{{Short description|Practitioner of folk magic in Europe}}
[[File:Cunning Woman.jpg|thumb|200px|right|A model of a 19th-century cunning woman in her house, at the [[Museum of Witchcraft and Magic]] in [[Boscastle]], England]]
{{Witchcraft sidebar|Related}}

'''Cunning folk''', also known as '''folk healers''' or '''wise folk''', were practitioners of [[folk medicine]], [[White magic|helpful folk magic]] and [[divination]] in [[Europe]] from the [[Middle Ages]] until the 20th century. Their practices were known as the '''cunning craft'''. Their services also included thwarting [[witchcraft]]. Although some cunning folk were denounced as witches themselves, they made up a minority of those accused,<ref>{{Cite book |last=Hutton |first=Ronald |title=The Witch: A History of Fear, from Ancient Times to the Present |date=2017 |publisher=[[Yale University Press]] |pages=24–25 |author-link=Ronald Hutton}}</ref> and the [[commoner|common people]] generally made a distinction between the two. The name 'cunning folk' originally referred to [[Cunning folk in Britain|folk-healers and magic-workers in Britain]], but the name is now applied as an [[umbrella term]] for similar people in other parts of Europe.<ref name="Davies 2003. p. 163"/><ref>[[#Deb94|De Blécourt 1994]].</ref>

==European names==
Names given to folk-healers and magic-workers in Europe include:
* the Danish {{Lang|da|kloge folk}} ("wise folk")<ref name="Davies 2003. p. 163">[[#Dav03|Davies 2003]]. p. 163.</ref>
* the Dutch {{Lang|nl|toverdokters}} ("magic-doctors") or {{Lang|nl|duivelbanners}} ("devil-banners")
* the Finnish and Karelian ''[[tietäjä]]t'' ("knowers")
* the French {{Lang|fr|devins-guérisseurs}} ("soothsayer-healers") and {{Lang|fr|leveurs de sorts}} ("curse-lifters")
* the German {{Lang|de|Hexenmeister}} ("witch masters") or {{Lang|de|Kräuterhexen}} ("herb witches")
* the Irish {{Lang|ga|bean feasa}} ("woman of knowledge"), {{Lang|ga|banfháidh}} or {{Lang|ga|fáidhbhean}} ("seeress")<ref>{{cite web|url=http://theses.univ-lyon2.fr/documents/getpart.php?id=lyon2.2009.beck_n&part=159177 |title=2) Aoibheall |publisher=Theses.univ-lyon2.fr |date= |accessdate=2022-09-15}}</ref>
* the Italian ''[[fattucchiere]]'' ("fixers"), ''[[guaritori]]'' ("healers"), ''[[benandanti]]'' ("good walkers") or ''[[Segnatori]] ("signers").'' 
* the Portuguese {{Lang|pt|curandeiros/as}}, {{Lang|pt|benzedeiros/as}} ("blessers") or {{Lang|pt|mulheres de virtude}} ("women of virtue")
* the Russian ''znakhar'',<ref>''znakharka'' as to a woman</ref> ''znatkiy'',<ref>''znatkaya'' as to a woman</ref> ''vedun'',<ref>''veduniya'' as to a woman</ref> ''vedma''<ref>as to a wooman</ref>(''k''<ref>as to a man</ref>) ("knower", "witch(er)")
* the Slavic ''[[vedmak]]i'' ("warlocks")
* the Spanish ''[[curandero]]s'' ("healers")
* the Swedish {{Lang|sv|klok gumma}} ("wise old woman") or {{Lang|sv|klok gubbe}} ("wise old man")<ref name="wordgumbo.com">{{cite web|url=http://www.wordgumbo.com/ie/ger/swe/fdsweeng.txt|title=Swedish to English vocabulary list from Freedict}}</ref><ref name="ReferenceA">Signum svenska kulturhistoria, ''Stormaktstiden''</ref><ref name="ReferenceB">Jan-Inge Wall, Hon var engång tagen under jorden</ref><ref>''Wicked arts: witchcraft and magic trials in southern Sweden, 1635–1754'' By Per Sörlina</ref><ref>''Witchcraft and magic in Europe: the 20th century''by Marijke Gijswijt-Hofstra, Willem de Blécourt, Brian Levack, Ronald Hutton, Jean Sybil La Fontaine and Roy Porter, Continuum International Publishing Group, 1999, {{ISBN|978-0-485-89106-5}}{{page needed|date=August 2023}}</ref>
* the Ukrainian ''znahar'' ("someone, who knows")<ref>Колодюк, І. "Сучасний стан поліського знахарства (за еспедиційними матеріалами на Поліссі." Волинь-Житомирщина 13 (2005): 134-142.</ref>
* the [[Wales|Welsh]] ''[[Cunning folk in Britain|dynion hysbys]]'' (from [[Welsh language|Welsh]], meaning "cunning men")
*the Jewish [[Baal Shem]], a practitioner of Practical Kabbalah, folk healer, and thaumaturge (miracle worker)

