Signed in Chinese and Pinyin and dated 2001, framed\nThe Last Supper\nThe Annunciation of a New Age\n\n“All along I wanted to find an artistic voice that belonged solely to me, without being affected by any great masters.”\n\nZeng Fanzhi is an artist whose renown is unparalleled in the world of Chinese contemporary art. Beginning with an artistic career in 1991 with Western mediums, Zeng Fanzhi’s journey has stretched past two decades; transitioning from his earlier role as a young novice studying Western Expressionism, to culminating in quintessentially Chinese renderings. He has exhibited extensively abroad, including at a solo exhibition at London’s Gagosian Gallery at the end of last year, and is looking forward to a large-scale retrospective show at Musée d'Art Moderne de la Ville de Paris at the end of this year, all of which are indications to his status as an artist whose heritage, while expressed in Western mediums, comes through in highlighting an individual Chinese flare. Zeng’s celebrated Mask series, which began in 1994, explored the plight of the modern city-dweller; serving as a valid portrayal of a decade’s worth of economic growth, exploring the quandaries and anxieties of the Chinese adapting to such urbanisation at the time. Stylistically, these works exude an air of Western Expressionism, and are sprinkled with the essences of British artists Francis Bacon and Lucian Freud; yet they are undeniably based on Zeng’s own personal memories, steeped in distinct Chinese symbols, a unique blend which has paved the way in allowing the Mask series to become one of the artist’s most recognisable and popular works. Within this series is the 2001 piece, The Last Supper, the largest work within the Mask series itself. Through deconstructing Leonardo's masterpiece, the work ultimately presents to us the existential condition of the Chinese people during the period when China entered the world market, and the absurdity within the destruction and rebuilding of a society. Measuring four metres long by two metres and twenty centimetres high, the work is stretched onto one single, vast canvas, and is a product of the artist’s most mature period; a pinnacle in the history of Chinese contemporary art. The original work is also amongst one of the most important pieces in Baron and Baroness Guy and Myriam Ullens de Schooten’s private collection.\n\nThe present The Last Supper is derived from its Italian Renaissance counterpart, the masterpiece crafted by the illustrious Leonardo da Vinci. The Last Supper by Leonardo, hailed as one of the most important artists of the Renaissance, is considered the inception of the entire Renaissance period. Leonardo, who is an artist deeply revered by Zeng himself, was also the first artist he was ever truly fond of. Many artists have sought\ninspiration from this piece so steeped in mystery; giving way to countless reproductions and renditions. The original The Last Supper is located on the north wall of the Convent of Santa Maria delle Grazie’s refectory in Milan, and measures nearly nine metres in length. It depicts the narrative of Christ’s last supper with his twelve disciples, before his arrest by Roman soldiers. The piece captures the moment Jesus predicts his traitor, and encapsulates the shock on his apostles’ faces upon hearing this; while we glimpse Judas’ frenzy in great contrast to the benevolent Christ.\n\nCreated in 2001, Zeng Fanzhi’s The Last Supper substitutes its prototype’s religious figures with mask-wearing Young Pioneers, while they dine on watermelons and don red scarves. The artist especially invited a group of youths to serve as models for the piece. After taking an individual shot of every posture, he would further render red scarves and service stripes above the compositional framework. On the other hand, the fierce calligraphic brushwork behind was inspired by famous scriptures often seen inside classrooms. The reinterpretation of a traditional religious setting into a classroom at once points to not only the dynamic of space in the work but also the overall notion of absurdity. The present piece is imbued with metaphors scrutinising Chinese economic growth; the red scarves representing Communist ideals and a symbol of “Collectivism”, while a golden-tie-wearing “Judas” is nestled in this cluster. To Zeng, this signified a departure from Communist ideals, commenting, “The golden tie represents money and Western capitalism, and China only started wearing these ties after the mid-1980s.” In this way, to wear a tie thus unwittingly symbolised a transformation in Chinese society. This is an intricate parallel to the 1990s, when China was in the midst of a fierce transformation period where enterprises moved away from collective ideals and turned towards the mode of individual entrepreneurship. Through this process, some immediately stood out among others with their skills and abilities, acquired greater wealth, and finally left behind the so-called collective lifestyle. For the artist, these people are the ones who have disrupted the already established