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The Myth Of The Happy Yeoman
Changing times have revolutionised rural life in America, but the legend built up in the old days remains a powerful force
April 1956 | Volume 7, Issue 3
The United States was born in the country and has moved to the city. From the beginning its political values and ideas were of necessity shaped by country life. The early American politician, the country editor, who wished to address himself to the common man, had to draw upon a rhetoric that would touch the tillers of the soil; and even the spokesman of city people knew that his audience had been in very large part reared upon the farm.
But what the articulate people who talked and wrote about farmers and farming—the preachers, poets, philosophers, writers, and statesmen—liked about American farming was not, in every respect, what the typical working farmer liked. For the articulate people were drawn irresistibly to the noncommercial, non-pecuniary, self-sufficient aspect of American farm life. ‘To them it was an ideal.
Writers like Thomas Jefferson and Hector St. John de Crèveceur admired the yeoman farmer not for his capacity to exploit opportunities and make money but for his honest industry, his independence, his frank spirit of equality, his ability to produce and enjoy a simple abundance. The farmer himself, in most cases, was in fact inspired to make money, and such selfsufficiency as he actually had was usually forced upon him by a lack of transportation or markets, or by the necessity to save cash to expand his operations.
For while early American society was an agrarian society, it was last becoming more commercial, and commercial goals made their way among its agricultural classes almost as rapidly as elsewhere. The more commercial this society became, however, the more reason it found to cling in imagination to the noncommercial agrarian values. The more farming as a self-sufficient way of life was abandoned for farming as a business, the more merit men found in what was being left behind. And the more rapidly the farmers’ sons moved into the towns, the more nostalgic the whole culture became about its rural past. Throughout the Nineteenth and even in the Twentieth Century, the American was taught that rural life and farming as a vocation were something sacred.
This sentimental attachment to the rural way of life is a kind of homage that Americans have paid to the fancied innocence of their origins. To call it a “myth” is not to imply that the idea is simply false. Rather the “myth” so effectively embodies men’s values that it profoundly influences their way of perceiving reality and hence their behavior.
Like any complex of ideas, the agrarian myth cannot be defined in a phrase, but its component themes form a clear pattern. Its hero was the yeoman farmer, its central conception the notion that he is the ideal man and the ideal citizen. Unstinted praise of the special virtues of the farmer and the special values of rural life was coupled with the assertion that agriculture, as a calling uniquely productive and uniquely important to society, had a special right to the concern and protection of government. The yeoman, who owned a small farm and worked it with the aid of his family, was the incarnation of the simple, honest, independent, healthy, happy human being. Because he lived in close communion with beneficent nature, his life was believed to have a wholesomeness and integrity impossible for the depraved populations of cities.
His well-being was not merely physical, it was moral; it was not merely personal, it was the central source of civic virtue; it was not merely secular but religious, for God had made the land and called man to cultivate it. Since the yeoman was believed to be both happy and honest, and since he had a secure propertied stake in society in the form of his own land, he was held to be the best and most reliable sort of citizen. To this conviction Jefferson appealed when he wrote: “The small land holders are the most precious part of a state.”
In origin the agrarian myth was not a popular but a literary idea, a preoccupation of the upper classes, of those who enjoyed a classical education, read pastoral poetry, experimented with breeding stock, and owned plantations or country estates. It was clearly formulated and almost universally accepted in America during the last half of the Eighteenth Century. As it took shape both in Europe and America, its promulgators drew heavily upon the authority and the rhetoric of classical writers—Hesiod, Xenophon, Cato, Cicero, Virgil, Horace, and others —whose works were the staples of a good education. A learned agricultural gentry, coming into conflict with the industrial classes, welcomed the moral strength that a rich classical ancestry brought to the praise of husbandry.