==Scandinavia==
[[File:Gertrud Ahlgren.jpg|thumb|The Swedish cunning woman [[Gertrud Ahlgren]] of Gotland (1782–1874), drawing by [[Pehr Arvid Säve]] 1870]]

In Scandinavia, the {{Lang|sv|klok gumma}} ("wise woman") or {{Lang|sv|klok gubbe}} ("wise man"), and collectively {{Lang|sv|De kloka}} ("The Wise ones"), as they were known in [[Swedish language|Swedish]], were usually elder members of the community who acted as folk healers and [[midwives]] as well as using folk magic such as [[spell (paranormal)|magic rhymes]].<ref name="Jacob Christenssen 2005">Jacob Christenssen (Swedish): Signums svenska kulturhistoria. Stormaktstiden (Signum Swedish Culturhistory. The Great Power Era) (2005)</ref> In Denmark, they were called {{Lang|da|klog mand}} ("wise man") and {{Lang|da|klog kone}} ("wise woman") and collectively as {{Lang|da|kloge folk}} ("wise folk").<ref>''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</ref>

Many Norwegian<ref name=fol7576/> and Danish<ref name=fol7576/><ref name="H.P. Hansen 1960">H.P. Hansen: Kloge Folk – Folkemedicin og overtro i Vestjylland (Rosenkilde og Bagger 1960)</ref> practitioners of folk magic and medicine would have a copy of the "Svartebok" (or "[[Grimoire|black book]]"), a tome that, according to some, was written by ''Cyprianus'', that is, the Saint of Necromancers, [[Cyprian of Antioch]], and to others to have been the Sixth and Seventh [[books of the Bible]] (or "Books of Moses" as the [[Pentateuch]] is known in Denmark and Norway) that were left out of the official Old Testament by the learned so that the common folk would not learn the knowledge held within the text.<ref name=fol7576>''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</ref> A formulary found in a "black book" recovered from a farm near [[Elverum (town)|Elverum]] contains many formulas such as one for a [[toothache]] that commands the user of the charm to write the words "Agerin, Nagerin, Vagerin, Jagerin, Ipagerin, Sipia" on a piece of paper using a new pen, cut the paper into three small pieces, place the first piece onto the tooth in the evening and in the morning spit the piece into the fire. This should then be repeated with the other pieces.<ref name=fol78>''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. 78</ref> Another charm used for helping a woman who is having a difficult labour says to take two white lily roots and give them to the mother to eat.<ref name=fol78/>

