Gendered suicide: the methods

A little while ago I wrote about the gendered aspects of suicide in history (differences between male and female suicide rates as well as gendered motives). This time it is my intention to consider earlier research on gender and suicide methods. It has been suggested that in general, methods employed by men in western societies from the medieval times to the modern era have tended to be more lethal – even bloody and dramatic, such as throat-cutting or shooting. Women have been less prone to use weapons and firearms compared to men. For instance, in the nineteenth century it was assumed that women would rather hang, drown or poison themselves (although it should be noted that men could also employ these methods), and in the twentieth century statistics, poison still appeared as a more common method among women compare to men, as far as attempted and completed suicides were considered. Men, then, would resort more often to firearms. (Kushner 1985, 546–548; Butler 2006.)

Earlier research does not offer detailed information about the methods used in medieval Scandinavia – the historical and cultural contexts my own study concentrates on –  but examples from medieval continental Europe and England as well as early modern Europe offer some comparative material. Alexander Murray’s study of the methods in medieval French and English legal sources, chronicles and religious literature suggests that in general, female suicides were most often committed by drowning (with hanging as the second option). However, there are differences between the sources used. According to English and French legal sources, hanging outnumbered drowning in female suicide methods, with the exception of English coroners’ rolls and Westminster rolls, which reported more female cases of drowning than hanging. In French legal sources hanging outnumbered other methods in both male and female suicides, although as the cause of death in female suicides, drowning was reported to be far more common than blades. ‘Blades’ (which supposedly included weapons as well) were used less often by women compared to men, and more men committed suicide by blade compared to women. Both English and French sources record more male suicides by blades compared to women, but it appears that the difference between male and female suicides committed by blades was clearest in the recorded cases in English coroners’ and Westminster rolls. (Murray 1998, 403–413.)

As far as the Scandinavian suicide methods were concerned, in seventeenth-century Swedish lower court records hanging was a method that was used most often by both sexes, i.e. it was a ‘gender-neutral practice’. However, women were more likely to drown themselves compared to men, whereas use of weapons (including knives, swords and firearms) was extremely rare among women: no cases where swords and firearms were used were detected in the sources that were scrutinized. What stands out from the sources is that the blades women may have used were likely to have been objects that were used in domestic spheres, such as knives. In addition, drowning was considered a feminine way to end one’s life – a kind of ‘gendered [suicide] meme’, which had parallels in other early modern cultures. (Miettinen 2015, 380–384.) In early medieval Schleswig and Holstein, for instance, drowning was the most common method used by women who wished to end their lives, and the majority of the drowned were women. (Lind 1999, 299, 326–333; see also on drowning as a feminine method in early modern English context MacDonald 1986, 66; in early modern Geneva, see Watt 2001, 34.)  

However, it should be noted that drowning as the cause of death could cause the officials and jurors extra problems: it was not easy to distinguish whether death by drowning was a misadventure, or the result of an intentional act. Drowning did not leave any traces in the body, which could have been unequivocally interpreted as suicide. (Vera Lind 1999, 200, 326–333; Miettinen 2015, 270272.)

Although the earlier studies do not comment on the situation in medieval Iceland or Scandinavia, they do imply that in many medieval and early modern contexts women would prefer drowning to using a weapon. However, it should be noted that the methods used are also dependent on the context and the means available. Drowning, for instance, was a method that in practice was available for nearly anyone if there were some wells, rivers and lakes nearby. In both medieval and modern context, female suicides tend to have been regarded as ‘pacific’ and ‘domestic’: e. g. women who hanged themselves in medieval England could use a wimple, which was a traditional headdress used by women. Earlier studies also suggest that in many cases a ‘blade’, if used, could indicate a knife used in domestic work instead of a sword, since women were presumably less likely to have handled weapons in the first place. (See e.g. Kushner 1985, 547, 549–551; Butler 2006, 147.) The question remains, however, whether the tendency to see death by (weapon) blade as a male method and drowning as a feminine method in early modern Sweden reflects a view that had long roots in the Scandinavian worldview.


