Биография хэллоуин праздник

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Хэллоуин 2022: когда отмечают, традиции празднования

Хэллоуин 2022: когда отмечают, традиции празднования

Вопреки расхожему мнению, Хэллоуин вовсе не сатанинский праздник почитания злых духов и, что не менее важно, не продукт массовой западной культуры. Хэллоуин … 30.10.2022, Sputnik Южная Осетия

2022-10-30T18:12+0300

2022-10-30T18:12+0300

2022-10-30T18:12+0300

справки

в мире

этот день в истории

праздники

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Хэллоуин — широко отмечается во всем мире 31 октября, в канун Дня всех святых. Традиционно считается единственным днем в году, когда духи умерших могут вернуться на землю. Об истории праздника и не только – читайте в материале Sputnik.История тыквы с горящими глазамиТыква с горящими свечами в глазах — это отличительный символ американского Хэллоуина. Биография тыквы, так же известной как Джеколантерн (Jack O’ Lantern), старая и очень интересная. Вообще, традицию вырезать тыкву в Америку завезли Ирландцы. Но мало кто знает, что изначально Джеколантерн делался из репы — в Ирландии просто не растут тыквы. Ирландская легенда гласит, что идея вырезать человекоподобную голову из тыквы связана с преданием про Вонючего Джека. Этот джентльмен был законченным пьяницей и скандалистом. Он издевался над всеми: над друзьями, семьей, и даже над матерью. А однажды он совершил роковую ошибку, заманив самого дьявола на дерево, который там благополучно застрял. Умоляя Джека помочь ему спуститься, дьявол пошел на сделку, пообещав Вонючему Джеку, что он не заберет его в ад после смерти.Когда Вонючий Джек умер, его душа поднялась на небеса, к воротам рая. Там ему отказали, сославшись на то, что он вел неправедную жизнь, и вообще был грязным и буйным алкоголиком. Тогда Джек развернулся и спустился в ад. К нему вышел сам дьявол, но и тот ему отказал, сдержав, таким образом, свое обещание. Джек был в отчаянии — он застрял между мирами, и не мог найти обратную дорогу в кромешной темноте. Сатана сжалился над ним, и дал ему несколько свечей и репу, которую тот очень любил при жизни. Джек поместил свечи в репу, и с тех пор бродит по земле с этим импровизированным Хэллоуин — это ежегодный праздник, который отмечается 31 октября, и уходит корнями в традиции древней Европы.История ХэллоуинаСовременный Хэллоуин возник более тысячи лет назад, и изначально назывался Соуин (Samhain). Он отмечался древними Кельтами, которые две тысячи лет назад населяли территорию нынешней Великобритании и Франции, и проводился каждый год 1 ноября.Этот день символизировал конец лета и урожайного сезона и приближение темной, холодной зимы. Древние Кельты верили, что в зиму разверзается портал между миром живых и мертвых. Испытывая дикий, иррациональный ужас перед злыми духами, Кельты собирались в большие группы, разводили костры, а друиды — кельтские шаманы — проводили обряды, выстраиваясь в шеренги, и обходя свои дома с высоко поднятыми факелами. Они считали, что огонь был способен отпугивать существ из потустороннего мира, так как он несет тепло и жизнь.Кто и как отмечает ХэллоуинХэллоуин — интернациональный праздник. Помимо Соединенных Штатов, где его отмечает 65% всего населения, Хэллоуин проник в десятки стран на всех континентах, в которых он проводится с учетом местной специфики. Хэллоуин отмечают в Китае, Японии, Сингапуре, Италии, России, и даже на острове Святой Елены. В Австрии люди просто оставляют воду и хлеб рядом с зажженной свечой перед тем, как уйти на сон. В Китае ставят еду и воду перед фотографиями умерших родственников и жгут бумажные кораблики.Во Франции все проходит еще скромнее — французы просто наряжаются в костюмы и идут в магазины за сладостями. Мексиканский Хэллоуин ближе всего к оригинальному Соуин — они приходят на могилы родственников и украшают их цветами, свечами, и строят алтари. Филиппинцы раскладывают еду и разные вещи, поют песни в честь усопших, а наутро проверяют, что из предложенного забрали духи. Российский Хэллоуин ничем не выделяется, и представляет собой смесь разнообразных традиций праздника. В целом, Хэллоуин в России ограничивается маскарадом и обильными возлияниями алкоголя.Происхождение названияС ходом истории, оригинальный праздник претерпел много изменений. После покорения кельтов Римской Империей, кельтский праздник Соуин перенял обычаи римского праздника Фералия — тогда римляне почитали своих мертвых.Помимо этого, в Соуин вошли элементы римской Помоны — богини фруктов и деревьев. Именно поэтому современный Хэллоуин не обходится без яблок, которые празднующие просят у соседей, стуча по дверям и исполняя песни. А с проникновением христианства в Древнюю Британию, Соуин и вовсе стал аналогом христианского Праздника Всех Святых. Последний назывался Алоуомесс (Alholowmesse), и проводился в такой же форме — люди наряжались в костюмы ангелов, святых и демонов. Вследствие смешивания языков коренного и пришлого населения, слово трансформировалось в то самое Хэллоуин (All-Hallows Eve).Приход Хэллоуина в Соединенные Штаты вызвал самые разные реакции со стороны церкви, и не случайно. Празднующие бывали нередко замечены в актах вандализма. С тех пор прошло почти сто лет, и на данный момент Хэллоуин — это мировой праздник, который только в американский бюджет приносит шесть миллиардов долларов дохода ежегодно.

