Brought about by a malevolt glare, usually giv to a person wh one is unaware. The evil eye dates back about 5, 000 years. In the 6th ctury BC it appeared on Chalcidian drinking vessels, known as 'eye-cups',
It is found in many cultures in the Mediterranean region as well as Western Asia and Ctral Asia with such cultures oft believing that receiving the evil eye will cause misfortune or injury,
While others believe it to be a kind of supernatural force that casts or reflects a malevolt gaze back-upon those who wish harm upon others (especially innocts). Older iterations of the symbol were oft made of ceramic or clay; however, following the production of glass beads in the Mediterranean region in approximately 1500 BC, evil eye beads were popularised with the Phoicians, Persians, Greeks, Romans and Ottomans.
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The idea expressed by the term causes many differt cultures to pursue protective measures against it, with around 40% of the world's population believing in the evil eye.
The concept and its significance vary widely among differt cultures, but it is especially promint in the Balkans, Mediterranean and West Asia. The idea appears multiple times in Jewish rabbinic literature.
Other popular amulets and talismans used to ward off the evil eye include the hamsa, while Italy (especially Southern Italy) employs a variety of other unique charms and gestures to defd against the evil eye, including the cornicello, the cimaruta, and the sign of the horns.
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While the Egyptian Eye of Horus is a similar symbol of protection and good health, the Greek evil eye talisman specifically protects against malevolt gazes. Similarly, the Eye-Idols (
8700–3500 BC) excavated at the Tell Brak Eye Temple are believed to have be figurines offered to the gods, and according to the Metropolitan Museum of Art, are unrelated to a belief in the evil eye.
Belief in the evil eye dates all the way back to at least Ancit Ugarit, as it is attested to in texts from this city (ruins in modern-day Syria). Giv that the city was destroyed circa 1180 BC, during the late Bronze Age collapse to never be rebuilt, the belief dates back at least to this point, and likely earlier.
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Later in Greek Classical antiquity, it is referced by Hesiod, Callimachus, Plato, Diodorus Siculus, Theocritus, Plutarch, Heliodorus, Pliny the Elder, and Aulus Gellius. Peter Walcot's vy and the Greeks (1978) listed more than one hundred works by these and other authors mtioning the evil eye. Noting that Greeks are an ethnic group indigous to Greece and the Levant, artefacts can be found from this region.
Classical authors attempted both to describe and to explain the function of the evil eye. Plutarch in his work titled Symposium has a separate chapter describing such beliefs.
In his scitific explanation he stated that the eyes were the chief, if not sole, source of the deadly rays that were supposed to spring up like poisoned darts from the inner recesses of a person possessing the evil eye. Plutarch treated the phomon of the evil eye as something seemingly inexplicable that is a source of wonder and cause of incredulity.
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Pliny the Elder described the ability of certain African chanters to have the power of fascination with the eyes and can ev kill those on whom they fix their gaze.
In the passage, Malcas is lamting the poor health of his stock: What eye is it that has fascinated my tder lambs?. The Christian Gospels record the fact that Jesus warned against the evil eye in a list of evils although it is oft called by another name wh translated from the original Greek (Mark 7:23)
The belief in the evil eye during antiquity varied across differt regions and periods. The evil eye was not feared with equal intsity in every corner of the Roman Empire. There were places in which people felt more conscious of the danger of the evil eye. In Roman times, not only were individuals considered to possess the power of the evil eye but whole tribes, especially those of Pontus and Scythia, were believed to be transmitters of the evil eye.
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Many differt objects and charms were used for protection from fascination. The protective items referred by the Greeks with a variety of names such as apotropaia, probaskania, periammata, periapta and profylaktika.
The phallic charm called fascinum in Latin, from the verb fascinare, to cast a spell (the origin of the glish word fascinate) is one example of an apotropaic object used against the evil eye. They have be found throughout Europe and into the Middle East from contexts dating from the first ctury BC to the fourth ctury AD.
