An Introduction to Balkan Folk Magic

Like many old world practices, traditional Balkan magic has historically been carried out by cunning folk, healers and seers who were gifted in communicating with the “other world”. These community healers practiced generational family knowledge, remedies and prayers passed down from elders. It is important to note that most cunning folk did not view themselves as witches, rather they were seen as conduits for god’s miracles. Within a historical context, these practitioners very much considered themselves Christian, Muslim, or Jewish. Elements of paganism lingered in many rural regions, though they were absorbed into the social-religious fabric of the day. Rituals performed by cunning folk were typically protective, either preventative or as a treatment for supernatural maladies. Spells shielded people from harm, physically or spiritually.

Many of these traditional healers and diviners were women. They passed down knowledge to their daughters, granddaughters, and nieces. Men weren’t barred from practicing, it was just rarer for them to perform these rituals. These traditions are often tied to the family, home, or the community. Many magical rituals shared common themes, but were often specific to a singular family. The women who performed these rituals and divined their neighbors’ futures are known as bajalica, basmara, bajarica, or bajaluša — or “conjurers that heal with words.” Bajalica and those they helped held the belief that spirits have the power to afflict illness, charms, and hexes. Bajalica are the mediators between the spirit and human worlds.

In Serbian folk belief, each family has their own protective spirit or slava. Families would celebrate them with dedicated rituals in which they made offerings of bread, sacred water, wine, and oil, as well as lighting incense and sacred candles. These spirits or saints are associated with the hearth, the heart of the home, which is considered the most sacred ritual space. During healing rituals bajalica call upon the slava, drawing and channeling their power to strengthen spells. These spells typically involve a verbal component, whispered incantations that call upon saints and spirits for help in casting evil away. These verbal formulas are highly specific to each bajalica, often times mumbling well remembered words to rid patients of their misfortune.

Spiritual afflictions are found through various means of divination, digging for the root cause. Divination has long been used to predict the fates of those who seek out the conjurers. These methods include reading tarot, casting beans and interpreting patterns (also known as favomancy), molybdomancy (casting and reading molten lead), reading tea leaves and coffee grounds, and gazing into copper bowls filled with water beneath the moonlight and interpreting patterns in the reflection. Divination was and is, the main way to discover the root of “spiritual sickness”, who hexed whom, if one was afflicted with the evil eye, the urok. Much of Balkan folk belief centers around protection from the evil eye, with the majority of spells dedicated to banishing or warding.

Various regions and countries have their own means of protecting oneself from the evil eye. In Albania people use dordolec, house dolls, that are elaborately dressed and displayed in gardens or atop homes to protect against the malicious urok. In modern times most dordolec are stylized scarecrows or stuffed animals, but the intent is the same. It is believed that the doll reflects the covetous gaze back on the perpetrator and shields the home’s inhabitants. Other amulets in Albania, Serbia, Bosnia, Bulgaria, and various Balkan countries are dried snake heads between two holy medals made of silver, objects made of iron, cloves of garlic, the hand of Fatima or hamsa, and the nazar.

Again, most rituals heavily focus on protection magic — not just from the evil eye, but malevolent spirits as well. Bajalica will employ the ritual use of knives, broom whisks, sickles, and axes in healing and warding spells. Though these are physical implements, they are tokenistic, a form of sympathetic magic. Knives and other sharp implements are used symbolically, cutting away illness and curses from the spiritual self by slashing bowls of water or the air around the afflicted person in increments of 3 or 9. These are considered sacred numbers. After the symbolic cuts are made, the water is spilled at a crossroads away from the home. This leads the evil away from the community.

Healing rituals have many intricate components. Conjurers often employ various herbs in healing and blessing water such as basil, thyme, oregano, Saint John’s-wort, sage, and mugwort. Other healers might cleanse spaces and energies with a smoke bath made of similar herbal blends. Not only do healers use ritual tools, they often perform physical acts, such as performing knot magic and binding spells using colorful yarn. The yarn is typically red, black, or white. White yarn is used in healing rituals, red in binding magic and love spells, and black is used in binding as well — though it is sometimes used for darker, malicious purposes.

The folk practices of South Eastern Europe are heavily entrenched in doing acts of good. Healers serve their communities, curing ailments and casting protective spells. Many of these traditions still exist in some capacity and are practiced equally among Muslim, Christian, and Jewish Balkans. Though many of the rituals have a religious faith based element, they can be adapted to secular, agnostic, or polytheistic belief systems. These practices date back hundreds of years and by choosing to incorporate them into your craft, you are helping keep rich and beautiful traditions alive.

Sources:

de Blécourt, Willem. “Witch Doctors, Soothsayers and Priests. On Cunning Folk in European Historiography and Tradition.” Social History, vol. 19, no. 3, 1994, pp. 285–303. JSTOR, http://www.jstor.org/stable/4286217. Accessed 21 Oct. 2022.

Vivod, Maria. “Bajanje (Serbia and the Western Balkans).” Global Informality Project, Research Unit ‘Dynamics of Europe’, University of Strasbourg, France and Novi Sad, Serbia, https://www.in-formality.com/wiki/index.php?title=Bajanje_%28Serbia_and_the_Western_Balkans%29.

Hadzibulic, Sabina. “The Slava Celebration: A Private and a Public Matter.” Temenos — Nordic Journal of Comparative Religion, vol. 53, no. 1, 2017, pp. 31–53., https://doi.org/10.33356/temenos.51325.

Kristin Peterson-Bidoshi. “The ‘Dordolec’: Albanian House Dolls and the Evil Eye.” The Journal of American Folklore, vol. 119, no. 473, 2006, pp. 337–55. JSTOR, http://www.jstor.org/stable/4137641. Accessed 21 Oct. 2022.

The Witches Next Door. “How to Use Knot Magic in Your Practice.” The Witches Next Door, Patheos, 5 Dec. 2017, https://www.patheos.com/blogs/thewitchesnextdoor/2017/09/knot-magic/.

Podunavski, Radomir R. Balkan Traditional Witchcraft. Pendraig Publishing, 2009.