Dog

Place

Time

Language

Disease

Animal

Keyword

Person

Nature event

River

Plague

Scribe

Social response

Victims

In Dog, a total of 5 epidemic events are known so far.

Events

	Date	Summary		Source	Translation	T

1231, Spring

Epidemic and mass deaths due to hunger in Novgorod.

[6738] Бысть же и в Hoвѣгадѣ моръ от глада, таковъ бѣ бо глад, яко мнози своего брата рѣжуще ядяxy, a инии мepтвое трупие ядяxy, друзии конину и псину и кошки, a инии мoxъ и cocну и илем и листъ, и толико бѣ множство мертвых, яко не бысть кому и погребати ихъ.

There was also a plague in Novgorod (1231) due to famine. For such was the famine that many ate their brother butchering them, and others ate dead bodies, others ate horsemeat and dog meat and cats, and others moss and pine and clay and leaves, and there were so many dead that there was no one to bury them. (Translation: Dariusz Dabrowski)

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1339

Severe famine and strange plague for humans and animals with many deaths

Tempore autem Ludovici de Bavaria et Benedicti papa XII, anno Domini MCCCXXXXVIII [recte: 1339] fames vel rabies per universum orbis circulum subito supervenit, et nullus locus vel patria fuit exempta quod talis rabiem famis non gustaret, taliter quod omnes secte pro rabie famis, ut possent vivere, suos antiquos ordines corruperunt. Sic etiam in multis locis, pro bladi superflua caritudine, data est licentia Christianis quod in quadragesima illius pessimi anni, quod libere carnibus uterentur. Nam in omni loco terrarum mensura frumenti, que XX vel XXX solidos valere solebat, in librarum numero supervenit, et tanta famis rabies supervenit in omni loco terrarum, quod multas radices ignotas causa rabiei pro commestione fodiebant, quas olym porci et animalia evitabant. Et hoc vidi et propter hoc testimonium perhibeo veritati. Canes quoque et equi, pro fame, et multa animalia perierunt, quoniam sui patrones pro se ipsis non habebant. Multi enim fame pro verecundia moriuntur, nam ante comedebant herbas et radices pro paupertate, quam ad sui vicini misericordiam pervenire; unde, pro cibo inconsueto, annichilatis eorum viribus, velud pecudes moriuntur. Quam famis rabiem Dei iustam sententiam possumus appellare. Tunc enim corda dumtaxat aliquorum non ad pietatem Christi sed pro avaritia magis in crudelitate manebant, parum curando de Dei amore ac pro sui caritate

(Translation needed)

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1348

A report from Francesco Petrarca to the bishop of Padua about the actions of a Carthusian monk in Méounes-lès-Montrieux during the plague of 1348, who was against fleeing the plague and helped his friars dying of the plague without fear. He rebuilt his monastery after the severe plague wave.

Cum pestis hec que omnes terras ac maria pervagata est, ad vos ex ordine venisset et castra in quibus Cristo militas, invasisset, priorque tuus, vir alioquin, ut ipse novi, sancti ardentisque propositi, tamen inopino malo territus, hortaretur fugam, te illi cristiane simul ac philosophice respondisse acrius iret quo se dignum crederet, te in custodia tibi a Cristo credita permansurum; cumque iterum et iterum instaret et inter terrores alios sepulcrum quoque tibi defuturum minaretur, dixisse te illam tibi ex omnibus ultimam curam esse, neque enim tua interesse sed superstitum quali iaceas sepultura; illum postremo cessisse ad penates patrios nec ita multo post morte illuc eum insequente subtractum, te vero incolumem, Eo apud quem est fons vite protegente, mansisse; et cum diebus paucis mors quattuor et triginta qui illic erant, abstulisset, solum in (p. 2212) monasterio resedisse. Illud addebant te nullo morbi contagio deterritum, astitisse fratribus tuis expirantibus et suprema verba atque oscula excipientem et gelida corpora lavantem, sepe uno die tres plures ve tuis manibus indefesso pietatis obsequio sepelisse et exportasse tuis humeris, cum iam qui foderet aut qui iusta morientibus exhiberet, nemo esset; solum te ad ultimum cum cane unico remansisse, totis noctibus vigilantem, modica lucis parte necessarie quieti data, cum interim predones nocturni, quorum feracissima est regio, sepe per intempeste noctis silentia locum invadentes a te, imo a Cristo qui tecum erat, nunc pacificis nunc acrioribus verbis exclusi, nichil damni sacris edibus inferre potuerint; cum vero transisset estas illa terribilis, misisse et ad proxima servorum Cristi loca ut aliquis tibi loci tui custos mitteretur; quo facto ivisse Cartusiam et ab illo, religionis nunc cultore unico in terris, priore loci inter tres et octuaginta priores alienigenas te non priorem, singulari et insolito honore susceptum, obtinuisse ut tibi prior ac monachi darentur quos e diversis conventibus elegisses, quibus desertum morte tuorum monasterium reformares, teque hoc velut eximio triumpho letissimum rediisse.

