One important staple crop has been largely forgotten from both agricultural and rural history: the humble potato. First imported from South America to Europe in the latter half of the sixteenth century, for the first couple of centuries it was considered exotic eating. It quietly became increasingly important during the eighteenth century, and is now widely credited as the food that enabled the population boom in much of Europe in the nineteenth century.

For several years from 1845, a fungus-like organism late blight caused widespread crop failure in the poorer parts of Ireland, Scotland and elsewhere, causing the Great Irish Famine, with at least a million dying from starvation.

The potato is unusual for storing large amounts of starch in its tuber. Although starch is only about one fifth of the potato by weight, the remainder being water, it came be the staple food for much of the working population, in both country and city. Overton has calculated using estimated crop yields from the early nineteenth century that an acre of potatoes would have provided about 2.5 times as many calories as an acre of wheat.

Like wheat, growing potatoes is a process of amplification. Tubers from the previous crop are sown in the ground, and multiply to yield many times the weight originally sown. Production is thus not dependent on conventional seed, but on seed potatoes with a more limited life. If a whole crop is destroyed by blight, not only is there nothing to eat that year, but the seed potatoes for the following year are also lost. Blight remains in the soil, and once affected that land has to be used for crops other than potatoes.

However, potatoes had other advantages in a war-torn and taxed Europe. While troops rampaging in foreign countryside would often raid or burn fields of grain, damaging or stealing potatoes proved more resistant to invaders. They were also likely to escape taxes or charges levied on other arable crops.

During the eighteenth century, labourers fortunate enough to have a little land they could farm for themselves started to grow potatoes, to supplement their limited diet. Small potato patches sprung up in the countryside, and around towns. Production at scale remained unusual until the following century, when some English counties including Lancashire and Middlesex devoted significant areas to supply the growing cities. That in turn depended on transport such as canals and then railways to deliver sacks of potatoes to urban consumers.

When Vincent van Gogh was living in Borinage in Belgium, he was among labourers whose staple food was potatoes, in one of the areas that had grown them for longer than most. His Still Life with Potatoes, painted in September 1885, is his tribute to the humble vegetable.

Potato production was painted extensively by social realists including Jean-François Millet, in the middle of the nineteenth century.

Millet shows this back-breaking work in his Potato Planters from about 1861.

The Potato Harvest from 1855 is another more substantial work developed from Millet’s drawings. In the foreground, a man and woman are working together to fill sacks with the harvested potatoes, to be loaded onto the wagon behind them. The other four work as a team to lift the potatoes using forks and transfer them into wicker baskets, a gruelling task. Although the fields in the left distance are lit by sunshine, the dark scud-clouds of a heavy shower fill the sky at the right. Being poor, none of the workers has any wet-weather gear. The soil is also poor, full of stones, and yields would have been low despite the full sacks shown at the right.

Millet’s most famous single work, The Angelus, was completed around 1857-59. This had been commissioned by the American collector Thomas Gold Appleton, as Prayer for the Potato Crop, but underwent modification before Millet renamed it. At some stage, it’s thought to have included a child’s coffin, but that was overpainted.

It shows a couple, praying the Angelus devotion normally said at six o’clock in the evening, over the potatoes they have been harvesting. It’s dusk, and as the last light of the day fades in the sky, the bell in the distant church is ringing to mark the end of work, and the start of the evening. Next to the man is the fork he has been using to lift potatoes from the poor, stony soil; his wife has been collecting them in a wicker basket, now resting at her feet. Behind them is a basic wheelbarrow with a couple of sacks of potatoes on it, ready to be taken home.

Twenty years later, Jules Bastien-Lepage painted what’s now sometimes known as October or Potato Gatherers (1878), but was originally shown as October: Potato Gatherers.

Vincent van Gogh painted Woman Lifting Potatoes (1885) and similar scenes during his time living with his parents in Nuenen, in North Brabant, the Netherlands.

János Pentelei Molnár’s The Potato Harvest from 1901 takes this theme into the early years of the twentieth century, in Hungary.

Laurits Andersen Ring’s A Man Digging Potatoes from 1901 is pure social realism, as this smallholder uses his spade to lift the potatoes that are his staple diet. I believe that the plants shown here have suffered from potato blight, which also swept Europe periodically causing more famine and death.

Although the girls shown in Léon Frédéric’s Three Sisters from 1896 are clean and well dressed, they’re sat together peeling their staple diet of potatoes in a plain and barren farmhouse. A glimpse of the shoes of the girl at the left confirms that they’re neither destitute nor affluent.

Vincent van Gogh’s The Potato Eaters (1885) is another revealing insight into the lives of poor labourers in Nuenen, who are about to feast on a large dish of potatoes under the light of an oil lamp.

Émile Friant’s The Frugal Meal (1894) continues the social theme, as a poor family with four daughters sits down to a meal consisting of a bowl piled high with potatoes, and nothing else. More worryingly, the pot on the floor at the left is empty.

Further reading

Christopher Shepherd’s brilliant essay on the history of the potato in The Oxford Handbook of Agricultural History (2024), ed. Jeannie Whayne, Oxford UP, ISBN 978 0 19 092416 4.