direction of the society. Through using the image of Jesus, the artist in this work references to the leader of China when faced with the impact of an eventual “betrayal” of his people, predicting, “One of us here will go onto the path of capitalism.” This person is precisely the figure with the golden yellow tie. The acute red hues of the watermelon not only represent the Chinese nation, but also, similar to the Meat and Hospital series, refers to motifs of violence and desire. According to the drawing, the artist originally wanted to portray the setting of the work in the Great Hall of the People, where emblems of the Chinese Communist Party adorned the ceiling of the hall with several large red flags behind the figures. In the end, the artist decided to replace the scene with the classroom setting, which exceptionally expresses a much more profound approach in exploring the meaning of times.\n\nZeng’s The Last Supper, with its air of splendour, has captured the societal and economic changes in China in the 90s, while at the same time documenting the ways in which the Chinese society faces the eventual arrival of capitalism, making it an immensely representative work within the realm of Chinese contemporary art.\n\nThe Last Supper showcases an extremely mature and refined technique, as Zeng situates Western Expressionism within a heavily Chinese realm. The artist reveals, “All along I wanted to find an artistic voice that belonged solely to me, without being affected by any great masters.” Fittingly, Zeng returned to a traditional Chinese culture at the end of the 1990s, paying especial attention to Song dynasty paintings. During a period of exploration that would span over a decade, Zeng oscillated between Abstract paintings and Figurative renderings, before eventually arriving at an amalgamation of East and West, thus forging his own artistic path, emanating wave upon wave of the miao wu characteristic of Chinese shanshui works. All of which are great feats indeed, considering how this artistic expedition began in a much simpler time and place, with a Wuhan teenager’s sole desire to one day create.\n\nYouth, Expression, Desire\nLooking back towards the Hospital and Meat series from Zeng Fanzhi’s early Wuhan period, we are still undeniably captivated by the compelling images of the works. Born in 1964 in Wuhan, Hubei, Zeng had early on developed a very strong sense of individuality. In his twenties, the young artist had attracted critical attention with his graduation thesis project. Heavily influenced by Western Expressionism, the use of exaggerated figural proportions and striking visual contrasts by the artist effectively dramatised the suppressed emotions and anxieties of the Chinese people under the political pressures of the 1990s. Zeng’s early career is a true testament to reflect the artist’s insistence on creating his own artistic style under and against the collective norm.\n\nHis failure to earn the red scarf as a Young Pioneer and isolation in school, combined with his introspective character, had fostered a subconscious resistance against social organisations on a whole. Zeng instead insisted on his own individual identity and distanced himself from others in his age group, especially after high school. Memory inspired him artistically, and his experience with the Young Pioneers has continued to affect his work. As the critic Karen Smith observed, “The Hospital and Meat series are naked expressions of his anxieties, emotional injuries, and sense of failure. His painting style originates from his internal turmoil.”\n\nAfter high school, Zeng Fanzhi had no interest in continuing a conventional education. Rather, he learned to draw and sketch at the local Youth Culture Palace at night. He visited Beijing several times to see exhibitions by Robert Rauschenberg, Zao Wou-ki and other masters, which inspired the young Zeng Fanzhi to apply to art school later. However when he finally gained admission to the Hubei Institute of Fine Arts, he was dissatisfied with its strict requirements and conservative pedagogical approach. “Before I went to art school, I would explore all possible creative means to achieve the effects I wanted, but in school new techniques were censured.”\n\nThe institute largely followed the tenets of Soviet Socialist Realism, whose formulaic nature and lack of emotional investment were disparate from Zeng Fanzhi’s sensibilities. He soon rejected its instruction and pursued his own path. Zeng had always been most interested in Western modern art. German Expressionism, like Max Beckmann’s work (Fig. 4), especially inspired him. “I was interested in expressing an individual’s attitude and thoughts, and tried to do so in unmediated responses. My goal was to convey the individual’s expressions, emotions, thoughts, and my own feelings about him or her. I could capture these things and represent them in painting in a few hours, but not within the confinements of the classroom.” The pursuit of personal emotional expression was a necessary component of the artist’s search for artistic individuality. Zeng Fanzhi chose eyes—the windows to the soul—to express his subjects’ emotions and to emblematise his personal pictorial idiom. The haunting eyes in his later Mask series can already be seen in his few early works, such as the highly expressionistic Dusk Number One from 1990. Here a man is prostrate in the middle of the composition, with closed eyes and a painful expression, while another man in a mask stands with an umbrella on the right. The second man’s disproportionately large eyes are staring spiritedly at the viewer, prefiguring Zeng’s later Mask series.