Fear in Bosnian Folk Medicine

Fear in Bosnian folk  medicine RAIF ESMEROVIC 

Stu tud dyin ying g eth thn nolo log gic ica al bu build from the transition of the nineteenth into the twentieth century ma makes kes it easy to conclude conclud e that that people people lacking medical and scientif scientific ic cogn cognitition ion divided diseases into two types es– – ph physica ysicall an and d men ental. tal. Th The e most wid wide espread cause of di disease, which is the predom predominant inant caus ca use e of of dea death, was was ac acco cord rdii g to people in Bosnia the destr tru uctitivve eff ffe ect of evil (spellbound) l eyes. Righ Rightt after that came fe fea ar. Be Because of th this r ason in case a disease occu oc curre rred d pe peop ople le wou would ld pe perfo rform the rit ritual ual of extinguishing coa co al in wat wate er, ag again inst st ev evil ey s, or lead melti elting ng rit ritual, ual, because of the doubt of fear. If neit neither her me method thod showe showed d successful another solution ould be sought such as med edicin icinal al her herbs bs,, balm balms, s, prie prie ts prayers and amu amulet lets, s, etc. Often,, usually Often usually at the en end, d, on would consult a doctor, but only on ly if he he is lo loca cate ted d clos close e to the diseased person’s hom home. e. Nece ecessity ssity to see seekk help help initi initiall ally from the magical-reli agical-religious gious domain is the product of an rchaic belief accord according ing to wh which ich the disease was considered as god god’s ’s will or pun punishm ishment, ent, or a ressult of re of ag aggre resssio ion n by by ev evil spiri pirits ts wh who o wo would uld cause terri terrible ble pain and other ailments by p ssessing the hum human an body. Fear from evil spirits, god’s punishmen unishment,t, evil eyes or me mental ntal shock is not only a reflection of the lack of enlightenm enlightenment ent of a time but also of its brutality. ow mu much ch rooted the fear is in the collective collective consciousness consciousness of thi thiss people is perhaps best envisage env isaged d by by a sho shortrt summ summary of the history of Bo Bosnia snia and the Bosn Bosnian ian peo people, ple, who who we e since ancient, IlIllyri lyrian an titim mes cons co nsta tantly ntly ex exp pos osed ed to histo historirical turmo turmoilil,, wa warr and occup occupation ation by larger states; according to this it is easy to conclud conclude e wh whyy it was accu accum mulated in such such an extent. In the end it created a psychological psych ological impression impression that there is a fear from fear, wh which ich is more intense than normal.

 According to definition fear is described as intense and  unpl un plea easa sant nt ne nega gati tive ve fe feel elin ing g whi which ch a man man ex expe peri riences once he sees or expects danger, whether the danger is eal or imaginary. It's an inborn, genetically programmed programmed reaction to threatening or   painful stimuli. Fear is a primary emotion, just li e happiness, sorrow sor row,, surpris surprise, e, anger anger and disgu disgust, st, which which mea means that in different cultures it is expressed the same or in a similar manner, i.e. that that the the expression expression of fear fear is not learne learned. d. Fear is not nonfunctional, just like pain whose goal is to protect the body from further furth er harm, harm, fear with with its intense intense discomfort discomfort an exclusion of all  other things focuses the body on defence of the thing that  causes fear, it places places the the system system in a preparat preparato ory state and  spurs spu rs carefu carefull monito monitorin ring g of the thin thing g which which caus causes the danger. (Wikipedia)

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Nam ame ely, as as mo moder ern n psy psych cho ol gy claims, humans are born with only only two fears fears– – fear of of unger and noise, while all other  phobias are usually acquired during chil childhood dhood and we fifight ght with the them m our our entire entire life. life. Fear frfrom om hunger and noise are tigh tig htltlyy connecte ted d witith h th the e su vival insti instinct, nct, and during the process of growing up it is s pplemen pplemented ted with new inst instinct inctual ual fears whose primary function is keep keeping ing us alive. But, beside be sidess this this positive positive ex existen istentitiial purpo purpose, se, fear also has a negative side, when it acts in com complet plete e oppositi opposition on against the th e hu human an,, dire directl ctly en endan ang gering his lif life. e.

Circle of fear fear begins during chil dhood

It is believed among the folk that the victims of fear are more children than adu adultlts, s, primarily because because of theiir phys physical ical and menta tall vu vuln lne era rab bili ility ty.. Fo For ce centu turie riess in a co conservative society, lilike ke the Bosnian Bosnian one, one, the children are brough brought up with fear, i.e. cer certa tain in men mental tal tortu torture re was per perfor form med on them in order to literally  program them to act according to the hypocritical standards of the patriarchal society in which ne tradit traditionally ionally suffocated all desire to be different or individ alistic. That’s why I alwa That’s always sa sayy that that it is a bit bit ironic ironic t at out of the most beautiful period in a human’s life, which childhood is, we inherit the most trauma, complexes and f  ustrations, especia esp ecially lly from paren parents, ts, which we we than tackl tackl all our lilives. ves. Before, Be fore, as now now, the the greates greatestt issu issue e in breakin breaking apa apartrt this vicious cycle is the shallowness and almost o desire for  change. The issue of all societies is the inco prehensible desire for constant imposition with which the human being has con contact tact from da dayy one; one; they they imp impose ose religi n on us, beha be havio viour ur pattern patterns, s, dress dress code code,, comm commun unica icatition, way of  thinking,, etc. Of course thinking course there sho should uld be be certa certain lif life e an and d every ev eryda dayy norm normss of beh behav aviou iourr and and orde order,r, so t at we can lilive ve next to each oth the er, but the there must als also o be a freedom of  choice, since if we don don’t’t have this a hum human i no longer a human, but a robot. I’m of the opinion that in this impo imposit sition, ion, fear has its starting position.

Based on Based on everything everything that has has been been writ written ten s far we come to a ra ratio tion nal co conclu lussio ion n th tha at for for a bette tterr un unders rsttanding of the term of fear itself and its influence on our life, but also of  each eac h individu individual, al, we we nee need d to pa payy more more attenti n to studying this phenomenon in human beings, and the est starting point po int for su such ch res resea earch rch is found found in folk med edici iciine, wh which ich unlike the offi official cial one, is much much more flexible nd more open 2

minde inded, d, and in a specific specific wa it delves into the intimacy of  each individual.

positive one.

When fear fear „ ties itself“ to death

It was once believed that a person will fall ill if an animal  jum  ju mps in fr fro ont of him fr fro om a bush unexpecte ly or if  something else surprises him in a different manner. Rep eperc ercus ussion sionss of such such a shoc shockk have have an an equ equ llllyy detrimen detrimental tal effect for both the psyche psyche andbody and body.. Through some empirical, but also magical experiences, the osnian people have always believed that due to huge shock the human bodyy literally shrinks, bod shrinks, or be better tter yet – con contorts, torts, wh which ich is also mentioned in other cultures where such unnatural defor de form mities wer ere e cu cure red d with with the he help lp of of ma massages whose main purpos purpose e was was to relax the the body body and and return it to its original form. But, th the effffe ect of of sh shock ha have a much more c mplex effect on the human human body body and and mind, mind, which is accordin according to folk wisdo wisdom m best be st man manifes ifested ted by bythe the cla claim im tha thatt due due to su sud d en fear certain organs orga ns in the the body body can mov ove, e, such such as as the he heart or the gizzard. Both organs are prone to movement during such a sudd su dden en bo bodily dily co conv nvuls ulsion ion,, when when a per perso son n literally loses its bre rea ath th,, wh whic ich h the then furth furthe er ag aggra rava vate tess the the pa patient’s cond conditi ition. on. Based Ba sed on on such such a belief belief in folk medicine medicine certai certaiin ma magical gical rituals of rehabilitation were created, such as lead melti elting ng and an d salivan salivanje je strune strune,, which which we we will will dis discu cuss ss later on. Due to intensive stress i.e. great fear when a person exp xpe erie rienc nce es a ra rap pid loss loss of fluid fluid in insi side de th the e m uth, saliva, and since the old days days to the frightene frightened d a glass glass of water wa wass offered to them so that “they can can come to their sens senses”. es”. Feeliling Fee ng of fear is such such a strong em emotion whic which imm immediat ediately ely saps sa ps the the bod body’s y’s ene energy rgy–h –hyp ypog oglyca lycaem emiaia- which is wh whyy it is necessary to react quickly in order to recover itit.. Bas Based ed on this th is kn knowle led dge the the re regula larr pra pracctic tice e am among Bosnian folk is that to the frightened person a glass of sugar water was offered. It is a known fact that cold water can have a beneficial effect on the person in shock if the person is sprink sp rinkled led with it or was washe hess its face face with with it; since the cold ititself  self  leads to a short term and effective shock, but this titim me a 3

Draw rawing ing attention attention is pra practice ctice in other situations, for  example le,, with with th the e go goal of of ca calming down a cryi crying ng chil child, d, which is usua usually lly caus caused ed by fea fearr fro some someone one or som somethi ething, ng, wh which ich was transferred from one ge eration to the other from the moth the er on onto th the e daughte terr. N mely, our grandm grandmothers others wou would ld use th the e tip of th the eir fin fing ger to to pass over the chil child’s d’s nose whe when n he was crying in order to get his/her attention, add addititionally ionally the th ey would pro rod duce a hig igh h pitched tone which is reminiscent of sound that a mouse mouse makes (ccccc... (ccccc...),), they wo would uld do this by placing their lips together and drawing air thr through ough the opening ope ning of the lips, this wou woull produce a sound simil similar ar to the sou so und of of the the lette letterr C, C, this this wo would draw att attenti ention on and stop the most intensive urge for cryin – ge getti tting ng hys hysterical. terical. Th This is wou ould ld cause the child to calm down gradually*.  Accord  Ac rdin ing g to people le,, fe fea ar ha such a destructive infl influen uence ce on hum hu man anss that that it can can ev even en ca cau u e death. Som Some e str stravarke avarke in Bosnia claim: “that in certain situati situations ons fear can “get titied” ed” to the th e patitie ent’t’ss death th”” – i.i.e e. a person actuall actuallyy dies because of  it, and such people can’t be elped. During the AustroHun ung garia rian n occ occu upatio tion n of of Bos Bosnia, Dr. Leopo Leopold ld Gluck wrote abou ab outt this (“Add (“Addition ition to the folk heali healing ng of Bosnia and Herzegovin ina a”), where he mentions at the beg beginning inning of his stu tud dy about fo folk lklo lore re unders rsta tanding of fear am among ong the Bosn Bo snian ian pe peop ople: le: “It is true true th t sudden me mental ntal shocks, which are usually marked by horror and fear, are the cause and the nerves get mo more or le less dis isrr pted by so called shock shock– – ove ov ere rem mpha hassize ized d fe fea ar fro from which the nerves react aggressively aggres sively in in main human human organ organs, s, espe especiall ciallyy the heart, when even death can occur”..

*Although the crying of a child in the first months, but also the first years of  life, is not considered to be bad since it helps with the development of  lungs, longer longer crying periods in men was was not allowed because because of the fear of  hernia and hydrocele.

Using measuring aga against inst fea fear  r 

Fear i.e. fright can be caused by numerous factors such as a dog’s bark, lightning strike, fire, water, bad news and other  factors. Often Often it is is the culp culprit rit for numerou numerouss life life difficulties difficulties and and failures since it makes a person insecure and prone to withdrawal, underestimation of oneself. If for example a child gets scared during the first months of its life can often be the main reason why a child has difficulties making its first steps or walking in general. Fright can appear anywhere or at any time, but there are specific situations when we are directly exposed to it, as in case of some danger. If a person feels drowsy during the day and and suffers suffers from frominsom insomnia nia at night, is irrit irritable, able, prone to depression and anxiety, then it is often believed that he is a victim of a suffered shock. There are some alarming signs that fear is excessively present in a human and those are nightmares. Stravarke reveal that if a person dreams of a horse or some other animal that attacks him, is a certain sign of a great fear which continually takes over the body and mind. It is interesting to note that in Latin America fear is called susto, which is literally translated as “loss of spirit” and according to the local curanderosa (healers), susto is a disease caused by one or more traumatic experience. Symptoms include unrest, lethargy, depression, insomnia and irritability. Each of them agree that it is a very bad state for a human’s spirit. Especially worrying fact is if the frightened person awakes tired, has heavy legs and often feels loss of fluids in the body, especially in the mouth. Bosnian stravarke in the past used a method more often than today which annulled the effect of fear in a diseased 4

person, the method included measuring the length of the frightened person’s body. There are a few calls such as “odsjecanje krajčice”, “urezivanje krajčice”, “mjerenje skrate” or more simply “mjerenje od straha”. Procedure of checking if the diseased person’s body is contorted out of fear was performed in the following way in the past: the diseased person is lying on the ground or floor, face down with spread arms and legs. Stravarka takes a grain of barley and carefully breaks it into four equal parts. These miniatures pieces are placed under the palms of the diseased person and under the left and right leg. As it is evident in this example she is following an ancient magical rule to always begin and end with the right side, which is considered to be positive and divine*, i.e. the first piece is placed under the right palm, the second under the left leg, the third under the left palm and the fourth under the right leg. When she finished the first part of the ritual the stravarka goes into measuring the length of the diseased person by measuring diagonally from the right hand using a wool thread, top of the middle finger, until the left foot, i.e. top of  the thumb. During this the thread is tightened in order to get a precise length. Then the beginning of the thread which was on the top of the middle finger is placed in the left hand, also on the top of the middle finger and the one which was on the left foot foot is placed placed onto onto the right one– one – thum thumb. b. The thread is again ag ain tightened tightened,, as in the first case. case. If If itit turn turnss out out tha thatt there is even a minimal difference between the first and second measuring (measure) the stravarka brings a final conclusion  – th the e dis ise eased has fa falllle en ililll fr fro om gre rea at fe fea ar! But, if it is established that both measures are of the same length it is said that the diseased person suffers from another ailment. In the third and final phase of the ritual, which is conditioned by a correct diagnosis, if the diseased is overtaken by fear  and his body has contorted i.e. shrunk because of it, stravarka cuts the wool thread with scissors or a knife into nine equal parts and later she throws them at the closest intersection. After the diseased carefully raises from the ground, stravarka takes a broom and the same way she placed barley pieces she mows them towards the four sides

of the world, repea repeating ting a sho shortrt exorcist exorcist formul formulla: “Run fear, a cow will sting you!”. After that she draws out four straws from the broom broom and also she she throws throws one by one one into the four  sidess of side of the world world,, following following the the path path of of the s n (clockwise), in order to influence the healing process with such a rit ritual ual gesture. While While leaving the stravarka hom home e h mu must st stri strictly ctly abide abid e by by the rules of not not looking looking back back,, becau because of the belief  thatt the sp tha spirit irit of dise diseas ase e can can inte interp rpret ret the the ges gesture as a sign of weakness and return into the body of the iseased.

trembling in the legs and trembling and dar dark circles around the eyes. Similarly Sim ilarly freq freque uent nt night night mare mares are accompanying symptoms of fear. Whe hen n the fear fear is accumulate accumulated in the bowels then the disea dis ease sed d suffe suffers rs fro from m a chr chro onic diar diarrhoea, rhoea, due to which he weak eaken ens. s. In additi addition on to that, that, iit is stil stilll conside considered red today that grown people whic ich h get dia diarr hoea due to fatty food or  generally suffer from what is in gen general eral medicine classifi classified ed as an irrita irritab ble bo bowls syn syndr dro o e were in chil childhood dhood subject to physical phy sical or men mental tal abuse abuse du du to which they suff suffered ered a great fright. In case that fear has cause caused d epil epilepsy epsy fol folkk med medici icine ne suggests that a diseased child in time of an epileptic attack mu mustn’t stn’t be fed no norr touc touche hed d, as lon long g as as the cramps are present, and under und er his nose nose a rag dipp dipped ed in i vinegar mu must st be placed, with an intent that the sharp smelll will ea ease se the curre current nt difficulti difficulties es in which the child is in. When the cramps becom become e less intense, intens e, the mothe motherr wipes wipes th saliva from the child’s mo mouth, uth, and plac places es a wrap i.e. a line rag dipped in vinegar on the forehead and bellybutton (1). Only wh when en the cramps com co mple lete tely ly st sto op, afte afterr so some time, the mother is allowed to nurse the child.

