Although few of those who migrated to the towns and cities from the countryside prospered as a result, there were sufficient examples to lure others to take their chances. For a young woman, success could come through the growing world of fashion.

The foot of the ladder was the greatest challenge: how to make the break from the worn-out worker shown in Christian Krohg’s Tired from 1885. This young seamstress was one of the many thousands who worked at home at that time, toiling for long hours by lamplight for a pittance. A few of them had the good fortune to be discovered and taken up into a small dressmaker’s.

They might then enter the world of Moritz Stifter’s New Dress from 1889. Every face is smiling here, some perhaps a little vacuously, as an affluent young woman tries on a new dress, with its incredibly small waist. Although this room is full of fabric and the trappings of dressmaking, including the mandatory sewing machine, no one actually appears to be making anything.

A few specialised in making hats, as shown in Edgar Degas’ The Millinery Shop (1879/86). While husbands and partners were expected to pay for a woman’s hats, their choice was hers, and hers alone.

Jean Béraud’s fashionably-dressed Milliner on the Champs Elysées is enjoying her success, and carrying her work in two large hatboxes. She has also attracted the attention of the well-dressed man in a top hat behind and to the left of her.

Les Modistes (Two Milliners in the Rue du Caire, Paris) from 1885-86 is one of Paul Signac’s transitional paintings to Seurat’s Divisionism. These two young milliners are busy making fashionable hats and making their way into bourgeois life.

Pierre-Georges Jeanniot’s At the Milliner (1901) shows the milliner in a mirror at the right.

Millinery was one of the staples of fashion houses like that of Paquin, whose success was characteristic of the late nineteenth century, and shown in Henri Gervex’s Five Hours at Paquin’s from 1906.

The purpose of these expensive hand-made hats was for show, when the lady was seen in appropriate surroundings. Jeanniot’s painting of the patrons of one of the most fashionable hotels in Paris shows all the hats out on parade in the inner garden of the Paris Ritz in fine weather.

Béraud’s Workers leaving the Maison Paquin (1907) shows the ladies who worked in Jeanne Paquin’s highly successful fashion house in the Rue de la Paix, as they left work at the end of the day.

A select few were fortunate enough to marry into the middle class and forge a more secure future for themselves.

Béraud’s After the Service at the Church of Sainte-Trinité (the ‘American Cathedral’) (c 1900) shows affluent Franco-American society at the turn of the century, and the prominence of hats and clothes.

The world still looks to Paris for the height of fashion in clothing, a phenomenon already well-established by the late nineteenth century. This of course included hats, and in this second article on the reading of hats in paintings, I show a selection of works illustrating fashionable headwear of that period. These are the works of just five painters who seem, in one way or another, to have specialised in fashionable women’s headwear: Georges Clairin, Jean Béraud, Pierre-Georges Jeanniot, Henri Gervex and Edgar Degas.

Georges Clairin’s undated Elegant Couple at the Coast comes not from the Rococo, but as indicated by the painterly style of the slippery rocks, was most probably painted in the early years of the twentieth century. It’s a study of one of the few disadvantages of hats, particularly extensive fashionable adornments, in their behaviour in wind. The very pink young galante woman is a textbook example of how to make a figure look windswept, although her partner seems mysteriously to be unaffected by the breeze.

The English word for specialists in fashionable hats for women, milliner, comes from that for an inhabitant of Milan, one of the former centres of the hat trade in Europe. Milliners and their shops were associated with the height of fashion, and drew the attention of Edgar Degas among others.

Degas looked carefully at one of the delights of the middle and upper class modern woman, the selection of hats in The Millinery Shop (1879/86). Here he also experiments with unusual views and cropping, as he examines the tricky process of assessing and choosing a hat.

Around this fashionably-dressed Milliner on the Champs Elysées, Jean Béraud carefully balances painterly background foliage and sky, and the atmospheric detail of distant carriages. His Milliner on the Pont des Arts from 1879-82 (below) shows the same model drawing admiring looks on a windy day by the River Seine.

Pierre-Georges Jeanniot’s At the Milliner (1901) contrasts with those of Degas in its relatively fine detail, and his use of mirror play to show the milliner herself, at the right. His swirling hats, and the huge ginger cat, are marvellous.

