A Writing Sheet from the Collection of Ricky Jay: “All the Fun of the Fair as if You Were There”

Humours of a Fair. London: W & T Darton, 1807. (Cotsen)

Fairs and their attractions have always been a destination for entertainers, gawkers, pickpockets, prostitutes, children, vendors of food, drink, and cheap trinkets.  The carnivalesque atmosphere has been celebrated and reprobated, often in the same breath.  Artists with a taste for satire, like William Hogarth, captured the press of people on the grounds in one of his most famous prints, “Southwark Fair.”

Eighteenth and early nineteenth-century children’s books and prints also depict young people visiting fairs, although the representations are somewhat tame in comparison with Hogarth’s seething engraving.    Cotsen has just acquired a very rare writing sheet, “The Humours of the Fair”  (London: W. & T. Darton, 1807), illustrated with an engraved headpiece and seven vignettes capturing the sights, sounds, and smells of the grounds.

While there are no agricultural displays or tractor pulls so characteristic of  American state and county fairs, some things have hardly changed from the 1800s. Competitive eating contests, it seems, were not invented in the late nineteenth century.   Here a yokel and a gentleman are seeing who can finish first his steaming basin of whitepot straight from the oven. They are allowed the use of spoons, although they could not have prevented serious burns on the lips and the insides of the cheeks.  Whitepot, originally a specialty of Devonshire, is a bread-and-butter pudding loaded with cream and topped with a sugar crust.

Then there were the shows.  On view were amazing displays of strength and dexterity, such as this rope walker balancing on his chin a pipe, upon which is resting another pipe with an clutch of pipes arranged like a bouquet of flowers in its bowl.   The wire looks to be only a few inches above the floor.  Children were always warned away from the tables where games of chance were being operated, which might explain why they are frequently shown gathered there watching or trying their luck. The conjurer looks just like the rope walker, so he seems to have more than one string to his bow as an showman–unless the engraver was working against a deadline and saving time.  Perhaps he gathered a crowd with the balancing act and then moved on to sleigh-of-hand tricks, drawing in the marks with the assistance of a clown, who pretends that his eyes are just as quick than the magician’s wand.  No trip to a fair would be complete without the purchase of souvenirs then called fairings—cheap toys, ribbons, sweets.  The children troop up to their mother to show her their treasures, probably to be broken, discarded, or forgotten the next day.

This writing sheet, which was known only from a minimal description in a British dealer’s catalog from the 1970s, is a perfect addition to Cotsen’s superb collection of these illustrated prints.  Nicholas Wallin, a student at the Bettesworth School (location in England unknown) filled the center, with sentiments about the meaning of Christmas in his best handwriting, probably for presentation to his parents when he came home for the holidays.

It was purchased at the third of a series of auctions dispersing the magnificent collection of magic, the allied arts, and their ephemera by the late, great,  light-fingered laureate of legerdemain Ricky Jay (1946-2018).
Ricky was unusual for being honored in three worlds which rarely collide—conjuring, collecting, and curating.    A sorcerer of sleight of hand, he could confound people standing a foot away with cup and balls as easily as crowd  watching him on stage propel playing cards into “thick, pachydematous outer melon layer” of the “most prodigious of household fruits” at the distance of ten paces. He also did mean turns as conmen on the silver screen and as the sole star of several stage shows.    His delight in the search for materials documenting the peculiar history of his confraternity, which comprised cheats, hustlers, hoaxsters, pranksters, jokesters, impostors, pretenders, sideshow showmen, never flagged, any more than his glee in sharing them with the uninitiated in a series of books and exhibition catalog, among them Cards as  Weapons, Learned Pigs and Fireproof Women, Many Mysteries Unraveled, The Magic Magic Book, Jay’s Journal of Anomalies, Dice: Deception, Fate, and Rotten Luck, and mesmerizing learned lectures at museums and rare book libraries, sometimes accompanied by demonstrations.  His lecture on Dr. Graham’s Celestial Bed, an aide to conception which famous aristocratic ladies like Georgiana, Duchess of Devonshire, resorted to in desperation, brought down the house at the Grolier Club.   As generous as Ricky was with his collection and knowledge, he never revealed the secrets of the techniques that astounded onlookers with the pleasure of being hoodwinked.There were three words that could never be uttered in  his presence: “children’s birthday parties.”   In spite of his well-known aversion to the infant race,  I would like to think he wouldn’t have minded at all that this engraving illustrating raffish popular entertainments has found its way to the Cotsen Children’s Library, where it will  be in the company of operators of peep shows, a Dutch blow book, magic lanterns, and Cajanus the Swedish Giant.