*All magical magical form formss of curing in Bosnian Bosnian folk medicine medicine are based on the fightt again figh against st the the force forcess of of “left side side”” – ev evilil spiritua spirituall bein bein s, caused of  disease and and bad bad luck – and through through ritual gestures andactions dom dominati ination on of th the “ri “rig ght sid side e” is is in inte ten nsified on whic ich h accord rdin ing g to mythological belief  angels and other clean and positive forces dwell.

Influence of fear onto th e nerves and bowels

Fear manifests itself in two ways inside the um uman an bod bodyy – thro th rou ugh th the e bow bowe els an and ne nerv rve es. As As do docto ctorr Le Leopold Gluck has noted no ted the first form form ap appe pears ars prim primarily arily in child child en in form of  uncon unc ontrollable trollable jolting of the bod bodyy while while they'r they'r sleeping, whic ich h is is de decla lare red d in a mil mild der form form,, als also o ap appearance of  epilep ep ilepsy sy,, wh which is of of cour course se a mor more e difficu difficultlt f rm of disease.  Am  A mong th the e adultltss, fe fea ar is manifife este ted d as an acute insanity or  a strong headache, weakness in the limbs, e specially 5

If the the fea fear (dise (disea ase se)) ha has ca cau ht the bowels, before sunrise, it is recommended to pick a fe branch branches es of rue/sede rue/sedefifill (Ruta graveo grav eolens lens),), crush crush it, mix mix wit with som some e water, an and d fil filter ter it thro th roug ugh h a gau gauzze. Filte Filtere red d liq id is spiced up with a half of tea spoo sp oon n of of hone honeyy and and su suga garr a d in the end that mixture is left som so mew ewhe here re ou outside tside– – “on th sun an and d air” – for 24 ho hours. urs. This re remed edyy is giv ive en to to th the chil hild d thr three ee days in a row at dawn, i.i.e e. one hour befo forre s nset. To adu adults, lts, this rem remedy edy is giv ive en fo for a lo longer pe perio riod d of of time, usuall usuallyy around nine days, or ju just st wat wate er in which ch co com mpletel telyy crushed leaves of a plant Veronica officinalis is submerged. Leaves Leav es of this this plan plantt wer were e in the past given as a prophylact prophylactic ic rem re medy, as as an amule let, t, to pregnant wom women, en, but also chil children, dren, to ca carry rry it on on th the eir che chesst in order to be protect protected ed frfrom om the influence of fear. In Visoko, but also other nei hbouring places, Veronica

officinalis or stravna trava wo would uld beplaced be placed in a metal bowl with spring spring wate ater,r, which which wou would ld be be kept, kept, cove covered on the stove until the water water boils. boils. As soon soon as this happe happen n , wh whilile e holding a bow bowll or cass casser erole ole ab abov ove e the the dise disea ase sed d per persson’s head the stravarka strava rka wou ould ld pou pourr the bo boiled iled water water from t e ves vessel sel an and d she would upturn the vessel in the middle of he casserole, making sure that there is no physical contact with the per erso son n. If the the va vacu cuum umsu suck ckss the the wa wate terr un unde derr eath the vessel  – “absorb rbss wate ter” r”– – th the e dis ise eased person wililll be freed from the influence influence of fear. An An identical identical proced procedure ure is repeated two more tim times es.. The The disea disease sed d pers person on us uses es the water to wa wash sh his face, his arms arms and and legs are are wiped wiped and and the re t of the wa water, ter, with the plant, is poured in an intersection.

moved” often loses its breath and has feel feelings ings of som somethi ething ng piercing their chest. The only cure in that state, accord according ing to stravarke, is the ritual of lead melti elting, ng, wh whose ose effi efficiency ciency in this case is clearly not based on the idea that the fri frighten ghtened ed person, over which the ritual is performe performed, d, will suffer a new shoc sh ockk from from a loud loud so soun und d whi which is produced by the mo moltlten en lea le ad to tou uch chin ing g co cold ld wate ter. r. Du During that short term shock shock,, durin du ring g the the thre three e time times the the le d is mo moltlten en and poured in a vessel with water, the heart ililll slowly go back in ititss place. Mate terria iall pr proof fo forr th this is th the e str varke find in the shape of the lea le ad its itse elf wh which must be sh sha aped as an elongated tear, which is called called– – he hear art.t.

For curing sym For symptom ptomss of of fear Bosn Bosnian ian strava stravarr e often recom reco mmend this this herbal herbal tea tea mixture: mixture: a fing fingerti ertip of Me Mentha ntha pulegium pule giuman and d Veron Veronica ica officinalis officinalis is subm submerg erged in two decilitres of water and is left covered for half an hour. The tea sh shou ould ld be be dru drun nk thre three e tim time es a da dayy with with s me honey.

Healing He aling power of lea leadd

 Among th  Am the e Bosnia ian n people it is belilie eved th tha a lead that it possesses pro rop phyla lacctiticc pro rop pert rtie iess whic ich h is c nfi nfirmed rmed by a custom of saying: “lead into the devil’s ears!” as soon as som so meo eone ne he hears ars so som me ba bad d ne new ws, esp espec ecially ially about a disease of an acc accide ident. nt. The The mos mostt famou famouss chara character cterist istics of lead, becau bec ause se of which which it is usually usually an irreplaceab irreplaceablle prop when curing fear, is that lead absorbs negative energy. In fo folk lk medic icin ine e in BiH an in influ flue ence of ho home pathy is evident as well as a psychological belief that a shock can be cured by a new shock. Namely, when an individual, espe especiall ciallyy a child, ch ild, is migh ightily tily fright frighten ened ed du due e to an un unex expe pected and highly neg ega ativ tive e su surp rpris rise e, wh where it is lite litera rally lly ove verw rwh h lmed by chil chilll and tingling tingling across across his stomac stomach h and and chest, chest, th the scared person loses its breath for a mom moment ent and and then according to stravarke the heart can can be be moved moved– – “ jump few w  jump out” – a fe millimetres or centimetres to the left or the ri ht. Besidess classic Beside classic sym sympto ptom ms of tension tension,, tired tiredne ness, palene paleness ss in the face and sudden jitters in sleep, a person who whose se “heart 6

 Afte  Aft er bein ing g subje jeccte ted d to a m gical ritual with lead, three hot coals are also thrown inside he water who whose se sound needs to have a calming effect on the diseased person, since the sound itself symbolises an e tinguishing i.i.e. e. calm calming ing dow down. n. The water is used by the dis ased person to wash his face and drink some of the water, which concludes the heali healing ng process. There on There once ce ex existed isted a rule rule th t mea measuring suring of fear mu must st be perf rfo orm rme ed befo fore re th the e le lea ad melting ritual, in orde orderr to comple lete tely ly elilim min ina ate all infl influ u nce of fear. Stravarke think that fearr can fea can ente enterr a per perso son’s n’s blood and bones and “then it is difficult to get it out of a pers n”, and one must be persistent and inventive when curing.

* It is important important to mention, mention, that that these two two places places on on th human body are considered cons idered to be two cardina cardinall spots, accord according ing to Bo Bosni sniian occu occulti ltism sm,, throug thro ugh h which which the hum human an bo body dy is conn connecte ected d to the the spiri spiriitual world.

Examples of curing f ea ear  r 

melting le lead. Do Doctors are ob obliviou ivious. i s. They’r They’ree looking looking – all is good,, all isis nice good nice and a pers persoo cannot function normally. Fear  resurrects in the body and alll is negative. It strikes the legs and arms and the head, everywhere. You melt three lead pieces – and itit feels feels as as if you took it with your hand and threw it away, everything dis ppears. From the old days the lead le ad mel eltitinng rit ritua uall was was pr prac actiti ed, it is a part of our Bosnian tradition for ages.

Fig igh ht ag again inst st fe fear is not sim simple and ofte often n re re uires a lot of  patience. This This is is best best eviden evidenced ced by by stravarke whose work experience is full of various cases. Stravarka Emina Hadžih iha asanović to told ld th the e fo follllo owin ing g sto tory ry to a j urn urnalist alist of a Sarajevo magazine:

-I wa wass mel meltiting ng le lead ad to to a ma man, n, he was was im impr pris isooned by če četni tniks ks (name for Serbian paramilitary army which c mmitted the most war war crimes crimes in BiH), he was was imprisoned imprisoned ini a concentration camp and was tortured, also a grenade exploded in his building. He was ready to die.. He couldn’t walk  normally normally any more. more. He wasn’t wasn’t able able to g alone any nyw where, so he he to took his child with him him ever where he went. He cou could ldn’t n’t ev even en go go to the the toil toilet e t wit witho hout ut the the child taking him there. He was was a butch butcher er by trade trade,, a good good man. He asked doctorss for help but they doctor they couldn’t couldn’t help help him, his medical result res ultss were were good good but but he coul couldn’t dn’t wal walkk straig straig t. I have moltlten mo en 77 le lead ad pi piec eces es fo forr him him an andd he re reco cove ve ed. He is now working in a butcher shop on Ilidža. Obvio iou usly the the is isssue of of gre grea at fea fear in a man re re uires great effort,t, which effor which is evide evidenc nced ed by an anoth other er cas case e fr m the practi practice ce of this stravarka:

-There was once once a woman. woman. And an ox wante wanted to kill her, but he didn’t didn’t.. And due due to such such a shoc shockk she she fell fell into a coma. From that day she she always slept slept a little and felll into a coma a little. litt le. It happ happene enedd that that no no matt matter er wher wheree she she was, she would feel a bit bit weak, weak, she she wo would uld then then fall fall to the the floo floor. She would fall unconscious. Here, there are 79 leads that I molten for her  untitill now un now an andd now now th thee con condi ditition on ha hass got gotte tenn better, she only feelss like feel like this this mayb maybee once once a week week.. While While I m lt a couple more mo re she she wil willl reco recove verr comp comple lete tely ly.. Th Ther eree is o ly cure in 7

Illyrian inheritance

For the lead melting ritual, hich is familiar in numerous Balk lka an co cou untr trie iess, bu but als also o Middle East such as Palesti Palestine, ne, Syria yria,, Leba Lebano non, n, Egy Egypt, pt, Irani Irani n anthropo anthropologists logists believe that it stem ste ms from from the Illyria Illyrian n war warrio riors, wh which ich spread it across the Roman empire while serving its arm armies, ies, to all corn corners ers that the powerful, ancient Empire covered. That is why the Turks,  Arrabs, Pers  A rsia ian ns and th the e Jews took it over, wh which ich confirms that we we are dealing witith h an effective an and d efficient ritual for  annu an nulling lling fea fear,r, spellb spellbou ound nd eyes but also ma magic. gic. Curiosity which is among the folk usua usuallllyy conn connected ected with the giftft of gi of divi divinatio tion n and le lea ad melltlting ing is that both technique techniquess are ofte ften n a gift of su supern rna atu tura rall forces to an indi individual vidual.. Nam Namely, ely, know kno wledg ledge e abo about ut lead lead melting, accord according ing to a stravarka, it oftencom often comes es “in a drea dream m”, i.e i.e. the stravarka to be dreams itit.. One of suc such h exa exam mple pless was was t e alr already eady me menti ntioned oned Em Emina ina Hadžihasanović:

-I dreamt that I will die. And y house in the dream is placed

on a high hill. I was looking for someone to say the prayer  Yasin for me, and I couldn’t find anyone. I then placed a blanket next to this bed and I lay down to die. I started uttering Yasin and three mubina (chapters) of Yasin I finish, and I die. When I woke up in the morning, I remembered the dream and what had happened, I then went to an Imam on Vratnik to tell him what had transpired. He said: It is good for you that you dreamt d reamt it if you are going to melt lead. I never did, I said, but I can start. From there I came here, here, there was was a woman there there – she went from from one doctor to the other. She was struck by it, she couldn’t move. She said: I dreamt last night that you will melt lead for me. I smiled and said: I have never molten lead for anyone. She said that I shall to her, now. I said when this is the case then I shall. She entered the house through the stairs on her  knees. She couldn’t bend her leg. There I took a spoon and I started melting lead. When I have finished melting lead for  her for the third time, she suddenly rose up and started walking. She lived for another three-four years and died. And from that day on I melt lead.

