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UGARİT, MISIR VE MEZOPOTAMYA KAYNAKLARINA GÖRE NAZAR

Year 2025, Issue: 50, 739 - 769, 31.08.2025
https://doi.org/10.14520/adyusbd.1542028

Abstract

Türkçe’de bakış anlamına gelen nazar, inanışa göre insanları yaralayabilecek, öldürebilecek bir güce sahiptir ve halk arasında nazarın cansız nesnelere de zarar verebildiğine dair inanışlar yaygındır. Bu inanç oldukça eski ve köklü olup kökenleri Neolitik çağlara kadar takip edilebilmektedir. Arkeolojik merkezlerde tespit edilen nazarlık ve amuletler, insanların eskiçağlardan günümüze kadar bakışların sadece insanları etkilemediğine, aynı zamanda bu bakışlardan korunmak için önlemler aldıklarını da göstermektedir. Ugarit, Mısır ve Mezopotamya metinleri incelendiği zaman bu inancın izleri fark edilmektedir. Sümer metinleri insan bakışlarının ölümcül nitelikte olabileceğine ve insanın içine korku salabileceğine dair çok sayıda bahiste bulunmaktadır. Ugarit tabletlerinde de Sümerlerde olduğu gibi nazarın veya bakışların etkileri görülmektedir. Söz konusu metinlerden anlaşıldığı kadarı ile nazar yüzyıllar boyunca süregelmiş bir inançtır. Bu çalışma Ugarit, Mısır ve Mezopotamya kaynaklarına göre nazar inanışını incelemektedir.

