Egypt led in healing services

Horus the child on crocodiles

While Hippocrates is an ancient Greek famous for his contributions to medicine, the ancient Greeks themselves knew by no less an authority than Homer that the Egyptians led in healing services. The Odyssey, probably written about 2700 years ago in the Greek-speaking world, declared that Egypt is:

a land where the teeming soil
bears the richest yield of herbs in all the world:
many health itself when mixed in the wine,
and many deadly poison.
Every man is a healer there, more skilled
than any other men on earth — Egyptians born
of the healing god himself.[*]

That evaluation should be considered when considering the merits of ritual services in ancient Egypt.

eye of Horus

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Note: [*] The Odyssey, Book 4, ll. 229-232, trans. Fagles (1996) p. 131.

setting limits on prisoners' telephone calling

Prisoners held in U.S. Federal Bureau of Prisons’ facilities are generally limited to no more than 300 minutes of telephone calls per month.  This limit was recommended in 1997 and enacted in 2001.  It served to lessen the burden of human monitoring of prisoners’ telephone calls.  Since then, technologies for automatically monitoring, searching, and analyzing telephone calls have improved greatly.  Nonetheless, the call-minute limit has changed little.  A call limit that recognized the capabilities of new technology would increase call revenue for the Bureau of Prisons and increase welfare for prisoners and their family and friends.

When humans were the primary monitors of prisoners’ telephone calls, the Bureau of Prisons (BOP) enacted a limit on prisoners’ calls to help reduce the challenge of monitoring calls.  Prior to 2001, BOP prisoners’ telephone calls were not generally limited.  In 1999, the U.S. Inspector General studied the BOP’s management of prisoners’ telephone use.  The Inspector General noted:

Permitting inmates access to prison telephones and protecting the public against crimes facilitated through use of prison telephones present a complex balancing of interests. … At the present time, the balance appears tilted too far in favor of inmate access.

Among the Inspector General’s recommendations were the following:

  1. The BOP should impose limits on all inmates’ telephone privileges. The 1997 Wardens’ Working Group recommended 300 minutes per month, an arbitrary figure arrived at without examining data on inmate telephone usage. The BOP should research this issue and develop a recommendation for limiting the number of minutes that inmates can use the telephone which takes into account inmate calling patterns and the number of calls that can be effectively monitored by available staff.
  2. The BOP currently monitors less than four percent of all inmate calls. This is an unacceptably low percentage to detect and deter criminal conduct by inmates. We recommend that the BOP set a significantly higher goal and then calculate the resources needed to meet this goal. Undoubtedly, this will require two things: more staff assigned to monitoring inmate telephone calls and fewer inmate calls.

On April 2, 2001, the BOP enacted the 300 minutes per month limit that the 1997 Wardens’ Working group had recommended.  The BOP subsequently increased the limit to 400 minutes for only the months of November and December.  Americans not incarcerated spend on average about 850 minutes per month on the telephone.  Hence the limit on prisoners’ telephone use limits prisoners to less than half as much telephone communication as that of persons not incarcerated.

Information technology developed within the past decade offers major advances in storing, searching, and analyzing prisoners’ telephone calls.  Internet search engines run flexible keyword searches over massive datasets.  Similar machine searching of inmate calls offers a forensic tool that is far beyond anything that human monitors could achieve.  Such technology can also handle a wide range of languages much more easily than can human monitors.  This new technology surely should affect the balancing of interests in regulating prisoners’ telephone calls.

The number of minutes per month prisoners spend on the phone probably isn’t correlated with criminal activity. With crude human call monitoring, minutes per month is correlated with staff work requirement.  That seems to have been the primary concern in 1999.  Current automated call monitoring and call profiling largely eliminate the correlation between minutes of use and human staff work.  Hence whether a need for any general limit on prisoners’ call minutes currently exists should be carefully considered.

Increasing the limit on prisoners’ telephone calls would have significant benefits.  Raising the limit to 500 minutes per month would generate an estimated additional $1.2 million for the BOP.[1]  That limit would still constrain prisoners to 41% fewer telephone minutes per month than the 850 minutes per month that non-incarcerated persons use.  With a 500 minutes per month limit, an estimated 10% of prisoner would reach that limit.[2]  The additional telephone calls would increase the welfare of prisoners and their families and friends.  Moreover, at a cost well within the bounds of the additional phone revenue gained, new technology almost surely could advance public safety relative to the balance recommended in 1999.

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Spreadsheet calculating effect of increasing prisoners’ call limit (Excel version)

Related post: prisoners are promising customers for communications services

Notes:

[1] Calculation based on an exponential model for the distribution of monthly call minutes across prisoners.  Available evidence indicates that the prisoner-minute distribution has a fatter tail than an exponential distribution.  That implies that actual revenue would be greater than the revenue estimated with the exponential model.

[2] Increasing the monthly minute limit to 850 minutes would generate an estimated additional revenue of $1.8 million.  An estimated 2% of prisoners would be at that limit.  The revenue benefit of eliminating the general minute limit would be greater than $1.8 million.  A more precise figure is difficult to calculate because it depends on the weight in the distant tail of the call-minute distribution.

Jesus & disciples: new competition in ancient service markets

Acts of the Apostles testifies to vibrant service markets in the ancient world.  In Samaria, a man named Simon spoke grandly and performed magic.  He attracted the whole town of Samaria and apparently acquired much silver through his business.  In Philippi,  a slave-girl “brought her owners a great deal of money by fortune-telling.”  In Paphos, a magician-prophet was an associate of the provincial governor.[1]

Paul of Tarsus and other followers of Jesus of Nazareth were new competition for incumbent ritual-service providers.  Acts of the Apostles declares:

God did extraordinary miracles through Paul, so that when the handkerchiefs or aprons that had touched his skin were brought to the sick, their diseases left them and the evil spirits came out of them.