How to cite this page: Kanerva, Kirsi. “Gendered suicide: the methods.” Suicide in Medieval Scandinavia: A research project, 28 September, 2017. <   >


Works cited

Butler, Sara M. “Women, Suicide, and the Jury in Later Medieval England.” Signs: Journal of Women in Culture & Society 32 (1/ 2006): 141–166.

Kushner, Howard I. 1985. Women and Suicide in Historical Perspective. Signs: Journal of Women in Culture & Society 10 (1985) 3: 537–552.

Lind, Vera. Selbstmord in der Frühen Neuzeit: Diskurs, Lebenswelt und kultureller Wandel am Beispiel der Herzogtümer Schleswig und Holstein. Veröffentlichungen des Max-Planck-Instituts für Geschichte 146. Göttingen: Vandenhoeck & Ruprecht, 1999.

McDonald, Michael and Terence R. Murphy. 1990. Sleepless Souls: Suicide in Early Modern England. Oxford: Oxford University Press.

Miettinen, Riikka. 2015. Suicide in Seventeenth-Century Sweden: The Crime and Legal Praxis in the Lower Courts. University of Tampere, the School of Social Sciences and Humanities.

Murray, Alexander. 1998. Suicide in the Middle Ages. Vol. 1: The Violent against Themselves. Oxford & New York: Oxford University Press.

Watt, Jeffrey R. 1996. The Family, Love, and Suicide in Early Modern Geneva. Journal of Family History 21 (1996): 63–86.


Gendered suicide: the person

Several sociological and historical studies suggest that suicide is and has been a gendered phenomenon. In history, as far as completed suicides are concerned, men have committed suicide more often[1], or: their deaths have been classified as suicide more frequently. Research on suicide in early modern Sweden, Scotland, England, and Germany support this view: in these cultural contexts also, men appear have committed more suicides that women. (Kushner 1985, 543–546; Lind 1999, 190–193; Maris et al. 2000, 148; Miettinen 2015, 373–375, 385.) In my own research I am especially interested in the medieval context: according to sources scrutinized by Alexander Murray (1998, 379–386), the ratio of medieval suicide was around two to three males to one female.

Why would men have committed more suicides than women? Various explanations have been offered. For instance, it has been suggested that men in general engage in violent behavior more than women (women appear to have been underrepresented in the other convicted violence crimes as well). On the other hand, the methods men have employed in committing suicide may have been more violent (or even: more effective) than those of the women. It has also been suggested that in some contexts the difference between male and female suicide rates depended on different motives. In addition, familial discipline, which in medieval and early modern context could also involve violence, was often considered a man’s task in the household and part of the natural order – in other words, male violence was considered more acceptable than female aggression (bearing in mind that suicide was considered an act of violence against the self). Accordingly, the role of women was likely to be socially more restricted, or “harmonized” than men’s who were allowed less social conformity. (Kushner 1985, 540–542, 546–551; Lind 1999, 193–194; Maris et al. 2000, 145–146, 152, 156; Hacking 2008, 7–8; Butler 2006, 143–144; Miettinen 2015, 375.)

(At this phase it should be borne in mind that suicide was not only considered a grave sin, but also a legal felony in many parts of medieval and early modern Europe. The felony could be punished by confiscation of chattels and burial outside churchyard. In England, for instance, according to Groot (2000), the property of the suicide was not forfeit in Eyre rolls that date from 1175–1221; after that suicide started to be categorized as felony, but the idea and practice of seeing suicide as felony became established in the 1230s. In Scandinavia, confiscation of property as a punishment for suicide was established e.g. in Iceland in the thirteenth century, but in Sweden, for instance, the posthumous punishment of the suicide involved only the place and manner of burial. Accordingly suicides would not receive a Christian burial in the churchyard.)

