This paper investigates the as-yet unexplored relationship between textual and material evidence of medieval Islamic diagnosis and treatment of the evil eye, the belief in a constellation of ideas regarding the capacity of the gaze of envious individuals to inflict bodily harm, misfortune, and even death on others. This comparative approach identifies the role of embodied engagement with artifacts in healing, its conceptual associations with other ailments, and the ways in which therapeutic treatments reflect its pernicious ability to evade diagnosis. On Islamic artifacts from the twelfth and thirteenth centuries, the cluster of beliefs comprising the phenomenon of the evil eye are most evident in the inscribed Arabic words that signify it: al-‘ayn (the Eye) and al-naẓar (the Gaze). Most of these inscriptional references to the Eye and the Gaze occur in relatively standardized therapeutic formulae engraved into brass and bronze magic-medicinal bowls, hemispherical vessels whose inscriptions claim curative efficacy against multiple ailments. Never appearing in isolation in these therapeutic inscriptions, the Eye and the Gaze are always treated along with other ailments and their specific effects on the body are never elaborated explicitly in the formulae. The lack of consistent characteristic symptoms associated with affliction by the evil eye raises questions around its diagnosis and the identification of its effects. One eleventh century text from Nishapur, ‘Abū al-Faḍl Muḥammad al-Ṭabasī’s (d. 1089 CE) grimoire, Shāmil fī al-baḥr al-kāmil (The Comprehensive Compendium to the Entire Sea), provides a rare glimpse of a diagnostic method for the effects of the Eye. The relevant section describes a technique for distinguishing between three supernatural causes of illness: the Eye, sorcery, and spiritual possession. This paper examines a manuscript of al-Ṭabasī’s grimoire in the Princeton University Library (Ms. Codex 160) as well as a selection of other relevant medieval Arabic texts, in the context of diagnosis and treatment of the Eye and the Gaze and their conceptual relationships to other ailments. These texts will be compared to a group of thirty-nine magic-medicinal bowls (including two unpublished examples) from a range of museums and private collections, all bearing therapeutic formulae declaring their treatment of the Eye and the Gaze alongside other ailments. This analysis suggests that the textual framing of the effects of the evil eye as ambiguous and elusive can be corroborated by the inscriptional references to broad spectrum healing for a range of possible ailments, including the Eye and the Gaze.