Thursday

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In Thursday, a total of 7 epidemic events are known so far.

Locations and Spreading

  Date Summary  
Source
Translation
  T
1224
VN: 24 		Epidemic and price increase in Bologna   Fu gran carestia, e moria à quest' Anno; il formento valeva lire 3., la Farina soldi 44, il Ducato valeva soldi 30; e facendosi lemosina nel Vescovato il Giovedì Santo la Stretta delli Poveri si affogornon 24. Persone. [1] There was great famine and starvation in this year; wheat was worth 3 lire, flour 44 lire, the Ducato was worth 30 lire; and there was a famine in the Bishop's Palace on Holy Thursday, and the Stretta dell'Poveri was starved 24 people. (Translation: Thomas Wozniak)
1284 – 1288, December 10 Example of leprosy in Rurikids dynasty. Illnes of Vladimir Vasylkovich prince of Volodymyr-Volynsky[2].   Кнѧѕю же Вълѡдимероу лежащю в болести своей пол[ъ]но д҃ лѣт[а]. Болезнь же его сице скажем[ъ]. Нача емоу гнити исподнѧа оустна – пръвого лѣта мало, на дроугое и на третїе бол[ь]ма почѧ гнити. И еще ж[е] емоу не вел[ь]ми бол[ь]ноу сѫщю, но ездѧше на кони, когда хотѧше”. […] Исходѧщю ж[е] д҃-мү лѣтоу и наставши ѕѣмѣ, начѧ бол[ь]ма нечимо: опада емү все мѧсо съ брады и зоубы исподнїи выгниша вси, и челюсть бороднаа перегни. Съй же быс[ть] вторыи Ӏевъ. […] и ѡт[ъ]пада емоу мѧсо все съ бороды, кость борѡд[ь]наа перегнила бѧше, и быс[ть] видѣти и гортан[ь]. И не въкоуша по з҃ недел[ь] ничтож[е], развѣ одиное воды, и тое ж[е] поскоудоу. И быс[ть] в че[твьрто]к[ъ]: на ноч[ь] поча изнемогати, и ӕко быс[ть] в коуры, и позна в собѣ д[оу]хь изнемагающь ко исходоу д[оу]ши. [3] Prince Vladimir lay suffering in great pain a full four years. We will tell of his pain in the following way. His lower lip began to rot. Only a little in the first year but in the second and third year, it decayed even more, and yet he was not very ill, but rode his horse when he wanted to[4] […] As the fourth year was coming to a close and winter [had] set in, [Volodimer's illness became worse]. All his flesh parted from his chin, his lower teeth rotted away completely, and his lower jaw [also] decayed. He was [indeed] the second Job. […] All his flesh parted from his chin and the bone had decayed [to such an extent] that one could see his larynx. And for seven weeks he did not take anything except water and that very little. By nightfall Thursday he began to fail in strength, and when it was time for the cock to crow, he knew that his spirit was failing to allow his soul to leave [his body]. [5]
1341, Spring Volcanic eruption of Hekla in spring 1341. Followed by mortality of cattle in south-western Iceland.   elldz vppkuoma i Heklu felli .vj. drottins dagin næsta eptir [skírdagr]. med sua miklum fædæmum ok ausku falli at eyduz margar sueitir þar i nændir ok myrkr sua mikit enn fyrsta dag vti sem þa er suartazst er i husum a hævetri vm nætr. dunur vm allt land sem hiæ væri auskufall vm Borgar fiord ok Skaga sua ad fenadr fell af ok hueruetna þar i milli. menn foru til fiallzins þar sem vpp varpit var ok heyrdiz þeim sem biargi storu væri kastat innan vm fiallit. þeim synduzst fuglar fliuga i elldinum bædi smair ok storir med ymsum lætum. hugdu menn vera sælir. huitasalt sua mikit læ þar vm huerfis opnuna at klyfia mætti hesta af ok brennu steini. [6] A fire broke out in Mount Hekla on the Lord's Day (= Sunday) after (Maundy Thursday), with so much hostility and ashfall that many nearby villages were laid waste, and it was so dark on the first day outside how it is blackest in houses in the dead of winter at night. Rumbling all over the country and ashfall around Borgarfjörður and Skaga, and everywhere in between, so that livestock died. People went to the mountain where the casting (= eruption) was, and they heard that a large rock had been thrown from within the mountain. They appeared to be birds flying in the fire, both small and large, with various sounds. People thought they were souls. There was so much white salt around the opening that a horse could be split, and sulfur. (Translation: Carina Damm)
1348, May 31 – 1348, September
VN: 1000 + 300 + 2400 		In the beginning of Rabīʿ I, 749 H (the month began on May 31, 1348) news about the Black Death in Gaza reached Aleppo while the author stayed there. The daily death toll had reportedly amounted to more than 1,000. Ibn Baṭṭūṭa then traveled on to Ḥoms which had already been affected by the plague; ca. 300 people died on the day of his arrival. He went on to Damascus whose inhabitants had fasted for three days [July 22 to 24] and on Friday set out for the Mosque of the Footprints (Aqdām). God subsequently reduced the burden of plague lasting on them. The daily death toll in the city had amounted to 2,400. Ibn Baṭṭūṭa traveled on to ʿAjlūn, and then to Jerusalem where the plague wave had already come to an end.  
1348-05-31-Gaza.png
 [7] 		In the first days of the month of Rabīʿ I in the year forty-nine news reached us in Aleppo that plague had broken out in Ghazza and that the number of dead there exceeded thousand a day. I went to Ḥims and found that the plague had already struck there; about three hundred persons died on the day of my arrival. I went to Damascus and arrived on a Thursday; the people had been fasting for three days. On Friday they went to the Mosque of the Footprints, as we have related in the first book. God alleviated their plague. The number of deaths among them had risen to two thousand four hundred a day. Then I went to ʿAjlūn, and then to Bait al-Muqaddas [Jerusalem], where I found the plague had ceased. [8]
1348, July
VN: 24.000 + 2000 		In the days of the Black Death, in late July 1348, the governor of Syria Arghūn-Shāh ordered the inhabitants of Damascus to fast for three days and to close the food stalls in the market. People fasted from July 22 to 24. Afterwards, the elites and the other social strata flocked to the Umayyad Mosque to recite ritual prayers, supplications and invocations of God. They spent the night there, and at dawn the morning prayer was said. Then all the inhabitants of the city – men, women and children – went out to the Mosque of the Footprints (Aqdām), the amirs on bare feet. Muslims, Jews, and Christians all took part, carrying their respective Books and imploring God. At the mosque, people abased themselves before God and supplicated him. At noon they returned to the city and the Friday prayer was said. God, then, reduced their suffering. The daily death toll in Damascus did not reach 2,000 whereas in Cairo it amounted to 24,000.  
1348-07-00-Damascus.png
 [9] 		Anecdote: I witnessed at the time of the Great Plague at Damascus in the latter part of the month of Second Rabīʿ of the year 49, a remarkable instance of the veneration of the people of Damascus for this mosque. Arghun-Shah, king of the amirs and the Sultan's viceroy, ordered a crier to proclaim through Damascus that the people should fast for three days and that no one should cook in the bazaar during the daytime anything to be eaten (for most of the people there eat no food but what has been prepared in the bazaar). So the people fasted for three successive days, the last of which was a Thursday. At the end of this period the amirs, sharifs, qadis, doctors of the Law, and all other classes of the people in their several degrees, assembled in the Great Mosque, until it was filled to overflowing with them, and spent the Thursday night there in prayers and liturgies and supplications. Then, after performing the dawn prayer [on the Friday morning], they all went out together on foot carrying Qur'ans in their hands — the amirs too barefooted. The entire population of the city joined in the exodus, male and female, small and large; the Jews went out with their book of the Law and the Christians with their Gospel, their women and children with them; the whole concourse of them in tears and humble supplications, imploring the favour of God through His Books and His Prophets. They made their way to the Mosque of the Footprints and remained there in supplication and invocation until near midday, then returned to the city and held the Friday service. God Most High lightened their affliction; the number of deaths in a single day reached a maximum of two thousand, whereas the number rose in Cairo and Old Cairo to twenty-four thousand in a day. [10]