Millinery was one of the staples of fashion houses like that of Paquin, whose success was characteristic of the late nineteenth century, and shown in Henri Gervex’s Five Hours at Paquin’s from 1906.

The purpose of these expensive hand-made hats was for show, when the lady was seen in appropriate surroundings. Jeanniot’s painting of the patrons of one of the most fashionable hotels in Paris shows all the hats out on parade in the fine weather in the inner garden of the Paris Ritz.

Others captured the role of hats to those heading downward through society.

In Béraud’s The Letter (1908) the man looks rough and is unshaven, although the woman is elegantly dressed, and apparently engaged in writing a letter. In front of each of them is a glass of absinthe, notorious for its association with alcoholism. His battered old brown bowler hat suggests a working past before he succumbed to drink.

Although I’ve concentrated almost exclusively on hats seen in Europe on the head of Europeans, the nineteenth century was also a time when hats from overseas were becoming more frequent sights.

Georges Clairin’s paintings of Ouled Naïl women provide glimpses of those from this nomadic group from the foothills of the Atlas Mountains. Exotic they certainly are, with elaborate headwear, richly decorated clothing, and no doubt over their identity.

Of all the artists of this period, it was Clairin who appears to have been most fascinated by hats.

His extraordinary Bust of a Woman in Profile (1899) is perhaps a sea-nymph, wearing the most bizarre headgear that appears to have grown from coral. It has peculiar pedicles which sweep over her hair, and excrescences resembling the bodies of fabulous birds, making it the ultimate hat of them all.

It wasn’t that long ago that it was most unusual to go out without wearing a hat. Although they’ve made something of a comeback in recent decades, in much of the world they’re still far from popular unless it’s unusually cold. In this week’s two articles about the reading of paintings, I show a selection where reading the hats can be useful. However, I avoid two other types of headgear that commonly appear in art, as they’ve been covered elsewhere: helmets and halos.

People have put hats on their head since long before recorded history. Some distinctive forms of hat have unusual histories, and puzzling representations in art. Among the many quirks in the amazing paintings of Hieronymus Bosch are figures in or wearing funnels.

Their origin goes back to the Jewish diaspora of the Middle Ages, when Ashkenazi Jews (in particular) migrated to northern Europe, from about 800 CE. Predominantly Christian powers sought to make visible signs to distinguish Jews, and to a lesser extent Muslims, from local Christians, and for many centuries the migrants were persecuted, confined to Jewish ghettos, and generally kept in isolation as much as possible.

One common discriminatory technique employed in much of northern Europe was to require Jews to wear distinctive hats. This played on religious requirements for Jews to cover their heads, and the fact that most people wore hats when outdoors. The patterns of Jewish hat most often recorded are pointed or conical, and some have highly distinctive ‘bobbles’ at the top.

This detail from the centre panel of Bosch’s Haywain Triptych from about 1510-16 shows some unusual headgear probably derived from the appearance of the Jewish hat.

They’re also to be seen in more recent historically accurate depictions of the Middle Ages, as shown by Carl Gustaf Hellqvist in the right of his wonderful large history painting of Valdemar Atterdag Holding Visby to Ransom, 1361 (1882). There’s a rich range of military helmets, and one obvious conical hat being worn by a Jew, seen in the detail below.

In time, conical hats remained visible signs of discrimination. Charles Hunt’s Visit to the Schoolroom from 1859 shows the range of hats worn by children, and at the far right a dunce stands on a chair wearing the trademark conical hat.

As with all forms of clothing and personal decoration, hats have long been objects of fashion, used by individuals to distinguish and adorn, and feed their personal vanity. One of the best examples of this is in Bartholomäus Strobel’s long panoramic view of the Decapitation of Saint John the Baptist at Herod’s Banquet from about 1630-33.

Gathered in this grand banquet are many ranks of nobility wearing contemporary dress with an astonishing range of headgear, from armoured helmets to feathery confections. At the far right, the executioner stands by John’s headless corpse, a large pool of bright blood on the ground where its head once lay. A young woman (who might be Salome) looks up to heaven, her hands clasped in prayer, while an older woman (presumably Herodias) chats with the executioner.

