They have typically gone to the city because of the influence of delusional religious ideas, often with a goal or mission in mind which they believe needs to be completed on arrival or during their stay. This refers to individuals already diagnosed as having a psychotic illness before their visit to Jerusalem. Jerusalem syndrome imposed on a previous psychotic illness. 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. However Kalian and Witztum have objected that 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. Most of the discussion has centred 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. The 'classic' Jerusalem syndrome, where a visit to Jerusalem seems to trigger an intense religious psychosis that resolves quickly or on departure, has been a subject of debate in the medical literature. 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.
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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. Rohan was both delusional and religious, but he met none of the other supposed signs of the "syndrome".īar-El et al. These events helped form the premise of a movie called The Jerusalem Syndrome. His act was followed by citywide rioting.
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The most significant exception occurred in August of 1969, when an Australian tourist, Michael Rohan, overwhelmed with a feeling of divine mission, set fire to the al-Aqsa Mosque. The majority of Jerusalem Syndrome patients are harmless and are usually regarded with pity and/or amusement. Other cases were described in the vast literature of visitors to Jerusalem during the 19th century. 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. 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). The syndrome was first clinically described in the 1930s by Jerusalem psychiatrist Heinz Herman and pertains to behaviors exhibited by some visitors to Jerusalem. Further, of the small proportion alleged to have exhibited spontaneous psychosis after arrival in Jerusalem, there was no evidence presented that they had previously been well.
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They stressed that nearly all of the tourists who demonstrated the described behaviours were already mentally ill prior to their arrival to Jerusalem. However this has been disputed, especially by Dr. claimed that there is a specific syndrome which emerges in tourists who had no previous psychiatric history.
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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.ĭr.
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The best known, although not the most prevalent manifestation of the 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 Jerusalem syndrome is the name given to a group of mental phenomena involving the presence of either religiously themed obsessive ideas, delusions or other psychosis-like experiences, that are triggered by, or lead to, a visit to the city of Jerusalem.