is gentle in disposition.

The Sacred Horse (Fig. 67) is preserved by the Chinese among their symbols, because by the marks on the skin of a horse which suddenly rose from the river, the philosopher Fo was inspired with his diagramic solution of the methods of nature.

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Fig. 68.—The Fong-hoang.
Fig. 68.—The Fong-hoang.

The Fong-hoang (Figs. 68 and 69), the immortal bird, harbinger of good, very often resembles a peacock on the wing. When represented in front, its arching neck is turned to one side, and the long tail feathers are fantastically drawn high over its body. Formerly it was the imperial emblem; but on the adoption of the dragon it was relegated to the empress, whose emblem it became.

The symbols of longevity are the white stag, the axis deer, the bat, and the crane; of filial piety, the stork; of happy marriage, the mandarin duck. The months are represented as follows: January, tiger{115} February, rabbit; March, dragon; April, serpent; May, horse; June, hare; July, ape; August, hen; September, dog; October, wild-boar; November, rat; December, ox.

In China, almost every usage is regulated by a specific rule; and we are not astonished, therefore, to find that colors and shapes in porcelain and pottery are distinctive of the rank of the possessor, and have, besides, a symbolical signification. Thus one dynasty, the Tsin (A.D. 265), took blue as its imperial color; the Soui (581-618) took green; the Thang (618-907) took white; the Ming, green; the Tai-thsing, yellow. The colors thus frequently give a clue to the age of pieces. The first dynasty began B.C. 2205; the twenty-first, or Ming, A.D. 1368; and the twenty-second, or Tai-Thsing, in 1616.

Apart from the dynastic significance of colors, they enter largely into the complex system of Chinese symbolism. Thus the points of the compass and the elements are represented as follows:

The earth was figured by a square, fire by a circle, water by a dragon, mountains by a deer.

The form of a vase is also of value in determining its use. Besides the complimentary manner already alluded to, in which vases were employed, they were bestowed as rewards upon deserving public functionaries, and passed between friends as tokens of good wishes. They also occupied a prominent place in religious rites.

We may now proceed to a division of Chinese wares into pottery and porcelain.{116}

POTTERY.

ALTHOUGH we may not accept without question the statement that pottery was first invented either by the Emperor Hoang-ti, or during his reign by Kouen-ou, it may at least be taken for granted that pottery preceded porcelain. To define the character of the earliest ware is not unattended with difficulty. One fact which had a great influence upon Chinese art may here be referred to. So soon as pottery was invented, it was taken under government supervision. Subsequently, when porcelain was discovered, the manufacture for many years made very little progress. It was not until it came under imperial protection and patronage that it rose to its greatest height. It will be seen hereafter that in Continental Europe also the best works in ceramic art were, as a rule, produced under the fostering care of the sovereign power.

The oldest Chinese pottery is very hard, opaque, closely akin to stone-ware, and covered with a partially translucent enamel. The latter called Céladon, and made by mixing the colors with the glaze, varies from the old, and now very rare, sea-green to a brown-gray. The term céladon was originally restricted to the sea-green variety, but was ultimately applied to all wares, of whatever color, made in the same manner. The most ancient specimens are of the coarse body above referred to. Occasionally they are decorated with incisions in the paste under the glaze, or with studs and other reliefs, or with flowered designs (céladon fleuri), and are called by the Chinese Tchoui. There is also a céladon of a deeper green than that last referred to, which, with that of the gray varieties, is very often covered with an inextricable net-work of cracks. This is the kind known as crackle. The process which the Chinese succeeded in bringing to the most exact precision in regard to the size of the cracks is not thoroughly understood. Several theories have been advanced to explain it. Examination shows that the paste or body of the ware and the glaze differed in consistency, the one being more or less expansive than the other. To perform the operation successfully, the vessel is{117} while hot, plunged into cold water, or brought suddenly into contact with cold air, when the glaze is at once broken up into the much admired net-work of minute fissures. From this it would appear that the desired effect is caused by the shrinkage of the glaze on being suddenly exposed to cold. Another explanation is that there are two layers of paste of different composition, and that the cracks appear in the outer one. When the piece is glazed, the cracks are covered over, and the surface made perfectly smooth, unless the cracks are very coarse and large, in which case they are perceptible to the touch. Through the cracks the fused paste or inner core appeared, and made them more distinctly visible; or, to reach the same effect, ochre, ink, or other coloring material was rubbed into the cracks. To produce them with the absolute precision to which the Chinese attained, they must have thoroughly studied the composition of the paste and glaze employed, as we frequently find different kinds of crackle on the same vase.

