Tigers Who Come to Tea, and other Cat Tales…

Tigers hold a special place in the heart of Princeton.

Princeton Tigers

Nassau Hall tigers – princetoniana.princeton.edu

A pair of tigers stands guard on both sides of the entrance to Nassau Hall, the historical and logistical center of Princeton. A more recent pair of statuary tigers prowls outside the main gate of Princeton Stadium — home of the Princeton Tigers — perhaps a warning to visiting lions, bears, and bruins to “abandon hope all ye [opponents] who enter here.”  Princeton’s thirty-seven varsity teams — and others — are nicknamed (surprise!) “the Tigers”  and they generally sport tiger colors of orange and black  Tiger colors, tiger images, and tiger-related names abound all over campus, and indeed throughout the town of Princeton too.

Princeton tiger!

Noveau tiger outside Princeton Stadium

Cotsen Tiger

Cotsen’s tiger: “My, what big paws you have…”

The Cotsen Library’s personal tiger, Sir Fortissimus T. Tigris, sits atop a section of Cotsen’s Wall of Books, welcoming visitors and standing silent guard over the collection and its visitors of all ages. Not far from him in Firestone Library is the Tiger Tea Room, a small den for tigers, and others, taking a break from hitting the books.  Tigers and tea?   Hmm… Where might I have heard that echo before?

The Tiger Who Came to Tea: cover. Somerville, Mass.: Candlewick Press, 2009. (Cotsen 151774)

The Tiger Who Came to Tea is, of course, the title of the classic children’s picture book by Judith Kerr, who created both the artwork and text in the tradition of great children’s book author-illustrators, such as Kate Greenaway, Dr. Seuss, Maurice Sendak, and Ezra Jack Keats, whose The Snowy Day was recently named by the New York Public Library as its “most checked-out book” of all time (narrowly nosing out The Cat in the Hat with a total of some 485,583 check-outs compared to 469,650).

Originally published in 1968, The Tiger Who Came to Tea is one of the best-selling children’s books of all time, having been translated into 11 languages and having sold over five million copies by the time of its 40th anniversary in 2008. While Tiger is Kerr’s most well-known book, it was by no means her only one; she authored at least thirty-six books, and her series of books about Mog the cat — beginning with Mog the Forgetful Cat in 1970 and ending with Goodbye Mog in 2002 — were also best-sellers, much beloved by both children and cat aficionados, and a testament to Kerr’s interest in exploring the secret lives of cats of all sizes in her children’s books.  The Mog series was based on the family cat, but Tiger, Kerr’s first published book, began as a bedtime story told to her daughter — and like many bedtime stories, it was apparently repeated over and over again, as any reading or story-improvising parent can attest. (But would that we all had Judith Kerr’s genius!)

Do you think I could have tea with you?

A little girl named Sophie and her “mummy” are having tea — a commonplace British activity in the 60s — when “suddenly there was a ring at the door” …. and things begin to get surreal.  For the doorbell ringer is not the milkman, nor the grocer, nor a key-forgetting daddy, but rather “a big furry, stripy tiger,” who says that he’s “very hungry” and asks if he can have tea with Sophie and her mother.  We’re not in Kansas anymore…

Think about it for a moment.  A stranger unexpectedly rings the doorbell, a little girl opens the front door, and finds not only a stranger, but a full-grown tiger there!  In another era or a fairy tale, this might have been the beginning of a cautionary tale, or at least a trip into the bizarre.  (And why does a “hungry” tiger ask for some tea, anyway?)  But this is where the genius of Kerr’s art comes into play, I think.  Take a look at her portrayal of the scene: while the gigantic tiger already has a huge fore-paw inside the door, there’s no sense of menace in the scene. It might be a Halloween prank (if in the USA, of course) or a lark.  The tiger has a big smile, which he somehow maintains throughout the story, even when he’s gobbling down everything in the kitchen, helping himself to everything on the stove and inside the refrigerator or the cupboard, and “drinking all the milk, and all the orange juice, and all Daddy’s beer.”

He looked around the kitchen to see what else he could find.

Most important of all, the little girl shows no sign whatsoever of being afraid in Kerr’s depictions of the scenes.  Quite the contrary, she hugs him and pets his tail all the while.  She somehow knows that there’s nothing to be afraid of.  And so does a reader; it’s like a comedy where somehow we trust that all’s well and that all will end well too, no matter how topsy-turvy things may get for a while. And that comforting assurance really resides in the visuals here.

I can’t help thinking of C.S. Lewis’s Narnia stories, where little Lucy the youngest of the children — and perhaps the most innocently virtuous — has no fear of Aslan the lion, who in turn treats her with particular kindness. (The Lion, the Witch & the Wardrobe and the other Narnia tales had been published in the 1950s, and would presumably have been familiar to a mother and a child by the 60s.)