To this new, powerful competitor, incumbent service providers in Ephesus responded with a standard business strategy:

some itinerant Jewish exorcists {the seven sons of Sceva} tried to use the name of the Lord Jesus over those who had evil spirits, saying, “I adjure you by the Jesus whom Paul proclaims.” … But the evil spirit said to them in reply, “Jesus I know, and Paul I know; but who are you?”

This was a major brand-identification failure for Sceva.  To make matters worse, the evil spirit went on to cast them out: it “leaped on them, mastered them all, and so overpowered them that they fled out of the house naked and wounded.” Ephesus was second only to Rome among cities in the Roman Empire.  After Sceva’s reversal, Ephesians publicly burned magic books valued at fifty thousand silver coins.  For comparison, the price for betraying an associate was only thirty pieces of silver.  Losing market share in Ephesus undoubtedly was a major blow to incumbent service providers.[2]

Ritual-service training documents from Roman Egypt provide comparative evidence concerning service attributes. Persons with a background in ancient Egyptian temple service used these documents to prepare to compete in broader Greco-Roman service markets.  The products they developed were fundamentally similar to Microsoft’s Word.  Their ritual products were bulky, complicated, and required expensive hardware to operate.  Some operations, for example, required a falcon feather and a naked boy wrapped in linen.  Just consider the support costs for this operation: “onto a silver leaf inscribe this name of 100 letters with a bronze stylus, and wear it strung on a thong from the hide of an ass.”  Commands for invoking operations (voces mysticae) were long and difficult to remember.  On the other hand, their products claimed to be able to do anything, e.g. hinder the user’s legal opponent, make one person despise another, or cause a person to burn with lust for the user.  The ritual-service training documents indicate that these products, like Microsoft’s Word today, could be run on a stand-alone basis.  They also provided many options for localization.[3]

Jesus and his disciples’ service offerings were much different.  Their services were essentially limited to healings and exorcisms, although they occasionally washed feet and turned water into wine.  Moreover, their services were exceedingly simple in operation.  Jesus healed a leper by touching him and saying “be clean.”  He healed a paralytic by saying “stand up.” He healed a man with a withered hand by saying “stretch out your hand.”  A Roman army officer asked Jesus to heal a servant.  The officer implored Jesus: “only say the word and my servant will be healed.” The officer apparently recognized, as the wise Rabbi Judah bar Shallum explained: “the word of the Holy One, blessed be He, is identical with the deed.”  The services of Jesus and his disciples were much simple than the services that Microsoft’s Word provides today.[4]

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Notes:

[1] Acts 8:9-24 (Simon), 16:16-19 (slave girl), 13:6-11 (Bar-Jesus, also known as Elymas, an associate of proconsul Sergius Paulus).  Jesus himself noted the presence of other exorcist providers.  See Luke 11:19.

[2] Acts 19:11-20 (sons of Sceva losing business); Mt 26:15 (Judas was paid 30 pieces of silver for betraying Jesus).

[3] PGM III.620 (falcon’s feather), PGM IV.80 (naked boy wrapped in linen), 259-260 (silver leaf to be worn on thong).  The training documents, called the Greek Magical Papyri, are available in English translation in Betz, Hans Dieter, ed. 1992. The Greek magical papyri in translation: including the Demotic spells Vol. 1, [Texts].  Chicago: University of Chicago Press.

[4] Luke 5:13 (healing leper); Luke 5:24 (healing paralytic); Luke 6:10 (healing man with withered hand). Matthew 8:8 (centurion’s request). Rabbi Judah bar Shallum’s statement is included in the Midrash on Psalm 107.  For the English translation, see Braude, William G. 1959. The Midrash on Psalms. New Haven: Yale University Press.

Napoleon and the wisdom of ancient Egypt

When Napoleon Bonaparte invaded Egypt in 1798, he took with him 167 savants — scientists, engineers, and scholars — to better understand the ancient Egyptian people, culture, and environment.  These hard-working federal employees produced massive volumes of scholarship entitled Description de l’Égypte.  In addition, their discovery of the Rosetta Stone played a key role in the decipherment of ancient Egyptian hieroglyphics in 1822.

The wisdom of the ancient Egyptians was not immediately appreciated in Europe.  The problem was lack of perspective on the essence of life:

In Mozart’s Magic Flute (written in 1791) we can still feel how the late eighteenth century hoped to find in the wisdom and ritual of Egypt a new and satisfying answer to the mystery of life.  It came therefore as somewhat of a disappointment when the first Greek papyrus from Egypt, published by N. Schow in 1788, turned out to contain not the wisdom of the ancients but a list of canal-workers for the year 193 A. D. in a heretofore unheard-of place called Tebtynis.

That is the wisdom of the ancients.  Don’t be disappointed.  Understand it, and appreciate it.

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The first sentence of the above quote is from Turner. Eric G., The Typology of the Codex (Univ. of Pennsylvania Press, 1977) p. 19. .  The second sentence is from Brashear, W.M. “The Greek Magical Papyri: an Introduction and Survey, pp. 3380-3684 in Aufstieg und Niedergang der römischen Welt, ii.18.5, ed. by Wolfgang Haase (Berlin & New York: Walter de Gruyter & Co., 1995).  The latter quotes the former.