All Hallows' Eve
All Saints' Eve
|Observed by||Western Christians and many non-Christians around the world|
|Significance||First day of Allhallowtide|
|Celebrations||Trick-or-treating, costume parties, making jack-o'-lanterns, lighting bonfires, divination, apple bobbing, visiting haunted attractions|
|Observances||Church services, prayer, fasting, and vigils|
|Next time||31 October 2015|
|Related to||Totensonntag, Blue Christmas, Thursday of the Dead, Samhain, Hop-tu-Naa, Calan Gaeaf, Allantide, Day of the Dead, Reformation Day, All Saints' Day, Mischief Night (cf. vigils)|
Halloween or Hallowe'en (/, , /; a contraction of "All Hallows' Evening"), also known as Allhalloween, All Hallows' Eve, or All Saints' Eve, is a yearly celebration observed in a number of countries on 31 October, the eve of the Western Christian feast of All Hallows' Day. It initiates the triduum of Allhallowtide, the time in the liturgical year dedicated to remembering the dead, including saints (hallows), martyrs, and all the faithful departed believers. Within Allhallowtide, the traditional focus of All Hallows' Eve revolves around the theme of using "humor and ridicule to confront the power of death."
According to many scholars, All Hallows' Eve is a Christianized feast initially influenced by Celtic harvest festivals, with possible pagan roots, particularly the Gaelic Samhain. Other scholars maintain that it originated independently of Samhain and has solely Christian roots.
Typical festive Halloween activities include trick-or-treating (or the related "guising"), attending costume parties, decorating, carving pumpkins into jack-o'-lanterns, lighting bonfires, apple bobbing, visiting haunted attractions, playing pranks, telling scary stories and watching horror films. In many parts of the world, the Christian religious observances of All Hallows' Eve, including attending church services and lighting candles on the graves of the dead, remain popular, although in other locations, these solemn customs are less pronounced in favor of a more commercialized and secularized celebration. Because many Western Christian denominations encourage, although most no longer require, abstinence from meat on All Hallows' Eve, the tradition of eating certain vegetarian foods for this vigil day developed, including the consumption of apples, colcannon, cider, potato pancakes, and soul cakes.
- 1 Etymology
- 2 History
- 3 Symbols
- 4 Trick-or-treating and guising
- 5 Games and other activities
- 6 Haunted attractions
- 7 Food
- 8 Religious observances
- 9 Around the world
- 10 See also
- 11 References
- 12 Further reading
- 13 External links
The word Halloween or Hallowe'en dates to about 1745 and is of Christian origin. The word "Halloween" means "hallowed evening" or "holy evening". It comes from a Scottish term for All Hallows' Eve (the evening before All Hallows' Day). In Scots, the word "eve" is even, and this is contracted to e'en or een. Over time, (All) Hallow(s) E(v)en evolved into Halloween. Although the phrase "All Hallows'" is found in Old English (ealra hālgena mæssedæg, all saints mass-day), "All Hallows' Eve" is itself not seen until 1556.
Gaelic and Welsh influence
Today's Halloween customs are thought to have been influenced by folk customs and beliefs from the Celtic-speaking countries, some of which have pagan roots, and others which may be rooted in Celtic Christianity. Indeed, Jack Santino, a folklorist, writes that "the sacred and the religious are a fundamental context for understanding Halloween in Northern Ireland, but there was throughout Ireland an uneasy truce existing between customs and beliefs associated with Christianity and those associated with religions that were Irish before Christianity arrived". Historian Nicholas Rogers, exploring the origins of Halloween, notes that while "some folklorists have detected its origins in the Roman feast of Pomona, the goddess of fruits and seeds, or in the festival of the dead called Parentalia, it is more typically linked to the Celtic festival of Samhain", which comes from the Old Irish for "summer's end". Samhain (pronounced SAH-win or SOW-in) was the first and most important of the four quarter days in the medieval Gaelic calendar and was celebrated in Ireland, Scotland and the Isle of Man. It was held on or about 31 October – 1 November and kindred festivals were held at the same time of year by the Brittonic Celts; for example Calan Gaeaf (in Wales), Kalan Gwav (in Cornwall) and Kalan Goañv (in Brittany). Samhain and Calan Gaeaf are mentioned in some of the earliest Irish and Welsh literature. The names have been used by historians to refer to Celtic Halloween customs up until the 19th century, and are still the Gaelic and Welsh names for Halloween.
Samhain/Calan Gaeaf marked the end of the harvest season and beginning of winter or the 'darker half' of the year. Like Beltane/Calan Mai, it was seen as a liminal time, when the spirits or fairies (the Aos Sí) could more easily come into our world and were particularly active. Most scholars see the Aos Sí as "degraded versions of ancient gods [...] whose power remained active in the people's minds even after they had been officially replaced by later religious beliefs". The Aos Sí were both respected and feared, with individuals often invoking the protection of God when approaching their dwellings. At Samhain, it was believed that the Aos Sí needed to be propitiated to ensure that the people and their livestock survived the winter. Offerings of food and drink, or portions of the crops, were left for the Aos Sí. The souls of the dead were also said to revisit their homes. Places were set at the dinner table or by the fire to welcome them. The belief that the souls of the dead return home on one night or day of the year seems to have ancient origins and is found in many cultures throughout the world. In 19th century Ireland, "candles would be lit and prayers formally offered for the souls of the dead. After this the eating, drinking, and games would begin". Throughout the Gaelic and Welsh regions, the household festivities included rituals and games intended to divine one's future, especially regarding death and marriage. Nuts and apples were often used in these divination rituals. Special bonfires were lit and there were rituals involving them. Their flames, smoke and ashes were deemed to have protective and cleansing powers, and were also used for divination. It is suggested that the fires were a kind of imitative or sympathetic magic – they mimicked the Sun, helping the "powers of growth" and holding back the decay and darkness of winter. Christian minister Eddie J. Smith suggests that the bonfires were also used to scare witches of "their awaiting punishment in hell".
During the early modern era in Ireland, Scotland, the Isle of Man and Wales, the festival included mumming and guising, the latter of which goes back at least as far as the 16th century. This involved people going house-to-house in costume (or in disguise), usually reciting verses or songs in exchange for food. It may have come from the Christian custom of souling (see below) or it may have a Gaelic folk origin, with the costumes being a means of imitating, or disguising oneself from, the Aos Sí. In Scotland, youths went house-to-house on 31 October with masked, painted or blackened faces, often threatening to do mischief if they were not welcomed. F. Marian McNeill suggests the ancient festival included people in costume representing the spirits, and that faces were marked (or blackened) with ashes taken from the sacred bonfire. In parts of Wales, men went about dressed as fearsome beings called gwrachod. In the late 19th and early 20th century, young people in Glamorgan and Orkney dressed as the opposite gender. In parts of southern Ireland, the guisers included a hobby horse. A man dressed as a Láir Bhán (white mare) led youths house-to-house reciting verses—some of which had pagan overtones—in exchange for food. If the household donated food it could expect good fortune from the 'Muck Olla'; not doing so would bring misfortune. Elsewhere in Europe, mumming and hobby horses were part of other yearly festivals. However, in the Celtic-speaking regions they were "particularly appropriate to a night upon which supernatural beings were said to be abroad and could be imitated or warded off by human wanderers". As early as the 18th century, "imitating malignant spirits" led to playing pranks in Ireland and the Scottish Highlands. Wearing costumes at Halloween spread to England in the 20th century, as did the custom of playing pranks. The "traditional illumination for guisers or pranksters abroad on the night in some places was provided by turnips or mangel wurzels, hollowed out to act as lanterns and often carved with grotesque faces to represent spirits or goblins". These were common in parts of Ireland and the Scottish Highlands in the 19th century, as well as in Somerset (see Punkie Night). In the 20th century they spread to other parts of England and became generally known as jack-o'-lanterns.