In the more northerly latitudes, grass that’s essential for cattle to graze grows little during the winter months. Farmers keeping cattle therefore have to provide alternative feed for their livestock for several months each year. This can include root crops such as brassica varieties including turnips and swedes (also known as rutabaga), but the most widespread is cut and dried grass as hay.

Where climate and day-length are suitable, as in much of England and France, dedicated hay meadows can provide two harvests each year. Left ungrazed through the winter, the first is normally ready to mow in the late Spring, and when there’s sufficient rainfall during the early summer, a second hay harvest can be obtained before the weather deteriorates in the early autumn. The mowing of hay has also been known as math, and mowing a second time is thus the aftermath or lattermath.

The essential requirement for hay is that it’s dried thoroughly, or it will rot over time and become unusable as fodder. In the centuries before mechanisation during the nineteenth century, this process was described as: first mow the grass, “scatter it about, gather it in windrows, cock it overnight, scatter it about, windrow it, cock it, and so on to the stack and stack it”. (Fussell) Those steps are shown well in paintings.

The companion to Pieter Bruegel the Elder’s painting of the grain harvest, The Hay Harvest from 1565 shows all stages in progress. In the left foreground a man is beating the blade on his scythe to sharpen it ready for mowing. Three women are striding towards him with the rakes they use to scatter and gather the mown hay. Behind them, in the valley, others are gathering the hay into small stacks or cocks, where it continues to dry before being loaded onto the hay wagon to be taken back to the farm.

At the right are wicker baskets containing other crops, including what appear to be peas or beans, together with a red fruit.

Ferdinand Hodler’s marvellous Mower from about 1898 is seen sharpening the blade on his heavy scythe using a whetstone, as the sun rises behind and to the left.

The couple in Jules Bastien-Lepage’s Haymakers from 1877 are enjoying a short break from their labours, with the mown hay behind them still scattered to dry, before it can be raked into cocks.

Henri-Jean Martin painted Summer, or Mowers in 1903, as mechanisation was spreading across Europe. Several small clusters of men are mowing the hay in this meadow with their scythes, as three young women are dancing in a ring on the bed of flowers, and another sits nursing an infant.

Henry Moret’s Haymaking in Brittany from 1906 shows a smaller team busy mowing and raking on steeper ground.

In Camille Pissarro’s Divisionist painting of Haymaking, Éragny from the summer of 1887, a team of women are raking the cocks into haystacks.

Women in this hay meadow in Ukraine are raking in the harvest to be transported by a hay wain drawn by a pair of oxen, as painted in Mykola Pymonenko’s undated Haymaking.

In Jean-François Millet’s Haystacks: Autumn from about 1874, the harvest has been gathered, and three huge haystacks dominate the canvas. At the foot of one of them, a shepherd leans on his staff, resting from his labours as his flock grazes on the stubble.

Surplus hay was also a good cash crop for those who could get it transported to towns and cities. Along the east coast of England, barges were filled with hay then taken to London for sale. Much of the land in the county of Middlesex, to the west of London, was devoted to producing hay to feed horses in the city.

Robert Bevan’s painting of Hay Carts, Cumberland Market from 1915 is a view of London’s last hay market, near to the artist’s studio. By this time, the bales shown were made by mechanical baling machines and brought to London by barge.

In the next article in this series, I’ll look at a novel crop that soon became the staple food for many, the potato.

Modern domestic cattle originated during the Stone Age from the aurochs, in the Fertile Crescent. Although they remained in Europe until they became extinct in the seventeenth century, aurochs were never domesticated, and few farmers would have known of their existence.

Cattle go under a bewildering variety of English names: cows are females, usually kept for their milk; an ox, plural oxen, can be a generic term for both males and females, or applied more strictly to castrated males commonly used for drawing carts and ploughs; bulls are males used for breeding; steers are young males, often castrated and reared for their meat; finally, bullocks were originally young males, but are now assumed to have been castrated.

Cattle have been bred and raised as draught animals, often seeing wider use than horses, particularly when power is required rather than speed, for their meat, milk and hide. As herbivores, their dung also makes good fertiliser.

One of Paulus Potter’s last paintings, Cows Grazing at a Farm from 1653, shows half a dozen cattle, typical for many small farms of the time, including those primarily working a sheep-corn system for cereal production.

Just as sheep were associated more with arable farming, cattle were often grazed on land unsuitable for crops, including open woodlands, as shown in Rosa Bonheur’s A Herdsman with his Flock from 1852. In some areas, particularly before the enclosures of the eighteenth century and later, these small herds grazed on common land that was shared by locals or all-comers.

Until the advent of the milking machine in the early twentieth century, milking of all domestic animals used as sources of milk could only be performed by hand, wherever the animals might be. Most cows were milked where they were grazing, and for much of the year that required the milkmaid (this being almost exclusively the task of women) to start work in the fields at first light.

Adriaen van de Velde’s undated Milkmaid with Cow and Goats in Front of a Barn is a farmyard delight, with the cow being milked looking directly at the viewer.

Jean-François Millet’s Woman Milking a Cow (1854-60) shows one of this secret army of milkmaids working on location as usual.