There is an old idea that it was "Klok gumma" who often fell victim to the Witch Trials in the 17th century, but this does not appear to be true. However, some "wise women" and "wise men" were punished, not for witchcraft but often under the indictment point of "superstition" ({{Langx|sv|Vidskepelse}}).<ref name="Jacob Christenssen 2005"/> In the 1670s, the wise man Johan Eriksson of [[Knutby]] was sentenced to seven [[running the gauntlet|gauntlet]] for "superstition", and again in the 1680s to nine.<ref name="Jacob Christenssen 2005"/> Per Ericsson of Dalarna, who read the diseases in wine, was punished both in 1720 and 1726.<ref name="Jacob Christenssen 2005"/> [[Brita Biörn]] of [[Gotland]] said in court that she learned to heal the sick when she spent some time in the [[underworld]], and she was sentenced to prison terms in both 1722 and 1737.<ref name="Jacob Christenssen 2005"/> The punishment of Sweden's "cunning folk" only seemed to have the opposite effect. Ericsson said that his clients had been coming in greater numbers after the rulings against him, and that he would be forced to hide if he was to obey the court and refrain from his practice, and in the Biörn case, the vicar complained that people from throughout the country came to seek her help, and relied on her as a god after her first sentence.<ref name="Jacob Christenssen 2005"/> The sentences, in reality, had the effect of good advertising, and Brita's daughter and granddaughter's daughter were also healing women.<ref name="Jacob Christenssen 2005"/>

There are many examples of well-known "cunning folk" who were known far beyond their village boundaries, such as [[Ingeborg i Mjärhult]] in the 18th century and [[Kisamor]] and [[Gota-Lena]] in the 19th century. In the 16th century, [[Brigitta Andersdotter]] was often hired by Queen [[Margaret Leijonhufvud]]. In [[Norway]] some women such as [[Mor Sæther]] (1793–1851), Anna Brandfjeld (1810–1905) and Valborg Valland (1821–1903) achieved national fame, unusual for women of the time.<ref name=fol23/>

The customs persisted well into the 20th century, until the medical doctor became more accessible to the public.<ref name="ReferenceA"/><ref name="ReferenceB"/> In the 19th century, every neighbourhood in Norway had at least one folk-healer.<ref name=fol23>''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</ref> Such beliefs in folk-medicine, magic, and the use of "black books" were taken by [[Scandinavian American|migrants to the Americas]]. However, many beliefs died out in [[Norwegian-American]] communities around the 1920s with many not having knowledge of the subject or of the "black book". Knowledge of these beliefs did last longer in Norway, even if they were not commonly believed in by Norwegians.<ref name=fol7576/>

==Britain==
{{Main|Cunning folk in Britain}}
[[File:Diorama of a Cunning Woman in the Museum of Witchcraft and Magic.jpg|thumb|[[Diorama]] of a cunning woman in the Museum of Witchcraft and Magic]]

The term "cunning man" or "cunning woman" was mostly used in [[England]] and [[Wales]]<ref name="Hutton 1999. p. 85">[[#Hut99|Hutton 1999]]. p. 85.</ref> from the [[early modern era]] onwards. They were also called "wizards", "wise men", "wise women", "[[Conjuration (summoning)|conjurers]]"<ref name="Hutton 1999. p. 85"/> or in [[Welsh language|Welsh]] "''dyn(es) hysbys''" (knowing man or woman).<ref>[[#Dav03|Davies 2003]]. p. 184.</ref> In [[Cornwall]] they were sometimes called "pellars", which some etymologists suggest originated from the term "expellers", referring to the practice of expelling evil spirits.<ref name="Hutton 1999. p. 85"/> The term "[[white witch]]" was rarely used before the 20th century,<ref>[[#Dav03|Davies 2003]]. p. xiii</ref> as a "witch" generally referred to an evil person.<ref>[[#Hut99|Hutton 1999]]. p. 86.</ref>

In the [[England in the Middle Ages|Middle Ages]], those who worked [[magic in Anglo-Saxon England]] were referred to by several names.<ref>[[#Hut09|Hutton 2009]]. p. 47.</ref> Some of the spells and charms that had been used in [[Anglo-Saxon paganism]] continued to be used following [[Christianisation of Anglo-Saxon England|Christianization]]. Historian [[Owen Davies (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."<ref>[[#Dav03|Davies 2003]]. p. 185.</ref>