Doctors cannot c ure fear  fear 

Stravarka Hadžinca from Potur in Travnik is another one of  the rare people which haven’t received much attention from internet portals and media in general. During an interview with a journalist, Hadžinica revealed some of the secrets of  this ancient technique. -This is no divination, it is useful, but there are people which think otherwise, and I wouldn’t like if you would reveal my identity. I wouldn’t like it because of my family either, you know how it is, she explained. She says that people come from all over the place, from central Bosnia, Zenica and even Sarajevo. Everyone comes with his own story and his hi s own troubles. From workers, up to doctors, politicians and singers. It is a tradition to charge for lead melting. Someone gives some money, someone a present, but for everything to be complete, a reward must be given. That’s why lead cannot be molten by closer relatives which live in the same house. Although it is popular belief that this this ancient exorcist exorcist 8

skill is solely practiced by women, lead can be molten by men, but they say that it is not appropriate for a man to melt lead for a woman, because of the conservative society. The ritual with with lead without a doubt doubt stems from sham shamanism anism which is based on animism. Probably because of its somewhat mysterious power of transformation, to change from solid into the liquid state and reverse, the lead spurred ancient Illyrian shamans to try and change the state of the diseased with the help of lead, through a magical ritual. Besides, stravarke, but also some Imam’s, which practice this method, agree that lead has a lethal power towards humans but also demons. Namely, as a rifle bullet can kill a man so too can lead in a sham shamanistic ritual ritual kill kill i.e. i.e. more precisely trap energy of a spirit and so remove it from the diseased person. In three consecutive lead melting rituals, the figure of lead does actually come out in a form similar to the thing that caused the fear.

-Women come to me and they don’t know that they’re afraid of their husband. husband. I reveal reveal this immedi immediately ately and and I tell her – you are afraid of your husband! Of course, sometimes I find a figurine which shows that the husband is afraid of his wife. To remove the fear it is important to find the cause.

She helps helps on ly to th ose that need need such a help

When talking to other stravarke with which I had the opportunity and pleasure to talk to, I came across an identical opinion. Each of the categorically claim that everything that is shown in the lead can no longer hurt the diseased person.

-Lead melting will always help to the one who is a case for it, i.e. who is full of fear or some other negative energy, and if  his problem cannot be solved by the ritual then he will have no use from it, said Mevlida O. from Velika Kladuša, one of  the stravarka which inherited her knowledge from her mother  in law.

-No one knows how old this custom is. I feel sad because it is dying out, there are no young women which would like to learn it, and and there there are few of of them that that could could – says Hadžinica and she explains the stern predispositions: the one which is experienced in lead melting, gives to the student izun, i.e. permission. The woman needs to be pious, with a covered body and it would be good if she she is educated, especially in an Islamic spirit. She doesn’t have to go to Hajj, but as Hadžinica says, it won’t hurt. Continuing the discussion stravarka Hadžinica said that they brought her a singer which sang in a nearby restaurant.

-He says, I don’t know what is wrong with me, I just want to quarrel?! I thought tha someone must have frightened him. I melt lead for him, and each time a figure of a man shows. I ask – who scared scared you? you? He then told me me everything, everything, that that he accepted a friend in his house so he can spend the night there, but in actuality the man was a crook and he wanted to rob him. The singer kept quiet about this event and kept the fear to himself, but when the problem escalated he came to seek help.

Punishing the spirit which causes fear  fear 

Besides lead melting and „odsjecanje skrate“ stravarke also know other methods of curing fear, such as " uvarivanje strahe“ or knife cutting. This last method is very rare and it is difficult diff icult to find find a stravarka wh which ich practices itit.. Now Now decea deceased sed Fatima Dizdarević, was known for this method during the end of the previous century, she had learned it from her  mother in law. Stravarka takes a knife with a black handle (sheath) and as she touches touches the frightene frightened, d, which which is lying lying on thefl the floor oor or the bed facing the ceiling, she follows the text of the esoteric basma. As in all other variations of curing with the help of  magical formulas in this one too, the stravarka starts by nami body parts, starting from the head:

I’m not cutting cutting you N nor your body, body, but I’m cutting the head of the black fear, I’m cutting its throat, shoulders left and right hand, fingers from the smallest to the largest, I’m opening its chest, cutting the heart and taking out the intestines, cutting its stomach and breaking its spine, cutting both legs, feet and all ten fingers. Be gone you dirty heathen, you will not eat nor sleep here, be gone black fear, far away from N; where the dog doesn’t bark, where the cat doesn’t meow, the rooster doesn’t crow, with my formula and god’s will, huuu!  Afte  Aft er blo low win ing g in into to th the e knifife e, str tra avark rka a repeats th the e movements with the knife from head to toe citing the text of  the formula and repeats it nine times in total. After the last time she repeats it the stravarka throws the knife behind her  back.

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Power of saliva

It is noticeable in shorter or longer exorcist formulas that fear is always chased away from the bones (among the folk it is said when one person scares another “ he struck fear into his bones!”), like this one from Sandžak where the Bosnian stravarka says:

It is evident from the text that fear is seen as a supernatural parasitical being without sexual characteristics i.e. a “black spirit” which has possessed the diseased. At the end of the formula the stravarka calls it contemptuously “dirty heathen”  – dir irty ty mate terr – allllu udin ing g th tha at she has uncovere red d him and beaten him. With imitative movements and words, the stravarka touches the diseased gently with the blade of the knife, and she ritually punishes the spirit because he dared to enter the the hum human an body body and he dared dared to torture torture it.* it.* Personification of fear through the form of a dark spirit is no coincidence, it is based on the belief of all stravarke about the existence of a dark spirit (terror) which enters a human’s head hea d and and it is difficu difficultlt to get get it ou out.t. Similarly, there is “daily “daily fear” and “nightly fear” – if someone someone gets scared scared during the day will be cured of the fear much more easily than the one frightened during the night “since it is the dark terror and it enters the human’s head!*”. Punishing fear is not a rare occurrence in the folk medicine of Bosnia and Herzegovina. In anthological works of Antun Hangi about the life and customs of Bosnian people, the author describes the method of lead melting and mentions that at the end of the ritual the the stravarka stravarka uses uses scissors to “cut” the surface of the water in all directions, alluding with such movements that she is cutting the fear. Another data clearly points to the folk representation of fear as a spirit, namely, nam ely, all all stravarke stravarkehave have som some e rules which they or the diseased perform as a precaution that the fear doesn’t come back, whether it is putting on new clothes, hanging the scissors and knife above the entrance door, not looking back, etc. 10

Be gone, fear, from the bones under the skin, from the skin onto the hair, from the hair into the black sea!  Among th  Am the e Bosnia ian n fo folk lk th the ere are some pro rop phyla lacctiticc processes which serve for annulling the influence of fear. Most frequently it is spitting lightly into one’s own chest. When we’re talking about negative particulars, especially about disease, or if a person is scared of something, there was a custom of lightly loosening the collar of the shirt, in order to separate it from the body, this would enable the saliva to reach the chest, close to the heart. Traditional custom of spitting to the side or in front of oneself, when one wants to chase away evil, is a segment of an identical practice. Namely, in such a case if one notices thrown lead pieces pieces and coal coal pieces on an intersection, remnants of a lead melting ritual intended for a random passerby to walk over, one should spit towards these objects and say: "On whom you have dwelt, on him you should stay, fear!", with the goal of saving oneself from such a supernatural supe rnatural transm transmission. ission. Fear like magic, according to folk belief, can be directed from one person onto another but only during that most recent moment, while it hasn’t overtaken completely the mind of the person. As soon as the first shock has passed, the frightened person, and if he sees another person at a fair  distance can repeat three times the following formula, focusing on his target:

On a worm a worm, on an ant an ant, on a horse a horse, on a cow a cow, and on you my fear, huuu, from God help and from me magical words! Then he spits on his finger (index finger) and wipes it off of a tree or earth, in order to chase the fear and cleanse the body with such a ritual procedure.

*In folk medicine in BiH the practice of using metal, as a useful means of  scaring spirits of disease, is traditional and its origin should be sought in the earliest human history. This skill is based on the belief that anything that can hurt or kill a man, such as lead (bullet) or iron (knife), can also have an identically destructive effect on the demon’s of disease. Ultimately such a notion is understandable if we take into consideration that spirits which attack and possess humans, exist in a similar manner as human’s themselves and are thereby vulnerable. * In Bosnian Bosnian traditi tradition on there there is a day day of of fear – Tue Tuesday, sday, nam namely, ely, it is is believed that the Judgement day will occur on a Tuesday night, and that’s why, allegedly, even when the Imam utters the last daily prayer he hurries the last words out of fear that he won’t be able to complete them on time. In this mythological belief, perhaps lies hidden the answer, of why the best results for eliminating fear through lead melting rituals are achieved on a Tuesday Tue sday.. Similarly, in some beli beliefs efs it is sugg suggested ested that Tuesday Tuesdayis is dedicated to the deceased, “since on that day the deceased are shaving and cutting their hair in the next world” or if clothes are washed on Tuesday “the dirty water is poured into the eyes of the deceased” and similar things, which which correlates with with the previou previouss belief about Tuesda Tuesdayy – day when the humankind will be destroyed. All of the above, without a doubt, has its beginnings in ancient shamanism, the oldest form of  spirituality among people, in whose beginnings rests the belief that supernatural entities and the souls of the dead rule over the world. Shamanism was along with animalism the basis of religion of our Illyrian forefathers from which was born the ritual of lead melting. Ancient shamans developed their own unique methods for detecting spiritual presence from which the most famous was trance, with whose help they blocked the physical body in order to enable the astral body to consciously exits and communicates with the spirits of diseases. Observing individual stravarke while they perform lead melting rituals, it is more than evident that they are true successors of those things which could be combined under one phrase – ancient Bosnian Bosnian (Illyri (Illyrian) an) shaman shamanism. ism. Name Namely, ly, besides the usage of lead in the rituals of detection and overpowering of  the spirits of diseas diseases, es, stravarke used used rhythm rhythmical repetition repetiti on of certain formulas and movem ovements ents of the upper body body left and right right,, consciously or  11

unconsciously, unconsciou sly, bringing themselves themselves into a light l ight half-trance half-trance.. In In that state it was easier for them to harmonize harmonize the frequency of their body wit with h the frequency of the spirit which is located in the diseased person, and in such a manner through repetition of clearly determined exorcist formulas, they can act towards the banishment or removal of the spirit.

Whenn fear attacks th e stomach Whe

In folk medicine in BiH women often heal issues with the stomach, they're called želudarice, and as with fear, like stravarke, they claim that one can „die due to dislocated stomach!“. Most of them resonate that the stomach should be positioned inside the body in line with the bellybutton. Due to some unfavourable occurrences, such as lifting a heavy load, falling from heights, undertaking long dietary trends, sleeping on one’s hands or holding the hands above the head, hea d, in women women aft after er birth or similar things, things, there can be some negative implications on the work and position of the stomach. Sometimes the cause can be a stronger cold, when due to aggressive coughing, the stomach “jumps out” of its place. Symptoms are heartburn, vomiting and loss of  body mass. Influence of shock, stress and generally fear is also a frequent cause for stomach dislocation. When one confirms, through observation, that “fear has attacked the stomach”, one should have a mellow and soft approach towards the diseased. It contains three or more stages which could be divided in the following categories:

Prophylactic approach Natural healing Exercisin Exe rcisin g magic Massage

face due to stomach aches”.

Prophylactic approach

It is believed among the folk that the psyche influences the stomach, i.e. tendency towards nervousness, worrying especially panic. Actually, as we could have concluded by now, any form of mental tension or fear has a direct influence on the human health. For a person which loses its appetite suddenly, eats less or is “yellow in the face” it is believed that it has issues with fear. It is known, also, that irascible irascibl e and frightene frightened d people people –“som –“someon eone e who gets gets scares (strunjiva) easily” easily” – they have have the the most most issues issues with the stomach. It is discretely suggested to such persons to search for a stone “ustavljak” and to place the stone in a glass which they use for drinking water. Namely, as Antun Hangi writes, Bosnian mothers are prone to calming down hysterical children, which cry a lot and refuse to go to sleep, by using the stone ustavljak. They would obtain it easily: they would throw small stones onto a tree outside until one of them, or more, would get stuck on a branch. Such a stone would be taken and placed under the child’s pillow. Stone ustavljak in folk medicine in BiH has calming and relaxing properties, thereby curing (1). For  issues with fear, which affect the stomach, hawthorn tree would be chosen.

Natural healing

 All sto  All tom mach dis ise eases create ted d by consta tan nt exposure to stress and shock, were treated by folk healers (stravarke/želudarice) during the first phase with traditional medicine such as the one when nine nacre leaves are crushed and mixed with one kilogram of honey; the medicine is taken for 40 days (2). Tea out of quince branches was shown show n to be eff effective, ective, itit has avery a very pleasant pleasant taste and nice nice read colour, which according to homeopathic beliefs “stimulates the psyche” just like chamomile tea, whose yellow colour ideally affects those which are “yellow in the 12

Exercisin Exe rcisin g magic

In collective consciousness of Bosnian folk fear is inseparable from heart and stomach issues, which is presented through an identical way of healing. Namely, ritual under the name “uvarivanje strahe” based on the use of  boiled water water and upturning the em empty pot, so that the vacuum sucks in the hot water inside the pot, was used to cure both the stomach and fear. The only difference in rituals is that in case of curing a dislocated stomach the water in the end is spilt and doesn’t come into contact with the diseased, while during neutralisation of fear the diseased uses it to wash his face and wash his hands and legs.

Massage

Light massage with oiled up hands, starting from the left hand going towards the shoulders and descending down the back, between lower ribs and the pelvis, from the back side, a massage of the entire body is performed with the goal of  putting the stomach back in its place. We should note that the massage is performed with worst cases, when neither of  the previous techniques techniques had had any effect. So Som me folk healers use stronger pressure to massage only the lower part of the hand up to the elbow, and then they tie it with a rag and leave it for half an hour.

formss of form of me menta tall but als lso o ce cert rtain physical ailments. Beneficial power pow er of one or more more prayer prayers mixed into the conten contentt of the amule lett or or ta talis ism man, wh whic ich h re laced pag pagan an bajalice (spell) and oath thss, is based on th the e s me principle of directi directing ng wishe wishess or ple plea as fo forr fre free ein ing g th the e body frfrom om the negative inf influence luence of  som so me entit tityy, wh whic ich h fo fou und a hom ome e in the host due to a transgression of a certain ta oo.

