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Summary: Much information about the early periods of south‐western Anatolia consists of data obtained from graves and finds therefrom. The amulet of meteoric iron that is the subject of this article was found in the Kesikservi cemetery, on the Bodrum peninsula, and dates to Early Bronze Age I. It was unearthed in the pithos grave of a male aged between twenty and twenty‐five years that is one of the richest such burials in Western Anatolia: it also contained five vessels, lids, a golden spiral, silver bracelets, a necklace of electrum and agate beads, and pieces of arsenical copper, all of which indicate his elite status. The amulet is the earliest dated find of meteoric iron from Anatolia, and demonstrates the existence of advanced metallurgy in the region during the period. [ABSTRACT FROM AUTHOR]

The evil eye, the harmful effects of the envious gaze, is a common superstitious belief in many societies around the world, including Turkey. Since ancient times, people have developed a wide variety of practices and rituals to ward off the evil eye. It is generally believed that the evil eye is motivated by one of the most challenging emotions, envy. The discussion of envy has a long history in psychoanalysis. Unfortunately, psychoanalytic self-psychology has neglected envy and confined it to the concept of fragmentation products. This paper aims to contribute a self-psychological understanding of an envy-related cultural concept, the evil eye. The evil eye-related phenomena in Turkey, such as the harmful potential of gazes, the use of talismans and amulets for protection, and the fear of praising and exhibition, are discussed from a self-psychological perspective. Several short clinical vignettes delineating the evil eye in clinical practice are presented. [ABSTRACT FROM AUTHOR]

The subject of this study is a foot-shaped amulet stamp made of stone found in a pithos tomb in the cemetery area dated to the Early Bronze Age I Period in Eskişehir/Küllüoba. This amulet, which has a thorn-leaved plant motif on the stamp surface, is dated to the beginning of the Early Bronze Age. There is no data on the administrative and bureaucratic stsystem in the settlement, so the control and control mechanism has not yet been formed. Aforementioned amulet stamp is important in terms of being the earliest known example of this type in Anatolia. In this study, the amulet has been discussed in terms of its form, decoration, context and function and has been dated both according to relative chronology and according to the results of absolute dating methods. In addition, it has been tried to be positioned by comparing it with similar examples in Anatolia. The intended use, motifs and interconnections of these objects, which are used with different functions such as stamps, seals and amulets, are also evaluated by considering the examples from different time periods in the Levant, Mesopotamia, Anatolia, Aegean World and Egypt in terms of chronology and interregional communication networks. The example of Küllüoba, which is the earliest known example in Anatolia so far, constitutes important data in terms of the relations of central and western Anatolia with the southern regions, especially in the context of the Levant and Northern Syria. [ABSTRACT FROM AUTHOR]

Coinage was invented to easily pay the salaries of soldiers and civil servants and to keep a record of these actions more easily. Since it facilitated the work, it has also been preferred for the payment of taxes and tributes later. Over time, coin has turned into the equivalent of all types of labor and services and the value determined for each item of goods, and in this context, it became an invariable basic payment instrument. While, at first, coins were minted only using precious metals, later coins were minted from worthless metals as well, and this situation increased the recognition of the coin. As its role in daily life increased, it has been observed that it is used for different purposes due to social, cultural, political, religious, and individual reasons. The most common cases are when money turns into an ideal protector and is used as an amulet. This is sometimes due to its metal, its form, sometimes to the iconography and writings it carries on it, or to the identity and power of the issuing authority. It is believed that the coin brings good luck, abundance, fertility and gives strength as well as protecting people from evil and evil eye. In addition to the physical properties of the coin, the natural magic attributed to it, as understood from the proverb "money attracts money", is also effective and turns the coin into an ideal talisman. Observing the transformation phases of a coin into an amulet or talisman is relatively easy since we know what the magical properties have been attributed to it since ancient times. This helps us interpret rituals involving money today. Although the coin owns positive power, protects people from evil and brings abundance, this is not always enough. The best example of this is the Hıdırellez money. Hıdırellez is celebrated almost everywhere in Turkey. In addition, it is one of the most significant spring holidays celebrated in a wide geography from the Balkans to the Middle East. The day of Hıdırellez, which is believed to host a meeting between Hızır and İlyas every year on the evening of May 5, is synonymous with abundance. In the evening of that day, Hızır visits the houses one by one and accepts the wishes. For those who believe in him, Hızır, with his presence, is the one who takes the lead in the revival of nature and the greening of the dried up. In difficult situations, in times of disaster, Hızır emerges as a savior and helper. He tests people, rewards the good and pure-hearted, and brings blessings and abundance to everything he touches. It is precisely because of this last feature that a red purse containing money is usually hung on the rose branch on the night of May 5 every year. Sometimes this pouch is left at the bottom of the rose. Sometimes, instead of a purse, an open wallet or a purse with money is put. Although rare, coins are also known to be buried. The money taken back early in the morning of May 6 is now lucky because Hızır’s hand has touched it. It is stored for a year. it is mostly stored in a corner of the wallet or in a bag. In order not to mix with other coins, it is usually either painted with red nail polish, sewn into a cloth, or taped over. Measures to protect money also led to the appearance of individual actions. With the new Hıdırellez, old lucky coins lose their talisman feature. However, they are often kept in a corner of the house. These old coins are sometimes thrown into the sea, running water, and sometimes given to the poor or left somewhere on the road for the same reason. There are also those who spend the money because they are out of date or put them in a purse in the new Hıdırellez to turn them into lucky money again. This study shows that the belief that Hızır and the money he touched are auspicious is quite common. The phenomenon is accepted, taught, and kept alive by individuals regardless of gender or class. [ABSTRACT FROM AUTHOR]

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Copyright of Adalya is the property of Koc University and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Belief in the Evil Eye is strong in the Mediterranean region and equivalent practices based on ancient beliefs continue to exist across Anatolia today. In this context, the evil eye belief of Turkic peoples dates to early times within a pre-Islamic religious framework. Even with the Turks' acceptance of Islam, evil eye belief continued side by side with the new faith. Over time, humans have developed practices to avoid evil and minimize fear and have likewise conferred power on prophylactic objects, combined with ritual practice, to ensure good fortune. Amulets based on such beliefs have an important place as protective items and are still found in popular use across Anatolia to prevent the negative outcomes of the envious gaze. In various forms and materials, they constitute a ubiquitous, if seldom studied, element of Turkish material culture. This paper presents and describes some common examples providing contextual information about their usage. [ABSTRACT FROM AUTHOR]

This article examines a unique survival from the Middle Ages: an amulet roll, now divided between libraries in New York City and Chicago, which now measures approximately 5 m in width and 8–9 cm in width, which has Greek texts on the obverse and Arabic on the reverse, and a series of very fine illustrations on the Greek side. Analysis of the roll reveals that it originated in Trebizond in the second half of the fourteenth century, and the roll is therefore considered within the cultural and political context of that small but active Greek kingdom. The article pays particular attention to the text and representation of a rare figure, Evgenios of Trebizond, who is included among a series of saints and prophets in order to enact that saint's protection of the (evidently elite) patron of the roll. And through the series of texts and images about the letter and self-portrait of Christ, the Mandylion, the roll also stated the sacred destiny of Trebizond. The roll generated identity through its Greek Christian texts and images, and made clear the special role God had chosen for Trebizond. [ABSTRACT FROM AUTHOR]