Alfred Roll’s full length portrait of Manda Lamétrie, Farmer from 1887 is a Naturalist depiction of a working woman farmer who has just milked the cow behind her. Although she’s far too clean and tidy, it’s of historical interest in that her pail is modern and manufactured from metal.

In the harsher winters of northern Europe, cattle were usually brought in to shelter from the worst of the weather, which would otherwise reduce the milk yield of cows. This allowed the milkmaid to share their shelter.

Gerard ter Borch put the milkmaid and her cow at the centre of this painting, A Maid Milking a Cow in a Barn from about 1652-54. As was universal at that time, milk was collected in a wooden bucket that would have been scrubbed thoroughly before use, but fell far short of modern standards of hygiene.

Cow’s milk wasn’t bottled until the end of the nineteenth century, when processing such as pasteurisation was also introduced. Until then, milk sold in towns and cities often came fresh from the cow.

George Morland’s painting of St. James’s Park from 1788-90 shows a military family together in what’s now a central London park, but was at that time still quite rural, with a cow being milked at the left. This appears to have been a common sight until well into the nineteenth century.

Milk was also transformed into foods such as cheese, as a means of preserving its nutritional value long after the milk would have become sour and inedible. Small-scale cheese production has been widespread throughout the world since long before historical records began. Processing methods have been varied, resulting in innumerable local varieties of cheese that are distinctive of their areas of origin. Milk has also been processed into curds, butter, cream and yogurt.

One great benefit of milking cows was exposure to cowpox, a mild viral illness that provided immunity against its mutilating and often deadly relative smallpox. In 1796, the British physician Edward Jenner made the association between the two diseases, leading to the introduction of vaccination using cowpox virus, and the eventual eradication of smallpox in 1980, long after the eradication of the milkmaids who had made it all possible.

Constant Troyon’s Oxen Going to Work from 1855 shows teams of oxen being driven off to be hitched up to carts or ploughs in draught.

From the end of the Middle Ages, farms started to specialise in breeding cattle for their meat. Across Europe, tracks and later roads developed for crews of itinerant drovers to drive herds to market, where they were sold for slaughter, to yield beef, and their hides were processed into leather.

Sidney Richard Percy’s On the Road to Loch Turret, Crieff (1868) shows a few cattle watering close to this drover’s road near the market town of Crieff in Scotland. Cattle were driven here from rough grazing to the north, and some were sold in Crieff to be driven south through England to the pastures of Norfolk, where they were fattened before walking onward to London, to become roast beef for diners there. Few Londoners would have realised how many hundreds of miles their dinner had walked to reach its plate.

Next week I’ll look at the second favourite food of cattle, hay.

So far in this series, I have concentrated on the production of staple cereals such as wheat and rye. The fundamental aim of that arable farming is simply to multiply the number of grains of cereal, so that for each seed sown there are more harvested and delivered as food. Example figures given by Mark Overton for a typical English farm in the early sixteenth century suggest a gross wheat yield of 8-12 bushels per acre (forgive the antiquated units!), for a fixed cost in seed of 2.5 bushels per acre, giving net yields of 5.5-9.5 bushels per acre. By 1854, net yield of wheat had risen to 30 bushels per acre.

Early arable farmers realised that soil quality was key to the efficiency of this process. When seed is sown in soil of high fertility, then harvest yield will be higher. Thin soils were easiest to cultivate but also the quickest to lose their fertility, so farmers had to develop methods for increasing soil fertility to compensate. Among those discovered to be beneficial were:

• ‘resting’ the soil by leaving it fallow and uncultivated;
• growing a nitrogen-fixing crop such as clover or legumes (peas or beans);
• applying fertiliser such as dung.

The first two resulted in systems of crop rotation, a subject I’ll cover in the future. This article looks at one of the most popular methods for delivering fertiliser in the form of animal dung, using sheep, the best mobile source available in much of Europe at the time.

Sheep have other value as farm livestock, providing meat, milk and fleeces, but those were limited relative their value as fertilisers of the soil. During the day, sheep both graze and deposit dung and urine on the ground; at night they stop grazing, but continue to drop dung and urine. Daytime dung therefore fertilises their grazing pastures, while that of the night can be used to fertilise the soil used to grow cereals. The value of the latter was so great that many landowners controlled its rights, known as folding rights, to benefit their own land with sheep dung rather than the soil of their tenants.

Jean-François Millet’s Shepherd Tending His Flock shows thin and scrawny sheep feeding on the stubble left after harvest, common practice in areas with lighter soils where sheep-corn farming became popular.

Anton Mauve’s Return of the Flock (1886-7) shows a small flock of unshorn ewes with young lambs, in the late Spring or early summer, possibly on the move to or from folding.

This engraving by Welby Sherman from one of Samuel Palmer’s sketches in his Shoreham sketchbooks, Evening (1834), shows a small flock in a fold at night, where they’re fertilising the soil as the shepherd dozes behind them.

The most famous of Millet’s few nocturnes, The Sheepfold, Moonlight from 1856-60, shows a shepherd working his dogs to bring his flock into a fold or pen on the plain near Barbizon. He is doing this under a waning gibbous moon lighting the backs of the sheep.

