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.’ 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. 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: One of the best known means by which the cunning folk opposed witchcraft was through the use of witch bottles; ceramic bottles containing such items as urine, nails, hair and nail clippings which it was believed, when put together, would cause harm to the malevolent witch. [25] Another commonly used method was to take the heart of an animal, and to pierce it with pins, to do harm to the witch, whilst other cunning folk preferred to make dolls of the witch out of rags and other materials and then pierce them with pins, again with the intention of inflicting physical harm on the witch, and breaking their bewitchment. [26] 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.

Thus says the LORD of hosts: “Consider, and call for the mourning women to come; send for the skillful women to come; 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 ] Most of the attention with cunnilingus is on the clitoris, but every woman is different and there may be other parts of her that will take oral sex from the every day to the out of this world. 3. Flatten your tongue Thus says Yahweh of hosts, “Carefully consider and call for the mourning women, that they may come; And send for the skillful women, that they may come! 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]

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!" 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. By the nineteenth century, Scotland had been politically united with England, Wales and also Ireland as the United Kingdom of Great Britain and Ireland, controlled by a central government in London. Such a political union also brought about an increase in cultural diffusion and unity between the various nations. It was in nineteenth-century Scotland that an agricultural organization that acted as both a trade union and a magical fraternity known as the Society of the Horseman's Word was founded. Its members, whilst not being cunning folk, practiced folk magic, and soon an English alternative, the Society of Horsemen, had also been founded. The spread of such magical groups and their ideas could be seen in the diffusion of the toad bone rite, which was used by such horseman's groups and various cunning folk, and examples of which could be found scattered across Britain, from Nevern in Pembrokeshire, Wales, to East Anglia in England. [50]

Davies, Owen (2003). Cunning-Folk: Popular Magic in English History. London: Hambledon Continuum. ISBN 978-1-85285-297-9. In Ireland, the female cunning-folk were known as bean feasa ("woman of knowledge"); banfháidh or fáidhbhean ("female seer"); bean bhán ("white woman"), and bean chaointe ("keening woman"). [32] They were known as seers, and would provide traditional herbal cures and perform funeral tasks like preparing corpses. [32] Gearoid Ó Crualaoich described the bean feasa as “an oracular authority for her community regarding the meaning and significance of experiences they fail to understand.” [32] [33] Biddy Early (1798–1872) was a famous practitioner bean feasa. [34] [35]Here’s an expert guide to cunnilingus, including a step-by-step guide on how to give (and receive) oral pleasure, plus the all-important STI and sexual health risks associated with the sex act: What is cunnilingus? 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] The LORD Almighty said, "Think about what is happening! Call for the mourners to come, for the women who sing funeral songs." 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). The British cunning folk were known by a variety of names in different regions of the country, including wise men and wise women, pellars, wizards, dyn hysbys, and sometimes white witches. Comparable figures were found in other parts of Western Europe: in France, such terms as devins-guérisseurs and leveurs de sorts were used for them, whilst in the Netherlands they were known as toverdokters or duivelbanners, in Germany as Hexenmeisters and in Denmark as kloge folk. In Spain they were curanderos whilst in Portugal they were known as saludadores. [5] It is widely agreed by historians and folklorists, such as Willem de Blécourt, [6] Robin Briggs [7] and Owen Davies, [5] that the term "cunning folk" could be applied to all of these figures as well to reflect a pan-European tradition.

The term "cunning man" or "cunning woman" was most widely used in southern England and the Midlands, as well as in Wales. [16] Such people were also frequently known across England as "wizards", "wise men" or "wise women", [16] or in southern England and Wales as " conjurers" [16] or as " dyn(es) hysbys" (knowing man or woman) in the Welsh language. [17] In Cornwall they were sometimes referred to as "pellars", which some etymologists suggest originated from the term "expellers", referring to the practice of expelling evil spirits. [16] Folklorists often used the term " white witch", though this was infrequently used amongst the ordinary folk as the term "witch" had general connotations of evil. [18] A True and Juste Record, of the Information, Examination and Confession of All the Witches Taken at S. Oses in the Countie of Essex (1582). London. SUPERSTITION IN THE NINETEENTH CENTURY". South Australian Register. Adelaide. 11 April 1846. p.4 . Retrieved 30 September 2013– via National Library of Australia. Practitioners of folk magic A model of a nineteenth-century cunning woman in her house, at the Museum of Witchcraft, Boscastle in England.

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. A news report from 1870 detailed a number of cases brought before authorities in the nineteenth century where claims of powers were made, but it ridiculed the belief, and closed with an example where 'the charge was settled down to the more definite one of obtaining a shilling under false pretenses'. [82] Today the term cunning-woman has been lost from regular parlance and is confused with the loaded term ‘witch’, mingling ancient healing with notions of evil. Their loss to medical history and re-branding as hook-nosed devil worshippers is explained by Curator Sue Banning from the British Museum as being a consequence of their special and powerful nature, she says, ‘these women were very well respected, but they were quite feared as well. They may have been on the margins of society.’ Richardson, Bill (July 22, 2015). Spatiality and Symbolic Expression: On the Links between Place and Culture. Springer. ISBN 9781137488510– via Google Books.