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Today's Halloween customs are also thought to have been influenced by Christian dogma and practices derived from it. Halloween falls on the evening before the Christian holy days of All Hallows' Day (also known as All Saints' or Hallowmas) on 1 November and All Souls' Day on 2 November, thus giving the holiday on 31 October the full name of All Hallows' Eve (meaning the evening before All Hallows' Day). Since the time of the primitive Church, major feasts in the Christian Church (such as Christmas, Easter and Pentecost) had vigils which began the night before, as did the feast of All Hallows'. These three days are collectively referred to as Allhallowtide and are a time for honoring the saints and praying for the recently departed souls who have yet to reach Heaven. All Saints was introduced in the year 609, but was originally celebrated on 13 May. In 835, it was switched to 1 November (the same date as Samhain) at the behest of Pope Gregory IV. Some suggest this was due to Celtic influence, while others suggest it was a Germanic idea. It is also suggested that the change was made on the "practical grounds that Rome in summer could not accommodate the great number of pilgrims who flocked to it", and perhaps because of public health considerations regarding Roman Fever – a disease that claimed a number of lives during the sultry summers of the region.
By the end of the 12th century they had become holy days of obligation across Europe and involved such traditions as ringing church bells for the souls in purgatory. In addition, "it was customary for criers dressed in black to parade the streets, ringing a bell of mournful sound and calling on all good Christians to remember the poor souls." "Souling", the custom of baking and sharing soul cakes for all christened souls, has been suggested as the origin of trick-or-treating. The custom dates back at least as far as the 15th century and was found in parts of England, Belgium, Germany, Austria and Italy. Groups of poor people, often children, would go door-to-door during Allhallowtide, collecting soul cakes, in exchange for praying for the dead, especially the souls of the givers' friends and relatives. Shakespeare mentions the practice in his comedy The Two Gentlemen of Verona (1593). The custom of wearing costumes has been explicated by Prince Sorie Conteh, who wrote: "It was traditionally believed that the souls of the departed wandered the earth until All Saints' Day, and All Hallows' Eve provided one last chance for the dead to gain vengeance on their enemies before moving to the next world. In order to avoid being recognized by any soul that might be seeking such vengeance, people would don masks or costumes to disguise their identities". In the Middle Ages, churches displayed the relics of martyred saints and those parishes that were too poor to have relics let parishioners dress up as the saints instead, a practice that some Christians continue in Halloween celebrations today. Folklorist Kingsley Palmer, in addition to others, has suggested that the carved jack-o'-lantern, a popular symbol of Halloween, originally represented the souls of the dead. On Halloween, in medieval Europe, "fires [were] lit to guide these souls on their way and deflect them from haunting honest Christian folk." In addition, households in Austria, England, and Ireland often had "candles burning in every room to guide the souls back to visit their earthly homes". These were known as "soul lights". Many Christians in continental Europe, especially in France, acknowledged "a belief that once a year, on Hallowe'en, the dead of the churchyards rose for one wild, hideous carnival," known as the danse macabre, which has been commonly depicted in church decoration, especially on the walls of cathedrals, monasteries, and cemeteries. Christopher Allmand and Rosamond McKitterick write in The New Cambridge Medieval History that "Christians were moved by the sight of the Infant Jesus playing on his mother's knee; their hearts were touched by the Pietà; and patron saints reassured them by their presence. But, all the while, the danse macabre urged them not to forget the end of all earthly things." This danse macabre, which was enacted by "Christian village children [who] celebrated the vigil of All Saints" in the 16th Century, has been suggested as the predecessor of modern day costume parties on this same day.
In parts of Britain, these customs came under attack during the Reformation as some Protestants berated purgatory as a "popish" doctrine incompatible with the notion of predestination. Thus, for some Nonconformist Protestants, the theology of All Hallows’ Eve was redefined; without the doctrine of purgatory, "the returning souls cannot be journeying from Purgatory on their way to Heaven, as Catholics frequently believe and assert. Instead, the so-called ghosts are thought to be in actuality evil spirits. As such they are threatening." Other Protestants maintained belief in an intermediate state, known as Hades (Bosom of Abraham), and continued to observe the original customs, especially souling, candlelit processions and the ringing of church bells in memory of the dead. With regard to the evil spirits, on Halloween, "barns and homes were blessed to protect people and livestock from the effect of witches, who were believed to accompany the malignant spirits as they traveled the earth." In the 19th century, in some rural parts of England, families gathered on hills on the night of All Hallows' Eve. One held a bunch of burning straw on a pitchfork while the rest knelt around him in a circle, praying for the souls of relatives and friends until the flames went out. This was known as teen'lay, derived either from the Old English tendan (meaning to kindle) or a word related to Old Irish tenlach (meaning hearth). The rising popularity of Guy Fawkes Night (5 November) from 1605 onward, saw many Halloween traditions appropriated by that holiday instead, and Halloween's popularity waned in Britain, with the noteworthy exception of Scotland. There and in Ireland, they had been celebrating Samhain and Halloween since at least the early Middle Ages, and the Scottish kirk took a more pragmatic approach to Halloween, seeing it as important to the life cycle and rites of passage of communities and thus ensuring its survival in the country.
In France, some Christian families, on the night of All Hallows' Eve, prayed beside the graves of their loved ones, setting down dishes full of milk for them. On Halloween, in Italy, some families left a large meal out for ghosts of their passed relatives, before they departed for church services. In Spain, on this night, special pastries are baked, known as "bones of the holy" (Spanish: Huesos de Santo) and put them on the graves of the churchyard, a practice that continues to this day.
Spread to North America
Lesley Bannatyne and Cindy Ott both write that Anglican colonists in the South and Catholic colonists in Maryland "recognized All Hallow's Eve in their church calendars", although the Puritans of New England maintained strong opposition to the holiday, along with other traditional celebrations of the established Church, including Christmas. Mass Irish and Scottish immigration during the 19th century increased the holiday’s celebration in the United States. "In Cajun areas, a nocturnal Mass was said in cemeteries on Halloween night. Candles that had been blessed were placed on graves, and families sometimes spent the entire night at the graveside." Confined to the immigrant communities during the mid-19th century, it was gradually assimilated into mainstream society and by the first decade of the 20th century it was being celebrated coast to coast by people of all social, racial and religious backgrounds.
The annual New York Halloween Parade, initiated in 1974 by puppeteer and mask maker Ralph Lee of the Lower Manhattan neighborhood of Greenwich Village in New York City, is the world's largest Halloween parade and America's only major nighttime parade, attracting more than 60,000 costumed participants, 2 million in-person spectators, and a worldwide television audience of over 100 million.
Development of artifacts and symbols associated with Halloween formed over time. Jack-o'-lanterns are traditionally carried by guisers on All Hallows' Eve in order to frighten evil spirits. There is a popular Irish Christian folktale associated with the jack-o'-lantern, which in lore, is said to represent a "soul who has been denied entry into both heaven and hell":
On route home after a night's drinking, Jack encounters the Devil and tricks him into climbing a tree. A quick-thinking Jack etches the sign of the cross into the bark, thus trapping the Devil. Jack strikes a bargain that Satan can never claim his soul. After a life of sin, drink, and mendacity, Jack is refused entry to heaven when he dies. Keeping his promise, the Devil refuses to let Jack into hell and throws a live coal straight from the fires of hell at him. It was a cold night, so Jack places the coal in a hollowed out turnip to stop it from going out, since which time Jack and his lantern have been roaming looking for a place to rest.
In Ireland and Scotland, the turnip has traditionally been carved during Halloween, but immigrants to North America used the native pumpkin, which is both much softer and much larger – making it easier to carve than a turnip. The American tradition of carving pumpkins is recorded in 1837 and was originally associated with harvest time in general, not becoming specifically associated with Halloween until the mid-to-late 19th century.
The modern imagery of Halloween comes from many sources, including Christian eschatology, national customs, works of Gothic and horror literature (such as the novels Frankenstein and Dracula) and classic horror films (such as Frankenstein and The Mummy). Imagery of the skull, a reference to Golgotha, in the Christian tradition, serves as "a reminder of death and the transitory quality of human life" and is consequently found in memento mori and vanitas compositions; skulls have therefore been commonplace in Halloween, which touches on this theme. Traditionally, the back walls of churches are "decorated with a depiction of the Last Judgment, complete with graves opening and the dead rising, with a heaven filled with angels and a hell filled with devils," a motif that has permeated the observance of this triduum. One of the earliest works on the subject of Halloween is from Scottish poet John Mayne, who, in 1780, made note of pranks at Halloween; "What fearfu' pranks ensue!", as well as the supernatural associated with the night, "Bogies" (ghosts), influencing Robert Burns' "Halloween" (1785). Elements of the autumn season, such as pumpkins, corn husks and scarecrows, are also prevalent. Homes are often decorated with these types of symbols around Halloween. Halloween imagery includes themes of death, evil, and mythical monsters. Black, orange, and sometimes purple are Halloween's traditional colors.
