Sin é ad Spearing is an author and cultural historian specialising in the history of folk-healing and spirituality. Her books include Old English Medical remedies and A History of Women in Medicine. Hutton, Ronald (1999). The Triumph of the Moon: A History of Modern Pagan Witchcraft. New York: Oxford University Press. ISBN 0-19-820744-1.

Then it’s a bit like a warm, coiled tension, and you feel your muscles start to tense up in anticipation.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. The methods used to perform this service differed amongst the cunning folk, although astrology was one of the most commonly used ways. In some cases, the cunning man or woman would instead get their client to give them a list of names of people whom they suspected of having stolen their property, and from which they would use various forms of divination to come to a conclusion regarding who was the guilty party, [32] or alternately they would get their client to scry with a reflective surface such as a mirror, crystal ball, piece of glass or bowl of water, and then allow them to see an image of the culprit themselves. According to historian Owen Davies, this was an "alternative, less risky strategy" than divination or astrology because it allowed the client to confirm "their own suspicions without cunning-folk having to name someone explicitly." [33] Other techniques could be described by today's standards as psychological or even downright deceptive. Cunning folk might use these methods to "intimidate the guilty" or "prompt their clients into identifying criminal suspects"; for example cunning woman Alice West would hide in a closet near the front door and eavesdrop on small-talk before greeting a client, then upon meeting the client she would explain that already knew their business because the fairies told her. [34] Davies, Owen (2003). Cunning-Folk: Popular Magic in English History. London: Hambledon Continuum. ISBN 978-1-85285-297-9. Davies, Owen (2003). Cunning-Folk: Popular Magic in English History. London: Hambledon Continuum. ISBN 1-85285-297-6. a b c d 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. pp. 75–76

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] This is what the LORD of Armies says: Consider this: Call for the women who cry at funerals. Send for those who are the most skilled. He noted that many of those currently referring to themselves as cunning-folk, wise women, white witches and the like during the 1990s and 2000s were explicitly Neopagan in their faith, which influenced their magical workings. [89] He also noted that many of them referred to themselves as "hedge witches", a term that was first developed by the writer Rae Beth in her book Hedge Witch: A Guide to Solitary Witchcraft (1990). Beth explicitly stated that the magical practices that she was purporting were the original practices of the cunning-folk, but she had incorrectly connected them to ancient paganism and the Witch-Cult. This was something Davies criticised, stating that: Thus saith the LORD of hosts: Consider ye, and call for the mourning women, that they may come; And send for the wise women, that they may come;Thus says the LORD of hosts: Inquire, and call the wailing women to come; summon the most skilled of them. Thus saith the LORD of hosts, Consider ye, and call for the mourning women, that they may come; and send for the cunning women, that they may come: 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] Semmens, Jason (2004). The Witch of the West: Or, The Strange and Wonderful History of Thomasine Blight. Plymouth. ISBN 0-9546839-0-0. What’s nice? You can control the intensity by bending your knees as much or as little as you want. You can also support yourself by leaning forward and placing your hands on the bed.

The All Fours plays to the strengths of sitting on your partner’s face without forcing you to literally sit on your partner’s face . By getting on your hands and knees above your lying partner, you’re supporting yourself — and doing so in a generally comfortable way. All the intensity you expect from face-sitting, without the discomfort.Whilst the historian Keith Thomas had touched upon the subject of English popular magic in his Religion and the Decline of Magic (1971), in a 1994 article on the subject of the cunning folk, the historian Willem de Blécourt stated that the study of the subject, "properly speaking, has yet to start." [46] These ideas were echoed in 1999, when the historian Ronald Hutton, in his The Triumph of the Moon: A History of Modern Pagan Witchcraft, remarked that the study of the cunning folk and European folk magic was "notoriously, an area that has been comparatively neglected by academic scholars." [2] Nonetheless, articles on the subject were published in the late 1990s, primarily by the historian Owen Davies, who in 2003 published Cunning-Folk: Popular Magic in English History (which was later republished under the altered title of Popular Magic: Cunning-folk in English History in 2007). This was followed in 2005 with the publication of Emma Wilby's Cunning Folk and Familiar Spirits: Shamanistic Visionary Traditions in Early Modern British Witchcraft and Magic, which took an attitude to the cunning craft somewhat different from those of Hutton and Davies, emphasising a spiritual dimension to the magic of the cunning folk complementary to - and underpinning - its more practical aspects. Thus says the LORD of hosts, "Consider, and call for the mourning women, that they may come; and send for the skillful women, that they may come:" Briggs, Robin (1996). Witches and Neighbours: The Social and Cultural Context of European Witchcraft. London: Penguin. ISBN 978-0-14-014438-3. Thus said YHWH of Hosts: “Consider, and call for mourning women, | And they come, | And send to the wise women, | And they come,