2022

Новости

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справки, в мире, этот день в истории, праздники

Вопреки расхожему мнению, Хэллоуин вовсе не сатанинский праздник почитания злых духов и, что не менее важно, не продукт массовой западной культуры. Хэллоуин — это ежегодный праздник, который отмечается 31 октября, и уходит корнями в традиции древней Европы.

История тыквы с горящими глазами

История Хэллоуина

Кто и как отмечает Хэллоуин

Происхождение названия

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Религия, В мире, Празднование Хэллоуина, США, Ирландия, Роман Силантьев, Хэллоуин, Латинская Америка, Религия, Аналитика — Религия и мировоззрение

МОСКВА, 30 окт – РИА Новости. Хэллоуин в 2020 году отмечается во всем мире 31 октября. Об истории праздника, посвящения его нечистой силе и о том, почему и как его все еще празднуют в России, несмотря на неодобрение Церкви, – в материале РИА Новости.

Когда Хэллоуин в 2020 году

Согласно западноевропейской традиции, этот праздник связан с католическим Днем всех святых, который отмечают 1 ноября. В разных странах праздник всех святых называется по-разному. Например, в Латинской Америке – Днем мертвых. А в Ирландии – Самайном.

Раньше этот праздник приходился на окончание сезона сбора урожая. Считалось, что за дары земли нужно благодарить не только Бога, но и собственных предков. Это отголосок более древней, языческой традиции.

Усопшим родственникам в Англии и США посвящен вечер накануне 1 ноября – он называется All Hallows Evening (в переводе – вечер всех святых) или, на староанглийском, All hallow ees. Отсюда и название праздника – Хэллоуин, и дата — 31 октября.

История возникновения праздника

Историки считают, что изначально праздник был связан как с окончанием сезона жатвы, так и с наступлением темной части года. Отмечали его народы, жившие на Британских островах.

У местных кельтов он назывался Самайн, что переводится как «закат лета». Отсюда ассоциация даты с умиранием. С приходом христианства в этот регион в IV-V веках празднику придали новый смысл: день памяти святых Церкви и усопших предков.

Отмечали его в основном ирландцы и шотландцы. Во второй половине XIX века многие из них эмигрировали в США. Там некогда сугубо региональная традиция становится всемирно известным праздником, приобретая совершенно другой смысл. С начала XX века Хэллоуин посвящен не памяти усопших, а нечистой силе.

Обязательные атрибуты и традиции праздника

Как считают историки, смысл праздника кардинальным образом поменялся из-за традиции устраивать на Хэллоуин карнавалы. Она появилась лишь в XX веке в США: маленькие дети переодевались в костюм нечисти, ходили по домам и выпрашивали конфеты.

К концу XX столетия традиция наряжаться на этот праздник стала популярной по всему миру. Только в США ей следует 55 % американцев.

В Америке появился еще один атрибут Хэллоуина – тыква. Сезон сбора этого овоща приходится именно на октябрь.

Из тыквы вырезают светильник, который называется «фонарь Джека». Согласно ирландской средневековой легенде, фермеру по имени Джек удалось обмануть самого дьявола, выманив у него обещание не забирать душу фермера в ад после смерти. А поскольку его за грехи не пустили в рай, то дьявол «помог» приятелю — дал ему тлеющие угли из адского костра, дабы Джек мог осветить свой путь. И вырезал из репы фонарь, положив туда угольки. С тех пор светильник Джека — символ неприкаянной души, которая бродит в темноте.

