text:
Evil eye

The evil eye is a supernatural belief in a curse brought about by a malevolent glare, usually inspired by envy. The belief in the evil eye among humans has existed since prehistory, and amulets to protect against it have been found dating to about 5,000 years ago.

It is found in many cultures in the Mediterranean region, the Balkans, Eastern Europe, the Middle East, Central Asia, South Asia, Africa, the Caribbean, and Latin America, with such cultures often believing that receiving the evil eye will cause misfortune or injury, while others believe it to be a kind of supernatural force that casts or reflects a malevolent gaze back upon those who wish harm upon others (especially innocents). The idea appears multiple times also in Jewish rabbinic literature.

Different cultures have pursued measures to protect against the evil eye. Some of the most famous talismans against the evil eye include the nazar amulet, itself a representation of an eye, and the hamsa, a hand-shaped amulet. Older iterations of the symbol were often made of ceramic or clay; however, following the production of glass beads in the Mediterranean region in approximately 1500 BC, evil eye beads were popularised with the Indians, Phoenicians, Persians, Arabs, Greeks, Romans and Ottomans. Ancient Romans used representations of phallus, such as the fascinus, to protect against the evil eye, while in modern-day Southern Italy a variety of amulets and gestures are used for protection, including the cornicello, the cimaruta, and the sign of the horns.

In different cultures, the evil eye can be fought against with yet other methods – in Arab culture, saying the phrase "Masha'Allah" (ما شاء الله) ("God has willed it") alongside a compliment prevents the compliment from attracting the evil eye, whereas in some countries, such as Iran, certain specific plants – such as rue – are considered prone to protecting against the evil eye.

History
The belief in the evil eye among humans has existed since prehistory, and amulets to protect against it have been found dating to about 5,000 years ago from ancient Egypt.

Texts from ancient Ugarit, a port city in what is now Syria, attests to the concept of 'evil eye' – the city existed until about 1180 BC, during the late Bronze Age collapse. In Greek Classical antiquity, the 'evil eye' ("mati") is referenced by Hesiod, Callimachus, Plato, Diodorus Siculus, Theocritus, Plutarch, Heliodorus, Pliny the Elder, and Aulus Gellius. Peter Walcot's Envy and the Greeks (1978) listed more than one hundred works by these and other authors mentioning the evil eye. Ancient Greek authors frequently mentioned the ὀφθαλμὸς βάσκανος (ophthalmòs báskanos; evil eye).

Classical authors attempted both to describe and to explain the function of the evil eye. Plutarch in his work entitled Symposium has a separate chapter describing such beliefs. In his scientific explanation, he 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. Plutarch treated the phenomenon of the evil eye as something seemingly inexplicable that is a source of wonder and cause of incredulity. Pliny the Elder described the ability of certain African enchanters to have the "power of fascination with the eyes and can even kill those on whom they fix their gaze".

The idea of the evil eye appears in the poetry of Virgil in a conversation between the shepherds Menalcas and Damoetas. In the passage, Menalcas is lamenting the poor health of his stock: "What eye is it that has fascinated my tender lambs?". The Christian Gospels record the fact that Jesus warned against the evil eye in a list of evils (Mark 7:22).

Ancient Greeks and Romans believed that the evil eye could affect both humans and animals, for example cattle.

Protection from the eye
The belief in the evil eye during antiquity varied across 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 Roman times, 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.

Many different objects and charms were used for protection from fascination. The protective items referred to by the Greeks with a variety of names such as apotropaia, probaskania, periammata, periapta and profylaktika. Greeks placed talismans in their houses and wore amulets to protect them from the evil eye. Peisistratus hung the figure of a kind of grasshopper before the Acropolis of Athens for protection. The fascinus or fascinum, from the Latin verb fascinare "to cast a spell" (the origin of the English word "fascinate"), is one example of an apotropaic object used against the evil eye. They have been found throughout Europe and into the Middle East from contexts dating from the first century BC to the fourth century AD. The phallic charms were often objects of personal adornment (such as pendants and finger rings), but also appeared as stone carvings on buildings, mosaics, and wind-chimes (tintinnabula). Examples of stone phallic carvings, such as from Leptis Magna, depict a disembodied phallus attacking an evil eye by ejaculating towards it. In describing their ability to deflect the evil eye, Ralph Merrifield described the Roman phallic charm as a "kind of lightning conductor for good luck".

Another way for protection from fascination used by the ancient Greeks and Romans was by spitting into the folds of the clothes.

Ancient Greeks also had an old custom of dressing boys as girls in order to avert the evil eye.

Around the world

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

Belief in the evil eye is found in the Islamic doctrine, based upon the statement of the Islamic 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.

A number of beliefs about the evil eye are also found in folk religion, typically revolving around the use of amulets or talismans as a means of protection.

In the Aegean Region and other areas where light-colored eyes are relatively rare, people with green eyes, and especially blue eyes, are thought to bestow the curse, intentionally or unintentionally. Thus, in Greece and Turkey amulets against the evil eye take the form of eyes looking back at someone. These amulets are known as Greek eyes or Turkish eyes, depending on the region.

In the painting by John Phillip, 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 it, the phrase, "to give someone the evil eye" usually means simply to glare at the person in anger or disgust. The term has entered into common usage within the English language. Within the broadcasting industry, it refers to when a presenter signals to the interviewee or co-presenter to stop talking due to a shortage of time.

Protective talismans and cures

Attempts to ward off the curse of the evil eye have resulted in a number of talismans in many cultures. As a class, they are called "apotropaic" (Greek for "prophylactic", "apotraiptic" / προφυλακτικός, αποτρεπτικός or "protective" or "determent", 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, and dark blue) representing an evil eye are common apotropaic talismans in West Asia and the Balkans, found on the prows of 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 (nazar boncuğu or nazarlık), this talisman is most frequently seen in Turkey, found in or on houses and vehicles or worn as beads.

The word hamsa, also spelled khamsa, means "five" referring to the fingers of the hand. In the Levantine Christian culture is called the Hand of Mary, in some Muslim and Balkan cultures, the Hand of Fatima. Though condemned as superstition by doctrinaire Muslims, the power of such talismans against the evil eye is almost exclusive to the Near East and Mediterranean regions. To many individuals, though, the hamsa or nazar are simply used as decoration.

A variety of motifs to ward off the evil eye are commonly woven into tribal kilim rugs. Such motifs include a cross (Turkish: Haç) to divide the evil eye into four, a hook (Turkish: Çengel) to destroy the evil eye, or a human eye (Turkish: Göz) to avert the evil gaze. The shape of a lucky amulet (Turkish: Muska; often, a triangular package containing a sacred verse) is often woven into kilims for the same reason.

While the Egyptian Eye of Horus is a similar symbol of protection and good health and luck, the Greek evil eye talisman specifically protects against malevolent gazes. Similarly, the Eye-Idols (c. 8700–3500 BC) excavated at the Tell Brak Eye Temple are believed to have been figurines offered to the gods, and according to the Metropolitan Museum of Art, are unrelated to a belief in the evil eye.

In 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.

Talmudic exegete, Rashi, says in the wake of the words of Israel's Sages that when the ten sons of Jacob went down into Egypt to buy provisions, they made themselves inconspicuous by each entering into a separate gate, so that they would not be gazed upon by the local Egyptians and, thereby, trigger a malevolent response (the Evil eye) by their onlookers, seeing that they were all handsome and of brave and manly dispositions.

Some Jews believe that a "good eye" designates an attitude of goodwill 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 moral purity, according to some Jews. In halachic literature there are a few customs that deal with situation's that can spike evil eye, such as one looking at his friends field when collecting his crops.

Rabbi Abraham Isaac Kook explained that the evil eye is "an example of how one soul may affect another through unseen connections between them. We are all influenced by our environment [...] The evil eye is the venomous impact from malignant feelings of jealousy and envy of those around us."

