History of the Evil Eye Part I

 The evil eye is a supernatural belief in a curse brought about by a malevolent glare, usually inspired by envy. The belief in the evil eye among humans has existed since prehistory, and amulets to protect against it have been found from dating to about 5,000 years ago. It is estimated that around 40% of the world's population believes in the evil eye.

Eye beads are one of many popular amulets and talismans used to ward off the evil eye.

It is found in many cultures in the Mediterranean region, the Balkans, the Middle East and Central Asia, with such cultures often 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 malevolent gaze back upon those who wish harm upon others (especially innocents). The idea appears multiple times also in Jewish rabbinic literature.

Different cultures have pursued measures to protect against the evil eye. Some of the most famous talismans against the evil eye include the nazar amulet, itself a representation of an eye, and the hamsa, a hand-shaped amulet. Older iterations of the symbol were often made of ceramic or clay; however, following the production of glass beads in the Mediterranean region in approximately 1500 BC, evil eye beads were popularized with the Phoenicians, Persians, Greeks, Romans and Ottomans. Ancient Romans used representations of phallus, such as the fascinus, to protect against the evil eye, while in modern-day Southern Italy a variety of amulets and gestures are used for protection, including the cornicello, the cimaruta, and the sign of the horns.

In different cultures, the evil eye can be fought against with yet other methods – in Arab culture, saying the phrase "Masha'Allah" (ما شاء الله) ("God has willed it") alongside a compliment prevents the compliment from attracting the evil eye, whereas in some countries, such as Brazil, certain specific plants – such as rue – are considered prone to protecting against the evil eye.

Eye of Horus

History

The belief in the evil eye among humans has existed since prehistory, and amulets to protect against it have been found from dating to about 5,000 years ago.

Texts from ancient Ugarit, a port city in what is now Syria, attests to the concept of 'evil eye' – the city existed until about 1180 BC, during the late Bronze Age collapse. In Greek Classical antiquity, the 'evil eye' ("mati") is referenced by Hesiod, Callimachus, Plato, Diodorus Siculus, Theocritus, Plutarch, Heliodorus, Pliny the Elder, and Aulus Gellius. Peter Walcot's Envy and the Greeks (1978) listed more than one hundred works by these and other authors mentioning the evil eye. Noting that Greeks are an ethnic group indigenous to Greece and the Levant, artefacts can be found from this region. Ancient Greek authors frequently mentioned the ὀφθαλμὸς βάσκανος (ophthalmòs báskanos; evil eye).

Classical authors attempted both to describe and to explain the function of the evil eye. Plutarch in his work entitled Symposium has a separate chapter describing such beliefs.In his scientific 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 phenomenon of the evil eye as something seemingly inexplicable that is a source of wonder and cause of incredulity. Pliny the Elder described the ability of certain African enchanters to have the "power of fascination with the eyes and can even kill those on whom they fix their gaze".

The idea of the evil eye appears in the poetry of Virgil in a conversation between the shepherds Menalcas and Damoetas. In the passage, Menalcas is lamenting the poor health of his stock: "What eye is it that has fascinated my tender lambs?". The Christian Gospels record the fact that Jesus warned against the evil eye in a list of evils although it is often called by another name when translated from the Koine Greek of the New Testament (Mark 7:22).

Ancient Greeks and Romans believed that the evil eye could affect both humans and animals, for example cattle.

Protection from the eye

The belief in the evil eye during antiquity varied across different regions and periods. The evil eye was not feared with equal intensity 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.

Many different objects and charms were used for protection from fascination. The protective items referred to by the Greeks with a variety of names such as apotropaia, probaskania, periammata, periapta and profylaktika. Greeks placed talismans in their houses and wore amulets to protect them from the evil eye. Peisistratus hung the figure of a kind of grasshopper before the Acropolis of Athens for protection.

The fascinus or fascinum, from the Latin verb fascinare "to cast a spell" (the origin of the English word "fascinate"), is one example of an apotropaic object used against the evil eye. They have been found throughout Europe and into the Middle East from contexts dating from the first century BC to the fourth century AD. The phallic charms were often objects of personal adornment (such as pendants and finger rings), but also appeared as stone carvings on buildings, mosaics, and wind-chimes (tintinnabula). 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 ancient Greeks and Romans was by spitting into the folds of the clothes.

