ⓘ Jerusalem syndrome

Jerusalem syndrome

ⓘ Jerusalem syndrome

Jerusalem syndrome is a group of mental phenomena involving the presence of religiously-themed obsessive ideas, delusions, or other psychosis-like experiences that are triggered by a visit to the city of Jerusalem. It is not endemic to one single religion or denomination but has affected Jews, Christians, and Muslims of many different backgrounds. It is not listed as a recognised condition in the Diagnostic and Statistical Manual of Mental Disorders or the International Statistical Classification of Diseases and Related Health Problems.

The best known, although not the most prevalent, manifestation of Jerusalem syndrome is the phenomenon whereby a person who seems previously balanced and devoid of any signs of psychopathology becomes psychotic after arriving in Jerusalem. The psychosis is characterised by an intense religious theme and typically resolves to full recovery after a few weeks or after being removed from the area. The religious focus of Jerusalem syndrome distinguishes it from other phenomena, such as Stendhal syndrome in Florence or Paris syndrome in Paris.

In a 2000 article in the British Journal of Psychiatry, Bar-El et al. claim to have identified and described a specific syndrome which emerges in tourists with no previous psychiatric history. However, this claim has been disputed by M. Kalian and E. Witztum. Kalian and Witztum stressed that nearly all of the tourists who demonstrated the described behaviours were mentally ill prior to their arrival in Jerusalem. They further noted that, of the small proportion of tourists alleged to have exhibited spontaneous psychosis after arrival in Jerusalem, Bar-El et al. had presented no evidence that the tourists had been well prior to their arrival in the city.


1. History

Jerusalem syndrome has previously been regarded as a form of hysteria, referred to as "Jerusalem squabble poison", or fievre Jerusalemienne ". It was first clinically described in the 1930s by Jerusalem psychiatrist Heinz Herman, one of the founders of modern psychiatric research in Israel. Whether or not these behaviors specifically arise from visiting Jerusalem is debated, as similar behaviors have been noted at other places of religious and historical importance such as Mecca and Rome see Stendhal syndrome. It is known that cases of the syndrome had already been observed during the Middle Ages, since it was described in the itinerary of Felix Fabri and the biography of Margery Kempe. Other cases were described in the vast literature of visitors to Jerusalem during the 19th century.

Bar-El et al. suggested that at the approach of the year 2000, large numbers of otherwise normal visitors might be affected by a combination of their presence in Jerusalem and the religious significance of the millennium, causing a massive increase in the numbers of Jerusalem syndrome admissions to hospital. Despite a slight increase in tourist hospitalisations with the rise in total tourism to Jerusalem during the year 2000, the feared epidemic of Jerusalem syndrome never materialised.


2. Types

The classic Jerusalem syndrome, where a visit to Jerusalem seems to trigger an intense religious psychosis that resolves quickly after or on departure, has been a subject of debate in the medical literature. Most of the discussion has centered on whether this definition of the Jerusalem syndrome is a distinct form of psychosis, or simply a re-expression of a previously existing psychotic illness that was not picked up by the medical authorities in Israel.

In response to this, Bar-El et al. classified the syndrome into three major types to reflect the different types of interactions between a visit to Jerusalem and unusual or psychosis-related thought processes. However Kalian and Witztum have objected, saying that Bar-El et al. presented no evidence to justify the detailed typology and prognosis presented and that the types in fact seem to be unrelated rather than different aspects of a syndrome.


2.1. Types Type I

Jerusalem syndrome imposed on a previous psychotic illness. This refers to individuals already diagnosed as having a psychotic illness before their visit to Jerusalem. They have typically gone to the city because of the influence of religious ideas, often with a goal or mission in mind that they believe needs to be completed on arrival or during their stay. For example, an affected person may believe himself to be an important historical religious figure or may be influenced by important religious ideas or concepts such as causing the coming of the Messiah or the second coming of Christ.


2.2. Types Type II

Jerusalem syndrome superimposed on and complicated by idiosyncratic ideas. This does not necessarily take the form of mental illness and may simply be a culturally anomalous obsession with the significance of Jerusalem, either as an individual, or as part of a small religious group with idiosyncratic spiritual beliefs.


