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a b Witchcraft narratives in Germany: Rothenburg 1561-1652 Alison Rowlands, Manchester University Press, 2003 ISBN 0-7190-5259-9, ISBN 978-0-7190-5259-0, pp. 72–73 This is what the LORD of the Heavenly Armies says: "Think about what I'm saying! Indeed, call out the professional mourners! Send for the best of them to come. Meaney, Audrey (1982). Anglo-Saxon Amulets and Curing-Stones. British Archaeological Reports. ISBN 978-0-86054-148-6. Thus saith the Lord, Call ye the mourning women, and let them come; and send to the wise women, and let them utter their voice;
In England and Wales, which were politically united by the Laws in Wales Acts 1535 and 1542, cunning folk had operated throughout the latter part of the Medieval and into the Early Modern period. In the fifteenth and sixteenth 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 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. [71] This law was repealed no later than 1547, under the reign of Henry's son Edward VI, something that the historian Owen Davies believed was due to those in power changing their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. [72] a b c "Witchcraft and Sorcery". The Northern Miner. Charters Towers, Qld. 3 June 1932. p.4 . Retrieved 30 September 2013– via National Library of Australia.
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The extent to which elements from pre-Christian pagan religions influenced the cunning folk is debatable. Owen Davies believed that "few historical insights are to be gained from seeking an archaic or shamanic lineage for cunning-folk." [70] Such a claim has subsequently been challenged by Emma Wilby, who has put forward the case that the belief in familiar spirits, and the visionary journeys into Fairyland that sometimes accompanied them, were survivals from "pre-Christian animism". [63] Early Modern period [ edit ] England and Wales [ edit ] Dr Maria F Peraza Godoy, a urologist, sexual medicine expert, clinical sexologist, and co-founder of Healthy Pleasure Collective, says you should also consider the following: • Try different positions
Some of the spells and charms that had been used in the Anglo-Saxon polytheist era continued to be used following Christianization. However, as historian Owen Davies noted, "although some such pre-Christian magic continued, to label it pagan is to misrepresent the people who used it and the context in which it was used." [21] Wilby, Emma (2005). Cunning Folk and Familiar Spirits: Shamanistic Visionary Traditions in Early Modern British Witchcraft and Magic. Brighton: Sussex Academic Press. ISBN 978-1-84519-078-1. 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] a b c Ó Crualaoich, Gearóid (2005). "Reading the Bean Feasa". Folklore. 116 (1): 37–50. doi: 10.1080/0015587052000337707. JSTOR 30035237. S2CID 161524481. Briggs, Robin (1996). Witches and Neighbours: The Social and Cultural Context of European Witchcraft. London: Penguin. ISBN 978-0-14-014438-3.
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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. Male practitioners also existed, primarily providing traditional cures. They were known as fear feasa ("man of knowledge") or lucht pisreoga ("people of traditions"). Oates, Shani (2010). Tubelo's Green Fire: Mythos, Ethos, Female, Male & Priestly Mysteries of the Clan of Tubal Cain. Oxford: Mandrake of Oxford. ISBN 978-1-906958-07-7.
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