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Then Jeremiah lamented over Josiah, and to this day all the choirs of men and women sing laments over Josiah. They established them as a statute for Israel, and indeed they are written in the Book of Laments. The LORD who rules over all told me to say to this people, "Take note of what I say. Call for the women who mourn for the dead! Summon those who are the most skilled at it!" Hutton, Ronald (1999). The Triumph of the Moon: A History of Modern Pagan Witchcraft. New York: Oxford University Press. ISBN 0-19-820744-1. While many women and vulva-having people love cunnilingus because it focuses heavily on stimulating the clitoris and therefore is more likely to make them orgasm (between 70-80 per cent of women need clitoral stimulation to climax), many also feel self-conscious about receiving it. Although the British cunning folk were in almost all cases Christian themselves, certain Christian theologians and Church authorities believed that, being practitioners of magic, the cunning folk were in league with the Devil and as such were akin to the more overtly Satanic and malevolent witches. Partly because of this, laws were enacted across England, Scotland and Wales that often condemned cunning folk and their magical practices, but there was no widespread persecution of them akin to the witch hunt, largely because most common people firmly distinguished between the two: witches were seen as being harmful and cunning folk as useful. [4]
Whilst across England, many people were accused of witchcraft by members of their local communities and put on trial, the cunning folk very rarely suffered a similar fate. It was unusual for a cunning man or woman to actually be accused of witchcraft; in the county of Essex for instance, whereas around four hundred people had been put on trial for witchcraft, only four of those were identifiably cunning folk. [26] However, many of the professional witch-hunters and theologians continued to proclaim the cunning craft as being the same as witchcraft, with them both being caused by the Devil. This Christian influence was evident in much of their magical praxes. For instance, the historian Owen Davies believed that the written charms supplied by cunning folk displayed the "intrinsic Christian content of [their] magic" and the influence of mystical and magical words taken from the Bible. [48] Historian Ronald Hutton concurred with this assessment, remarking that "Looking at the recorded charms dispensed by magical practitioners, it is obvious that many – perhaps the majority – are Christian in character. They quote from the Bible, or appeal to the Trinity, or to Jesus, or to saints. In most cases, to be sure, they are using the trappings and symbols of Christianity with little regard to what the churchmen would have regarded as its essence; the Bible... This is, however, a large part of what popular Christianity had always been about, and something that had caused learned and devout members of the faith to tear their hair at intervals ever since the time of the Church Fathers." [65] Historian Ronald Hutton noted that the low magic of the cunning folk was one of the lesser influences upon the development of the Neopagan religion of Wicca and related witchcraft-based groups in the early twentieth century. [90] For instance, one of the pioneering English Neopagan Witches, Robert Cochrane, who would describe himself under such titles as "pellar" and who led a coven known as the Clan of Tubal Cain in the early 1960s, allegedly incorporated elements borrowed from the cunning craft in his tradition, known as Cochrane's Craft. Indeed, Shani Oates, one of his later followers, claimed that his tradition "preserves many elements of 19th century cunning and folk magics". [91] Hutton however also noted that although many Neopagan witches consider themselves to be the heirs of the cunning people, they "have much more in common with the stereotypical images of witches in nineteenth-century popular culture; the very beings who were regarded as the natural enemies of the charmers and cunning people." [92] Historiography [ edit ] This article was co-authored by Hyungbum Kang, MA, MSW, LCSW, MAC. Hyungbum Kang is a Licensed Clinical Social Worker based in Honolulu, Hawaii. With over a decade of experience, Hyungbum specializes in using an integrated therapeutic approach to treat ADHD, Anger Management, Depression, and other mental health and social work struggles. He received a Bachelor’s degree in English and Master’s degrees in Sociology and Social Work. Hyungbum earned an MBA from Hawaii Pacific University (HPU) and is working on his Doctor of Psychology from HPU. He is a member of the American Psychological Association, the International Honor Society in Psychology, the National Association of Social Workers, and the California Consortium of Addiction Programs and Professionals. Aleksandrov, Aleksei (1997). 777 Zagovorov I Zaklinanii Russkogo Naroda (in Russian). Moscow: Lokid. pp.204, 521. ISBN 5320002157.The number of cunning folk in Britain at any one time is uncertain. Nevertheless historian Owen Davies has speculated that, based on his own research into English cunning folk (which excluded those in Scotland and Wales), that "Up until the mid nineteenth century there may have been as many as several thousand working in England at any given time." [11] Although there was a twentieth-century stereotype that cunning folk usually lived and worked in rural areas of Britain, evidence shows that there were also many in towns and cities. Around two-thirds of recorded cunning folk in Britain were male, [12] although their female counterparts were "every bit as popular and commercially successful as the men, and indeed this was one of the few means by which ordinary women could achieve a respected and independent position" in British society of the time. [8] From the medieval period almost to the present day, there have been people who were employed by others to practise magical skills on their behalf, and were paid in money or small gifts, thus usefully supplementing the income from their regular occupations. Frequent complaints by the educated classes indicate how popular they were. In a sermon in 1552, Bishop Latimer lamented: ‘A great many of us, when we be in trouble, or lose anything, we run hither and thither to witches or sorcerers, whom we call wise men…seeking aid and comfort at their hands’ (Sermons (1844), 534). In 1807, Robert Southey could still say: ‘A Cunning-Man, or a Cunning-Woman, as they are termed, is to be found near every town, and though the laws are occasionally put in force against them, still it is a gainful trade’ (Letters from England, p. 295).
