Band 13, Heft 1 - Special Issue: Healing, Belief, and Placebo: Medical and Religious Plurality in Late Antiquity Issue Editor: Nils H. Korsvoll

This special issue explores belief and healing in Late Antiquity, through insight and terminology developed in modern placebo research. My introduction outlines the history of placebo research and its use in historical studies of medicine and healing. It has helped historians pose new questions to their sources and discuss them in light of modern medical research. Most studies analyse various descriptions or records of symptoms or diagnoses, but some researchers also extend their work to include social or anthropological studies of healing. Summarizing insights from such efforts in medical research and the history of medicine, I propose a selection of questions and perspectives from research on the placebo effect to aid and guide the subsequent articles in their examination of their respective sets of sources, as well as facilitate discussion and comparison across our different materials, and often also differing disciplines.

Many of the numerous magical recipes and spells from the Greco-Roman world aim to heal or protect the practitioner. The text, however, show great diversity and heterogeneity and many of them seem to be an elaborate amalgam of different religious influences, analogies, and interactions. This variety can, among other things, play into certain aspects of the placebo effect. Here, I present a systematic categorization of Greco-Roman amulets according to physical support, format, chronology, and purpose, which together with a study of their terminology may point towards different placebo effects. Then, I examine their social context and describe the resources and the modus operandi of the magical healing, which will have further strengthened the effect of these amulets. Their reliance on cultural resources and tropes points especially towards conditioning and learned responses.

Within the ‘market of healing’ of Christian Egypt (here broadly considered as the fourth through twelfth centuries CE), ‘magical’ practitioners represent an elusive yet recurrent category. This article explores the evidence for magical healing from three perspectives – first, literary texts which situate ‘magicians’ in competition with medical and ecclesiastical healing; second, the papyrological evidence of Coptic-language magical texts, which provide evidence for concepts of disease, wellness, and their mediation; and finally confronting the question of how these healing traditions might be understood within the methodologically materialistic framework of academic history, using the concepts of placebo and healing as a performance.

The article analyses possible placebo effects that Late Antique religious healing might have had. It focuses on healings believed to have been sent in dreams to worshippers, both in pagan and Early Christian tradition. It also investigates how possible placebo effects might have served to propagate and spread the particular cults (be it the cult of Asklepios, or the Early Christian cults of martyrs). The paper seeks to integrate modern placebo research with the ancient accounts of healings, answering the following question: is it possible that the placebo effect (above all relief of pain) was activated in ancient times by the same factors as seen in experiments today (e. g. effect of the healer’s persona, ritualized behaviour, and above all belief in the cure)? The scope of the paper is at the end broadened to touch upon the question to what degree ancient religious healing offered a socially well-established method of handling illnesses psychologically and fill the need to act, even if a cure as such was not a probable result.

Coptic pharmacological texts offer a multitude of medical prescriptions concerning various afflictions, such as eye or skin irritations, affections of the viscera, or even psychological complaints. The content of these texts is medical, and in most cases bereft of any magical or religious ideas. They usually compile prescriptions according to symptoms and/or afflictions, without any further organising principle. Only a handful of texts are grouped according to the illness or to the medicinal plants used. Almost every prescription follows a pattern, with four formal elements: 1) the medical indication (or purpose), 2) the (basic) ingredients, 3) the procedure and application, and 4) the effects and/or the effectiveness of a remedy, or further information. In this article, I give an overview of the entire corpus of Coptic medical prescriptions, explore the four main elements, and especially the discussions of efficacy. I also examine the material in light of placebo research, to see whether something like a placebo effect may have influenced how the pharmacological texts were formulated.

Health and healing were of constant interest for Christian communities in late antique Egypt. Accordingly, a broad range of therapeutic rituals were on offer by the clergy, by monks, and in martyr shrines. Of all these, this paper explores prayers and gestures performed and substances consecrated in a liturgical context as well as some related practices, with a focus on the fourth and fifth centuries, from which most relevant sources hail. Besides reconstructing the rites themselves as far as the evidence allows – including intercessions for the sick, prayers for laying on of hands, and the consecration of oil (and water and bread) and the anointing of the sick in various liturgical contexts –, I also consider them as interpersonal therapeutic rituals and attempt to evaluate them through the lens of medical and anthropological placebo theories. With due attention to the methodological difficulties, I argue that the decline and transformation of liturgical healing rites after the fifth century may partially be explained with their modest ‘placebogenic potential’ compared to other rites on offer in the late antique ‘market of healing’.

Asclepius was one of the most popular healing deities in Graeco-Roman antiquity. Patients suffering from various diseases resorted to his sanctuaries, the so-called asclepieia, looking for cure. Many inscriptions preserve stories of supplicants who slept in the abaton of the temples and claimed that they had been healed or received remedies from the god. The historical study may take into consideration modern (neuro)cognitive research on the placebo effects in order to examine the possibilities of actual healing experiences at the asclepeiea. In this paper, I take into account the theoretical premises of the placebo drama theory suggested by Ted Kaptchuk in order to explore the specific factors, including the personality of Asclepius, his patients’ mindsets, the relationship between them, the nature of the supplicants’ impairments, the employed or prescribed treatments and the ritual settings of the cult, which could have mediated health recovery, and contributed to the phenomenal success of the Asclepian therapies via the activation of patients’ placebo responses.

Amid the corpus of Greek papyri discovered in the sands of Egypt, some fifty letters dated from the end of the 3 rd century CE to the 7 th century refer to a disease which afflicts an animal or a private individual – either the sender or the recipient of the letter, or to a third party. Seventeen of these also provide details on care and healing. How do these seventeen letters, which ostensibly do not derive from the medical world, describe the evolution of a disease, and especially its outcome when it is fortunate for the sick person? What are the healing strategies implemented by these individuals? These are the questions that I try to answer, while emphasising the contribution of these documents to the history of health and disease in Byzantine Egypt.

The present paper focuses on healing rituals from Greco-Roman Egypt, where medicine and religion were inextricably linked to each other and further connected to the art of magic. In Pharaonic Egypt, healing magic was especially attributed to the priests who served a fearsome goddess named Sekhmet; although Sekhmet was associated with war and retribution, she was also believed to be able to avert plague and cure disease. It then comes as no surprise that the majority of healing spells or other types of iatromagical papyri dating from the Roman period are written in Demotic, following a long tradition of ancient Egyptian curative magic. The extant healing rituals written in Greek also show substantial Egyptian influence in both methodological structure and motifs, thus confirming the widely accepted assumption that many features of Greco-Egyptian magic were actually inherited from their ancient antecedents. What is particularly interesting about these texts is that, in many cases, they contain magical rites combined with basic elements of real medical treatment. Obviously, magic was not simply expected to serve as a substitute for medical cure, but was rather seen as a complementary treatment in order to balance the effect of fear, on the one hand, and the flame of hope, on the other.