Steatite was sometimes mixed with the glaze, and had the same effect as a sudden immersion. It would naturally follow that no such ornamentation could be applied to porcelain, the paste and glaze being too closely allied in composition. To surmount this difficulty, the glaze was combined with materials destructive of its close affinity with the kaolinic paste. A simultaneous shrinkage being thus made impossible, the glaze cracked. Although both Chinese and foreigners place a high value upon good specimens of crackle, admiration of such a style of ornament involves a decided perversion of taste. It is safe to say that nine persons out of ten would, if left to exert their own uninfluenced judgment, condemn a crackle vase as devoid of all pretension to ornament. It is when we find that the deformity is the result of design, that the piece is a curiosity of workmanship, and represents the mechanical ingenuity of the potter, that it becomes an object of interest and a desirable possession. Crackle-ware has been made by the Chinese since the Song Dynasty, which extended from A.D. 960 to 1279, and probably from a much earlier date. Ornamentation is sometimes laid above the glaze. One very old style of decoration in relief upon the crackle (Fig. 70) consists of medallions and bands of a brown paste, of which imitations, having lions’ heads holding rings in the centre of the medallions, are abundant.

Pottery is used by the Chinese in the making of household vessels{118} and utensils of all kinds—as extensively, in fact, as by the Egyptians. They have earthen-ware reservoirs and basins, lamps, cooking-pots, water-filterers, teapots, and toys. Ornamental vases are also made of earthen-ware, and some specimens show that the Chinese lavished upon their comparatively humble wares—according to our ideas—ornamentation as beautiful and elaborate as that upon porcelain.

Their stone-ware, covered with porcelain, presents us with some of their most wonderful works. This ware is made into jars, seats, cisterns, and many other utensils and objects. It is said to have been in attempting to make plaques of this kind that Pousa or Pou-tai met with his tragic end as before told. The plaques, Licou-li, or glazed tiles, are devoted to the embellishment of imperial and religious edifices, and by the brilliancy of their many colors, yellow, blue, green, red, and violet, produce a dazzling and gorgeous effect. The famous porcelain tower of Nankin (Fig. 71), or, as it is alternatively called by the Chinese, Tower of the Licou-li, or Poa-en-ssi, the Convent of Gratitude, was covered with tiles of the above description. This building has been repeatedly destroyed and rebuilt. The original consisted of three stories, and was erected B.C. 833. Having been demolished, it was rebuilt A.D. 371-373. It was again destroyed, and again rebuilt by one of the Ming emperors, who, after nineteen years’ work, finished it in 1431. Once more it was demolished during the insurrection of the Taepings; and although travellers—including some Americans—have within the past twenty years been fortunate enough to secure a few fragments as relics (Fig. 72), nothing now remains to mark its site. It was this last tower which was known as the Convent of Gratitude. It consisted of nine stories, and was three hundred and fifty-three feet in height. It was covered with enamelled bricks of red, white, blue, brown, and green{119} colors; but whether the previous towers were so decorated is not known, so that the Tower of Nankin cannot be brought forward as proving the architectural use of enamelled stone-ware at a very remote age.

A material which is neither stone-ware nor porcelain, but resembles very fine pipe-clay, is used in making opium pipes. The bowl is enamelled, and decorated with flowers or other forms, and is not unfrequently almost perfect as a work of art. The Chinese boccaro remains one of the finest specimens of a grès known to ceramists, and far above any of the stone-wares of Europe. Some specimens are as perfect in their beauty as jewels. The paste is sometimes brown of a reddish tinge, sometimes a gray faintly colored with yellow. It is made into single pieces and services, occasionally of fantastic design. When covered with colored enamels, the boccaro is at once so delicate and brilliant as to be likened to nothing but a gem.

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Fig. 72.—Enamelled Bricks from the Tower of Nankin. (N. Y. Metropolitan Museum.)
Fig. 72.—Enamelled Bricks from the Tower of Nankin. (N. Y. Metropolitan Museum.)

