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Europe, 1348. La mort rôde. Les populations sont décimées. Le coupable ? Non pas la guerre, ni des massacres de masse, ni la famine, ni une catastrophe naturelle, mais Yersinia pestis, une simple bactérie, bientôt nommée la « peste noire ». Depuis l'Antiquité jusqu'à l'épidémie de Marseille en 1720, ce mal a profondément marqué l'Occident, témoin notre usage encore courant de mots comme « pestiféré » ou « pestilentiel ». Entre médecine, biologie, archéologie et histoire, Michel Signoli nous raconte, à l'heure où plane le spectre d'autres grandes épidémies (Ebola, grippe A/H1N1, sida, mais aussi la peste, par exemple à Madagascar…), comment nos ancêtres ont tâché de surmonter ces crises. Un travail de rationalisation bienvenu, tant il est vrai que nous craignons encore la venue du jour où, « pour le malheur et l'enseignement des hommes, la peste réveillerait ses rats et les enverrait mourir dans une cité heureuse » (Albert Camus).

Plague.

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"Yokobashiri est une ville située au pied du mont Fuji. Un soldat des Forces d’autodéfense qui y est caserné s’effondre en crachant du sang. Il est bientôt suivi par d’autres malades qui présentent les mêmes symptômes… Ils meurent tous assez rapidement. À l’hôpital central, Suzuho Tamaki, jeune médecin énergique, chargée des premiers cas, subodore une contamination de grande ampleur, mais elle doit se battre avec sa hiérarchie pour leur en faire prendre conscience et pour que des mesures soient mises en place ! Parviendra-t-elle à mobiliser tout le monde à temps !?"

Epidermis --- Plague --- Épidémies --- Peste --- Epidemics --- Épidémies --- Japan --- Epidemics. --- Plague. --- Japan.

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Une famille dePalerme se retrouve à regarder les feux d'artifice qui clôturent les célébrations en l'honneur de Santa Rosalia, patronne de Palerme. La même nuit, comme dans un rêve magique, les deux jeunes enfants du couple se retrouvent catapultés au XIIe siècle pour partager avec Rosalia Sinibaldi les moments de son choix religieux comme ermite pour se consacrer à la prière et se consacrer à Dieu. L'année 1648 s'écoule, les citoyens de Palerme souffrent de la terrible épidémie de peste qui fait chaque jour des centaines de morts. C'est à ce moment de grand danger que la jeune ermite Rosalia se manifeste dans un rêve et s'assure que ses os sont portés en procession dans les rues de la ville. C'est le miracle que tout le monde attendait, l'épidémie divise par deux ses victimes et la petite Rosalia devient, à la demande du peuple, la patronne de la ville. Les siècles passent et la ville de Palerme a besoin d'invoquer à nouveau la protection de Santuzza pour un nouveau et terrible fléau qui s'empare de la ville : c'est la mafia.

Christian women saints --- Plague --- Patron saints --- Comic books, strips, etc. --- Rosalia, - Saint, - -1160 --- Rosalia, - Saint, - -1160

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The Black Death of 1348-50 devastated Europe. With mortality estimates ranging from thirty to sixty percent of the population, it was arguably the most significant event of the fourteenth century. Nonetheless, its force varied across the continent, and so did the ways people responded to it. Surprisingly, there is little Jewish writing extant that directly addresses the impact of the plague, or even of the violence that sometimes accompanied it. This absence is particularly notable for Provence and the Iberian Peninsula, despite rich sources on Jewish life throughout the century.In After the Black Death, Susan L. Einbinder uncovers Jewish responses to plague and violence in fourteenth-century Provence and Iberia. Einbinder's original research reveals a wide, heterogeneous series of Jewish literary responses to the plague, including Sephardic liturgical poetry; a medical tractate written by the Jewish physician Abraham Caslari; epitaphs inscribed on the tombstones of twenty-eight Jewish plague victims once buried in Toledo; and a heretofore unstudied liturgical lament written by Moses Nathan, a survivor of an anti-Jewish massacre that occurred in Tàrrega, Catalonia, in 1348.Through elegant translations and masterful readings, After the Black Death exposes the great diversity in Jewish experiences of the plague, shaped as they were by convention, geography, epidemiology, and politics. Most critically, Einbinder traces the continuity of faith, language, and meaning through the years of the plague and its aftermath. Both before and after the Black Death, Jewish texts that deal with tragedy privilege the communal over the personal and affirm resilience over victimhood. Combined with archival and archaeological testimony, these texts ask us to think deeply about the men and women, sometimes perpetrators as well as victims, who confronted the Black Death. As devastating as the Black Death was, it did not shatter the modes of expression and explanation of those who survived it-a discovery that challenges the applicability of modern trauma theory to the medieval context.

Black Death --- Jewish literature --- Antisemitism --- Jews --- Anti-Jewish attitudes --- Anti-Semitism --- Ethnic relations --- Prejudices --- Philosemitism --- Judaica --- Hebrew literature --- Hebrews --- Israelites --- Jewish people --- Jewry --- Judaic people --- Judaists --- Ethnology --- Religious adherents --- Semites --- Judaism --- Epidemics --- Medicine, Medieval --- Plague --- Religious aspects --- Jews. --- Judaism. --- History --- History. --- Literature

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In the two centuries preceding the Reformation in England, economic, political and spiritual conditions combined with constructive effect. Endemic plague prompted a demonstrative piety and, in a world enjoying rising disposable incomes, this linked with current teachings - especially the doctrine of Purgatory - to sustain a remarkable devotional generosity. Moreover, political conditions, and particularly war with France, persuaded the government to summon its subjects' assistance, including responses encouraged in England's many parishes. As a result, the wealthier classes invested in and worked for their neighbourhood churches with a degree of largesse - witnessed in parish buildings in many localities - hardly equalled since. Buildings apart, the scarcity of pre-Reformation parish records means, however, that the resonances of this response, and the manner in which parishioners organised their worship, are ordinarily lost to us. This book, using the remarkable survival of records for one parish - All Saints', Bristol, in the later fifteenth and early sixteenth centuries - scrutinises the investment that the faithful made. If not necessarily typical, it is undeniably revealing, going further than any previous study to expose and explain parishioners' priorities, practices and achievements in the late Middle Ages. In so doing, it also charts a world that would soon vanish. Dr Clive Burgess holds a Senior Lectureship in late medieval history at Royal Holloway, University of London.

All Saints' (Church : Bristol, England) --- All Saints' Parish (Bristol, England) --- History. --- Bristol (England) --- Bristol, Eng. --- Corporation of the City of Bristol (England) --- Bristol (Avon) --- City of Bristol (England) --- City and County of Bristol (England) --- City & County of Bristol (England) --- Bristol (England : Unitary authority) --- Church history. --- History --- Church history --- HISTORY / Medieval. --- All Saints' Bristol. --- Bristol. --- Church investment. --- Devotional generosity. --- Historical records. --- Late medieval ages. --- Late medieval. --- Middle Ages. --- Parish. --- Plague. --- Reformation. --- Worship practices. --- devotional generosity. --- medieval history. --- parish records. --- parishioners. --- religious practices.