Many observant 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 (בלי עין הרע), meaning "without an evil eye", or keyn eyn-hore (קיין עין־הרע; often shortened to kinehore, קינעהאָרע), "no evil eye". Another way to ward off the evil eye is to spit three times (or pretend to). Romans call this custom "despuere malum," to spit at evil.

Rituals surrounding birth and young children are often centred around protection from the evil eye. An example of this is the textile neckbands worn by boys for their brit milah, especially in the regions of Alsace, Southern Germany and Switzerland. The neckbands often had a central coin or colourful coral, designed to draw the evil eye away from the boy and thus protect him during circumcision.

In Christianity
Christianity's beliefs of the evil eye can be located in some passages of the Bible. In Jesus referenced to the eye as the lamp of the body. If a person's eye is generous, then their whole body will be full of light. If their eye is evil, then their whole body will be full of darkness.

In the Gospel of Mark at Mark 7:22 it mentions the ὀφθαλμὸς, which is translated as "an evil eye" in the King James Version and other translations of the Bible. The Greek word ophthalmos simply means the "eye", but can be used figuratively to mean Envy, as seen in the Weymouth New Testament translation and others.

A simple and instant way of protection in European Christian countries is to make the sign of the cross with your hand and point two fingers, the index finger and the middle finger, towards the supposed source of influence or supposed victim as described in the first chapter of Bram Stoker's novel Dracula published in 1897: "When we started, the crowd round the inn door, which had by this time swelled to a considerable size, all made the sign of the cross and pointed two fingers towards me. With some difficulty, I got a fellow passenger to tell me what they meant. He would not answer at first, but on learning that I was English, he explained that it was a charm or guard against the evil eye."

In Islam
In Islam, the evil eye, or al-ayn (العين, also عين الحسودة), is a common belief that individuals have the power to cause harm to people, animals or objects, by looking at them in a way that indicates jealousy. Although envy activates the evil eye, this happens (or usually happens) unconsciously, and the person who casts it is not responsible (or usually not responsible) for it. In addition to being looked at, astrology may play a part. Someone may become a victim of the evil eye by virtue of an "unfavorable celestial configuration" at the time of victim's birth, "according to some scholars".

The evil eye causes its victim to become unwell the next day, unless a protective phrase such as "with the will of God" (mashallah in Arabic) or “ May Allah Bless You” (Alhumma Barik) is recited.

Among the rituals to ward off the evil eye are to say "TabarakAllah" (تبارك الله) ("Blessings of God") or "Masha'Allah" (ما شاء الله) ("God has willed it") if a compliment is to be made.

In Hinduism
Although Śrauta traditions do not have a concept of evil, it has been incorporated as a mainstream practice within modern Hinduism. For example, when a mother observes that her child is being excessively complimented, it is common for the mother to attempt to neutralize the effects of the evil eye (nazar utarna, drshti teeta or drushti tegeyodu). A common example of a neutralizing ritual involves holding red chilies in one hand and circling the child's head a few times, then burning the chilies.

Caribbean/West Indies
In Trinidad and Tobago, the evil eye is called bad eye, maljo (from French Creole mal yeux, literally meaning 'bad eye') and najar by the Indo-Trinidadians. The term is used in the infinitive (to maljo) and as a noun (to have/get maljo) referring to persons who have been afflicted. Maljo may be passed on inadvertently, but is believed to be more severe when coming from an envious person or one with bad intentions. It is thought to happen more readily when a person is stared at–especially while eating food. A person who has been taken by the ‘bad eye’ may experience unexplained illness or misfortune. In traditional rural legends, "[t]he general belief is that doctors cannot cure maljo—only people who know prayers can 'cut' the maljo and thus cure the victim".

There are several secular approaches to combatting maljo, but more extreme cases are usually referred to as spiritual rituals, with a particularly strong influence from the Hindu religion.

In non-religious respects, there is a strong cultural association between the evil eye and the color blue. It is believed to ward off maljo when worn as clothing or accessories, so much so that some striking shades are referred to as maljo blue. Blue ornaments may be used to protect a household, and blue bottles from Milk of Magnesia have been hung on trees or placed in the yard surrounding a property.

Blue soap and Albion Blue (an indigo dye referred to Trinbagonians simply as blue) are traditionally used for domestic washing, but are also considered to prevent maljo if used in bath water or to anoint the soles of the feet.

Jumbie beads are the poisonous seeds of the Rosary Pea tree which are used to make jewelry that also wards off maljo and evil spirits.

One superstition is that a pinch can reverse maljo following interpersonal interactions, especially if one is stared at or given a compliment. Some also believe that rubbing one's own saliva in their hair will counteract maljo in general, but particularly from envy of the hair texture and length. A bath in the sea is also thought to relieve an afflicted person.

Maljo believers are particularly concerned with safeguarding babies and children, who are considered to be most vulnerable to its effects. It may be ‘caused by someone born with a "blight" in the eye when such a person looks admiringly at a child. It can also occur with a pat on the head, or with just a glance. Whether it is intended or not, compliments (...) can cause maljo. It can be caused by a stranger, a member of the child's immediate family, or by another relative.’ It may even be passed on by a parent who is obsessed with their own child. A baby with maljo ‘refuses to eat or drink, cries continually, and "pines away.". It may have an "attack of fever".’

Bracelets made of jet beads are traditionally given to newborns to wear as a preventative measure, while elders also recommend securing a bag of blue dye to the baby's clothes. This is because a newborn is viewed as most vulnerable.

Following Hindu influence, a tikka of a black dot (made from kajar) is placed on a baby's forehead and black eyeliner is applied and is thought to distract the attention of the evil eye and protect the child as such.

The most common najar remedy comes in the form of a Hindu ritual called a jharay. It may be practiced at home (usually by parents or elders) or by a Pandit or spiritual practitioner. There are many variations to the ritual, and non-Hindu persons readily participate if they are considered to have been affected by najar.

The main implement in a jharay is either a peacock feather or a cocoyea broom- a traditional broom made using the midrib of the coconut palm leaf. Some also report a knife or machete being used. In some instances, the cocoyea broom is measured against a particular part of the body at the beginning of the ceremony, and it is believed to be confirmation of najar if the recorded length has changed by the end of the session. The officiant will say a prayer while using the tool of choice to brush the person from head to toe. The prayer is conventionally said in Sanskrit, but may also be said in Hindustani or English.

A jharay may focus on a specific point of affliction or pain (head, hair, back, feet and so on).

It is not unusual for a jharay ceremony to be carried out on children and babies. People believe that najar can cause death. Two types were reported: the "dragging" kind, where the baby gets smaller and smaller and goes through all of the symptoms mentioned above, before withering and dying; the "twenty-four hour" maljo, said to kill in just twenty-four hours if effective help is not obtained.’

Another Hindu ritual called the oucchay is also employed to heal najar, though this might also be incorrectly interchangeably called a jharay. Ingredients such as onion skin, salt, cobweb, hot pepper or mustard seeds, piece of a cocoyea broom, a lock of the victim's hair (in the case of children, it is a lock of the mother's hair) are wrapped in a tissue or newspaper. The officiant will circle the wrapped objects around the victim's body before burning them all. It is believed that if the items create a large, crackling flame and a foul stench, it is an indication that the victim had a severe case of najar. At the end of the ritual, the victim may be asked to walk away without looking back while the objects burn.

In the Afro-Caribbean Spiritual Baptist and Orisha-Shango traditions, a special piece of jewelry called a 'guard' will be blessed by an elder, who invokes its protection on the wearer. It may be a waist bead, anklet, bracelet, or necklace. For babies, a large safety pin might be used as a guard.

Greece
In modern Greece, the evil eye is known as kako mati (κακό μάτι) or simply as mati (μάτι), "eye". It 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, as according to their customs 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 [insert name of the victim] is suffering of the evil eye, release him/her of it." Evil 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 emits spitting-like sounds 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. Another 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. There is also a third form where in a plate full of water the "healer" places three or nine drops of oil. If the oil drops become larger and eventually dissolve in the water there is an evil eye. If the drops remain separated from water in a form of a small circle there is not. The first drops are the most important and the number of drops that dissolve in water indicates the strength of the evil eye. Note that a secret chant is spoken when these tests are conducted. The words of the chant are closed practiced and can only be passed from man to woman, or woman to man.

