One of the main priorities of the Third Republic in France was to secularise the nation, and one of its pillars was the introduction of free and mandatory education. This was accomplished in the Jules Ferry laws of 1881 and 1882, whose changes swept across every part of France, and became an important theme in French Naturalist painting.

Jean-Baptiste Jules Trayer’s wonderful watercolour of A Breton Infants School from 1882 predates any celebration of the Republican policy: the crucifix high on the wall at the right confirms this is one of the older Catholic schools. It shows a teacher helping one of her students with writing, in a class wearing only traditional Breton costume. There’s clearly room for improvement, though, as one girl is sleeping on her book, doubtless exhausted from her early morning work on the family farm.

By 1882, Jean Geoffroy had entered the schools where he was to be most successful and prolific; he apparently lodged above a school, with a couple of teachers. Snack Time shows the pupils outside their primary school during a break, armed with their lunchboxes and baskets. He tells their stories using subtle hints including their clothes. A well-dressed girl in white is being harassed by a smaller boy into surrendering some of her food. He wears rougher clothes but seems in control of the situation, as others watch on and laugh.

Within two years of the early death of Jules Bastien-Lepage, Paul Louis Martin des Amoignes’ In the Classroom (1886) looks as if it may have been painted from photographs. One boy, staring intently at the teacher in front of the class, is caught crisply, pencil poised in his hand. Beyond him the crowd of heads becomes more blurred.

Geoffroy’s Primary School Class from 1889 doesn’t give us the same depth of field effect, but shows one of the Republic’s new lay teachers working diligently in the classroom with her pupils. They’re still a bit of a shower, with the younger ones at the back working on traditional slates, but this is the public face of the modern Republican School.

In 1895 Geoffroy shows a Drawing Lesson in a class of older boys, who are following the classical tradition of drawing casts and appear remarkably diligent and well-behaved.

In his In School from about 1900, another lay teacher in a modern Republican infants class is caring for the French men and women of the future.

The Third Republic believed in catching its future citizens young. In 1899, Geoffroy painted The Nursery, one of very few images to show the state’s approaches to the early rearing of children. Hospitals developed a rigorous almost military approach to nurseries and feeding that endured well into the twentieth century, and separated mothers from their infants for much of the time.

It was only right that those citizens of the future should celebrate the national day of France, Bastille Day, on 14 July, as painted by Geoffroy in about 1900. For young boys in the years before the First World War, this was becoming increasingly militaristic rather than just patriotic.

I have been unable to locate an image of Geoffroy’s painting from which Charles Baude made this print of Prize-Giving at an Infants School in 1904, but it’s a fine example of the artist’s depictions of the social interactions within groups of young children.

Geoffroy’s undated painting of It’s Hard to Share shows another of the tribulations of childhood. These young boys have just emerged from a sweet shop, and the child in the centre is reluctant to share the paper cone of sweets he has just bought. His face says it all, as he looks with great suspicion at his less fortunate friend, and a dog also looks up expectantly.

The Third Republic also opened up higher education to French women.

In Jean Béraud’s undated The Thesis of Madeleine Brès (or The Doctoral Jury) he shows us one of the early woman doctoral students defending her thesis before the academic jury. At the time, this was a major landmark in the improvements in women’s rights, and their archaic academic dress emphasises this change.

As with many items of clothing, the term hood is applied to a wide range of garments. For the purposes of this selection of paintings, I confine it to a shaped covering for the head that is part of a garment also covering at least part of the upper body. This includes the cowl integrated into the robes of many monks, and the hooded cape known as a chaperon, described below. It would also include the modern hoodie that became popular in the 1970s.

Hoods are commonly worn by figures associated with death, such as the Grim Reaper, where they provide sinister concealment of the face.

In Horace Vernet’s The Angel of Death from 1851, a young man is praying over the side of a bed, kneeling, his hands clasped together. Opposite him, an illuminated Bible is open, above that an icon hangs on the wall, there’s a sprig of flowers, and a flame burns in prayer. But the occupant of the bed, a beautiful young woman, is being lifted out of it. Her right hand is raised, its index finger pointing upwards to heaven. Behind her, the Angel of Death, the outer surface of its wings black, and clad in long black robes, its face concealed beneath a hood, is lifting her out, to raise her body up towards the beam of light shining down from the heavens.

Cowls are a common feature of the robes worn by hermits as well as monks.

The figure at the foot of the left panel of Hieronymus Bosch’s Saint Wilgefortis Triptych (c 1495-1505) has some visual similarity with Saint Anthony in his Hermit Saints triptych, and appears to be holding a small bell, one of that saint’s attributes.

Richard Dadd painted this Portrait of a Monk on 11 April 1857, from memory of his previous travels in the Middle East.

Jakub Schikaneder’s undated Contemplation, the Monk on the Seashore shows a hooded monk on the foreshore, just in front of the water, apparently lost in thought.

Cowls have also been incorporated into other religious dress, where they’re often worn with hats, making them appear vestigial and primarily symbolic.

Raphael’s magnificent Portrait of a Cardinal from 1510-11 shows the elements of this cardinal’s choir dress: the soft matte surface of the biretta on his head, the subtly patterned sheen of his mozzatta (cape) with its hood, and the luxuriant folds of his white rochet (vestment).

Another uniform that incorporates symbolic hoods is formal academic dress, in which the colours and cut of the hood denote the university and degree.

In Jean Béraud’s undated The Thesis of Madeleine Brès (or The Doctoral Jury) he shows us one of the early woman doctoral students defending her thesis before the academic jury, who are wearing what might appear now to be fancy dress hats in addition to their colourful hoods. At the time, this was a major landmark in the improvements in women’s rights, and the archaic headwear serves to emphasise this change.

The chaperon had evolved before 1200 as a hooded short cape, then developed into variants that remained popular until becoming unfashionable in about 1500. In paintings it’s most strongly associated with Dante in accounts of his Divine Comedy.

In Eugène Delacroix’s painting of The Barque of Dante from 1822, Dante is inevitably wearing his trademark red chaperon.

The woman’s equivalent of the chaperon persisted until modern times in the hooded cape worn by Louis Welden Hawkins’ Peasant Woman, from about 1880. She is seen near to the rustic village of Grez-sur-Loing, which had become an artist’s colony.

Strangely, the word chaperone (with an added e) is now most commonly used to describe an older woman who accompanies a younger one to ensure that no improper behaviour occurs when in the company of a man.

Before the decline in popularity of hats in the twentieth century, hoods had been relatively uncommon in the general population.

Carl Gustaf Hellqvist’s large history painting of Valdemar Atterdag holding Visby to ransom, 1361 from 1882 is an encyclopaedic guide to late medieval dress. Few of its crowd have hoods, and one of those few appears to be a monk, shown in the detail below.

Hoods have also been popular with travellers, and from the nineteenth century were incorporated into popular weatherproof capes.

Ford Madox Brown’s The Last of England (1852/55) shows a young couple with their infant emigrating from England. Tucked under the mother’s weatherproof hooded travelling cape is their baby son.

It seems extraordinary that in the twenty-first century hoodies have been banned as inappropriate items of clothing associated with anti-social behaviour. Perhaps there’s a market for reviving chaperons.