Chiefly through English experience, and from English and classical writers, the agrarian myth came to America, where, like so many other cultural importations, it eventually took on altogether new dimensions in its new setting. So appealing were the symbols of the myth that even an arch-opponent of the agrarian interest like Alexander Hamilton found it politic to concede in his Report on Manufactures that “the cultivation of the earth, as the primary and most certain source of national supply … has intrinsically a strong claim to pre-eminence over every other kind of industry.” And Benjamin Franklin, urban cosmopolite though he was, once said that agriculture was “the only honest way ” for a nation to acquire wealth, “wherein man receives a real increase of the seed thrown into the ground, a kind of continuous miracle, wrought by the hand of God in his favour, as a reward for his innocent life and virtuous industry.”
Among the intellectual classes in the Eighteenth Century the agrarian myth had virtually universal appeal. Some writers used it to give simple, direct, and emotional expression to their feelings about life and nature; others linked agrarianism with a formal philosophy of natural rights. The application of the natural rights philosophy to land tenure became especially popular in America. Since the time of Locke it had been a standard argument that the land is the common stock of society to which every man has a right—what Jefferson called “the fundamental right to labour the earth”; that since the occupancy and use of land are the true criteria of valid ownership, labor expended in cultivating the earth confers title to it; that since government was created to protect property, the property of working landholders has a special claim to be fostered and protected by the state.
At first the agrarian myth was a notion of the educated classes, but by the early Nineteenth Century it had become a mass creed, a part of the country’s political folklore and its nationalist ideology. The roots of this change may be found as far back as the American Revolution, which, appearing to many Americans as the victory of a band of embattled farmers over an empire, seemed to confirm the moral and civic superiority of the yeoman, made the farmer a symbol of the new nation, and wove the agrarian myth into his patriotic sentiments and idealism.
Still more important, the myth played a role in the first party battles under the Constitution. The Jeffersonians appealed again and again to the moral primacy of the yeoman farmer in their attacks on the Federalists. The family farm and American democracy became indissolubly connected in Jeffersonian thought, and by 1840 even the more conservative party, the Whigs, took over the rhetorical appeal to the common man, and elected a President in good part on the Strength of the fiction that he lived in a log cabin.
The Jeffersonians, moreover, made the agrarian myth the basis of a strategy of continental development. Many of them expected that the great empty inland regions would guarantee the preponderance of the yeoman—and therefore the dominance of Jeffersonianism and the health of the state—for an unlimited future. The opening of the trails-Allegheny region, its protection from slavery, and the purchase of the Louisiana Territory were the first great steps in a continental strategy designed to establish an internal empire of small farms. Much later the Homestead Act was meant to carry to its completion the process of continental settlement by small homeowners. The failure of the Homestead Act “to enact by statute the leesimple empire” was one of the original sources of Populist grievances, and one of the central points at which the agrarian myth was overrun by the commercial realities.
Above all, however, the myth was powerful because the United States in the first half of the Nineteenth Century consisted predominantly of literate and politically enfranchised farmers. Offering what seemed harmless flattery to this numerically dominant class, the myth suggested a standard vocabulary to rural editors and politicians. Although farmers may not have been much impressed by what was said about the merits of a noncommercial way of life, they could only enjoy learning about their special virtues and their unique services to the nation. Moreover, the editors and politicians who so flattered them need not in most cases have been insincere. More often than not they too were likely to have begun life in little villages or on farms, and what they had to say stirred in their own breasts, as it did in the breasts of a great many townspeople, nostalgia for their early years and perhaps relieved some residual feelings of guilt at having deserted parental homes and childhood attachments. They also had the satisfaction in the early days of knowing that in so far as it was based upon the life of the largely self-sufficient yeoman the agrarian myth was a depiction of reality as well as the assertion of an ideal.