When the plague that swept over all lands and seas inevitably reached you and invaded your camp, where you were fighting for Christ, your prior, otherwise of pious and ardent zeal, as I know myself, in horror at the unexpected destruction, advised to flee. Yet, you responded to him with Christian and philosophical wisdom, stating that his counsel would be welcome if there were any place impervious to death. Thereafter, he stressed the necessity of departure with no less urgency, to which you responded more firmly, telling him to go wherever he pleased, while you intended to remain steadfast at the post entrusted to you by Christi. And in response to his repeated entreaties, with which he threatened you with many horrors, including the lack of a proper burial, you replied that in the midst of all worries, your concern for how you would lie in the end was the least, for it was not your duty to worry about it; rather, it should concern the survivors. Following this, he finally left for the ancestral household gods, and not long afterward, Death, pursuing him, overtook him there, while you were spared, thanks to your protector, in whom 'the source of life' resides. Certainly, in a matter of a few days, Death claimed thirty-four occupants in that place, and you were the only one left in the monastery. They also added the following: You fearlessly provided aid to your dying brethren, accepting their last words and embraces, washing their lifeless bodies, often carrying three or more of them on your shoulders in unwavering devotion on a single day, and burying them with your own hands, as there was no one else to dig graves or attend to the dying. In the end, when you were alone with only a single dog, you spent whole nights awake and allowed yourself only a modest portion of bright daylight for necessary rest. By that time, nocturnal thieves, who found that area highly fertile, often assaulted that place in the still of the deepest night, but through you, or rather with the assistance of Christ, they were repelled, either by peaceful or sharp words, so that they could not harm the consecrated buildings. However, when that dreadful summer came to an end, you sent a request to the servants of Christ in nearby settlements, asking them to send a guardian for your monastery. Subsequently, you moved to the Chartreuse, where you were received by the prior, who was now the sole representative of the order in that region, and by eighty-three foreign priors, with exceptional and unique honors, even though you were a non-prior. You managed to secure a prior and monks from different convents to revitalize the empty monastery following the death of your brothers.

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1348, March – 1348, September

Arrival of the Black Death in Florence: a most detailed description of all its impacts and consequences