References

  • Abusch, I. T. (1987). Babylonian Witchcraft Literature: Case Studies. Brown Judaic Studies 132. Atlanta: Scholars.
  • Black, J. ve diğerleri (1992). Gods, Demons and Symbols of Ancient Mesopotamia: An Illustrated Dictionary. London: British Museum Press.
  • Black, J. (1998-2001). “İnanna’s Descent to the Nether World: translation”. The Electronic Text Corpus of Sumerian Literature. https://etcsl.orinst.ox.ac.uk/section1/tr141.htm
  • Black, J. (1999-2003a). “Gilgameš and Ḫuwawa (Version A)”. The Electronic Text Corpus of Sumerian Literature. https://etcsl.orinst.ox.ac.uk/cgi-bin/etcsl.cgi?text=t.1.8.1.5#
  • Black, J. (1999-2003b). “An adab to Ninurta for Lipit-Eštar (Lipit-Eštar D)”. The Electronic Text Corpus of Sumerian Literature. https://etcsl.orinst.ox.ac.uk/cgi-bin/etcsl.cgi?text=t.2.5.5.4#
  • Black, J. (1998-2003a). “A praise poem of Šulgi (Šulgi D)”. The Electronic Text Corpus of Sumerian Literature. https://etcsl.orinst.ox.ac.uk/cgi-bin/etcsl.cgi?text=t.2.4.2.04#
  • Black, J. (1998-2003b). “Enki and the world order”. The Electronic Text Corpus of Sumerian Literature. https://etcsl.orinst.ox.ac.uk/section1/ tr113.htm
  • Black, J. (1998-2003c). “A hymn to Inana (Inana C)”. The Electronic Text Corpus of Sumerian Literature. https://etcsl.orinst.ox.ac.uk/section4/tr4073. htm
  • Black, J. (1998-2003d). “The exaltation of Inana (Inana B)”. The Electronic Text Corpus of Sumerian Literature. https://etcsl.orinst.ox.ac.uk/section4/ tr4072.htm
  • Boratav, P. N. (1997) 100 Soruda Türk Folkloru 4. B. İstanbul: Gerçek Yayınevi.
  • Borghouts, J. (1978). Ancient Egyptian Magical Texts. Nisaba 9. Leiden: Brill
  • Budge, E. A. W. (1978 [1930]). Amulets and Superstitions, with 22 plates and 300 Text Illustrations. Reprinted, New York: Dover.
  • Çıblak, N. (2004). “Halk Kültüründe Nazar ve Nazarlık İnancı ve Bunlara Bağlı Uygulamalar”. Türklük Bilimi Araştırmaları Dergisi, 15, 103-125.
  • Dilek, Y. (2021). “Eski Yakındoğu’da Göz Sembolizmi ve Düalizm: Mezopotamya, Mısır ve İsrail.” Tarih Dergisi, 74, 1-30.
  • Elliott, J. H. (2015). Beware the evil eye: The evil eye in the Bible and the ancient world volume 1: Introduction, Mesopotamia, and Egypt. Oregon: Cascade Books.
  • Elliott, J. H. (2016). The Evil Eye. Zeba Crook (Ed.), The Ancient Mediterranean Social World A Sourcebook, içinde (s. 321-343). Eerdmans Publishing Company, Grand Rapids 2016.
  • Faulkner, R. O. (1977). The Ancient Egptian Coffin Texts Volume III Spells 788-1185 & Indexes. Warminster: Aris & Phillips LTD.
  • Ford, J. N. (1999). “Ninety-Nine by the Evil Eye and One from Natural Causes.” Ugarit-Forschungen, 30, 201-278.
  • Foster, B. R. (2005). Before the Muses: An Anthology of Akkadian Literature. Bethesda, MD: CDL Press.
  • Gaster, T. H. (1973). “A Hang-Up for Hang-Ups: The Second Amuletic Plaque from Arslan Tash.” Bulletin of the American Schools of Oriental Research, 209, 18-26.
  • Gershman, B. (2015). “The Economic Origins of the Evil Eye Belief”, Journal of Economic Behaviour and Organization, 110: 119-144
  • Gordon, C. H. (1957). A World of Demons and Liliths. Adventures in the Ancient Near East içinde (s. 160–184). London. Phoenix