Trick-or-treating and guising
Trick-or-treating is a customary celebration for children on Halloween. Children go in costume from house to house, asking for treats such as candy or sometimes money, with the question, "Trick or treat?" The word "trick" refers to "threat" to perform mischief on the homeowners or their property if no treat is given. The practice is said to have roots in the medieval practice of mumming, which is closely related to souling. John Pymm writes that "many of the feast days associated with the presentation of mumming plays were celebrated by the Christian Church." These feast days included All Hallows' Eve, Christmas, Twelfth Night and Shrove Tuesday. Mumming, practiced in Germany, Scandinavia and other parts of Europe, involved masked persons in fancy dress who "paraded the streets and entered houses to dance or play dice in silence."
In England, from the medieval period, up until the 1930s, people practiced the Christian custom of souling on Halloween, which involved groups of soulers, both Protestant and Catholic, going from parish to parish, begging the rich for soul cakes, in exchange for praying for the souls of the givers and their friends. In Scotland and Ireland, guising – children disguised in costume going from door to door for food or coins – is a traditional Halloween custom, and is recorded in Scotland at Halloween in 1895 where masqueraders in disguise carrying lanterns made out of scooped out turnips, visit homes to be rewarded with cakes, fruit and money. The practice of guising at Halloween in North America is first recorded in 1911, where a newspaper in Kingston, Ontario reported children going "guising" around the neighborhood.
American historian and author Ruth Edna Kelley of Massachusetts wrote the first book length history of Halloween in the US; The Book of Hallowe'en (1919), and references souling in the chapter "Hallowe'en in America". In her book, Kelley touches on customs that arrived from across the Atlantic; "Americans have fostered them, and are making this an occasion something like what it must have been in its best days overseas. All Halloween customs in the United States are borrowed directly or adapted from those of other countries".
While the first reference to "guising" in North America occurs in 1911, another reference to ritual begging on Halloween appears, place unknown, in 1915, with a third reference in Chicago in 1920. The earliest known use in print of the term "trick or treat" appears in 1927, in the Blackie Herald Alberta, Canada.
The thousands of Halloween postcards produced between the turn of the 20th century and the 1920s commonly show children but not trick-or-treating. Trick-or-treating does not seem to have become a widespread practice until the 1930s, with the first U.S. appearances of the term in 1934, and the first use in a national publication occurring in 1939.
A popular variant of trick-or-treating, known as trunk-or-treating (or Halloween tailgaiting), occurs when "children are offered treats from the trunks of cars parked in a church parking lot," or sometimes, a school parking lot. In a trunk-or-treat event, the trunk (boot) of each automobile is decorated with a certain theme, such as those of children's literature, movies, scripture, and job roles. Because the traditional style of trick-or-treating was made impossible after Hurricane Katrina, trunk-or-treating provided comfort to those whose homes were devastated. Trunk-or-treating has grown in popularity due to its perception as being more safe than going door to door, a point that resonates well with parents, as well as the fact that it "solves the rural conundrum in which homes [are] built a half-mile apart".
Halloween costumes are traditionally modeled after supernatural figures such as vampires, monsters, ghosts, skeletons, witches, and devils. Over time, in the United States the costume selection extended to include popular characters from fiction, celebrities, and generic archetypes such as ninjas and princesses.
Dressing up in costumes and going "guising" was prevalent in Ireland and Scotland at Halloween by the late 19th century. Costuming became popular for Halloween parties in the US in the early 20th century, as often for adults as for children. The first mass-produced Halloween costumes appeared in stores in the 1930s when trick-or-treating was becoming popular in the United States.
Rev. Dr. Eddie J. Smith, in his book Halloween, Hallowed Be Thy Name, offers a religious perspective to the wearing of costumes on All Hallows' Eve, suggesting that by dressing up as creatures "who at one time caused us to fear and tremble", people are able to poke fun at Satan "whose kingdom has been plundered by our Saviour." Images of skeletons and the dead are traditional decorations used as memento mori.
"Trick-or-Treat for UNICEF" is a fundraising program to support UNICEF, a United Nations Programme that provides humanitarian aid to children in developing countries. Started as a local event in a Northeast Philadelphia neighborhood in 1950 and expanded nationally in 1952, the program involves the distribution of small boxes by schools (or in modern times, corporate sponsors like Hallmark, at their licensed stores) to trick-or-treaters, in which they can solicit small-change donations from the houses they visit. It is estimated that children have collected more than $118 million for UNICEF since its inception. In Canada, in 2006, UNICEF decided to discontinue their Halloween collection boxes, citing safety and administrative concerns; after consultation with schools, they instead redesigned the program.
Games and other activities
There are several games traditionally associated with Halloween parties. One common game is dunking or apple bobbing, which may be called "dooking" in Scotland in which apples float in a tub or a large basin of water and the participants must use their teeth to remove an apple from the basin. The practice is thought by some to have derived from the Roman practices in celebration of Pomona. A variant of dunking involves kneeling on a chair, holding a fork between the teeth and trying to drive the fork into an apple. Another common game involves hanging up treacle or syrup-coated scones by strings; these must be eaten without using hands while they remain attached to the string, an activity that inevitably leads to a very sticky face.
Some games traditionally played at Halloween are forms of divination. In All Hallows' Eve celebrations during the Middle Ages, these activities historically occurred only in rural areas of medieval Europe and were only done by a "rare few" as these were considered to be "deadly serious" practices. A traditional Scottish form of divining one's future spouse is to carve an apple in one long strip, then toss the peel over one's shoulder. The peel is believed to land in the shape of the first letter of the future spouse's name. Unmarried women were told that if they sat in a darkened room and gazed into a mirror on Halloween night, the face of their future husband would appear in the mirror. However, if they were destined to die before marriage, a skull would appear. The custom was widespread enough to be commemorated on greeting cards from the late 19th century and early 20th century.
Another game/superstition that was enjoyed in the early 1900s involved walnut shells. People would write fortunes in milk on white paper. After drying, the paper was folded and placed in walnut shells. When the shell was warmed, milk would turn brown therefore the writing would appear on what looked like blank paper. Folks would also play fortune teller. In order to play this game, symbols were cut out of paper and placed on a platter. Someone would enter a dark room and was ordered to put her hand on a piece of ice then lay it on a platter. Her "fortune" would stick to the hand. Paper symbols included: dollar sign-wealth, button-bachelorhood, thimble-spinsterhood, clothespin- poverty, rice-wedding, umbrella- journey, caldron-trouble, 4-leaf clover- good luck, penny-fortune, ring-early marriage, and key-fame.
The telling of ghost stories and viewing of horror films are common fixtures of Halloween parties. Episodes of television series and Hallowe'en-themed specials (with the specials usually aimed at children) are commonly aired on or before Halloween, while new horror films are often released theatrically before Halloween to take advantage of the atmosphere.
Haunted attractions are entertainment venues designed to thrill and scare patrons. Most attractions are seasonal Halloween businesses. Origins of these paid scare venues are difficult to pinpoint, but it is generally accepted that they were first commonly used by the Junior Chamber International (Jaycees) for fundraising. They include haunted houses, corn mazes, and hayrides, and the level of sophistication of the effects has risen as the industry has grown. Haunted attractions in the United States bring in an estimated $300–500 million each year, and draw some 400,000 customers, although press sources writing in 2005 speculated that the industry had reached its peak at that time. This maturing and growth within the industry has led to technically more advanced special effects and costuming, comparable with that of Hollywood films.
Because in the Northern Hemisphere Halloween comes in the wake of the yearly apple harvest, candy apples (known as toffee apples outside North America), caramel or taffy apples are common Halloween treats made by rolling whole apples in a sticky sugar syrup, sometimes followed by rolling them in nuts.