Strangely, folding of sheep as a mobile source of dung as fertiliser was widely practised across England, but almost unknown in the Low Countries including the Netherlands. As a practice it could compromise the value of sheep for other purposes. Those grazing on rolling chalk downs in daytime might have to walk several miles each day to drop their dung overnight in arable fields in the valley, and return, so fattening less for slaughter.

Sheep could also be driven longer distances to market, as shown in Constant Troyon’s On the Way to Market from 1859.

Heinrich Bürkel’s Shepherds in the Roman Campagna from 1837 has an almost documentary quality, in the rough and dusty peasants slumped on their horses and donkeys. In the foreground a couple of ewes are looking up at their lambs being carried in a pannier, and a dog is challenging a snake by the roadside.

In areas where domestic animals moved between highland pastures for the summer, and lowland grazing for the winter, including much of Spain, sheep could cover great distances each year in the transhumance.

Realising the value of their fleeces required annual shearing by hand.

The Shearers (c 1833-35) is the most ambitious of Samuel Palmer’s works from his period at Shoreham. This shows the seasonal work of a shearing gang, in a sophisticated composition drawing the gaze to the brilliant and more distant view beyond. The curious collection of tools to the right was the subject of preparatory sketches, and seems to have been carefully composed. However they have defied any symbolic interpretation, and may just ‘look right’.

Millet’s Sheep Shearing from about 1854 shows the highly skilled task of hand-shearing the fleece from a sheep. A man holds the animal still, resting over the end of a large barrel. A woman is using hand shears to cut the fleece from the sheep, as was universal before the introduction of machine shearing from 1888. Even with highly skilled hands, this is a difficult process, and it’s hard to remove the complete fleece. In some parts of the world, itinerant shearing teams would have performed this task, but for small flocks on poor farms it had to be carried out by those working the farm.

Fleeces generated the wool trade, centred on towns and cities that grew rich from the proceeds of wool and its weaving into fabrics. Ports specialising in the import and export of wool flourished around the coasts of Europe, and prosperous and powerful families made their fortunes from fleeces sheared on farms hundreds or even thousand of miles away.

In this period, one of the natural predators of sheep, the Eurasian wolf, was hunted to extinction in much of Western Europe. Pieter Brueghel the Younger’s The Good Shepherd from 1616 shows a shepherd being attacked by a wolf, as he tries to save his flock, which are running in panic into the nearby wood.

Other parts of the British Isles saw rural areas stripped of their human, farming populations, only to be replaced by sheep. William Watson’s Highland Wanderers – Morning Glen Croe, Argyllshire (1906) shows a valley in the middle of the Arrochar ‘Alps’, an exceptionally rugged mountainous area of the Cowal Peninsula, to the north-west of Loch Lomond in Scotland. By this time, the Highland Clearances had driven most of the human population into the cities further south, or to flee overseas as migrants.

Next week I’ll conclude this account in paintings of arable farming by considering cash crops, such as flax and madder.

Harvested cereal needs to be separated into grain, stems of straw, and miscellaneous fragments such as husk known as chaff. Of these, the grain is the most valuable as it will be ground into flour, a process shown in the next article in this series. Long straw was also a valuable commodity, as it was used extensively for thatching, while the chaff was usually discarded. Separating grain and chaff from straw was accomplished by threshing, one of the first processes in arable farming to be mechanised, while removing the chaff is referred to as winnowing.

In ancient civilisations, threshing was performed by striking the cut crop using flails, as show in this marginal drawing in the Luttrell Psalter from the east of England. This is thought to have been made in about 1325-35, when this tiring and inefficient method was still widespread.

In ancient Egypt, oxen were used, first to trample the grain with their hooves and later to draw a heavy rotating sledge or roller over the cut crop. This was usually performed on a flat and elevated area, where the wind could blow away much of the generated chaff.

Goya’s greatest achievement in his series showing the seasons, and probably the finest of all his cartoons, is that for summer, seen here in his sketch of The Threshing Floor from 1786. Although the huge finished version is more finely detailed, his brushwork there is also surprisingly loose. Two horses used to tow the heavy roller at the far left are here seen at rest, as the labourers relax. They’re holding pitchforks, used to load the threshing floor with cut cereal and gather the straw when the load has been threshed.

In PS Krøyer’s Threshing in the Abruzzi from 1890, a century later, teams of oxen are trampling the crop to thresh it.

Jean-Léon Gérôme’s The Grain Threshers, Egypt (1859) shows this as one of the more traditional employments for animals, who are drawing a threshing sledge.

While much of the work of harvest remained intensely and exhaustively manual, some processes like the separation of grain seeds from inedible straw proved amenable to mechanisation.

In Franz Niklaus König’s Farmers, around the House;, or Farmer Family in the Barn from 1798, one of the early hand-cranked threshing machines is shown on the right, as the farmer is winnowing clouds of chaff from the grain it produced. Most barns were built with large openings at each end, to allow natural breezes to blow the chaff away and leave the denser grain in the large, shallow wickerwork trays used for winnowing.

By the end of the nineteenth century, animals and other sources of power were being used, as shown in Albert Rigolot’s painting of The Threshing Machine, Loiret from 1893, with a detail below. One of the early uses for steam engines was to power similar machines. The next step was to make those engines mobile under their own power, as traction engines.

