What's the significance of the Nazar, or Evil Eye in Turkey and surrounding areas?

The evil eye is a look that is believed by many cultures to be able to cause injury or bad luck for the person at whom it is directed for reasons of envy or dislike. The term also refers to the power attributed to certain persons of inflicting injury or bad luck by such an envious or ill-wishing look.

The "evil eye" is also known as Hayn al-hasūd (عين الحسود)" and "mal de ojo."

The idea expressed by the term causes many cultures to pursue protective measures against it. The concept and its significance vary widely among different cultures, primarily the Middle East. The idea appears several times in translations (Tirgumim) of the Old Testament. It was a widely extended belief between many Mediterranean tribes and cultures: It started in Classical Greece and later passed to ancient Rome.[

Throughout Turkey, you'll see blue, yellow, and white ornaments which look roughly like an eye. They are often displayed in shops, houses, and even on vehicles. It's believed that some people have power in their looks that can harm other people, domestic animals, goods, and properties. To have the "evil eye" is not the person's fault, it can come upon anyone. Once a person has the "evil eye" he or she can unintentionally bring harm to whoever or whatever he or she looks at. It's also believed that this power comes from the eyes, the two exit points of the soul. This ornament is worn or displayed as a protector from that "evil eye."

The history of the evil eye goes back before the Muslim religion's emergence in the Middle East, and is seen among the Arabs, Persians, Greeks, Indians, and even in Ancient Egypt. Blue bead eyes are pinned on children’s outfit to protect from outside dangers or so to say “looks”. In time, this also spread to wider belongings such as valuable animals, houses doors, vehicles, or property. A chain of blue-bead eyes is pinned on foreheads of larger animals. Lovers also give each other blue-beads with the hope that they will protect their loved ones. In addition to blue beads, some other objects are also used for that purpose. To protect fruit trees and fields from the evil eye, an animal skull is placed by the tree or field. Horseshoes, garlic, and children's shoes can also be seen hanging in trucks, buses, and houses. Eggshells are also used as protection from the evil-eye, but they're only used for beautiful flowers.

Some framed inscriptions hanging in houses and painted on large trucks and other vehicles are used to avert evil eyes from the houses and vehicles, or to bring the protection of God. Of those inscriptions "Masallah" means "what (wonders) God has willed," "Allah Korusun" means "may God protect you from all evil."

Forms of Belief

In some forms, it is the belief that some people can bestow a curse on victims by the malevolent gaze of their magical eye. The most common form, however, attributes the cause to envy, with the envious person casting the evil eye doing so unintentionally. Also the effects on victims vary. Some cultures report afflictions with bad luck; others believe the evil eye may cause disease, wasting, or even death. In most cultures, the primary victims are thought to be babies and young children, because they are so often praised and commented upon by strangers or by childless women. The late UC Berkeley professor of folklore Alan Dundes has explored the beliefs of many cultures and found a commonality—that the evil caused by the gaze is specifically connected to symptoms of drying, desiccation, withering, and dehydration, that its cure is related to moistness, and that the immunity from the evil eye that fish have in some cultures is related to the fact that they are always wet. His essay "Wet and Dry: The Evil Eye" is a standard text on the subject.

In many beliefs, a person—otherwise not malefic in any way—can harm adults, children, livestock or possessions, simply by looking at them with envy. The word "evil" is somewhat misleading in this context, because it suggests an intentional "curse" on the victim. A better understanding of the term "evil eye" can be gained from the old English word for casting the evil eye, namely "overlooking", implying that the gaze has remained focused on the coveted object, person, or animal for too long.

History

The amount of literary and archeological evidence attests to the belief in the evil eye in the eastern Mediterranean for millennia starting with Hesiod, Callimachus, Plato, Diodorus Siculus, Theocritus, Plutarch, Heliodorus, Pliny the Elder, and Aulus Gellius. In Peter Walcot's Envy and the Greeks (1978) he referenced more than one hundred of these authors' works related to the evil eye. Studying these written sources in order to write on the evil eye only gives a fragmented view of the subject whether it presents a folkloric, theological, classical, or anthropological approach to the evil eye. While these different approaches tend to reference similar sources each presents a different yet similar usage of the evil eye, that the fear of the evil eye is based on the belief that certain people have eyes whose glance has the power to injure or even kill and that it can be intentional or unintentional.