Ancient Greeks also had an old custom of dressing boys as girls in order to avert the evil eye.

Around the world

Belief in the evil eye is strongest in West Asia, Latin America, East and West Africa, Central America, South Asia, Central 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 statement of the Islamic prophet Muhammad, "The influence of an evil eye is a fact..." [Sahih Muslim, Book 26, Number 5427. Authentic 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 green eyes, and especially blue eyes, are thought to bestow the curse, intentionally or unintentionally. Thus, in Greece and Turkey amulets against the evil eye take the form of eyes looking back at someone. These amulets are known as Greek eyes or Turkish eyes, depending on the region.

In the painting by John Phillip, we witness the culture-clash experienced 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 entered into common usage within the English language. Within the broadcasting industry, it refers to when a presenter signals to the interviewee or co-presenter to stop talking due to a shortage of time.

Protective talismans and cures

The hamsa, a charm made to ward off the evil eye

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.

Disks or balls, consisting of concentric blue and white circles (usually, from inside to outside, dark blue, light blue, white, and dark blue) representing 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 bend the malicious gaze back to the sorcerer.

Known as nazar (Turkish: nazar boncuğu or nazarlık), this talisman is most frequently seen in Turkey, found in or on houses and vehicles or worn as beads.

The word hamsa, also spelled khamsa, means "five" referring to the fingers of the hand. In the Levantine Christian culture is called the Hand of Mary, in some Muslim and Balkan cultures, the Hand of Fatima. Though condemned as superstition by doctrinaire Muslims, the power of such talismans against the evil eye is almost exclusive to the Near East and Mediterranean regions. Too many individuals, though, the hamsa or nazar are simply used as decoration.

A variety of motifs to ward off the evil eye are commonly woven into tribal kilim rugs. Such motifs include a cross (Turkish: Haç) to divide the evil eye into four, a hook (Turkish: Çengel) to destroy the evil eye, or a human eye (Turkish: Göz) to avert the evil gaze. The shape of a lucky amulet (Turkish: Muska; often, a triangular package containing a sacred verse) is often woven into kilims for the same reason.

While the Egyptian Eye of Horus is a similar symbol of protection and good health and luck, the Greek evil eye talisman specifically protects against malevolent gazes. Similarly, the Eye-Idols (c. 8700–3500 BC) excavated at the Tell Brak Eye Temple are believed to have been figurines offered to the gods, and according to the Metropolitan Museum of Art, are unrelated to a belief in the evil eye.

By religion

In Judaism

A tiny lead scroll inscribed with a Hebrew text, for prayer and warding off evils. The scroll was inserted into some form of silver accessory (bar and chain; Kurdish: لوله و زه نجير), wrapped with a piece of cotton, to be hung on the chest. About 200 years old. Kurd's Heritage Museum, Sulaymaniyah, Iraq.

The evil eye is mentioned several times in the classic Pirkei Avot (Ethics of Our Fathers). In Chapter II, five disciples of Rabbi Yochanan ben Zakai give advice on how to follow the good path in life and avoid the bad. Rabbi Eliezer says an evil eye is worse than a bad friend, a bad neighbor, or an evil heart.

Talmudic exegete, Rashi, says in the wake of the words of Israel's Sages that when the ten sons of Jacob went down into Egypt to buy provisions, they made themselves inconspicuous by each entering into a separate gate, so that they would not be gazed upon by the local Egyptians and, thereby, trigger a malevolent response (the Evil eye) by their onlookers, seeing that they were all handsome and of brave and manly dispositions.

Some Jews believe that a "good eye" designates an attitude of goodwill and kindness towards others. Someone who has this attitude in life will rejoice when his fellow man prospers; he will wish everyone well. An "evil eye" denotes the opposite attitude. A man with "an evil eye" will not only feel no joy but experience actual distress when others prosper and will rejoice when others suffer. A person of this character represents a great danger to moral purity, according to some Jews.

Rabbi Abraham Isaac Kook explained that the evil eye is "an example of how one soul may affect another through unseen connections between them. We are all influenced by our environment... The evil eye is the venomous impact from malignant feelings of jealousy and envy of those around us."

