Honeybee historians - track changes in the UK floral landscape over the last 65 years, showing key changes in nectar resources. New paper in @CommsBio by the Science Team @walesbotanic @Zwickynova @abigailjayne26

Happy Friday! I'm @khowaga, and I'm talking about the social history of medicine and disease in #Egypt. Today's topic is the cholera of 1883. (1/19)

#tweetistorian #twitterstorians #histmed #epitwitter

It goes like this.

According to popular legend, Patient Zero of the 1883 cholera epidemic was a mason in his mid-forties named Ḥassan Nūr-al-Dīn, who lived in the port city of Damietta (34,000 people). (2/19)

Nūr-al-Dīn rarely traveled outside of Damietta, but on the morning of Thursday, June 21, he took the local train to the next major town upriver, Manṣūra (30,000 people) for a weekend trip. The next day, Friday, he began to feel unwell. (3/19)

After a fitful night, he went to the station to return home on Saturday. His condition deteriorated rapidly: on boarding the train he exhibited no symptoms, but by reaching the hamlet of Rās al-Khalīg, about an hour later, he had become violently ill. (4/19)

By the time the train arrived in Damietta, he was so weak that he had to be carried home from the station. He arrived at his house before sunset, died shortly before midnight and was buried promptly the next day, Sunday, June 24. (5/19)

(An extract from Field Marshal Sam Manekshaw, Soldiering with Dignity)

The man eventually destined to be free India's first Field Marshal was born on 3rd April 1914 at Amritsar. How did a Parsi couple settle for the holy city of the Sikhs? I once asked him and was told that in+

1899, his father recently qualified as a doctor and just married, could make no professional headway in Bombay, and was advised to try his luck at Lahore in the Punjab. With his young wife, he set off by train for Lahore. The long dusty and hot journey took five days and by the+

end of it, his young wife, who had never left the comforts and civilization of Bombay, was in hysterics and cried to go back. Poor Dr Manekshaw did all he could to comfort her, but as the train steamed into Amritsar, with her first sight of the Sikhs the young bride screamed her+

lungs out and refused to go any further. So they left the train at Amritsar, and there they stayed for forty-five years.

The Manekshaws had six children, four boys and two girls, and Sam was the fifth child. Sam had his schooling at Nainital's Sherwood College.+

After completing his schooling, he should have gone to England to pursue higher studies; this was the promise made to him by his father but, fortunately for the Indian Army, Dr Manekshaw felt that this particular son was far too young to be on his own in a foreign country, even+

Bharat: Advancement of earth’s earliest civilization

Glorious Vedic Architecture and Temple

Architecture in India was an extremely rich form of expression and highly developed science, with a deep heritage of spirituality in it. #FreeHinduTemple

The centre of all architectural development was the temple and temple or Mandir was the earthly home of God, and like the launching pad for the devotee’s consciousness to soar toward the Divine and the spiritual world.

The murti or deity of the Divine would be placed in the temple sanctum, around which all temple activity would revolve.

Such buildings were often elaborately decorated with stone, wood, plaster, etc. and carved or cut to depict the stories from the Puranas or other sacred texts

Temples were always the centre of religious, social and educational activities, practically more so in
ancient times than today.

During a span of more than two thousand years, various dynasties were known for constructing glorious temples,

some of which include the Mauryan, Ashoka, Gupta, Satavahana, Chedi, Chandella, Chalukya, Solanki, Pallava, Shola, Hoysala, Vijayanagar, and others.

Many of these temples remain beautiful architectural wonders today.

Saint Dominic Makes the Devil Tell Him Where He Gains in Sin and Where He Loses

On one occasion, as St. Dominic was by night walking about the convent of S. Sabina, guarding his flock with the vigilance of a good shepherd, he met the enemy in the dormitory, going like a lion👇🏽

{PART 2} seeking whom he might devour; and recognizing him, he said, "Thou evil beast, what doest thou here?" "I do my office," replied the demon, "and attend to my gains." "And what gains dost thou make in the dormitory?" asked the saint. "Gain enough," returned the demon. 👇🏽

{PART 3}
"I disquiet the friars in many ways; for first, I take the sleep away from those who desire to sleep in order that they may rise promptly for matins; and then I give an excessive heaviness to others, so that when the bell sounds, either from weariness or idleness they👇🏽

{PART 4} do not rise; or, if they rise and go to choir, it is unwillingly, and they say their office without devotion." Then the saint took him to the church, and said, "And what dost thou gain here?" "Much, answered the devil; "I make them come late and leave soon. I fill them👇🏽

{PART 5} with disgusts and distractions, so that they do ill whatsoever they have to do." "And here?" asked Dominic, leading him to the refectory. "Who does not eat too much or too little?" was the reply; "and so they either offend God or injure their health." Then the saint took

A brief thread on the life, religion, and language of Omar ibn Sa’id, author of the only known Arabic-language autobiography of an enslaved person in the United States.

Omar ibn Sa’id was a Fula man from what is now Senegal. He studied Islamic sciences and mathematics under prominent scholars before his enslavement in 1807 at age 37.

In his autobiography, he writes that he was taken “to a place called Charleston in the Christian language.”

He escaped from his first enslaver, but was recaptured and jailed. He wrote in Arabic on the walls of his cell, attracting the attention of the Governor of North Carolina and his brother, who took Omar to their home, where he remained until his death in 1864.

He continued to write short Arabic theological and philosophical texts through his life - his autobiography in 1831, letters, annotations in his Bible, and passages from the Qur’an.

He converted to Christianity in 1820, but his relationship to Christianity was always ambiguous

He writes more about Jesus after his conversion, but the language he uses is consistent with Islamic views of Jesus - المسيح (Messiah) and سيدنا (our master), but not ربنا, our Lord