In the Sermon on the Mount, Jesus of Nazareth makes reference to one of the oldest beliefs in the ancient world - the malignity of an Evil Eye. The Holy Scriptures in their original languages contain no less than twenty-four references to the Evil Eye, although this is obscured by most modern Bible translations. John H. Elliott's Beware the Evil Eye describes this belief and associated practices, its history, its voluminous appearances in ancient cultures, and the extensive research devoted to it over the centuries in order to unravel this enigma for readers who have never heard of the Evil Eye and its presence in the Bible. This is the first of a four-volume work on the Evil Eye.

This first full-scale study of the Evil Eye in the Bible and the biblical communities has traced in four volumes evidence of Evil Eye belief and practice in the ancient world from Mesopotamia (c. 3000 BCE) to Late Roman Antiquity (c. 600 CE). The fourth and final volume considers the literary and material evidence of the unabated thriving of Evil Eye belief and practice in Israel following the destruction of the Jerusalem temple in 70 CE (chapter 1) and in early Christianity (chapter 2) through Late Antiquity (500-600 CE), with a brief reference to Evil Eye lore in early Islam. Numerous cross-references relate the subject matter of this volume to that of the previous three. A concluding Epilogue (chapter 3) offers some final thoughts on this survey of Evil Eye belief and practice in antiquity and their role in conceptualizing and combatting the pernicious forces of evil in daily life. Beside presenting the first full-scale monograph on the Evil Eye in the Bible and the biblical communities (volumes 3 and 4), the volumes summarize a century of research since the milestone two-volume study of Siegfried Seligmann, Der bose Blick und Verwandtes (1910), and they describe the ecological, historical, social, and cultural contexts within which the biblical texts are best understood. Throughout the study, the Evil Eye in antiquity is treated not as an instance of vulgar superstition or deluded magic, but as a physiological, psychological, and moral phenomenon whose operation was deemed explicable on rational grounds.

In the Sermon on the Mount, Jesus of Nazareth makes reference to one of the oldest beliefs in the ancient world--the malignity of an Evil Eye. The Holy Scriptures in their original languages contain no less than twenty-four references to the Evil Eye, although this is obscured by most modern Bible translations. John H. Elliott's Beware the Evil Eye describes this belief and associated practices, its history, its voluminous appearances in ancient cultures, and the extensive research devoted to it over the centuries in order to unravel this enigma for readers who have never heard of the Evil Eye and its presence in the Bible.

This first full-scale study of the Evil Eye in the Bible and the biblical communities has traced in four volumes evidence of Evil Eye belief and practice in the ancient world from Mesopotamia (c. 3000 BCE) to Late Roman Antiquity (c. 600 CE). The fourth and final volume considers the literary and material evidence of the unabated thriving of Evil Eye belief and practice in Israel following the destruction of the Jerusalem temple in 70 CE (chapter 1) and in early Christianity (chapter 2) through Late Antiquity (500-600 CE), with a brief reference to Evil Eye lore in early Islam. Numerous cross-references relate the subject matter of this volume to that of the previous three. A concluding Epilogue (chapter 3) offers some final thoughts on this survey of Evil Eye belief and practice in antiquity and their role in conceptualizing and combatting the pernicious forces of evil in daily life. Beside presenting the first full-scale monograph on the Evil Eye in the Bible and the biblical communities (volumes 3 and 4), the volumes summarize a century of research since the milestone two-volume study of Siegfried Seligmann, Der bose Blick und Verwandtes (1910), and they describe the ecological, historical, social, and cultural contexts within which the biblical texts are best understood. Throughout the study, the Evil Eye in antiquity is treated not as an instance of vulgar superstition or deluded magic, but as a physiological, psychological, and moral phenomenon whose operation was deemed explicable on rational grounds.

In the present volume, Elliott addresses the most extensive sources of Evil Eye belief in antiquity--the cultures of Greece and Rome. In this period, features of the belief found in Mesopotamian and Egyptian sources are expanded to the point where an "Evil Eye belief complex" becomes apparent. This complex of features associated with the Evil Eye--human eye as key organ of information, eye as active not passive, eye as channel of emotion and dispositions, especially envy, arising in the heart, possessors, victims, defensive strategies, and amulets--is essential to an understanding of the literary references to the Evil Eye. This volume, along with chapter 2 of volume 1, sets and illuminates the context for examining Evil Eye belief and practice in the Bible and the biblical communities (the focus of volume 3).