Some Christian clergy and secular authorities tried to smear the cunning folk by falsely branding them 'witches' and associating them with harmful 'witchcraft'.<ref>Hutton (2017), pp.x–xi</ref> However, there was no widespread persecution of them, largely because most common people firmly distinguished between the two: witches were seen as being harmful, and cunning folk as helpful.<ref>[[#Dav03|Davies 2003]]. pp. 7–13.</ref><ref>{{cite book |first1=Ole Peter |last1=Grell |first2=Robert W. |last2=Scribner |year=2002 |title=Tolerance and Intolerance in the European Reformation |publisher=Cambridge University Press |page=45 |quote=Not all the stereotypes created by elites were capable of popular reception [...] The most interesting example concerns cunning folk, whom secular and religious authorities consistently sought to associate with negative stereotypes of superstition or witchcraft. This proved no deterrent to their activities or to the positive evaluation in the popular mind of what they had to offer.}}</ref>

In the 15th and 16th centuries, there had been no attempt to ban the cunning craft, although private lawsuits had been brought against some cunning folk by clients who felt that they had been cheated out of their money. Under the [[Witchcraft Act 1541]], a person could be executed for using magic or [[Evocation|conjuration]] to harm others, to cast a love spell, or to find treasure.<ref>[[#Dav03|Davies 2003]]. p. 4.</ref> This law was repealed no later than 1547, which Davies believes was due to those in power changing their opinion: they thought that either the death penalty was too harsh, or that magic was a moral issue that should be dealt with by the church rather than the state.<ref>[[#Dav03|Davies 2003]]. p. 5.</ref>

For the following few decades, the magical practices of the cunning folk remained legal. In 1563, [[Witchcraft Act 1562|another law]] was passed against "Conjurations, Enchantments and Witchcrafts". This law was not as harsh as its predecessor, with the death penalty being reserved for those who were believed to have murdered someone by magical means.<ref>[[#Dav03|Davies 2003]]. p. 06-07.</ref> This law had 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".<ref>[[#Dav03|Davies 2003]]. p. 7.</ref> It was unusual for a cunning man or woman to be accused of witchcraft; in the county of [[Essex]] for instance, four hundred people had been put on trial for witchcraft, but only four of those were cunning folk.<ref>[[#Dav03|Davies 2003]]. p. 13.</ref>

The [[Age of Enlightenment|Enlightenment]] saw a change in attitudes, especially amongst the educated elite. The '[[Witchcraft Act 1735]]' repealed earlier laws against witchcraft. Unlike those laws, it did not accept the existence of magic or witches. Instead, anyone who claimed to use magic was to be punished as a [[Charlatan|swindler]] and could be imprisoned for one year.<ref>[[#Dav03|Davies 2003]]. pp. 20–21.</ref>

==Germany==
The belief in ''cunning folk'' and the use of "[[white magic]]" to be used for healing and as protection against "[[black magic]]" was once widespread in Germany;<ref name=roth/><ref>''Lucifer ascending: the occult in folklore and popular culture'' Bill Ellis, University Press of Kentucky, 2004, {{ISBN|0-8131-2289-9}}, {{ISBN|978-0-8131-2289-2}}</ref> however, during the early modern period such practices gradually became less accepted by the authorities, partly because the belief in "white magic" was viewed by the church authorities to be contrary to Biblical teachings and partly due to the loss of revenues for certain groups such as [[barber-surgeons]] and [[physicians]], as was the case in [[Rothenburg ob der Tauber]] in which periodical action was taken against users of "white magic". The usual punishment was banishment rather than execution as was common for others convicted of [[witchcraft]] and the use of "black magic" <ref name=roth>''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</ref>

