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A curse is the effective action of supernatural power, distinguished solely by the quality of adversity that it brings, else it would be considered a "charm" or a "blessing." A curse may also be said to result from a spell or prayer, imprecation or execration, or other imposition by magic or witchcraft, asking that a god, natural force, or spirit bring misfortune to someone.

The forms of curses found in various cultures comprise a significant proportion of the study of both folk religion and folklore.

In a broader sense, 'curse' is a loose synonym for blasphemy or profanity (i.e. a "curse word.")

"The curse" is also a term for the original sin of Adam and Eve in the Christian religion and a slang term for menstruation.

Belief in curses is found in many cultures and is mentioned in the scriptures of many religions.

Most established religions forbid such practices outright, but others, citing the long history of scriptural curses, utilize them only in defense against evil that struck at them first. All religions offer forms of blessings of homes and objects and people, with the intent of removing curses. Typically then a curse is only a category or type of something much larger, namely the entirety of any given culture's religio-magical paradigm.

Moreover, when negative or painful spiritual possession and demonic possession are viewed as varieties of curse, the religious authorities may see to it that there is a sanctioned way for the curse to be removed. (Factoid: the original staff of the Vatican, according to Catholic records, included 300 full time exorcists, that is, specialists in the removal of demons inhabiting humans.)

Some people believe curses to be strictly psychological in effect and/or superstitious in nature; these people generally hold rationalist opposing viewpoints to the opinion that curses are actual and real.

The deliberate levying of curses is often part of the practice of magic, taking place at the boundary between organized religion and folkloric customs.

Special names for specific types of curses can be found in various cultures:

African American hoodoo presents us with the jinx and crossed conditions, as well as a form of foot track magic, whereby cursed objected are layed in the paths of victims and activated when walked over.

Middle Eastern and Mediterranean cutlture is the original home-base for belief in the evil eye, which may be the result of envy but, more rarely, is said to be the result of a deliberate curse.

Germanic people, including the Pennsylvania Dutch speak in terms of hexing (from the german word for witchcraft), and a common hex in days past was that laid by a stable-witch who caused milk cows to go dry and horses to go lame. .

Some passages in the Tanakh treat curses as being effective techniques; they see a curse as an objective reality with real power. However, most sections of the Bible conceive a curse to be merely a wish, to be fulfilled by God only when just and deserved.

According to the Book of Proverbs, an undeserved curse has no effect (Proverbs 26:2), but may fall back upon the head of him who utters it (Genesis] 12:3; Sirach 21:27), or may be turned by God into a blessing (Deuteronomy 23:5).

The declaration of punishments (Gen. 3:14, 17; 4:11), the utterance of threats (Jeremiah 11:3, 17:5; Malachi i. 14), and the proclamation of laws (Deut. 11:26-28, 27:15 et seq.) received added solemnity and force when conditioned by a curse.

In the Bible, cursing is generally characteristic of the godless (Ps. 10:7), but may serve as a weapon in the mouth of the wronged, the oppressed, and those who are zealous for God and righteousness (Judges 9:57; Prov. 11"26, 30:10).

A righteous curse, especially when uttered by persons in authority, was believed to be unfailing in its effect (Gen. 9:25, 27:12; II Kings 2:24; Ecclus. [Sirach] 3:11). One who had received exemplary punishment at the hands of God was frequently held up, in cursing, as a terrifying object-lesson (Jer. 23: 22), and such a person was said to be, or to have become, a curse (II Kings 22:19; Jer. 24:9, 25: 18; Zechariah 8:13). An elaborate trial by ordeal for a woman suspected by her husband of adultery is set forth in Numbers 5:11-30; this involved drinking a "bitter water that brings a curse"; if the woman were guilty, she would suffer miscarriage and infertility.

It is especially forbidden to curse God (Exodus 22:28), parents (Ex. 21:17; Leviticus 20:9; Prov. 20:20, 30: 11), the authorities (Ex. 22:28; Eccl. 10:20), and the helpless deaf (Lev. 19:14).

A number of sections of the Talmud show a belief in the power of curses (Berachot 19a, 56a.) In some cases, a curse is described as related to the nature of a prayer (Ta'an. 23b); an undeserved curse is described as ineffective (Makkot 11a) and falls back upon the head of him who utters it (Sanhedrin 49a).

Not only is a curse uttered by a scholar unfailing in its effect, even if undeserved (Mak. 11a), but one should not regard lightly even the curse uttered by an ignorant man (Meg. 15a).

The Biblical prohibitions of cursing are legally elaborated, and extended to self-cursing (Shebu. 35a). A woman that curses her husband's parents in his presence is divorced and loses her dowry (Ket. 72a).

Cursing may be permissible when prompted by religious motives. For instance, a curse is uttered against those who mislead the people by calculating, on the basis of Biblical passages, when the Messiah will come (Sanhedrin 97b). Cursed are those who are guilty of actions which, though not forbidden, are considered reprehensible.

According to legend, some rabbinic scholars cursed sometimes not only with their mouths, but also with an angry, fixed look. The consequence of such a look was either immediate death or poverty (Sotah 46b, and parallel passages