It has also been suggested that, for instance in the medieval context, since suicide was a taboo female suicides were considered something truly abhorrent and too horrific to think about, and for this reason the sentences of female suicides were likely to be modified, which could then result in fewer female suicides in legal records. Some researchers suggest that women could be protected and consequently, cases of female suicides were handled privately – however, some historians disagree with this view. Or, women were not expected to be capable of committing any violent crimes, such as homicide or suicide. In addition, in medieval English legal records and in the formulae used in them (studied by Alexander Murray), for instance, the judges appear to have been harder on men than on women in their verdicts. Men were often represented as being clearly aware of what they were doing and found guilty of felony. In the case of women it could be indicated that the act was committed e.g. under some external pressure. Such cases could then result in exculpation, i.e. the death was categorized e.g. as misadventure. Therefore, no posthumous punishment, confiscation of property, or shame resulted from the act – the women whose deaths were handled in this way would still receive a Christian burial and their chattels were not confiscated. (Murray 1998, 383–385; see also Lind 1999, 193–194, 197–201; Butler 2006, 144–145; Miettinen 2015, 375–377.)

However, Alexander Murray whose study (1998, 2000) is based on a variety of sources, ranging from medieval English, German and French legal records to chronicles, abbey registers and religious literature has also pointed out that attention should not be payed merely to completed, i.e. “full” suicides. If suicide threats and attempts are included in the study of suicide in hagiographical sources, such as miracula and vitae (excluding exempla), the ratio of male suicide to female suicide becomes inverted (according to the sources used by Murray: 1,6 female: 1 male). (Murray 1998, 380–383.) This ratio is more or less consonant with modern findings, which suggest that women engage more often in suicidal behavior than men, and that suicide attempts and unsuccessful suicides are more common among women than among men. Still, men are more likely to die as a result of their suicidal act than women.  Accordingly, men appear to engage in more fatal suicidal behavior.  (Murray 1998, 380–383; see also Kushner 1985, 543–546; Canetto 1997; Canetto & Sakinofsky 1998, and the studies mentioned in Murray 1998, 383n; Lind 1999, 197–198; Maris et al. 2000, 150–151.)

Murray has also pointed out that legal sources may be problematic especially in the study of medieval suicide in that suicide as an illegal act, which was punishable by confiscation of property, could make officials selective; it must have been found tempting to record suicides committed by important and wealthy males in particular. Cases that were found unimportant and those suicides who possessed no wealth could perhaps be more easily ignored. Women would often be included in the latter category. (Murray 1998, 380, 390; see also Lind 1999, 194 (on early modern Germany); Groot 2000, 9.)

Roger D. Groot has also pointed out in his study of medieval Eyre rolls (from 1194–1232) and Pipe Rolls (for the reigns of Henry II, Richard I and John) that women’s cause of death in general was not always investigated in detail. For instance, in early thirteenth-century Bedford, England, murder fine did not necessarily apply to women. Therefore, if a woman had been killed, her death would have been adjudged neither murder nor misadventure. In addition, an accidental death of a female could be adjudged misfortune, a category which was, however, clearly distinguished from suicide. Or, a woman’s accidental death was left without judgment altogether. It could be merely stated that no one was suspect. Although the sources studied by Groot at first glance seem to imply that women were treated differently from men in suicide cases, Groot concludes that such was probably not the case. (Groot 2000, 8–9, 11–12.)

However, early modern Scandinavian sources offer another view of the possible selectiveness of the jurors. As Riikka Miettinen has shown, in early modern Sweden where suicide was not punished by confiscation of property but by exclusion from the churchyard, suspected suicides were not always treated equally. Those of the suicide who had been well liked and respected in life or towards whom people felt sympathy, could in certain occasions avoid ending up in secular court or escape a sentence – and therefore, they could still receive a Christian burial. Or, they could be deemed insane (which resulted in a milder punishment, i.e. silent burial aside the churchyard, which indicated burial without ceremonies), whereas unpopular individuals and people who lacked social ties were likely to be judged more rigorously. Accordingly, gender alone did not influence the verdict. The social status of the person was apparently a more important factor. However, it appears that women were diagnosed insane more often than men who were more frequently expected to have committed suicide for rational causes. (Miettinen 2015, 85–86, 367–452.)