There is another form of the "test" where the healer prepares a few cloves by piercing each one with a pin. Then she lights a candle and grabs a pinned clove with a pair of scissors. She then uses it to do the sign of the cross over the afflicted whilst the afflicted is asked to think of a person who may have given him the evil eye. Then the healer holds the clove over the flame. If the clove burns silently, there is no evil eye present; however, if the clove explodes or burns noisily, that means the person in the thoughts of the afflicted is the one who has cast the evil eye. As the clove explodes, the evil eye is released from the afflicted. Cloves that burn with some noise are considered to be words (λόγια) someone foul-mouthing you that you ought to be wary of. The burned cloves are extinguished into a glass of water and are later buried in the garden along with the pins as they are considered to be contaminated. Greek people will also ward off the evil eye by saying "I spit so that I won't give you the evil eye" (φτου να μη σε ματιάξω!). Contrary to popular belief, the evil eye is not necessarily given by someone wishing you ill, but it stems from admiration - if one considers admiration to be a compelled emotion of astonishment at a rival's success over one's evil plan. Since it is technically possible to give yourself the evil eye, it is advised to be humble.

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 (Μέγαν Ιερόν Συνέκδημον) book of prayers.

Assyrians

The belief of the evil eye is strong in Assyrians. A blue/turquoise bead with two, seven or nine small holes resembling eyes around a necklace is often worn and is said to be protection from the evil eye. Some may also spit three times without saliva. It is said that people with green or blue eyes are more prone to the evil eye effect.

Turkey

A typical nazar is made of handmade glass featuring concentric circles or teardrop shapes in dark blue, white, light blue, and black, occasionally with a yellow/gold edge. Each color of the nazar has a specific meaning, symbolizing various aspects of protection and luck.

Cultures that have nazars or some variation include Turkey, Romania, Albania, North Macedonia, Bosnia and Herzegovina, Bulgaria, Greece, Cyprus, Syria, Lebanon, Jordan, Israel, Palestine, Egypt, Armenia, Iran, India, Pakistan, Uzbekistan, Afghanistan, Türkmenistan, Iraq and Azerbaijan, where the nazar is often hung in homes, offices, cars, children's clothing, or incorporated in jewellery and ornaments.

They are a popular choice of souvenir with tourists.

Ethiopia
Belief in the evil eye, also known as buda or bouda, is widespread in Ethiopia. Buda is generally believed to be a power held and wielded by those in a different social group, for example among the metalworkers. Some Ethiopian Christians 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.

Senegal
The equivalent of the evil eye in Wolof would be the "thiat". It is believed that beautiful objects may break if enviously stared at by others. To repel the effect of the evil eye, Senegalese people may wear cowrie shell bracelets. The sea shells are said to absorb the negative energy of the thiat, and gradually darken until the bracelet breaks. It is also common for superstitious people to wear "gris-gris" made by a marabouts to avoid misfortune.

India
In the northern states of India, such as the Punjab, Uttar Pradesh, Rajasthan, Haryana, Uttarakhand, and Himachal Pradesh, the evil eye is called nazar (meaning gaze or vision) or more commonly Buri Nazar. A charm bracelet, tattoo or other object (Nazar battu), or a slogan (Chashme Baddoor (slogan)), may be used to ward off the evil eye. Some truck owners write the slogan to ward off the evil eye: "buri nazar wale tera muh kala" ("O evil-eyed one, may your face turn black").

In Andhra Pradesh and Telangana, people call it as disti or drusti, while people of Tamil Nadu call it drishti or kannu (literally meaning "evil eye"). The people of Kerala also call it drishti or kannu, the latter of which is Malayalam for "eye". The people of Karnataka call it drushti, similar to other southern Indian languages. To remove drishti, people follow several methods based on their culture/area. Items often used are either rock salt, red chilies, white pumpkins, oiled cloth, or lemons coated with kumkuma. People remove drishti by rotating any one of these items around the affected person. The person who removes it will then burn the item, or discard it in a place where others are not likely to stamp on these items. People hang pictures of fierce and scary ogres called drishti bommai in their homes or vehicles, to ward off the evil eye.

In India, babies and newborn infants will usually have their eye adorned with kajal, or eyeliner. This would be black, as it is believed in India that black wards off the evil eye or any evil auras. The umbilical cord of babies is often preserved and cast into a metal pendant, and tied to a black string — babies can wear this as a chain, bracelet or belt—the belief, once more, is that this protects the infant from drishti. This is a practice that has been followed right from historical times. People usually remove drishti on full-moon or new-moon days, since these days are considered to be auspicious in India.

Indians often leave small patches of rock salt outside their homes, and hang arrangements of green chilies, neem leaves, and lemons on their stoop. The belief is that this will ward away the evil eye cast on families by detractors.

Pakistan
In Pakistan, the evil eye is called Nazar (نظر). People usually may resort to reading the last three chapters of the Quran, namely Sura Ikhlas, Sura Al-Falaq and Sura Al-Nas. The phrase masha'Allah (ما شاء الله, meaning "God has willed it") is commonly said to ward off the evil eye. Understanding of the evil eye varies by the level of education. Some perceive the use of black color to be useful in protecting from the evil eye. Others use ta'awiz to ward off the evil eye. Truck owners and other public transport vehicles may commonly be seen using a small black cloth on the bumpers to prevent the evil eye.

Italy

The cornicello ("little horn"), also called the cornetto ("little horn", plural cornetti), is a long, gently twisted horn-shaped amulet. Cornicelli are usually carved out of red coral or made from gold or silver. The type of horn they are intended to copy is not a curled-over sheep horn or goat horn but rather like the twisted horn of an African eland or a chili pepper. A tooth or tuft of fur of the Italian wolf was worn as a talisman against the evil eye.

One idea that the ribald suggestions made by sexual symbols distract the witch from the mental effort needed to successfully bestow the curse. Another is that since the effect of the eye was to dry up liquids, the drying of the phallus (resulting in male impotence) would be averted by seeking refuge in the moist female genitals. Among the ancient Romans and their cultural descendants in the Mediterranean nations, those who were not fortified with phallic charms had to make use of sexual gestures to avoid the eye. Such gestures include scratching one's testicles (for men), as well as the mano cornuta gesture and the fig sign; a fist with the thumb pressed between the index and middle fingers, representing the phallus within the vagina. In addition to the phallic talismans, statues of hands in these gestures, or covered with magical symbols, were carried by the Romans as talismans.

The wielder of the evil eye, called the jettatore, is described as having a striking facial appearance, high arching brows with a stark stare that leaps from his eyes. He often has a reputation for clandestine involvement with dark powers and is the object of gossip about dealings in magic and other forbidden practices. Successful men having tremendous personal magnetism quickly gain notoriety as jettatori. Pope Pius IX was dreaded for his evil eye, and a whole cycle of stories about the disasters that happened in his wake were current in Rome during the latter decades of the 19th century. Public figures of every type, from poets to gangsters, have had their specialized abilities attributed to the power of their eyes.

Malta
The symbol of the eye, known as l-għajn, is common on traditional fishing boats which are known as luzzu. They are said to protect fishermen from storms and malicious intentions.

Brazil
Brazilian people generally associate mau-olhado ("act of giving a bad look") or olho gordo (lit. 'fat eye', i.e. "gluttonous eye") with envy or jealousy on domestic and garden plants (that, after months or years of health and beauty, will suddenly weaken, wither and die, with no apparent signs of pest, after the visitation of a certain friend or relative), attractive hair and less often economic or romantic success and family harmony.