* Ma Magical gical role role of stones in various segments segments of magical magicall activity is known to us fromthe from the Neoli Neolithic thic period and is based on the cult of the Grand Mother, the oldest oldest deity in human human history. history. From that that period dat dat the first stone statues and sculptures of all forms forms of of the Grand Mo Mothe the “one which gives life and and prote protects cts it”. Even Even mo most st of the the rituals rituals and and solem solem itityy which were performed in her honour were held in caves, in order to have a closer  contact con tact with this this ancie ancient nt deity, deity, withou withoutt who whom m the beg begin in ing of hum human an civilization  would be unimaginable, in the womb of the arth. * Ac Accor cording ding to stravark stravarke e the dirty dirty water water in which which lead lead was molten and then used for washing, washing, should should be throw thrown n into a stream or river and “as soon as it crosses nine rocks rocks the evil and disease shou should ld break break!”. A verse of an exorcist exo rcist curse curse is know known to us “on “on nine rocks rocks it should should f ll and break”. Nine is also, along along the num numbe berr 40, sym symbo boll of the Gran Grand d Mot Mot er (nine mo months nths of  preg pr egna nanc ncy/4 y/40 0 wee eeks ks), ), an and d its inf influe luenc nce e is litera iterally lly omnipresent in Bosnian, but also all other magical practice in the world.

Namely, according to Islamic mythology wh when en All Allah ah created  Ad  A dam and Eve, he had to pl ce an invisibl invisible e curtain betwe between en them and and the Jinn (dem (demons), ons), so that the mo monstr nstrous ous app ap peara ran nce of the the Jin Jinn n wo woul n’t frfright ighten en them and awa awaken ken shud sh udde ders rs every every day day.. Similarl Similarl , he ma made de it so that peop people le will be more or less less protec protected ted from evil spirit spirits, s, and he ordained them to sleep sleep and and rest durin durin the night, so that the Jinn may have ha ve the fre freed edo om to mov ove. e. That myth created a lot of taboo with which literally all contact with Jinn was avoided, because of th their detrimental iinf influence luence on the hum human an body and psyche. Fromthe most most famili familiar ar taboo taboos among among the Bosnian Bosnian folk the ones tie tied d to sunset ar are mentiioned, whe when n dem demons ons exit frfrom om their hideou hideouts ts and ga gain in pow power, wh which ich will last until sunrise i.i.e. e. dawn. Th That’t’ss why people av ided to go outside in the evenin ing g, to pass by by wa waln lnu ut trees, places whe where re wood is being chop chopped ped,, where where dirt dirtyy ater is being thrown thrown,, etc. If it happe happens ns tha thatt an ind individu ividu l acciden accidentall tallyy or on purpo purpose se dis isre reg gards so some of the the num rous taboos, he can becom become ea target of the dem demon onss and and ris posse possession ssion i.i.e. e. entrance of the Jinn in the human body. The mo most st obviou obviouss sym symptom ptom of  pres pr esen ence ce of an an evil evil spir spiritit insi insi e a man is the appea appearance rance of  ine in expliliccable fe fea ar. Namely ly,, sudde ddenly nly the person start startss feeli feeling ng a more more intensive intensive restlessn restlessnes ess and fri fright ght from night, closed space, certain animals, food, etc.

Jinn cause fear fear and bloc kades Talisman’s Ta lisman’s used against against fear 

Util tilization ization of amulets amulets and and talismans talismans in curin traumatic con co nditio ition ns is per perh haps one one of the most fasc fascin in titing ng segm segments ents in folk medicine medicine in BiH. BiH. Since Since the old old days, days, the am amulet uletss were broug bro ught ht to the lev level el of of almos almostt unive universa rsall pana pana ea in curing all 13

Witith h th the e develo lop pment an and spread of writing, the cogn cognitition ion thatt vow tha vows and and cu curse rses, s, if writt writt n down on paper, take on thei their r  material form an and d exist exist longe longer, and with that last longer as well, unlike uttered formulas wh whose ose eff effect ect is imm immediate ediate but

disperses quickly. Although it has been recorded that our  Bogomil forefathers used certain holly texts when creating amulets used for curing and protection, only with the beginning of the Ottoman occupation and advent of Islam did this practice practice see see an expan expansion sion in BiH.  As fa  As farr as we can comprehend fr fro om pre rett ttyy modest lilite tera ratu turre and data, the Ottomans were under direct influence of  Persian-Arabic magical beliefs, combined with certain Islamic teachings. But, what is especially interesting is that the Ottom Ottomans ans are asa as a Mongolian Mongolian people known known for  shamanistic sham anistic practices and retention retention of num numerous erous animalist animalistic ic beliefs. This is why Turkish magic abounds in various syncretic elements and this peculiarity is especially visible in the form of the talism talismans. ans. While While Arabic-Persian tali talism smans ans follow a standard form of construction, according to which the amulet possesses a holly text and magical square (vefk), with Turkish talismans the form is based on what I would call “shamanistic diagrams” i.e. they abound with graphical representations of spiritual beings through one or more lines.  Accordin  Ac ing g to magic ica al prin inccip iple less th the e Jin inn n, main culp lpri rits ts of all mental diseases, can succumb to the will of an individual with the help of ancient seals and invocations. Controlling those negative spiritual strengths the wizard can consciously inflict great evil on an individual or even a group of people. When he wants to block a person i.e. make him unsuccessful in certain or all segments of life, the magi ritually rit ually directs one or more more Jinn towards towards him, him, they wil willl possess him and with their destructive influence they will awaken inside of him various phobias from which he will be completely blocked: unsure of himself, scared, prone to  jitt  ji tte ers rs,, la lacck confifid dence and hyste terric ica al.  Alle  All egedly ly,, witith h very decis isiv ive e magic ica al gestu turres fe fea ar can be “awoken” in any human. Individual Bosnian stravarke, such as deceased Fatima Dizdarević, explain how one can cause phobia from graves and the dead, namely, it is enough to discretely throw some dirt from a grave onto someone, without them noticing it. But, similarly if someone is scared of  the above mentioned then it is recommended for them to look at their own reflection in the water which was used to bathe the deceased person.

 All spir  All irititu ual auth tho orititie iess in BiH are of th the e opin inio ion n th tha at fe fea ar can be placed on someone with the help of various forms of  divinations, among which the most famous techniques are those of directing an evil spirit through spells. Specifically, we’re talking about numerous phobias and the most frequent of all is the sud sudde den n fear fear of of the dark dark– – ach achluop luopho hobia bia – an and d this this issue is usually solved by writing the following talisman (1) which the diseased carries with him at all times, until the uneasy feeling subsides.

Witith h the help help of magical magical rituals rituals one can, allegedly, influence influence a person in such a way that he/she will start to feel an inexplicable fear towards a certain individual or it can happen that a man is scared of a wom woman an or vice versa – sexop sexophob hobia. ia. In that case a Bosnian Imam creates the following talisman, which the diseased will, like in the first example, carry with him at all times.

It is evident that the craze for amulets from Imam’s did not stop in the 21st century and every so often we can read in the printed media or internet portals that some famous persons, especially from the show business, visited one of  numerous Imam’s, seeking help for their issues. Besides the mentioned famous persons, regular people also visit these spiritual healers, trying to get a positive resolution to an unpleasant situation in which they find themselves in. When we’re talking about curing fear then the inscriptions for  passing exams are most sought after, when one wants to neutralise jitters and blockages.

*(Babilonsko oko, H.M.Čajlaković) 14

LIJEČENJE STRAH U NARODNOJ MEDICINI BiH

RAIF ESM ROVIĆ

Prema definici definiciji ji strah se opisuj opisuj kao intezivan i neugodan n eg eg at ativn i osjećaj koj i čovj ek ek doživljava kad vidi ili očekuje opa sn snost, bi bila on on a realna ilili nerealna. To je urođena, genetski   programirana reakcija na prijeteći ili bolan podražaj. Strah je  primarna emocija, kao i sreća, tuga, iznenađenje, ljutnja i gađenje,  što znači da se u različitim kulturama izražava na isti ili sličan n ač ačin, od odnosn o da iz iz ra ra ža žava nj nj e straha nije naučeno. Strah nije nefunkcionalan, on poput boli, iji je cilj zaštititi tijelo od daljnjih oštećenja, svojom intezivnom neugodom i isključivanjem svih drugih stvari stvari koncentrira koncentrira tijelo tijelo na obranu od onoga što izaziva strah, postavlja sistem u stanje spremnosti i potiče na pažljivo motrenje onoga od čega prijeti opasnost.  (Wikipedia)

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UVOD

tradicionalno tradicionalno guši guši svaka svaka želj želj za različitošću ili individualizmom.

Proučavajuć jući etnološ lošku građu sa prijelaza d vetnaestog u dvadeseto stoljeće vrlo je lako zaključiti kako su ljudi u nedo nedosta statku tku medicin edicinsk skih ih i nauč naučnih nih spoz spozna naja ja bolest dijelili na dvije vrste– vrste – fizičke i duševn duševne. e. Najraširen Najraširenijiijim m uzročnikom boles lesti, ti, zb zbog kojeg jeg je najviš jviše e i po pomrlo rlo ljud ljudi, bosanski narod je vidio u destruktivno destruktivnom m uticaju uticaju zlih očiju. Odma Odmah iza toga je dolazio strah. Upravo iz tog razloga u slučaju pojave bilo kakv kakve e bole bolesti sti prvo prvo bi se se vršio vršio obre obred d sa sa gaše gašen njem ugljena ugljena u vodi, vodi, pro protiv tiv zlih zlih očiju očiju,, ili izvodio izvodio ritual ritual salije salijeva va ja olova/strahe, zbo zbog su sumnje u pojavu javu stra straha. Uko Ukolik liko o se se niti niti jedna metoda ne bi pokazala uspješnom tražila bi se neka ruga rješenja poput poput ljekovitog ljekovitog bilja, mehle mehlem ma, hod hodžinih žinih moliitvi i ham hamajlija, ajlija, etc. tc. Vrlo Vrlo često sto, tek tek na kraju raju,, za za pomoć se ob aćalo nekom liječniku, liječniku, ali ali samo samo ako ako bi bi se on nalaz nalazio io relativ relativno blizu kuće tog bole bolesn snika ika.. Potreb Potreba a da se pom pomoć oć prvo prvo traži u magijskorelig religijijsskom domenu prod rodukt je je arha rhaičn ičnog vjerovanja po kojem kojem se boles bolestt zapra zapravo vo smatra smatrala la bož božijom ijom voljom ljom ili ili kaznom, kaznom, ili  posljedicom agresije zlih duhova, koji bi svojim zaposjedanjem ljudskog tijela izazivali velike bolove i druge tegobe.

Zbog Zbog toga toga uvijek uvijek i kažem kažem da je pomalo pomalo ironično ironično da iz najlje jljep pšeg perio rioda lju ljudskog života, kao što je djetinjstvo, djetinjstvo, ponesemo najviše trauma, k mpleksa i frustracija, frustracija, posebno posebno od strane roditelja, sa kojima se onda onda borimo borimo cio život. I prije rije,, ka kao i sa sada, na najve jveći pro pro lem u prekidanju prekidanju tog začaranog kruga igra površnost i skoro ikakva volja volja za promjenama. promjenama. Problem svakog društva je neshvatlj eshvatljiva iva potreba konstantnog konstantnog nam nametanja etanja sa kojim kojim se mlado ljudsko ljudsko biće susreće od doslo doslovn vno o prv prvog og dana dana;; name ame u nam religi religiju, ju, način ponašanja, ponašanja, oblačenja, komuniciranja, ra mišljanja.. išljanja.... Naravno Naravno da trebaju da postoje određene životne i svakodnevne norme pona ponaša šanja nja i reda, reda, kak kako o bi bi mo mogli živjeti živjeti jedni pored drugih, ali isto isto tako tako mora postoja stojatiti slo slob b da izbora, jer bez toga čovjek nije čovjek nego obični robot.. Mišljenja Mišljenja sam da upravo u tom nametan tanju stra trah ima ima svoje startno mjesto.

Strah od zlih duhova, božije kazne, zlih očiju ili psihičkog psihičkog šoka nij nije e sam samo odraz odraz neprosvjeće neprosvjećenosti nosti jednog vremena vremena već i njegove surovosti. Koliko je strah ukorijenjen u kolektivnoj svijesti svijesti ovog ovog narod naroda a mož možda da je najb najbolje olje pred predo očiti kratkim sažetkom istorije Bosne i bosanskog naroda, koji je još od antičk antičkih, ih, ilirskih ilirskih vre vrem mena, ena, bio bio kon konsta stantn ntno o izlo izlo en povijesnim previran previranjim jima, a, ratovim ratovima a i okup okupac acijam ijama a od stra stra e većih država, te je u sklad skladu u sa tim vrlo lako lako zaključiti zaključiti zašto je on akumuliran u tolikoj mjeri. To je u konačnici s tvorilo psihološki dojam da postoji strah od straha, oji je intenzivniji intenzivniji od onog normalnog. Naime, aime, kak kako o to tvrdi tvrdi mod modern erna a psiho psiholog logija ija čov čov jek  jek se rađ rađa samo samo sa sa dva dva straha straha– – od gladi gladi i buke, buke, dok sve one druge fobije najčešć najčešće e stičemo stičemo u djetinjstvu djetinjstvu i sa njima se borimo skoro cio život. Strah od gladi i strah od buke usko su povezani sa nagonom za preživljavanje, i oni se kroz odrastanje nadopunjuju sa nekim novim insti ktivnim strahov strahovim ima a čija čija je prim primarn arna a funk funkcija cija održ održav ava a je života. No, No, strah osim te pozitivne, egzistencijalne svrhe ima i svoju negativnu negativnu stranu, stranu, kada kada djeluje sasvim sasvim suprot suprotno odnosno protiv protiv sam samog čovje čovjeka ka,, ugr ugrož oža avajuć vajućii tako tako dire dire tno njegov život. Krug straha počinje u djetinjstvu

U narodu narodu se vjeruje da su žrtve samog samog strah mnogo više djeca djeca nego nego odra odrasli sli ljudi, ljudi, prve prvens nstve tveno no zbo zbog njihove tjelesne tjelesne i psihič ihičkke ra ranjiv jivosti. Ve Već vij vije ekovima ima u konzerv tivnom tivnom društvu, kakv kakvo o je uosta uostalom lom i bosa bosans nsko ko,, djeca djeca se vasp vaspiiitaju itaju strahom, strahom, odnosn odnosno o nad nad njima se vršila vršila određe određena na psihič psihička tortura tortura kako bi se ona ona doslo doslovno vno program programirala irala da da se se pon ponaš ašaju prema licemjernim mjerilima patrijarhalnog društva kojem se 16

Na osnovu svega do sada n pisanog stiče se racionalan zaključak kako je za bolje ra umij umijevanje evanje samog samog pojma straha i njegovo njegovog g uticaja na aš život, ali i svakog svakog pojedinca, pojedinca, potre trebno posvetiti titi što više iše p žnje proučavanju ovog fen fenomena lju ljudskog bića, a n jbolje polazište takvog istraživanja uvijek se krije u arodnoj arodnoj medicini, koja je za razliku od oficijalne, pu puno fle sibilnija i širih pogled pogleda, a, te na  jed  jedan suptila tilan n način zadire ire u samu samu intimu intimu svakog pojedinca. Kad se strah s veže za smrt

Neka ekad se mislilo islilo da će se čovjek razboljeti ukoliko neoček neočekivan ivano o pred pred njega njega iskoči neka životinja životinja iz grma grma ili ili ga nešto drugo iznenadi na dru ačiji ačiji način. način. Posljedice Posljedice jednog jednog takvog šoka imaju jed jednako poguban učinak kako za psihu tako i samo samo fizičko fizičko tijelo. Kro Kro neka empiri empirijska, jska, ali i magijska isk iskustva tva, bosanski na narod je oduvijek duvijek smatr smatrao ao da se usljed usljed uticaja velikog šoka ili straha ljudsko ljudsko tijelo tijelo doslovno smanji, smanji, ili bolje bolje rečen rečeno, o, - zgrči, zgrči, što je svakako poznato i mnogim mnogim drugim drugim kulturam kulturama svijeta, svijeta, gdj gdje su se takvi neprirodni neprirodni defor deform miteti rješa rješava valili masa masažo žo , čiji čiji je osnovni osnovni cilj cilj da opusti opusti tijelo tijelo i vra vrati ga ga u njeg jegov no normalni oblik.