At a very early period the Chinese attained to that wonderful mastery of the secrets of color which made them the envy of the artists{120} of all subsequent time, and has led to the adoption of certain of their colors as universal standards of beauty and excellence. Combined with the certainty of their operations in crackle, their skill in color led to many remarkable effects in wares, the precise nature of which cannot be defined. Upon a rich golden crackle, white-and-blue figures are occasionally imposed (Fig. 73). In some cases the enamels used for this super-ornamentation are so transparent that the cracks can be seen through them. Possibly the most curious kind is that in which the vase is encircled by bands of crackle, some coarse and irregular, alternating with others fine and regular, and divided by stamped zones of brown ferruginous paste. Both Japanese and Chinese place a very high value upon the ancient specimens, the priority in point of time being accorded to the light blue. Besides the colors already mentioned, turquoise-blue, yellow, and a bright red are found upon crackle, to the first of which a special value is attached. The fine crackle, called by the French truité, is most frequently applied to vases of pale and olive-green not otherwise decorated. One cannot look at the exquisite coloring of some of the rare old pieces, without being led to the conclusion that the Chinese placed a value upon their ceramic productions not more than commensurate with the artistic skill developed among them.

{121}

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Fig. 74.—Chinese Porcelain Lantern. (S. P. Avery Coll.)
Fig. 74.—Chinese Porcelain Lantern. (S. P. Avery Coll.)

PORCELAIN.

Porcelain having been invented in the province of Ho-nan, during the Han Dynasty, between the years B.C. 185 and A.D. 88, was manufactured for upward of fifteen hundred years before it was generally{122} known in Europe. For about five or six hundred years the industry made comparatively little progress, but after A.D. 583 it advanced with great rapidity. In that year the imperial patronage was bestowed upon King-teh-chin, a city in the district of Fauling, and province of Kiang-si. There were here at one time, in 1717, three thousand furnaces. It is said by some recent authorities that all the kilns and potteries were destroyed by the Taepings, and that the entire city was reduced to ruins. According to the official catalogue of the Chinese department at the Centennial Exhibition, the city must have been rebuilt. Both the largest quantity and finest quality of porcelain are said still to be made at the imperial potteries at King-teh-chin, and out of upward of seventeen hundred and fifty pieces exhibited, all were from that city, with the exception of ten from Ningpo, Nankin, and Pekin. Some of the others, although painted at and sent from Canton, were manufactured at King-teh-chin.

All Chinese porcelain has been classed as hard. The only kind about which any doubt has been entertained is the white, variously ornamented in relief. To this ought, however, to be added certain rare but superb specimens which come from China as well as from Persia. The process by which they were manufactured is not known, but it seems clear that they belong to the same family as the pate tendre of France, that is to say, that their vitrification is due to an alkaline frit, and that the glaze is also alkaline.

Of the dynastic colors the azure-blue adopted by the Tcheou, in 945, is the most celebrated. It was very highly valued, and after the secret of making it passed out of sight, which it did at a very early date, it was never rediscovered. It is known as Tch’aï porcelain, and in color resembled the “blue of the sky after rain.” Under the Song Dynasty four very valuable kinds of porcelain were made. The first of these was the Jou-yao, a very fine blue, produced at Jou-tcheon, where crackle porcelain was also made in great perfection; the second (1107-1117) was the famous Kouan-yao, or porcelain for magistrates, of two shades of blue, with a slightly reddish tint; the third takes its name from the Tchang family of potters, and was pale blue and rice-colored crackle; the fourth, the Ting-yao, was of different colors—red, white, brown, and black, and was of great value. These, with the Tcheou blue, are the five ancient qualities held in highest estimation.{123}

There were many other kinds, too numerous to be here given in detail, including the “porcelain of concealed color,” so called because designed for imperial use, and others of varying tints of violet, brown, purple, and blue. At King-teh-chin jade-colored porcelain was made before the tenth century, and a hundred years later the entire empire was interested in the manufacture. With a mere reference, in the mean time, to the blue-and-white porcelain of the Youen Dynasty, we pass to that of the Ming, to which some of the porcelain most highly prized by collectors belongs. When, in 1369, a factory was started at King-teh-chin to supply the imperial wants exclusively—an event not to be confounded with the foundation of the King-teh-chin manufactory, which took place during the Song Dynasty, three hundred and fifty years previously—the vases of blue camaïeu, called Kouan-ki, or magistrate’s vases, were made in that city. These valuable works were probably intended to follow as nearly as possible the more ancient Tcheou porcelain, which had reached so great a value that even fragments of it were employed like precious stones. It will be observed that the earlier magistrates’ porcelain was made under the Song, and the explanation is given that the Ming Kouan-ki were so called to distinguish the porcelain made at the royal factory from those made for vulgar use. It may be added that the old turquoise blue was made from copper, and the sky-blue from cobalt.