\n\nWhat truly distinguished Zeng Fanzhi as an artist was his triptych Hospital series of the early 1990s, the most important works in his early career. He exhibited the first triptych in his graduation exhibition at the Hubei Institute of Fine Arts. The work caught the eye of the critic Li Xianting, who invited him to participate in the then upcoming “China’s New Art Post-1989” exhibition. The second triptych was exhibited at the 1992 Guangzhou Biennial to well acclaim by national critics. Hospital Triptych No. 1 (Fig. 1) is composed of three hospital scenes. The left panel depicts a waiting room, with patients standing on the left and a row of patients seated on the right, with their gazes revealing their anxiety. The central panel shows an operating room where masked doctors holding knives are gazing intently at a patient and about to operate on him. It is unclear whether the patient, lying immobile on his back, will be saved or slaughtered. The rightmost panel depicts the interior of a hospital ward, with patients sleeping on two rows of iron-framed beds. A naked patient is seemingly convulsing in pain, providing a stark contrast with the smiling doctor in the foreground.\n\nThese scenes are based on the Wuhan No. 11 Hospital near Zeng Fanzhi’s home. He was inspired by the hospital’s atmosphere and took many photographs there. He saw in the patients’ fragility and suffering the general existential conditions of the modern Chinese. “Every day I saw patients standing in line waiting to be seen. Every day I saw emergencies and desperate treatments. Suddenly I thought: here is the feeling I want to paint.” By depicting suffering of the flesh and soul, Zeng was able to paint in a fully expressionistic manner and release all his suppressed emotions. In Hospital Triptych No.1 Zeng has graduated from simple imitation of expressionism to developing his own unique style. “At last, when I painted the hands and heads in Hospital, I found the appropriate feeling. In the last panel I moved the brush in a reverse direction, and achieved the feeling I wanted.” Using the triptych format common in Western religious art, he sought to create a sense of dramatic tragedy and meditate on human suffering, sin, and absolution.\n\nHospital Triptych No.1 opened new expressive possibilities for Zeng Fanzhi. In his subsequent Meat series, he took meat stalls as his subjects—metaphors like the hospital scenes. In Meat (Fig. 2), a representative work of this series, Zeng paints a bare-chested man standing in front of many pig carcasses in similar colours and technique, thus suggesting a connection or even conflation between the two. If human bodies are to be bought and sold like pork in China, what about souls? The Meat series also influenced Zeng’s subsequent development. Whereas Hospital Triptych No.1 is painted primarily in brown tones, Hospital Triptych No.2, painted in 1992 and exhibited at the Guangzhou Biennale of the same year, has a new blood-red palette. Hospital Triptych No.2 has the same format and dimensions as the first work, but is technically more sophisticated. The three panels are all compositions of healthcare workers and patients. Inspired by Michelangelo’s Pieta, the central panel poses a female nurse and a patient as the Virgin and Christ, further heightening the solemnity and piety inherent in the triptych format. An eloquent testament to the existential struggles between suffering and salvation, this important early work won an award of excellence at the Guangzhou Biennale, which gave the artist important encouragement.\n\nThe Hospital and Meat series together constitute two major creative endeavours by Zeng Fanzhi in his early career and testify to his profound explorations of the human condition. It is in the next year, when Zeng Fanzhi moved from Wuhan to Beijing, that ultimately inspired the creation of the Masks series, earning the artist worldwide renown.