Jean-François Millet’s portrait of Ceres (The Summer) from about 1864-65 shows her holding a traditional winnow in her left hand.

Storage was a major consideration, too. Although threshed grain generally keeps well, it’s prone to rodents and must be kept dry. A traditional solution was to build the sheaves of cut cereal into grainstacks, then protect them with a covering of thatch. These are different from the stacks of hay also common in the countryside, and played a major role in Impressionism.

Claude Monet first painted a series of canvases depicting grainstacks at Giverny, literally outside his back yard, in 1889. In the early autumn of 1890, Monet started a fresh series consisting of two grainstacks, now accorded Wildenstein numbers of W1266 to W1279. During that winter, the farmer was able to start threshing, and one of the grainstacks was consumed.

Apparently Monet paid the farmer to retain the single remaining grainstack so he could continue the series, allowing him to paint W1280 to W1290, each showing that single grainstack. After various delays during which Monet apparently made further adjustments to the paintings in the series, the first fifteen canvases were shown at an exhibition at the Durand-Ruel Gallery in Paris, which opened on 4 May 1891. They all sold, for sums of up to 1,000 francs, and provided Monet with an excellent return for his winter’s work.

Looking at Grainstacks, End of Summer, considered to be one of the earliest in the series and numbered 1266, the trees behind the two grainstacks are still in full summer leaf, with no indication of the advent of autumn. Yet Monet’s signature gives the year as 1891. Looking at its paint surface in detail, some has been applied wet-in-wet and blended with underlying and adjacent paint, but many other brushstrokes have clearly been applied over dry underlayers.

Grainstack, Sun in the Mist, numbered 1286, is thought to be one of the later paintings in the series, apparently showing the sole remaining grainstack in the Spring of 1891. It too has multiple layers applied wet-on-dry, with many hatched brushstrokes in shades of orange and pink apparently applied over a well-dried surface. Below is a summary of the whole series.

Among the great dangers to grainstacks was fire.

Jules Breton’s The Burning Haystack from 1856 is mistitled, as it in fact shows a grainstack, as seen in the sheaves being removed from it in haste. The panic-stricken villagers must work quickly if they are to save a substantial part of their grain store for the coming winter.

Granaries incorporated an ingenious solution to exclude rats and mice: they were constructed on a support of staddlestones, each a pair of stones fashioned into the form of a mushroom. These are now commonly seen in the country, where they’re used to prevent drivers from running their vehicles over grass borders outside properties. Rats and mice are happy to climb vertical surfaces, but can’t cope with the overhang of the cap of a staddlestone, an ancient solution to the problem.

Once a cereal crop had been harvested and gathered for threshing, the fields might then be scavenged for any remaining grain, a process known as gleaning. Although this has been described since Old Testament times, there’s uncertainty as to who gleaned, and where they were able to glean. This article shows a selection of paintings from the nineteenth and early twentieth centuries showing gleaning, to see if they cast further light on those questions.

Biblical accounts establish that gleaning was then a means for the poorest in society to acquire their own free supply of grain, and was a right of the poor. Some assume that the same practice continued, under the same right, until it fell into disuse in the late twentieth century. That ignores complex changes in land ownership and rights, and national law, and makes assumptions about rural economies that may not be correct.

The majority of those living in the country between 1500 and 1800 had little need for money. Almost everything they required in life was grown or made locally, and there were few if any consumer goods that they would need to purchase. Most lived in two sets of clothes: working dress, which was handed down, patched and repaired until it was unwearable, and a Sunday outfit worn when attending church, similarly inherited. Furniture was scant, made from local wood, and handed down through generations. Food and other goods that the family couldn’t supply itself would normally be obtained by barter with a neighbour. While those with more land and animals could sell them at market, and use the proceeds to buy luxuries, that remained out of the reach of the majority. It appears to have been that majority who gleaned the fields after harvest.

Although some countries in Europe retained gleaning rights on the strength of Biblical law, as land was enclosed and brought into increasingly complex systems of private ownership and rights, some land owners challenged that ancient right, and in 1788 a notable English legal case set the precedent that there was no universal right to glean, no matter how poor you might be. Nevertheless, many landowners continued to allow gleaning on their land, and in some areas these were celebrated alongside the harvest itself. Gleaning, like much else in the country, thus varied from country to country, and by region and village, but wasn’t confined to the poorest by any means.

One pitfall in looking at paintings of gleaning is that some are retelling the Biblical story of Ruth and Boaz, rather than depicting contemporary gleaning.

In Samuel Palmer’s The Gleaning Field (c 1833), as in other accounts, gleaners appear to have been mostly women.

In 1854, Jules Breton returned to live in his home village of Courrières, not far from Calais in north-east France, and started painting agricultural workers in the local landscape. His style changed dramatically, and the following year he enjoyed success with his first masterpiece, The Gleaners (1854), which won him a third-class medal at the 1855 Paris Salon. Overseeing this gleaning is the garde champêtre or village policeman, an older man distinguished by his official hat and armband, who was probably an army veteran. In the background, behind the grainstacks that were later to be such popular motifs for the Impressionists, is the village church tower, surrounded by its houses.