  • Halloran, J. A. (2006). Sumerian Lexicon A Dictionary Guide to the Ancient Sumerian Language. Los Angeles: Logogram Publishing.
  • Heidel, A. (1949). The Gılgamesh Epic and Old Testament Prallels. Chicago: The University of Chicago Press.
  • Herrmann, C. (1994). Ägyptische Amulette aus Palästina/Israel II. Orbis Biblicus et Orientalis 184. Göttingen: Vandenhoeck & Ruprecht. http://www.tdk.gov.tr (erişim tarihi: 15.08.2024).
  • Koşay, H. Z. (1956) “Etnografya Müzesindeki Nazarlık, Muska ve Hamailler.” Türk Etnografya Dergisi, 52: 86-90.
  • Meisen, K. (1950). “Der böse Blick und anderer Schadenzauber in Glaube und Brauch der alten Völker und in frühchristlicher Zeit.” Rheinisches Jahrbuch für Volkskunde 1: 144–77.
  • Michalowski, P. (1989). The Lamentation over the Destruction of Sumer and Ur. Winona Lake: Eisenbrauns.
  • Oestigaard, T. (2011). Horus’ Eye and Osiris’ Efflux: The Egyptian Civilisation of Inundation c. 3000-2000 BCE. British Archaeological Reports.
  • Örnek, S. Veyis (1995). Türk Halk Bilimi. Ankara: Kültür Bakanlığı Yayınları.
  • Pagliarulo, A. (2023). The Evil Eye The History, Mysery and Magic of the Quiet Curse. Weiser Books.
  • Pinches, T. G. (1901). “Assyriological Gleanings.” Proceedings of the Society of Biblical Archaeology, 23: 188–210.
  • Pinch, G. (1994). Magic in Ancient Egypt. Austin: University of Texas Press.
  • Scurlock, J. A. (1991). “Baby-Snatching Demons, Restless Souls and the Dangers of Childbirth: Medico-Magical Means of Dealing with Some of the Perils of Mother-hood in Ancient Mesopotamia.” Incognita, 2: 135–183.
  • Spiegelberg, W. (1915). Der Ägyptische Mythos Vom Sonnenauge İn Einem Demot-İschen Papyrus Der Römischen Kaiserzeit. Strassburg: Strassburger Druclerei und Verlagsansalt.
  • Spiegelberg, W. (1924). “Der böse Blick im altägyptischen Glauben.” ZÄS, 59: 149–154.
  • Tamborino, J. (1909). De Antiquorum Daemonismo. Religionsgeschichtliche Versuche Und Vor-Arbeiten, Giessen: Topelmann.
  • Thompson, R. Campbell. (1903–1904). The Devils and Evil Spirits of Babylonia: Being Babylonian and Assyrian Incantations against the Demons, Ghouls, Vampires, Hob-goblins, Ghosts, and Kindred Evil Spirits, Which Attack Mankind. London: Luzac.
  • Thomsen, Marie-Louise (1992). “The Evil Eye in Mesopotamia.” Journal of Near Eastern Studies, 51(1): 19-32.
  • Tinney, S. vd. (2006). The Pennsylvania Sumerian Dictionary.
  • Toorn, Karel van der. (1999). Magic at the Cradle: A Reassessment. T. Abusch ve K. van der Toorn (Ed.), Mesopotamian Magic: Textual, Historical, and Interpretive Perspectives içinde (s. 139–147). Van Der Toorn, Styx Publications, Groningen.
  • Türktaş, M. M. (2016). Denizli Yöresinde Nazar ve Nazarlıkla İlgili İnanış ve Uygulamalar. M. S. Çelepi (Ed.), Prof. Dr. İsmail Çetişli Hatıra Kitabı içinde (s. 407-417). Akçağ, Ankara.
  • Wasserman, N. (1998). “Seeing Eye to Eye: Concerning Two Incantations Against Lamashtu’s Evil Eye.” Nouvelles Assyriologiques Breves et Utilitaires, 61-70.
  • Westermack, E. (1961). Nazar Değmesi İnancı. Ankara: Yeni Matbaa.
  • Wyatt, N. (2002). Religious Texts From Ugarit 2nd Edition. New York: Sheffield Academic Press.