Согласно католическому вероучению, место, где томятся такие души, называется чистилищем. Однако ни в Католической церкви, ни тем более, в Православной, празднество в честь нечистой силы не приветствуют.

Как отмечают Хэллоуин в России и других странах

Сегодня Хэллоуин – один из самых раскрученных рекламой праздников. Во многих странах устраивают вечеринки, наряжаются в костюмы, делают украшения из тыквы.

Отмечают праздник и в России. Правда, с недавних пор – с 90-х годов. И в нашей культуре он не особо прижился – согласно соцопросам, его отмечает менее трех процентов россиян. Хотя большая часть населения о нем слышала.

Религиозные деятели отмечают, что это чуждый для России праздник. Ничего подобного у нас раньше не отмечали. Кроме того, в нынешнем виде Хэллоуин, по их мнению, – чисто светский фестиваль.

«Это искусственный масскультурный праздник оккультного характера. У нас в России к пропаганде оккультного и мракобесного относятся плохо, даже когда это делается в шутку», — говорит РИА Новости религиовед Роман Силантьев.

В странах Латинской Америки вместо Хэллоуина празднуют День всех мертвых. Особенно широко отмечают его в Мексике, где проходят массовые карнавалы.

В ряде мусульманских странах Хэллоуин и вовсе запрещен законом.

Как украсить дом к празднику

В западных странах на Хэллоуин принято украшать свои жилища не только подсвечниками из тыквы, но и различными атрибутами фильмов ужасов. Это может быть, например, искусственная паутина. Или же вырезанные из бумаги летучие мыши.

Также принято украшать окна поделками из бумаги. Обычно вырезают различных привидений или ведьм на метлах.

Что приготовить

Каких-то специальных блюд на Хэллоуин не существует. Но в Англии, к примеру, стараются в этот день готовить что-либо из тыквы. Украшением стола является тыквенный пирог.

Само собой, тематика праздника способствует творческой фантазии. Например, можно приготовить «оживший гамбургер» — в традиционную булочку с котлетой добавить миндаль или кешью. А «глаза» сделать из вареных яиц: разрезать пополам, а «зрачки» добавить с помощью какого-нибудь соуса.

