Charles d’Éon de Beaumont went to Russia in 1755 as a secret correspondent of French king Louis XV. Disguised as a woman, he obtained an appointment as reader to a Romanov empress; he returned for a mission the next year dressed as a man. By the 1770s speculation about his gender reached such fervor that odds were quoted by London brokers. An 1810 postmortem finally confirmed that he was anatomically male; Marie Cole, his companion of fourteen years, reportedly “did not recover from the shock for many hours.”
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“Your minds are full of all kinds of treacherous plans,” wrote Indian activist Tarabai Shinde, addressing men in an 1882 pamphlet. One plan: “Let’s bluff this moneylender and pocket a thousand rupees from him.” Another: “That woman Y, what a coquette she really is! What airs she gives herself! Must corner her one of these days and see whether some affair with her can be managed.” Such “insidious perfidies,” she concluded, “never enter a woman’s mind.”
In 1463 John Weeks bequeathed six-and-eightpence to St. Anne and St. Agnes in Aldersgate ward for the purchase of wood to burn heretics. Weeks may have meant the gift as a helpful threat, hoping for heretics to save their souls before bonfires became necessary.
“We don’t like their sound,” an executive at Decca Records said in 1962, rejecting The Beatles, adding, “and guitar music is on the way out.” The same year, Marshall McLuhan wrote, “The book is dead. That is to say sometime before the end of the present century, the last printed book will roll off the presses.”
“In Turkish we have a special tense that allows us to distinguish hearsay from what we’ve seen with our own eyes,” wrote Orhan Pamuk in Istanbul: Memories and the City. “When we are relating dreams, fairy tales, or past events we could not have witnessed, we use this tense. It is a useful distinction to make as we ‘remember’ our earliest life experiences, our cradles, our baby carriages, our first steps, all as reported by our parents, stories to which we listen with the same rapt attention we might pay some brilliant tale of some other person.”
After being tortured, an Athenian named Herostratus confessed to having set fire to the Temple of Artemis during the fourth century bc in order to attain long-lasting fame. Ephesian officials executed Herostratus and ordered his name removed from public record and never to be uttered again. Despite these injunctions—known as damnatio memoriae—Herostratus’ name appeared in the writings of Strabo and Theopompus. The term Herostratic fame thus refers to “fame gained at any cost.” “Herostratus lives that burned the Temple of Diana,” wrote Thomas Browne in 1658. “He is almost lost that built it.”
Statistician Stephen Stigler wrote in 1980, “No scientific discovery is named after its original discoverer.” He identified this as a basic law of eponymy, admitted he was an “outsider to the sociology of science” acting in “flagrant violation of the institutional norms of humility,” and named the law after himself.
Charlotte Brontë wrote to a friend about a woman who “must be a regular bore with her unfortunate homophobia,” advising, “Don’t look for that word in the dictionary.” This may indicate, notes a scholar, “fear or dislike of men,” from the Latin homo (man), not the Greek homo (same). The word is unclear in the manuscript; it could also be monophobia, fear of being alone.
After the Golden Gate Bridge, the most popular spot in the world to commit suicide is Aokigahara Forest at the foot of Mount Fuji. Signs posted among the trees read: YOUR LIFE IS A PRECIOUS GIFT FROM YOUR PARENTS AND PLEASE CONSULT THE POLICE BEFORE YOU DECIDE TO DIE! Since the 1950s, more than five hundred people have killed themselves there, most by hanging.
In one of the last letters he ever sent, in October 1913, Ambrose Bierce wrote to his niece, “Goodbye—if you hear of my being stood up against a Mexican stone wall and shot to rags, please know that I think that a pretty good way to depart this life. It beats old age, disease, or falling down the cellar stairs. To be a Gringo in Mexico—ah, that is euthanasia.” His intention was to see the Mexican Revolution, but the circumstances of his death are unknown.
Vomitorium, noun: A large passageway in an ancient amphitheater out of which crowds emptied. In Antic Hay, published in 1924, Aldous Huxley became the first recorded author in English to state erroneously that it was a domestic room in which overfed Romans vomited after feasts.
According to the Talmud, “If a fledgling bird is found within fifty cubits of a dovecote, it belongs to the owner of the dovecote. If it is found outside the limit of fifty cubits, it belongs to the person who finds it.” Jeremiah, a renowned fourth-century rabbi, once asked what the outcome would be if a bird were to have one foot inside the limit and the other outside. This was one quibble too many. “It was for this question,” the text relates, “that Rabbi Jeremiah was thrown out of the House of Study.”
“Kings embodied the whole period of their reign,” wrote Elias Canetti in Crowds and Power. “Their death, whether it came with the decline of their strength or, as later, coincided with their natural span of life, indicated a break in time. They were time. Between one king and the next, time stood still. There was a gap in it—an interregnum—which people sought to keep as short as possible.”
Thomas Edison received three months of formal education at the age of eight before his mother homeschooled him. Benjamin Franklin quit school at age ten, Charles Dickens at twelve.
Twenty-two-year-old critic Richard Goldstein savaged the Beatles’ Sgt. Pepper’s Lonely Hearts Club Band in a New York Times review when the album was released in 1967, calling it “busy, hip, and cluttered.” He later admitted the stereo he’d heard it on had a busted left speaker, but he remained unapologetic: “What can I say? If you’re not embarrassed by your youth, what good are you?”