When told by a doctor that he was dying in 1851, J.M.W. Turner replied, “Go downstairs, take a glass of sherry, and then look at me again.” The doctor followed the painter’s suggestion but returned with the same prognosis. The day Turner died he was wheeled to the window so that he could see the sunshine on the river and boats passing by.
Miscellany
Ahead of a visit from Hannah Arendt in 1971, Mary McCarthy purchased anchovy paste, which she knew Arendt enjoyed. When McCarthy pointed out where to find it in her cupboard, Arendt looked displeased. “She had a respect for privacy, separateness,” McCarthy later wrote. “I knew I had done something wrong in my efforts to please. She did not wish to be known, in that curiously finite and, as it were, reductive way. And I had done it to show her I knew her—a sign of love, though not always—thereby proving that in the last analysis I did not know her at all.”
“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.”
In 1956 psychologist George Miller published a paper that claimed the average number of objects a typical human can hold in short-term memory is seven (plus or minus two). “What about the magical number seven?” he wrote. “What about the seven wonders of the world, the seven seas, the seven deadly sins, the seven daughters of Atlas in the Pleiades, the seven ages of man, the seven levels of hell, the seven primary colors, the seven notes of the musical scale, and the seven days of the week?”
Andean legends tell of pishtacos, bogeymen who steal their victims’ fat. In colonial times they were said to be Franciscan monks who used the fat as church-bell grease or holy oil. By the 1960s they were sometimes represented as workers who used it to lubricate modern factory machinery or airplane engines.
The story of Juan Ponce de León searching for the Fountain of Youth in Florida in 1513 was fabricated after his death in a chronicle by Gonzalo Fernández de Oviedo y Valdés, a Spanish courtier who found the explorer to be egocentric, dim-witted, and gullible—and so wished to render him foolish in the annals.
In 1876 Nadezhda von Meck, the widow of a railroad tycoon, offered to support Peter Ilyich Tchaikovsky with 6,000 rubles a year, enough for him to quit his teaching job. Her condition was that the pair could never meet, though Tchaikovsky was still periodically invited to her large estate. On one visit, while taking a walk, he failed to avoid her. “Although we were face to face for only a moment, I was horribly confused,” he later wrote. “I raised my hat politely. She seemed to lose her head entirely and did not know what to do.” Von Meck continued to support him despite the violation.
A third-century collection of Roman jurisprudence includes sentences for adulterers: a woman is to be exiled to an island; a man, “punished by a similar exile to an island.” Later scholars clarified: the man’s exile is “presumably to a different island from that of the woman.”
“I am the emperor, and I want dumplings,” said Emperor Ferdinand I of Austria. His only lucid remark, the historian A. J. P. Taylor thought.
It is said that a visitor once came to the home of Nobel Prize–winning physicist Niels Bohr and, having noticed a horseshoe hung above the entrance, asked incredulously if the professor believed horseshoes brought good luck. “No,” Bohr replied, “but I am told that they bring luck even to those who do not believe in them.”
The oldest known tattoos belong to Ötzi, a 5,300-year-old mummified corpse who suffered from heart and Lyme disease, colonic whipworms, gallbladder stones, missing ribs, and arthritic joints. His sixty-one tattoos are patches of small charcoal incisions; their proximity to acupuncture points has led researchers to believe they were created for curative purposes.
Henry James said in 1915, “The war has used up words…they have, like millions of other things, been more overstrained and knocked about and voided of the happy semblance during the last six months than in all the long ages before, and we are now confronted with a depreciation of all our terms.” While writing A Farewell to Arms, Ernest Hemingway copied out part of this interview, wrote above it “on the debasement of words by war,” and gave his main character the line, “Abstract words such as glory, honor, courage, or hallow were obscene beside the concrete names of villages, the numbers of roads, the names of rivers, the numbers of regiments and the dates.”
A nineteen-year-old boy diagnosed with Hodgkin’s lymphoma requested help from the Make-A-Wish Foundation in 1998 to hunt a moose with his father. His request was denied. A year later the foundation instituted a national ban on firearm-related wishes, and the boy’s mother founded Hunt of a Lifetime, an organization devoted to sending terminally ill children deep-sea fishing or on hunting trips for sheep, elk, moose, or bear.
Some four hundred years after the death of Lucretius, Saint Jerome wrote the only existing biography of the philosopher, in two sentences, suggesting that Lucretius “was rendered insane by a love potion” and killed himself. In 1868 Alfred, Lord Tennyson wrote in “Lucretius” that the philosopher’s wife “dreaming some rival, sought and found a witch / Who brewed the philter which had power, they said, / To lead an errant passion home again. / And this, at times, she mingled with his drink, / And this destroyed him.”
“Memory,” wrote the novelist Jean Paul in 1816, “is the only paradise out of which we cannot be driven away.” Critical theorist Theodor Adorno disagreed with his assertion. “Memories cannot be conserved in drawers and pigeonholes,” he wrote in response. “Precisely where they become controllable and objectified, where the subject believes himself entirely sure of them, memories fade like delicate wallpapers in bright sunlight.”