To conclude, although historical sources have to be used cautiously and statistics based on their information are not commensurable with modern statistics, they offer some guidelines for the study of suicide and its gendered aspects in medieval Scandinavia. Earlier research also suggests that suicide methods and motives can likewise be gendered. I will continue to discuss the gender issue regarding these points – methods and motives – in my following posts.


How to cite this page: Kanerva, Kirsi. “Gendered suicide: the person.” Suicide in Medieval Scandinavia: A research project, 4 August, 2017. <   >


Works cited

Butler, Sara M. 2006. Women, Suicide, and the Jury in Later Medieval England. Signs: Journal of Women in Culture & Society 32 (2006) 1: 141–166.

Canetto, Silvia Sara. 1997. Meaning s of Gender and Suicidal Behavior during Adolescence. Suicide and Life-Threatening Behavior 27 (1997) 4: 339–351.

Canetto, Silvia Sara & Isaac Sakinofsky. 1998. The Gender Paradox in Suicide. Suicide and Life-Threatening Behavior 28 (1998) 1: 1–23.

Groot, Roger D. 2000. When Suicide Became Felony. The Journal of Legal History 21 (2000)1: 1–20.

Hacking, Ian. 2008. The Suicide Weapon. Critical Inquiry 35 (2008) 1: 1–32.

Kushner, Howard I. 1985. Women and Suicide in Historical Perspective. Signs: Journal of Women in Culture & Society 10 (1985) 3: 537–552.

Lind, Vera. 1999. Selbstmord in der Frühen Neuzeit: Diskurs, Lebenswelt und kulturellerWandel am Beispiel der Herzogtümer Schleswig und Holstein. Veröffentlichungen des Max-Planck-Instituts für Geschichte 146. Göttingen: Vandenhoeck & Ruprecht.

Maris, Ronald W., Alan L. Berman & Morton M. Silverman. 2000. Suicide, Gender, and Sexuality. In Ronald W. Maris, Alan L. Berman & Morton M. Silverman (eds.), Comprehensive Textbook of Suicidology. New York: The Guilford Press, 145–169.

Miettinen, Riikka. 2015. Suicide in Seventeenth-Century Sweden: The Crime and Legal Praxis in the Lower Courts. University of Tampere, the School of Social Sciences and Humanities.

Murray, Alexander. 1998. Suicide in the Middle Ages. Vol. 1: The Violent against Themselves. Oxford & New York: Oxford University Press.


[1] Naturally, some cultural differences do occur.

When suicide became insane

An interesting study of the nineteenth-century New York State Lunatic Asylum by Kathleen M. Brian (2016) discusses suicide and its link with insanity and mental disorder. Brian points out that suicide became linked with suicide more frequently as a result of its criminalization, which had taken place in many parts of the Europe in the Middle Ages. Confiscation of property was not part of the legal punishment of suicide everywhere in Europe, but for instance in England where the chattels of the suicide were forfeited the practice of confiscation appears to have caused verdicts non compos mentis, that is, it was indicated that the suicide had not been in sound mind, instead of felonia de se. Obtaining such a verdict could mean that the property of the suicide was not confiscated. (Brian 2016, 589)

It was well understood that confiscation of property did not really punish the suicide but his or her family, and in England the punishment appears to have become less “popular” in the seventeenth and eighteenth-centuries, although suicide did remain a legal felony.[1] In the American colonies, then, the practice of confiscation that was part of the traditional law in England ended, e.g. in Massachusetts in the seventeenth and eighteenth centuries, although suicide still remained a secular and religious crime. Earlier research on the situation in early modern Virginia, Maryland, New Jersey, the Carolinas, Georgia and New Hampshire also suggests that forfeiture may have been avoided or the property of the suicide could be undervalued, to avoid impoverishing the relatives of the suicide.(Brian 2016, 589–590; Snyder 2007,  663)