In [[Germany]] practitioners of folk-magic were almost always female; however, by contrast the {{Lang|de|Hexenmeister}} (also a term for a [[warlock]]) or {{Lang|de|Hexenfinder}}<ref>''Beleg laut dem [http://drw-www.adw.uni-heidelberg.de/drw/ Deutschen Rechtswörterbuch] in: Basler Jahrbuch 1935, Seite 41 und in: Hessische Geschichte und Landeskunde Heft 2, Band 48/1932, Seite 44''</ref> who hunted witches and "neutralised" them on behalf of society was always male.<ref>''Lucifer ascending: the occult in folklore and popular culture'' Bill Ellis, University Press of Kentucky, 2004, {{ISBN|0-8131-2289-9}}, {{ISBN|978-0-8131-2289-2}}, p. 22</ref>

==Ireland==
{{Wiktionary|bean feasa}}

In [[Ireland]], names for the cunning folk in [[Irish language|Irish]] include {{Lang|ga|bean feasa}} ("wise woman"); {{Lang|ga|banfháidh}} or {{Lang|ga|fáidhbhean}} ("seeress");<ref name=GO>{{Cite journal|title=Reading the Bean Feasa|author=Ó Crualaoich, Gearóid |year=2005|journal=Folklore|volume=116|issue=1|pages=37–50|doi = 10.1080/0015587052000337707|jstor = 30035237|s2cid=161524481}}</ref> or ''fear feasa'' ("wise man"). As in other countries, they provided services of magical healing, folk medicine, divination, and finding lost and stolen property.<ref name="Oxford Ireland">{{cite book |last1=Ganiel |first1=Gladys |last2=Holmes |first2=Andrew |title=The Oxford Handbook of Religion in Modern Ireland |date=2024 |publisher=Oxford University Press |pages=79–82}}</ref> It was believed they could cure illnesses in both humans and livestock that were caused by [[Aos Sí|fairies]] or witches.<ref name="Oxford Ireland"/> Their charms included a short rhyme or prayer referencing Jesus, Mary, or the saints. This was paired with a repetitive motion or ritual, and an object.<ref name="Oxford Ireland"/> They also performed funeral tasks like preparing a body for a [[Wake (ceremony)|wake]] and [[keening]] over the body.<ref name=GO/> Gearoid Ó Crualaoich wrote that the ''bean feasa'' was also "an oracular authority for her community regarding the meaning and significance of experiences they fail to understand".<ref name=GO/><ref>{{cite web|url=https://naturallysimple.org/living/2017/02/05/discovering-the-bean-feasa/|title=Discovering the Bean Feasa &#124;|access-date=2020-04-06|archive-date=2020-04-06|archive-url=https://web.archive.org/web/20200406110940/https://naturallysimple.org/living/2017/02/05/discovering-the-bean-feasa/|url-status=usurped}}</ref> [[Biddy Early]] (1798–1872) was a famous Irish cunning-woman.<ref>{{Cite book|url=https://books.google.com/books?id=i7ShCgAAQBAJ&q=%22bean+feasa%22&pg=PA118|title=Spatiality and Symbolic Expression: On the Links between Place and Culture|first=Bill|last=Richardson|date=July 22, 2015|publisher=Springer|isbn=9781137488510|via=Google Books}}</ref><ref>{{cite web|url=https://books.google.com/books?id=09t96_ujEEgC&q=%22bean+feasa%22&pg=PA119|title=An Essay on the Druids, the Ancient Churches and the Round Towers of Ireland|first=Richard|last=Smiddy|date=April 6, 1873|publisher=W.B. Kelly|via=Google Books}}</ref>

== Italy ==
The names used for cunning-folk in [[Italy]] vary from region to region, although such names include {{Lang|it|praticos}} (wise people), {{Lang|it|guaritori}} (healers), {{Lang|it|fattucchiere}} (fixers), {{Lang|it|donne che aiutano}} (women who help) and {{Lang|it|mago}}, {{Lang|it|maga}} or {{Lang|it|maghiardzha}} (sorcerers). At times, they were sometimes called {{Lang|it|streghe}} (witches), although usually only "behind their backs or by those who either are sceptical of their powers or believe they deal in [[black magic]]."<ref>[[#Mag09|Magliocco 2009]]. p. 114.</ref> Unlike in other parts of Europe, such as Britain, the cunning profession survived the 20th century and into the early 21st, allowing Italian-American sociologist [[Sabina Magliocco]] to make a brief study of them (2009).<ref>[[#Mag09|Magliocco 2009]].</ref>