11:44, 23 октября 2020

2881

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1. ^ ^{a b c} «BBC – Religions – Christianity: All Hallows’ Eve». British Broadcasting Corporation (BBC). 2010. Archived from the original on 3 November 2011. Retrieved 1 November 2011. It is widely believed that many Hallowe’en traditions have evolved from an ancient Celtic festival called Samhain which was Christianised by the early Church…. 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. The name derives from the Old English ‘hallowed’ meaning holy or sanctified and is now usually contracted to the more familiar word Hallowe’en. …However, there are supporters of the view that Hallowe’en, as the eve of All Saints’ Day, originated entirely independently of Samhain …
2. ^ ^{a b} «Service for All Hallows’ Eve». The Book of Occasional Services 2003. Church Publishing, Inc. 2004. p. 108. ISBN 978-0-89869-409-3. 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.
3. ^ ^{a b} Anne E. Kitch (2004). The Anglican Family Prayer Book. Church Publishing, Inc. ISBN 978-0-8192-2565-8. Archived from the original on 25 January 2017. 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.
4. ^ The Paulist Liturgy Planning Guide. Paulist Press. 2006. ISBN 978-0-8091-4414-3. Archived from the original on 31 October 2017. 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.
5. ^ Palmer, Abram Smythe (1882). Folk-etymology. Johnson Reprint. p. 6.
6. ^ Elwell, Walter A. (2001). Evangelical Dictionary of Theology. Baker Academic. p. 533. ISBN 978-0-8010-2075-9. Halloween (All Hallows Eve). The name given to October 31, the eve of the Christian festival of All Saints Day (November 1).
7. ^ «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.
8. ^ «Tudor Hallowtide». National Trust for Places of Historic Interest or Natural Beauty. 2012. Archived from the original on 6 October 2014. Hallowtide covers the three days – 31 October (All-Hallows Eve or Hallowe’en), 1 November (All Saints) and 2 November (All Souls).
9. ^ Hughes, Rebekkah (29 October 2014). «Happy Hallowe’en Surrey!» (PDF). The Stag. University of Surrey. p. 1. Archived from the original (PDF) on 19 November 2015. Retrieved 31 October 2015. Halloween or Hallowe’en, is the yearly celebration on October 31st that signifies the first day of Allhallowtide, being the time to remember the dead, including martyrs, saints and all faithful departed Christians.
10. ^ Davis, Kenneth C. (29 December 2009). Don’t Know Much About Mythology: Everything You Need to Know About the Greatest Stories in Human History but Never Learned. HarperCollins. p. 231. ISBN 978-0-06-192575-7.
11. ^ «All Faithful Departed, Commemoration of».
12. ^ «The Commemoration of All the Faithful Departed (All Souls’ Day) — November 02, 2021 — Liturgical Calendar». www.catholicculture.org.
13. ^ Smith, Bonnie G. (2004). Women’s History in Global Perspective. University of Illinois Press. p. 66. ISBN 978-0-252-02931-8. Retrieved 14 December 2015. The pre-Christian observance obviously influenced the Christian celebration of All Hallows’ Eve, just as the Taoist festival affected the newer Buddhist Ullambana festival. Although the Christian version of All Saints’ and All Souls’ Days came to emphasize prayers for the dead, visits to graves, and the role of the living assuring the safe passage to heaven of their departed loved ones, older notions never disappeared.
14. ^ Nicholas Rogers (2002). Halloween: From Pagan Ritual to Party Night. Oxford University Press. ISBN 978-0-19-516896-9. 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.
15. ^ 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.
16. ^ Merriam-Webster’s Encyclopædia of World Religions. Merriam-Webster. 1999. p. 408. ISBN 978-0-87779-044-0. 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 Irish pre-Christian observances influenced the Christian festival of All Hallows’ Eve, celebrated on the same date.
17. ^ Roberts, Brian K. (1987). The Making of the English Village: A Study in Historical Geography. Longman Scientific & Technical. ISBN 978-0-582-30143-6. Retrieved 14 December 2015. Time out of time’, when the barriers between this world and the next were down, the dead returned from the grave, and gods and strangers from the underworld walked abroad was a twice- yearly reality, on dates Christianised as All Hallows’ Eve and All Hallows’ Day.