The blue-and-white “Nankin” is a comparatively modern ware made at King-teh-chin. It takes its name from the place of export. It is, in the strict application of the term, not older than the beginning of the sixteenth century, when the Chinese began to use imported cobalt; but as now employed, it includes all Chinese porcelain with blue-and-white decoration. The folly of such an unmeaning subdivision finds its reward in the confusion of the student. The blue-and-white is not only the oldest of all Chinese decoration in colors, but is found upon some of the most interesting and valuable works.

The best pieces, whether ancient or modern, are distinguished by the purity of the white and the clearness of the blue. To this class belong the Kouan-ki already referred to as having been made soon after the middle of the fourteenth century at King-teh-chin. These productions frequently bear certain honorific marks, from which their destination can be inferred. The leading symbols are eight in number;{124} and when, as is very often the case, they have a ribbon attached, the pieces are designed for sacred use. Thus the pearl (Fig. 75) marks pieces destined for poets or literati, and is the symbol of talent. It varies slightly in form, being in some cases very small, with a conical top, and in others resembling a flattened sphere. The “sonorous stone” (Fig. 76) is for judges or magistrates, and was hung above their door or at the temple gates, to be struck by those seeking an audience. Pieces with this mark were, therefore, exclusively for the use of judges. The Kouei, or tablet of honor (Fig. 77), is the symbol of office. It was given by the emperor to his noble functionaries, who were required to hold it when discharging the duties of their office, and during an audience. The sacred axe (Fig. 78) is the mark of warriors. The cockscomb (Fig. 79) is the symbol of longevity. The “sacred things” or “treasures of writing” (Fig. 80) are the emblems of the learned, and consist of paper, pencil or brush, ink and pumice-stone. The outang (Fig. 81) is a leaf, the significance of which is not understood. It is frequently found on the bottom of pieces. The meaning of the univalve shell (Fig. 82) is also unknown. These marks and many others are found variously disposed upon blue-and-white porcelain. In the illustration (Fig. 83) the pearl, the sonorous stone, and the Kouei are seen in combination with others, and the inference is that the piece was intended for a man of letters, of noble rank, who also held the office of magistrate. The lace or lambrequin decoration round the border is exceedingly{125} rich and fine, and shows at once whence the artists of Rouen borrowed their favorite design. In other pieces the honorific marks are introduced in the design, or appear upon the neck of vases, or are so disposed as to constitute the chief ornaments. The latter arrangement is exemplified in a small vase, also in Mr. Runkle’s collection, where the symbols are suspended one above another.

There is in Mr. Avery’s collection a Ming bowl, or cup of “the learned,” which closely resembles one described by Jacquemart. The rim projects slightly, and in panels reserved in the border are the honorific marks. The author is represented seated at a table, deep in meditation, in the very throes of composition. From his forehead issues a scroll which expands into the semblance of a cloud, wherein are depicted by the artist the scenes of the drama which the poet is composing. This method of representing literary travail is in our time left to the caricaturist; but it is, nevertheless, a vivid way of giving artistic form to the thoughts passing in the brain of “the learned.”

The blue-and-white will{126} amply repay the most careful and critical study. This is absolutely necessary if we would distinguish not only the art which is Chinese, but the best of the Chinese—that emanating from King-teh-tchin—from the works of other factories. The influence of the imperial factory is felt throughout the empire. Its styles and methods are copied and adopted, but imperial patronage, and the resources of a factory carried on under the highest political auspices, make the work of provincial imitators difficult. Then, again, the blue-and-white of Japan is sometimes mistaken for that of China, and it must be confessed that the difference is not always easily detected. Close observation, however, shows that the white of the Japanese differs from the Chinese, and that the blue is less soft. The white of Japanese pieces is purer, and sometimes it is what we understand by the phrase “dead white;” that is, it resembles chalk, and lacks clearness. As a consequence, the color does not derive from the glaze the softness and transparency of the Nankin blue, but appears to lie upon the surface in harder outline and with less depth. Besides the Japanese, there are qualities of blue from India, Persia, and other countries, which require careful examination to prevent their being confounded with those of China.