Breton had started to plan this painting soon after his return. He made a series of studies, several of which survive, for its figures, but the view appears to be faithful to reality. The figure of the young woman walking across the view from the right (in front of the garde champêtre) seems to have been modelled on the daughter of Breton’s first art teacher, whom the artist married in 1858.

Jean-François Millet’s hope for the Salon two years later was his substantial painting of The Gleaners (1857), which is completely different in concept. The distant wagon, grainstacks, and village may appear common elements, as are the three women bent over to glean in the foreground, but that is as far as the similarities go.

Millet’s composition is sparse, concentrating on those three figures. There are no distractions, such as the garde champêtre to add colour or humour: it’s all about poverty, and smacked of socialism; unlike Breton’s painting it got the thumbs-down from both the rich and the middle classes who frequented the Salon. Millet had also been born and brought up in the country, in his case further west on the north coast of France, in the Normandy village of Gruchy, where he had worked on the land.

Breton’s Calling in the Gleaners (also known as The Recall of the Gleaners, Artois) (1859) is one of the treasures of the Musée d’Orsay. With the light now fading, and the first thin crescent of the waxing moon in the sky, the loose flock of weary women and children make their way back home with their hard-won wheat. At the far left, the garde champêtre calls the last in, so that he can go home for the night. Behind them a flock of sheep is grazing on the adjacent pasture.

Painted in 1880, Eugène Burnand’s Gleaners are set in high Alpine meadows, two girls with meagre gleanings. They are dressed in plain working clothes, but don’t appear particularly poor. Behind them a cart carries away the main harvest.

Léon Augustin Lhermitte’s most enduring expression of rural poverty was in showing four women salvaging the remains left in the fields after the harvest: the Gleaners, here his version of 1887. Lhermitte was another son of the country, this time Mont-Saint-Père in Picardy, inland in north-east France, although his father was a schoolteacher.

Cowed from 1887 shows gleaners at work in a field after the harvest in Denmark, but there’s much more to Hans Andersen Brendekilde’s story than that. The owner of the large farm in the left distance has gathered in their grain, and their harvesters have been paid off for their effort. Then out come the gleaners to scavenge what they can from the fields.

The family group in front of us consists of three generations: mother is still bent over, hard at work gleaning her handful of corn. Her husband is taking a short break, sitting on the sack in his large blue wooden clogs. Stood looking at him is their daughter, engaged in a serious conversation with her father, as her young child plays on the ground.

The daughter is finely dressed under her coarse gleaning apron, and wears a hat more appropriate to someone in service as a maid, or similar, in a rich household in the nearby town. She looks anxious and flushed, and is almost certainly an unmarried mother, abandoned by her young child’s father, and it’s surely she who is oppressed or ‘cowed’. Their difficult family discussion is being watched by another young woman at the far left, who might be a younger sister, perhaps.

Brendekilde took his name from the small village of Brændekilde, near Odense on the island of Funen in Denmark. The son of a clog maker, he lived with his grandparents for several years when a child, and at the age of ten made his living as a shepherd.

The Impressionists seldom seem to have painted controversial social issues. One of the few exceptions to this proved a lesson for Camille Pissarro in the practicality of Divisionism. He started work on his intensely sensory and idyllic painting The Gleaners in early 1888, using a squared-up study in gouache to finalise his composition. He found the painting hard, and wrote that he needed models so that he could complete its detail, which did the following year.

As Europe moved into the twentieth century, gleaning became increasingly unreal and romantic.

Gleaners were still commonplace in the Essex grain fields at harvest time, trying to scrape enough waste grain from the ground to feed their families. In Sir George Clausen’s Gleaners Coming Home from 1904, swirling brushstrokes make the gleaners’ improbably smart clothes appear to move as they walk home in the evening sunlight.

Clausen’s The Gleaners Returning (1908) is a marvellous contre-jour (into the light) view, again with swirling brushstrokes imparting movement in the women’s clothes, and no hint of their poverty.

Lhermitte’s Gleaners Near Haystacks (1912) shows a group of women gleaning, two of them almost bent double.

Even when he was well into his seventies, Lhermitte seemed able to find time and energy for just another painting of gleaners, in his Gleaning Women of 1920.

With the increasing depopulation of Europe’s rural areas and the introduction of mechanical methods of harvesting, gleaning seems to have died out by the middle of the twentieth century, only to reappear around 2000. It’s now an organised voluntary activity arranged with farmers, to recover crops unsuitable for mechanical harvesting, and other recoverable sources.

As with many other aspects of rural life, gleaning appears to have varied according to era and location. In some areas it seems to have been confined to those who were struggling to provide sufficient food for themselves, in the Biblical tradition. In others it was more general, and a normal phase of the harvest supplying most families with a free top-up of grain they could get ground by a miller to add to their supply of bread in the coming winter. It could also yield substantial amounts of grain: one report claims a widow and her three sons gleaned 325 kg (720 pounds) of wheat from one harvest. After all, if left in the field where it was, it would only have been ploughed back into the ground later in the autumn, and gone to waste.

Reference

David Hoseason Morgan (1982) Harvesters and Harvesting 1840-1900, Routledge ISBN 978 1 138 74476 9.