Many observant Jews avoid talking about valuable items they own, good luck that has come to them and, in particular, their children. If any of these are mentioned, the speaker and/or listener will say b'li ayin hara (Hebrew), meaning "without an evil eye", or kein eina hara (Yiddish; often shortened to kennahara), "no evil eye". Another way to ward off the evil eye is to spit three times (or pretend to). Romans call this custom "despuere malum," to spit at evil. It has also been suggested the 10th Commandment: "Do not covet anything that belongs to your neighbor" is a law against bestowing the evil eye on another person.

Rituals surrounding birth and young children are often centered around protection from the evil eye. An example of this is the textile neckbands worn by boys for their brit milah, especially in the regions of Alsace, Southern Germany and Switzerland. The neckbands often had a central coin or colorful coral, designed to draw the evil eye away from the boy and thus protect him during circumcision.

In Christianity

Christianity's beliefs of the evil eye can be located in some passages of the Bible. In Luke 11:34 Jesus referenced to the eye as the lamp of the body. If a person's eye is generous, then their whole body will be full of light. If their eye is evil, then their whole body will be full of darkness.

In the Gospel of Mark at the Mark 7:22 it is mentioning the ὀφθαλμὸς πονηρός, which means the evil eye in Greek.

A simple and instant way of protection in European Christian countries is to make the sign of the cross with your hand and point two fingers, the index finger and the middle finger, towards the supposed source of influence or supposed victim as described in the first chapter of Bram Stoker's novel Dracula published in 1897:

When we started, the crowd round the inn door, which had by this time swelled to a considerable size, all made the sign of the cross and pointed two fingers towards me. With some difficulty, I got a fellow passenger to tell me what they meant. He would not answer at first, but on learning that I was English, he explained that it was a charm or guard against the evil eye.

In Islam

In Islam, the evil eye, or al-’ayn العين, also عين الحسودة), is a common belief that individuals have the power to cause harm to people, animals or objects, by looking at them in a way that indicates jealousy. Although envy activates the evil eye, this happens (or usually happens) unconsciously, and the person who casts it is not responsible (or usually not responsible) for it. In addition to being looked at, astrology may play a part. Someone may become a victim of the evil eye by virtue of an "unfavorable celestial configuration" at the time of victim's birth, "according to some scholars".

The evil eye causes its victim to become unwell the next day, unless a protective phrase such as "with the will of God" (mashallah in Arabic) or “May Allah Bless You” (Alhumma Barik) is recited.

Among the rituals to ward off the evil eye are to say "TabarakAllah" (تبارك الله) ("Blessings of God") or "Masha'Allah" (ما شاء الله) ("God has willed it") if a compliment is to be made.

In Hinduism

Among adherents of Hinduism in South Asia, when a mother observes that her child is being excessively complimented, it is common for them to attempt to neutralize the effects of the evil eye (nazar utarna) by "holding red chilies in one hand and circling the child's head a few times, then burning the chilies."

By geographic region

Caribbean/West Indies

In Trinidad and Tobago, the evil eye is called maljo (from French mal yeux, meaning 'bad eye'). The term is used in the infinitive (to maljo) and as a noun (to have/get maljo) referring to persons who have been afflicted. Maljo may be passed on inadvertently, but is believed to be more severe when coming from an envious person or one with bad intentions. It is thought to happen more readily when a person is stared at- especially while eating food. A person who has been taken by the ‘bad eye’ may experience unexplained illness or misfortune. In traditional rural legends, ‘The general belief is that doctors cannot cure maljo----only people who know prayers can "cut" the maljo and thus cure the victim.’

There are several secular approaches to combatting maljo, but more extreme cases are usually referred to as spiritual rituals, with a particularly strong influence from the Hindu religion.

In non-religious respects, there is a strong cultural association between the evil eye and the color blue. It is believed to ward off maljo when worn as clothing or accessories, so much so that some striking shades are referred to as ‘maljo blue’. Blue ornaments may be used to protect a household, and blue bottles from Milk of Magnesia have been hung on trees or placed in the yard surrounding a property.

Blue soap and Albion Blue (an indigo dye referred to Trinbagonians simply as ‘blue’) are traditionally used for domestic washing, but are also considered to prevent maljo if used in bath water or to anoint the soles of the feet.

