Manuscripts Made by Children: A Murder most Foul

One of our newest acquisitions here at Cotsen is an example of juvenilia,or a musical, or visual art created by a child artist (we apply it to works made by children who did not grow up to be famous).  This particular piece is a cleverly illustrated French-language poster presumably created and inscribed by J. M. Legeay (Jean-Marc?) September 1896 (see final panel). The poster tells a story in pictures about a murder and what ensues after the despicable act, complete with a sobering moral.

Although this murder is resolved and justice is meted out, many mysteries surrounding the piece itself.  Where was it made?  Who made it? Why was it made?  Without further ado: Un Crime Effroyable [A terrible crime].

Un Crime Effroyable

This handmade poster in ten panels of paper with a folding cardboard border is illustrated in crayon, ink, watercolor, and pencil.   All the panels are backed on black linen cloth and is carefully designed so that it can be hung on the wall or neatly folded up.

The top two panels bear a decorative title:

(Notice the string for hanging and the torn hanging hole on the left.)

(Notice the string for hanging and the torn hanging hole on the left.)

From these physical facts we might infer that this item was diligently worked on by a young (and presumably amateur artist) with a good degree of skill.  It would have taken several hours at least to illustrate, cut, lay out, and paste down on the backing.  But we don’t get a clear indication of why he spent so much time creating it.  Legeay probably didn’t create a this story of crime and punishment just for his own amusement. Rather, it seems possible that it might have been  a school assignment, an exercise in moral education.  Let’s see what the young man learned…

Un Crime Effroyable, first panelIn this first scene there are two characters: a middle-class fop in bright yellow pants, who has just left the wine and liquor store in the background, and a small green blob in the middle distance, whom we soon learn is the malefactor.

Un Crime Effroyable, second panelHere, with no explanation, our friend with the cherubic face who is feeling no pain is stabbed by a mustachioed assailant.  But notice  how the clothes of the victim and the murderer identify their respective classes.  The bourgeois with his top hat and parasol  is cut down by a working class man in his plain green coat and matching kepi. At this point we might ask if this is an illustration of class conflict; an instance of a working-class man preying on a defenseless middle class-man by a middle-class child evincing a common bourgeois fear of  the supposedly brutal and violent lower class. Of course, the artist Legeay is just a child and foisting a propagandist motivation upon him may not be warranted.  I believe he is just reflecting the world views around him in a school assignment.

In this next scene two officers happen upon the hapless body of our victim. Notice their spurs . . . but lack of horses to use them on.

In this next scene two officers happen upon the hapless body of our victim. Notice their spurs . . . but lack of horses to use them on.

The killer smokes his victim's pipe, the scoundrel!

The killer smokes his victim’s pipe, the scoundrel!

Our murderer contently relaxes in a local café after his grisly deed, as the be-spurred officer enters. In this panel are the first clues as to the place of origin for this poster. On the door is written “Café” and “Cidre.”  “Cidre” is French for cider, specifically the kind produced in Normandy and Brittany. This familiarity with cidre might be an indication that Legeay is from one of these regions (or just a budding drunk).  But as we will see, there is other evidence that points in a very different direction.

The murderer, sandwiched between spurs, is apprehended and clearly startled.

The murderer, sandwiched between spurs, is apprehended and clearly startled.

Here our guilty man seems repentant and regretful at the Assize Court. Notice the second sign in the background: Etres Sans Frapper (enter without knocking).

Here our guilty man seems repentant and regretful at the Assize Court. Notice the second sign in the background: Etres Sans Frapper (enter without knocking).

Un Crime Effroyable, guillotine sceneIn this scene the action of the story comes to a close.  Our killer is  escorted to a smiling executioner manning the infamous guillotine.The perpetrator’s escorts are none other than our officers-in-spurs and a crucifix bearing priest. This panel, however, shows us more than just the moments leading up to our murderer’s death. Look closely at the left side of the illustration and you might just be able to make out the most puzzling feature of this item, what appears to be debossed text reading: Hollonge.

Provided here are two closer images of the text (one vertical, one horizontal):

closer image of the text, vertical

closer image of the text, horizontalThis text could be a hand-written inscription or  a trade mark on the paper itself. It seems unlikely that it is the debossed trade mark of a paper manufacturer named Hollonge, because the mark does not appear on any other panel of the poster and no such company was turned up in my research. So it might be an inscription. But who wrote it and why? What does it mean?