No, No, posljedice šoka imaju daleko kompleksnij kompleksniji uticaj na ljudsko tijelo i um, što se po mišljenju naroda,, najbolje očituje u tvrd tvrdnji da da se usre sred naglog log stra strah ha mogu ogu po jeriti pojedini pojedini organ organii u tijelu, popu poputt srca i želuc želuca. a. Oba Oba orga orga a sklona su da u tom tom naglom lom tjele tjelessnom grču rču, ka kada čo čovjek jek d slovno izgubi dah, promjene svoj položaj i samim time dodatno zakomplici zakompliciraju raju bolesnikovo bolesnikovo stanje. Na Na osnov osnov takvog uvjer uvjeren enja ja u naro narodn dno oj me medicini dicini kreira kreiran ni su ma ijski ijski obredi obredi vraća vraćanja nja u prvob prvobitno itno stanje stanje popu poputt salivan salivanja ja ol ollova i salivanja strune, o čemu će kasnije biti više riječi. Usljed sljed intez intezivn ivnog og stresa stresa odn odnos osno no veliko velikog g str ha kod čovjeka dolazi do rapidnog gubitka tjelesne tekućine ustima, sline, sline, pa se se od davnin davnina a uplaše uplašeno nom m nudila nudila čaša vo e "da dođe do sebe". Osjećaj straha je toliko jaka emocija koja trenutn trenutno o oduzima oduzima tijelu tijelu veliku količinu količinu energij energije e -hipogli kem kemija- zbog zbog čega čega je potrebno potrebno hitno reag reagirati irati kako kako bi se ona povratila naza nazad. d. Na Na tem temelju te spoz spozna naje je usta ustaljena ljena pra sa među bosanskim narodom je da se uplašenoj ili pot puno malaksaloj osobi daje zašećerena čaša čaša vode. Općepoznato Općepoznato  je kako hlad ladna voda ima ima blag lagotvo tvoran učina inak na osobu u šoku ako je se poprska ili umije, pošto sama hladnoća dovodi dovodi do kratkotrajnog i učinkovit učinkovitog og šoka, šoka, ali ovaj put onog onog pozitivnog. Privla ivlaččenje pažnje praktikuje se i u drugimsit imsituacijama uacijama,, na primjer, primjer, u cilju smirivanja smirivanja dječijeg dječijeg plača, plača, koji koji j e najčešće uzrokovan strahom od nekog ili nečeg, a što se generacijski generacijski preno prenosilo silo sa sa majk majke e na na kće kćerku rku.. Naim Naime, e, naš naše e nene su uplaše lašen nom i upla uplakkanom djete jetetu tu zn znale uz po povllačenje prstima vrh vrha nosa, sa, kako bi se se tom tom gesto stom priv rivukla p žnja, i ispuštanjem ispuštanjemvisokog visokog tona koji najviše najviše podsje podsje a na oglaša oglašava vanje nje miša (ccccc (cccccc...), c...), tako što bi stisn stisnule usne i uvlačeči zrak u usta proizvodile zvuk slova C,, privući pažnju pažnju i smiriti onaj najintenzivniji nagon za plakanje histeriziranjem histeriziranjem. Time bi kod djeteta djeteta dolazilo dolazilo do postepenog smirivanja.* Stra trah prem rema kaziva ivanju naroda ima ima tolik toliko o des ruktivan uticaj na samog čovjeka da mu može izazvati čak i smrt. smrt. Pojedine Pojedine stravarke stravarke po po Bosn Bosnii tvrde: „ da se u određ određen enii situacijama stra trah može“ sv svezati“ ti“ bo boles lesniku iku za smrt“ rt“ – od osno, od njega čovjek doist doista a i umre, umre, te se takvim osoba osobam ma ne može pomoći. O tome je pisao još u vrijeme austro-ugarske okupacije BiH i dokto oktorr Le Leopo opold Gluck luck („Prilo („Prilog g narod rodnom ljek ljek rstvu rstvu Bosne i Herceg ercegov ovine ine“), “), gdje gdje on on na sam samompoče početku tku s oje studije o folklo folklorn rno om poim oimanju nju stra strah ha ko kod bo bosan sansko skog naroda navodi: „Istina je, da nenadani i nagli duševni potresi, koji se obično označavaju označavaju užasom užasom i stravo stravom, m, suviše suviše u rje rjegji gjim prilikama, tako tako zvan zvanim im shok shokom om,, t.j t.j.. nap napra rasn snom om klen klenut utii živaca u glavnij glavnijim im org organi anima, ma, nar naroči očito to u srcu srcu,, može može i smrt nastupiti. Ma da se je to i rijetko kad utvrdilo, opet je to narod primjetio, samo što je to u duhu narodnjeg ljekarstva p stalo svagdašnjom pojavom"

smatra * Mada se plač djece u prvim mjes cima, ali i godinama života, ne smatra lošim lošim pošt poštoo prip pripom omaž ažee razvi razvijanju j anju pluća, nije se dozvoljavalo duže plakanje muške djece zbog straha od pojave bruha (hernia) ili klinčića (hidrokela).

Mjerenjem Mjerenjem protiv straha

Strah trah od odnosno sno up uplaše lašen nost ost mogu uzrokova uzrokovatiti mnogi nogi čim čimbenici benici pop poput lave laveža ža psa, sa, ud udara gro a, požara, požara, vode, vode, loših vijesti vijesti i drugog. Vrlo često upravo je on glavni krivac krivac za mnoge mnoge životne poteško poteškoće će i neuspjeh neuspjehe jer čini čovjeka nesigurnim nesigurnim i sklon lonim povlač lačenju, ju, po podcjen jenjiivanju ivanju samog samog sebe. Uplaši li se, naprimjer, na primjer, beba od nekog nekog ili nečeg u prvim prvim mjesecima života to često može biti od lavnih lavnih razloga razloga zbog čega neko dije dijete te tešk teško o nap napravi ravi prv prve e kor kor ke ili ili općenito općenito prohoda. prohoda. Uplašeno plašenost st se može može pojaviti pojaviti bilo kada i bilo gdje, no ipak postoje toje spe specifičn ifične e situ situa acijek ije kada smo mu direktno direktno izloženi, izloženi, kao u slučaju slučaju neke opasn opasnosti ostii. Osjeća li se čovjek preko dana dana kao mamuran a navečer pati od lošeg spavanja, spavanja, razdražljiv  je,  je, sklon lon depresiji iji i tje tjeskobi, nda se obično misli da je žrtva žrtva pretrpljenog šoka. Postoje i eki alarmantni alarmantni znaci znaci da je strah u pretjeranoj mjeri prisutan u čovjeku a to su noćne more. Stravarke Stravarke otkrivaju da ukolik ukolik neka osoba sanja konja ili ili neku neku drugu drugu životinju životinju da nasr nasr e na njega, siguran je znak velik velikog og strah traha ko koji u sve sve već već m intezitetu intezitetu obuzima obuzima tijelo tijelo i um. um. Zanimljivo je navesti kako se u Latinskoj Americi Americi strah naziva naziva susto, susto, što se doslovn doslovno prevodi kao "gubitak "gubitak duha" i prema mišljenju tomošnjih curanderosa (iscjelitelja), susto je bolest uzrokovana jednim ili iše traumatskih traumatskih iskustava. Simp imptom tomi uk uklju ljučuju nemir, ir, le letargiju, depresiju, depresiju, nesanicu nesanicu i razdražljivost. razdražljivost. Svak Svakii od njih se slaže da je to jako loše stanje za čovjekov duh. Posebno z brinjavajuće brinjavajuće je ako preplašena osoba budi se se umorna rna, ima ima teške noge i često osjeća gubita itak te tekućine ine u tije tijelu lu,, na nar čito u ustima ustima.. Bosa Bosans nske ke strava stravarke rke su mno o više u prošlosti nego nego li u današnje vrijeme prakticirale jednu interesantnu interesantnu metodu metodu anuliranja učinaka straha iz olesnika koristeći se mjerenjem

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dužine ine tijela tijela uplaš lašene osob sobe. Za Za nju posto stoji nekoliko naziva poput „odsjecanje krajčice“, „urezivanje krajčiice“, „mjerenje ili jednos jednostavn tavnije ije „mjerenje od straha“. skrate“ ili Procedura provjere da li je bolesnikovo tijelo zgrčeno od straha nekada se izvodila na sljedeći način: olesnik leži na zem zemlji ili pod podu okr okre enut licem licem prem rema do dolje ra raši enih ruku i nogu nogu.. Stra Strava varka rka uzim uzima a jedno jedno zrno zrno ječm ječma i pažljivo ga prepo prepolovi lovi na na četiri četiri približno približno jedna jednaka ka dijela. dijela. O e minijaturne inijaturne komadiće stavlja bolesniku pod dlanove obje ruke te ispod lijeve i desne noge. Kako je uočljivo u ovom rim rimjeru ona slijedi drevn revno o magijsko jsko pravil ravilo o da se uvijek p činje i završava sa desnom desnomstranom, stranom, koja se smatr smatr pozitivnom pozitivnom i božijom*, božijom*, odnosno odnosno prvi komadić komadić zrna stavi s pod desni dlan, drugi pod lijevu nogu, treći ispod lijevog dlana a četvrti pod desnu nogu. Kada Kada završi završi sa prvim prvim dijelom rituala stravark stravark prelazi na mjeren jerenje du dužine žine bole bolesn snika ika tako tako što što će će s vun vune enom niti niti dijagon dijagonaln alno o mjeriti mjeriti od des desne ne ruke, ruke, vrha vrha sredn srednjeg prsta, do lijevog stopala, tojest vrha palca. Pri tome se nit zategne, zategne, kako bi se precizno odredila odredila dužina. Onda Onda se početak početak niti koji koji je bio na na vrhu vrhu sredn srednjeg jeg prsta prsta stavi stavi na lije u ruku, također  na vrh sredn srednjeg jeg prsta prsta a onaj onaj koji koji je bio bio na na lije oj nozi na desnu desnu nogu nogu– – palac. Nit se ponovo ponovo zategne, zategne, kao u prvom sluč lučaju. ju. Is Ispostav tavili ili se se da postoji toji i minim inima alna lna razlika razlika između između prvo prvog g i drug drugog og mjeren jerenja ja (mjer (mjere) e) stra strava varka rka donosi finalnu finalnu dijagnozu dijagnozu– – bolesnik bolesnik je obolio usred ve velikog likog traha! No, No, utvrd tvrdii lili se se pak da su obje mjere jere iste iste dužine ine objavljuje se kako bolesnik pati od neke druge tegobe. U trećoj i finalnoj finalnoj fazi rituala, koja koja je uslovljen uslovljena ispravnom dijagnozom, ako je bolesnik obuzet strahom i tijelo tijelo mu se zgrčilo odnosno odnosno smanjilo smanjilo zbog toga, stravarka izreže izreže vunenu nit s makazama ili nožem na devet jednakih ijelova i kasnije kasnije ih odn odnos osii baciti baciti na centa centarr njoj njoj najbliž najbližeg eg rask raskririžja. Nakon što se upla uplaše šeni ni pod podign igne e paž pažljivo ljivo sa sa pod poda, a, strava strava ka uzima metl metlu u i istim istimred redom kako je postav tavljala ljala dijelo ijelovve ječ ječ enog zrna pom pomete ih u smjeru smjeru četiri četiri strane strane svijeta svijeta,, pri tome ponavljajući ponavljajući kratku kratku egzo egzorc rcistič ističku ku form formulu: ulu: „Bjež „Bježii strav strava a, u ost će te krava!“. Iza toga izvuče četiri slamke iz metle i njih isto baci  jed  jednu po jed jednu u smjer jeru četir tiri stra trane svije ijeta slijedeći sunčevu putanju ( u smjeru kazaljke na satu),, kako bi i tom ritu ritualno lnom gesto stom utica ticala na ozdrav ravljen ljenje bol snika. On dok napušta stra travarkin rkinu u kuću mora se stro trogo pri ržavati pravila da se na putu putu do svog svog dom doma a ne okreće nazad, zbog vjerovanja da u suprotnom duh bolesti može tu gestu protumačiti znakom slabosti i vratiti se nazad u tijelo bolesnika.

* Svi Svi magi magijs jski ki obli oblici ci lije liječe čenj njaa u bos bosaanskoj narodnoj medicini baziraju se na borb borbii prot protiv iv sna snaga ga „li „lije jeve ve stra strane ne““ – lih duhovni bića, uzročnika bolesti i nesreće nesreće – te se kroz kroz ritualne ritualne geste geste i postupke potencira dominacija „desne strane“ na kojoj prema mitološkom vjerovanju vjerovanju borave meleci i druge čiste i pozitivne sile.