At one time, candy apples were commonly given to trick-or-treating children, but the practice rapidly waned in the wake of widespread rumors that some individuals were embedding items like pins and razor blades in the apples in the United States. While there is evidence of such incidents, relative to the degree of reporting of such cases, actual cases involving malicious acts are extremely rare and have never resulted in serious injury. Nonetheless, many parents assumed that such heinous practices were rampant because of the mass media. At the peak of the hysteria, some hospitals offered free X-rays of children's Halloween hauls in order to find evidence of tampering. Virtually all of the few known candy poisoning incidents involved parents who poisoned their own children's candy.
One custom that persists in modern-day Ireland is the baking (or more often nowadays, the purchase) of a barmbrack (Irish: báirín breac), which is a light fruitcake, into which a plain ring, a coin and other charms are placed before baking. It is said that those who get a ring will find their true love in the ensuing year. This is similar to the tradition of king cake at the festival of Epiphany.
List of foods associated with Halloween:
- Barmbrack (Ireland)
- Bonfire toffee (Great Britain)
- Candy apples/toffee apples (Great Britain and Ireland)
- Candy apples, Candy corn, candy pumpkins (North America)
- Monkey nuts (peanuts in their shells) (Scotland and Ireland)
- Caramel apples
- Caramel corn
- Colcannon (Ireland; see below)
- Novelty candy shaped like skulls, pumpkins, bats, worms, etc.
- Pumpkin, pumpkin pie, pumpkin bread
- Roasted pumpkin seeds
- Roasted sweet corn
- Soul cakes
On Hallowe'en (All Hallows' Eve), in Poland, believers are taught to pray out loud as they walk through the forests in order that the souls of the dead might find comfort; in Spain, Christian priests toll their church bells in order to remind their congregants to remember the dead on All Hallows' Eve. In Ireland, and among immigrants in Canada, a custom includes the Christian practice of abstinence, keeping All Hallows' Eve "as a meatless day with pancakes or Callcannon" being served instead. In Mexico, on "All Hallows Eve, the children make a children's altar to invite the angelitos (spirits of dead children) to come back for a visit." The Christian Church traditionally observed Hallowe'en through a vigil "when worshippers would prepare themselves with prayers and fasting prior to the feast day itself." This church service is known as the Vigil of All Hallows or the Vigil of All Saints; an initiative known as Night of Light seeks to further spread the Vigil of All Hallows throughout Christendom. After the service, "suitable festivities and entertainments" often follow, as well as a visit to the graveyard or cemetery, where flowers and candles are often placed in preparation for All Hallows' Day. In Finland, because so many people visit the cemeteries on All Hallows' Eve to light votive candles there, they "are known as valomeri, or seas of light."
Christian attitudes towards Halloween are diverse. In the Anglican Church, some dioceses have chosen to emphasize the Christian traditions associated with All Hallow's Eve. Some of these practices include praying, fasting and attending worship services.
Other Protestant Christians also celebrate All Hallows' Eve as Reformation Day, a day to remember the Protestant Reformation, alongside All Hallow's Eve or independently from it. This is because Martin Luther nailed his Ninety-Five Theses to All Saints' Church in Wittenberg on All Hallows' Eve, because hundreds of visitors would come to the church during the celebration of Allhallowtide. Often, "Harvest Festivals" or "Reformation Festivals" are held on All Hallows' Eve, in which children dress up as Bible characters or Reformers. In addition to distributing candy to children who are trick-or-treating on Hallowe'en, many Christians also provide gospel tracts to them. One organization, the American Tract Society, stated that around 3 million gospel tracts are ordered from them alone for Hallowe'en celebrations. Others order Halloween-themed Scripture Candy to pass out to children on this day.
Some Christians feel concerned about the modern celebration of Halloween because they feel it trivializes – or celebrates – paganism, the occult, or other practices and cultural phenomena deemed incompatible with their beliefs. Father Gabriele Amorth, an exorcist in Rome, has said, "if English and American children like to dress up as witches and devils on one night of the year that is not a problem. If it is just a game, there is no harm in that." In more recent years, the Roman Catholic Archdiocese of Boston has organized a "Saint Fest" on Halloween. Similarly, many contemporary Protestant churches view Halloween as a fun event for children, holding events in their churches where children and their parents can dress up, play games, and get candy for free. Many Christians ascribe no negative significance to Halloween, treating it as a fun event devoted to "imaginary spooks" and handing out candy. To these Christians, Halloween holds no threat to the spiritual lives of children: being taught about death and mortality, and the ways of the Celtic ancestors actually being a valuable life lesson and a part of many of their parishioners' heritage.
In the Roman Catholic Church, Halloween's Christian connection is cited, and Halloween celebrations are common in Catholic parochial schools throughout North America and in Ireland. Many fundamentalist and evangelical churches use "Hell houses", themed pamphlets, or comic-style tracts such as those created by Jack T. Chick in order to make use of Halloween's popularity as an opportunity for evangelism. Some consider Halloween to be completely incompatible with the Christian faith due to its putative origins in the Festival of the Dead celebration. Indeed, even though Eastern Orthodox Christians observe All Hallows' Day on the First Sunday after Pentecost, the Eastern Orthodox Church recommends the observance of Vespers and/or a Paraklesis on the Western observance of All Hallows' Eve, out of the pastoral need to provide an alternative to popular celebrations.
The reaction of non-Christian religions towards Halloween has often been mixed, ranging from stern disapproval to the allowance of participation in it. According to Alfred J. Kolatch in the Second Jewish Book of Why, in Judaism, Halloween is not permitted by Jewish Halakha because it violates Leviticus 18:3 which forbids Jews from partaking in gentile customs. Many Jews observe Yizkor, which is equivalent to the observance of Allhallowtide in Christianity, as prayers are said for both "martyrs and for one's own family." Nevertheless, many American Jews celebrate Halloween, disconnected from its Christian origins. Reform Rabbi Jeffrey Goldwasser has said that "There is no religious reason why contemporary Jews should not celebrate Halloween" while Orthodox Rabbi Michael Broyde has argued against Jews observing the holiday.
Sheikh Idris Palmer, author of A Brief Illustrated Guide to Understanding Islam , has argued that Muslims should not participate in Halloween, stating that "participation in it is similar to one commemorating Christmas or Easter, or congratulating the Christians upon their prostration to the crucifix". Javed Memon, a Muslim writer, has disagreed, saying that his "daughter dressing up like a British telephone booth will not destroy her faith".
Most Hindus do not observe All Hallows' Eve, instead remembering the dead in the festival of Pitru Paksha, during which Hindus pay homage to and perform a ceremony "to keep the souls of their ancestors at rest." The celebration of the Hindu festival Diwali sometimes conflicts with the date of Halloween; but some Hindus choose to participate in the popular customs of Halloween. Other Hindus, such as Soumya Dasgupta, have opposed the celebration on the grounds that Western holidays like Halloween have "begun to adversely affect our indigenous festivals."
Neopagans do not observe Halloween, but instead observe Samhain on 1 November, although some neopagan individuals choose to participate in cultural Halloween festivities, opining the idea that one can observe both "the solemnity of Samhain in addition to the fun of Halloween." Other neopagans are opposed to the celebration of Halloween, believing that it "trivializes Samhain", and "avoid Halloween, because of the interruptions from trick or treaters." The Manitoban writes that "Wiccans don’t officially celebrate Halloween, despite the fact that 31 Oct. will still have a star beside it in any good Wiccan’s day planner. Starting at sundown, Wiccans celebrate a holiday known as Samhain. Samhain actually comes from old Celtic traditions and is not exclusive to Neopagan religions like Wicca. While the traditions of this holiday originate in Celtic countries, modern day Wiccans don’t try to historically replicate Samhain celebrations. Some traditional Samhain rituals are still practised but at its core, the holiday is simply a time to celebrate darkness and the dead — a possible reason why Samhain is often confused with Halloween celebrations."