The classical evil eye

Belief in the evil eye during antiquity is based on the evidence in ancient sources like Aristophanes, Athenaeus, Plutarch, and Heliodorus. There are also speculations that claim Socrates possessed the evil eye and that his disciples and admirers were fascinated by Socrates' insistently glaring eyes. His followers were called Blepedaimones, which translates into "demon look," not because they were possessors and transmitters of the evil eye, but because they were suspected of being under the hypnotic and dangerous spell of Socrates.

In the Greco-Roman period a scientific explanation of the evil eye was common. Plutarch's scientific explanation 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 (Quaest.Conv. 5.7.2-3=Mor.80F-81f). Plutarch treated the phenomenon of the evil eye as something seemingly inexplicable that is a source of wonder and cause of incredulity.

The belief in the evil eye during antiquity varied from 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 the Roman days 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.

Distribution of the belief

Belief in the evil eye is strongest in the Middle East, East and West Africa, Central America, South Asia, Central Asia, and Europe, especially the Mediterranean region; it has also spread to other areas, including northern Europe, particularly in the Celtic regions, and the Americas, where it was brought by European colonists and Middle Eastern immigrants.

Belief in the evil eye is found in Islamic doctrine, based upon the statement of 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. Aside from beliefs based upon authentic Islamic texts, a number of unsubstantiated beliefs about the evil eye are found in folk religion, typically revolving around the use of amulets or talismans as a means of protection.

Although the concept of cursing by staring or gazing is largely absent in East Asian and Southeast Asian societies, the Usog curse of the Philippines is an exception.

Ashkenazi Jews in Europe and the Americas routinely exclaim Keyn aynhoreh! (also spelled Kein ayin hara!), meaning "No evil eye!" in Yiddish, to ward off a jinx after something or someone has been rashly praised or good news has been spoken aloud.

In the Aegean Region and other areas where light-colored eyes are relatively rare, people with green eyes are thought to bestow the curse, intentionally or unintentionally.This belief may have arisen because people from cultures not used to the evil eye, such as Northern Europe, are likely to transgress local customs against staring or praising the beauty of children. Thus, in Greece and Turkey amulets against the evil eye take the form of blue eyes, and in the painting by John Phillip, below, 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 in such things, the phrase, "to give someone the evil eye" usually means simply to glare at the person in anger or disgust.

Protective talismans and cures

John Phillip, "The Evil Eye" (1859), a self-portrait depicting the artist sketching a Spanish gypsy who thinks she is being given the evil eye. Attempts to ward off the curse of the evil eye has resulted in a number of talismans in many cultures. As a class, they are called "apotropaic" (Greek for "prophylactic" 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, dark blue) representing an evil eye are common apotropaic talismans in the Middle East, found on the prows of Mediterranean 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.

A blue eye can also be found on some forms of the hamsa hand, an apotropaic hand-shaped talisman against the evil eye found in the Middle East. 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; in some Muslim populated cultures, the Hand of Fatima. However, it is considered a superstition to practicing or religious Muslims that any symbol or object protects against the evil eye. In Islam, only God can protect against the evil eye.

The Eye of Horus

Horus was an ancient Egyptian sky god in the form of a falcon. The right eye represents a peregrine falcon's eye and the markings around it, that includes the "teardrop" marking sometimes found below the eye. The right eye of Horus is said to ward off the evil eye in the ancient Egyptian culture. In modern Egypt, Islamic charms and amulets such as the hamsa are used.

Ethiopia 

In Ethiopia, its believed that anyone could give you the evil eye. Women occasionally spit to the ground when ever they admire a loved one in order not to give them the evil eye. Buda (or bouda), in Ethiopian folk religion, is the power of the evil eye. Buda is generally believed to be a power held and wielded by those in a different social group, for example among the Beta Israel or metalworkers. Belief in the evil eye, or buda, is widespread in Ethiopia. The Beta Israel, or Ethiopian Jews, are often characterized as possessing buda. Other castes such as ironworkers are often labeled as bearing the buda. In fact, the word for manual worker, tabib, is also used to denote "one with the evil eye." The alleged evil power of the tabib is believed to be at a level similar to that of witches. Buda's alleged prevalence among outsiders correlates with the traditional belief that evil eye curses themselves are rooted in envy. As such, those allegedly possessing the power of buda might do so because of malevolent spirits. One study[which?] specifies that they are believed to be "empowered by evil spirit". Niall Finneran describes how "the idea of magical creation underpins the perception of artisans in Ethiopia and in the wider African context. In many cases these skills have been acquired originally from an elemental source of evil via the paternal lineage, rather like a Faustian pact". Ethiopian Christians will generally 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.

