REV. G. E. WHITE, ON THE SHIA TURKS. 233 
Or a larger animal may be distributed in parts to many houses, 
either to secure the prayers of those households or as a token of 
thanksgiving for some blessing already received. After a death 
it is the custom to furnish a table with what is called “ soul 
food,’" l either on the evening after the burial or some days later 
when the natural feelings of grief have somewhat spent them- 
selves. Food is provided, in kinds and quantity according to 
the ability and piety of the house of mourning, a company of 
friends and neighbours is gathered, not forgetting the poor, 
prayers may be said by some hoja ; but in any case all the 
persons present are regarded as exerting their influence with 
the righteous judge in behalf of the friend who has passed into 
the realm of eternal rewards. Last spring the rains were 
belated and scanty, and from almost all the villages of Anatolia 
choice animals, sheep, goats and cattle, were provided at 
community expense, slain with simple sacrificial rites at the 
village shrines, and the flesh was then eaten by the villagers 
and such other people as happened to be present at the time, 
with the accompaniment of earnest supplications for God’s 
mercy in the gift of fertilizing showers. 
A Shia Turk believes quite as sincerely in evil spirits as in 
saints, and he lives in mortal terror of being bewitched by the 
evil eye. Lunacy, epilepsy, dumbness and other maladies are 
attributed to possession by jinns, or unclean spirits. Some 
persons claim to have witnessed their gathering by the thousand 
in a veritable pandemonium. The claim of being skilful 
exorcists is made by some, the standard remedy being “ reading ” 
from some sacred book over the afflicted person. Sometimes 
the person possessed is taken to some sanctuary and left there 
in confinement for a longer or shorter period, that the influence 
of the holy place may avail to rid him from the dominion of 
beings unholy. One method of treating the sick is to ask the 
person whether he “ sees ” anything ; if he does, probably he is 
under the influence of evil spirits ; if he does not “ see ” anything, 
probably he is suffering from an ordinary physical ailment, and 
treatment is given according to this diagnosis. Fear of the evil 
eye, whether the dreaded glance proceed from some living man or 
dead ghost, seems to be connected with thoughts about evil 
spirits. The eye of a stranger is not liked. Blue is supposed 
to be a dangerous colour, and blue-eyed children are not ac- 
ceptable. Blue beads are a general prophylactic against harm 
from an evil eye as absorbing and neutralising the baleful 
glance. Amulets, charms, bits of writing from sacred volumes 
done up in leather and other devices, are used to ward off harm 
Q 2 
