“Whom the gods love dies young,” wrote Menander in the late fourth century BC. “Whom the gods wish to destroy they first call promising,” Cyril Connolly noted over two millennia later.
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The choirmaster of the Cologne Cathedral gave sugar sticks to his young singers to keep them quiet during the long Nativity ceremony in 1670. They were shaped like a shepherd’s crook.
In an 1846 math textbook from the Free Grammar School of King Edward VI, one exercise considers an exchange of 450 bags of potatoes for cash, 15 chests of oranges, and 185 bushels of carrots; the remainder is nuts. The question is posed: “How many bags of nuts did I receive?”
In the fourteenth century the communality of monastic life was on the decline. A 1360s remodel of Westminster Abbey’s infirmary added individual chambers and parlors. Though they were intended only for the “transient sick,” healthy monks soon occupied the spaces permanently, claiming nooks by decorating them with cushions and curtains.
“There is a physical basis for all meteorological phenomena,” wrote the founder of the National Weather Service in 1901. “There are laws of mechanics and heat that apply to the atmosphere, and as fast as we acquire the ability to discover these and reason out their consequences, we shall perceive that law and order prevail in all the complex phenomena of the weather and the climate.”
Thomas Aquinas was so absorbed in solving a philosophical problem while dining with Louis IX around 1269 that he believed himself to be in his own office; when the solution came to him, he slapped the table and called to his secretary—who was not present—to get ready to write. The king, “amazed and edified that a man’s mind could be so enraptured by the spirit that none of the body’s senses could disturb it,” summoned a scribe to record the revelation.
The city of Baltimore has a history of election riots, but the rise of the Know-Nothing Party in the 1850s further exacerbated election violence. One affiliated gang, the Blood Tubs, took barrels of blood from butchers, threw Germans and Irishmen into them, and then chased the bloodied victims down the street. By 1856 Know-Nothings had won local, state, and national contests.
Edith Wharton’s childhood German tutor, Anna Bahlmann, also taught her English and American literature; Norse, Greek, and Roman mythology; and history, art, and architecture. In 1878 Wharton called Bahlmann her “supreme critic” in a letter. Bahlmann is mentioned only four times in Wharton’s memoir and only once by name. One scholar suggested that Wharton’s “conviction about her intellectual and artistic isolation…compelled her to deny her closeness to her teacher.”
In May 2020 a preliminary staff report of the Federal Reserve Bank of New York looked at several historical data sets from Germany and concluded that influenza mortality in 1918–20 caused significant societal change in the subsequent decade. Influenza deaths were associated with lower per-capita spending, especially on services consumed by the young, and were correlated with the share of votes for extremist parties in the elections of 1932 and 1933.
Thirteenth-century Japanese Buddhist Mugai Nyodai, the world’s first Zen abbess, struggled to achieve enlightenment until, one night during her training, the bottom fell out of an old bamboo-bound pail she was using to carry water. The spill freed her. “No more water in the pail!” she wrote in a poem commemorating the experience. “No more moon in the water!”
A Babylonian medical handbook dating to 1700 bc offers a renal diagnostic that reads, “If his urine is like ass urine, that man suffers from ‘discharge.’ ” Other alarming symptoms of discharge: if his urine is “like beer dregs,” “like wine dregs,” or “like clear paint.”
The Cincinnati Commercial complained in 1871 about the game of fly loo, a “detestable canker that destroys men’s souls.” Players selected sugar lumps and bet on which would attract a fly first. “Every afternoon from twenty to thirty of the very flower of our mercantile population retire to a private room and under locks and bolts give themselves up to this satanic game,” the article noted, “while the deserted ladies are languishing for a little male conversation below.”
Nearly forty years ago, the Coordination and Planning Division of Exxon Research and Engineering conducted a technical review of how fossil fuels influence climate. The study, which was distributed to Exxon’s top management, advocated for “major reductions in fossil-fuel consumption.” Unless that happened, the study concluded, “there are some potentially catastrophic events that must be considered. Once the effects are measurable, they might not be reversible.”
“The ancient Roman class struggle was only fought out within a privileged minority,” wrote Karl Marx in The Eighteenth Brumaire of Louis Bonaparte, “between the free rich and the free poor, while the great productive mass of the population, the slaves, formed a purely passive pedestal for the combatants. People forget J.C.L. Simonde de Sismondi’s significant expression: the Roman proletariat lived at the expense of society, while modern society lives at the expense of the proletariat.”
A Theravada story is told about an early incarnation of the Buddha who, at one month old, watches his father, the king, sentencing criminals to death and corporal punishments. He suddenly remembers a past life in which he, too, condemned men to death, then suffered 80,000 years in hell as karmic comeuppance. He decides to avoid inheriting the throne by pretending to be deaf, dumb, and immobile.