The climax of the year in arable farming is the harvest, when the sustained labour of the previous year pays off. For the farmer, this is the return on that investment, and for the labourers it’s when they hope to get paid their bonus. It’s the one time of the year when everyone turns to and works from before dawn until well after dusk in a united effort to harvest the ripe crop, before the weather breaks and it might be ruined.

The harvest depends on the crop being grown; as cereals, particularly wheat, were the most important across much of Europe, I’ll here concentrate on the processes required to turn them from ripe plants to grain ready for the miller to grind into flour. This article looks at the first step in that, cutting the crop, bundling it into sheaves and stacking those in stooks.

Current accounts of the grain harvest distinguish several tools used to cut the crop:

• handheld sickle, lightweight and normally with a serrated blade,
• handheld reaping hook, lightweight and with a smooth blade,
• handheld bagging or fagging hook, heavier and with a smooth blade, used in conjunction with a hooked stick or metal pick thank,
• long-handled scythe, heavy and held with both hands, with a smooth blade.

Some claim that reaping using a handheld sickle or hook was used for wheat and rye, but that barley and oats were more usually mown with a larger scythe. Although that doesn’t appear to be accurate, it’s clear that the use of scythes was considerably more efficient. While it took about 4 worker-days to cut an acre of grain using a sickle or hook, using a scythe typically took only 2 worker-days per acre. Scythes appear to have been used almost exclusively by men, while sickles and hooks were used by both men and women.

The tool used also determined the length of straw stalk cut with the head of grain, thus the height of the stubble left on the field. Sickles and hooks were often used when less straw was required, leaving high stubble that might be mown with a scythe later. Low reaping or bagging, or mowing with a scythe, created longer straw that was suitable for thatching.

Pieter Brueghel the Elder’s Harvesters from 1565 shows men cutting a crop of wheat close to the base of the stem using scythes, leaving short stubble. This ensures the best yield of straw as well as grain.

Behind these workers eating bread baked from flour ground from cereal grown in the same fields, cut cereal is tied first into sheaves before they’re gathered into stooks.

Anne Vallayer-Coster’s Garden Still Life, with Implements, Vegetables, Dead Game, and a Bust of Ceres (The Attributes of Hunting and Gardening) from 1774 shows at its left edge a long-handled scythe, and at the right a sickle or reaping hook. Scythes were also used extensively for mowing hay and weeds.

In about 1833, when Samuel Palmer painted his wonderful Harvest Moon near Shoreham in Kent, harvesting went on well into the night. These are mostly women wielding sickles or reaping hooks to cut a small field of wheat. The cut stalks are then formed into stooks and piled onto the oxcart for transport to nearby farm buildings.

Palmer’s mentor John Linnell painted The Harvest Cradle twenty-five years later, in 1859. The harvesters have their backs to the viewer, but appear to be using scythes to cut this wheat crop. Bundles of cut grain are tied as sheaves, then assembled into stooks in the foreground.

Jean-François Millet’s Ceres (The Summer) from about 1864-65 is unusual in that the goddess is shown holding a sickle with a serrated edge, and is surrounded by sheaves of wheat.

Léon Augustin Lhermitte’s famous Harvesters’ Pay from 1882 shows four harvesters, bearing their heavy-duty scythes, as they await payment by the farmer’s factor, who holds a bag of coins for the purpose. In the right foreground are two tied sheaves of cut wheat, with a lightweight sickle resting on them.

During the nineteenth century some attached cradles to the blade, to make sheaving easier. This is shown in Laurits Andersen Ring’s painting of Harvest. The crop being cut here may well be rye rather than wheat. The artist got his brother to model for this “monument to the Danish peasant” during the summer of 1885, while working on his farm near Fakse, on Sjælland (Zealand), Denmark.

Volodymyr Orlovsky’s Harvest in Ukraine from 1880 shows wheat being cut on the steppe, with the worker in the foreground carrying a scythe, but those cutting in the middle distance bent over as if using hooks instead.

The young woman in Mykola Pymonenko’s portrait of a Reaper from 1889 has been cutting what could be rye or wheat using a heavier bagging hook, although she isn’t using the hooked stick normally required for the technique, so could be using it as a regular reaping hook. The woman behind her demonstrates that these harvesters are cutting low to keep a good length of straw on the harvested crop.

Anna Ancher, wife of Danish painter Michael Ancher, caught this procession of Harvesters on their way to their work in 1905, near her home in Skagen on the north tip of Jylland (Jutland). The leader carries his scythe high as they pass through ripe wheat.

Finally, conventional corn stooks were by no means universal across Europe.

By tradition on Norwegian farms, cut corn (cereal) wasn’t left to dry in low stooks, as in most of Europe and America, but built onto poles. In a series of paintings and prints, Nikolai Astrup developed these Corn Stooks (1920) into ghostly armies standing on parade in the fields, the rugged hills behind only enhancing the feeling of strangeness.

These paintings suggest that, between 1550 and 1890, wheat was generally cut using scythes when suitable men were available. Otherwise, it would be cut using a hook, most likely for reaping rather than bagging. Wheat was normally cut low to preserve the stalk as straw suitable for thatching, then tied into sheaves before being stacked into stooks.