How the Leopard Got His Spots Tangling with a Strong Female: An Ashanti Folk Tale Retold by Verna Aardema

Years ago I found this picture book of a West African folk tale at the going-out-of-business sale of a children’s book store.   Half-a-Ball-of-Kenki (Frederick Warne, 1979) may not be as popular as Verna Aardema’s other retellings of African stories such as  Who’s in Rabbit’s House, Why Mosquitos Buzz in People’s Ears, or Bringing the Rain to Kaputi Plain, but it’s impossible not to laugh at a story about a leopard, a fly the girls can’t get enough of, a dainty peanut, a cautious banana, and the righter of wrongs, a ball of cornmeal mush.  Half a ball, to be precise.

“I do not really mean that this story is true, “ the Ashanti storyteller begins, as if to prepare the audience for the absurd plot culminating in an epic battle.  Leopard invites Fly to go look for girls to marry, ignoring his friend’s warning that they will like him better.  He oils up his fur, puts on gold ornaments, and gives his dirty old sleeping blanket to Fly to carry, figuring no one will pay him any attention.  But Fly is greeted warmly when entering a village, while Leopard is driven out.   The mat must drive the girls crazy for Fly, Leopard supposes, so he shoulders the bundle and gives Fly his jewelry.  His luck does not improve in the third village, where he hears the girls whisper that Fly is so handsome they’d run away with him in a minute if their fathers wouldn’t beat them.

The spurned Leopard takes back his ornaments, then grabs Fly and ties him to a tree.  He guards his prisoner concealed in the bushes close by.   Nkatee the peanut comes down the path pip pip pip and calls out to the fly, who replies, “It’s I, the Fly, tied / By Leopard to this tree, / Because the girls hated him, / But they loved me.  / Oooo! Please come and set me free.”  Nkatee has no intention of letting Leopard making her into peanut soup and runs off. Tuk-pik, tuk-pik, Kwadu the banana passes by  and won’t help for fear of Leopard mashing her to a smooth paste.  (In the version Aardema retold from Akan-Ashanti Folktales (1930) collected by the early Africanist Captain R. S. Rattray, every vegetable in the garden passes by and ignores Fly’s plea for help, making the prospects for release nearly hopeless.)

Then Donkonfa, the half-a-ball of kenki comes rolling down the path singing her song.  She doesn’t waste any time setting Fly free, and the infuriated Leopard bursts out of his hiding place and challenges her to a fight.  She accepts and they build a big fire in the middle of the path so they will be able to see if the struggle goes on after dark.  When Leopard fails to get the better of his shapeshifting opponent after two rounds of wrestling, she gets serious and uses all her strength to pick him up and throw him in the fire.  He concedes and emerges from the fire a changed beast.  His once beautiful yellow coat has been transformed by black scorch marks where the burning wood touched it and white where the ashes settled.  To thank Donkonfa for saving their ancestor, flies never sit on balls of kenki, only the leaves in which they are wrapped.   The Ashanti storyteller closes with “This is my story.  If it be sweet, or if it be not sweet, take some and let the rest come back to me.”  Half-a-Ball-of-Kenki would not be half as sweet or nearly as funny without Dianne Stanley’s vibrant illustrations  in which she took on the challenge of bringing to life a highly unlikely heroine—amorphous, powerful, and deliciously absurd at the same time.  And that’s that!