During the English Civil War of 1642-51, hats assumed an even greater importance, to distinguish the two sides, so-called Cavaliers and Roundheads.

William Frederick Yeames’ And when did you last see your Father? indicates this in the Puritan dress of conical hats and plain clothes. This contrasts with the opulent silks of the mother and children, who are clearly Royalists. The young boy is being questioned, presumably as given in the title, for him to reveal the whereabouts of his Cavalier father, an act that’s bringing anguish to his sisters and mother.

Not to be outdone by their subjects, Kings and their bishops had to have their own hats in the form of crowns and mitres.

Probably the most famous depiction of any major coronation is that of Raphael and his workshop in this fresco of the Coronation of Charlemagne from 1514-15, with its serried ranks of mitres and just the one crown to rule them all. The rows of bishops here wear what is the exact opposite of the monks’ bare tonsured heads.

It didn’t take long for the church and other organisations to express rank and superiority in subtle variations of hat.

Raphael’s magnificent Portrait of a Cardinal from 1510-11 pays particular attention to the surface textures of the fabrics. Three quite distinct fabrics are shown in the cardinal’s choir dress: the soft matte surface of the biretta on his head, the subtly patterned sheen of his mozzatta (cape), and the luxuriant folds of his white rochet (vestment). In that scarlet biretta is great power.

Some well-known characters in paintings are instantly recognisable by their hat, in this case the Florentine poet Dante, shown below with Virgil as they are being ferried in the Inferno.

In 1822, the young Eugène Delacroix painted this Barque of Dante, one of his finest narrative works, showing Dante and Virgil crossing a stormy river Acheron in Charon’s small boat. Dante is inevitably wearing his signature red chaperon. This had evolved before 1200 as a hooded short cape, and developed into variants that remained popular until becoming unfashionable in about 1500. For his part, Virgil wears a laurel wreath honouring an epic poet of his stature.

Some of these ancient hats have been perpetuated in formal dress, such as that worn by academics for ceremonial.

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 now appear to be fancy dress hats. At the time this was a major landmark in the improvements in women’s rights, and the archaic headwear serves to emphasise that change.

Finally, hats aren’t always good signs, but can signify the sinister and worse. Although most of us associate the silk top hat with elegant opulence, in its day it gained some dark associations.

Jean-Louis Forain’s Dancer and Admirer Behind the Scenes from 1903 whispers its disturbing message of the association between the top hat and white tie, and under-age prostitution that was rife at the time among dancers of the Paris ballet. It’s not just the hat, but the context in which it’s worn.

Long before cities gained their bright lights they had plenty of inns and taverns where folk could consume alcoholic drinks until they couldn’t pay for them any more. Persistent drunkenness has been recognised as a problem since ancient times, but it wasn’t until the latter half of the nineteenth century that its consequences on health were reported. Of course, alcohol abuse also took place in the country, but it was in the towns and cities that it became most obvious and destructive.

In French cities like Paris the main culprit was seen as absinthe, produced from species of wormwood plants, and claimed to contain addictive and destructive drugs in addition to its high alcohol content. It was developed in the late eighteenth century, and popularised the following century, particularly among artists and writers.

Edgar Degas’ famous painting In a Café or L’Absinthe from 1873 laments the fate of those who ended up drinking it. Pale green to yellow in colour, it was normally diluted with water, turning it cloudy, as seen is this woman’s glass.

Absinthe wasn’t the only route to alcoholism, though, as shown in Édouard Manet’s Drinker of Bocks from about 1878-79. Bock is a strong and dark lager originally brewed in Germany, and was often viewed as the start of the descent to absinthe and oblivion. Its equivalent in England was barley wine, with its similarly high alcohol content.

In The Absinthe Drinkers (c 1880-81) Jean-François Raffaëlli followed from Degas, here with two down-at-heel men sat outside a bar.

The Drinkers, or Monday’s Work (1884) is one of Émile Friant’s first social realist paintings, showing two unemployed and unskilled men sat drinking together against an exterior wall. The hands of the more distant man are conspicuously grubby and unkempt, and a small dog looks on accusingly.