That left the fields ready for gleaning.

For countless generations, since humans first started farming the land, improving the soil and fields has been a constant task. Once the plough has passed, there’s still work to be done in many areas, where there are stones mixed in the soil. This has been the burden of those who have worked the land, and has been featured in occasional paintings.

Hans Andersen Brendekilde’s Worn Out (1889) follows in the Naturalist tradition of Jules Bastien-Lepage. An old man has collapsed when working in the fields. A younger woman, his daughter perhaps, is giving him aid and shouting for all she’s worth to summon assistance. The soil around them is poor, and full of flints; the two were engaged in the toil of the poorest of the poor, picking out the large stones and putting them into piles for collection. It’s backbreaking work for the young, and clearly proved too much for this man.

Once ploughed to a fine tilth and rid of its stones, the soil is ready for the seed of the next crop, accomplished by manual broadcasting, a term in common use long before it came to be applied to radio then TV transmissions.

Sowing is one of the basic tasks in arable farming, and one at the heart of the changes that took place between 1600 and 1900. Broadcasting is tedious, time-consuming and inefficient in use of seed, making it one of the first tasks for attempts to mechanise farming. Although early types of seed drill had been tried before, it’s Jethro Tull, an English gentleman farmer from the early eighteenth century, who has generally been credited with inventing the first successful seed drill, in 1701. Today his name is better-known as that of one of the great rock bands formed in 1967.

Alongside the use of a seed drill was the requirement for a horse hoe, a light and small plough drawn by a single horse, to ensure the seed was well covered by soil. Unfortunately, early drills proved too fragile for general use, and it wasn’t until the early nineteenth century that metal could be turned to manufacture more durable drills, that became widespread across Western Europe during the rest of that century. However, contemporary painting continued to show sowers still broadcasting seed.

The first of these is Jean-François Millet’s The Sower, completed in 1850, shown at the Salon that year and now recognised as his first real masterpiece. It shows an agricultural worker striding across a field, broadcasting seed for the summer’s crop. In the distance to the right, and caught in the sunlight, is another worker harrowing with a pair of oxen. This was being used to ensure the seed sown was covered with soil, and not exposed to the flurry of birds trying to eat any seed left on the surface.

Millet revisited his successful painting of a sower from fifteen years earlier, here with two pastel paintings with the same title, The Sower, from around 1865. That above is now in the Walters, and that below in the Clark. These feature a different background, including the tower of Chailly, harrowing using a pair of horses, and a swirling flock of crows in the sky.

By the late nineteenth century, manual broadcasting was becoming less common as farms turned to seed drills, but the image of the sower continued to appear in paintings.

The title of Hans Thoma’s Säender Bauer (1886) apparently means Sowing Framer (thanks to Gregory for his accurate translation). A sower in Millet’s tradition is at work in the ploughed field in the foreground. Beyond, the heavens have opened in a sudden downpour. Two years later, when he was living in Arles in November 1888, Vincent van Gogh painted his version of The Sower.

Millet’s influence is also manifest in the first of Albin Egger-Lienz’s versions of The Sower, from 1903, a motif which was to recur in his later works. Its earth colours, increasing looseness, and emphasis on simplicity were to set the style for much of the rest of his career.

Laurits Andersen Ring admired Millet’s social realism, and would undoubtedly have seen at least one of Millet’s depictions of this motif. In 1910, Ring painted this, The Sower, in such great detail that you can see every seed frozen in mid-air. This suggests that he may have been influenced by photography, the first means of producing such images.

Ring’s friend and contemporary Hans Andersen Brendekilde responded in 1914 with A Sower on a Sunny Spring Day at Brendekilde Church. This is thought to show Holme-Olstrup Church, near Næstved on the island of Sjælland (Zealand), close to where Brendekilde was born and from where he had taken his name. The sower, walking over poor soil with abundant stones, has been identified as Ole Frederik Jensen (1870-1953).

This motif seems to have long outlasted the practice of broadcasting. By 1900, even gardeners and smallholders were being offered mechanical seed drills. As those used less than a third of the seed than broadcasting, it’s hard to see any farmer in the early twentieth century still preferring traditional methods.

With the young plants growing vigorously, all that remained for the growing season was to keep them free from weeds, another laborious and back-breaking task often assigned to women.

The Weeders (1868) is a smaller variant of a painting of the same name that Jules Breton made in 1860, which was acclaimed when exhibited in the Salon the following year and the Exposition Universelle in 1867. Set in the fields just outside Courrières, the labourers are pulling up thistles and other weeds until the last moment that there is insufficient light for them to work any longer. Breton wrote of their faces encircled by the pink transparency of their violet bonnets, as if worshipping the life-giving star.

Although only peasants, the light transforms these women into classical beauties, an observation made by the critics at the time. This gives rise to a phenomenon repeated across Breton’s panoramas of country work, in which these classical figures appear in thoroughly socially-realist landscapes, showing their sanctity in labour.

Jakub Schikaneder’s Weeder (1887) shows a woman bent double as she pulls weeds from a young crop, and would pass for a social realist work from the likes of Millet or Breton.