Unlike in most cultures mau-olhado is not seen to be something that risks young babies. "Pagans" or non-baptized children are instead assumed to be at risk from bruxas (witches), that have malignant intention themselves rather than just mau-olhado. It probably reflects the Galician folktales about the meigas (witches), as Colonial Brazil was primarily settled by Portuguese people, in numbers greater than all Europeans to settle pre-independence United States. These witches are interpreted to have taken the form of moths, often very dark, that disturb children at night and take away their energy. For that reason, Christian Brazilians often have amulets in the form of crucifixes around, beside or inside beds where children sleep.

Nevertheless, older children, especially boys, who rather fulfill the cultural ideals of good behavior quite well (for example, having no problems whatsoever in eating well a great variety of foods, being obedient and respectful toward adults, kind, polite, studious, and demonstrating no bad blood with other children or their siblings) but yet unexpectedly turn into problematic adolescents or adults (for example lacking good health habits, extreme laziness or lacking motivation towards their life goals, having eating disorders, or being prone to delinquency), are said to have been victims of mau-olhado coming from parents of children whose behavior was not as admirable.

Amulets that protect against mau-olhado tend to be generally resistant, mildly to strongly toxic and dark plants in specific and strategic places of a garden or the entry to a house. Those include: the common rue, chili peppers, Dieffenbachia seguine, Sansevieria trifasciata, and Petiveria alliacea. For those lacking in space or wanting to "sanitize" specific places, they may all be planted together in a single sete ervas ("seven [lucky] herbs") pot, that will also include basil and rosemary. It is, however, said that, when used in a home or any other place for protecting against the evil eye, these plants should not also be used for their culinary purposes.

Other popular amulets used in Brazilian folk traditions against evil eye include: the use of mirrors, on the outside of your home's front door, or also inside your home facing your front door; an elephant figurine with its back to the front door; and coarse salt, placed in specific places at home.

Spain and Latin America
The evil eye (mal de ojo) has been deeply embedded in Spanish popular culture throughout its history and Spain is the origin of this superstition in Latin America.

In Mexico and Central America, infants are considered at special risk for the evil eye and are often given an amulet bracelet as protection, typically with an eye-like spot painted on the amulet. Another preventive measure is allowing admirers to touch the infant or child; in a similar manner, a person wearing an item of clothing that might induce envy may suggest to others that they touch it or some other way dispel envy.

One traditional cure in Latin America involves a curandero (folk healer) sweeping a raw chicken egg over the body of a victim to absorb the power of the person with the evil eye. The egg is later broken into a glass with water and placed under the bed of the patient near the head. Sometimes it is checked immediately because the egg appears as if it has been cooked. When this happens it means that the patient did have an evil eye. Somehow the evil eye has transferred to the egg and the patient immediately gets well. Fever, pain and diarrhea, nausea/vomiting goes away instantly. In the traditional Hispanic culture of the Southwestern United States and some parts of Latin America, the egg may be passed over the patient in a cross-shaped pattern all over the body, while reciting The Lord's Prayer. The egg is also placed in a glass with water, under the bed and near the head, sometimes it is examined right away or in the morning and if the egg looks like it has been cooked then it means that they did have an evil eye and the patient will start feeling better. Sometimes if the patient starts getting ill and someone knows that they had stared at the patient, usually a child, if the person who stared goes to the child and touches them, the child's illness goes away immediately so the evil eye energy is released.

In some parts of South America the act of ojear ('to give someone the evil eye') is an involuntary act. Someone may ojear babies, animals and inanimate objects just by staring and admiring them. This may produce illness, discomfort or possibly death on babies or animals and failures on inanimate objects like cars or houses. It is a common belief that since this is an involuntary act made by people with the heavy look, the proper way of protection is by attaching a red ribbon to the animal, baby or object, in order to attract the gaze to the ribbon rather than to the object intended to be protected.

Mexico
Differently from other cultures, in Mexico it is believed that the mal de ojo ("evil eye"; literally, "evil of the eye" or "illness of the eye") can be caused by someone's glance even without any jealousy, envy or evil intention on said person's part. The idea of mal de ojo is therefore connected to other traditional beliefs in the country regarding a supposed underlying sense of insecurity and relative vulnerability to powerful, hostile forces in the environment.

In a study of medical attitudes in the Santa Clara Valley of California, which has many Mexican-descent inhabitants, Margaret Clark arrives at essentially the same conclusion: "Among the Spanish-speaking folk of Sal si Puedes, the patient is regarded as a passive and innocent victim of malevolent forces in his environment. These forces may be witches, evil spirits, the consequences of poverty, or virulent bacteria that invade his body. The scapegoat may be a visiting social worker who unwittingly 'cast the evil eye' ... Mexican folk concepts of disease are based in part on the notion that people can be victimized by the careless or malicious behavior of others".

Another aspect of the mal de ojo syndrome in Ixtepeji is a disturbance of the hot-cold equilibrium in the victim. According to folk belief, the bad effects of an attack result from the "hot" force of the aggressor entering the child's body and throwing it out of balance. Currier has shown how the Mexican hot-cold system is an unconscious folk model of social relations upon which social anxieties are projected. According to Currier, "the nature of Mexican peasant society is such that each individual must continuously attempt to achieve a balance between two opposing social forces: the tendency toward intimacy and that toward withdrawal. [It is therefore proposed] that the individual's continuous preoccupation with achieving a balance between 'heat' and 'cold' is a way of reenacting, in symbolic terms, a fundamental activity in social relations."

Puerto Rico
In Puerto Rico, mal de ojo is believed to be caused when someone gives a wicked glare of jealousy to someone, usually when the person receiving the glare is unaware. The jealousy can be disguised into a positive aspect such as compliments or admiration. mal de ojo is considered a curse and illness. It is believed that without proper protection, bad luck, injury, and illness are expected to follow. Mal de ojo impact is believed to affect speech, relationships, work, family and most notably, health. Since mal de ojo centers around envy and compliments, it creates fear of interacting with people that are outside of their culture. Indirect harm could be brought to them or their family. When it comes to children, they are considered to be more susceptible to mal de ojo and it is believed that it can weaken them, leading to illness. As a child grows every effort is taken to protect them. When diagnosing mal de ojo, it is important to notice the symptoms. Physical symptoms can include: loss of appetite, body weakness, stomach ache, insomnia, fever, nausea, eye infections, lack of energy, and temperament.

Environmental symptoms can include financial, family, and personal problems as simple as a car breaking down. It is important for those who believe to be aware of anything that has gone wrong because it may be linked to mal de ojo. Puerto Ricans are protected through the use of Azabache bracelets. Mal de ojo can also be avoided by touching an infant when giving admiration. The most common practice of protection in Puerto Rico is the use of Azabache bracelets. These bracelets traditionally have a black or red coral amulet attached. The amulet is in the shape of a fist with a protruding index finger knuckle.

Eggs are the most common method to cure mal de ojo. The red string and oils also used are more common in other cultures but still used in Puerto Rico depending on the Healer, or the person who is believed to have the ability to cure those who have been targeted. Ultimately, the act of giving someone the "Evil Eye" is a rather simple process and is practiced throughout the world.

United States
In 1946, the American occultist Henri Gamache published a text called Terrors of the Evil Eye Exposed! (later reprinted as Protection against Evil), which offers directions to defend oneself against the evil eye.

Media and press coverage
In some cultures, both over-complimenting and envy are said to cast a curse. Since ancient times such maledictions have been collectively called the evil eye. According to the book The Evil Eye by folklorist Alan Dundes, the belief's premise is that an individual can cause harm simply by looking at another's person or property. However, protection is easy to come by with talismans that can be worn, carried, or hung in homes, most often incorporating the contours of a human eye. In Aegean countries, people with light-colored eyes are thought to be particularly powerful, and amulets in Greece and Turkey are usually blue orbs. Indians and Jews use charms with palm-forward hands with an eye in the center; Italians employ horns, phallic shapes meant to distract spell casters.

