Crying men are here again

Let’s start the new year with something positive. Crying. (I am not being sarcastic.)

A young man weeps in grief by the death bed of a young woman. Engraving by Joseph Brown after James Baker (1846). Held by the Wellcome Library, no. 17312i.

Over the past years, TV shows seem to have shown an increasing number of crying men. The Great British Bake Off; interviews with ex-servicemen; sitcoms like Big Bang Theory; the hugely popular Farmer Wants a Wife programmes across the world: they regularly feature men who let it all out.

This development is not to everyone’s liking, as this interview with Mary Berry suggests, but it remains a fact: crying on TV is pretty acceptable nowadays – yes, desirable in some shows – even for men.

Over the past century or so, however, such public show of emotion has hardly been possible for people of the male gender. North-western Europeans, at least, were living under a strict emotional macho regime under which men were not supposed to show their weaknesses: stiff upper lip and all that.

This has not always been the case. In earlier centuries, crying was much more acceptable for men.

Plate 2 from Darwin’s The Expression of the Emotions in Man and Animals, Chapter VII: ‘Low Spirits, Anxiety, Grief, Dejection, Despair’ (London, 1872). Photos by Duchenne and Rejlander. Held by the Wellcome Library.

Take for instance the 1782 novel Sara Burgerhart, famous for being the first literary novel in the Dutch language. It was written by Elizabeth Wolff and Agatha Deken in response to Samuel Richardson’s novels in letter form (Pamela, Clarissa). Sara Burgerhart was popular straight away and went through three editions within five years. Even though Wolff and Deken professed to resist the sentimental fashion of their days, their novel carries the traces of it.

Rhijnvis Feith’s novel Julia (1783) was ‘even’ more sentimental than Sara Burgerhart.

One of the most sympathetic characters in the novel, Sara Burgerhart’s guardian, the middle-aged bachelor Abraham Blankaart, shows himself to be a sensitive man from the very beginning. Returning a letter to Sara Burgerhart’s landlady, a widow who has told him the tragic story of her life, he writes:

Would you believe, Madam, that your letter cost me perhaps as many as four tears? Yet it’s the truth. [Again, no sarcasm involved here!]

Sara Burgerhart’s noble love interest, writing to his own brother, also calls himself ‘a sensitive man’. And the third valiant man in the novel (which really is all about a Lovelace-type deceiver) is described by his sister as someone who would ‘dissolve in happy tears’ just from hearing about his sister’s engagement.

The same public approval of male sobs can be gathered from the even greater popularity of Nicolaas Beets’s Camera Obscura, which has gone through countless editions since first appearing in the Netherlands in 1839. For the seventh edition, of 1871, Beets wrote a new preface. It was directed at one of his best friends, the friend to which the book had been dedicated from the start. Just before the new edition came out, this friend had passed away. In his preface, Beets sketches the scene of the funeral. His own ‘lonely heart’ filled with sentiment, Beets recounts how even his friend’s trusty carriage driver had

thick tears rolling into [his] sideburns.

Vincent van Gogh, ‘At Eternity’s Gate’, lithography (1882). Image from the Vincent van Gogh Gallery.

So we are talking actual tears, streaming down bearded cheeks. In these popular texts, crying was a sign of civilisation; sentiment the mark of a good man. A decent man showed that he was capable of feeling for his fellow creatures.

In the later nineteenth and particularly the twentieth century, ideals of masculinity shifted. In that age of nationalism and militarism, each man instead had to demonstrate he was up to the task of defending his nation. If you were a good soldier, you were a good man.

Although I am necessarily simplifying things here, it looks like there has been a genuine going back and forth in this region’s history of emotions: from an approval of a sentimental masculinity around 1800, to emotional rigidity around 1900, and perhaps, now, back to an appreciation of the more vulnerable emotions of men. Crying is permitted again.


N.B. Nicolaas Beets himself felt that his century saw the dawn of a new emotional regime for men. In his essay on grave memorials he deplores the ‘cold’ macho rhetoric of forerunners like Byron, quoting from his ‘Euthanasia’:

WHEN Time, or soon or late, shall bring
The dreamless sleep that lulls the dead,
Oblivion! may thy languid wing
Wave gently o’er my dying bed!

No band of friends or heirs be there,
To weep, or wish, the coming blow:
No maiden, with dishevell’d hair,
To feel, or feign, decorous woe.

But silent let me sink to earth,
With no officious mourners near:
I would not mar one hour of mirth,
Nor startle friendship with a fear.

[…]

But vain the wish—for Beauty still
Will shrink, as shrinks the ebbing breath;
And woman’s tears, produced at will,
Deceive in life, unman in death.

References:

  • Wolff and Deken, History van mejuffrouw Sara Burgerhart, with an introduction by L. Knappert (Amsterdam, 1919), pages 60, 63, 135.
  • Hildebrand/Beets, Camera Obscura (Utrecht, Antwerp, 1982), pages 297, 313.
  • Poetry of Byron, ed. Matthew Arnold (London, 1881).
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2 thoughts on “Crying men are here again

  1. Pingback: January reminder | Historian at large

  2. Jouw verhaal over ontroerde mensen in de 19e eeuw deed me denken aan iets wat me al eerder bij de ‘reisverhalen’ van Karl May (1842-1912) was opgevallen. Superheld Old Shatterhand, die Indiaanse onverstoorbaarheid looft, is van tijd tot tijd ook ontroerd bij sterfscènes.

    In “Het geheim van Old Surehand” bijvoorbeeld (Nederlandse versie: Utrecht: Prisma-Boeken, cop. 1966) lopen bij de ik-persoon de tranen over de wangen als een vijand een stichtelijke dood krijgt. “Deze stervende was een slecht mens en tenslotte mijn doodsvijand geweest en toch liepen tranen die ik niet kon inhouden, langs mijn wangen naar beneden” (p. 299)

    In het Duits:
    “Welch ein Gebet! Er, der keine Schule genossen und nie mit seinem Gotte gesprochen hatte, betete jetzt in so geläufiger Weise, wie ein Pfarrer betet! Er hatte leise und mit Unterbrechungen gesprochen, war aber von uns allen verstanden worden. Dieser Sterbende war ein böser Mensch und zuletzt mein Todfeind gewesen, und doch liefen die Thränen, die ich nicht zurückzuhalten vermochte, mir über die Wangen herab.” (Freiburg im Breisgau: Fehsenfeld, 1896, Band 3, p. 500)

    In “De dood van Winnetou” (Utrecht: Prisma-Boeken, cop. 1966) sterft ook Winnetou een stichtelijke dood: ” ‘Sharlih nu komen de woorden over het sterven nietwaar?’ Ik kon niets zeggen, knikte in tranen, en de derde strofe zette in.” (In de sterfscène van Winnetou wordt een Ave Maria voor de stervende gezongen). (p. 270)

    In het Duits:
    “‘Schar-Iih, nicht wahr, nun kommen die Worte vom Sterben?’
    Ich konnte nicht sprechen. Ich nickte weinend, und die dritte Strophe begann” (“Winnetou III,” Freiburg im Breisgau: Fehsenfeld, 1909, p. 404)

    Noot: teksten overgenomen van http://www.karl-may-gesellschaft.de .

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