18. ^ O’Donnell, Hugh; Foley, Malcolm (18 December 2008). Treat or Trick? Halloween in a Globalising World. Cambridge Scholars Publishing. pp. 91–92. ISBN 978-1-4438-0265-9. Hutton (1996, 363) identifies Rhys as a key figure who, along with another Oxbridge academic, James Frazer, romanticised the notion of Samhain and exaggerated its influence on Halloween. Hutton argues that Rhys had no substantiated documentary evidence for claiming that Halloween was the Celtic new year, but inferred it from contemporary folklore in Wales and Ireland. Moreover, he argues that Rhys: «thought that [he] was vindicated when he paid a subsequent visit to the Isle of Man and found its people sometimes called 31 October New Year’s Night (Hog-unnaa) and practised customs which were usually associated with 31 December. In fact the flimsy nature of all this evidence ought to have been apparent from the start. The divinatory and purificatory rituals on 31 October could be explained by a connection to the most eerie of Christian feasts (All Saints) or by the fact that they ushered in the most dreaded of seasons. The many «Hog-unnaa» customs were also widely practised on the conventional New Year’s Eve, and Rhys was uncomfortably aware that they might simply have been transferred, in recent years, from then Hallowe’en, to increase merriment and fundraising on the latter. He got round this problem by asserting that in his opinion (based upon no evidence at all) the transfer had been the other way round.» … Hutton points out that Rhy’s unsubstantiated notions were further popularised by Frazer who used them to support an idea of his own, that Samhain, as well as being the origin of Halloween, had also been a pagan Celtic feast of the dead—a notion used to account for the element of ghosts, witches and other unworldly spirits commonly featured within Halloween. … Halloween’s preoccupation with the netherworld and with the supernatural owes more to the Christian festival of All Saints or All Souls, rather than vice versa.
19. ^ Barr, Beth Allison (28 October 2016). «Guess what? Halloween is more Christian than Pagan». The Washington Post. Retrieved 15 October 2020. It is the medieval Christian festivals of All Saints’ and All Souls’ that provide our firmest foundation for Halloween. From emphasizing dead souls (both good and evil), to decorating skeletons, lighting candles for processions, building bonfires to ward off evil spirits, organizing community feasts, and even encouraging carnival practices like costumes, the medieval and early modern traditions of «Hallowtide» fit well with our modern holiday. So what does this all mean? It means that when we celebrate Halloween, we are definitely participating in a tradition with deep historical roots. But, while those roots are firmly situated in the medieval Christian past, their historical connection to «paganism» is rather more tenuous.
20. ^
    • Moser, Stefan (29 October 2010). «Kein ‘Trick or Treat’ bei Salzburgs Kelten» (in German). Salzburger Nachrichten. Archived from the original on 17 March 2014. Retrieved 11 August 2017. Die Kelten haben gar nichts mit Halloween zu tun», entkräftet Stefan Moser, Direktor des Keltenmuseums Hallein, einen weit verbreiteten Mythos. Moser sieht die Ursprünge von Halloween insgesamt in einem christlichen Brauch, nicht in einem keltischen.
    • Döring, Alois; Bolinius, Erich (31 October 2006), Samhain – Halloween – Allerheiligen (in German), FDP Emden, Die lückenhaften religionsgeschichtlichen Überlieferungen, die auf die Neuzeit begrenzte historische Dimension der Halloween-Kultausprägung, vor allem auch die Halloween-Metaphorik legen nahe, daß wir umdenken müssen: Halloween geht nicht auf das heidnische Samhain zurück, sondern steht in Bezug zum christlichen Totengedenkfest Allerheiligen/ Allerseelen.
    • Hörandner, Editha (2005). Halloween in der Steiermark und anderswo (in German). LIT Verlag Münster. pp. 8, 12, 30. ISBN 978-3-8258-8889-3. Der Wunsch nach einer Tradition, deren Anfänge sich in grauer Vorzeit verlieren, ist bei Dachleuten wie laien gleichmäßig verbreitet. … Abgesehen von Irrtümern wie die Herleitung des Fests in ungebrochener Tradition («seit 2000 Jahren») ist eine mangelnde vertrautheit mit der heimischen Folklore festzustellen. Allerheiligen war lange vor der Halloween invasion ein wichtiger Brauchtermin und ist das ncoh heute. … So wie viele heimische Bräuche generell als fruchtbarkeitsbringend und dämonenaustreibend interpretiert werden, was trottz aller Aufklärungsarbeit nicht auszurotten ist, begegnet uns Halloween als …heidnisches Fest. Aber es wird nicht als solches inszeniert.
    • Döring, Dr. Volkskundler Alois (2011). «Süßes, Saures – olle Kamellen? Ist Halloween schon wieder out?» (in German). Westdeutscher Rundfunk. Archived from the original on 14 June 2011. Retrieved 12 November 2015. Dr. Alois Döring ist wissenschaftlicher Referent für Volkskunde beim LVR-Institut für Landeskunde und Regionalgeschichte Bonn. Er schrieb zahlreiche Bücher über Bräuche im Rheinland, darunter das Nachschlagewerk «Rheinische Bräuche durch das Jahr». Darin widerspricht Döring der These, Halloween sei ursprünglich ein keltisch-heidnisches Totenfest. Vielmehr stamme Halloween von den britischen Inseln, der Begriff leite sich ab von «All Hallows eve», Abend vor Allerheiligen. Irische Einwanderer hätten das Fest nach Amerika gebracht, so Döring, von wo aus es als «amerikanischer» Brauch nach Europa zurückkehrte.

