The Evil Eye of Humans, Animals, and Demons in Sumerian Literature

The widespread ancient belief in the deleterious powers of the eye as reflected in Sumerian literature has been largely neglected in recent research. It has even been suggested that the belief system, though common in the ancient Mediterranean and Near East, was foreign to the ancient Sumerians. While Thomsen suggested that the evil eye was limited to humans, other scholars have argued that the evil eye was only associated with divinities in Sumerian literature. This study focuses on the conceptual content of linguistic expressions relating to the eye of humans, animals, and demons in order to demonstrate that much can still be learned about this complex belief system as it existed in ancient Mesopotamia when conceptual metaphors and metonymies for the evil eye are also taken into account.

The belief that a person, animal, or supernatural being can cause harm by a mere look is widely attested in many parts of the world. The belief, commonly known as the evil eye, and its history and associated practices have been extensively studied through the centuries. 1 Unfortunately, its nature and function in ancient Mesopotamian societies, where it is commonly thought to have originated, have received little attention during the past few decades. In an influential study, Thomsen 2 suggested that early Assyriologists' estimation that the evil eye belief was widespread in ancient Mesopotamia was erroneous. In her view, references to the evil eye were limited to a few Sumerian incantations against the evil eye. When one considers the vast amount of known incantations against witchcraft, mostly written in Akkadian, it would seem, according to Thomsen, that the evil eye was limited to the older period of Mesopotamian history. Curiously, she also suggests that the evil eye was believed to be relatively harmless. By contrast, Geller 3 maintains that the evil eye belief complex was unknown to the ancient Sumerians and that references to the evil eye (igi ḫul) in Sumerian incantations refer to hallucinations, since it is associated with dragons, or Mischwesen, and devastation on a large scale.
Apart from these two influential, and contradictory, studies, few scholars have commented on the evil eye belief in ancient Mesopotamian literature. Veldhuis 4 suggested that Thomsen overlooked a few references to the evil eye in Mesopotamian literature and further questioned her conclusion that the belief system was not prevalent. Cavigneaux and Al-Rawi 5 also subsequently published several additional texts that explicitly mention the evil eye. Relying heavily on claims of earlier Assyriologists and Ford's 6 comparative study of the evil eye belief complex (EEBC) in Mesopotamian cultures in various historical periods, Elliott 7 also questioned Thomsen's view that the belief system was limited in spread and influence. When the investigation is broadened to include other genres of Sumerian literature, the evil eye indeed seems to be ubiquitous.
In addition, it is not limited to human agents and witchcraft, as suggested by Thomsen. 8 However, much more information about the evil eye belief system can be gleaned through a careful study of references to the evil eye in Sumerian literature. Reviewing literature on the topic of the evil eye ,Lykiardopoulos 9 concluded that most studies provide a fragmented view of the topic. In order to overcome this limitation, she developed a structural frame of reference to facilitate more complete and organised studies on the subject of the evil eye. Firstly, she suggests that studies should focus on the possessor of the evil eye. Possessors are the people, animals, or supernatural beings believed to be capable of causing harm through their glance. Further, although almost everyone and everything is susceptible to the evil eye, certain people and objects seem to be more vulnerable, such as babies, beautiful women, and prominent members of society. Thirdly, in Lykiardopolous' view, comprehensive studies should comment on folk theories of how the evil eye works. Other aspects that deserve systematic investigation are the ways in which people protect themselves against the evil eye and attempt to cure the effects of the evil eye. In order to investigate these aspects of the evil eye belief and practice, this study will focus on conceptual metaphors and metonymies relating to the evil eye in Sumerian literature with specific reference to humans and animals as possessors of the malefic gaze.