Around the world
The traditions and importance of Halloween vary greatly among countries that observe it. In Scotland and Ireland, traditional Halloween customs include children dressing up in costume going "guising", holding parties, while other practices in Ireland include lighting bonfires, and having firework displays. In Brittany children would set candles in skulls in graveyards. Mass transatlantic immigration in the 19th century popularized Halloween in North America, and celebration in the United States and Canada has had a significant impact on how the event is observed in other nations. This larger North American influence, particularly in iconic and commercial elements, has extended to places such as South America, Australia, New Zealand, (most) continental Europe, Japan, and other parts of East Asia. In the Philippines, on the night of Halloween, Filipinos return to their hometowns and purchase candles and flowers, in preparation for the following All Saints Day and All Souls Day (Araw ng mga Patay) on 1 November.
- Rogers, p.57
- "BBC – Religions – Christianity: All Hallows' Eve". British Broadcasting Corporation (BBC). 2010. Retrieved 1 November 2011.
- The Book of Occasional Services 2003. Church Publishing, Inc. 2004. Retrieved 31 October 2011.
Service for All Hallows' Eve: This service may be used on the evening of October 31, known as All Hallows' Eve. Suitable festivities and entertainments may take place before or after this service, and a visit may be made to a cemetery or burial place.
- Anne E. Kitch (2004). The Anglican Family Prayer Book. Church Publishing, Inc. Retrieved 31 October 2011.
All Hallow's Eve, which later became known as Halloween, is celebrated on the night before All Saints' Day, November 1. Use this simple prayer service in conjunction with Halloween festivities to mark the Christian roots of this festival.
- The Paulist Liturgy Planning Guide. Paulist Press. 2006. Retrieved 31 October 2011.
Rather than compete, liturgy planners would do well to consider ways of including children in the celebration of these vigil Masses. For example, children might be encouraged to wear Halloween costumes representing their patron saint or their favorite saint, clearly adding a new level of meaning to the Halloween celebrations and the celebration of All Saints' Day.
- Thomas Thomson, Charles Annandale (1896). A History of the Scottish People from the Earliest Times: From the Union of the kingdoms, 1706, to the present time. Blackie. Retrieved 31 October 2011.
Of the stated rustic festivals peculiar to Scotland the most important was Hallowe'en, a contraction for All-hallow Evening, or the evening of All-Saints Day, the annual return of which was a season for joy and festivity.
- Palmer, Abram Smythe (1882). Folk-etymology. Johnson Reprint. p. 6.
- Merriam-Webster's Encyclopædia of World Religions. Merriam-Webster. 1999. Retrieved 31 October 2011.
Halloween, also called All Hallows' Eve, holy or hallowed evening observed on October 31, the eve of All Saints' Day. The pre-Christian observances influenced the Christian festival of All Hallows' Eve, celebrated on the same date.
- "NEDCO Producers' Guide". 31-33. Northeast Dairy Cooperative Federation. 1973.
Originally celebrated as the night before All Saints' Day, Christians chose November first to honor their many saints. The night before was called All Saints' Eve or hallowed eve meaning holy evening.
- "Tudor Hallowtide". National Trust for Places of Historic Interest or Natural Beauty. 2012.
Hallowtide covers the three days – 31 October (All-Hallows Eve or Hallowe'en), 1 November (All Saints) and 2 November (All Souls).
- Don't Know Much About Mythology: Everything You Need to Know About the Greatest Stories in Human History but Never Learned (Davis), HarperCollins, page 231
- Portaro, Sam (25 January 1998). A Companion to the Lesser Feasts and Fasts. Cowley Publications. p. 199. ISBN 1461660513.
All Saints' Day is the centerpiece of an autumn triduum. In the carnival celebrations of All Hallows' Eve our ancestors used the most powerful weapon in the human arsenal, the power of humor and ridicule to confront the power of death. The following day, in the commemoration of All Saints, we gave witness to the victory of incarnate goodness embodied in remarkable deeds and doers triumphing over the misanthropy of darkness and devils. And in the commemoration of All Souls we proclaimed the hope of common mortality expressed in our aspirations and expectations of a shared eternity.
- "Halloween." History.com. Retrieved 24 October 2013.
- Nicholas Rogers (2002). Halloween: From Pagan Ritual to Party Night. Oxford University Press. Retrieved 31 October 2011.
Halloween and the Day of the Dead share a common origin in the Christian commemoration of the dead on All Saints' and All Souls' Day. But both are thought to embody strong pre-Christian beliefs. In the case of Halloween, the Celtic celebration of Samhain is critical to its pagan legacy, a claim that has been foregrounded in recent years by both new-age enthusiasts and the evangelical Right.
- Austrian information. 1965. Retrieved 31 October 2011.
The feasts of Hallowe'en, or All Hallows Eve and the devotions to the dead on All Saints' and All Souls' Day are both mixtures of old Celtic, Druid and other pagan customs intertwined with Christian practice.
- Rogers, Nicholas (2003). Halloween: From Pagan Ritual to Party Night. Oxford University Press. p. 22. ISBN 9780195168969.
Festivals commemorating the saints as opposed to the original Christian martyrs appear to have been observed by 800. In England and Germany, this celebration took place on 1st November. In Ireland, it was commemorated on 20th April, a chronology that contradicts the widely held view that the November date was chosen to Christianize the festival of Samhain.
- Skog, Jason (2008). Teens in Finland. Capstone. p. 31. ISBN 9780756534059.
Most funerals are Lutheran, and nearly 98 percent of all funerals take place in a church. It is customary to take pictures of funerals or even videotape them. To Finns, death is a part of the cycle of life, and a funeral is another special occasion worth remembering. In fact, during All Hallow's Eve and Christmas Eve, cemeteries are known as valomeri, or seas of light. Finns visit cemeteries and light candles in remembrance of the deceased.
- "All Hallows Eve Service" (PDF). Duke University. 31 October 2012. Retrieved 31 May 2014.
About All Hallows Eve: Tonight is the eve of All Saints Day, the festival in the Church that recalls the faith and witness of the men and women who have come before us. The service celebrates our continuing communion with them, and memorializes the recently deceased. The early church followed the Jewish custom that a new day began at sundown; thus, feasts and festivals in the church were observed beginning on the night before.
- "The Christian Observances of Halloween". National Republic (Indiana University Press) 15: 33. 5 May 2009.
Among the European nations the beautiful custom of lighting candles for the dead was always a part of the "All Hallow's Eve" festival.
- Hynes, Mary Ellen (1993). Companion to the Calendar. Liturgy Training Publications. p. 160. ISBN 9781568540115.
In most of Europe, Halloween is strictly a religious event. Sometimes in North America the church's traditions are lost or confused.
- Kernan, Joe (30 October 2013). "Not so spooky after all: The roots of Halloween are tamer than you think". Cranston Herald.
By the early 20th century, Halloween, like Christmas, was commercialized. Pre-made costumes, decorations and special candy all became available. The Christian origins of the holiday were downplayed.
- Braden, Donna R.; Village, Henry Ford Museum and Greenfield (1988). Leisure and entertainment in America. Henry Ford Museum & Greenfield Village. ISBN 9780933728325. Retrieved 2 June 2014.
Halloween, a holiday with religious origins but increasingly secularized as celebrated in America, came to assume major proportions as a children's festivity.
- All Hallows' Eve (Diana Swift), Anglican Journal
- Ordinary Time: 31 October Thursday of the Thirtieth Week of Ordinary Time; All Hallows' Eve (Jennifer Gregory Miller), Catholic Culture
- Santino, p.85
- Mader, Isabel (2012). "Halloween Colcannon". Simmer Magazine.
All Hallow’s Eve was a Western (Anglo) Christian holiday that revolved around commemorating the dead using humor to intimidate death itself. Like all holidays, All Hallow’s Eve involved traditional treats. The church encouraged an abstinence from meat, which created many vegetarian dishes.
- "Online Etymology Dictionary: Halloween". Etymonline.com. Retrieved 13 October 2013.
- The A to Z of Anglicanism (Colin Buchanan), Scarecrow Press, page 8
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- The Oxford English Dictionary (2nd ed.). Oxford: Oxford Univ. Press. 1989. ISBN 0-19-861186-2.
- "DOST: Hallow Evin". Dsl.ac.uk. Archived from the original on 29 April 2014. Retrieved 13 October 2013.
- Rogers, Nicholas (2002). "Samhain and the Celtic Origins of Halloween". Halloween: From Pagan Ritual to Party Night, pp. 11–21. New York: Oxford Univ. Press. ISBN 0-19-516896-8.