Oddly enough, the agrarian myth came to be believed more widely and tenaciously as it became more fictional. At first it was propagated with a kind of genial candor, and only later did it acquire overtones of insincerity. There survives from the Jackson era a painting that shows Governor Joseph Ritner of Pennsylvania standing by a primitive plow at the end of a furrow. There is no pretense that the Governor has actually been plowing—he wears broadcloth pants and a silk vest, and his tall black beaver hat has been carefully laid in the grass beside him—but the picture is meant as a reminder of both his rustic origin and his present high station in life. By contrast, Calvin Coolidge posed almost a century later for a series of photographs that represented him as haying in Vermont. In one of them the President sits on the edge of a hay rig in a white shirt, collar detached, wearing highly polished black shoes and a fresh pair of overalls; in the background stands his Pierce Arrow, a secret service man on the running board, plainly waiting to hurry the President away from his bogus rural labors. That the second picture is so much more pretentious and disingenuous than the first is a measure of the increasing hollowness of the myth as it became more and more remote from the realities of agriculture.
Throughout the Nineteenth Century hundreds upon hundreds of thousands of farm-born youths sought their careers in the towns and cities. Particularly alter 1840, which marked the beginning of a long cycle of heavy country-to-city migration, farm children repudiated their parents’ way of life and took oil for the cities where, in agrarian theory if not in fact, they were sure to succumb to vice and poverty.
When a correspondent of the Prairie Farmer in 1849 made the mistake of praising the luxuries, the “polished society,” and the economic opportunities of the city, he was rebuked for overlooking the fact that city life “ crushes, enslaves , and ruins so many thousands of our young men who are insensibly made the victims of dissipation , of reckless speculation , and of ultimate crime .” Such warnings, of course, were futile. “Thousands of young men,” wrote the New York agriculturist Jesse Buel, “do annually forsake the plough, and the honest profession of their fathers, if not to win the fair, at least form an opinion, too often confirmed by mistaken parents, that agriculture is not the road to wealth, to honor, nor to happiness. And such will continue to be the case, until our agriculturists become qualified to assume that rank in society to which the importance of their calling, and their numbers, entitle them, and which intelligence and self-respect can alone give them.”
Rank in society! That was close to the heart of the matter, for the farmer was beginning to realize acutely not merely that the best of the world’s goods were to be had in the cities and that the urban middle and upper classes had much more of them than he did but also that he was losing in status and respect as compared with them. He became aware that the official respect paid to the farmer masked a certain disdain felt by many city people. “There has … a certain class of individuals grown up in our land,” complained a farm writer in 1835, “who treat the cultivators of the soil as an inferior caste … whose utmost abilities are confined to the merit of being able to discuss a boiled potato and a rasher of bacon.” The city was symbolized as the home of loan sharks, dandies, lops, and aristocrats with European ideas who despised farmers as hayseeds.
The growth of the urban market intensified this antagonism. In areas like colonial New England, where an intimate connection had existed between the small town and the adjacent countryside, where a community of interests and even of occupations cut across the town line, the rural-urban hostility had not developed so sharply as in the newer areas where the township plan was never instituted and where isolated farmsteads were more common. As settlement moved west, as urban markets grew, as self-sufficient farmers became rarer, as farmers pushed into commercial production for the cities they feared and distrusted, they quite correctly thought of themselves as a vocational and economic group rather than as members of a neighborhood. In the Populist era the city was totally alien territory to many farmers, and the primacy of agriculture as a source of wealth was reasserted with much bitterness. “The great cities rest upon our broad and fertile prairies,” declared Bryan in his “Cross of Gold” speech. “Burn down your cities and leave our farms, and your cities will spring up again as if by magic; but destroy our farms, and the grass will grow in the streets of every city in the country.” Out of the beliefs nourished by the agrarian myth there had arisen the notion that the city was a parasitical growth on the country. Bryan spoke for a people raised for generations on the idea that the farmer was a very special creature, blessed by God, and that in a country consisting largely of farmers the voice of the farmer was the voice of democracy and of virtue itself.
The agrarian myth encouraged farmers to believe that they were not themselves an organic part of the whole order of business enterprise and speculation that flourished in the city, partaking of its character and sharing in its risks, but rather the innocent pastoral victims of a conspiracy hatched in the distance. The notion of an innocent and victimized populace colors the whole history of agrarian controversy.