EVIL EYE ACCORDING TO THE SUMERIAN AND UGARITIC SOURCES

Year 2025, Issue: 50, 739 - 769, 31.08.2025
https://doi.org/10.14520/adyusbd.1542028

Abstract

In Turkish, the word “evil eye” meaning “gaze” is believed to have the power to harm or even kill people. It is a widely held belief among the people that the evil eye can also affect inanimate objects. This is a very ancient and deep-rooted belief, with origins that can be traced back to the Neolithic age. Amulets and charms found in archaeological sites indicate that people, from ancient times to the present, believed that gazes could affect more than just humans and that they took measures to protect themselves from these harmful looks. When examining Syriac, Egyptian and Mesopotamian texts, traces of this belief can be observed. Sumerian texts frequently mention that a person's gaze can be deadly and instill fear. Similarly, Ugaritic tablets show the effects of the evil eye or gaze, just as in Sumerian culture. From these texts, it is understood that the belief in the evil eye has persisted for centuries. This study examines the belief in the evil eye according to Syriac, Egyptian and Mesopotamian sources.

References

  • Abusch, I. T. (1987). Babylonian Witchcraft Literature: Case Studies. Brown Judaic Studies 132. Atlanta: Scholars.
  • Black, J. ve diğerleri (1992). Gods, Demons and Symbols of Ancient Mesopotamia: An Illustrated Dictionary. London: British Museum Press.
  • Black, J. (1998-2001). “İnanna’s Descent to the Nether World: translation”. The Electronic Text Corpus of Sumerian Literature. https://etcsl.orinst.ox.ac.uk/section1/tr141.htm
  • Black, J. (1999-2003a). “Gilgameš and Ḫuwawa (Version A)”. The Electronic Text Corpus of Sumerian Literature. https://etcsl.orinst.ox.ac.uk/cgi-bin/etcsl.cgi?text=t.1.8.1.5#
  • Black, J. (1999-2003b). “An adab to Ninurta for Lipit-Eštar (Lipit-Eštar D)”. The Electronic Text Corpus of Sumerian Literature. https://etcsl.orinst.ox.ac.uk/cgi-bin/etcsl.cgi?text=t.2.5.5.4#
  • Black, J. (1998-2003a). “A praise poem of Šulgi (Šulgi D)”. The Electronic Text Corpus of Sumerian Literature. https://etcsl.orinst.ox.ac.uk/cgi-bin/etcsl.cgi?text=t.2.4.2.04#
  • Black, J. (1998-2003b). “Enki and the world order”. The Electronic Text Corpus of Sumerian Literature. https://etcsl.orinst.ox.ac.uk/section1/ tr113.htm
  • Black, J. (1998-2003c). “A hymn to Inana (Inana C)”. The Electronic Text Corpus of Sumerian Literature. https://etcsl.orinst.ox.ac.uk/section4/tr4073. htm
  • Black, J. (1998-2003d). “The exaltation of Inana (Inana B)”. The Electronic Text Corpus of Sumerian Literature. https://etcsl.orinst.ox.ac.uk/section4/ tr4072.htm
  • Boratav, P. N. (1997) 100 Soruda Türk Folkloru 4. B. İstanbul: Gerçek Yayınevi.
  • Borghouts, J. (1978). Ancient Egyptian Magical Texts. Nisaba 9. Leiden: Brill
  • Budge, E. A. W. (1978 [1930]). Amulets and Superstitions, with 22 plates and 300 Text Illustrations. Reprinted, New York: Dover.
  • Çıblak, N. (2004). “Halk Kültüründe Nazar ve Nazarlık İnancı ve Bunlara Bağlı Uygulamalar”. Türklük Bilimi Araştırmaları Dergisi, 15, 103-125.
  • Dilek, Y. (2021). “Eski Yakındoğu’da Göz Sembolizmi ve Düalizm: Mezopotamya, Mısır ve İsrail.” Tarih Dergisi, 74, 1-30.
  • Elliott, J. H. (2015). Beware the evil eye: The evil eye in the Bible and the ancient world volume 1: Introduction, Mesopotamia, and Egypt. Oregon: Cascade Books.
  • Elliott, J. H. (2016). The Evil Eye. Zeba Crook (Ed.), The Ancient Mediterranean Social World A Sourcebook, içinde (s. 321-343). Eerdmans Publishing Company, Grand Rapids 2016.
  • Faulkner, R. O. (1977). The Ancient Egptian Coffin Texts Volume III Spells 788-1185 & Indexes. Warminster: Aris & Phillips LTD.
  • Ford, J. N. (1999). “Ninety-Nine by the Evil Eye and One from Natural Causes.” Ugarit-Forschungen, 30, 201-278.
  • Foster, B. R. (2005). Before the Muses: An Anthology of Akkadian Literature. Bethesda, MD: CDL Press.
  • Gaster, T. H. (1973). “A Hang-Up for Hang-Ups: The Second Amuletic Plaque from Arslan Tash.” Bulletin of the American Schools of Oriental Research, 209, 18-26.