Negli anni del Signore MCCXLVIII fu nella città di Firenze e nel contado grandissima pistilenzia, e fu di tale furore e di tanta tempesta, che nella casa dove s'appigliava chiunque servìa niuno malato, tutti quelli che lo' serviano, moriano di quel medesimo male, e quasi niuno passava lo quarto giorno, e non valeva nè medico, nè medicina, o che non fossero ancora conosciute quelle malattie, o che li medici non avessero sopra quelle mai studiato, non parea che rimedio vi fosse. Fu di tanta paura che niuno non sapea che si fare; quando s'appigliava in alcuna casa, spesso avvenia che non vi rimanea persona che non morisse. E non bastava solo gli uomini e le femmine, ma ancora gli animali sensitivi, cani e gatte, polli, buoi, asini e pecore moriano di quella malattia e con quel segno, e quasi niuno, a cui venà lo segno, o pochi, veniano a guarigione. Lo segno era questo, che, o tra la coscia e'l corpo al modo (nodo?) d'anguinaia, o sotto lo ditello apparia un grossetto, e la febbre a un tratto, e quando sputava, sputava sangue mescolato colla saliva, e quegli che sputava sangue niuno campava. Fu questa cosa di tanto spavento, che veggendo appiccarla in una casa, ove cominciava, come detto è, non vi rimanea niuno; le genti spaventate abbondanavano la casa, e fuggivano in un' altra; e chi nella città, e chi si fuggia in villa. Medici non si trovavano, perocchè moriano come gli altri; quelli che si trovavano, voleano smisurato prezzo in mano innanzi che intrassero nella casa, ed entratovi, tocavono il polso col viso volo adrieto, e' da lungi volevono vedere l'urina con cose odorifere al naso. Lo figluolo abbandonava il padre, lo marito la moglie, la moglie il marito, l'uno fratello l'altro, l'una sirocchia l'altra. Tutta la città non avea a fare altro che a portare morti a sepellire; mollti ne morirono, che non ebbono all lor fine nè confessione ed altri sacramenti; e moltissimi morirono che non fu chi li vedesse, e molti ne morirono di fame, imperocchè come uno si ponea in sul letto malato, quelli di casa sbigottiti gli diceano: “Io vo per lo medico” e serravano pianamente l'uscio da via, e non vi tornavano più. Costui abbandonato dalle persone e poi da cibo, ed accompagnato dalla febbre si venia meno. Molti erano, che sollicitavano li loro che non li abbandonassero, quando venia alla sera; e' diceano all'ammalato: “Acciocchè la notte tu non abbi per ogni cosa a destare chi ti serve, e dura fatica lo dì e la notte, totti tu stesso de' confetti e del vino o acqua, eccola qui in sullo soglio della lettiera (p. 231) sopra 'l capo tuo, e po' torre della roba”. E quando s'addormentava l'ammalato, se n'andava via, e non tornava. Se per sua ventura si trovava la notte confortato di questo cibo la mattina vivo e forte da farsi a finestra, stava mezz'ora innanzichè persona vi valicasse, se non era la via molto maestra, e quando pure alcun passava, ed egli avesse un poco di voce che gli fosse udito, chiamando, quando gli era risposto, non era soccorso. Imperocchè niuno, o pochi voleano intrare in casa, dove alcuno fosse malato, ma ancora non voelano ricettare di quelli, che sani uscissero della casa del malato, e diceano: "Egli è affatappiato, non gli parlate" dicendo: "E' l'ha perocchè in casa sua è il Gavocciolo; e chiamavano quelle inflato gavocciolo. Moltissimi morieno senza esser veduti, che stavano in sullo letto tanto che puzzavano. E la vicinanza, se v'era, sentito lo puzzo, mettevono per borsa, e lo mandavano a seppellire. Le case rimaneano aperte, e non er ardito persona di tocare nulla, che parea che le cose rimanessero avvelenate, che chi le usava gli s'appicava il male.Fecesi a ogni chiesa, o alle più, fosse infon all'acqua, larghe e cupe, secondo lo popolo era grande; e quivi chi non era molto ricco, la notte morto, quegli, a cui toccava, se lo metteva sopra la spalla, o gittavalo in questa fossa, o pagava gran prezzo a chi lo facesse. La mattina se ne trovavano assai nella fossa, toglievasi della terra, e gettavasi laggiuso loro addosso; e poi veniano gli altri sopr'essi, e poi la terra addosso a suolo, a suolo, con poca terra, come si ministrasse lasagne a fornire formaggio. Li' beccamorti, che facevano gli servigi, erono prezzolati