As in the rest of Europe, the primary role of the Italian cunning-folk was apparently in healing, both through the use of herbs and through [[spiritual healing]]. The former required knowledge about various plants and herbs on the behalf of the cunning-person, although the spiritual healing was believed to come from an inner power, known as {{Lang|it|la forza}} (power), {{Lang|it|la virtù}} (virtue) or {{Lang|it|il Segno}} (the sign).<ref>[[#Mag09|Magliocco 2009]]. p.114-116.</ref> Such healing was often in the form of removing the malocchio, or [[evil eye]], which had cursed someone.<ref>[[#Mag09|Magliocco 2009]]. p.123.</ref>

Italian cunning craft was, and continued to remain rooted in the country's [[Roman Catholicism]], which is evident from the use of charms and prayers, which often call upon the aid of saints.<ref>[[#Mag09|Magliocco 2009]]. p. 104.</ref> Such magical practitioners also widely believed that they dealt with spirit beings, both benevolent (who would aid them) and malevolent (whom they would have to combat). The latter included the unquiet dead as well as supernatural [[witches]] who were believed to cause harm to people, whilst the former included ancestors, the helpful dead and [[saints]], who could help defeat these malevolent entities.<ref>[[#Mag09|Magliocco 2009]]. pp. 117–118</ref> Magical tools were also utilised by Italian cunning-folk, and whilst these varied between both regions and practitioners, these commonly include fiber ropes or cords to bind, knives or scissors to cut away illness, and mirrors and weapons to reflect or scare away malevolent spirits.<ref>[[#Mag09|Magliocco 2009]]. p. 120.</ref>

In Italy, the folk‑healing tradition known as [[Segnature]] is practised by rural ''segnatori'' and ''segnatrici'', who employ ritual gestures - “signs” - alongside secret prayers to cure illness, remove curses such as the ''malocchio'' (evil eye), and influence natural phenomena. Drawing on oral transmission within families and community networks, Segnature exemplifies an enduring vernacular healing system rooted in pre‑Christian animism but syncretised with Catholic symbolism. In her 2024 monograph ''Italian Witchcraft and Shamanism: The Tradition of Segnature'', Indigenous and Trans‑cultural Shamanic Traditions in Italy, [[Dr Angela Puca]] presents extensive ethnographic research demonstrating how these practices constitute a living form of indigenous Italian shamanism—systematised through gestures, verbal formulas, and initiation, and are experiencing renewed visibility through social media and contemporary spiritual frameworks. This positions Segnature as a coherent strand within Italy's cunning folk tradition, bridging folk Catholicism, ancestral healing, and modern esoteric sensibilities.<ref>Angela Puca, *Italian Witchcraft and Shamanism: The Tradition of Segnature, Indigenous and Trans‑cultural Shamanic Traditions in Italy* (Leiden: Brill, 2024).</ref><ref>“Italian Witchcraft and Shamanism: The Tradition of Segnature…” Brill (2024), p. 5–6.</ref>

==Eastern Europe==
{{Main|Zagovory}}

{{Transliteration|ru|Zagovory}}—the use of verbal incantations—arose from [[Slavic paganism|Slavic pagan]] prayers and incantations, whether spoken, whispered or sung. These incantations have been traditionally accompanied by associated [[ritual]]s, some of which are, or were, physically demanding and strenuous. One example calls for the {{Transliteration|ru|zagovory}} practitioner to have either a full set of teeth, or a knife as a symbolic substitute for teeth that were missing.<ref name=Madlevskaya562>{{Cite book |last=Madlevskaya |first=Elena |title=Russkaya Mifologia. Entsiklopedia |year=2005 |isbn=5-699-13535-9 |oclc=70216827 |location=Moscow |publisher=EKSMO |language=ru |page=562}}</ref>