Insanity as the cause of suicide nevertheless suggested that the suicide had e.g. temporarily lacked reason and will and was therefore innocent. As a result, the family and the relatives of the suicide could not be reprehended for not having been able to prevent the act. The statistics of nineteenth-century medical professionals (including the staff working in the above mentioned asylum studied by Brian 2016), supported the popular view of suicide as an act linked to insanity – and emphasized the role of asylums in preventing suicides. All in all, the tendency to consider self-killers insane has been interpreted by historians as a sign of growing tolerance and compassion towards suicides in the early modern societies. (Brian 2016, 587–588, 589–596; Snyder 2007, 663, 667)

The empathy and tolerance towards self-killers and their families was also expressed in language. The coining of the term “suicide” in seventeenth-century England and its use, which increased gradually, as well the spreading of the term in Europe, which took place in the eighteenth century, have been seen as expressions of the growing sensibility and less derogatory attitude towards suicide. (Snyder 2007, 659, 667)

Kathleen M. Brian’s study concentrates on nineteenth-century North American context, but apparently reflects a cultural change that gradually took place in the western world in general. The popular press may have had an important role in this change. The press criticized the practice of what was considered the traditional law, which still found suicide a crime. They also criticized local cases – for instance, if a suicide had been refused a burial in the churchyard, or if s/he was buried in a manner that was considered pagan, e.g. in crossroads. The press would also report the causes of death, including causes of suicide. Ascribing suicide to insanity was apparently seen to protect the self-killers family. (Brian 2016, 589–591) Simultaneously the views of suicide and its cause presented in media also shaped the views of suicide held by people in general.

As the attitudes changed, suicide can be said to have became medicalized. What had previously been considered bad, deviant and demonic became a sickness or mental distress. Accordingly, suicide became an act that was associated with the depressed, the mad and the melancholic. (Snyder 2007, 659; on medicalization, see e.g. Conrad & Schneider 1992; on the origin of the tolerating attitudes, see e.g. MacDonald & Murphy; briefly also in Snyder 2007, 660)

However, the views of people, the punishments imposed in courts and actual burial practices were not consistent in England and its colonies, or in rest of the Europe, but could differ from place to place, as well as from social class to another. As Terri Snyder has pointed out in her study of the history of suicide in early modern west, wealthy and respected heads of the household or members of the aristocracy and clergy could go unpunished or given the verdict non compos mentis more often than people of the lower classes. In addition, such marginalized people as slaves, servants and criminals were more likely to be punished post-mortem than other people, e.g. by mutilation of the corpse or deviant burial, in case such punishments were still practiced. (Snyder 2007, 662–665)

Although the medicalization of suicide has also been criticized since the 1970s (e.g. Zola 1972) and continues to be criticized, it has been suggested that even today, both laymen and professionals often consider depression as the most likely reason for suicide (Kral 1994).  None of the professionals would presumably think that depression were the only cause of suicide, but the argument deserves some further consideration. Although the study made by Emile Durkheim in the 19th century (which is a classic) has been widely criticized since he relied on official statistics and did not consider the possibility that people who were responsible for those statistics may have defined “suicide” differently (on the criticism, see e.g. Douglas 1967; Van Poppel & Day 1996; Varty 2000), the results of his study merit some attention here and serve as an eye-opener.

Based on his sources, Durkheim argued that mental illnesses (as they were defined in Durkheim’s time) and suicides were not unequivocally linked. Mental illness could result in suicide, but also people defined as sane committed suicide – a notion that could already be read between the lines of the studies of Brian (2016) and Snyder (2007) discussed above. In addition, Durkheim was apparently critical towards the urbanization of his own time, and he also brought forth that suicide was more widespread in towns and cities than in the countryside. He also concluded that suicide was more common among the wealthy and the educated than among the poor, and among the military people than among the civilians. (Durkheim 1952 [1897].)