Uticaj straha na živce i crij va

U ljudskom tije ijelu strah se manifestira na dva načina načina – kroz crije crijevva i živ živce ce.. Ka Kako je zab zabilj žio doktor Leopold Gluck prvi oblik oblik javlja javlja se prve prvens nstve tveno no k d djece u vidu nekontrolisanog nekontrolisanog trzanja tijela tijela u vremenu vremenu dok pavaju, pavaju, što se deklarira blažim oblikom oblikom,, te u pojavi pojavi epilep epilepsij sij , što je svakako svakako teži oblik oboljenja. Kod odraslih strah se manif manifestuj estuje e kao akutni umobo umoboll ili ili žestoka glavobolj glavobolja a, slabost u udovima, udovima, naročito drhtav tavica ica u nogama i ta tamni krugovi rugovi oko očiju. Isto tako i česte noćne noćne more more su takođe takođe popratni simptomi straha. straha. Kada je strah akumulira iran u crijevima rijevima onda onda bolesnik bolesnik pati od kronič kronično nog g pro proljeva, ljeva, uslje usljed d koj kojeg mu tijel tijelo o onemoća onemoća i izgubi snagu. U prilo rilog g tom tome, jo još i d nas se smatr smatra a da odrasli ljudi ljudi koji od od masne hran rane dobiju iju proljev roljev ili ili općenito općenito pate od onog onog što se u klasičnoj medicin icinii kl sificira sificira nazivom nazivomiritabilna iritabilna crijeva u djetinj injstvu su bili podvrgnuti dvrgnuti fizičkom fizičkom ili ili psihičkom zlostavljanju usljed čega im e pojavio veliki strah. U slučaju da je strah izazvao epilepsij epilepsiju u narodna medici medicina na sugerira da se bolesno dijete u vrijeme vrijeme epilepti epileptičkog čkog napada ne smije se niti hr hraniti ni niti do irivati, irivati, sve dok grčevi traju, traju, a pod pod nos nos mu mu se mora ora staviti staviti krpa zamočena u ocat, u namjeri da oštar miris ublaži trenutne poteškoće u kojima kojima se nalazi. Onda kada grčevi po postan tanu slabijeg inteziteta, inteziteta, majka djetetu obriš riše slin linu sa usta, ta, te mu stavlja avlja obloge odnosno lanenu krpu umočen umočenu u u ocat ocat na glavu (čelo) (čelo) i pupak*.Tek onda kada

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grče grčevi vi potp potpun uno o pre presta stanu nu,, nako nakon n nek nekog og vrem vrem na, majka smije podojiti podojiti dijete.  Ak  Ako je stra trah (boles lest) zahvatio tio crije ijeva, prije je sunčeva izlaska, prep prepor oruč učuje uje se se nabr nabrati ati neko nekoliko liko gran grančic čica a sed sedefila efila (Ruta grave graveole olens ns), ), stucati stucati je, pom pomiješa iješatiti sa malo malo vode, pa tu mješavinu ješavinu procijediti procijediti kroz gazu. gazu. U procjeđe procjeđen n tekućinu tekućinu doda se po pola pola kaš kašikice ikice meda eda i šeć šećera era te se se na na k aju ta smjesa ostav ostavii negd negdje je na napolju polju –„ na Suncu ncu i zraku zraku““ – 24 sata. Ovaj lijek se se bole bolesn snom omdjetet djetetu u daj daje tri dana dana uzas uzasto topno u zoru, odnosno sat vre vrem mena prije rije izla izlask ska a Sunca. ca. O raslim se, pak, ovaj ovaj je lijek daje daje duž dužii period, period, običn obično o oko oko dev dev t dana, dana, ili ili samo samo voda u koju je potopljeno istucano lišće biljke Veronica officinalis.

Osimklasičnog simp imptom toma napetosti, umora, bljedila u licu i naglog trzanja u snu, osoba ojoj se "pomjeril "pomjerilo o srce" često gubi dah i nešto je probada grudima. grudima. Jedini Jedini lijek lijek tome tome sta stanju je, je, pre prem ma tvrd tvrdn nji stra stravv rki, ritual salivanja salivanja olova, olova, čija efikasn efikasnos ostt u ovom ovom sluča slučaju ju oč očito ito se bazira na ideji da će prepla preplaše šena na oso osoba ba,, nad kojo kojo se izvodi ritual, ritual, doživjeti novi šok od jak jakog zvuka koje proi roi vodi rastopljeno olovo u dodiru dodiru sa hladnom vodom. U toku toku tog kratko kratkotra trajno jnog g stre stre a, tokompo tokom pona navljanja vljanja tri puta izlijevanja rastopljenog olova u posudu sa vodom, vodom, srce će se postep tepeno vr vratiti titi na na sv svoje mjesto. Materijalni aterijalni dokaz dokaz tome stravark stravarke e prona pronalaz laze e u sam samo obliku obliku olova koje mora mora imati oblik duguljaste suze, što se naz naziva iva-- srce. srce.

Listovi ove biljke u prošlosti davani su kao pr ofilaktičko sreds sredstvo tvo,, u vidu vidu amule amuleta, ta, trudn trudnicam icama, rodilja rodilja a i djeci, djeci, da ih nose nose na grudim grudima a kak kako o bi bi bili zaštićen zaštićenii od utic uticaja straha. U Visoko isokom m ali i dru drug gim okoln kolnim im mjest jestim ima a, Ve Veronica ronica officinalis ili ili stravna trava stavlj stavlja ala bi se se u metaln talnu u pos du sa izvorsk izvorskom omvodo vodom m, koja bi bi se pok poklop lopljena ljena drž la na šporetu sve sve do dok vo voda ne ne pro provvrije rije. Čim se to desi, stra stravarka držeći u  jed  jednoj ruci lav lavor ili ili tep tepsiju iju izn iznad boles lesniko ikove lave, ali tako da nem nema a fizičkog dod dodira, ira, u nju izlije izlije proključal proključallu vodu iz posude posude a onda onda okrene okrene naopako naopako tu posudu posudu n sredini tepsije. Ukolik koliko o va vakuu kuum povuče vuče vod vodu isp ispod posud sude -"upije vodu"vodu"bolesnik će se osloboditi posljedica straha. I entičan postupak se ponovi još dva puta. Vodom se a kraju bolesn bolesnik ik umije umije po licu, licu, obrišu mu se ruke ruke i noge a ostatak, ostatak, zajedno sa biljkom, izlije na raskršće. Za liječen liječenje je sim simpto ptom ma stra straha ha bosa bosans nske ke strav stravarke često prepo preporuč ručuju uju i ovu ovu čajn čajnu u mješ mješav avinu inu:: po prsto prstoh hvat Mentha puleg pulegium ium i Veron Veronica ica officina officinalis lis se prelije prelije sa sa d a decilitra decilitra vode i osta ostavi vi po pola sa sata po poklop klopljen ljeno. Ča Čaj se pije pije zas zaslllađen s medom tri puta na dan. Ljekovita moć olova

Za olovo se u bosanskom narodu vjeruje da osjeduje profilaktička svojstva čemu svjedoči i običaj a čim se čuje neka loša vijest, posebno o bolesti ili nesreći,, kaže se: "olovo Najpo jpozna znatija specifičn ifičnost olova, zbog koje u šejtanove uši!". Na  je uostalo talom m i neizo izostav tavni rek rekvizit izit u lije liječčenju straha, jeste ona da absorbira negativnu energiju u sebe. U folk folk me medicin icinii BiH BiH primje rimjeta tan n je je utic utica aj hom homeopatije te psihološko psihološkog g uvjeren uvjerenja ja kako se se šok može može liječiti novim novim šoko šokom m. Na Naime ime, ka kada se neki pojed jedinac inac,, a po ebno ebno dijete,  jak  jako uplaš laši uslje ljed neočekiva ivanog i krajnje jnje negativnog iznena iznenađe đenja nja,, da ga doslov doslovno no prepla preplavi vi jeza jeza i t nci po stomaku i grudima grudima,, preplaše preplašena na osoba osoba na tren izgub izgubii dah i onda se može desiti, prema mišljenju stravarki, da se srce pom pomjeri "iskoči"- nekoliko nekoliko milim ilimetara ili centimetara centimetara n lijevu lijevu ili ili desnu desnu stranu. 19

Nakon akonšto što je tako tako pod podvrg vrgnu nutt egzorcističkom egzorcističkom obredu sa olovo lovom m u vodu se bace i tri tri vruća ugljena čiji čiji zvuci pištanja treba treba da imaju imaju um umirujući irujući efek efekat na bolesnika, bolesnika, pošto taj prigušeni ton sam po sebi si bolizir bolizira a gašenje odnosno smirivanja. Vodom se nakon svega poduzetog bolesnik umije i malo je otpije, čime je liječen liječenje je završeno. završeno. Nekada je egzistiralo pravilo da se mjerenje jerenje od straha straha izvede prije samog salivanja olova, ako bi se na taj način u potp potpu unosti elimin liminis isao ao svaki vaki uticaj straha. Stravarke misle da strah može čovjeku ući u krv i kosti i "tada ga je teško istjerati istjerati iz iz insana insana", ", pa se mor mora biti uporan uporan i domišl domišljat jat u liječenju. * Bitno je za dokumentirati kako se upravo navedena mjesta na tijelu u bosa bosansk nskom om okul okultizm t izmuu smatr smatraju aju dvje dvjema kardinalnim tačkama preko koje je svaki svaki čovjek čovjek povezan povezan sa spiri spiritua tualni lni svijetom.

Primjeri liječenja straha

Borba rba sa sa stra strah hom nije jed jednosta stavna vna i če često sto izi iziiskuje puno strpljenja. Tome najbolje svjedoče stravarke čija su radna iskustva iskustva prep prepun una a različitih različitih slučaje slučajeva va.. Stravar Stravar a Emina Emina Hadžih adžiha asano sanović vić jedne jedne prilike prilike je ispriča ispričala la nov noviinaru nekog sarajevskog magazina sljedeće: - Ja sam sam lila lila (salivala (salivala strahu) strahu) čovjeku čovjeku,, fatali ga četnici, zatva tvarali i sv svašta mu radili, ili, a i u zgradi mu mu eksplodirala velika granata. granata. Bio taman da um umre. Više nije moga moga maći. Nije smio smio nikud samšto nije dijete sa sob sobom omvodi vodio. Nije smio smio u WC otići otići da ga ga dijete ne bi odvelo. odvelo. A mes mesar ar bio dobro dobro spos sposob oban an,, kršan. kršan. I dok doktorim torima a išao, išao, išao, išao, a nema ništa ništa - sve sve dobr dobro, o, a tetur tetura. a. Ja Ja sa sam mu sed sedam amde dese sett i se am straha straha salila i onda onda je došao došao do zdra zdravlja. vlja. Eno ga sa sa opet radi na Ilidži u mesari.

proučim, i umrem. Kad sam e izjutra probudila, znam šta sam sam sanja sanjala la i šta šta je bilo, bilo, i on on a odem jednom hodži na Vratnik i kažem mu taj san. On kaže kaže:: To je dob dobro ro zateb za teb što si sanjala ako ćeš salijevati strahu. Nisam nikad, rekoh, li, eto, mogu početi početi.. Odatle Odatle dođem ovdje, je, ka kad, go gore ima ima jedna edna žena žena - sve od doktora doktora do doktora. Ufatilo je, ne može a makne. makne. Kaže: Ja te noćas sanja sanjala la da mi salijevaš salijevaš strah strah . Ja se nasmij nasmijah ah i reče': nisam, nisam, boga bogam mi, nikom nikome. e. E, E, kaže kaže,, m ni ćeš je sad salit. salit. E, reko', kad  je tak tako, hoću. A ona uz step tep nice moje na koljenima koljenima iziđe. iziđe. Ne može da previje nogu. E, tu ja uzmem uzmem kašiku i počnem da salijev salijevam amstrahu strahu.. Kad Kad sa joj salila salila treću strahu, ona se ovako ovako nešta nešta ušinu, ušinu, diže diže se na noge noge i počne počne hodati. hodati. Živjela je iza tog toga tri-č tri-če etiri go godine ine i um um la. A ja otad salijevam salijevamstrahu.

Očito je da problem velikog straha u čovjeku zahtjeva i veliki angažman, čemu svjedoči još jedan slučaj iz prakse ove stravaruše: - Bila ti je je neka neka žena žena.. I htio je vo da je ubije, ubije, nije. I ondar ondar ti  je ona pala u komu i od tad tada uvije ijek pomalo spava, pomalo pomalo pada u komu. komu. Gdje Gdje god je zadesi, zadesi, pane. pane. Ništ ne zna. Evo, ima 79 straha da sam joj do sada salila i sad joj je to prestalo prestalo,, ham haman eto po jedno jednom m je u hefti hefti sna snađe. Dok Dok još koji put salije, prestat će joj skroz. Samo straha. išta doktori ne znaju znaju.. Gled Gledaju aju-- sve sve ispra ispravn vno o, sve fino, fino, a čovj čovjek ne mere da živi. Straha oživi sve živo. Udari i u noge, i u ruke, i u glavu, i u sve. Tri Tri stra trahe salije liješš - isto isto ko da ruk rukom odneseš. Otkako  je svije ijeta i vije ijeka izli izlivva se stra traha.