I think I’d better go now…

Having eaten and drunk everything in the house and wrecked the kitchen in the process, the tiger suddenly decides, “I think I’d better go now.”  “And he went.”  Just like that!  Who needs continuity or writerly preparation?  It just happens that way, just as things happen go in a child’s imagination.  Part of Kerr’s genius, I think, is not saying too much or writing too much description or dialog; her story just ebbs, flows, and jumps with a childlike sense of spontaneity.  When all experience is new, who has expectation, much less anxiety?

The tiger leaves the kitchen in a complete mess; unlike the Cat in the Hat (another havok-weaking feline), the tiger doesn’t bother to clean up after his mayhem.  And Sophie’s mummy wonders what to do; there’s nothing left for “daddy’s supper” either.  The thirsty tiger has also “drunk all the water in the tap,” so Sophie can’t have a bath – thus, a doubly-happy kid is she!  (But what happened to the water “in the tap”?  Did the tiger somehow drink up all the water in London?  Another piece of childlike — and child-delighting — magical realism!  Only adults think of such logical complications in a children’s story — and maybe only critical bloggers as well!

Sophie’s daddy comes home “just then.” Either a long time has passed while the tiger has been feasting and drinking, or a magically foreshortened day.  But no worries…  The family just goes out to a cafe for dinner and has a very English dinner of “sausage and chips,” followed by a child-delighting dessert of ice cream  On their way to the cafe, they pass a tiger-colored cat on the street, as Kerr depicts the scene.  Is this some visual allusion to the tiger?  Or perhaps a suggestion that he has magically changed size?  After all, the street cat has the same smile as the tiger!  Who knows?  But maybe that’s something for a child to notice on a fiftieth rereading? And perhaps ask about as well?

And they walked down the road to a cafe… But what about that little, tiger-colored cat?

… a very big tin of Tiger Food, in case the tiger should come to tea again.

The next day, Sophie and her mother go shopping and “buy lots more things to eat,” including a “very big tin of tiger food in case the tiger should come to tea again.”  (Doesn’t  every neighborhood store stock tiger food by the can?  It must be something like the “fish food” that used to be readily available at grocery stores and Woolworth’s?)  They’d both be happy to have the tiger come back, mess and all, it seems.  And just look how delighted Sophie is in Kerr’s visual presentation, as she hugs the “smiling tiger” tin!  What parent wouldn’t want their child to be so happy?  Only a Grinch.

Their shopping plans are for nought however.  The tiger doesn’t return.  “But he never did”  — those are the last words in the story — suddenly and perhaps with a surprising sort of disappointment.  Think of how many children’s stories end with the fun disrupter-of-everyday-banality promising, “I’ll be back,” so that children can await his/her return in eager anticipation?  Not the tiger though.

Goodbye… goodbye… goodbye…

That’s one of the appealing things about Kerr’s story-telling, to me, anyway.  There’s no forced sentimentality or easy prospect of another magic rainbow event.  Sophie is left with a happy, one-of-a-kind joyous memory  — as are the Tigers child-readers.  The midsummer day’s dream is over; now it’s time to return to everyday life, albeit one brightened by a very magical day.

Somehow it seems fitting that Kerr ends her story, not with Sophie and her mother, but with the tiger, which she chooses to depict as he seems to be heading away from us, while tooting on a magic, translating horn: “Goodbye, goodbye, goodbye.”  You can almost hear the bedtime-story-telling Judith Kerr uttering that repeated word more and more softly, while wishing her daughter goodnight and gently shutting off the light, can’t you?

Ride an Elephant and a Happy Lunar New Year

This Saturday, January 25, is Chinese New Year. Happy Year of the Rat!  To celebrate this holiday, we invite you to read a post by Minjie Chen from 2013 explaining all the auspicious symbols in a Chinese New Year print in the collection.

The Cotsen Library is home to an international poster collection that depicts children and reflects childhood from diverse historical periods, geographical areas, and cultural backgrounds. Through a pilot project in 2012, the Cotsen Library enhanced catalog records of a small set from its Chinese-language poster collection to allow researchers to search for posters by title, creator, or publisher information in both Chinese characters and pinyin phonetics. Subject headings were standardized to bring consistency to terms that describe the posters. A brief summary of the visual content is also provided.

The small set of about 50 posters dates from the early twentieth century through the mid-1980s. They cover a delightful variety of subject matter, including nianhua (年画, New Year prints) that decorated people’s homes, instructional wall charts for classroom use, and Communist propaganda posters that sent political messages to children and adults alike.

An untitled and undated New Year print gives us a glimpse of multiple facets of Chinese art, culture, history, and political dynamics. The only text in the picture is a red stamp of “Tianjin Yangliuqing Painting Shop” (天津楊柳青畫店), a press based in one of the most famous production centers of Chinese New Year prints. Traditional Yangliuqing art was known for the so-called “half printed, half painted” woodblock New Year prints: combining mass production and original folk art, pictures were first printed in monochrome outline, and each piece was then hand-colored by artisans. The Costen’s copy was printed and painted on a sheet of xuanzhi (宣纸, Chinese rice paper), measuring 30 x 20 inches.

