A Gettysburg resident, F. W. Biesecker, won the contract in 1863 to bury the Union dead, at the rate of $1.59 per corpse, in the town’s recently dedicated national cemetery. After the war, between 1865 and 1870, there were large-scale efforts to rebury all Union soldiers in national cemeteries; to separate them from Confederate corpses, workers assessed jacket color, shoe make, and cotton-underwear quality.
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In the weeks surrounding Germany’s surrender on May 8, 1945, Adolf Hitler, Joseph Goebbels, Martin Bormann, Heinrich Himmler, the minister of culture, eight of forty-one party regional leaders, fourteen of ninety-eight Luftwaffe generals, and eleven of fifty-three admirals committed suicide. In Berlin, 3,881 Germans killed themselves in April alone; 7,057 suicides were reported by the end of the year.
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.
The mayor of Binalonan, a city in the Philippines, passed a law in 2019 banning gossip (chismis). Rumormongers face a two-hundred-peso fine and three hours of litter duty for a first-time offense. The mayor also banned karaoke after ten pm.
Sixteenth-century “father of mineralogy” Georgius Agricola critiqued “these attacks, which are so annoying,” made by those protesting how mining exterminated animals and poisoned brooks and streams. “With the metals that are melted from the ore,” he explained, “birds without number, edible beasts, and fish can be purchased elsewhere and brought to these mountainous regions.”
“No concrete test of what is really true has ever been agreed upon,” wrote William James in 1893. “When, indeed, one remembers that the most striking practical application to life of the doctrine of objective certitude has been the conscientious labors of the Holy Office of the Inquisition, one feels less tempted than ever to lend the doctrine a respectful ear.”
A Japanese shogun in 1615 attempted to eradicate the popular fashions of the kabuki-mono, young men from the fringes of samurai communities who favored long hair with shaved foreheads and temples, large swords with showy red scabbards, imported velvet collars, and short kimonos with lead weights sewn into the hem. “Clothing should not be confusing,” stated a new samurai dress code.
Misfortune can cause a person unhappiness only when vice has already corrupted them, argued first-century Greek essayist Plutarch. “As a thread saws through the bone that has been soaked in ashes and vinegar, and as men bend and fashion ivory when it has been made soft and pliable by beer,” he wrote in a short piece collected in his Moralia, “so fortune, falling upon that which is of itself ill-affected and soft as the result of vice, gouges it out and injures it.”
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.
President Herbert Hoover once praised a group of PR professionals. “You have taken over the job of creating desire,” he said, “and have transformed people into constantly moving happiness machines—machines which have become the key to economic progress.” It was 1928; the Great Depression began the following year.
According to his nephew, Pliny the Elder liked to rise in the middle of the night and study by lamplight. “Admittedly, he fell asleep very easily,” Pliny the Younger wrote, “and would often doze and wake up again during his work.”
While on his American speaking tour in 1882, Oscar Wilde visited Leadville, Colorado, where he went into a saloon. There was a piano player in the corner with a sign over him that said: DON’T SHOOT THE PIANIST; HE’S DOING THE BEST HE CAN. It was, observed Wilde, “the only rational method of art criticism I have ever come across.” He also visited a nearby mine where, upon reaching the bottom, the miners implored him to stay for supper: “the first course being whiskey, the second whiskey, and the third whiskey.”
In order to halt or slow the advance of glaciers, the Tlingit tribe of the northwest coast of North America used to sacrifice dogs and slaves by throwing them into the glacier’s crevasses in the hopes of appeasing the ice spirit.
In 1710 the mayor of Albany, New York, presented four American Indian chiefs at the court of Queen Anne in London. Along with their visit to Buckingham Palace, the Mohawk and Mohican men attended a performance of Macbeth at the Queen’s Theater in Haymarket. The performance was interrupted by the audience, which demanded to see the faces of the visiting chiefs.
Researchers at Yale and UC San Diego found that among a sample of almost two thousand subjects, none of them related, pairs of friends were significantly more likely to share gene variants than pairs of strangers; on average, close friends were the genetic equivalent of fourth cousins, making them “functional kin.” “Not only do we form ties with people superficially like ourselves,” said sociologist Nicholas Christakis, one of the study’s authors, “we form ties with people who are like us on a deep genetic level.”