- Anglo-Saxon Spirituality: Selected Writings (Robert Boenig), Paulist Press, page 7
- Santino, Jack. The Hallowed Eve: Dimensions of Culture in a Calendar Festival of Northern Ireland. University Press of Kentucky, p.95
- A Pocket Guide To Superstitions Of The British Isles (Publisher: Penguin Books Ltd; Reprint edition: 4 November 2004) ISBN 0-14-051549-6
- All Hallows' Eve BBC. Retrieved 31 October 2011.
- Hutton, Ronald. The Stations of the Sun: A History of the Ritual Year in Britain. Oxford University Press, 1996. pp.365-369
- Monaghan, Patricia. The Encyclopedia of Celtic Mythology and Folklore. Infobase Publishing, 2004. p.407
- Hutton, p.361
- Monaghan, p.41
- O'Halpin, Andy. Ireland: An Oxford Archaeological Guide. Oxford University Press, 2006. p.236
- Monaghan, p.167
- Santino, p.105
- Danaher, Kevin (1972). The Year in Ireland: Irish Calendar Customs. p.200
- Evans-Wentz, Walter (1911). The Fairy-Faith in Celtic Countries. p.44.
- McNeill, F. Marian (1961). The Silver Bough, Volume 3. p.34.
- "Halloween". Britannica Concise Encyclopedia. Chicago: Encyclopædia Britannica, 2009. Credo Reference. Web. 21 September 2012.
- McNeill, The Silver Bough, Volume 3, pp.11-46
- Miles, Clement A. (1912). Christmas in Ritual and Tradition. Chapter 7: All Hallow Tide to Martinmas.
- Hutton, p.379
- Hutton, p.380
- Frazer, James George (1922). The Golden Bough: A Study in Magic and Religion. Chapter 63, Part 1: On the Fire-festivals in general.
- MacCulloch, John Arnott (1911). The Religion of the Ancient Celts. Chapter 18: Festivals.
- Reverend Dr. Eddie J. Smith. Halloween, Hallowed Is Thy Name: How to Scripturally and Theologically Justify Christian Halloween Haunted Houses and Other Evangelistic Events for Christian Fellowship, Fun, and Prophet. WestBow Press, 2012. p.29
- Hutton, pp.379-383
- McNeill, F. Marian. Hallowe'en: its origin, rites and ceremonies in the Scottish tradition. Albyn Press, 1970. pp.29–31
- Journal of the Royal Society of Antiquaries of Ireland, Volume 2. 1855. pp.308-309
- Rogers, Nicholas (2002). Halloween: From Pagan Ritual to Party Night, pp. 22, 27. New York: Oxford Univ. Press. ISBN 0-19-516896-8.
- New Proclamation Commentary on Feasts, Holy Days, and Other Celebrations (Bill Doggett, Gordon W. Lathrop), Fortress Press, page 92
- Hallowe'en, A Christian Name with Blended Christian & Folk Traditions (Thomas L. Weitzel), Evangelical Lutheran Church in America
- Hutton, p.364
- Butler's Saint for the Day (Paul Burns), Liturgical Press, page 516
- Arising from Bondage: A History of the Indo-Caribbean People (Ron Ramdin), New York University Press, page 241
- The World Review - Volume 4, University of Minnesota, page 255
- Rogers, Nicholas (2001). Halloween: From Pagan Ritual to Party Night. Oxford University Press. pp. 28–30. ISBN 0-19-514691-3.
- "Halloween". Britannica. Encyclopædia Britannica. Retrieved 25 October 2012.
- Hutton, pp.374–375
- Mary Mapes Dodge, ed. (1883). St. Nicholas Magazine. Scribner & Company. p. 93.
Soul-cakes," which the rich gave to the poor at the Halloween season, in return for which the recipients prayed for the souls of the givers and their friends. And this custom became so favored in popular esteem that, for a long time, it was a regular observance in the country towns of England for small companies to go from parish to parish, begging soul-cakes by singing under the windows some such verse as this: "Soul, souls, for a soul-cake; Pray you good mistress, a soul-cake!
- DeMello, Margo (2012). A Cultural Encyclopedia of the Human Face. ABC-CLIO. p. 167. ISBN 9781598846171.
Trick-or-treating began as souling an English and Irish tradition in which the poor, wearing masks, would go door to door and beg for soul cakes in exchange for people's dead relatives.
- The Two Gentlemen of Verona Act 2, Scene 1.
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- Medieval Celebrations (Daniel Diehl, Mark Donnelly), Stackpole Books, page 17
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- Encyclopedia of Observances, Holidays and Celebrations, MobileReference
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- The Origins of Halloween (Damira Pon, Patrick Thomas), State University of Albany
- First Cut: A Season in the Human Anatomy Lab (Albert Howard Carter), Macmillan Publishers, page 211
- The Episcopal Church, its teaching and worship (Latta Griswold), E.S. Gorham, page 110
- Mosteller, Angie (2 July 2014). Christian Origins of Halloween. Rose Publishing. ISBN 1596365358.
In Protestant regions souling remained an important occasion for soliciting food and money from rich neighbors in preparation for the coming cold and dark months.
- Hutton, Ronald. The Stations of the Sun: A History of the Ritual Year in Britain. Oxford University Press, 1996. page 373. Note, however, that this custom was a survival of ancient pagan practice, and was not recognized or encouraged by the Church of England.
- Rogers, Nicholas (2002). Halloween: From Pagan Ritual to Party Night, pp. 37–38. New York: Oxford Univ. Press. ISBN 0-19-516896-8.
- Trick or Treat: A History of Halloween (Lisa Morton), Reaktion Books, Page 129
- The Halloween Encyclopedia (Lisa Morton), McFarland, page 9
- Village Halloween Parade. "History of the Parade". Retrieved 19 September 2014.
- Pumpkin: The Curious History of an American Icon (Cindy Ott), University of Washington Press, page 42
- Halloween: An American Holiday, an American History (Lesley Pratt Bannatyne), Pelican Publishing, page 45
- Encyclopaedia Londinensis, or, Universal dictionary of arts, sciences, and literature, Volume 21 (John Wilkes), R. G. Gunnell and Co., page 544
- Rogers, Nicholas (2002). Halloween: From Pagan Ritual to Party Night, pp. 49–50. New York: Oxford Univ. Press. ISBN 0-19-516896-8.
- Morton, Lisa (1 August 2003). The Halloween Encyclopedia. McFarland. ISBN 9780786415243.
- Rogers, Nicholas (2002). Halloween: From Pagan Ritual to Party Night, p. 74. New York: Oxford Univ. Press. ISBN 0-19-516896-8.
- The Encyclopedia of Witches, Witchcraft and Wicca, Infobase Publishing, page 183
- Dante's "Commedia" and the Poetics of Christian Catabasis (Lee Foust), ProQuest, page 15
- The Guinness Encyclopedia of Ghosts and Spirits (Rosemary Guiley), Guinness World Records Limited, page 178
- Encyclopedia of Death and Dying (Glennys Howarth, Oliver Leaman), Taylor & Francis, page 320
- The Oxford companion to American food and drink p.269. Oxford University Press, 2007. Retrieved 17 February 2011
- Frank Leslie's popular monthly, Volume 40, November 1895, p. 540-543. Books.google.com. 5 February 2009. Retrieved 23 October 2011.
- Nathaniel Hawthorne, "The Great Carbuncle," in Twice-Told Tales, 1837: Hide it [the great carbuncle] under thy cloak, say'st thou? Why, it will gleam through the holes, and make thee look like a jack-o'-lantern!
- As late as 1900, an article on Thanksgiving entertaining recommended a lit jack-o'-lantern as part of the festivities. "The Day We Celebrate: Thanksgiving Treated Gastronomically and Socially," The New York Times, 24 November 1895, p. 27. "Odd Ornaments for Table," The New York Times, 21 October 1900, p. 12.
- The Rhetoric of Vision: Essays on Charles Williams (Charles Adolph Huttar, Peter J. Schakel), Bucknell University Press, page 155
- Rogers, Nicholas (2002). "Halloween Goes to Hollywood". Halloween: From Pagan Ritual to Party Night, pp. 103–124. New York: Oxford University Press. ISBN 0-19-516896-8.