For the farmer it was bewildering, and irritating too, to think of the great contrast between the verbal deference paid him by almost everyone and the real economic position in which he l’on ml himself. Improving his economic position was always possible, though this was often clone too little and too late; but it was not within anyone’s power to stem the decline in the rural values and pieties, the gradual rejection of the moral commitments that had been expressed in the early exaltations of agrarianism.
It was the late of the farmer himself to contribute to this decline. Like almost all good Americans he had innocently sought progress from the very beginning, and thus hastened the decline of many of his own values. Elsewhere the rural classes had usually looked to the past, had been bearers of tradition and upholders of stability. The American farmer looked to the future alone, and the story of the American land became a study in futures.
In the very hours of its birth as a nation Crèveceur had congratulated America for having, in effect, no feudal past and no industrial present, for having no royal, aristocratic, ecclesiastical, or monarchial power, and no manufacturing class, and had rapturously concluded: “We are the most perfect society now existing in the world.” Here was the irony from which the farmer suffered above all others: the United States was the only country in the world that began with perfection and aspired to progress.
To what extent was the agrarian myth actually false? During the colonial period, and even well down into the Nineteenth Century, there were in fact large numbers of farmers who were very much like the yeomen idealized in the myth. They were independent and sellsufficient, and they bequeathed to their children a strong love of craltsmanlike improvisation and a firm tradition of household industry. These yeomen were all too often yeomen by force of circumstance. They could not become commercial farmers because they were too far from the rivers or the towns, because the roads were too poor for bulky traffic, because the domestic market for agricultural produce was too small and the overseas markets were out of reach. At the beginning of the Nineteenth Century, when the American population was still living largely in the forests and most of it was east of the Appalachians, the yeoman farmer did exist in large numbers, living much as the theorists of the agrarian myth portrayed him.
But when the yeoman practiced the self-sufficient economy that was expected of him, he usually did so not because he wanted to stay out of the market but because he wanted to get into it. “My farm,” said a farmer of Jefferson’s time, “gave me and my family a good living on the produce of it; and left me, one year with another, one hundred and fifty dollars, for I have never spent more than ten dollars a year, which was for salt, nails, and the like. Nothing to wear, eat, or drink was purchased, as my farm provided all. With this saving, J put money to interest, bought cattle, fatted and sold them, and made great profit.” Great profit! Here was the significance of sell-sufficiency for the characteristic family farmer. Commercialism had already begun to enter the American Arcadia.
For, whatever the spokesman of the agrarian myth might have told him, the farmer almost anywhere in early America knew that all around him there were examples of commercial success in agriculture—the tobacco, rice, and indigo, and later the cotton planters of the South, the grain, meat, and cattle exporters of the middle states.
The farmer knew that without cash he could never rise above the hardships and squalor of pioneering and log-cabin life. So the savings from his selfsulficiency went into improvements—into the purchase of more land, of herds and flocks, of better tools; they went into the building of barns and silos and better dwellings. Self-sufficiency, in short, was adopted for a time in order that it would eventually be unnecessary.
Between 1815 and 1860 the character of American agriculture was transformed. The rise of native industry created a home market for agriculture, while demands arose abroad for American cotton and foodstuffs, and a great network of turnpikes, canals, and railroads helped link the planter and the advancing western farmer to the new markets. As the farmer moved out of the forests onto the flat, rich prairies, he found possibilities for machinery that did not exist in the forest. Before long he was cultivating the prairies with horse- drawn mechanical reapers, steel plows, wheat and corn drills, and threshers.
The farmer was still a hardworking man, and he still owned his own land in the old tradition. But no longer did he grow or manufacture almost everything he needed. He concentrated on the cash crop, bought more and more of his supplies from the country store. To take full advantage of the possibilities of mechanization, he engrossed as much land as he could and borrowed money for his land and machinery. The shift from self-sufficient to commercial farming varied in time throughout the West and cannot be dated with precision, but it was complete in Ohio by about 1830 and twenty years later in Indiana, Illinois, and Michigan. All through the great Northwest, farmers whose lathers might have lived in isolation and sell-sufficiency were surrounded by jobbers, banks, stores, middlemen, horses, and machinery.
