divorce him. She later remarried and had two children. Her second husband also disrespected and insulted her due to an aggravating condition of prolapse, and after six years together she decided to leave him and raise the children by herself. After her first divorce Rahel moved to the city and managed to save up money to seek help. She went to what she referred to as a 'private clinic' in the city, and although the person examining her admitted that he had never seen a condition like hers before, he provided her with some pills, an injection and ointment. This improved her situation for some time. However, the medicine was expensive and she never considered returning to him. She then moved back to the rural area, where shethe time spent there. The cans were also by some brought back home for further consumption or baptism of their ailing bodies. The water was found in or around most Orthodox churches in their communities, and baptism in or consumption of the water normally implied a small fee that seemed to be affordable by our informants.

Unlike Rahel, the majority of our informants felt too ashamed and afraid to disclose the condition they suffered from to the priests or to other people seeking cure at the *'tsebel'* site. Many attempted to hide the prolapse by covering it with their hand or by using underwear while baptising, although that was not unproblematic for all: *'I tried to get baptised with my underwear on but it was stressful*. *I was trying