- A Handbook of Symbols in Christian Art (Gertrude Grace Sill), Simon and Schuster, page 64
- In flagrante collecto (Marilynn Gelfman Karp), Abrams, page 299
- School Year, Church Year (Peter Mazar), Liturgy Training Publications, page 115
- Thomas Crawford Burns: a study of the poems and songs Stanford University Press, 1960
- Simpson, Jacqueline "All Saints' Day" in Encyclopedia of Death and Dying, Howarth, G. and Leeman, O. (2001)London Routledge ISBN 0-415-18825-3, p.14 "Halloween is closely associated in folklore with death and the supernatural".
- Faces Around the World: A Cultural Encyclopedia of the Human Face (Margo DeMello), ABC-CLIO, page 225
- A Student's Guide to A2 Performance Studies for the OCR Specification (John Pymm), Rhinegold Publishing Ltd, page 28
- Folklore: An Encyclopedia of Beliefs, Customs, Tales, Music, and Art, Volume 1 (Thomas Green), ABC-CLIO page 566
- Interacting communities: studies on some aspects of migration and urban ethnology (Zsuzsa Szarvas), Hungarian Ethnographic Society, page 314
- The Oxford Encyclopedia of British Literature (David Scott Kastan), Oxford University Press, page 47
- "Mumming Play", Encyclopædia Britannica
- Carmichael, Sherman (2012). Legends and Lore of South Carolina. The History Press. p. 70. ISBN 9781609497484.
The practice of dressing up and going door to door for treats dates back to the middle ages and the practice of souling.
- Hood, Karen Jean Matsko (1 January 2014). Halloween Delights. Whispering Pine Press International. p. 33. ISBN 9781594341816.
The tradition continued in some areas of northern England as late as the 1930s, with children going from door to door “souling” for cakes or money by singing a song.
- Rogers, Nicholas. (2002) "Coming Over:Halloween in North America". Halloween: From Pagan Ritual to Party Night. p.76. Oxford University Press, 2002, ISBN 0-19-514691-3
- Kelley, Ruth Edna. The Book of Hallowe'en, Boston: Lothrop, Lee and Shepard Co., 1919, chapter 15, p.127. "Hallowe'en in America."
- Kelley, Ruth Edna. "Hallowe'en in America".
- Theo. E. Wright, "A Halloween Story," St. Nicholas, October 1915, p. 1144. Mae McGuire Telford, "What Shall We Do Halloween?" Ladies Home Journal, October 1920, p. 135.
- "'Trick or Treat' Is Demand," Herald (Lethbridge, Alberta), 4 November 1927, p. 5, dateline Blackie, Alberta, 3 Nov..
- For examples, see the websites Postcard & Greeting Card Museum: Halloween Gallery, Antique Hallowe'en Postcards, Vintage Halloween Postcards, and Morticia's Morgue Antique Halloween Postcards.
- "Halloween Pranks Keep Police on Hop," Oregon Journal (Portland, Oregon), 1 November 1934; and "The Gangsters of Tomorrow", The Helena Independent (Helena, Montana), 2 November 1934, p. 4. The Chicago Tribune also mentioned door-to-door begging in Aurora, Illinois on Halloween in 1934, although not by the term "trick-or-treating." "Front Views and Profiles" (column), Chicago Tribune, 3 November 1934, p. 17.
- Moss, Doris Hudson. "A Victim of the Window-Soaping Brigade?" The American Home, November 1939, p. 48.
- Bluff Park (Heather Jones Skaggs), Arcadia Publishing, page 117
- "Trunk-or-Treat", The Chicago Tribune
- Suggested Themes for “Trunks” for Trunk or Treat (Dail R. Faircloth), First Baptist Church of Royal Palm Beach
- Culture After the Hurricanes: Rhetoric and Reinvention on the Gulf Coast (M. B. Hackler), University Press of Mississippi, page 177
- "Trunk or Treat focuses on fun, children's safety", Desert Valley Times
- "Trunk or Treat! Halloween Tailgating Grows" (Fernanda Santos), The New York Times
- School Year, Church Year (Peter Mazar), Liturgy Training Publications, page 114
- Memento Mori, Museum of Art and Archaeology, University of Missouri
- Beauchemin, Genevieve; CTV.ca News Staff (31 May 2006). "UNICEF to end Halloween 'orange box' program". CTV. Archived from the original on 16 October 2007. Retrieved 29 October 2006.
- "History of the Trick-or-Treat for UNICEF Campaign". UNICEF Canada. 2008. Archived from the original on 4 June 2009. Retrieved 25 October 2009.
- "Apple dookers make record attempt", BBC News, 2 October 2008
- McNeill, F. Marian (1961, 1990) The Silver Bough, Vol. 3. William MacLellan, Glasgow ISBN 0-948474-04-1 pp.11–46
- "Vintage Halloween Cards". Vintage Holiday Crafts. Retrieved 28 October 2009.
- Green Bay Press Gazette, 27 October 1916
- Associated Press (30 October 2005). "Haunted house business getting frightfully hard". MSNBC.com. MSNBC. Retrieved 18 November 2008.
- Greg Ryan (17 September 2008). "A Model of Mayhem". Hudson Valley Magazine. Retrieved 6 October 2008.
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- Rogers, Nicholas (2002). "Razor in the Apple: Struggle for Safe and Sane Halloween, c. 1920–1990," Halloween: From Pagan Ritual to Party Night, pp. 78–102. New York: Oxford University Press. ISBN 0-19-516896-8.
- "Urban Legends Reference Pages: Pins and Needles in Halloween Candy". Snopes.com. Retrieved 31 October 2008.
- Nixon, Robin (27 October 2010). "Poisoned Halloween Candy: Trick, Treat or Myth? – LiveScience". LiveScience.com. Retrieved 23 January 2011.
- Bannatyne, Lesley Pratt (1 August 1998). Halloween: An American Holiday, an American History. Pelican Publishing. p. 12. ISBN 1565543467. Retrieved 1 November 2012.
Polish Catholics taught their children to pray out loud as they walked through the woods so that the souls of the dead could hear them and be comforted. Priests in tiny Spanish villages still ring their church bells to remind parishioners to honor the dead on All Hallows Eve.
- Feasting and Fasting: Canada's Heritage Celebrations (Dorothy Duncan), Dundurn, page 249
- Latina and Latino Voices in Literature (Frances Ann Day), Greenwood Publishing Group, page 72
- "BBC - Religions - Christianity: All Hallows' Eve". British Broadcasting Corporation (BBC). 2010. Retrieved 1 November 2011.
All Hallows' Eve falls on 31st October each year, and is the day before All Hallows' Day, also known as All Saints' Day in the Christian calendar. The Church traditionally held a vigil on All Hallows' Eve when worshippers would prepare themselves with prayers and fasting prior to the feast day itself.
- Dr. Andrew James Harvey (31 October 2012). "'All Hallows' Eve'". The Patriot Post. Retrieved 1 November 2011.
"The vigil of the hallows" refers to the prayer service the evening before the celebration of All Hallows or Saints Day. Or "Halloween" for short -- a fixture on the liturgical calendar of the Christian West since the seventh century.
- "Vigil of All Saints". Catholic News Agency. 31 October 2012. Retrieved 1 November 2011.
The Vigil is based on the monastic office of Vigils (or Matins), when the monks would arise in the middle of the night to pray. On major feast days, they would have an extended service of readings (scriptural, patristic, and from lives of the saints) in addition to chanting the psalms. This all would be done in the dark, of course, and was an opportunity to listen carefully to the Word of God as well as the words of the Church Fathers and great saints. The Vigil of All Saints is an adaptation of this ancient practice, using the canonical office of Compline at the end.
- "Night of Light Beginnings". Cor et Lumen Christi Community. Retrieved 2 November 2012.
In its first year - 2000 AD - over 1000 people participated from several countries. This included special All Saints Vigil masses, extended periods of Adoration of the Blessed Sacrament and parties for children. In our second year 10,000 participated. Since these modest beginnings, the Night of Light has been adopted in many countries around the world with vast numbers involved each year from a Cathedral in India to a convent in New Zealand; from Churches in the USA and Europe to Africa; in Schools, churches, homes and church halls all ages have got involved. Although it began in the Catholic Church it has been taken up be other Christians who while keeping it's essentials have adapted it to suit their own traditions.