Amulets and other protections

 * Azabache – Spanish and Latin American amulet used to ward off the evil eye, especially in the form of a pin placed on infants
 * Eyespot (mimicry) – as found in living organisms
 * Fatima's hand – a palm-shaped amulet popular throughout North Africa and in the Middle East and commonly used in jewellery and wall hangings. Depicting the open right hand, an image recognized and used as a sign of protection in many times throughout history, Fatima's hand (a.k.a. Hamsa) has been traditionally believed to provide defence against the evil eye.
 * Harmal – plant used as protection against the evil eye
 * Mirror armour – believed to protect not from only cold steel and arrows, but also from the evil eye
 * Red string (Kabbalah) – a bracelet in Judaism worn to ward off the evil eye
 * Jumbie beads – poisonous seeds of the Rosary Pea tree which are used to make jewelry that wards off maljo (bad eye) and evil spirits in Trinbagonian tradition
 * The color blue – in Trinidad and Tobago is believed to ward off the evil eye, particularly when worn as garments or accessories, as well as in indigo dye

Creatures

 * Balor – a character in Irish legend
 * Basilisk – death glance/petrifying glance
 * Beholder (Dungeons & Dragons) – modern invention
 * Cockatrice – death glance/petrifying glance
 * Medusa and Gorgon – petrification glance, picture also used as protection from the evil eye
 * Petrifaction in mythology and fiction

Concepts

 * Eye of Providence – a symbol showing an eye surrounded by rays of light or a glory, and usually enclosed by a triangle
 * Lashon hara – Jewish concept of the "evil tongue"
 * Matthew 6:23 "If thine eye be evil" – the evil eye as ungenerosity of spirit, hence darkness/blindness/evil itself
 * Rule of Three
 * Scopophobia – fear of being stared at
 * Tall poppy syndrome – aversion to the success of one's peers
 * Usog – a Filipino version

title: Evil eye


text:
List of battles of the Spanish–American War

During the Spanish–American War, the United States Army, United States Marine Corps, and United States Navy fought 30 significant battles against the Spanish Army and Spanish Navy. Of these, 27 occurred in the Caribbean theater and three in the Pacific theater. The Caribbean theater consisted of two campaigns — the Puerto Rico campaign, which had ten battles, and the Cuba campaign, with 17 battles — while the Pacific theater had one campaign — the Philippine campaign, with two battles — and the capture of Guam.

Overview
The United States Navy battleship USS Maine (ACR-1) was mysteriously sunk in Havana harbor on 15 February 1898; political pressures from the Democratic Party pushed the administration of Republican President William McKinley into a war that he had wished to avoid. Spain promised multiple times that it would reform the government of Cuba, but never delivered. The United States sent an ultimatum to Spain demanding that it surrender control of Cuba on 20 April. After the ultimatum was sent, Madrid declared war on 23 April and Washington responded with its own declaration two days later.

The main issue was Cuban independence; the ten-week war was fought in both the Caribbean and the Pacific. After the declaration of war, the U.S. Navy blockaded ports such as Havana and Cardenas. The Spanish attempted to lift the blockades on Cardenas and Matanzas, finally succeeding after failing once at Cardenas. Commodore Dewey successfully destroyed the Spanish Pacific Fleet in Manila Bay on May 1, but failed to land troops. The Navy also blockaded Puerto Rico and bombarded San Juan, but the Spanish attempted to lift this blockade, succeeding on the second attempt in June. The U.S. Marines also cut telegraph lines under the bay of Cienfuegos, but suffered heavy losses from Spanish fire. The U.S. also captured the port of Guantánamo Bay after a four-day battle, which ended on June 10.

U.S. expeditionary forces landed in Cuba on 22 June and skirmished successfully at Las Guasimas two days later. Meanwhile, the island of Guam was "captured" by the Americans, which consisted of raising of the American flag. The U.S. also attempted to land forces near Trinidad, but were repulsed by Spanish forces. The U.S. forces captured San Juan Heights, which overlooked Santiago de Cuba, after two battles at San Juan Hill and Kettle Hill, which was preceded by a smaller battle on the San Juan Hill's right flank at El Caney. The Spanish also attempted to lift the blockade on the port of Manzanillo twice, but failed both times. The Spanish fleet also attempted to escape Santiago harbor, but was destroyed by U.S. gunboats and armored cruisers. After this victory, U.S. forces laid siege to Santiago de Cuba for 14 days, until the Spanish forces surrendered, but there were several skirmishes afterwards. The Spanish managed to cut the United States blockade at Manzanillo, but the Americans sunk two Spanish ships at Nipe Bay. The Americans also tried to land at Mani-Mani, which was west of Havana, but were repulsed by the Spanish.

On 23 July, Americans landed close to the port of Ponce, Puerto Rico. Two days later, there was a small skirmish at Yauco, which was won by the Americans. The Spanish retreated and attempted to destroy rail lines to Ponce, but failed to. On 5 August, American forces marched into the town of Guayama, but the Spanish deserted the town several hours earlier. From 8 to 9 August, an American battalion captured the mountain at Coamo, Puerto Rico, on the road to the port of Ponce. At the same time, there was an inconclusive battle at Fajardo, which led to the capture and desertion of a lighthouse. One day later, the Americans captured Silva Heights. The Americans also landed near Mayaguez, and captured the town with no resistance. At the Battle of Asomante, the US forces took Asomante and captured many Spanish prisoners. At the same time, American forces also captured Manila. These two battles led to an armistice agreement, which quickly led to the Treaty of Paris, which ended the Spanish–American War.

The 1898 Treaty of Paris, which was the result of the American victory in the war, was negotiated on terms favorable to the U.S. which allowed it temporary direct control of Cuba and ceded ownership of Puerto Rico, Guam and the Philippine islands. The cession of the Philippines involved payment of $20 million ($0 today) to Spain in order to cover the Spanish infrastructure. The U.S. installed a military government in Cuba immediately after the Treaty of Paris, and eventually let it become an independent republic in 1902. The Philippines also rebelled against U.S. control, which led to the Philippine–American War lasting from 1899 to 1902. The Spanish also sold the rest of their Pacific islands to Germany under the German–Spanish Treaty.

license: Creative Commons - Attribution Share-Alike - https://creativecommons.org/licenses/by-sa/4.0/


text:
Machine embroidery

Machine embroidery is an embroidery process whereby a sewing machine or embroidery machine is used to create patterns on textiles. It is used commercially in product branding, corporate advertising, and uniform adornment. It is also used in the fashion industry to decorate garments and apparel. Machine embroidery is used by hobbyists and crafters to decorate gifts, clothing, and home decor. Examples include designs on quilts, pillows, and wall hangings.

There are multiple types of machine embroidery. Free-motion sewing machine embroidery uses a basic zigzag sewing machine. Designs are done manually. Most commercial embroidery is done with link stitch embroidery. In link stitch embroidery, patterns may be manually or automatically controlled. Link Stitch embroidery is also known as chenille embroidery, and was patented by Pulse Microsystems in 1994. More modern computerized machine embroidery uses an embroidery machine or sewing/embroidery machine that is controlled with a computer that embroiders stored patterns. These machines may have multiple heads and threads.

History
Before computers were affordable, most machine embroidery was completed by punching designs on paper tape that then ran through an embroidery machine. One error could ruin an entire design, forcing the creator to start over.

Machine embroidery dates back to 1964 when Tajima started to manufacture and sell TAJIMA Multi-head Automatic Embroidery machines. In 1973, Tajima introduced the TMB Series 6-needle (6 colors) full-automatic color-change embroidery machine. In 1978, Tajima started manufacturing the TMBE Series Bridge Type Automatic Embroidery machines. These machines introduced electronic 6-needle automatic color change technology.

In 1980 the first computerized embroidery machines were introduced to the home market. Wilcom introduced the first computer graphics embroidery design system to run on a minicomputer. Melco, an international distribution network formed by Randal Melton and Bill Childs, created the first embroidery sample head for use with large Schiffli looms. These looms spanned several feet across and produced lace patches and large embroidery patterns. The sample head allowed embroiderers to avoid manually sewing the design sample and saved production time. Subsequently, it became the first computerized embroidery machine marketed to home sewers.