  • Gershman, B. (2015). “The Economic Origins of the Evil Eye Belief”, Journal of Economic Behaviour and Organization, 110: 119-144
  • Gordon, C. H. (1957). A World of Demons and Liliths. Adventures in the Ancient Near East içinde (s. 160–184). London. Phoenix
  • Halloran, J. A. (2006). Sumerian Lexicon A Dictionary Guide to the Ancient Sumerian Language. Los Angeles: Logogram Publishing.
  • Heidel, A. (1949). The Gılgamesh Epic and Old Testament Prallels. Chicago: The University of Chicago Press.
  • Herrmann, C. (1994). Ägyptische Amulette aus Palästina/Israel II. Orbis Biblicus et Orientalis 184. Göttingen: Vandenhoeck & Ruprecht. http://www.tdk.gov.tr (erişim tarihi: 15.08.2024).
  • Koşay, H. Z. (1956) “Etnografya Müzesindeki Nazarlık, Muska ve Hamailler.” Türk Etnografya Dergisi, 52: 86-90.
  • Meisen, K. (1950). “Der böse Blick und anderer Schadenzauber in Glaube und Brauch der alten Völker und in frühchristlicher Zeit.” Rheinisches Jahrbuch für Volkskunde 1: 144–77.
  • Michalowski, P. (1989). The Lamentation over the Destruction of Sumer and Ur. Winona Lake: Eisenbrauns.
  • Oestigaard, T. (2011). Horus’ Eye and Osiris’ Efflux: The Egyptian Civilisation of Inundation c. 3000-2000 BCE. British Archaeological Reports.
  • Örnek, S. Veyis (1995). Türk Halk Bilimi. Ankara: Kültür Bakanlığı Yayınları.
  • Pagliarulo, A. (2023). The Evil Eye The History, Mysery and Magic of the Quiet Curse. Weiser Books.
  • Pinches, T. G. (1901). “Assyriological Gleanings.” Proceedings of the Society of Biblical Archaeology, 23: 188–210.
  • Pinch, G. (1994). Magic in Ancient Egypt. Austin: University of Texas Press.
  • Scurlock, J. A. (1991). “Baby-Snatching Demons, Restless Souls and the Dangers of Childbirth: Medico-Magical Means of Dealing with Some of the Perils of Mother-hood in Ancient Mesopotamia.” Incognita, 2: 135–183.
  • Spiegelberg, W. (1915). Der Ägyptische Mythos Vom Sonnenauge İn Einem Demot-İschen Papyrus Der Römischen Kaiserzeit. Strassburg: Strassburger Druclerei und Verlagsansalt.
  • Spiegelberg, W. (1924). “Der böse Blick im altägyptischen Glauben.” ZÄS, 59: 149–154.
  • Tamborino, J. (1909). De Antiquorum Daemonismo. Religionsgeschichtliche Versuche Und Vor-Arbeiten, Giessen: Topelmann.
  • Thompson, R. Campbell. (1903–1904). The Devils and Evil Spirits of Babylonia: Being Babylonian and Assyrian Incantations against the Demons, Ghouls, Vampires, Hob-goblins, Ghosts, and Kindred Evil Spirits, Which Attack Mankind. London: Luzac.
  • Thomsen, Marie-Louise (1992). “The Evil Eye in Mesopotamia.” Journal of Near Eastern Studies, 51(1): 19-32.
  • Tinney, S. vd. (2006). The Pennsylvania Sumerian Dictionary.
  • Toorn, Karel van der. (1999). Magic at the Cradle: A Reassessment. T. Abusch ve K. van der Toorn (Ed.), Mesopotamian Magic: Textual, Historical, and Interpretive Perspectives içinde (s. 139–147). Van Der Toorn, Styx Publications, Groningen.
  • Türktaş, M. M. (2016). Denizli Yöresinde Nazar ve Nazarlıkla İlgili İnanış ve Uygulamalar. M. S. Çelepi (Ed.), Prof. Dr. İsmail Çetişli Hatıra Kitabı içinde (s. 407-417). Akçağ, Ankara.
  • Wasserman, N. (1998). “Seeing Eye to Eye: Concerning Two Incantations Against Lamashtu’s Evil Eye.” Nouvelles Assyriologiques Breves et Utilitaires, 61-70.
  • Westermack, E. (1961). Nazar Değmesi İnancı. Ankara: Yeni Matbaa.
  • Wyatt, N. (2002). Religious Texts From Ugarit 2nd Edition. New York: Sheffield Academic Press.
There are 45 citations in total.

Details

Primary Language Turkish
Subjects History of Old Asia Minor
Journal Section Articles
Authors

Mustafa Karageçi 0000-0002-6419-9325

Burak Taşdüvenci 0000-0003-4155-1434

Dilek Karageçi 0000-0003-1514-5045

Publication Date August 31, 2025
Submission Date September 2, 2024
Acceptance Date July 5, 2025
Published in Issue Year 2025 Issue: 50

Cite

APA Karageçi, M., Taşdüvenci, B., & Karageçi, D. (2025). UGARİT, MISIR VE MEZOPOTAMYA KAYNAKLARINA GÖRE NAZAR. Adıyaman Üniversitesi Sosyal Bilimler Enstitüsü Dergisi(50), 739-769. https://doi.org/10.14520/adyusbd.1542028