Durkheim’s research needs to be handled with criticism, but his observations are interesting since they emphasize the multiplicity of the causes. (Although the observations can also be regarded as a critical attitude as far as the medicalization of suicide is concerned, I will not discuss here in greater depth Durkheim’s role in the criticism in question.) Following from Durkheim’s observations, I have grown more aware of the bias that may lurk behind the sources as well as earlier research. For instance: that people’s views of suicide and their causes may not always tell of actual causes but of “imagined causes” in that people may interpret the act in light of the knowledge and understanding they have concerning the causes of suicide considered common in the culture they inhabit. Or, that the mental aspects of suicide may be emphasized and more vigorously looked for in research if there is a tendency in the researcher’s own culture to see suicide as the result of depression and melancholy. When studying the history of suicide we have to keep our eyes open to see even those causes of suicide that are not considered likely or obvious in our own culture, but which contemporary people may have held as common causes of suicide.

Accordingly, questions that rise when studying suicide in medieval Scandinavia include whether suicides could be committed for reasons that differed from the ones usually listed among the common causes of suicide e.g. in medieval and early modern European context, such as  depression, despair, melancholy, mental disorder, crises of faith, economic collapse, extreme physical pain, and so on? Could suicides be committed, for instance, as a consequence of anger or fury, or spite and scorn, out of disrespect towards others or to harm them, to exercise power and authority over others, or to benefit other members of the  society? Or, for other reasons, which have not yet been discovered?


How to cite this page: Kanerva, Kirsi. “When suicide became insane.” Suicide in Medieval Scandinavia: A research project, 4 April, 2017. <  >


Works cited

Brian, Kathleen M. 2016. “The Weight of Perhaps Ten or a Dozen Human Lives”: Suicide, Accountability, and the Life-Saving Technologies of the Asylum. Bulletin of the History of Medicine 90 (2016) 4, 583–610.

Conrad, Peter & Schneider, Joseph. 1992 [1980]. Deviance and Medicalization. From Badness to Sickness. (With a new afterword by the authors). Philadelphia: Temple University Press.

Douglas, Jack D. 2015 [1967]. The Social Meanings of Suicide. Princeton, NJ: Princeton UniversityPress.

Durkheim, Émile. 1952 [1897]. Suicide: A Study in Sociology. [Trans. John A. Spaulding & George Simpson] London: Routledge & Kegan.

Kral, Michael J. 1994. Suicide as Social Logic. Suicide & Life-Threatening Behavior 24 (1994) 3, 245–255.

MacDonald, Michael & Terence R. Murphy. 1990. Sleepless Souls: Suicide in Early Modern England. Oxford: Oxford University Press.

Miettinen, Riikka. 2015. Suicide in Seventeenth-Century Sweden: The Crime and Legal Praxis in the Lower Courts. University of Tampere, the School of Social Sciences and Humanities.

Snyder, Terri L. 2007. What Historians Talk About When They Talk About Suicide: The View from Early Modern British North America. History Compass 5/2 (2007): 658–674.

van Poppel, Frans & Lincoln H. Day. 1996. A Test of Durkheim’s Theory of Suicide: Without Committing the ‘Ecological Fallacy.’ American Sociological Review 61 (1996) 3, 500–507.

Varty, John. 2000. Suicide, Statistics and Sociology. Assessing Douglas’ Critique of Durkheim. In Durkheim’s Suicide: A Century of Research and Debate, ed. W.S.F. Pickering & Geoffrey Walford. Routledge Studies in Social and Political Thought 28. London, New York: Routledge, 53–65.

Zola, Irving. 1972. Medicine as an Institution of Social Control. The Sociological Review 20 (1972) 4, 487–504.


[1] As has been shown in earlier research, in medieval and early modern Sweden, for instance, the property of the suicide was not confiscated, although suicide was considered a felony and burial (outside the churchyard or in the woods) was part of the posthumous punishment of the suicide. Miettinen 2015.