\nEra of Masquerade\nThe fateful move to Beijing was inevitable; it was in this flourishing art centre where Zeng Fanzhi believed his art would gain recognition from a wider audience. Tracing the hidden psychological distress of the Chinese population in the 1990s when China underwent series of rapid economic and social advancement, unbeknownst to Zeng at the time, Mask series would ultimately become the most significant body of works ever created in the history of contemporary Chinese art. The portraits of ominous masked figures not only unravel the pervasive sense of doubt and uncertainty underlying the seemingly celebratory moment in China’s history, but also document Zeng Fanzhi’s own inner struggle in understanding the convoluted modern world. Unlike artists of his time who rely on the mere power of formulaic symbols, the artist’s relentless pursuit of excelling his own artistic style has contributed to the dramatic aesthetics shift in the series, breaking away from the predominantly Expressionist features in his Meat and Hospital series. It is also through the Mask series that the artist truly heightened his own stylistic framework of the portraiture form, gaining recognition from scholars and critics across the international art front.\n\nThe fast changing living condition and new social environment in the metropolis, especially the false dynamic between city dwellers, immediately daunted upon the artist at first sight. “Friends whom I can share feelings with were terribly few. Our interactions seemed too much a mere deed of socialising.” Zeng instead began to search for a thematic language that could appropriately express the feelings of isolation, confusion, and upset. What came through were series of portraits of stoic masked figures. “With masks,” Zeng explained, “people keep a certain distance from each other, closing the path of really knowing another. When everybody is hiding their true selves and desires, what they show to us is in fact nothing but a mask.”\n\nIn the early works from 1994, the forceful Expressionistic brushwork from the Hospital series remained in the rendering of the isolated masked figures. However, as if attempting to disguise this layer of turmoil beneath, the artist would smoothen the surface of the paint with the palette knife, hiding away any lingering emotional traces. The number of figures on the canvas was limited to merely one or two. While they appear to go about their everyday lives, with some even showing affectionate gestures to each other, the undeniable presence of the mask so tightly clasped onto their faces boldly defies and shatters any notion of truth and sincerity. Furthermore, the huge protruding hands, hollowed eyes, and bloody skin tone are clear signs of betrayal to the almost perfect persona donned by these figures.\n\nIn a way, the hollowness of the enlarged eyes strangely captures the awkward and expressionless ethos in other Western portraiture works such as Lucian Freud’s Portrait of John Minton (Fig. 16), in which a close up shot of Freud’s friend and painter John Minton is depicted. The prominent facial structure showcased through the shadows and lines in Freud’s work are suggestively re-interpreted in the scrawny hands of the figures in Zeng’s works. The expressive brushwork also resembles the powerful contours found in Portrait of Isabel Rawsthorne (1966) by Francis Bacon. However, within this parallel, the heavy societal implications through the process within Zeng Fanzhi’s work have arguably far transcended the legacy set by the two visionary painters. “The scraper was able to remove the exciting strokes, entirely, and leave the calmness, hiding the excitement inside. I didn’t change the hand because I believe there are things in the world that can’t be really changed.” The Mask series is in essence a portrait of irony and paradox that exist within the mind and soul of every city inhabitant.\n\nThe aesthetics transition is also a timely witness to the rapid modernisation of the Chinese society. When examined closely, the masks in the very early works are identical lifeless masquerades similar to cold crafted commodity. In Mask Series No. 1 (Fig. 3) from 1994, a man in the painting is seen holding onto a brown animal mask. The mask is clearly rendered as a separate entity from the figure, suggesting the incongruent notions of ennui and mischievousness in modern society. The alienated features of the mask also echo the primitive appearance of the African mask in Pablo Picasso’s Les Demoiselles d'Avignon (Fig. 9) from 1907. While Picasso’s piece explored the notion of Primitivism that was considered outside of the Eurocentric hemisphere, the peculiarity of the animal mask here instead questions the ideal of the norm within society. “No one appears in society without a mask. Or is this perhaps just the awkwardness of modern people?” Throughout the series, these stoic masks would take on and embody various expressions from smiling to screaming, fitting seamlessly with the facial contours of hidden figure behind.\n\nFrom the mid to late 1990s, the outlines and costumes of the figures have become more refined in technique. The accompanying backdrops also became more eclectic, often rendered in bright hues such as pink, yellow, and blue, or into elaborate settings. Such a prime example can be seen in Mask Series No. 6 (1995) (Fig. 5), an especially sentimental piece to feature a lone masked boy standing amidst a flower garden. Behind him we witness a plane flying across the vast blue sky, leaving behind a stream of white diagonal smoke. The stylistic vibe of the flowers and the plane, symbols of prosperity and technological advance respectively, have departed into delicate shades and lines, creating an inherent detachment between the boy and his surroundings. Together with the drop of the two tears, this would serve as a direct antithesis to the red scarf and arm band adorned on the boy and the nationalistic ideal of the country.