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.

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.

If you have any interest in rural history, you may have noticed how few of its accounts are illustrated. There are extensive quotations from written accounts of life in the country, farming practice, and figures gleaned from the analysis of surveys and wills, but no pictures. Yet in the centuries before photography came into widespread use, artists recorded landscapes and life in the countryside in paint. This article introduces a new series in which I’m going to look at the reality of life and work in the country using some of its finest depictions.

In 1500, the countries in Europe were overwhelmingly rural, with about 80% of their people living in the countryside and engaged almost entirely in agricultural work. By the end of the nineteenth century that had reversed, with 80% living and working in cities and towns. Working the land was physically arduous with only the aid of manual tools, oxen and horses. Injuries were common and seldom received any medical attention, and for most life was brief.

The first agricultural revolution brought the transition from hunting for and gathering food to cultivating crops and raising livestock. This brought annual events such as the grain harvest, shown above in Pieter Bruegel the Elder’s The Harvesters (1565), which forms a complete visual reference to all the work involved in creating flour from a ripe cereal crop.

While men wielded large scythes to mow some crops, others were cut with the sickle shown in Jules Breton’s Song of the Lark (1884). This young woman is walking barefoot through the fields on her way to start another day harvesting the grain she and her village relied on to keep them from starvation.

Old Testament accounts of the underprivileged surviving by gleaning what’s left after the landowner had brought in their harvest continued well into the twentieth century. This is Léon Augustin Lhermitte’s account from 1887. In many areas, though, gleaning was a common essential for everyone.

Crop yields in the past were far lower than they are today. There was no understanding of soil fertility, crop rotations led to poor soil quality, and most land was too wet for the primitive ploughs in use. It was often necessary to plough the same land five or more times in a year to eradicate weeds and achieve worthwhile crop yields. In Jean-François Millet’s Angelus, completed around 1857-59, a destitute couple are seen praying over their small basket of potatoes, as they try to eke a living from that pitifully poor soil.

Some problems remain the same, although their solutions are now quite different.

George Morland’s Ratcatchers from 1793 shows a couple of itinerant workers with the dogs they used to catch vermin such as rats, the man on the left holding up one of their successful catches.

Our ancestors determined the landscapes we see today. In much of England, this has been attributed to the appropriation of what had been common land, for large farms operated by the land-owning classes, in what’s known as enclosure.

The whole countryside changed, as previously open land used for communal grazing was enclosed and turned into farmland. John Crome captures this in this painting of Mousehold Heath, Norwich (c 1818-20), showing the low rolling land to the north-east of the city, which had been open heath and common land until the late eighteenth century. By 1810, much of it had been enclosed, and ploughed up for agriculture.

Crome opposed the enclosure of common land, and here shows the rich flora, free grazing, and, for the plains of East Anglia, rolling countryside. In the right distance some of the newly created farmland is visible as a contrast. Fortunately, almost two hundred acres (74 hectares) of this heath have been preserved, but it had been considerably more extensive until 1790.

Agricultural practices have left other marks in our landscapes. In parts of England and Wales, there are two types of countryside, those drawn with straight lines and others featuring curves. These are even seen in roads, which follow old field boundaries. In some areas the roads are generally straight, but in others they wiggle all over the place, like a drunken man.

Sir William Nicholson’s view from The Hill above Harlech, painted in about 1917, looks across the broad sweep of sand in Tremadoc Bay towards the distant Lleyn Peninsula, in North Wales. Much of the land seen here is divided up into small fields by well-maintained hedges, and there’s hardly a straight line to be seen until you get down to the coastal plane.

One of the major reasons for all these curves is ploughing.

Robert Bevan’s The Turn Rice-Plough, Sussex from about 1909 shows two ploughmen turning a plough in a field in the south-east of England. Its title is probably a simple error for turnwrest, a dialect name used in Kent and Sussex to describe any type of one-way plough which needed to be turned at the end of a furrow as shown here. Because of this need to turn, the ploughman’s course was far from straight, but usually traced a gentle reversed S. To enable this team of horses to turn at the top of the furrow, they steered to the left before swinging to the right in the arc that would bring them on course for the furrow heading back down the slope.

When those ploughed strips were enclosed by hedges, their edges were curved with their furrows. In time, tracks ran along those hedges, and in the nineteenth century they were turned into roads, which now twist and turn as they run past those old furrows.

In the nineteenth century, the first signs of mechanisation arrived, using either horses or steam for power.

Albert Rigolot’s painting of The Threshing Machine, Loiret from 1893, shows a fine example of horses being used to thresh the grain from freshly cut cereal. One of the early uses for steam engines was to power similar machines, and the next step was to make those engines mobile under their own power, as traction engines and eventually tractors.

When heavy steam traction engines were replaced by tractors with internal combustion engines, teams of oxen and horses were replaced by these new-fangled vehicles. Heinrich Vogeler’s Farmer Ploughing from the period 1930-42 shows a tractor with its own tracks towing a heavy plough. I doubt whether even the most visionary farmworker of the sixteenth century imagined what was to come.

I hope that you will join me in this series over the coming weeks.