A cognitive linguistic approach
In order to study various facets of the evil eye belief complex in Sumerian literature it seems necessary to extend the investigation beyond specific references to igi ḫul by including metaphorical descriptions of the evil eye. Metaphors are commonly understood to be the understanding of one entity or process in terms of another. 10 Over centuries of scholarship, and especially during the past four decades, it has become clear that the human ability to think and communicate about one thing in terms of another, has contributed greatly to our cognitive abilities and ways of communication. George Lakoff and Mark Johnson's 11 celebrated Metaphors We Live By (1980) introduced what has become known as conceptual metaphor theory (CMT), which presents metaphor as a cognitive phenomenon central to thought. In this theory, much of our thinking depends on conventional conceptual metaphors. These conventional conceptual metaphors involve systematic sets of correspondences between concrete 'source' domains, such as JOURNEY and abstract 'target' domains, such as LIFE. Metaphors in language, such as 'I'm at a crossroads in my life,' are linguistic vehicles for the conceptual metaphors we think by, such as LIFE IS A JOURNEY.
Since the introduction of conceptual metaphor theory by Lakoff and Johnson in 1980, much research has been done to confirm, modify, and add to their original ideas. For example, many scholars have confirmed their notion that metaphors are pervasive in everyday thought and language. 12 In addition, research has also drawn attention to the correspondences, or mappings, between two conceptual domains in the metaphorical process. For example, linguistic expressions, such as "that kindled my ire," and "she was burning with anger," point to correspondences, such as the cause of fire corresponds to the cause of anger and the thing on fire corresponds to the angry person. Research has also confirmed that source domains are typically concrete domains, while target domains are usually abstract, such as in the ANGER IS FIRE metaphor. This makes intuitive sense, since emotional states, for example, often remain largely hidden and difficult to describe because of their complexity. More tangible and accessible source concepts therefore enable the understanding and description of these abstract target concepts.
According to conceptual metaphor theory, metaphor is not limited to language, but also occurs in thought. For this reason, it is important to distinguish between linguistic expressions used metaphorically and conceptual metaphors as cognitive patterns that we use to think about aspects of the world in our daily lives. Conceptual metaphors, such as LIFE IS A JOURNEY, potentially influence the way that we think about life. For example, we can make plans for the journey of life, prepare for obstacles that may be encountered, prefer certain paths to others, and so on. When we think in such ways, we use the LIFE IS A JOURNEY conceptual metaphor to formulate our ideas.
Conceptual metaphor theory also suggests that not all conceptual metaphors are based on similarities between source and target domains. For example, the conceptual metaphor INTENSITY IS HEAT is based on the sensorimotor experience that high intensity activities lead to increased body temperature. Since bodily experience is similar across languages and cultures, many conceptual metaphors seem to be universal, especially as they relate to the conceptualisation of the emotions. However, cultural conceptions regarding the universal experience of bodily sensations are equally important in the development of conceptual metaphors. 13 Contextual factors have also been found to lead to the creation of novel, context-induced conceptual metaphors. Thus, metaphors can be based on universal body experience, cultural specific concepts, and the more general context to produce universal primary metaphors and non-universal context-induced metaphors. In the ensuing part of the paper various linguistic vehicles for the concept of the evil eye in Sumerian literature will be considered as they relate to human, animal, and demonic possessors.

Conceptual metaphors for the evil eye of humans, animals, and demons in Sumerian literature
The evil eye belief complex is based on the cultural interpretation of the eye as an active organ. 14 Until around 1500 CE it was commonly believed that the eye projected energy or light. This understanding of sight, common in the ancient world and the Middle Ages, is known as the extramission theory of vision. Unlike the contemporary, scientific view of the eye as a recipient of light and sensation, people in the ancient world described the eyes of supernatural beings, humans, and animals as "fiery," or "flashing," emitting energy similar to the rays of the sun, a fire, or a lamp. This widespread folk theory of vision is central to the interpretation of conceptual metaphors and metonymies for the evil eye in Sumerian literature. It explains why the Sumerians conceived of the eye as an active organ that could do harm. In one of the earliest references to the evil eye, dating to the pre-Sargonic period, the Sumerian sage warns against doing harm with the eye: One of the most prominent aspects of the evil eye is its close association with envy. 16 While all persons and objects are vulnerable to the evil eye, beautiful and successful people and prized possessions are more likely to be attacked by the evil eye. For example, the combination igi lá "to tie the eye (to)" often occurs with the modifier tùm "to bring" to express the concept of desire or envy. In one Sumerian proverb, such envy is described as more deleterious than a verbal curse:

igi-zu-ta ḫul na-ak
[Who speaks curses injures only the skin; Greedy eyes, however, can kill] 17 In view of this concept that the EVIL EYE KILLS, it is not surprising that such greedy eyes were forbidden, especially in temples:

igi-tùm-lá gíd-i-da niĝ-gig-d nin-urta-ke 4
[Greedy eyes and reaching out for things are abominations to Ninurta] 18 é d en-líl-lá kur-ḫé-ĝál-la-kam šu-gíd igi-tùm-lá šu-sumur niĝ-gig-ga [The temple of Enlil is a mountain of abundance; To grasp, greedy eyes, and to take are abominations in it] 19 While the evil eye is most commonly believed to project particles of energy that damage or destroy the object struck, the ancient Mesopotamians also <http://etcsl.orinst.ox.ac.uk; Cf. CUNNINGHAM, G. Deliver me from evil: Mesopotamian incantations, 2500-1500 BC, p. 59. 16  Similarly, when the greedy eye (igi tùm lá) is again said to kill in a Sumerian proverb, it seems to imply lethal consequences for the possessor, rather than an enemy as an object of a curse or the evil eye as in the example above: tur gu 7 -a lú nu-til-le igi-tùm-lá saĝ-ĝiš ra-ra [To eat modestly does not kill, But greedy eyes do] 21 It may be for this reason that admonitions not to covet abound in Sumerian literature. In one proverb, the verbs tur "to be small" and gíd "to be long" combine with igi "eye" to refer to the envious, evil eye:

ùkur bu-lu-úḫ si-il-˹le ? ˺ lú níĝ-tuku-e igi-tur nam-ba-e-gíd-i
[The belching poor man should not look enviously at the rich man] 22 The same expression is used in a Sumerian letter to describe the action of former friends and acquaintances. The context is that of misfortune and hostility, suggesting that the expression may well refer to the casting of the evil eye in the metonymy SQUINTING IS THE EVIL EYE: gu 5 -li dùb-sa zu-a kal-la-ĝu 10 lú dili gu 7 -ù-gin 7 igi-tur mu-un-gíd-i-eš [My friends, companions, acquaintances, and esteemed colleagues look enviously at me as at a man who eats alone] 23 In another proverb, the combination igi íl "to lift the eye" is used as a linguistic vehicle for the envious, evil eye. The combination is more commonly used to refer to the deleterious evil eye of deities: 24 níg-gur 11 lugal-la-ke 4 igi-zu na-an-íl-en [Do not covet the property of the king] 25 Because the evil eye, as it relates to envy, can harm both the object of vision and the possessor it is sometimes unclear whether a person is consumed by the envy of others or that of her/himself. For example, in the Letter from Lugalnesaĝe to a king radiant as the sun, the author complains that he is consumed by the envious, evil eye (igi lá). It is not clear whether it refers to his own, or to the evil eye of others: igi-lá é lugal-ĝá-ke 4 íb-sig 9 -ge inim-ĝar gig ma-lá The same expression is also used to refer to consuming envy in a letter of Inanaka to Nintinuga. In this instance the consuming covetousness seems to apply to the complainant herself: 23