The economic policy of the Reagan presidency helped propel Melco to the top of the market. At the Show of the Americas in 1980, Melco unveiled the Digitrac, a digitizing system for embroidery machines. The digitized design was composed at six times the size of the embroidered final product. The Digitrac consisted of a small computer, mounted on an X and Y axis on a large whiteboard. It sold for $30,000. The original single-needle sample head sold for $10,000 and included a 1" paper-tape reader and 2 fonts. The digitizer marked common points in the design to create elaborate fill and satin stitch combinations.

In 1982, Tajima introduced the world's first electronic chenille embroidery machine, called the TMCE Series Multi-head Electronic Chenille Embroidery Machine. In the same year, they developed the automatic frame changer, a dedicated apparatus for rolled textile embroidery. Also in 1982, Pulse Microsystems introduced Stitchworks, the first PC based embroidery software, and the first software based on outlines rather than stitches. This was monumental to decorators, in that it allowed them to scale and change the properties and parts of their designs easily, on the computer. Designs were output to paper tape, which was read by the embroidery machine. Stitchworks was sold worldwide by Macpherson.

Melco patented the ability to sew circles with a satin stitch, as well as arched lettering generated from a keyboard. An operator digitized the design using similar techniques to punching, transferring the results to a 1" paper tape or later to a floppy disk. This design would then be run on the embroidery machine, which stitched out the pattern. Wilcom enhanced this technology in 1982 with the introduction of the first multi-user system, which allowed more than one person to work on the embroidery process, streamlining production times.

In 1983, Tajima created the TMLE Series Multi-Head Electronic Lock Stitch Chenille Embroidery machine, followed by the TMEF Series 9-needle Type Electronic Embroidery Machine in 1984. In 1986, Tajima introduced the world's first sequin embroidery machine, enabling designers to combine sequin embroidery with plain embroidery.

In 1987, Pulse Microsystems introduced a digital asset management application called DDS, which was a design librarian for embroidery machines. This made it more efficient for machine operators to access their designs. In 1988 Tajima designed the TMLE-D5 series embroidery machines, with a pair arrangement of lock-stitch-handle embroidery heads, which were capable of sewing multiple threads.

Brother Industries entered the embroidery industry after several computerized embroidery companies contracted it to provide sewing heads. Pulse Microsystems developed software for them called PG1. PG1 had tight integration with the embroidery machine using high-level protocol, enabling the machine to pull designs from software, rather than having the software push designs to the machine. This approach is still used today. Melco was acquired by Saurer in 1989.

The early 1990s were quiet for machine embroidery, but Tajima introduced a 12 needle machine into their series along with a noise reduction mechanism.

In 1995, Tajima added a multi-color (6-color) type to chenille embroidery machines and announced the ability to mix embroidery machines with plain chenille embroidery. They also began sales of the TLFD Series Laser-cut Embroidery Machines. In 1996, Pulse Microsystems introduced the computational geometry-based simulation of hand-created chenille using a spiral effect. Following this in 1997, Tajima introduced 15-needle machines, in response to the "multi-color-age".

In the late 1990s, Pulse Microsystems introduced networking to embroidery machines. It added a box, which allowed them to network and then pulls designs from a central server. It also provided machine feedback and allowed machines to be optically isolated to protect machines in an industrial environment. Since then, computerized machine embroidery has grown in popularity as costs have fallen for computers, software, and embroidery machines.

In the year 2000, Pulse Microsystems introduced Stitchport, which is a server-based embroidery engine for embroidery in a browser. This allowed for the factory automation of letter creation. Although they were not yet ready for it, this transformed the apparel industry by allowing manufacturers, stores, and end-users access to customized versions of the mass-produced garments and goods they had been buying throughout their lives, with no margin of error.

In 2001, Tajima created heater-wire sewing machines, which were innovative, combination machines.

In an environment that was finally ready for the individuality that mass customization allowed, the principles developed for Stitchport were adapted in 2008 for the creation of PulseID. PulseID allows for the automation of personalization, even on the largest industrial scale.

In 2013, Tajima released the TMAR-KC Series Multi-Head Embroidery Machine, equipped with a digitally controlled presser foot.

The major embroidery machine companies and software developers are continuing to adapt their commercial systems to market them for home use, including Janome, RNK, Floriani, Tacony Corporation and many more. As costs have fallen for computers, software and home market embroidery machines, the popularity of machine embroidery as a hobby has risen, and as such, many machine manufacturers sell their own lines of embroidery patterns. In addition, many individuals and independent companies also sell embroidery designs, and there are free designs available on the internet.

Free-motion machine embroidery
In free-motion machine embroidery, embroidered designs are created by using a basic zigzag sewing machine. As this type of machine is used primarily for tailoring, it lacks the automated features of a specialized machine. The first zigzag sewing machine was patented by Helen Blanchard. To create free-motion machine embroidery, the embroiderer runs the machine and skillfully moves tightly hooped fabric under the needle to create a design. The "feed dogs" or machine teeth are lowered or covered, and the embroiderer moves the fabric manually. The embroiderer develops the embroidery manually, using the machine's settings for running stitch and fancier built-in stitches. A machine's zigzag stitch can create thicker lines within a design or be used to create a border. As this is a manual process rather than a digital reproduction, any pattern created using free-motion machine embroidery is unique and cannot be exactly reproduced, unlike with computerized embroidery.

Cornely hand-guided embroidery
This embroidery inherited the name of the Cornely machine. Created in the 19th century to imitate the Beauvais stitch (chain stitch), it is still used today, especially in the fashion industry. Cornely embroidery is a so-called hand-guided embroidery. The operator directs his machine according to the pattern. The fabric is moved by a crank located under the machine. The Cornely also has a universal drive system controlled by a handle. Some models can embroider sequins, cords, braids, etc. There are also Cornely machines performing a classic straight stitch.

Computerized machine embroidery
Most modern embroidery machines are computer controlled and specifically engineered for embroidery. Industrial and commercial embroidery machines and combination sewing-embroidery machines have a hooping or framing system that holds the framed area of fabric taut under the sewing needle and moves it automatically to create a design from a pre-programmed digital embroidery pattern.

Depending on its capabilities, the machine will require varying degrees of user input to read and sew embroidery designs. Sewing-embroidery machines generally have only one needle and require the user to change thread colors during the embroidery process. Multi-needle industrial machines are generally threaded prior to running the design and do not require re-threading. These machines require the user to input the correct color change sequence before beginning to embroider. Some can trim and change colors automatically.

The computerized machine embroidery process
Machine embroidery is a multi-step process with many variables that impact the quality of the final product, including the type of fabric to be embellished, design size, stabilizer choice and type of thread utilized. The basic steps for creating embroidery with a computerized embroidery machine are as follows:
 * Create an embroidery design file or purchase a stitchable machine embroidery file. Creation may take hours depending on the complexity of the design, and the software can be costly.
 * Edit the design and/or combine with other designs.
 * Export the design file to a (proprietary machine) embroidery file that mostly just contains commands for the embroidery machine. If you bought such a file, you may have to convert the file.
 * Load the embroidery file into the embroidery machine, making sure it is the correct format for the machine and that the stitched design will fit in the appropriate hoop.
 * Determine and mark the location of embroidery placement on the fabric to be embellished.
 * Secure the fabric in a hoop with the appropriate stabilizer, and place it on the machine.
 * Center the needle over the start point of the design.
 * Start and monitor the embroidery machine, watching for errors and issues. Troubleshoot any problems as they arise. The operator should have plenty of needles, bobbins, a can of air (or small air compressor), a small brush, and scissors.
 * Remove the completed design from machine. Separate the fabric from the hoop and trim the stabilizer, loose threads, etc.