di sì gran prezzo, che molti n'arrichirono, e molti ne morirono, chi ricco e chi con poco guadagno, ma gran prezzo avieno. Le serviziali, o o serviziali, che servieno li malati volieno da uno in tre fiorini per dì e le spese di cose fiorite. Le cose che mangiavano i malati, confetti e zucchero, smisuratamente valevano. Fu vendeuta di tre in otto fiorini la libbra di zucchero e al simile gli altri confetti. Li pollastri ed alti pollami a meraviglia carissimi, e l'uovo di prezzo di denari 12 in 24 l'uno; e beato chi ne trovava tre il dì con cercare tutta la città. La cera era miracolo; la libbra sarebba montata più di un fiorino, senonchè vi si puose freno alle grande burbanze, che sempre feciono gli Fiorentini, perocchè si diede ordine non si potesse portare più due doppieri. Le chiese non avieno più che una bara, com' è d'uso, non bastava. Li speziali e bechamorti avien prese bare, coltri e guanciali con grandissimo prezzo. Lo vestire di stamigna che si usava nei morti, che soleva costare una donna, gonella guarnacca e mantello e veli, fiorini tre, montò in pregio di fiorini trenta, e sarebbe ito in fiorini cento, se non che si levò di vestire della stamigna, e chi era ricco vestiva di panno, e chi non ricco in lenzoletto lo cucìa. Costava le panche, che si pongono i morti, uno sfolgoro, e ancora non bastava tutte le panche ch'erano il centesimo. Lo sonare delle campane non si potevano li preti contentare; di che si fece ordine tra per lo sbigottimento del sonare delle campane e per lo vender le panche e raffrenare le spese, che a niuno corpo si sonasse, nè si ponesse panche, nè si bandisse, perocchè l'udivano gli ammalati, sbigottivano li sani, nonchè i malati. Li preti e i frati andavano ai ricchi e in tanta moltitudine, ed erano sì pagati di tanto prezzo che tutti arrichieno. E però si fece ordine che non si potesse avere più che d'una regola e la chiesa del popolo, e per la regola sei frati e non più. Tutte le frutta nocive vietarono a entrare nella città, come susine acerbe, mandorle in erba, fave fresche, fichi ed ogni frutta [p. 232] non utile e non sana. Molte processioni ed orlique e la tavola di S. Maria Impruneta vennero andando per la città, gridando: "Misericordià", e facendo orazioni, e poi in sulla ringhiera dei Priori fermate. Vi si rendereno paci di gran questioni e di ferite e di morte d'uomini. Fu questa cosa di tanto sbigottimento e di tanta paura' che le genti si ragunavano in brigata a mangiare per pigliare qualche conforto; e dava l'uno la sera cena a dieci compagni, e l'altra sera davono ordine di mangiare con uno di quelli, e quando credevono cenare con quello, ed egli era senza cena, che quegli era malato, o quando era fatta la cena per dieci, vi se ne trovava meno due o tre. Chi si fuggìa in villa, chi nelle castella per mutare aria; ove non eralo portavono, se v'era lo crescevano. Niuna Arte si lavorava in Firenze: tutte le botteghe serrate, tutte le taverne chiuse, salvo speziali e chiese. Per la Terra andavi, che non trovavi persona; e molti buoni e ricchi uomini erano portati dalla casa a chiesa nella bara con quattro beccamortì et uno chiericuzzo che portava la croce, e poi volieno uno fiorino uno. Di questa mortalità arricchirono speziali, medici, pollaiuoli, beccamorti, trecche di malva, ortiche, marcorelle et altre erbe da impiastri per macerare malori. E fu più quelle che feciono queste trecche d'erbe, fu gran denaro. Lanaiuoli, e ritagliatori che si trovarono panni li vendeano ciò che chiedeono. Ristata la mortalità chi si trovò panni fatti d'ogni ragione n'aricchiì, o chi si trovò da poterne fare; ma molti se ne trovarono intignati' e guasti e perduti a' telai; e stame e lana in quantità perdute per la città e contado. Questa pistolenza cominciò di marzo, come detto è, e finì di settembre 1348. E le genti cominciavono a tornare e rivedersi le case e le masserizie. E fu tante le case pien di tutti li beni, che non avevono signore, ch'era un stupore, poi si cominciarono a vedere gli eredi dei beni. E tale che non aveva nulla si trovò ricco, che non pareva che fusse suo, ed a lui medesimo pareva gli si disdicesse. E cominciornon a sfogiare nei vestimenti e ne' cavagli e le donne e gli uomini