An exceptional style of decorating blue-and-white Chinese porcelain is that in which a light buff, varying at times to a clear brown, is mingled with the blue. This is seen in bands surrounding the necks of bottles and similarly shaped pieces, and is also occasionally mingled with the blue on the necks of vases.

As to the forms and styles of decoration of blue-and-white porcelain, they are too varied to permit of classification. Some of the finest shapes are to be found in this class, and also some of the most unique and curious. Beakers, with gracefully expanding necks alternate{127} with clumsy pieces without any claim to beauty of form, and these, again, with such elegant shapes as the Lancelle (Fig. 85). The decoration includes every style known to Chinese art. On the Kouan-tse are dragons writhing in tortuous folds among the clouds or in the water, and flowers profusely scattered without any attempt at orderly disposal. On others are historical scenes, lang lizen—the long young ladies of Dutch traders—lace or lambrequin patterns, and many other designs. The palm-leaf is very effectively used. In a beaker in Mr. Runkle’s collection, the conical leaves are arranged round the body, whence they rise toward the top and descend toward the bottom, and thereby give emphasis to the shape as it expands to the lip and base. In such an arrangement the taste of the Chinese artist is infallible. The disposition of the decoration, which at first seems stiff and formal, is not only in harmony with the shape of the beaker, but is the only one by which its beauty of form could be fully brought out. When historical incidents are the subjects of the painting, the execution of the figures is admirable. It is in such pieces that we can best appreciate the accuracy of the artist, and his admirable control of his brush. He understands that a few judicious strokes may have a finer, and, by their suggestiveness, a fuller, effect than crowded detail and the most delicate shading. They show, further, that the art of decorating a vase with human figures consists in judgment as much as in execution. Thus, where the forms are distorted and the unity of the composition destroyed by the shape of the vase and the disposition of the figures, not only is the decoration unpleasing, but the artist fails in reaching the effect aimed at. These are faults of which the Chinese artists are seldom guilty, and their skill in overcoming the difficulties presented by the curves{128} or angles of the object to be decorated can be better studied in a collection of blue-and-white than among the porcelain of any other family. When it is considered that only one color is employed, the diversity of the results is wonderful. In many cases this is effected by apparently varying the application of the pigment, and laying it on more thickly in some places than in others. We have seen this exemplified on a vase where the ornamentation was chiefly floral, and the flowers were painted so thinly as to give the effect of a distinct and paler shade of color. We have also seen pieces where the differences of shade were so regular and striking as to leave little doubt that two distinct qualities of blue were used.

When the Chinese artist condescends to adopt a regular pattern, his attention is directed to relieving the monotony of repetition by diversity of detail. In the vase (Fig. 86) there are at least six distinct styles of edging, and a slight change in the arrangement of the same pattern on the body and neck gives all the variety of two distinct designs.

A well-known but rare pattern is that called Hawthorn (Fig. 87) by Europeans, on the lucus a non lucendo principle, since the so-called “hawthorn” is the blossom of certain fruit-trees better known to the Celestials. In this the blue is the ground-color, and in it the decoration, consisting of sprigs of bud and blossom, is reserved. The ground{129} is varied with dark blue lines, as if to simulate crackle, and the sections are shaded so as to have the appearance of overlapping each other. The irregular lines and changing tints not only relieve the ground of monotony, but enrich the general effect, and give the blue additional depth and transparency. The illustration gives a good idea of the freedom with which the spray is disposed, and the good taste with which its arrangement is adapted to the shape of the vase. The decoration is generally applied to vases and pots of the shape given above. Further examples are in the collections of Mr. Robert Hoe, Jr., and Mr. W. L. Andrews. There are also many smaller pieces, such as plates, narrow cylindrical beakers, and others, upon which it may be seen. These are represented in the collections of Mr. Francis Robinson and Mr. W. T. Walters. In such pieces as those last mentioned the ground is less broken up by lines, and in some cases the white is reserved in a ground of unbroken pale blue. In the second specimen (Fig. 88) the white blossom is used with a more sparing hand than in the others, and the eye more readily appreciates the wonderfully beautiful shading of the overlapping sections. The unevenness of surface is also more perceptible to the touch, and, to use a familiar illustration, resembles the overlapping of slates upon a roof.