nin-ĝu 10 é ma-an-dù-ma igi lá-bi ba-tuš-e-en zu-a kal-la-ĝu 10 ĝìri kúr mu-da-an-dab 5 -bé-eš
[My lady, a house has been built for me, but I sit here longingly. My acquaintances and dear ones abandoned me] 27 Similarly, the expression igi tùm lá, already mentioned above, refers to an envious evil eye that consumes the possessor, in this case a monkey, in the socalled "monkey's letter": eridugki iri-ḫé-ĝál-den-ki-kà-ka ĝe 26 -e e eĝir ĝišig-é-nar-gal-la-ke4 al-tuš-en igi-tùm-lá mu-gu 7 -en nam-ba-da-ug 7 -en ninda ba-ra-gibil-lá kaš ba-ra-gibil-lá [In Eridu, the abundant city of Enki, I am locked up in the musician's house. The evil eye consumes me. Don't let me die Because of a lack of fresh bread and beer] 28 In a Sumerian proverb, the expression igi lá is again used as a linguistic vehicle for the concept of the envious evil eye: eridug ki ḫé-ĝál-la dù-a-ba ugu ugu 4 -bi é-nar-ra-ka igi-lá-bi al-tuš [In Eridu, built in abundance, The monkey sits with longing eyes in the musician's house] 29 Similar to the "monkey's letter," the proverb may hint at the envy that abundance elicits from people or animals that have limited access to sources of 27 KLEINERMAN, A. Education in early second millennium BC Babylonia: The Sumerian epistolary miscellany, pp. 171-172. 28 POWELL, M. A., Ukubi to mother ... The situation is desperate: A plaidoyer for methodological rigor in editing and interpreting Sumerian texts with an excursus on the verb taka: da x -da x (TAG 4 ). In Zeitschrift für Assyriologie und Vorderasiatische Archäologie, 1978, Vol. 68, No. 2, p. 194. 29  food. Other desirable qualities can also elicit the evil eye. In The advice of a supervisor to a younger scribe, it is suggested that flaunting knowledge could provoke the evil eye, expressed here with the combination igi suḫ, "to tear out (with) the eye" as a vehicle for the concept THE EVIL EYE CONSUMES:

níĝ-zu-a-ni pa nu-um-è ka-ga 14 -ni ba-an-lá tukum-bi níĝ-zu-a-ni pa ba-an-è igi mu-un-suḫ-suḫ-ù-ne
[He did not flaunt his knowledge. His words were modest. If he flaunted his knowledge, people would cast the evil eye on him] 30 The expression is also used to refer to the evil eye of Inanna in praise poetry. 31 In the same text, however, it also describes the destructive power of the evil eye of humans, where it may be interpreted as a vehicle for the metonymy GLARING IS THE EVIL EYE:

lú-ù lú-ra igi mu-un-suḫ-re inbir igi bí-in-du 8 -ru
[One man glares at another, they battle with the eye] 32 Sometimes the eye is described as an instrument of destruction. For example, in A praise poem of Šulgi, the glance is compared to a split reed, which points to the concept THE EYE IS A DANGEROUS WEAPON:

KI ? x GI ? URU x gi-ḫal-ḫal-la-gin 7 igi-ni mu-na-an-ĝál
[… he looked at him as with split reeds] 33 The evil eye was also sometimes associated with anger in the ancient Near East. For example, Mouton 34  Similarly, in the third 'house' of the bilingual bīt rimki series, the evil eye is mentioned in parallel with anger:

lú igi-ḫul-ĝál-e igi-ḫuš ba-an-ši-ib-íl-la
[The man at whom the evil eye looked with an angry eye] 35 In view of this parallel use of an angry gaze with the evil eye, references to the "red eye," igi ḫuš, usually translated with "anger," may well be interpreted as an "evil eye," especially when mentioned in the context of envy and competition. For example, in the quarrel between the fish and the bird about who was the greatest, the combination igi ḫuš íl "to lift a red eye" may well be interpreted as a linguistic vehicle for the concept ANGER IS THE EVIL EYE:

ud-bi-a ku 6 -e mušen-ra ka ba-ab-du 8 igi-ḫuš um-mi-in-ši-íl
[Then fish shouted at bird, eyeing it angrily] 36 Another linguistic vehicle for the evil eye is the combination igi dù "to set one's sights on" when it combines with the modifying verb tur "to be small," probably hinting at a squinting action and the metonymic concept SQUINTING