\n\nIn the beginning of the millennium period, the composition and aesthetics subtly and gradually gravitate towards an increasingly abstract pictorial interest. The mature and magnificent work The Last Supper is certainly the epitome of this period’s creation. As can be seen in Mask Series (2001) (Fig. 8), where a lone masked figure is standing atop a grand landscape in a meticulously rendered black outfit. The extreme attention to details is shown through the reflection of the brimming background on the coat. At the same time, the skyline is no longer in one tone, but rather swims between shades of purple, black, and white, softly alluding to the buoyant hues within Mark Rothko’s paintings as exemplified in Blue and Grey from 1962 (Fig. 12). While Rothko stresses on the sense of the unknown and intimacy between human and nature, Zeng utilised this as a departure point in questioning the ephemeral virtue of human survival. At the same time, the composition and brushwork from the Mask series in this period would slowly move towards the abstract realm. This fluidity in the painterly surface as seen from Mask series (2001) has moved away from the earliest body of works, and as we will see later, contributing heavily to the increasingly abstract landscape works in the post-Mask series period.\n\nThe ten year long journey in the Mask series has documented an important stage within Zeng Fanzhi’s career. From the initial struggle in understanding the meaning of individuality in the modern world, to breaking away from the barrier of self-doubt and misunderstanding, each work in the series is a piece to the puzzle that together form the complete facet of both the artist’s mental and artistic development. As Li Xianting noted on his works from the later period, “Zeng Fanzhi’s figures have learned to relax.”\n\nBoundless Landscapes\n\nAt the turn of the millennium, Zeng’s canvases swelled to incorporate vast landscapes. His exhibitions would also look beyond the boundaries of China, starting with a Parisian exhibition in 2002 at the Pierre Cardin Centre. In transitioning into what would eventually become known as his Landscape works, Zeng consolidated his by-then well-known Expressionist inclinations with new, indiscriminately Chinese undertones. These works combine many elements of classical Chinese works, such as landscape drawings (shanshui hua) and the tradition of scroll paintings (shoujuan hua). And yet, while looking into the past, the artist also tirelessly developed and perfected his own techniques, including the “wet-on-wet” method. Most notably, this period is characterised by Zeng’s complete trust in his own intuition and skill, as seen in stunning pieces of work that feature instances of miao wu (“marvellous revelation”) and luan bi; as stroke upon stroke is yet another reminder of the artist’s craft.\n\nIn the early 2000s, Zeng produced a series of portraits that depicted figures covered in marks. Beginning with the We series, one sees the artist leaving behind his masks in favour of such circular loops. The figures in Zeng’s pieces were now veiled by loops and scours. This shift represented a vital transitional stage that looked both backward to and forward from his Mask pieces. In an attempt to grow apart from this identity of being merely the “Mask Artist”, Zeng went through a vital yet short transitional period of experimentation, first identifiable by faces that were covered in dizzying loops. This short series, which spanned a period of only two years, between 2002 to 2004, included works such as I from 2004 (Fig. 10), where a barely distinguishable face stares out from the canvas. In such works, Zeng left a minimal amount of features, as the spiral strokes obliterated all remnants of clear features. By using this technique, Zeng systematically erased any trace of individuality.\n\nThis intermediate period was also filled with the experimentation of Zeng’s later “wet-on-wet” technique. In pieces such as The Composition of Fan No. 2 from 2002 (Fig. 14), the artist would use his palette knife to drag wet paint into the form of a fan, while vague outlines of Chinese calligraphy is semi-concealed in the background of this object. This is a heavy evocation of Zeng’s later preoccupation with Chinese culture, which he would begin to incorporate into canvases in the form of backgrounds of calligraphy. For instance, these calligraphic jottings peek through in the 2000 A Series No. 1 (Fig. 13), where included amongst red mountains are wisps of Chinese characters. Such calligraphy is remnants of Zeng’s childhood memories, where he grew up in classrooms adorned with political slogans.