Types of computerized embroidery

 * Single-head embroidery machines:
 * Standard single head: Used by for startups, home-based businesses, and small shops. These machines often come with features such as USB connectivity, built-in designs, and automatic thread trimming. Models range from entry-level to advanced, offering different embroidery areas and stitch speeds.
 * Sequin single head: Besides standard embroidery, these machines incorporate sequins into designs. Advanced models may offer dual sequin capabilities, allowing for multiple sequin sizes and colors.
 * Cording single head: These machines can embroider with cord-like materials, adding a textured, 3D effect to designs. They are used in high-fashion garments, home décor, and accessories. Some models also combine cording with standard embroidery features.
 * Multi-head embroidery machines:
 * 2 to 6 head machines: Suitable for small to medium-sized businesses. These machines allow multiple items to be embroidered simultaneously. They often come with features such as automatic color change, thread break detection, and high-speed stitching.
 * 12 to 20 head machines: Designed for large-scale industrial production. These machines handle high-volume orders and complex designs. Advanced features include large memory capacity for design storage, network connectivity for streamlined operations, and robust build quality for continuous operation.
 * Specialized embroidery machines:
 * Sequin embroidery machines: Designed for adding sequins. They can handle various sequin sizes and colors, often used in fashion, dance costumes, and decorative items. Some models offer mixed media capabilities, combining sequin, cording, and standard embroidery in one machine.
 * Chenille embroidery machines: Create textured chenille designs, popular in varsity jackets and patches. These machines are built to handle heavy-duty fabrics and large designs.
 * Laser cutting embroidery machines: Combine laser cutting with embroidery, enabling intricate cutwork and appliqué designs. Ideal for detailed and high-precision work, commonly used in high-end fashion and custom apparel.
 * Combination embroidery machines:
 * Embroidery and sewing machines: Machines that offer both sewing and embroidery functions. They come with a variety of built-in stitches, embroidery designs, and customization options.
 * Embroidery and quilting machines: Offer quilting and embroidery capabilities. Features include large embroidery areas, quilting stitches, and specialized quilting hoops.
 * Industrial embroidery machines:
 * High-speed machines: Can reach high stitch speeds, useful for large production runs. They come with features like robust frames, large thread capacity, and enhanced durability.
 * Automatic color change machines: Equipped with automatic color-changing mechanisms. These machines are suitable for complex, multi-color designs.
 * Tubular and flat embroidery machines:
 * Tubular embroidery machines: Designed for embroidering tubular items such as caps, sleeves, and bags. They often come with specialized hoops and cap frames.
 * Flat embroidery machines: Designed for flat items like fabric rolls, sheets, and large panels. They provide a large embroidery area and are used in home décor, large garments, and banners.
 * Portable and compact embroidery machines:
 * Portable embroidery machines: Lightweight machines that offer basic to advanced features.
 * Compact embroidery machines: Designed for small workspaces and offer a range of features from basic to advanced embroidery capabilities.

title: Machine embroidery


text:
Talk:Machine embroidery

GA quickfail
The article has no references, please see what is a good article before renominating.-Yamanbaiia 06:59, 7 November 2007 (UTC)

Tajima Ambassador software worthy of mention
This program is proprietary but free as in beer and will convert between most major embroidery design file formats. It is the only "free" publicly-available Windows program of it's kind with a GUI in the world that I am aware of at this time.

As far as I know, there is no open file format standard for embroidery, nor are there any free software drivers for any embroidery machines that I am aware of. If anyone knows of some please post.

Also of note is http://www.free-penguin.org/ which has Linux penguin embroidery files. --BenMcLean (talk) 16:25, 3 June 2008 (UTC)

Embroidery Machines Section
Various explicit or implicit value judgments being asserted; for example, "Tajima is one of the best embroidery machine from Japan." Undue weight is given to the Brother SE 270D; while the statement may be factually correct there is no reason to call out that particular model. Also, none of these fact assertions are referenced, and thus need citation. --EgoWumpus (talk) 12:46, 24 February 2009 (Eastern)
 * Good call. A lot of this article appeared to have been written by someone who knew the industry quite well, but was less familiar with encyclopedic standards.  I've moved the unreferenced tag to the top of the article and excised the more commercial/how-to sections of prose.  Left the remainder that appears plausible and probably verifiable.  Durova Charge! 18:29, 24 February 2009 (UTC)

Copy-editing
Please note that while I have attempted to clean up the syntax and fix the tone to be more encyclopedic, there are still many issues with this page, including a lack of citations and references. Yourstruly42 (talk) 01:05, 27 January 2011 (UTC)

Types of machine embroidery
The lovely photo of chain link/chain stitch/lock stitch/ embroidery is not discussed in the article at all.

This work was likely made by a comercial machine with a small crank handle under the table that would control the direction that the 'dogs' would move the material. Controlling the machines took a lot of practice and may be a dying art. Being a chain link it had a single thread.

I found the following links with a quick search that describe the machines.

Some good computer embroidery information from University of Geneva, not sure if it is linked on this page yet

Idyllic press (talk) 22:07, 6 December 2011 (UTC)

Computer embroidery formats
The addition of the chart is my doing. I've been researching machines in anticipation of buying one and this seems to be one of significant areas of consideration. Its organized by file format versus machine type so as to not have a bias towards any particular machine. I have also cited several 3rd party sources for the information.

I hope the effort is appreciated. --Scalhotrod - Just your average banjo playing, drag racing, cowboy... (talk) 00:53, 30 May 2013 (UTC)
 * Pulse Ambassador really should be covered. --BenMcLean (talk) 22:32, 30 May 2013 (UTC)
 * OK, where can we find the info and where should it go? --Scalhotrod - Just your average banjo playing, drag racing, cowboy... (talk) 05:27, 1 June 2013 (UTC)
 * I just saw the edit. We can't give undue weight or enphasis to just one of the many programs that accomplish this task. I'm in favor of creating a WP List page that lists as many programs as we can find. What are you thoughts? --Scalhotrod - Just your average banjo playing, drag racing, cowboy... (talk) 05:32, 1 June 2013 (UTC)

 * So far as I am aware, there aren't any other programs that accomplish what this one does. Pulse Ambassador is 1. Free and 2. Supports more formats than any commercial program. In a sense, it has no competitors, as other comparable programs are not intended as format converters. It's too small of a market and too much incentive to continue the rampant vendor lock-in that Ambassador overcomes.
 * Ideally, a feature comparison chart should be constructed with a big list, as you suggest. Pulse Ambassador, which is free-as-in-beer, and Pulse's own embroidery package would need to be listed separately. In the meantime, this one is noteworthy because it really is the only ambassador (as the title suggests) between formats. The place I used to work was a Melco shop, with software that only accepted Melco file formats until I found Pulse Ambassador. From then on, we were able to accept most file formats, for free. --BenMcLean (talk) 05:53, 2 June 2013 (UTC)

 * I understand Pulse's uniqueness, but its inclusion in the article still gives it WP:UNDUE. Free or not, in order to make balanced contributions to the article we should list as many programs as we can find reliable sources for. --Scalhotrod - Just your average banjo playing, drag racing, cowboy... (talk) 17:25, 6 July 2013 (UTC)
 * I have started a separate page for Embroidery software. Listing Pulse there would be much more relevant than in the embroidery formats section of this article. Red team316 (talk) 16:51, 2 August 2013 (UTC)
 * Wow, great list! Nicely done! --Scalhotrod - Just your average banjo playing, drag racing, cowboy... (talk) 16:08, 2 August 2013 (UTC)

Apparently Wikipedia says this is blacklisted, yet this is one of the best discussions on computer embroidery formats history. www.nationmaster.com/encyclopedia/Machine-Embroidery-Formats Discussion by a pioneer in Computer Embroidery Design - Bill Wilson 1999. Why can't this be included in the external links? Red team316 (talk) 06:55, 30 July 2013 (UTC)
 * Blacklisted? --Scalhotrod - Just your average banjo playing, drag racing, cowboy... (talk) 07:46, 31 July 2013 (UTC)
 * Yes, simply add http:// in front of www.nationmaster.com/encyclopedia/Machine-Embroidery-Formats so that it creates a valid link and you will see what I mean(There will be a big popup on the page saying that it is blacklisted). Wikipedia won't let you do it. Red team316 (talk) 15:43, 2 August 2013 (UTC)
 * Have you tried just using it as an inline citation source? --Scalhotrod - Just your average banjo playing, drag racing, cowboy... (talk) 15:56, 2 August 2013 (UTC)
 * I'm not sure what you mean. Can you show me by adding it to this talk page? I've read a bit into how the wikipedia syntax works but haven't been able to get that particular link to work. Red team316 (talk) 16:51, 2 August 2013 (UTC)
 * Wow, that's the first time I've seen that come up, but I understand why. NationMaster is basically a competitor to Wikipedia, but it includes advertising so I can understand why its banned. Basically we'll have to find the same material somewhere else if we want to cite it. Maybe one of the Bill Wilson video interviews has what you are looking for. --Scalhotrod - Just your average banjo playing, drag racing, cowboy... (talk) 17:12, 2 August 2013 (UTC)