Jumbie beads are the poisonous seeds of the Rosary Pea tree which are used to make jewelry that also wards off maljo and evil spirits.

One superstition is that a pinch can reverse maljo following interpersonal interactions, especially if one is stared at or given a compliment. Some also believe that rubbing one's own saliva in their hair will counteract maljo in general, but particularly from envy of the hair texture and length.

A bath in the sea is also thought to relieve an afflicted person.

Maljo believers are particularly concerned with safeguarding babies and children, who are considered to be most vulnerable to its effects. It may be ‘caused by someone born with “blight" in the eye when such a person looks admiringly at a child. It can also occur with a pat on the head, or with just a glance. Whether it is intended or not, compliments (...) can cause maljo. It can be caused by a stranger, a member of the child's immediate family, or by another relative.’ It may even be passed on by a parent who is obsessed with their own child. A baby with maljo ‘refuses to eat or drink, cries continually, and "pines away.". It may have an "attack of fever".’

Bracelets made of jet beads are traditionally given to newborns to wear as a preventative measure, while elders also recommend securing a bag of blue (dye) to the baby's clothes. This is because a newborn is viewed as most vulnerable.

Following East Indian influence, a tikka is a black dot that is placed on a baby's forehead- thought to distract the attention of the evil eye and protect the child as such.

The most common maljo remedy comes in the form of a Hindu ritual called a jharay. It may be practiced at home (usually by parents or elders) or by a Pandit or spiritual practitioner. There are many variations to the ritual, and non-Hindu persons readily participate if they are considered to have been affected by maljo.

The main implement in a jharay is either a peacock feather or a cocoyea broom- a traditional broom made using the midrib of the coconut palm leaf. Some also report a knife or machete being used. In some instances, the cocoyea broom is measured against a particular part of the body at the beginning of the ceremony, and it is believed to be confirmation of maljo if the recorded length has changed by the end of the session. The officiant will say a prayer while using the tool of choice to brush the person from head to toe. The prayer is conventionally said in Hindi, but may also be said in English.

A jharay may focus on a specific point of affliction or pain (head, hair, back, feet and so on).

It is not unusual for a jharay ceremony to be carried out on children and babies. ‘People believe that maljo can cause death. Two types were reported: the "'dragging" kind, where the baby gets smaller and smaller and goes through all of the symptoms mentioned above, before withering and dying; the "Twenty-four hour" maljo, said to kill in just twenty-four hours if effective help is not obtained.’

Another Hindu ritual called the oucchay is also employed to heal maljo- though this might also be interchangeably called a jharay. Ingredients such as onion skin, salt, cobweb, hot pepper or mustard seeds, piece of a cocoyea broom, a lock of the victim's hair (in the case of children, it is a lock of the mother's hair) are wrapped in a tissue or newspaper. The officiant will circle the wrapped objects around the victim's body before burning them all. It is believed that if the items create a large, crackling flame and a foul stench, it is an indication that the victim had a severe case of maljo. At the end of the ritual, the victim may be asked to walk away without looking back while the objects burn.

In Afro-Caribbean Spiritual Baptist and Orisha tradition, a special piece of jewelry called a 'guard' will be blessed by an elder, who invokes its protection on the wearer. It may be a waist bead, anklet, bracelet, or necklace. For babies, a large safety pin might be used as a guard.

Greece

In modern Greece, the evil eye is known as κακό μάτι or simply as μάτι (mati), "eye". It is cast away through the process of xematiasma (ξεμάτιασμα), whereby the "healer" silently recites a secret prayer passed over from an older relative of the opposite sex, usually a grandparent. Such prayers are revealed only under specific circumstances, as according to their customs those who reveal them indiscriminately lose their ability to cast off the evil eye. There are several regional versions of the prayer in question, a common one being: "Holy Virgin, Our Lady, if [insert name of the victim] is suffering of the evil eye, release him/her of it." Evil repeated three times. According to custom, if one is indeed afflicted with the evil eye, both victim and "healer" then start yawning profusely. The "healer" then performs the sign of the cross three times, and emits spitting-like sounds in the air three times.