˹ŠEŠ˺ X X MU X nam-úš-kúr-ra igi-tur-ĝu 10 ba-an-dù A MI BI ak-ĝu 10 in nam-ma-ĝá-ĝá
[My … brother … foreign plague looked at me maliciously and insulted me for my doing] 37 In other instances, the combination igi tur "to narrow the eye" on its own seems to convey the concept of the evil eye as squinting: šeš-ĝu 10 lú-kúr nu-me-a igi-tur mu-˹un˺- […] [My brother, although he is not my enemy, … regarded me with an evil eye] 38 Another idiomatic expression that conveys the concept of casting the evil gaze is the combination igi-érim du 8 "to cast an enemy eye": a-a-ugu-ĝu 10 èn-tukum-šè níĝ-kas 7 -ĝu 10 igi-érim mu-e-du 8 [Father who begot me, how long will the evil eye be cast on my account?] 39 Although the evil eye is referred to in Sumerian literature from the pre-Sargonic period onwards, spells specifically directed against it are known only from the Old Babylonian period and later. TCL 16, 89, dating from this period, describes the deleterious effects of the evil eye in detail:

bur-zi bahar 2 -ka tilla 2 -a ḫé-gaz-gaz gub-bu-da-ba gub-bu-da-ba KA e-sír-ra-ka gub-bu-da-ba šul diĝir nu-tuku gaba im-ma-an-ri igi lil-àm ḫé-sìg-e d asar-e abzu-a nam-mu-un-da-búr-e
[The eye is a fearsome snake, the eye of the man is a fearsome snake, The eye of the evil man is a fearsome snake. It approached heavenit did not rain, It approached the earthherbs did not grow, It approached the oxit broke its yoke, It approached the cattle penits cheese became bad, It catches the Kasura-fish, It approached the young manhe lost his strength, It approached the young womanshe lost her garment, It approached the nurse with childher hold became loose, It approached the vegetableslettuce and cress became bad, It approached the gardenthe fruit became bad. The eye of the mountain came out from the mountain, The wild ram let its shining horns come out. May the evil eye, she sick eye be cut off, May it split open like a leather bag, May it break into pieces like the potter's pursītu-pot on the marketplace. When it approaches, when it approaches, When it approaches at the entrance of the street, It encounters the man without a personal god. Let the eye turn into wind, (Even) Asar in Abzu Cannot undo (this spell)] 40 In another Old Babylonian incantation against the evil eye, known from various copies from the ancient cities of Meturan and Sippar, the harmful effects of the evil eye are described in general terms: igi níĝ-ḫul dím-ma pa-ḫal-la-ke 4 ub-šè ib-ši-bar ub im-sug 4 da-šè ib-ši-bar da im-sug 4 a-me kalam-ma-šè im-ši-bar a-me-bi im-sug 4 ĝiš hašur-ra-ke 4 gú ke 4 mu-ni-ib-gar igi lú-ùlu mu-un-ši-in-bar-ra-zu lú-ùlu pa-hal-la mu-un-ši-in-bar-ra-zu lú uru-bar-ra-ke 4 mu-un-ši-in-bar-ra-zu lú uru-šà-ga-ke 4 mu-un-ši-bar-ra-zu [The evil working eye of a restless person, Looked into the corner (of the house), made the corner empty, Looked at the side (of the house), made the side empty, Looked into the living quarters of the land and made the living quarters of the land empty, It made the man bend his neck like a tree. The human eye that looked at you The one that looked at you to cause evil The one that looked at you outside of town The one that looked at you in the centre of town.] 41 A bilingual version of the text, CT 17, 33, also describes ritual action by the god Enki, who symbolically cleans the patient with bread by rubbing it on his head and body while also uttering ritual formulas. These descriptions of ritual action were probably secondary expansions, however, since they are absent in Old Babylonian versions of the incantation. However, a fragmentary Old Babylonian text with the subscript ka-inim-ma igi-ḫul-kam, "incantation against the evil eye," includes the prescription to "wipe of the body of the man, son of his god," which suggests that such ritual actions were practiced in the Old Babylonian period. 42 More commonly, however, earlier versions contained imprecations. A forerunner to the expanded bilingual CT 17, 33 from ancient Meturan, for example, describes the symbolic piercing of the evil eye by Nintinuga and her children:

