Baʿal Shem (Hebr.; “Master of the Name”) was credited with miraculous and healing powers. In Hasidism, the mystic movement that emerged in Eastern Europe in the late-18th century, the religious leader, the tsaddik (righteous), took on the functions of a Baʿal Shem.
In many near eastern traditions, including Christianity, Judaism and Islam, demons have appeared as a cause of illness from ancient times until at least the early modern period. This volume explores the relationship between demons, illness and treatment comparatively. Its twenty chapters range from Mesopotamia and ancient Egypt to early modern Europe, and include studies of Judaism, Christianity and Islam. They discuss the relationship between ‘demonic’ illnesses and wider ideas about illness, medicine, magic, and the supernatural. A further theme of the volume is the value of treating a wide variety of periods and places, using a comparative approach, and this is highlighted particularly in the volume’s Introduction and Afterword. The chapters originated in an international conference held in 2013.
Demons and Illness admirably performs the important task of reminding modern scholars of premodern health of the integral role played by these complex and shifting entities in the lives of people across the globe and through the centuries." - Rachel Podd,
Fordham University, in:
Social History of Medicine 32.3 (2019)
relatively straight-forward affair, other remnants such as healing rituals or the use of certain remedies proved much more difficult to censure because they responded to local need and because it was not altogether clear how heretic they truly were. It is even possible that, on many such instances, identity
.e. Bardaiṣan) had examined him (i.e. Shemashgram) and seen that he was faring well, he asked us …
We are thus told that a group of believers went “to visit” Shemashgram. The verb used here is from the root S -ʿ- R (ܣܥܪ), which is often used in the sense of “to care for, look after, heal.” The
Paracelsus or his followers, the Paracelsists, such as Oswaldus Crollius (c. 1560–1608), proved efficacious in healing some diseases. As the century progressed, the boundaries between the rival schools gradually began to disappear. This development was marked by a book by the eclecticist Daniel Sennert (1572
’s deliberations on the subject, first and foremost aim at resolving the paradox of Divine Providence and the existence of evil in creation, when the First or Necessary Existence from which all possible beings have emanated is “absolutely good”. This entails, in so far as his writings in the “Book of Healing” 4
End of the First Millennium , eds. P. Horden and E. Savage-Smith [= Social History of Medicine 13.2], Oxford: Oxford University Press, 2000, pp. 308–321.
Sezgin, Fuat, Geschichte des arabischen Schrifttums , vol. 3, Leiden: Brill, 1970.
Shefer-Mossensohn, Miri, Ottoman Medicine: Healing
/1960. [ The Healing, Metaphysics ] Avicenna (Ibn Sīnā), The Metaphysics of The Healing , trans. Michael E. Marmura, Provo: Brigham Young University Press, 2005. [ The Healing, Metaphysics ] Avicenna (Ibn Sīnā), Avicennae de Congelatione et conglutinatione lapidum, Being Sections of the Kitâb al-Shifâʾ , eds
. Avicenna, The Physics of the Healing . On this subject, see Lizzini, Fluxus , pp. 483–541 and, for a slightly different interpretation, Belo, Chance . Belo analyses the question of determinism taking into consideration both Avicenna’s Metaphysics (the definition of necessity and the theory of