- "Here's to the Soulcakers going about their mysterious mummery". The Telegraph. Retrieved 6 November 2012.
One that has grown over the past decade is the so-called Night of Light, on All Hallows’ Eve, October 31. It was invented in 2000, in leafy Chertsey, Surrey, when perhaps 1,000 people took part. Now it is a worldwide movement, popular in Africa and the United States. The heart of the Night of Light is an all-night vigil of prayer, but there is room for children’s fun too: sweets, perhaps a bonfire and dressing up as St George or St Lucy. The minimum gesture is to put a lighted candle in the window, which is in itself too exciting for some proponents of health and safety. The inventor of the Night of Light is Damian Stayne, the founder of a year-round religious community called Cor et Lumen Christi – heart and light of Christ. This new movement is Catholic, orthodox and charismatic – emphasising the work of the Holy Spirit.
- Armentrout, Donald S.; Slocum, Robert Boak (1999). An Episcopal Dictionary of the Church. Church Publishing, Inc. p. 7. ISBN 0898692113. Retrieved 1 November 2012.
The BOS notes that "suitable festivities and entertainments" may precede of follow the service, and there may be a visit to a cemetery or burial place.
- Infeld, Joanna (1 December 2008). In-Formation. D & J Holdings LLC. p. 150. ISBN 0976051249. Retrieved 1 November 2012.
My folks are Polish and they celebrate Halloween in a different way. It is time to remember your dead and visit the cemetery and graves of your loved ones.
- Teens in Finland (Jason Skog), Capstone, page 61
- "Bishop Challenges Supermarkets to Lighten up Halloween". The Church of England. Retrieved 28 October 2009.
Christianity needs to make clear its positive message for young people. It's high time we reclaimed the Christian aspects of Halloween," says the Bishop, explaining the background to his letter.
- "Halloween and All Saints Day". newadvent.org. n.d. Retrieved 22 October 2006.
- "Halloween Prayers: Prayers and Collects for All Hallows Eve". Ancient and Future Catholics. 2001. Retrieved 31 October 2011.
Father, All-Powerful and Ever-Living God, today we rejoice in the holy men and women of every time and place. May their prayers bring us your forgiveness and love. We ask this through Christ our Lord. Amen.
- "Reformation Day". Retrieved 22 October 2009.
- "Reformation Day: What, Why, and Resources for Worship". The General Board of Discipleship of The United Methodist Church. 21 October 2005. Archived from the original on 23 February 2007. Retrieved 22 October 2006.
- Halloween, Hallowed Is Thy Name (Smith), page 29
- Travis Allen (2011). "Christians and Halloween". John F. MacArthur. Retrieved 31 October 2011.
Other Christians will opt for Halloween alternatives called "Harvest Festivals", "Hallelujah Night" or "Reformation Festivals"--the kids dress up as farmers, Bible characters, or Reformation heroes.
- Halloween tracts serve as tool to spread gospel to children (Curry), Baptist Press
- D'Augostine, Lori. "Suffer Not the Trick-or-Treaters". CBN. Retrieved 23 October 2013.
- Halloween: What's a Christian to Do? (1998) by Steve Russo.
- Gyles Brandreth, "The Devil is gaining ground" Sunday Telegraph (London), 11 March 2000.
- "Salem 'Saint Fest' restores Christian message to Halloween". www.rcab.org. n.d. Archived from the original on 29 September 2006. Retrieved 22 October 2006.
- "Feast of Samhain/Celtic New Year/Celebration of All Celtic Saints 1 November". All Saints Parish. n.d. Retrieved 22 November 2006.
- "Halloween's Christian Roots" AmericanCatholic.org. Retrieved on 24 October 2007.
- "'Trick?' or 'Treat?' – Unmasking Halloween". The Restored Church of God. n.d. Retrieved 21 September 2007.
- Do Orthodox Christians Observe Halloween? by Saint Spyridon Greek Orthodox Church
- The Jewish Life Cycle: rites of passage from biblical to modern times (Ivan G. Marcus), University of Washington Press, page 232
- "Jews and Halloween". Jewishvirtuallibrary.org. Retrieved 5 March 2013.
- "Halloween and Judaism: a contradiction or a coalition?". Haamnews.wordpress.com. 30 October 2011. Retrieved 5 March 2013.
- On Halloween (Idris Palmer), Fataawaa
- Why Can't Muslims Enjoy Halloween? (Javed Memon), Patheos
- Halloween in India? (Lauren Stengele), Vision Nationals
- Trick or Treat? Not quite sure. (Vineet Chander), Beliefnet
- "Should Indians Celebrate Foreign Festivals Like Halloween?" (Soumya Dasgupta), The Wall Street Journal
- George, Stephanie (25 October 2010). "Real-life witches that don’t celebrate Halloween". The Manitoban. Retrieved 29 May 2014.
- Should Pagans Celebrate Halloween? (Wicasta Lovelace), Pagan Centric
- Halloween, From a Wiccan/Neopagan perspective (B.A. Robinson), Ontario Consultants on Religious Tolerance
- Halloween fire calls 'every 90 seconds' UTV News Retrieved 22 November 2010
- McCann, Chris (28 October 2010). "Halloween firework injuries are on the increase". Belfast Telegraph. Retrieved 22 November 2010.
- "Kalan -Goañv ha Marv". Tartanplace.com. 12 July 2001. Retrieved 1 November 2012.
- Paul Kent (27 October 2010). "Calls for Halloween holiday in Australia". The Herald Sun. Retrieved 7 October 2013.
- Denton, Hannah (30 October 2010). "Safe treats for kids on year's scariest night". New Zealand Herald. Retrieved 22 November 2010.
- Rogers, Nicholas (2002). Halloween: From Pagan Ritual to Party Night, p.164. New York: Oxford University Press. ISBN 0-19-516896-8
- How do Filipinos Celebrate the Halloween? (Emie), Hubpages
- Trinidad, Karen. "Tagalog festivals - Araw ng Patay". The government of Camarines Sur. Retrieved 30 October 2013.
- Diane C. Arkins, Halloween: Romantic Art and Customs of Yesteryear, Pelican Publishing Company (2000). 96 pages. ISBN 1-56554-712-8
- Diane C. Arkins, Halloween Merrymaking: An Illustrated Celebration Of Fun, Food, And Frolics From Halloweens Past, Pelican Publishing Company (2004). 112 pages. ISBN 1-58980-113-X
- Lesley Bannatyne, Halloween: An American Holiday, An American History, Facts on File (1990, Pelican Publishing Company, 1998). 180 pages. ISBN 1-56554-346-7
- Lesley Bannatyne, A Halloween Reader. Stories, Poems and Plays from Halloweens Past, Pelican Publishing Company (2004). 272 pages. ISBN 1-58980-176-8
- Phyllis Galembo, Dressed for Thrills: 100 Years of Halloween Costumes and Masquerade, Harry N. Abrams, Inc. (2002). 128 pages. ISBN 0-8109-3291-1
- Editha Hörandner (ed.), Halloween in der Steiermark und anderswo, Volkskunde (Münster in Westfalen), LIT Verlag Münster (2005). 308 pages. ISBN 3-8258-8889-4
- Lisa Morton, The Halloween Encyclopedia, McFarland & Company (2003). 240 pages. ISBN 0-7864-1524-X
- Nicholas Rogers, Halloween: From Pagan Ritual to Party Night, Oxford University Press, USA (2002). ISBN 0-19-514691-3
- Jack Santino (ed.), Halloween and Other Festivals of Death and Life, University of Tennessee Press (1994). 280 pages. ISBN 0-87049-813-4
- David J. Skal, Death Makes a Holiday: A Cultural History of Halloween, Bloomsbury USA (2003). 224 pages. ISBN 1-58234-305-5
- James Tipper, Gods of The Nowhere: A Novel of Halloween, Waxlight Press (2013). 294 pages. ISBN 978-0988243316
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- Halloween at DMOZ
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- Service for All Hallows' Eve - Liturgy Resource
- An All Hallows' Eve Vigil by Duke University