The healing remedies of the Roma people are not a mystery. They are a practical and pragmatic approach, forged out of necessity and proven over generations. As a people often surrounded by harsh environments and under constant threat from the majority population, there was little choice but to develop self-healing remedies, creating a unique system of medicine. This system was practiced by Romani healers known as Chov’hani, Drabengi, and Drabarni (female healers).

In the past, some of these healing remedies were shared with the outside world as the Roma people traveled through villages, interacting with local farmers whose families sought healing. Over time, many practical pieces of advice have endured, continuing to be passed down by word of mouth—often referred as “old gypsy magic.”

The Roma have never believed that illness is a natural part of life, as Western medicine often suggests. To the Roma, illness is something that disrupts the natural harmony of the body. There is also no belief in chronic diseases. Everything in nature changes; as something comes, so it goes. This belief may be one of the most important remedies.

The Romani healing tradition represents a powerful wisdom that combines rational plant-based medicine and profound spiritual practices, forming a holistic system that addresses the complete person—body, mind, soul, and spirit. This integrated approach to healing demonstrates a deep understanding of the human condition that modern medicine is only beginning to recognize.

This tradition and these healing remedies are largely drawn from the Vlax Roma community. Of course, there are many other remedies from various Romani subcultures and regions around the world, each with its own methods. While some Romani healing methods may seem outdated to modern eyes, their core purpose remains just as vital today.

Here are some of the most commonly used healing remedies:

I. Remedies for the Lungs and Breathing
Respiratory ailments were common, and responses were both direct and effective.

For Colds:
A strong tea was brewed from Salvia officinalis (Sage) or Plantago lanceolata (Ribwort Plantain). Another remedy was a mixture of vodka, crushed garlic, and honey, taken by the tablespoon. The strength of this one is notable, especially when prepared ahead of autumn or winter.

For Coughs:
A potent remedy was made by crushing Allium sativum (Garlic), boiling it in vinegar, and drinking the decoction. A decoction is a method of extracting plant compounds, and these often came with certain spells, though they won’t be shared here.

For Breathing Difficulties:
Warm compresses were used on the chest, made from:
Arctium lappa (Burdock leaves) smeared with goose or badger fat.
Alnus glutinosa (Black Alder leaves) boiled in vinegar and applied hot.
Plantago lanceolata (Ribwort Plantain leaves), heated and applied directly.

For Tuberculosis:
This was a great challenge, and the approach was multi-faceted.

For coughing blood:
A decoction of acorns or beechnuts, boiled until soft in water, was administered.

Supportive Teas:
Tea from Tilia cordata (Linden) or Salvia officinalis (Sage) was used, adding animal fat (like pork or goose fat) for its role in healing processes.

Ritual Cleansing:
The patient was smoked over glowing embers with Juniperus communis (Juniper) and Rosa canina (Dog Rose) while reciting healing incantations.

II. Remedies for the Stomach and Digestion
Stomach health was incredibly important, and bitter herbs and simple preparations were used to restore balance.

For Acid or Anxious Stomach:
One or two raw potatoes were shredded, a pinch of salt added, and eaten on an empty stomach in the morning. A piece of bacon was also included.

For Stomach Troubles:
Teas from Centaurium minus (Centaury) or Artemisia absinthium (Common Wormwood) were prepared. In summer, young leaves of Urtica dioica (Nettle) were used.

For General Gut Health:
A decoction of Marrubium vulgare (White Horehound) was used, and its leaves were often added to soups instead of parsley.

For Appetite Loss:
A decoction from Agrimonia eupatoria (Agrimony) was made to stimulate hunger.

For Diarrhea:
Cooked, dried wild pears (Pirus communis) were given to the patient.

For Constipation:
Boiling an onion (Allium cepa) and applying the warm bulb to the belly was a simple yet effective remedy.

For Colic:
The patient would lie on their back, a cloth-wrapped finger inserted into their navel and rotated while stepping over them. Once the navel relaxed, salty water was given to drink.

III. External Remedies and Wound Care
What could be seen and touched was treated with what nature provided.

For Headaches:
Compresses from Armoracia rusticana (Horseradish leaves) or slices of the raw root were used, along with slices of potatoes (Solanum tuberosum).

For Sore Feet:
Sambucus nigra* (Elder) leaves were soaked in vinegar and applied to the feet.

For Toothaches:
Tobacco was placed in the cavity or spirits (like palenka) or brandy (alpa) were poured onto it. Pain could also be relieved by steaming the face over the vapor of Secale cereale (Rye) boiled in vinegar.

For Swellings:
Cloths soaked in urine were applied.

For Infections:
To draw out pus, raw potatoes were grated and the pulp applied to the wound. Another remedy was a piece of bread with sour cream wrapped around the infected area.

For Skin Sores and Scabies:
Sores on the head were treated with warm compresses from boiled bark and leaves of Salix alba (Willow).
For scabies, Ruta graveolens (Rue) was crushed, soaked in vinegar, mixed with fat, and applied as an ointment.

IV. The Magical and Spiritual Practices
These remedies were used for illnesses that had no physical cause—those of the spirit or fear.

For a Sty on the Eye:
A grain of barley (Hordeum vulgare) was passed over the sty three times while chanting: "Disappear from the eye like the one that burns in the fire!" The grain was then spat upon and thrown into the fire.

For the Evil Eye in Children:
If a child was weak and lethargic, "coal water" was prepared. By counting with a chant, nine pieces of charcoal were thrown into untouched water. If they sank, the evil eye was confirmed. The child was then washed with the water, given some to drink, and the rest poured onto a crossroads while spitting three times to ground the curse.

For Ritual Cleansing (Smudging):
The patient’s hair and nail clippings were taken, mixed with a piece of Artemisia vulgaris (Mugwort) root, and thrown on glowing embers. The patient would then pass through the smoke for purification.

For Epilepsy:
A padlock was locked over the child during a seizure. The key was thrown away, and the lock tossed into flowing water, accompanied by the words: "Just as this lock will not open, may the seizure not repeat."