In the year of our lord 1348 there occurred in the city and contado of Florence a great pestilence, and such was its fury and violence that in whatever household it took hold, whosoever took care of the sick, all the carers died of the same illness, and almost nobody survived beyond the fourth day, neither doctors nor medicine proving of any avail, and there appeared to be no remedy, either because those illnesses were not yet recognised, or because doctors had never previously had cause to study them properly. Such was the fear that nobody knew what to do: when it caught hold in a household, it often happened that not a single person escaped death. And it wasn't just men and women: even sentient animals such as dogs and cats, hens, oxen, donkeys and sheep, died from that same disease and with those symptoms, and almost none who displayed those symptoms, or very few indeed, effected a recovery. Those symptoms were as follows: either between the thigh and the body, in the groin region, or under the armpit, there appeared a lump, and a sudden fever, and when the victim spat, he spat blood mixed with saliva, and none of those who spat blood survived. Such was the terror this caused that seeing it take hold in a household, as soon as it started, nobody remained: everybody abandoned the dwelling in fear, and fled to another; some fled into the city and others into the countryside. No doctors were to be found, because they were dying like everybody else; those who could be found wanted exorbitant fees cash-in-hand before entering the house, and having entered, they took the patient's pulse with their heads turned away, and assayed the urine samples from afar, with aromatic herbs held to their noses. Sons abandoned fathers, husbands wives, wives husbands, one brother the other, one sister the other. The city was reduced to bearing the dead to burial; many died who at their passing had neither confession nor last sacraments, and many died unseen, and many died of hunger, for when somebody took ill to his bed, the other occupants in panic told him: 'I'm going for the doctor'; and quietly locked the door from the outside and didn't come back. The victim, abandoned by both people and nourishment, yet kept constant company by fever, wasted away. Many were those who begged their families not to abandon them; when evening came, the relatives said to the patient: 'So that you don't have to wake up the people looking after you at night, asking for things, because this is going on day and night, you yourself can reach for cakes and wine or water, here they are on the shelf above your bed, you can get the stuff when you want'. And when the patient fell asleep, they went away and did not return. If, through good fortune the victim had been strengthened by that food, the next morning alive and still strong enough to get to the window, he would have to wait half an hour before anybody came past, if this was not a busy thoroughfare, and even when the odd person passed by, and the patient had enough voice to be heard a little, if he shouted, sometimes he would be answered and sometimes not, and even if he were to be answered, there was no help to be had. For not only none or very few wished to enter a house where there were any sick people, but they didn't even want to have contact with those who issued healthy from a sick person's house, saying: 'He's jinxed, don't speak to him', saying: 'He's got it because there's the "gavocciolo" [bubo] in his house'; and 'gavocciolo' was the name they gave to these swellings. Many died without being seen, remaining on their beds till they stank. And the neighbours, if any were left, having smelled the stench, did a whip round and sent him for burial. Houses remained open, nobody dared to touch anything, for it seemed that things remained poisoned, and whoever had anything to do with them caught the disease. At every church, or at most of them, pits were dug, down to the water-table, as wide and deep as the parish was populous; and therein, whosoever was not very rich, having died during the night, would be shouldered by those whose duty it was, and would either be thrown into this pit, or they would pay big money for somebody else to do it for them. The next morning there would be very many in the pit. Earth would be taken and thrown down on them; and then others would come on top of them, and then earth on top again, in layers, with very little earth, like garnishing lasagne with cheese. The gravediggers who carried out these functions were so handsomely paid that many became rich and many died, some already rich and others having earned little, despite the high fees. The female and male sick-bay attendants demanded from one to three florins a day, plus sumptuous expenses. The foodstuffs suitable for the sick, cakes and sugar, reached outrageous prices. A pound of sugar was sold at between three and eight florins, and the same went for other confectionery. Chickens and other poultry were unbelievably expensive, and eggs were between 12 and 24 denari each: you were lucky to find three in a day, even searching through the whole city. Wax was unbelievable: a pound of wax rose to more than a florin, nevertheless an age-old arrogance of the Florentines was curbed, in that an order was given not to parade more than two large candles. The churches only had one bier apiece, as was the custom, and this was insufficient. Pharmacists and grave-diggers had obtained biers, hangings and laying-out pillows at great price. The shroud-cloth apparel which used to cost, for a woman, in terms of petticoat, outer garment, cloak and veils, three florins, rose in price to thirty florins, and would have risen to one hundred florins, except that they stopped using shroud-cloth, and whoever was rich was dressed with plain cloth, and those who weren't rich were sewn up in a sheet. The benches placed for the dead cost a ludicrous amount, and there weren't enough of them even if there had been a hundred times more. The priests couldn't get enough of ringing the bells: so an order was passed, what with the panic caused by the bells ringing and the sale of benches and the curbing of spending, that nobody should be allowed the death-knell, nor should benches be placed, nor should there be a public announcement by the crier, because the sick could hear them, and the healthy took fright as well as the sick. The priests and friars thronged to the rich, and were paid such great sums that they all enriched themselves. And so an ordinance was passed that only one rule (of religious houses) and the local church could be had, and from that rule a maximum of six friars. All harmful fruit, such as unripe plums, unripe almonds, fresh beans, figs and all other inessential unhealthy fruit, was forbidden from entering the city. Many processions and relics and the painting of Santa Maria Impruneta were paraded around the city, to cries of 'Mercy', and with prayers, coming to a halt at the rostrum of the Priori. There peace was made settling great disputes and questions of woundings and killings. Such was the panic this plague provoked that people met for meals as a brigata to cheer themselves up; one person would offer a dinner to ten friends, and the next evening it would be the turn of one of the others to offer the dinner, and sometimes they thought they were going to dine with him, and he had no dinner ready, because he was ill, and sometimes the dinner had been prepared for ten and two or three less turned up. Some fled to the country, and some to provincial towns, to get a change of air; where there was no plague they brought it, and where it already existed they added to it. No industry was busy in Florence; all the workshops were locked up, all the inns were closed, only chemists and churches were open. Wherever you went, you could find almost nobody; many rich good men were borne from their house to church in their coffin with just four undertakers and a lowly cleric carrying the cross, and even then they demanded a florin apiece. Those who especially profited from the plague were the chemists, the doctors, the poulterers, the undertakers, and the women who sold mallow, nettles, mercury plant and other poultice herbs for drawing abscesses. And those who made the most were these herb sellers. Woollen merchants and retailers when they came across cloth could sell it for whatever price they asked. Once the plague had finished, anybody who could get hold of whatsoever kind of cloth, or found the raw materials to make it, became rich; but many ended up moth-eaten, spoilt and useless for the looms, and thread and raw wool lost in the city and the contado. This plague began in March as has been said, and finished in September 1348. And people began to return to their homes and belongings. And such was the number of houses full of goods that had no owner, that it was amazing. Then the heirs to this wealth began to turn up. And someone who had previously had nothing suddenly found himself rich, and couldn't believe it was all his, and even felt himself it wasn't quite right. And both men and women began to show off with clothes and horses.