Assessment comment
Substituted at 22:45, 29 April 2016 (UTC)

Learning and doing machine embroidery
I cannot agree that creating simple designs take hours and that learning machine embroidery is very difficult. It does take time, but no more than learning how to to create 2D designs for laser cutting or 3D models for 3D printing. Become an expert does take time in any domain (about 10,000 hours according to K. Anders Ericsson, i.e. 5 to 10 years). My students learn the basics in a few days and can do more complex things within a few weeks (part time).

I learned basic embroidery in about two weeks and I now can create an embroidery design from a simple hand drawing (taking a picture with my cell phone, image manipulation, vectorizing and digitizing) in about 15 minutes. The result is not professional but OK. Doing a "clean" embroidery takes some more time, but using resources from the noun project and or openclipart.org makes this fairly easy. The bottlenecks are just (1) understanding that embroidery is not wysiwyg (so make stuff overlap), (2) selecting good assets to start from (simple hand drawings or simple and clean SVG) and (3) being able to do some vector manipulations.

It is true that software is expensive, but not that expensive. E.g. there is good rentalware that for 100$/year. If you can bear working on a cellphone, there is a cheap app. Some open source software exists, but has limited functionality, e.g. this on source on github.

If I have time I will try to revise the article a bit to demystify digital embroidery. Since I need some other evidence than my own experience I just posted this comment here. I don't know if this or this (student work described in a private french wiki) would count as evidence ...  Daniel K. Schneider 18:34, 8 February 2018 (UTC)  — Preceding unsigned comment added by Daniel K. Schneider (talk • contribs)

Update June 2018 - Ink/Stitch
Good news for open source. IMHO Ink/Stitch, an Inkscape extension, is perfectly usable for a number of use cases, e.g. education and is under active development: For the moment it can do configurable lines, fills (one type of pattern), simple zigzag, satin stitches, underlays for all of these and manual stitches. Below an example made by a amateur.

- Daniel K. Schneider 21:44, 18 June 2018 (UTC)

title: Talk:Machine embroidery


text:
B. H. Haggin

Bernard H. Haggin (December 29, 1900 – May 28, 1987) was an American journalist and music critic.

Early life
Haggin was born in New York City, on December 29, 1900, the son of Samuel Hurwitz and Tonie Herschman Hurwitz. He went to school in Manhattan and, too young for conscription in World War I, completed his high school education in 1918. He went on to the City College of New York, where he graduated in 1922. The following year he published his first music review.

Career
Haggin wrote as a freelance, reviewing music and dance, until October 1934, when he was appointed music critic of the Brooklyn Daily Eagle, retaining the post until 1937. From 1936 to 1957 he was music critic of the weekly magazine The Nation. The American National Biography says of his work there: "Not given to self-doubt, Haggin attributed the reputation he earned in the Nation to 'a musician's ear, and an ability to assemble words in orderly, clear statements'".

From 1946 to 1949, at the invitation of Virgil Thomson, its chief music critic, Haggin contributed a column about music on the radio for The New York Herald Tribune. After his tenure at The Nation ended, he reviewed music and ballet for The Hudson Review from 1958 to 1972, records for The New Republic from 1958 to 1966 and music from 1975 to 1978, and records for The Yale Review until 1985, among other publications.

He wrote twelve books on music and two on ballet. He was the author of the first general guide to recorded classical music, Music on Records (1938), later expanded as The Listener's Musical Companion (1956, 1967 and 1971).

Haggin died in Manhattan on 28 May 1987 after a short illness, age 86 years. He never married.

Critical assessment
Haggin's ability to write short, clear reviews was an advantage at a time when the discursive columns of an earlier generation of critics such as William J. Henderson, James Huneker and Deems Taylor were less sought after by editors. Haggin said in an interview in 1980, "The equipment I began with was a musician's ear, and an ability to assemble words in orderly, clear statements, and this remained the equipment with which, as I continued, I heard more and wrote better". In the view of The New York Times, despite Haggin's claim, his later writing was inferior to his early work.

Haggin's prose was admired and sometimes praised by many of his contemporaries, but his rigid views were less well received by his fellow critics. His obituarist in The New York Times wrote:

Books
Books listed in chronological order.
 * A Book of the Symphony (New York: Oxford University Press, 1937)
 * Music on Records (New York: Oxford University Press, 1938); revised as: Music on Records: a New Guide to the Music, the Performances, the Recordings (New York: Alfred Knopf, 1940, 1941 (2nd edition, revised), 1945)
 * Music for the Man who Enjoys 'Hamlet (New York: Alfred Knopf, 1944; reissued as Music for One who enjoys Hamlet, New York: Horizon Press, 1983 ISBN 0818012242)
 * Conversations with Toscanini (New York: Doubleday, 1959)
 * The Toscanini Musicians Knew (New York: Horizon Press, 1967); 2nd edition 1980 ISBN 9780818012044)
 * The New Listener's Companion and Record Guide (New York: Horizon Press, 1967); 2nd edition: 1968; 3rd edition: 1971 ISBN 9780818012075; 4th edition: 1974 ISBN 9780818012112; 5th edition 1978 ISBN 9780818012167)
 * A Decade of Music (New York: Horizon Press, 1973 ISBN 9780818012105)
 * Music Observed (New York: Oxford University Press, 1964); reissued as 35 Years of Music (New York: Horizon Press, 1974 ISBN 9780818012136)
 * Music and Ballet, 1973-1983 (New York: Horizon Press, 1984 ISBN 9780818012266)
 * Arturo Toscanini: Contemporary Recollections of the Maestro, containing reprints of two titles: Conversations with Toscanini and The Toscanini musicians knew (New York: Da Capo, 1989) ISBN 9780306803567

title: B. H. Haggin


text:
Philip King

Phil, Phillip or Philip King may refer to:

Artists

 * Philip King (playwright) (1904–1979), English actor, author of See How They Run
 * Phillip King (sculptor) (1934–2021), British Royal Academy of Arts president
 * Philip King (musician) (born 1952), Irish harmonica player, filmmaker and broadcaster
 * Phil King (musician) (born 1960), English bass guitarist

Clergymen

 * Philip King (priest) (1603–1667), English academic and Anglican churchman
 * Philip King (historian) (1925–2019), American Roman Catholic priest and academic

Explorers

 * Phillip Parker King (1791–1856), Australian maritime explorer and surveyor
 * Philip Burke King (1903–1987), American geologist and mapmaker

Monarchs

 * Philippe of Belgium (born 1960), King of Belgium
 * Felipe VI (born 1968), King of Spain

Politicians

 * Philip Gidley King (1758–1808), British colonial administrator
 * Phillip Parker King (1791–1856), son of above, Naval officer and Australian politician
 * Philip King (Australian politician) (1817–1904), named Philip Gidley King after his grandfather above
 * Phil King (Texas politician) (born 1956), American jurist and legislator

Sportsmen

 * Philip King (American football) (1872–1938), quarterback, coach and lawyer
 * Phil King (cricketer) (1915–1970), English right-handed batter
 * Phil King (American football) (1936–1973), American running back
 * Phil King (footballer) (born 1967), English defender and BBC commentator
 * Phillip King (tennis) (born 1981), Taiwan-born American player and Hong Kong coach

title: Philip King