Healing by hand: manual medicine and bonesetting in global perspective Kathryn S. Oths, Servando Z. Hinojosa, Rowman Altamira, 2004, ISBN 0-7591-0393-3, ISBN 978-0-7591-0393-1. p. 5 If you want to receive oral sex but feel self-conscious for any reason, Calvert suggests getting to know your own body. ‘Think about your relationship with your genitals – what do you feel about your vulva? What do you feel about oral sex and receiving pleasure? When having sex, practice staying in the body, and in the present.’ In Britain in the Late Medieval and Early Modern periods, folk magic was widely popular. Many individuals knew of some magical charms and spells, but there were also professionals who dealt in magic, including charmers, fortune tellers, astrologers and cunning folk, the last of whom were said to "possess a broader and deeper knowledge of such techniques and more experience in using them" than the average person; it was also believed that they "embodied or could work with supernatural power which greatly increased the effectiveness of the operations concerned." [8]
3. Listen to your partner’s unique, individual body.
Smiddy, Richard (April 6, 1873). "An Essay on the Druids, the Ancient Churches and the Round Towers of Ireland". W.B. Kelly – via Google Books. This is what the LORD of Hosts says: Consider, and summon the women who mourn; send for the skillful women. the Portuguese curandeiros/as, benzedeiros/as ("blessers") or mulheres de virtude ("women of virtue") Although some twentieth and twenty-first century Neopagan authors, such as Rae Beth, [68] have claimed that the British cunning folk were followers of a surviving, pre-Christian " pagan" religion, this is something rejected by historians. As Ronald Hutton noted, whilst there was pagan influences in some folk magical charms and a possible connection through the belief in familiar spirits, there is "no known case of a cunning person or a charmer calling upon a pagan deity." [57] History [ edit ] Medieval period [ edit ] Thus saith the LORD of hosts, Consider ye, and call for the mourning women, that they may come; and send for skillful women, that they may come:
Whilst grimoires had been around in Europe since the ancient period, and many new grimoires had been produced during the Medieval, they had remained highly expensive and hand written items that the average person would not have had access to. In the Early Modern period, this began to change as the invention of printing allowed grimoires to be produced in greater numbers; initially this had primarily been in languages other than English, particularly Latin, but in the mid-sixteenth century, English translations of Albertus Magnus' Book of Secrets were produced, whilst the printing of English-language grimoires increased in the seventeenth century. Another significant grimoire to be published in English was James Freake's translation of Cornelius Agrippa's Three Books of Occult Philosophy, which "must have generated a good deal of interest among [the cunning folk] and other less well-educated magical practitioners at the time." [52] Equally popular was the English astrologer Robert Turner's translation of the Fourth Book of Occult Philosophy (1655), which was erroneously attributed to having been written by Agrippa. [53]The cunning folk in Britain were professional or semi-professional practitioners of magic in Britain, active from the medieval period through the early 20th century. As cunning folk, they practised folk and low magic – although often combined with elements of "high" or ceremonial magic – which they learned through the study of grimoires. [1] Primarily using spells and charms as a part of their profession, they were most commonly employed to use their magic to combat malevolent witchcraft, to locate criminals, missing persons or stolen property, for fortune telling, for healing, for treasure hunting and to influence people to fall in love. Belonging "to the world of popular belief and custom", the cunning folk's magic has been defined as being "concerned not with the mysteries of the universe and the empowerment of the magus [as ceremonial magic usually is], so much as with practical remedies for specific problems." [2] However, other historians have noted that in some cases, there was apparently an "experimental or 'spiritual' dimension" to their magical practices, something which was possibly shamanic in nature. [3] Adelf wegbrædan butan isene ær sunnan upgange, bind þa moran ymb þæt heafod mid wræte reade þræde, sona him bið sel.’ For the following few decades, the magical practices of the cunning folk remained legal, despite opposition from certain religious authorities. It was a time of great religious upheaval in the country as Edward's successor, his sister Mary I, reintroduced Roman Catholicism, before Anglicanism was once again reimposed under Elizabeth I. In 1563, after the return of power to the Anglican Church of England, a bill was passed by parliament designed to illegalise "Conjurations, Enchantments and Witchcrafts", again being aimed at both the alleged witches and the cunning folk. However, this law was not as harsh as its earlier predecessor, with the death penalty being reserved for those who were believed to have conjured an evil spirit or murdered someone through magical means, whilst those for whom the use of magic was a first offence faced a year's imprisonment and four stints in the pillory. [73] Nonetheless, this law would have little effect on the cunning folk, as "the attention and focus of the courts shifted away from the activities of cunning-folk and towards the maleficium of supposed witches" [74] – the Witch Hunt that had been raging in Scotland and in many parts of continental Europe had finally arrived in England.