2.3. Types Type III

Jerusalem syndrome as a discrete form, uncompounded by previous mental illness. This describes the best-known type, whereby a previously mentally balanced person becomes psychotic after arriving in Jerusalem. The psychosis is characterised by an intense religious character and typically resolves to full recovery after a few weeks or after being removed from the locality. It shares some features with the diagnostic category of a "brief psychotic episode", although a distinct pattern of behaviors has been noted:

  • A need to be clean and pure: obsession with taking baths and showers; compulsive fingernail and toenail cutting.
  • Anxiety, agitation, nervousness and tension, plus other unspecified reactions.
  • Declaration of the desire to split away from the group or the family and to tour Jerusalem alone. Tour guides aware of the Jerusalem syndrome and of the significance of such declarations may at this point refer the tourist to an institution for psychiatric evaluation in an attempt to preempt the subsequent stages of the syndrome. If unattended, these stages are usually unavoidable.
  • The need to shout psalms or verses from the Bible, or to sing hymns or spirituals loudly. Manifestations of this type serve as a warning to hotel personnel and tourist guides, who should then attempt to have the tourist taken for professional treatment. Failing this, the two last stages will develop.
  • A procession or march to one of Jerusalems holy places, ex:The Western Wall.
  • Preparation, often with the aid of hotel bed-linen, of a long, ankle-length, toga-like gown, which is always white.
  • Delivery of a sermon in a holy place. The sermon is typically based on a plea to humankind to adopt a more wholesome, moral, simple way of life. Such sermons are typically ill-prepared and disjointed.
  • Paranoid belief that a Jerusalem syndrome agency is after the individual, causing their symptoms of psychosis through poisoning and medicating.

Bar-El et al. reported 42 such cases over a period of 13 years, but in no case were they able to actually confirm that the condition was temporary.


3. Prevalence

During a period of 13 years 1980–1993 for which admissions to the Kfar Shaul Mental Health Centre in Jerusalem were analysed, it was reported that 1.200 tourists with severe, Jerusalem-themed mental problems were referred to this clinic. Of these, 470 were admitted to hospital. On average, 100 such tourists have been seen annually, 40 of them requiring admission to hospital. About three and a half million tourists visit Jerusalem each year. Kalian and Witztum note that as a proportion of the total numbers of tourists visiting the city, this is not significantly different from any other city.


4. In popular culture

  • In The Simpsons episode "The Greatest Story Ever Dohed", Homer is afflicted with Jerusalem syndrome while visiting Israel with his family and a tour group from Springfield. The illness and its effects on him become a central element of the episodes plot. Eventually, most members of the tour group are overcome with Jerusalem syndrome, each one proclaiming that he/she is the messiah.
  • The 2015 JeruZalem movie features a character that is suspected to have the Jerusalem syndrome.
  • In the 2014 ABC series Black Box, the episode "Jerusalem" Season 1, Episode 5 features a character diagnosed with Jerusalem syndrome after he becomes suddenly and compulsively religious during a trip to Israel.
  • The catalog of the Metropolitan Museum of Arts 2016 show about an earlier era of the citys history used the syndrome as the "organizing metaphor" for the first paragraph of the introduction, per a review.
  • some Jews as well. In an interview with the Jerusalem Post, Manfred Gerstenfeld praised Levin s Oslo Syndrome for bringing to light this phenomenon of
  • undertook her residency at Hadassah - Hebrew University Medical Center in Jerusalem the following year. Choosing to specialize in the field of pediatric neurology
  • described as the India syndrome which shares similarities with the alleged form of spiritual hysteria known as the Jerusalem syndrome Carney, for example
  • Henna Night 1999 winner of the Sunday Times Drama Award 1999 Jerusalem Syndrome 2000 Little Words radio play Jack Rosenthal s Last Act 4 - part
  • his military service, Sohlberg studied law at the Hebrew University of Jerusalem during which he served as a teaching and research assistant at the Hebrew
  • 1987 Don t Explain 1990 Jerusalem Slim 1992 only released in Europe and Japan Exposed 1993 Black Light Syndrome 1997 Situation Dangerous 2000
  • Medicine at Tel - Aviv University. He studied at the Hebrew University of Jerusalem He is the incumbent of the Laura Schwarz - Kipp Chair for Research of Autoimmune
  • Jerahmeel 58 - 65 Avigad 118 Shanks, Fingerprint 36 - 38 Goren, Yuval. Jerusalem Syndrome in Biblical Archaeology Society of Biblical Literature. Archived
  • Best Actor award at the Jerusalem Film Festival 2011 - for his role in the film. On 2015 Maya created with Gur The Bentwich syndrome a 1 - hour Documentary

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