References

  1. ↑ • Lodovico Ostesani: Breve Compendio, et Sommario delle cose della Cittade di Bologna. Biblioteca Universitaria, Bologna 897–1506, ISBN (Signatur)BU 1164, pp. 5–98 , p. 1224
  2. ↑ Fedir Androshchuk and Anna Chel’strem have established that the prince probably suffered from leprosy (Аndrоshchuk Fedīr, Chеl’strеm Anna 2007. “Se zhе byst’ vtоry Iеv″”: bоlеzn’ kniazia Vlаdimirа Vаsil’kоvichа i ee bibеĭskiе pаrаllеli, “Ruthenica” 4, 2007, p. 243-258)
  3. ↑ Monumenta Poloniae Historica, Nova Series, Vol. XVI: Chronica Galiciano-Voliniana. Chronica Romanoviciana, ediderunt, praefatione notisque instruxerunt, D. Dąbrowski, A. Jusupović, Kraków-Warszawa 2017, p. 587–588, 593-594, 596-597; See https://rcin.org.pl/ihpan/dlibra/publication/223688/edition/190072/content
  4. ↑ Cf. Adrian Jusupović, The Chronicle of Halych-Volhynia and Historical Collections in Medieval Rus’, Leiden-Boston: BRILL 2022, p. 172-173.
  5. ↑ The Hypatian 1973. The Galician-Volhynian Chronicle: The Hypatian Codex part two, translation, George A. Perfecky, München 1973: Wilhelm Fink Verlag (Harvard Series in Ukrainian Studies 16, II), p. 107.
  6. ↑ Flateyjarannáll. In: Gustav Storm: Islandske Annaler indtil 1578. Kristiania 1888, p. 401
  7. ↑ • Ibn Baṭṭūṭa, Shams al-Dīn Abū ʿAbd Allāh Muḥammad b. ʿAbd Allāh al-Lawātī al-Ṭanjī: Tuḥfat al-nuẓẓār fī gharāʾib al-amṣār wa-ʿajāʾib al-asfār. 5 vols.. Paris , vol. 4 (1858), pp. 319-320.
  8. ↑ Translation: H. A. R. Gibb and C. F. Beckingham, The Travels of Ibn Baṭṭūṭa, A.D. 1325-1354. 5 vols., 1958-2000, vol. 4 [London 1994], p. 918
  9. ↑ • Ibn Baṭṭūṭa, Shams al-Dīn Abū ʿAbd Allāh Muḥammad b. ʿAbd Allāh al-Lawātī al-Ṭanjī: Tuḥfat al-nuẓẓār fī gharāʾib al-amṣār wa-ʿajāʾib al-asfār. 5 vols.. Paris , vol. 1 (1853), pp. 227-229
  10. ↑ Translation: H. A. R. Gibb, The Travels of Ibn Baṭṭūṭa, A.D. 1325-1354. 5 vols., 1958-2000, vol. 1 [Cambridge 1958], pp. 143-144
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