\n\nThis time period also saw the emergence of works such as Zeng’s Great Men series that relays characters in an abstract manner, as if alluding to the people rather than depicting them outright. While still working with the smearing and scraping techniques from his older works, the artist developed the aforementioned “wet-on-wet” technique in conjunction to this, which involves dragging paint, while still wet, to form more strokes. This method also involved layering paint upon paint, creating heavily tactile works that boasted both weight and depth.\n\nJust as this internal shift was taking place, Zeng suffered an injury to his right hand in 2002, which prompted the artist to begin experimenting with his opposite hand. Eventually this would result in the artist’s ambidextrous abilities, where two paint brushes in either hand would be used to paint simultaneously on canvases. Strangely and also rather fittingly, Zeng also developed a technique of painting with two brushes in one hand. While the former was governed by habit, training and control, the latter was left to intuition and chance. This method, also known as Zeng’s luanbi technique was poised between the conscious and subconscious; as the artist’s pieces took on a freer, more unbridled feeling.\n\nThe real pinnacle of the artist’s expansion however was the years 2003 to 2004, when Zeng’s many experimentations so far would give way to a grounded technique; where abstract lines transitioned into order and control. According to art critic Lü Peng, it was truly during this time that the artist decided to look inwards, towards traditional Chinese shanshui hua. Shanshui hua, which is literally “mountain and water paintings”, is a quintessentially Chinese form of landscape painting. Executed in ink and water, traditional landscape paintings were symbolic of man’s connection to nature as well as the cosmos at large.\n\nAs can first be seen from his Sky series, various individuals—from children to important figures such as Mao—would find themselves against blushing skies of pinks and reds, which would later evolve into cobalt blues and speckled greys. As the artist reveals, “The inspiration (for the Sky series) came from my childhood; merely looking up at it would ignite in me a wondrous imagination. The skies would stay by our sides as we walked down the roads, and until now, I can still hear the sounds it made; still smell its scent.” Zeng’s childhood thus finds echoes of itself in such works.\n\nDirectly following this time, between the years of 2004 and 2008, Zeng entered the most mature movement of his artistic direction with the development of guohua, which is the contemporary name given to the traditional style of Chinese painting, literally meaning “national painting” or “country painting” in order to emphasise its opposition to Western works. The 2012-2013 “Zeng Fanzhi” show at the Gagosian in London further established Zeng’s alignment with traditional Chinese works. One can find aspects in the artist’s works, from the backgrounds of the paintings, the usage of shui mo and light-handed flicks of gongbi, seen in the concentrated clusters of strokes on his characters’ faces. Zeng was also especially intrigued by the use of lines in Tang Dynasty works, which were filled with emotion and texture. This use of contours predates its Western equivalents, and is particularly evocative of an Eastern spirit that Zeng was keen to express in his own works. One such set of examples can be seen in Zeng’s delicate interpretations of Western great masters. Starting with literally drawing his heroes, such as Lucian Freud and Francis Bacon, and in so doing, appropriating renowned masters into his works, Zeng is aligning himself with an art history that he has irrefutably become part of. The care with which the artist reproduces renowned works can be seen in Zeng’s wispy furs of Albrecht Dürer’s Field Rabbit, or even the feathery beard of Head Study of an Old Man (Fig. 18), or perhaps yet, the veiny folds of Praying Hands, all of which were reproduced just last year by Zeng. Most peculiarly however, in spite of the oil medium that these great Western works are produced with, one senses the influence of not Expressionism or Abstract paintings, but rather, of guohua.\n\nBy way of conclusion, one turns to the sense of tranquillity that now populates Zeng’s works. Drawn with a miao wu influence, Zeng’s works are freer, less trapped, and in spite of the seemingly desolate landscapes that inhabit his works, there is an undeniable sense of hope, glimmering beyond the pines and branches that veil his pieces. Zeng’s renown has not ceased growing, much like how his reputation has not diminished in the least since his Mask series, as can perhaps be seen from his upcoming exhibition in October of this year, at the Museum of Modern Art in Paris, one of the most famous exhibition locations in the world. His works, which exhibit a shift from desolation to hope is indicative of a new movement for the artist; a new venture into newer, calmer lands where heaviness gives way to lightness, where a union of the two worlds that are central to Zeng’s art—East and West—is forged.