Another "test" used to check if the evil eye was cast is that of the oil: under normal conditions, olive oil floats in water, as it is less dense than water. The test of the oil is performed by placing one drop of olive oil in a glass of water, typically holy water. If the drop floats, the test concludes there is no evil eye involved. If the drop sinks, then it is asserted that the evil eye is cast indeed. Another form of the test is to place two drops of olive oil into a glass of water. If the drops remain separated, the test concludes there is no evil eye, but if they merge, there is. There is also a third form where in a plate full of water the "healer" places three or nine drops of oil. If the oil drops become larger and eventually dissolve in the water there is an evil eye. If the drops remain separated from water in a form of a small circle there is not. The first drops are the most important and the number of drops that dissolve in water indicates the strength of the evil eye. Note that a secret chant is spoken when these tests are conducted. The words of the chant are closed practiced and can only be passed from man to woman, or woman to man.

There is another form of the "test" where the "healer" prepares a few cloves by piercing each one with a pin. Then she lights a candle and grabs a pinned clove with a pair of scissors. She then uses it to do the sign of the cross over the afflicted whilst the afflicted is asked to think of a person who may have given him the evil eye. Then the healer holds the clove over the flame. If the clove burns silently, there is no evil eye present; however, if the clove explodes or burns noisily, that means the person in the thoughts of the afflicted is the one who has cast the evil eye.[citation needed] As the clove explodes, the evil eye is released from the afflicted. Cloves that burn with some noise are considered to be λόγια - words - someone foul-mouthing you that you ought to be wary of. The burned cloves are extinguished into a glass of water and are later buried in the garden along with the pins as they are considered to be contaminated. Greek people will also ward off the evil eye by saying φτου να μη σε ματιάξω! Which translates to “I spit so that I won’t give you the evil eye?" Contrary to popular belief, the evil eye is not necessarily given by someone wishing you ill, but it stems from admiration - if one considers admiration to be a compelled emotion of astonishment at a rival's success over one's evil plan. Since it is technically possible to give yourself the evil eye, it is advised to be humble.

The Greek Fathers accepted the traditional belief in the evil eye, but attributed it to the Devil and envy. In Greek theology, the evil eye or vaskania (βασκανία) is considered harmful for the one whose envy inflicts it on others as well as for the sufferer. The Greek Church has an ancient prayer against vaskania from the Megan Hieron Synekdemon (Μέγαν Ιερόν Συνέκδημον) book of prayers.

Assyrians

A ruby eye pendant from an ancient civilization in Mesopotamia was possibly used as an amulet to protect against the evil eyes. Adilnor Collection.

The belief of the evil eye is strong in Assyrians. A blue/turquoise bead with two, seven or nine small holes resembling eyes around a necklace is often worn and is said to be protection from the evil eye. Some may also spit three times without saliva. It is said that people with green or blue eyes are more prone to the evil eye effect.

Turkey

Traditionally shaped nazar ornaments

A typical nazar is made of handmade glass featuring concentric circles or teardrop shapes in dark blue, white, light blue, and black, occasionally with a yellow/gold edge. Each color of the nazar has a specific meaning, symbolizing various aspects of protection and luck.

Cultures that have nazars or some variation include Turkey, Romania, Albania, North Macedonia, Bosnia and Herzegovina, Bulgaria, Greece, Cyprus, Syria, Lebanon, Jordan, Palestine, Egypt, Armenia, Iran, India, Pakistan, Uzbekistan, Afghanistan, Türkmenistan, Iraq and Azerbaijan, where the nazar is often hung in homes, offices, cars, children's clothing, or incorporated in jewelry and ornaments.

They are a popular choice of souvenir with tourists.

Ethiopia

Belief in the evil eye, or buda (var. bouda), is widespread in Ethiopia. Buda is generally believed to be a power held and wielded by those in a different social group, for example among the metalworkers. Some Ethiopian Christians carry an amulet or talisman, known as a kitab, or will invoke God's name, to ward off the ill effects of buda. A debtera, who is either an unordained priest or educated layperson, will create these protective amulets or talismans.

Senegal

The equivalent of the evil eye in Wolof would be the "thiat". It is believed that beautiful objects may break if enviously stared at by others. To repel the effect of the evil eye, Senegalese people may wear cowrie shell bracelets. The sea shells are said to absorb the negative energy of the thiat, and gradually darken until the bracelet breaks. It is also common for superstitious people to wear "gris-gris" made by a marabout to avoid misfortune.