nin-tin-ug 5 -ga gi ḫu-mu-un-dù d da-mu dur 10 -tab-ba ḫu-mu-un-sàg-ga d gu-nu-ra dímgul gal-bi ḫu-mu-un-dar-ra
[May Nintinuga pierce him with a reed, May Damu kill him with a double axe, May Gunura pierce him with a stake.] 43 Similarly, in another Old Babylonian incantation against the evil eye, YOS 11, 70 I 15'-23', the text contains the imprecatory formula: igi-ḫul lú-níg-ḫul-dím-ma gud-gin 7 ḫe-em-gaz-gaz [May the evil eye of the evildoer be slaughtered like a bull.] 44 In an incantation against snakes from the Old Babylonian period, mention is made of an evil eyed snake, which suggests that not only humans, but also animals were believed to possess the evil eye:

igi gud aš-àm igi udu-àm igi lú šár-àm ka lú šár-àm igi ḫul-àm níĝ nam-ḫul-ḫul
[The eye is a single ox, the eye is a (single) sheep, The eye is numerous men, the mouth is numerous men, The eye is evil, the most evil thing] 46 Geller 47 opines that the "single ox" and "single sheep" are weak metaphors, and propose reading these lines as "each face is an ox, each face is passing by, the face is like that of many men, the voice is like that of many men, the face is evil and always means evil," where the "face" and "voice" refer to hallucinations. However, in an incantation against the evil tongue from ancient Meturan, the evil eye and tongue again seem to be associated with animals. Cavigneaux and Al-Rawi 48 point to the opposition of three couples in the text, namely the sky-earth, many-single, and cow-sheep:

an-ša-ar ki-ša-ar ki e-me gud-e-ša e-me du-te-ša e-me nam-lú-ùlu ú ḫul ninda ḫul-lu igi nam-lú-ùlu ù-gidim ḫul-ḫul
[The edge of the sky, the edge of the earth, the tongue of the single ox, the tongue of the single sheep, The human tongue which spoils the herbs, which spoils the bread, The human eye which decomposes the stature.] 49 Similarly, in another Old Babylonian evil eye incantation, YOS 11, 70 I 24'-25', the evil eye is described as various animals, pointing to the concept THE

EVIL EYE IS A DANGEROUS ANIMAL:
igi gud ḫuš ug ḫuš igi lú-ùlu gud ḫuš ug ḫuš [The eye (is) a dangerous ox, a fierce lion, the eye of man (is), A dangerous ox, a fierce lion.] 50 The first tablet of the New Assyrian medical compendium for diseases of the eye introduces several Akkadian incantations with lines in fantasy Sumerian mentioning the evil eye. Veldhuis 51 suggests that these seemingly nonsensical references should not be dismissed as devoid of meaning. Although the lines cannot be translated due to their lack of grammar and syntax, they do bear meaning by listing verbs that may allude to the deleterious effects of the evil eye, such as bar "to split," bir "to destroy" and suḫ 3 "to blur." In the New Assyrian compendium of baby incantations, the evil eye is again mentioned in a bilingual incantation. Interestingly, the Sumerian text has inim ḫul "evil word" while the Akkadian has īnam lemuttam "evil eye." It has been suggested that this translation was based on the phonological association between Sumerian inim and Akkadian īnam. As will be demonstrated below, the evil eye is frequently mentioned in parallel with the evil "mouth" or "tongue" in Sumerian incantation literature:

akkil-gin 7 zabar inim-ḫul ḫé-em-ma-an-gaz
[Like a lament may the bronze smash the evil word] 52 In an Old Babylonian incantation against evil demons, the evil eye is again listed in parallel with the evil mouth and evil tongue. Like witchcraft, it is closely associated with poison, pointing to the concept THE EVIL EYE IS POISON: [lú-ḫul igi-ḫu]l ka-ḫul eme-ḫ [ul] […] ˹x˺-ḫul u 8 -a mi-ni-in-gar-˹re˺-e[š] [Since venom with its evil exists in his body, Or since an evil curse exists in his body, Or since the evil of transgression exists in his body, Or since the venom of transgression exists in his head, They (the evil demons) have placed evil upon him, And the evil man, the evil eye, the evil mouth, the evil tongue, And the evil x […] have placed woe on him.] 53 Another Sumerian incantation from the Old Babylonian period, directed against illness, also mentions the evil eye in parallel with the witch, evil demons, and the evil mouth and tongue. This suggests that curses and the evil eye, as witchcraft techniques, were believed to be reinforced by demonic support:
In a spell against sorcery from ancient Meturan, the evil eye is also associated with witchcraft. Described in tempest imagery, the text points to the concept THE EVIL EYE IS A STORM: ḫul-gál igi nu-sa dumu uš-uš-šu-ke 4 uš-zu líl wu-wu dumu d ereš-ki<-gal>-la-ka-ke 4 [The evil, the evil eye, the child of the tempest that covers all The sorcerer, the wind that blows, the child of Ereshkigal.] 56 In a Sumerian incantation against witchcraft from the Old Babylonian period the evil eye is again associated with storm imagery, sorcery, and demonic activity. 57 The text has the typical structure of the Marduk-Ea type of spells, namely an initial description of evil activities, Enki's ritual instructions to his son Asalluḫi, and a final part, which in this case constitutes a series of curses against the witch. The initial lines describe the evil eye as an independent entity and compares it to a líl-demon: ù ḫul-ĝál igi ḫul dumu ḫa-lam-ma-ke 4 uš 7 -zu uš 7 -ri šu dag-dag-ge nita líl-lá-àm ì-bu-bu ki-sikil ĝuruš šu-dù-a á lá-e-dè [The evil one, evil eye, child of destruction, Roaming with witchcraft and magic, she is flying about like a male lildemon, In order to bind the ensnared young woman and man.] 58 In a bilingual version of this text, the Akkadian translation interprets the unspecific ḫul-ĝál, "evil one" as the female lilītu demon, so that the evil eye becomes an attribute of this wind-demon. 59 This interpretation may have been triggered by the description of the witch as a wind-like evil force that is compared to the male líl-demon.

Conclusion
It seems reasonable to conclude that the evil eye was a developed belief system in ancient Mesopotamia and that much more can be learned about its possessors, mechanisms of action, and ways of protection against its effects in future research. The foregoing selection of references demonstrate that possessors were believed to be humans, including family members, animals, such as snakes, monkeys, sheep, oxen, lions, and demons. Several idiomatic expressions also associate the evil eye closely with envy. Abundance, wealth, and other enviable qualities were therefore believed to attract the evil eye. Interestingly, the evil eye was also believed to have to potential to harm its possessor. Further, the evil eye was intricately linked with the evil word and therefore commonly mentioned in the context of witchcraft. Like curses and sorcery, the evil eye was conceptually linked with poison. When it comes to protection, the ancient Sumerians used imprecations and rituals to destroy the evil eye and eliminate its effects.