Greece

The evil eye, known as μάτι (mati), "eye," as an apotropaic visual device, is known to have been a fixture in Greece dating back to at least the 6th century BC, when it commonly appeared on drinking vessels.[10] In Greece, the evil eye 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, for according to superstition 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 so and so is suffering of the evil eye release him/her of it" 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 spits 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. An alternate 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. This is usually performed by an old lady, who is known for her healing, or a grandparent.

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 book of prayers (Μέγαν Ιερόν Συνέκδημον).

India 

An Indian charm to ward off evil eye. It is usually hung or fixed in front of shops, houses and other buildingsIn India the evil eye, called drishtidosham (literally "sight curse") or nazar, is removed through Aarti. The actual removal involves different means as per the subject involved. In case of removing human evil eye, a traditional Hindu ritual of holy flame (on a plate) is carried out in which the plate is moved in a circular motion around the person's face so as to absorb the evil effects. Sometimes people will also be asked to spit into a handful of chilies kept in that plate, which are then thrown into fire. If there is a lot of smoke, you were being ridiculous and no one evil-eyed you. If there is no smoke (the burning throat, burning eyes kind of smoke), you were evil-eyed and now it's all clear. For vehicles too, this process is followed with limes or lemons being used instead of chilies. These lemons are crushed by the vehicle and a new lemon is hung with chilies in a bead to ward off any future evil eyes. These can also be seen at shops and private homes, usually hanging at the doorways. Many Indian shop keepers also burn a piece of newspaper and then wielding it in a circular motion before the already locked shutter or gate, before they finally leave for home. The use of kumkum on cheeks of newly-weds or babies is also a method of thwarting the "evil eye." Toddlers and young children are traditionally regarded as perfect and are likely to attract the evil eye. Often mothers apply a spot of kohl on their children's cheeks or on the forehead to make the child imperfect and ward off evil eyes. A black cord is sometimes tied around the hip of young children for the same purpose. Sometimes shells or other amulets are attached to the cord.

Iran and neighboring regions

In Iran, Afghanistan Iraq and Tajikistan, the seeds of Aspand (Peganum harmala, also called Esfand, Espand, Esphand, and Harmal) are burned on charcoal as incense, where they explode with little popping noises, releasing a fragrant smoke that is wafted around the head of those afflicted by or exposed to the gaze of strangers. As this is done, an ancient Zoroastrian prayer is recited against Bla Band. This prayer is said by Muslims as well as by Zoroastrians in the region where Aspand is utilized against the evil eye. Some sources say that the popping of the seeds relates to the breaking of the curse or the popping of the evil eye itself (although this is not consistent with the idea that a particular person is casting the spell, since no one's eyes are expected to explode as a result of this ritual). In Iran at least, this ritual is sometimes performed in traditional restaurants, where customers are exposed to the eyes of strangers. This is often done alongside displaying a Nazar amulet. Dried aspand capsules are also used for protection against the evil eye in parts of Turkey.

Islam

Evil eye, Isabat al-’ayn, is a common belief that certain individuals have the power to look at people, animals or objects to cause them harm. Talismans and images with an eye can be used to ward off the evil eye. According to a tradition, Muhammad permitted the use of talismans as protection against the evil eye. It is tradition among many Muslims, that if a compliment is to be made, you are always supposed to say "Masha'Allah" (ما شاء الله) ("What God wills") and also "Barak'Allah" (بارك الله) ("Blessings of God") to ward off the evil eye. The reference of the Evil eye is mentioned in the Sunnah. Also (لا قوة إلا بالله) ("There is no power other than with God"). It is a testimony from someone that he/she believes that either good or bad will only happen if God wants it to. Persian speakers in Afghanistan use the phrase "Nam-e Khoda" ("The name of God") occasionally in place of "Mashallah," as well as another phrase with a similar purpose: "Chashmi bad dur" ("May the evil eye be far") also used in Urdu. These phrases are found in Tajiki as well, but in a slightly different form. In addition to saying "Mashallah," there are duas (prayers or supplications) that are said to protect against the evil eye. In Islam, God is the only one who can protect against the evil eye. No object or symbol can.

Some people also believe that the eyes of people in photographs and pictures scare away the angels and attracts Satan.

Judaism

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. Judaism believes that a "good eye" designates an attitude of good will 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 our moral purity. Many 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", meaning "without an evil eye", or "kein eina hara" (often shortened to "kennahara"), "no evil eye".