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1348, August 7 – 1348, September 27

On August 7, 1348 the number of plague deaths in Damascus and its surroundings reached almost 300. Around September 10 (in mid-Jumādā II 749 H), the number of deceased further increased; both elite and common people died; the exact death toll remained unknown. On August 18, the governor of Syria (nāʾib al-salṭana) ordered all dogs in the city to be killed. On September 27 [or, according to one manuscript: October 3], 42 deceased were prayed for at the Umayyad Mosque alone; the mosque didn’t provide enough space for all the corpses, so some had to be placed outside the Sirr Gate.

... ...

On Thursday, the 10th of Jumada al-Awwal, after the noon prayer, the preacher performed a funeral prayer for sixteen deceased individuals all at once. This greatly alarmed and terrified the people, as death was striking many, and the death toll in the town and its surroundings reached nearly three hundred. Indeed, we belong to Allah, and to Him we shall return. After the prayer, another funeral prayer was performed for fifteen deceased individuals at the Great Mosque of Damascus, and at the Mosque of Khalil, a prayer was performed for eleven souls. May Allah have mercy on them. On Monday, the 21st of the same month, the deputy of the Sultanate ordered the killing of dogs in the town. These dogs had become numerous throughout the town, and there were reports of them attacking people and blocking their way during the night. The defilement of places by these dogs had become widespread, making it difficult to avoid. Many had compiled sections of the hadiths regarding their killing and the differences among the scholars on this issue. Umar, may Allah be pleased with him, used to command in his sermons to slaughter pigeons and kill dogs. Malik, in the narration of Ibn Wahb, stated that it is permissible to kill dogs in a town where they cause harm, provided the Imam permits it for the public interest. On Friday, the second of the month of Rajab, after the Friday prayer at the Umayyad Mosque, a funeral prayer was performed for someone absent, who was Judge Alauddin, the son of Judge Shubha. Then, a funeral prayer was performed for forty-one deceased individuals all at once. The interior of the mosque could not accommodate them, so some of the deceased were taken outside to the gate of Al-Sirr. The preacher and the naqeeb (head of a group) went out and prayed for all of them there. It was a significant and solemn moment, a great tragedy. Indeed, we belong to Allah, and to Him we shall return (Translation: ChatGPT-3.5)

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References

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