This chapter surveys the evidence for extremity prostheses and assistive technology (walking sticks, canes, crutches, corrective footwear) in classical antiquity. It discusses the different ways in which an extremity such as an arm or leg might be lost (surgical intervention, military activity, judicial and extra-judicial punishment, self-mutilation or deliberate mutilation), and how individuals dealt with their resulting impairments and disabilities. Not everyone could utilise a prosthesis due to the nature of their impairment; they might need to, or indeed choose to, use another type of assistive technology, such as a crutch.

This chapter surveys the evidence for facial prostheses (eyes, noses, teeth) in classical antiquity. It discusses the different ways in which a facial feature might be lost (surgical intervention, military activity, judicial and extra-judicial punishment, self-mutilation or deliberate mutilation), and how individuals dealt with their resulting impairments and disabilities, as missing facial features were difficult, if not impossible, to disguise. It concludes that the evidence for prosthetic eyes and noses is relatively sparse, but that for prosthetic teeth is much more plentiful, both in ancient literature and in the archaeological record.

Female genital mutilation/cutting (FGM/C) is defined by the WHO as the partial or total removal of the external genitalia or other injury to the female genital organs for non-medical reasons. FGM/C can negatively affect women’s and girls’ psychophysical health with possible infectious, urogynaecological, obstetric, sexual and psychological complications. It is a practice that is illegal in many high-prevalence and -migration countries and is considered to be a violation of human rights. Health professionals have a fundamental role in preventing the practice in future generations, providing health education, avoiding the ‘medicalization’ of FGM/C and in offering appropriate information, counselling, clinical (diagnosis, treatment and psychosexual care) and surgical care (defibulation and clitoral reconstruction) in the case of complications.

Chapter 4 argues in favor of seeing medieval justice as penitential justice with the ultimate goal of spiritual reform. Medieval society blurred the lines between sin and crime, penance and punishment. Recognizing this distortion is how one makes sense of peine forte et dure. Pain as an experience is key to the performance of penance. Through physical pain, the disordered soul is righted and the sinner gains entrance to heaven. Fasting, seclusion, denial of luxuries – these are all ascetic practices with a long association with Christian penance. Even pressing with weights appears as a penitential practice in numerous sermon stories from the era. Exposing the uncooperative sinner to an ascetic lifestyle, even if it was against his wishes, was in the best interests of the defendant’s soul. As a coercive measure, it helped to begin the process of purging his sin before he agreed to place himself in the hands of the jury. As such, he displayed to jurors his willingness to reform his ways and reconcile with the Christian community.

Little thought per se has been given to women as agents of violence in antiquity, let alone to the role of the royal harem as the site of revenge-fuelled violence and murder. This chapter addresses this gap by exploring how royal women in the Persian Empire could be instruments of violence. While acknowledging the Greek obsession with this topos, it goes beyond the Western preoccupation with the harem as a site of Oriental decadence and attempts to put stories of women’s violence against women into its ancient Near Eastern context. It explores the mutilation of the body and is particularly focused on the Herodotean tale (which has genuine Persian roots) of the revenge mutilations of Amestris, wife of Xerxes I.