The traditions survived into the Christian era, largely through a process of [[syncretism]] and Christianization of the traditional rites, in which images of, and lore about, [[Jesus]] were added to the existing traditions. For instance, a healing would now be done in the name of Jesus, citing a story from the Bible.<ref name=Aleksandrov204>{{Cite book |last=Aleksandrov |first=Aleksei |title=777 Zagovorov I Zaklinanii Russkogo Naroda |publisher=Lokid |year=1997 |isbn=5320002157 |location=Moscow |language=ru|pages=204, 521}}</ref><ref name=Agapkina366>{{Cite book |last=Agapkina |first=Tatiana |title=Vostochnoslavyanskie lechebnye''zagovory'' v sravnitel'nom osveshchenii: Syuzhetika i obraz mira |year=2010 |location=Moscow |language=ru|page=366}}</ref>

Societal concern about the practice of [[witchcraft]] centered on whether someone was using incantations or rites to cause harm.<ref name="Kivelson2003">{{Cite journal |last=Kivelson |first=Valerie A. |date=July 2003 |title=Male Witches and Gendered Categories in Seventeenth-Century Russia |journal=Comparative Studies in Society and History |volume=45 |issue=3 |pages=606–631 |doi=10.1017/S0010417503000276 |jstor=3879463 |s2cid=145811691}}</ref> People in Russian and Ukrainian societies usually shunned those said to be witches, unless they felt they needed help against supernatural forces. Impotence, stomach pains, barrenness, hernias, abscesses, epileptic seizures, and convulsions were all attributed to evil (or witchcraft).<ref>{{Cite journal |last=Worobec |first=Christine D. |date=1995 |title=Witchcraft Beliefs and Practices in Prerevolutionary Russian and Ukrainian Villages |journal=The Russian Review |volume=54 |issue=2 |pages=165–187 |doi=10.2307/130913 |jstor=130913}}</ref> In Russia, three quarters of those accused of witchcraft were men.<ref name=Kivelson2003/>

==American==
North and South America have had their own variants of these, which had taken on aspects of African and Native culture. While most of Latin America also uses Curandero/ Curandera, Appalachia had the Mountain Witches,<ref>{{cite web | url=https://folklife.si.edu/magazine/appalachian-folk-magic | title=Appalachian Folk Magic: Generations of "Granny Witchcraft" and Spiritual Work }}</ref> possibly taking their name from an attempt to label similar practices amongst the Amish as Witchcraft to persecute German immigrants in Appalachia in the 1700s. The Amish practitioners are generally referred to as Braucherei, and the concept is known to them as [[Pow-wow (folk magic)|Pow-wow]].<ref>Kriebel 2017: 341: "... the two characteristic forms of folk medical practice among Pennsylvania Germans-powwowing (known in the Pennsylvania German dialect as Braucherei, or Brauche) and herbal medicine. Some scholars would not distinguish the two, since powwowers have frequently employed plant substances as material components in spells and used herbal cures as an adjunct to their supernaturally based healing practice."</ref> The Creole also have their own, [[Traiteur (faith healer)|Traiteurs]].<ref>"Traiteuse". Wiktionary. 19 May 2022. Retrieved 3 August 2022.</ref> Among the Gullah-Geechee of the Carolinas is a folk healing tradition within the Hoodoo religion known as rootwork that is a combination of African, Native and European beliefs. Such folk healers there are known as [[Hoodoo (spirituality)|Conjure Doctors]] or Root Doctors. Archaeological discoveries also show folk magic being practiced amongst the English colonists, with archaeological discoveries of magical talismans such as [[Witch bottle|Witch Bottles]],<ref>Manning (2012), pp. 94–140</ref> the tradition appearing to have continued up to, at least, the Civil War. All of the above traditional forms of folk magic practitioners continued within their respective communities into the 20th century, with many practices still alive and well.