In the present volume, Elliott addresses the most extensive sources of Evil Eye belief in antiquity--the cultures of Greece and Rome. In this period, features of the belief found in Mesopotamian and Egyptian sources are expanded to the point where an "Evil Eye belief complex" becomes apparent. This complex of features associated with the Evil Eye--human eye as key organ of information, eye as active not passive, eye as channel of emotion and dispositions, especially envy, arising in the heart, possessors, victims, defensive strategies, and amulets--is essential to an understanding of the literary references to the Evil Eye. This volume, along with chapter 2 of volume 1, sets and illuminates the context for examining Evil Eye belief and practice in the Bible and the biblical communities (the focus of volume 3).

In the Sermon on the Mount, Jesus of Nazareth makes reference to one of the oldest beliefs in the ancient world—the malignity of an Evil Eye. The Holy Scriptures in their original languages contain no less than twenty-four references to the Evil Eye, although this is obscured by most modern Bible translations. John H. Elliott’s Beware the Evil Eye describes this belief and associated practices, its history, its voluminous appearances in ancient cultures, and the extensive research devoted to it over the centuries in order to unravel this enigma for readers who have never heard of the Evil Eye and its presence in the Bible. The four volumes cover the ancient world from Sumer to the Middle Ages.

In the third volume of his epic exploration of the use of the Evil Eye motif in ancient texts, John H. Elliott turns his attention to biblical writings. A repeated theme in the Old Testament, which contains around twenty explicit references, mentions of the Evil Eye also appear in the Dead Sea Scrolls, as well as in the writings of Philo and Josephus. Evil Eye belief and practice continued into the early Jesus movement, appearing not only in the Gospels but in Paul's letter to the Galatians. The Evil Eye in the ancient world acted in a number of ways - physiological, psychological, economic, social and moral - and the place it occupied was not easily usurped. Beware the Evil Eye is a fascinating analysis of one of the most prevalent superstitions in the ancient world and its cultural influence.

"An intricate magic system, a grimly humorous Black heroine, AND a heart-thumping romance? This book leaves nothing wanting." - Jordan Ifueko, New York Times bestselling author of Raybearer Andromeda is a debtera—an exorcist hired to cleanse households of the Evil Eye. She would be hired, that is, if her mentor hadn’t thrown her out before she could earn her license. Now her only hope of steady work is to find a Patron—a rich, well-connected individual who will vouch for her abilities. When a handsome young heir named Magnus Rorschach reaches out to hire her, she takes the job without question. Never mind that he’s rude and demanding and eccentric, that the contract comes with a number of outlandish rules... and that almost a dozen debtera had quit before her. If Andromeda wants to earn a living, she has no choice. But she quickly realizes this is a job like no other, with horrifying manifestations at every turn, and that Magnus is hiding far more than she has been trained for. Death is the most likely outcome if she stays, the reason every debtera before her quit. But leaving Magnus to live out his curse alone isn’t an option because—heaven help her—she’s fallen for him. Stunningly romantic, Lauren Blackwood's heartstopping debut, Within These Wicked Walls, ushers in an exciting new fantasy voice. "Fierce, eerie and heartfelt... a romantic and spine-chilling reimagining of a classic. I loved every creepy, swoon-worthy moment of it." - Laura E. Weymouth, author of The Light Between Worlds

When his wife is murdered and his daughter abducted, Dmitri is drawn into a life of violence and crime. Alone in the Albanian mountains, Dmitri becomes a skilled criminal but his actions uncover a secret that force him to kidnap another man’s child. Set in Albania and Greece, this Gothic tale of love and revenge is perfect for readers of crime stories like the ‘The Godfather’. ‘The Evil Eye’ (1829) is a classic short story by the English writer Mary Shelley, famous for her best-selling novel ‘Frankenstein’. Mary Shelley (1797–1851) was an English author and travel writer best known for her ground-breaking Gothic novel ‘Frankenstein’ (1818). Considered one of the first true works of science-fiction, the book became an instant bestseller. It has been adapted for TV, stage, and film on many occasions, with Boris Karloff famously playing Frankenstein’s monster on screen in 1933. Other adaptations include ‘Mary Shelley's Frankenstein’ (1994) starring Kenneth Branagh and Robert De Niro and ‘Viktor Frankenstein’ (2015) starring Daniel Radcliffe and James McAvoy. Shelley’s other novels include Valperga (1823), The Last Man (1826), Perkin Warbeck (1830), Lodore (1835), Falkner (1837) and the posthumously published Mathilde (1959). However, she will always be remembered as the creator of Frankenstein. The book continues to influence filmmakers, writers and popular culture to this day, inspiring and terrifying new audiences the world over.