Ilirska ostavština

Za ritual ritual saliva salivanja nja olova olova,, koji koji je pozn poznat at u mn mnogim zemljama Balkana, ali i Bliskog istoka poput Palestine, Sirije, Sirije, Libanona, Libanona, Egipta, iranski antropolozi misle da potiče od ilirskih ilirskih ratnika, ratnika, koji su u vojnoj vojnoj službi službi Rimskog Rimskog carstva carstva proširi proširiili ili ga po svim onim zemljama gdje je sezalo moćno carstvo antičkog antičkog Rima. Rima. Zbog Zbog toga toga su su ga ga pre preuz uzeli eli Tur Turci, ci, Ara Arapi, pi, Per Perzij zij nci nci i Židovi, Židovi, što dovoljno potvrđuje da se radi o djelotvornom i učinkovitom obredu anuliranja straha, urokljivih očiju ali i agije. Kuriozitet Kuriozitet koji se u narodu narodu isključivo isključivo vezuje vezuje sa darom proric rorica anja i sa saliva livanja olova lova jes jeste što su obje tehnike često poklo oklon n na nadnaravn ravnih ih sila sila ne nekom kom pojed jedinc incu. N ime, znanje o saliva salivanju nju olova olova,, prem prema kaz kaziva ivanju nju strava stravark rki,i, č sto "dođe na san" san",, odnos dnosno no budu buduća ća strava stravarka rka ga sanja sanja.. Jedan od takvih takvih primjera je bila je i već spominjana Emina Ha džihasanović: - Ja sanjala sanjala da ću umrij umrijet. et. A ova mi mi se kuća 'o obrela negdje negdje na na velikom velikom brdu. brdu. I sad sad ja tražim neko neko a da mi prouči Jasin, i nikoga ne nađoh. nađoh. I onda onda turim turim pored ove sećije sećije deku i legnem da umrem. Počnem učiti Jasin i tri ubina Jasina 20

Doktori ne mogu liječiti str ah

Stravarka Hadžinica iz Potur mahale mahale u Travniku još je jedna od onih rjetk jetkih ih kojim jima su inte internetski portali i općenito općenito mediji posvetili ma malo prostora. U ra govoru sa novinarom koji ju je intervjuisao, intervjuisao, Hadžin Hadžinica ica otkriva neke od tajni tajni ove drevne tehnike. - Nije ovo nikakva gatka, ovo je korisno, ali ima ljudi ljudi koji misle isle drug rugačije čije,, pa pa ne bi volj volj la da se piše kako se zovem. zovem. Ne bi vo voljel jela ni zb zbog ostale f milije, ilije, znaš znaš kako ti je to pojašn pojašnjav java. a. Kaž Kaže e da joj dola dola e ljudi ljudi odsvakud odsvakud,, iz cijele cijele srednje Bosne, Zenice, pa i arajeva. arajeva. Svako dođe sa svojom pričom i sa svojom nevoljom.. Od radnika, pa dodoktora, do doktora, političara i pjevača pjevača.. Adet Adet je da se salijevanje salijevanje strahe strahe mora mora napla naplatiti. titi. Nek Neko o da da nešto ešto nov nov a, neko donese poklon, ali da bi sve bil bilo o potpuno potpuno,, mora mora se dati nagrada. nagrada. Zato strahu ne mogu salijevati bliži srodnici koji žive u istoj kući. Iako je uvriježe uvriježeno no da se se ovom ovomstaro staro egzorcisti egzorcističkom čkom vještinom bave bave sam samo žen žene, e, strah strahu u mo mo u salijevati salijevati i muškarci, uškarci, ali kažu

da nije zgodno da muškarac salije ženi strah . Ritual sa olovom bez svake sumnje potiče iz šamanizma šamanizma koji se bazira bazira na animizm animizmu. u. Vjerovatno Vjerovatno zbog zbog svoje pomalo misteriozne moći moći preobraz preobrazbe be,, da mjenja mjenja stan je iz čvrstog tog u tekuć tekuće e i obr obratn atno, o, olov olovo o je pon ponukalo ukalo drev drevn ne ilirske rske šamane da uz njego njegovu vu pom pomoć, oć, kroz kroz mag magijsk ijskii ritual, ritual, poku poku aju da promjene i trenutno stanje u kome se nalazi olesnik. Osim tog toga, str stra avarke rke, ali ali i po pojed jedine ine hodže, ko koji pra pra ticiraju ovu metod todu, sla slažžu se u mišlje išljen nju kako olov lovo ima ima jednako ubojitu ubojitu moć prem prema ljudim ljudima a ali ali i demon demonim ima. a. Naim Naime, e, k ko god puščano zrno može ubiti čovjeka tako i olovo u šamanističkom ritualu može ubiti odnosno pr eciznije eciznije kazano kazano zarobiti u sebe energiju nekog duha i tako ga udaljiti udaljiti od bolesnika.

Pomislim sigurno ga je neko prepao. Salijem strahu, kad svaki put figura muškarca se pokaž pokaže. e. PitamPitam - ko te uplašio? uplašio? I on mi onda ispriča sve, kako je jednog prijatelja prijatelja primio u kuću kuću da pren renoći, oći, a ovaj vaj zap zapr vo bio lopov i htio ga opljačkati. Pjevač Pjevač je taj doga događa đajj prešuti prešuti i zadržao zadržao strah u sebi, a kad je došlo došlo do prob problem lema, a, tek tek je on on a potražio potražio pomoć. pomoć.

U tri uzastopna izlijevanja rastopljenog olova ono doista doista obliku oblikuje je jedn jednu u ili više više figur figurica ica onog nog čeg čega a se se neka osoba uplašila. - Dođu Dođu mi mi žene i ne znaju da se ustvari plaše svog muža. Ja to odmah odmah otkrijem otkrijem i kažem kažem joj - tebe je tvog tvog uža strah! strah! Naravno aravno,, pone ponekad kad nađem nađemi figuru koja pokaz pokazuje da se muž plaš laši svo svoje je suprug ruge. Za Za uklan lanjan janje stra strah ha naj ažnije ažnije je otkriti uzrok.

Pomaže samo onom kome treba takva po oć

I u razgovoru sa nekim drugim stravarkama a kojima kojima sam imao priliku, a i čast, da razgovaram naišao am na identično identično mišljenje. mišljenje. Svaka Svaka od njih njih kategoričn kategoričn tvrdi da sve ono što se pokaže u olovu prokazano je i ne može više nauditi bolesnome. - Salivanje olova će uvijek pomoći pomoći onome onome ko je sluč lučaj za to, to, odno dnosno sno, ko ko je pun stra straha ha ili nek neke e drug ruge neg tivne tivne energij energije, e, a ako ako njego njegovv problem problemnije za strahu onda onda ne e ni od nje imati imati koristi, govorila govorila je za života Mevlida Mevlida O. iz Velike Kladuše Kladuše,, jed jedna na od od onih onih stravarki stravarki koja koja je svoj iscjeliteljsko znanje nasljedila od svekrve. - Niko ne zna koliko je star ovaj ovaj običaj. običaj. Men Menii je žao što izumire, nema nema mladih mladih žena koja bi htjele učiti , a i malo je oni koje bi to mogle ogle - kaže kaže Had Hadžinica žinica i pojašnja pojašnjavv predispozicije koje su veoma veoma stroge: onaj ko je već iskusan u salijevan salijevanju, ju, učen učeniku iku daje daje izun izun,, odno odnosn sno o dozvo dozvolu. lu. Žena Žena mora biti pobožna, pokrivena i bilo bi poželjno da je ob razovana, pose osebno u isla islam msko skom duh duhu. Ne Ne mo mora biti ob ob vljen vljen Hadž, Hadž, ali kako kaže Hadžinca, nije zgoreg. U nastav tavku raz razgovora stra stravvarka rka Ha Hadžin žinica ica ispričala je kako su joj jedne prilike doveli i nekog pjevača koji je pjevao u obližnjem restoranu restoranu.. - Kaže Kaže on on men meni,i, ne zna znam m šta šta mi mi je, je, samo samo bi se svađao?! 21

Presjecanje straha

Osim saliv livanja stra trahe i od odsj canja skrate stravaruše poznaju i dru drug ge me metod tode liječ liječ nja straha, poput poput "uvarivanja strahe" ili presjecanja nožem. Ovaj Ovaj zadnji zadnji metod metod vrlo je rjedak i danas je pravo čudo pronaći pronaći još nekustravarku neku stravarku koja ga prakt rakticir icira a. Po Po tom tome je kra krajem prošlog vijeka vijeka bila bila poznata sada već rahmetli Fatima Di darević, koju je tome podučil podučila a svekrva. Strava Stravarka rka uzm uzme e nož nož sa crno crno drškom (koricam (koricama) a) i kako dodiru dodiruje je prestra prestraše šeno nog, g, koji koji le leži na podu podu ili ili krevetu licem licem okrenut ka plafonu, tako pratii tekst egzorcisti egzorcističke čke basme. basme. Kao Kao i u svim drugim bajanjima i u ovom stravarka stravarka počinje sa učenjem "od glave pa na dolje":

Ne sječem N tebe i tvoje tijelo već sječem tebi crni strahu gllavu, sječem ti grlo, sječem ti ramena, lijevu ruku, desnu ruku, prste od najmanjeg do najve eg, param ti grudi, sječem ti srce, vadim ti drob, presjecam te po stomaku, lomim ti kičmu, sječem ti obje noge, oba sto ala, i svih deset prstiju. Bježi, prljava pogani, nećeš ovdje jesti ni spavati, bježi, crni strahu, od N daleko; gdje pas ne laje, mačka ne mjauče, pijetao ne kukuruče, sa moj mojom om bas basmo mom m a boži božijo jo hazmom, huuuu!

Nakon Nakon što hukne hukne u nož nož stravarka stravarka opet opet ponavl ponavllja pokrete nožem nožem od glave glave do pete citirajući citirajući tekst basm i tako ukupno devet puta. ta. Na Nakon zadnjeg jeg ponavlja ljanja nož stravarka baci sebi iza leđa. Uočljivo očljivo je u sam samom omtekstu tekstu formule formule kako kako se strah doživljava kao kao ne neko nadnaravn ravno o pa parazit razitsk sko o bić biće e be bez sp spolnog obilježja odno odnosn sno o "crn "crnii duh" duh" koji koji je op opsjeo sjeo bole bolesn snika ika.. Pri kraju formule stravarka ga prezrivo oslovljava i sa "prljava "prljava pogani" pogani" - nečista ista mater terija ija - alud ludira irajuć jući tim time e da ga je pobjedila i raz razotkri tkrila la.. Do Dodiru irujuć jući nje nježžno oštric trico om noža b lesnika po tijelu tijelu strava stravark rka a imitativnim itativnimpokre pokretim tima a i riječim riječima a ritu ritu lno kažnjava duha duha zbog zbog toga toga što seu se usudio sudio ući ući u ljudsk ljudsko o tijelo i mučiti ga*. Perso Personifika nifikacija cija straha straha kroz kroz obličje obličje mračno račnog g duha nije slu slučajn čajna a već utem temeljen ljena na vjero jerovvanju svih vih s ravarki o posto postojan janju ju crno crnog g straha straha koji koji uđe uđe čov čovjeku jeku u gl gl vu i vrlo ga je teško teško istjera istjerati. ti. Isto tako tako,, posto postojiji "dne "dnevna vna stra stra a" i "noćna "noćna straha" straha" - uplaš uplašii li se nek neko o po danu danu lakš lakše e će se izlječiti od straha nego ukoliko se prepao noću "jer to je crna straha straha i ona insanu uđe u glavu!".

Moć pljuvačke

U bosan bosanskom skomnarodu poznat poznate su neke od profilaktičkih radnji sa kojima jima se želi tre trenutno tno anulirati ulirati uticaj straha. Najčešće Najčešće je lagano pljucanje sebi među rudi. Kada se govori o negativnim pojedinostima, a posebno posebno o bolesti, ili ili se pak čovjek nečega uplaši, bio je bičaj da se blago razvuče okovratnik košulje ili majice, kako bi se oslobodila oslobodila od dodira sa tijelom lom, i tako omogućilo ilo pljuvački ljuvački da padne na grudi, blizu srca. Tradicionalni običaj pljucanja u stranu ili ispred sebe, kada se svjes jesno želi udaljit ljitii zlo zlo,, segment gment je istovjetne istovjetne prakse. Naime, Naime, u onom onomslučaju ako se opaze na sredini raskršća bače bačeni ni kom komadi adi olova olova i ugljen ugljen , od salivanja strahe, a u cilju cilju da ih neko neko nag nagazi azi i primi primi strah bolesnika na sebe, pljune pljune se prem rema viđe iđenom i ka kaže:" že:" Na Na kome ome si bila na toga i pređi", u nakani da se sačuva od te n tprirodn tprirodne e transmisi transmisije. je. Strah se se popu poputt magije, magije, prem narodnom uvjerenju, uvjerenju, može može usmjer jeriti sa sebe na drug rugu o obu ali samo samo u onom najsvježijem najsvježijem trenutku, trenutku, dok dok jo nije nije ovladao potpuno umom umom osobe. Čim prođe prvi šok, preplašena osoba, ukoliko ukoliko vidi neku drugu na prist istojno jnoj ud udalljenos ljenostiti,, može tri puta ponoviti ponoviti ovu kratku formulu formulu fokusiran fokusiran gledajući u svoju "metu": "metu":

Na crvu crv, na mravu mrav, na konju konj, na kravi krava, a na tebi moja strav strava, a, huuuu od Boga hazma a od mene basma! Primjetno je u tekstualno kraćim ili dužim egz orcističkim form formulam ulama da da se se stra strah h uvije uvijekk pro protjer tjeruje uje iz ko ko tiju tiju ("utjerao ("utjerao mu strah u kosti"), poput ove sa Sandžaka gdje ošnjačka stravarka govori:

Zatim tim plju ljune na svoj prs prstt (k (ka iprst) i obriše ga uz drvo ili površinu zemlje, kako bi tim itualnim itualnim postupkom dodatno se protjerao strah i na neki neki nači nači pročistilo pročistilo tijelo tijelo od njega.

Bježi, straho, iz kosti pod kožu, sa kože na dlaku, sa dlake u Crno more!

*U na narodnoj medicini Bi BiH praksa korištenja metala, kao učinkovitog sredstva sredstva zaplašivanja zaplašivanja duhova bolesti, tradicionalna je i njeno porijeklo svaka svakako ko treb trebaa traž tražititii u naj najra ranij nijoj oj ljud j udskoj povijesti. Ova vještina temelji se na uvjerenju uvjerenju kako kako sve ono što mož povrijediti ili ubiti čovjeka, poput olova (met (metak ak)) ili žel željez jezaa (nož (nož),), mož možee tako tako er imati identičan destruktivni učinak i na same same demone demone bolest bolesti.i. U krajnj krajnjee slučaju takva je predodžba i razumljiva ukoliko uzmemo u obzir da duhovi, koji napadaju i opsjedaju ljude, egzistir egzistiraju aju na sličan način način ka i oni sami te da su samim time ranjivi.