“Hollonge” might be a corruption of  “Hollogne,”  or short hand for the town of Grâce-Hollogne in the Ardennes.   But Grâce-Hollogne, it turns out, is located not in France, but in Belgium. Bu tif the poster is from Belgium, why the text is written in French?  The Ardennes is located in the province of Liège in the region known as Wallonia and Walloons are French speakers.  So perhaps Legeay was a Walloon.

The word “Hollonge”  seems to have been etched by a tool. It is composed of recessed markings and some of the strokes appear too thick to have been written by pencil or pen. However it was made, it appears to have been a mistake:if the word is supposed to be “Hollogne,” it is spelled wrong. Furthermore the final character “e” also resembles an “l”. Maybe Legeay wrote “Hollonge”  by mistake, which is  possible because he made spelling errors elsewhere.  But why would Legeay write the place of origin on his own work? Surely he knew (and doesn’t need to share) where he lived and where he made the poster. Though the erroneous word is an inscription, it probably isn’t Legeay’s.

It’s more reasonable to assume that the inscription was written by a later owner of the work, perhaps a collector of juvenilia or an antiquarian bookseller. This owner was probably French, considering that “Hollogne” is written with two l’s  rather than with one, which is the Wallonian spelling. The word might have been erased because of the spelling error or because the attempt to place the origin of the work in Hollogne was unfounded.

With the limited evidence we have, all I can do is offer a few guesses about this work’s place of origin. Does the mention of “cidré” point towards Normandy or Brittany or does “Hollonge” point to Belgium?   We would need more information to make this call.

But what we can be more certain of is that Legeay is probably a middle-class boy, that he was a better illustrator than he was a speller. This brings us to the final panel:

The tricolour banner, using the three colors of the French flag, directs the possible origin of the work back towards France; or at least informs us that Legeay is a Francophile.

The tricolour banner, using the three colors of the French flag, directs the possible origin of the work back towards France; or at least informs us that Legeay is a Francophile.

In the bottom right hand corner of the work we get our autograph: J M Legeay. Considering that the "m" is so diminutive, it might denote the second half of a hyphened name. A common name of this form, was (and still is) Jean-Marc. "Sep R/96" I take, for obvious reasons, to represent the month of Septembre (September) and the year 1896.

In the bottom right hand corner of the work we get our autograph: J M Legeay. Considering that the “m” is so diminutive, it might denote the second half of a hyphened name. A common name of this form, was (and still is) Jean-Marc. “Sep R/96” I take, for obvious reasons, to represent the month of Septembre (September) and the year 1896.

This final panel delivers the coup de grâce of the piece, a moral from our insightful creator that caps off the story: “N’assasinez point et vous n’serez point gigotiné” [Don’t murder and you won’t get the guillotine]. Pointedly, young Legeay has spelled two words wrong: “assasinez” is missing a the second double ess (“assassinez”) and the spelling of that last word, “gigotiné,”  instead of the Francophone “guillotine.” Legeay was much more careless with the text than with his illustrations. I don’t think the boy was as motivated to draw out the moral lesson as in illustrating violence (probably to the chagrin of his teacher).

But let’s return to that very odd word “gigotiné.” It might be indicative of more  a child’s bad spelling. Using “gigotiné” might prove that Legeay was cleverer than he appears. “Gigotiné,” if spelled this way on purpose, has a double meaning. Not only does it denote the guillotine, it also associates another word with that infernal machine: “gigotin,” a prepared leg of lamb. Coupled with this association, “gigotiné” reminds us of the outcome of the guillotine.. It’s tongue and cheek, of course, and  probably not meant to be taken too seriously. It was probably a common euphemism; not something Legeay came up with himself.

I can't help but wonder if this piece was ever hung, and where it might have been displayed. Would Legeay's parents have let that proud child hang this in their living room?

I can’t help but wonder if this piece was ever hung, and where it might have been displayed. Would Legeay’s parents have let that proud child hang this in their living room?

This gory but humorous poster is still shrouded in mystery.  I’ve tried my best to explain who might have made this work and why they might have made it, but my interpretation of this child’s work should be taken with a grain of salt.  Though this poster begs more questions than it provides answers, it is nevertheless a bracing look into how a child represented with gusto gory murders and swift guillotines.

Ride an Elephant and Happy Lunar New Year!

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.gov.cn/whysz/0906meishu/meishu-0102.html