Jean Béraud’s Letter from 1908 gives a glimpse into the café culture of the years prior to the First World War. The man looks rough, and is unshaven, although the woman is elegantly dressed, and apparently engaged in writing a letter. His battered old brown bowler hat suggests a working past before he succumbed to absinthe.

Béraud’s more academic take on The Absinthe Drinkers from 1908 reworks Degas’ painting, with its two glasses of cloudy absinthe, soda syphon, and jug of water. As a bonus, at the top edge he lines up a parade of bottles containing alternatives.

As with Edvard Munch and so many other artists, Aksel Waldemar Johannessen was prone to bouts of heavy drinking. In The Drinker’s Family from 1916, perhaps painted during a period of remorse over his behaviour, the artist here includes two self-portraits, as the young man at the right, and the wrecked alcoholic at the left.

The Morning After (1916) is another self-portrait of Johannessen as a drunkard, his arm around a woman who pokes her tongue out in disapproval of his addiction.

The culmination of this descent is shown in Arturo Michelena’s Charity from 1888, where a pair of charitable bourgeois ladies have arrived at the hovel that is home to a young mother and her small child. Beside the woman, on a small table under the window, are a couple of bottles of her favourite ‘poison’, quite likely absinthe.

In this second article looking at examples of the use of posters in paintings, and how their contents can be relevant, I move on to the last couple of decades of the nineteenth century. By this time large-format colour printing was churning out unprecedented numbers of posters that were being stuck onto walls in public places. These promoted events and products, and the advertising industry was starting to flourish. Posters included in paintings had largely been associated with poverty.

In France, Naturalists like Jean-Eugène Buland took on challenging motifs with challenging readings. In Alms of a Beggar (1880), a young woman dressed immaculately in white is sat outside a church seeking charity. Approaching her, a coin in his right hand, is a man who can only be a beggar himself. His clothes are patched on patches, faded and filthy, and he wears battered old wooden shoes. Yet he is about to give the young woman what is probably his last coin. Buland uses two small posters as decorations, one pinned to the white tablecloth at the left, the other attached to the wooden door at the right.

Those artists like Jean Béraud who were recording street scenes of Paris in the Belle Époque often featured posters.

Béraud’s view of A Windy Day on the Pont des Arts from 1880-1 contains several fascinating details, such as the man carrying his fishing rod among the stream of top-hatted gentlemen. Posters at the right advertise the Fête de Sèvres, held annually in that town each June, but this clearly isn’t a pleasant summer’s day.

Working from his customised studio carriage, Béraud developed a particular affection for the street kiosks that had sprung up on so many corners, and were covered with posters. Parisian Street Scene, claimed to date from about 1885, is one example, on the Boulevard des Italiens from the corner of the Rue Laffitte.

Béraud’s Carriages on the Boulevard des Italiens shows the same kiosk in the golden light of a winter’s afternoon. However, this view is purported to have been painted in 1890, five years after the Parisian Street Scene above. It isn’t credible that the posters illuminated in the kiosk have remained identical over that period.

Just as in London a few years before, posters continue to feature in the background of paintings of those living on the streets. Fernand Pelez’ Homeless from 1883 was exhibited at the Salon in Paris that year, where those viewing it only needed to walk round the corner from the Palais des Champs-Élysées (where it was held) to see scenes like this for real. Posters again refer ironically to festivals, and deliver information about traffic management in Paris.

Jean-François Raffaëlli’s Guests Waiting for the Wedding, from before 1884, are stood outside a wedding room that has, like them, seen better days. Behind them are official notices concerning dogs, an appeal for military reservists, and other local matters.

Évariste Carpentier’s The Foreigners from 1887 shows the arrival of outsiders in a close-knit community. At the right, sat at a table under the window, a mother and daughter dressed in black indicating recent bereavement are the foreigners looking for hospitality. Instead, everyone in the room, and many of those in the crowded bar behind, stares at them as if they have just arrived from Mars. At the left edge are two posters apparently promoting local events, to which these foreigners presumably aren’t invited.

By the early twentieth century posters had grown into large hoardings shown in Paul Hoeniger’s view of Berlin’s Spittelmarkt from 1912. With the advent of motor vehicles came the visual excesses of the advertising industry that still wants to own everything we see today.