Kažn Kažnjava javanje nje strah straha a nije rjetka rjetka pojava pojava u naro narod dnoj medicini Bosne i Hercegovine. U antologijskom djelu ntuna Hangij Hangija a o živ živo otu i ob običaj ičajim ima a Bo Bošnja šnjaka ka autor tor op opisuj isuje metodu salivanja olova i navodi navodi kako kako stravarka na kraju obred obred makazama "sje "sječče" površin ršinu u vode u svimsmjero jerovvima ima, al aludirajući udirajući tim pokre pokretim tima a na na sje sječe čenje nje straha straha.. Još Još jeda jedan n pod pod tak jasno upuć upućuje uje na na narod narodnu nu preds predstavu tavu straha straha kao kao du duha, naime, sve stravarke imaju neka pravila koja izvode one ili ili sam bolesnik bolesnik zbog opreza da se straha ne vrati nazad, bilo da je riječ riječ o oblačen oblačenju ju nove nove odjeć odjeće, e, vješanju vješanju mak makaza aza i noža na ulazna vrata, ne osvrtanja unazad, itd. 22

Kad strah udari u stomak

U narodnoj medicini BiH najčešće žene liječe probleme sa želucem, koje se nazivaju želudarice, i kao u slučaju straha, poput poput stravarki, stravarki, i one tvrde da se od "pomjerenog "pomjerenog želuca želuca može i umrijeti!". Većina njih rezonira da bi želudac trebao u tijelu biti pozicioniran u visini sa pupkom. Usred određenih nepovoljnih akcija i dešavanja, poput podizanja teškog tereta, pada sa visine, provođenja dugotrajnih dijeta, spavanja na rukama ili držanja ruku iznad glave, kod žena nakon poroda i sličnog, može doći do negativnih implikacija na rad i položaj želuca. Ponekad uzrok tome može biti jača prehlada, prehlada, kada usred agresivnog agresivnog kašljanja, želudac "iskoči" iz svog ležišta. Simptom Simptomii su gorušica, povraćan povraćanje je i gubitak tjelesne mase. Uticaj šoka, stresa i općenito straha također je čest uzročnik pomjerenog želuca. Kada se određenom opservacijom utvrdi da je"strah udario u stomak" inzistira se na krajnje blagom i nježnom pristupu bolesniku. On sadrži tri ili više etapa koje bi se mogle podijeliti u slijedeće kategorije: Profil Profilaktički aktički pristup Prirodno liječenje Magijski angažman Masaža

Prirodno liječenje

Svaka bolest želuca nastala usred konstantne izloženosti stresu i šokovima stravarke i želudarice u prvoj fazi tretiraju tradicionalnim lijekovima poput onog kada se devet listova sedefila istuca i pomješa sa kilo meda te uzima tokom 40 dana (2). Učinkovitim se pokazao i čaj od grančica dunje, koji ima izuzetno ugodan okus i lijepu crvenu boju, koja prema homeopatskom shvatanju "stimulativno utiče na psihu" baš popu poputt čaja od kamili kamilice, ce, čija čija žuta boja boja idealno djeluje na one koji imaju "žuto lice zbog bolova u stomaku".

Magijski angažman

U kolektivnoj svijesti bosanskog naroda strah je neodvojiv sa problemima srca i želuca, što dovoljno uvjerljivo prezentira identičan način lječenja. Naime, ritual pod nazivom "uvarivanje strahe" koji se bazira na upotrebi proključale vode i okretanja prazne posude, kako bi vakuum povukao vruću vodu unutar posude, koristi se za liječenje želuca ali i straha. Jedina razlika u ritualima ritualima je da seu se u slučaju liječenja liječenja pomjerenog želuca voda na kraju prolijeva i ne dolazi u kontakt sa bolesnikom, bolesnikom, dok kod neutrali neutralisanja sanja straha bolesnik se njome umiva i peru mu se ruke i noge.

Profilaktički pristup

U narodu se vjeruje kako na probleme sa želucem dosta djeluje psiha, odnosno sklonost nervozi, brizi a posebno paničarenju. Zapravo, kako smo do sada mogli zaključiti, svaki oblik psihičke napetosti ili straha ima direktan uticaj na ljudsko zdravlje. Za onu osobu koja naglo izgubi apetit, slabo  jed  jede ili ili je "žu "žuta u lic licu" vjeru jeruje je se kako ima ima prob roblem lema sa strahom. Poznato je, isto tako, kako plahe i bojažljive osobe - "ko se često i lako prepada prepada odnosno odnosno "strunjiva""strunjiva"- imaju najviše problema sa želucem. Njima se diskretno preporučuje da potraže kamen "ustavljak" i stave ga u čašu iz koje često piju vodu. Naime, kako to piše Antun Hangi, bošnjačke majke su za smirivanje histerične djece, koja puno plaču i ne žele zaspati, koristile kamen ustavljak. Do njega se dolazilo na vrlo  jed  jednostav tavan način: in: na neko drvo napolju lju bacalo bi se sitn itno kamenje sve dok jedan ili njih više ne bi se slučajno zaustavilo na nekoj grani. Taj se kamen uzimao i stavljao djetetu pod jastuk. Kamen ustavljak u narodnoj medicini BiH ima svojstvo da smiruje, opušta i na taj način ozdravljuje (1). Za probleme probleme sa sa strahom, strahom, koji utiče na želudac, odabiralo odabiralo se drvo gloga. 23

Masaža

Laganim masiranjem nauljenim rukama, počevši od lijeve ruke te idući prema ramenima i spuštajući se niz leđa, između donjih rebara i zdjelice, sa stražnje strane, vrši se cjelokupna masaža tijela u namjeri vraćanja želuca na svoje mjesto. Treba naglasiti da općenito masaža se izvodi u onom najtežem obliku, kada niti jedna prethodna metoda nije imala učinka. Poneke želudarice jačim pokretima izmasiraju samo dio ruku do lakta a onda ga podvežu sa nekom krpom i tako ostave pola sata.

Džini Dž ini izaz izazivaju ivaju st rahove i bllokade

Upotr tre eba zapis isa a i titils lsu uma u liječenju uticaja straha jedan je od onih možd žda a i na najfa jfasc scin inan anttnij nijih ih segm segmenata enata u narodnoj medic icin inii BiH BiH.. Za Zapis isii su su od d vnina bil bilii dovede dovedeni ni u rang skoro pa univ ive erzaln lne e paneceje u lilijječen ečenju ju svih oblika duše duševnih vnih ali i pojedinih fizičkih oboljenja. Blagotvorna moć jedne ililii više molitv olitvii ukom ukomp pon oniran iranih ih u sa sadr držaj zapisa, koja je zamjenila paga pa gans nske ke baja bajalice lice i zaklinja zaklinjanj nja, teme temeljljii se na ist istom om principu upućivanje želje ili molbe za oslobađanjem titijel jela a od negativ tivn nog utic utica aja ne neko kog g en entiititeta, eta, koji se usljed kršenja određenog tabua udom udomaćio aćio bolesniku.

Volšeb ebna na ulog ulogaa kam kamen enja ja u razl različ ičititim im segm segmen entitima ma magijskih aktivnosti (1) Volš poznata je iz neolita i temelji se na kultu Velike Majke, ajstarijeg boža božans nstv tvaa u ljuds ljudsko kojj povi povijes jestiti.. Upr Upravo avo iz tog tog vre vreme mena na potječu i prve kamene statue i kipovi svih oblika Velike Velike Majke Majke "one ko koja daje život i štiti ga". Čak i većina većina obreda obreda i svečanosti svečanosti koja su se izvodil izvodila u njenu čast obavljali obavljali su se u pećinama, pećinama, kako bi se u zemljinom zemljinom utrobi ostvario što bliži kontakt kontakt sa ovim najstarijim najstarijim božanstvom božanstvom,, bez kojeg je bi o nezamisliv početak ljudske civilizacije. (2) Prema kazivanju stravarki prljava voda od kupanja odom u kojoj se salivalo salivalo olovo, olovo, treb trebaa se prol proliti iti u potok potok ili rijeku rijeku,, i "čim "čim pr pr đe devet kamenja zlo i bolest bolest se razb razbilo! ilo!".". Pozn Poznat at je je i stih stih egzorc egzorcisti ističke čke basme "na devet kamenja kamenja da se obije i razbije". Devet Devet je isto tako, uz bro bro j 40, simbol Velike Majk Majkee (de (deve vett mje mjese seci ci trud trudno noće će/4 /400 tje tjeda dana na)), a nji njiho hovi vi uticaji icaji su doslo doslovn vnoo sveprisutni u bosanskoj ali i svim drugim magijama svijeta.

Naim ime e, pre prem ma is isla lam mskoj mito mitologiji kada je Allah stvorio  Ad  A dema i Havu, morao je pos aviti ljljudsk udskom om oku nevidlji nevidljivv zastor između njih i džina (d mo mona), na), kako ih nji njihova hova monstruozna obličja ne bi svakod akodnevn nevno o plašila i budila jezu. Isto tako, učinio je da tokom dana ljljudi udi budu više ma manje nje zaštićeni zaš tićeni od zlih duho duhova, va, a z noć im je odredio da spavaju i odmaraju, kako bi džini moglii imati slobod slobodu u kretanja. Ta pre red daja iz izro rod dila je mnoštv tvo o t bua koji kojima ma se doslovno izbjegava izbjeg avao o nep nepos osredn rednii konta kontakt sa džini džinima ma,, zbog sam same e šte tetn tno osti njijih hovog utiticcaja na ljudsko titijelo jelo i psihu. Od najpoznatijih ih tabua u bosanskom narodu navode se oni vezani za za akšam (zala lazzak S nca), kada dem demoni oni izl izlaze aze iz svojijih h sk skroviš išta ta i do dobijija aju moć, koja će po potrajati trajati do sab sabaha aha odn od nosn sno o zor zore e. Up Upra ravo vo zb zbo og toga u predvečerje se izb iz bje jeg gavalo iz izla lazzititii napoljlje e, prolaziti pored oraha, mjesta gdje se cj cje epaju drv rva a, pro proliv liva ati prlj prlj vu vodu ititd. d.

Zapis protiv straha

24

 Ako se pak dogodi da poje  Ak jed di ac slučajno ililii nam namjerno jerno zan za nemari ne neki od od mnogih tab tabua, mo može že se desit desitii da postane demonskom metom i riskira psjednuće toj tojest est ulazak džina u ljud lju dsk sko o tijelo jelo.. Na Najo joččitiji sim simpt pt m pri prisustva sustva zlog duha u čovjeku je upravo pojava be razl razložnog ožnog str straha. aha. Na Naime, ime, sasvim sas vim neo neoček čekivan ivano o ta osob počinje osjećati sve intenzivnij intenzivnijii nem ne mir i je jezu zu od noći, za zatv tvo ore og prostora, pojedinih životinj životinja, a, hrane, itd.

Tilsumi koji se koriste protiv straha

Razvojem i širenjem pisma rodila se i spoznaja da zakletve i molitve koje, ako se zapišu na papir, poprimaju svoj materijalni oblik te duži vremenski kontinuitet postojanja, a samim time i djelovanja, za razliku od izgovorenih formula čija je učinak trenutan i vrlo brzo se rasprši. Iako je zabilježeno da su i naši bogumilski preci koristili određene svete tekstove u spravljanju hamajlija za liječenje i zaštitu, tek početkom Osmanlijske okupacije i pojave islama ta praksa doživljava pravu ekspanziju u BiH. Koliko se može dokučiti iz prilično skromne literature i podataka Osmanlije su bile pod izravnim uticajem perzijskoarapskih magijskih magijskih vjerovan vjerovanja, ja, ukom ukombiniranih biniranih sa pojedinim islamskih učenjem. No, ono što je posebno zanimljivo jeste to da su Osmanlije kao mongolski narod, poznat po šamanističkoj praksi, zadržali prilično mnogo svojih animisti anim ističkih čkih vjerovanja. vjerovanja. Zbog toga turska magija obiluje raznolikim sinkretičkim elementima a ta specifičnost se posebno jasno uočava u formi i izgledu tilsuma. Dok arapsko-perzijski tilsumi slijede standardni obrazac izrade, po kojem tilsum posjeduje sveti tekst i magijski kvadrat (vefk), kod turskih tilsuma izgled se bazira na onom što bi ja osobno osob no nazvao nazvao "šam "šamanski dijagrami" dijagrami" odn odnosno osno obiluju grafičkim prikazima duhovnih bića kroz jednu liniju ili njih više. Prema magijskom načelu džini, glavni uzročnici svih duševnih duše vnih bolesti bolesti,, mogu mogu se potčiniti volji neko nekog g pojedinca pojedinca uz pomoć drevnih pečata i zaziva. Kontrolom tih negativnih spiritualnih snaga čarobnjak može svjesno nanositi veliko zlo pojedincu ili čak grupi ljudi. Kada želi zablokirati nekog čovjeka odnosno učiniti ga neuspješnim u pojedinim ili svim životnim segmentima mag na njega ritualno usmjerava  jed  je dnog ililii viš iše e džin ina a koji će ga opsje jed dnuti i svojijim m destruktivnim uticajem u njemu probuditi razno-razne fobije od kojih će biti u potpunosti potpunosti blokiran - nesigura nesiguran, n, uplašen, uplašen, sklon tremi, nepovjerenju u sebe i histeriji. 25

Navodno, i vrlo decidiranim magijskim gestama strah se može "probuditi" u bilo kojem čovjeku. Pojedine bosanske stravarke, poput rahmetli Fatime Dizdarević, objašnjavaju kako se izaziva fobija od mezarja i mrtvih, naime, dovoljno je diskretno na neku osobu baciti malo zemlje sa mezara, a da ona to ne primjeti. No, isto tako, ukoliko se neko plaši navedenog onda mu se preporučivalo ogledanje na površini vode koja se koristila za kupanje mrtvaca. Svi duhovni autoriteti po BiH mišljenja su da se strah može nekom nametnuti raznim oblicima vračanja, u čemu su najpoznatije tehnike usmjeravanja zlog duha kroz sihir  odnosno čarku. Konkretno, u pitanju su mnogobrojne fobije a najučestali najuče stalija ja od svih je iznenadni iznenadni strah strah od mraka - aklufobija - i taj taj se problem problem klasično klasično rješava ispisivanjem sljedećeg tilsuma* kojeg bolesnik nosi stalno uza se, sve do potpunog nestanka ovog neugodnog osjećaja.

Uz pomoć magijskih postupaka može se, navodno, uticati na neku osobu da bez ikakvog ozbiljnog razloga počne osjećati neopisivi strah prema određenom pojedincu ili se dogodi da se muškara muškaracc plaši žene i obratno - seksofobija. U tom slučaju bosanski hodža izradit će slijedeći tilsum, koji će bolesnik, kao i u prvom primjeru, nositi stalno uza se.

Evidentno je kako pomama za hodžinim tilsumima nije prestala ni u 21.vijeku i svako malo moguće je pročitati u printanim medijima ili internetskim portalima kako su neka poznata imena, posebno iz svijeta estrade, posjetili nekog od mnogobrojnih hodža tražeći pomoć za svoje probleme. Osim  javvnih osoba navedene posje  ja jeććuju i sasvimobič ičn ni, anonim imn ni ljudi, pokušavajući i na takav način uticati na pozitivan ishod

neugodnih neugodn ih situacija situacija u koji kojim ma se nalaze. Kad Kad je u pitanju liječenje straha onda se najviše traže zapisi za us uspje pješn šno o polag po lagan anje je ispita ispita,, kada kada se že želili neutra neutralizirati lizirati trema i blokiranost.

*Babilonsko oko, H.M.Čajlaković

e-book ANZOTIKA Velika Kladuša, 2016. godina

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