Catalogers occasionally find themselves facing the little-envied job of coming up with titles for library materials that carry no such information. This New Year print posed such a task. How would you name an image portraying three children on the back of an elephant? The old catalog record suggested a title about celebrating the harvest. In order to justify that theme, one might have expected to see depictions of abundant grain overflowing from containers. However, could the basket of fruit in the young Chinese girl’s hand be an Eastern equivalent of cornucopia?

New Year print: [Ji xiang ru yi] (吉祥如意, An auspicious and wish-fulfilling year). Tianjin, China: Tianjin Yangliuqing Painting Shop, circa 1958-1980. Cotsen Children's Library, call number 64129

New Year print:
[Ji xiang ru yi] (吉祥如意, An auspicious and wish-fulfilling year).
Tianjin, China: Tianjin Yangliuqing Painting Shop, circa 1958-1980.
Cotsen Children’s Library, call number 64129

Boy on the back of an elephant. A common pattern for traditional Chinese folk art. (Image source)

Boy on the back of an elephant. A common pattern for traditional Chinese folk art. (Image source)

It is unclear whether this New Year print was made around 1958-1959, when the Yangliuqing Painting Shop was established but not yet merged into the Tianjin People’s Fine Arts Publishing House, or around 1974-1980, when the shop name was restored.1 The picture is a fascinating manifestation of how tradition underwent adaptive transformations and survived a new political environment under the Chinese Communist regime.

Traditional Symbols and Communist Twists

Chinese New Year prints traditionally employ visual symbols and homophonic riddles to convey good wishes for the coming new year. Young children are among the favorite subject. Often portrayed with pink cheeks and chubby torsos, healthy-looking youth symbolize the success of family reproduction and a hopeful future. It is important to point out that images of children in Chinese New Year prints did not denote a child audience, but were intended for all viewers, particularly adults who wished to accomplish the foremost Confucian virtue and goal of raising a large family with sons and grandsons. Children were nonetheless an important part of the viewing experience. Superstitiously believing that children’s naïve voice carried some realizing power, an adult would engage a child in observing and talking about the pictures on the morning of the New Year’s Day, hoping that those lucky words from a child’s mouth would make happy things happen.

This New Year print from Cotsen is both a continuation of that “baby-loving” tradition and a departure from certain age-old characteristics. In a society that favored sons over daughters, boy figures dominated the subject of traditional New Year pictures. The presence of two young girls in this post-1949 picture, however, reflects an adherence to the idea of gender equality promoted by the Chinese Communist Party. All three children wear red scarves, indicating their membership in the Young Pioneers, which is a school children’s organization that answers to the Chinese Communist Party. (Former Chinese president Hu Jintao was the national leader of the organization in 1983-1984.)

Giant-sized peaches, shown in the basket on the right, are a traditional symbol of longevity in Chinese culture. The golden pineapple on the left also conveys wishes for good things, because the name of that fruit and the word for “prosperity” are homophones in southern Fujian dialect. Another homophone is played on the elephant. In the Chinese language, qixiang (骑象, riding an elephant) and jixiang (吉祥, auspicious) sound similar. The visual motif of elephant riding can actually be traced to the popular depiction of Samantabhadra, a bodhisattva often seen perched on an elephant in Chinese art and sculptures.

A final point of interest is the blossoming branch held high in the girl’s hand on the left. Traditionally, a more common object held by the elephant rider would have been an expensive-looking ruyi (如意). The term literally means “wish fulfillment,” and, according to popular belief, it has originated from the use of the handheld object as a self-sufficient backscratcher. Ruyi made from precious metals and stones used to be royal possessions. In Communist China, it would likely be a distasteful object associated with wealth, power, and privilege, and thus wisely avoided by the anonymous folk artist of this picture. The position of the girl’s arms, and the way she tilts her head closely resemble what we see in a ruyi-holding boy in traditional depictions. Is the pink flower branch an earthly substitute for rich men’s ruyi for political safety?

A ruyi decorated with pearls, made during the Qing dynasty (1644-1911). Collection of the National Palace Museum in Taiwan. (Image source)

A ruyi decorated with pearls, made during the Qing dynasty (1644-1911). Collection of the National Palace Museum in Taiwan. (Image source)

An auspicious and wish-fulfilling year

You may find this picture in our library catalog by its new title: “Ji Xiang Ru Yi” (吉祥如意, An auspicious and wish-fulfilling year). Attesting to the flexibility and resilience of a folk art tradition, “Ji Xiang Ru Yi” has merged old and new, catered to both popular and political tastes, and wished for another new year of good luck to come.

(The author thanks Mr. Don Cohn for offering insightful cultural information about Samantabhadra.)

Note:

1. Tianjin Yangliuqing hua she. (n.d.). Retrieved May 23, 2012, from http://www.tjwh