a b Remedies and rituals: folk medicine in Norway and the New Land by Kathleen Stokker, Minnesota Historical Society, 2007, ISBN 0-87351-576-5, ISBN 978-0-87351-576-4. p. 23 Lie down, then bend your knees and bend and hug your legs as close to your chest as they’ll go. The All Curled Up position will introduce an entirely new angle to oral sex, which may pave the way for some finger play or sex toy supplementation, too. Yet by teasing out the true identities of cunning-women from the historic record, a very different understanding of them is consequently revealed, from before the word ‘witch’ conjured images of green skin, hooked noses and unholy unions with the devil. From centuries of attempts to eradicate cunning-women, such as the Augustinian reworking of woman’s role in sin, the misogynistic writing of Bishop Prüm, the assimilation of paganism by Pope Gregory and the infamous Malleus Maleficarum (and all this before the advent of the witch trials), it becomes clear that condemning them, changing their tribal name to witch, torturing them, burning them and re-branding their pagan beliefs as evil, has only served to confuse, confound and portray women as lesser creatures than men – a view which, arguably, persists today. Hutton, Ronald (1999). The Triumph of the Moon: A History of Modern Pagan Witchcraft. New York: Oxford University Press. ISBN 978-0-19-820744-3. a b Remedies and rituals: folk medicine in Norway and the New Land by Kathleen Stokker, Minnesota Historical Society, 2007, ISBN 0-87351-576-5, ISBN 978-0-87351-576-4. p. 78Male practitioners also existed, primarily providing traditional cures. They were known as fear feasa ("man of knowledge") or lucht pisreoga ("people of traditions"). In England and Wales, cunning folk had operated throughout the latter part of the Mediaeval and into the Early Modern period. In the 15th and 16th centuries, there had been no attempt to illegalise the cunning craft, although private lawsuits had been brought against some of them by those clients who felt that they had been cheated out of their money. This changed with the first of the Witchcraft Acts, the Witchcraft Act 1541, enacted under the reign of Henry VIII, which targeted both witches and cunning folk, and which prescribed the death penalty for such crimes as using invocations and conjurations to locate treasure or to cast a love spell. [22] This law was repealed no later than 1547, under the reign of Henry's son Edward VI, something that the historian Owen Davies believed was due to those in power changing their opinion on the law: they believed that either the death penalty was too harsh for such crimes or that the practice of the cunning craft was a moral issue that was better for the Church to deal with in ecclesiastic courts rather than a problem that had to be sorted out by the state. [23] At times, the familiar spirit was believed to take the cunning person on a visionary journey to a place called Elfhame (literally meaning "elf-home"), which is now often referred to as Fairyland. In these trips, the cunning folk's soul was typically believed to go with their familiar on a journey into a hill, within which they would find a great subterranean fairy hall. In the hall, they would find a company of fairies, led by a king and queen, and would take part in feasting, drinking and dancing. Wilby connected the cunning folk's trip to Fairyland with the witches' believed trip to the sabbat meeting, which she also believed was a visionary journey. [61] She accepted the theory, based upon the ideas of earlier historians such as Carlo Ginzburg and Éva Pócs, that the concept of the Witches' Sabbath was developed through the Christian demonizing of earlier pre-Christian concepts of the visit to Fairyland. [62] When printed books on the occult, particularly in the English language, had begun to be produced, some cunning folk obtained, and used, grimoires, or books of magic. In many cases they made a big show of the fact that they owned such tomes, which would have appeared impressive in the minds of many of their customers in a period where only a minority of people were able to read and write in Britain. [51] Indeed, some cunning folk appeared to own these grimoires purely for cosmetic reasons, to impress their clients, and did not actually make use of any of the magical rituals contained within them. [47]
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