This transformation affected not only what the farmer did but how he felt. The ideals of the agrarian myth were competing in his breast, and gradually losing ground, to another, even stronger ideal, the notion of opportunity, of career, of the self-made man. Agrarian sentiment sanctified labor in the soil and the simple life; but the prevailing Calvinist atmosphere of rural life implied that virtue was rewarded with success and material goods. Even farm boys were taught to strive for achievement in one form or another, and when this did not take them away from the farms altogether, it impelled them to follow farming not as a way of life but as a carrer —that is, as a way of achieving substantial success.
The sheer abundance of the land—that very internal empire that had been expected to insure the predominance of the yeoman in American life for centuries—gave the coup de gràce to the yeomanlike way of life. For it made of the farmer a speculator. Cheap land invited extensive and careless cultivation. Rising land values in areas of new settlement tempted early liquidation and frequent moves, frequent and sensational rises in land values bred a boom psychology in the American farmer and caused him to rely for his margin of profit more on the appreciation in the value of his land than on the sale of crops. It took a strong man to resist the temptation to ride skyward on lands that might easily triple or quadruple their value in one decade and then double in the next.
What developed in America, then, was an agricultural society whose real attachment was not, like the yeoman’s, to the land but to land values. The characteristic product of American rural society, as it developed on the prairies and the plains, was not a yeoman or a villager, but a harassed little country businessman who worked very hard, moved all too often, gambled with his land, and made his way alone.
While the farmer had long since ceased to act like a yeoman, he was somewhat slower in ceasing to think like one. He became a businessman in fact long before lie began to regard himself in this light. As the Nineteenth Century drew to a close, however, various things were changing him. He was becoming increasingly an employer of labor, and though he still worked with his hands, he began to look with suspicion upon the working classes of the cities, especially those organized in trade unions, as he had once done upon the urban lops and aristocrats. Moreover, when good times returned alter the Populist revolt of the 1890’s, businessmen and bankers and the agricultural colleges began to woo the farmer, to make efforts to persuade him to take the businesslike view of himself that was warranted by the nature of his farm operations. “The object of farming,” declared a writer in the Cornell Countryman in 1904, “is not primarily to make a living, but it is to make money. To this end it is to be conducted on the same business basis as any other producing industry.”
The final change, which came only with a succession of changes in the Twentieth Century, wiped out the last traces of the yeoman of old, as the coming first of good roads and rural free delivery, and mail order catalogues, then the telephone, the automobile, and the tractor, and at length radio, movies, and television largely eliminated the difference between urban and rural experience in so many important areas of life. The city luxuries, once do derided by farmers, are now what they aspire to give to their wives and daughters.
In 1860 a farm journal satirized the imagined refinements and affectations of a city in the following picture:
Slowly she rises from her couch. … Languidly she gains lier feet, and oh! what vision of human perlcclion appears before us: Skinny, bony, sickly, hipless, thighless, formless, hairless, teethless. What radiant belle! … The ceremony ol enrobing commences. In goes the dentist’s naturalization efforts: next the witching curls are lashioned to her “classically molded head.” Then the womanly proportions are properly adjusted: hoops, bustles, and so forth, follow in succession, then a proluse quantity of whitewash, together with a “permanent rose tint” is applied to a sallow complexion: and lastly the“killing” wrapper is arranged on her systematical and matchless form.
But compare this with these beauty hints for farmers’ wives horn the Idaho Farmer April, 1935:
Hands should be soil enough to Halter the most delicate of the new labrics. They must be carefully manicured, with none of the hot, brilliant shades ol nail polish. The lighter and more delieate tone’s ate in keeping with the spirit of freshness. Keep the tint of your fingertips friendly to the red of your lips, and eheck both your powder and your rouge to see that they best suit the tone ol your skin in the bold light of summer.
Nothing can tell us with greater duality of the passing of the veoman ideal than these light and delicate tones of nail polish.