== See also ==
{{columns-list|colwidth=20em|
* [[Cunning folk traditions and the Latter Day Saint movement]]
* [[European witchcraft]]
* [[Folk Christianity]]
* [[Folk healer]]
* [[Folk religion]]
* [[Vedmak]]
* [[Witch doctor]]
* [[Wise Old Man and Wise Old Woman]], a [[Jungian archetype]]
}}

==References==
=== Citations ===
{{Reflist|30em}}

=== General and cited references ===
{{Refbegin|30em}}
* {{Cite journal |last=Chumbley |first=Andrew |year=2001 |title=The Leaper Between: An Historical Study of the Toad-bone Amulet; its forms, functions, and praxes in popular magic |journal=The Cauldron |ref=Chu01}}
* {{Cite book |last=Davies |first=Owen |year=2003 |title=Cunning-Folk: Popular Magic in English History |publisher=Hambledon Continuum |location=London |isbn=1-85285-297-6 |ref=Dav03}}
* {{Cite journal |last=De Blécourt |first=Willem |date=October 1994 |title=Witch Doctors, Soothsayers and Priests. On Cunning Folk in European Historiography and Tradition |journal=Social History |volume=19 |issue=3 |ref=Deb94}}
* {{Cite book |last=Hutton |first=Ronald |year=1999 |title=The Triumph of the Moon: A History of Modern Pagan Witchcraft |url=https://archive.org/details/triumphofmoonhis00hutt |url-access=registration |publisher=Oxford University Press |location=New York |isbn=0-19-820744-1 |ref=Hut99}}
* {{Cite book |last=Hutton |first=Ronald |year=2009 |title=Blood and Mistletoe: The History of the Druids in Britain |publisher=Yale University Press |location=New Haven, Connecticut |ref=Hut09}}
* {{Cite journal |last=Magliocco |first=Sabina |year=2009 |title=Italian Cunning Craft: Some Preliminary Observations |journal=Journal for the Academic Study of Magic 5 |publisher=Mandrake of Oxford |location=Oxford |ref=Mag09}}
* {{Cite journal |last=Maple |first=Eric |date=December 1960 |title=The Witches of Canewdon |journal=Folklore |volume=71 |issue=4 |pages=241–250 |doi=10.1080/0015587X.1960.9717250 |ref=Map60}}
* {{Cite book |last=Oates |first=Shani |year=2010 |title=Tubelo's Green Fire: Mythos, Ethos, Female, Male & Priestly Mysteries of the Clan of Tubal Cain |publisher=Mandrake of Oxford |location=Oxford |isbn=978-1-906958-07-7 |ref=Oat10}}
* {{Cite book |last=Semmens |first=Jason |year=2004 |title=The Witch of the West: Or, The Strange and Wonderful History of Thomasine Blight |publisher=Plymouth |isbn=0-9546839-0-0  |ref=Sem04}}
* {{Cite book |last=Thomas |first=Keith |year=1973 |title=Religion and the Decline of Magic: Studies in Popular Beliefs in 16th and 17th-Century England |publisher=Penguin |location=London |ref=Tho73}}
* {{Cite book |last=Wilby |first=Emma |year=2005 |title=Cunning Folk and Familiar Spirits: Shamanistic Visionary Traditions in Early Modern British Witchcraft and Magic |publisher=Sussex Academic Press |location=Brighton |isbn=1-84519-078-5 |ref=Wil05}}
{{Refend}}

{{Witchcraft}}

{{DEFAULTSORT:Cunning Folk}}
[[Category:Cunning folk| ]]
[[Category:European folklore]]
[[Category:European witchcraft]]
[[Category:Folklore characters]]
[[Category:Historical health care occupations]]
[[Category:History of magic]]
[[Category:Cornish folklore]]