The phallic charms were oft objects of personal adornmt (such as pdants and finger rings), but also appeared as stone carvings on buildings,
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Examples of stone phallic carvings, such as from Leptis Magna, depict a disembodied phallus attacking an evil eye by ejaculating towards it.
In describing their ability to deflect the evil eye, Ralph Merrifield described the Roman phallic charm as a kind of lightning conductor for good luck.
Another way for protection from fascination used by the ancit Greeks and Romans was by spitting into the folds of the clothes.
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John Phillip, The Evil Eye (1859), a self-portrait depicting the artist sketching a Spanish gypsy who thinks she is being giv the evil eye.
Belief in the evil eye is strongest in West Asia, Latin America, East and West Africa, Ctral America, South Asia, Ctral Asia, and Europe, especially the Mediterranean region; it has also spread to areas, including northern Europe, particularly in the Celtic regions, and the Americas, where it was brought by European colonists and West Asian immigrants.
Belief in the evil eye is found in the Islamic doctrine, based upon the statemt of the Islamic prophet Muhammad, The influce of an evil eye is a fact... [Sahih Muslim, Book 26, Number 5427].
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Authtic practices of warding off the evil eye are also commonly practiced by Muslims: rather than directly expressing appreciation of, for example, a child's beauty, it is customary to say Masha'Allah, that is, God has willed it, or invoking God's blessings upon the object or person that is being admired.
A number of beliefs about the evil eye are also found in folk religion, typically revolving around the use of amulets or talismans as a means of protection.
In the Aegean Region and other areas where light-colored eyes are relatively rare, people with gre eyes, and especially blue eyes, are thought to bestow the curse, inttionally or uninttionally.
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Thus, in Greece and Turkey amulets against the evil eye take the form of eyes looking back at someone, and in the painting by John Phillip, we witness the culture-clash expericed by a woman who suspects that the artist's gaze implies that he is looking at her with the evil eye.
Among those who do not take the evil eye literally, either by reason of the culture in which they were raised or because they simply do not believe it, the phrase, to give someone the evil eye usually means simply to glare at the person in anger or disgust. The term has tered into common usage within the glish language. Within the broadcasting industry, it refers to wh a prester signals to the interviewee or co-prester to stop talking due to a shortage of time.
Attempts to ward off the curse of the evil eye have resulted in a number of talismans in many cultures. As a class, they are called apotropaic (Greek for prophylactic / προφυλακτικός or protective, literally: turns away) talismans, meaning that they turn away or turn back harm.
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Disks or balls, consisting of conctric blue and white circles (usually, from inside to outside, dark blue, light blue, white, and dark blue) represting an evil eye are common apotropaic talismans in West Asia and the Balkans, found on the prows of boats and elsewhere; in some forms of the folklore, the staring eyes are supposed to bd the malicious gaze back to the sorcerer.
Known as nazar (Turkish: nazar boncuğu or nazarlık), this talisman is most frequtly se in Turkey, found in or on houses and vehicles or worn as beads.
Detail of a 19th-ctury Anatolian kilim, with rows of crosses (Turkish: Haç) and scattered S-shaped hooks (Turkish: Çgel), both to ward off the evil eye
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The word hamsa, also spelled khamsa and hamesh, means five referring to the fingers of the hand. In Jewish culture, the hamsa is called the Hand of Miriam
It is almost exclusively among the Near East and Mediterranean that the belief in vious looks containing destructive power or the talismanic power of a nazar to defd against them. To adherts of other faiths in the region, the nazar is an attractive decoration.
A variety of motifs to ward off the evil eye are commonly wov into tribal kilim rugs. Such motifs include a cross (Turkish: Haç) to divide the evil eye into four, a hook (Turkish: Çgel) to destroy the evil eye, or a human eye (Turkish: Göz) to avert the evil gaze. The shape of a lucky amulet (Turkish: Muska; oft, a triangular package containing a sacred verse)
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