21. ^ «All Hallows’ Eve». British Broadcasting Corporation. 20 October 2011. Retrieved 29 October 2020. However, there are supporters of the view that Hallowe’en, as the eve of All Saints’ Day, originated entirely independently of Samhain and some question the existence of a specific pan-Celtic religious festival which took place on 31st October/1st November.
22. ^ ^{a b c d} Rogers, Nicholas. Halloween: From Pagan Ritual to Party Night. Oxford University Press, 2002. pp. 49–50. ISBN 0-19-516896-8.
23. ^ ^{a b} Brunvand, Jan (editor). American Folklore: An Encyclopedia. Routledge, 2006. p.749
24. ^ ^{a b} Colavito, Jason. Knowing Fear: Science, Knowledge and the Development of the Horror Genre. McFarland, 2007. pp.151–152
25. ^ ^{a b c} Rogers, Nicholas (2002). Halloween: From Pagan Ritual to Party Night, p. 164. New York: Oxford University Press. ISBN 0-19-516896-8
26. ^ ^{a b c} Paul Fieldhouse (17 April 2017). Food, Feasts, and Faith: An Encyclopedia of Food Culture in World Religions. ABC-CLIO. p. 256. ISBN 978-1-61069-412-4.
27. ^ Skog, Jason (2008). Teens in Finland. Capstone. p. 31. ISBN 978-0-7565-3405-9. 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.
28. ^ «All Hallows Eve Service» (PDF). Duke University. 31 October 2012. Archived from the original (PDF) on 5 October 2013. 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 the night before.
29. ^ «The Christian Observances of Halloween». National Republic. 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.
30. ^ Hynes, Mary Ellen (1993). Companion to the Calendar. Liturgy Training Publications. p. 160. ISBN 978-1-56854-011-5. In most of Europe, Halloween is strictly a religious event. Sometimes in North America the church’s traditions are lost or confused.
31. ^ Kernan, Joe (30 October 2013). «Not so spooky after all: The roots of Halloween are tamer than you think». Cranston Herald. Archived from the original on 26 November 2015. Retrieved 31 October 2015. 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.
32. ^ Braden, Donna R.; Village, Henry Ford Museum and Greenfield (1988). Leisure and entertainment in America. Henry Ford Museum & Greenfield Village. ISBN 978-0-933728-32-5. 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.
33. ^ Santino, p. 85
34. ^ All Hallows’ Eve (Diana Swift), Anglican Journal
35. ^ Mahon, Bríd (1991). Land of Milk and Honey: The Story of Traditional Irish Food & Drink. Poolbeg Press. p. 138. ISBN 978-1-85371-142-8. The vigil of the feast is Halloween, the night when charms and incantations were powerful, when people looked into the future, and when feasting and merriment were ordained. Up to recent time this was a day of abstinence, when according to church ruling no flesh meat was allowed. Colcannon, apple cake and barm brack, as well as apples and nuts were part of the festive fare.
36. ^ Fieldhouse, Paul (17 April 2017). Food, Feasts, and Faith: An Encyclopedia of Food Culture in World Religions. ABC-CLIO. p. 254. ISBN 978-1-61069-412-4. Archived from the original on 31 October 2017. Retrieved 13 August 2017. In Ireland, dishes based on potatoes and other vegetables were associated with Halloween, as meat was forbidden during the Catholic vigil and fast leading up to All Saint’s Day.
37. ^ Luck, Steve (1998). «All Saints’ Day». The American Desk Encyclopedia. Oxford University Press. p. 22. ISBN 978-0-19-521465-9.
38. ^ ^{a b c} «DOST: Hallow Evin». Dsl.ac.uk. Archived from the original on 29 April 2014. Retrieved 13 October 2013.
39. ^ The A to Z of Anglicanism (Colin Buchanan), Scarecrow Press, p. 8
40. ^ «All Hallows’ Eve». Oxford English Dictionary (Online ed.). Oxford University Press. ealra halgena mæsseæfen (Subscription or participating institution membership required.)
41. ^ «Halloween». Oxford English Dictionary (Online ed.). Oxford University Press. (Subscription or participating institution membership required.)
42. ^ Thomson, Thomas; Annandale, Charles (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.
43. ^ «E’EN, Een». Scottish National Dictionary (1700–). Vol. III =. 1952. snd8629.
44. ^ ^{a b c d} Hopwood, James A. (2019). Keeping Christmas: Finding Joy in a Season of Excess and Strife. Wipf and Stock Publishers. p. 47. ISBN 978-1-5326-9537-7. The name «Halloween,» of course, is a contraction of «All Hallow’s Eve.» That’s the eve of All Saints Day, or All Hallows Day, as it was popularly known in Britain. As with Christmas Eve and the Easter vigil, the celebration of All Saints Day began with a service the night before, on All Hallow’s Eve. With All Souls Day on November 2, it formed the feast of Allhallowtide. All Saints Day began in fourth-century Rome as a festival honoring Christian martyrs. By the eighth century, it was expanded to all those remembered as saints, and the date of its observance was moved from May 13 to November 1. That move, of course, put it smack dab on top of Samhain in Britain. But the decision to move the date was not made in Britain; it was made in Rome, where there was no Samhain or anything like it. There is no evidence that any Samhain customs rubbed off on Halloween anywhere because there is no evidence of any Samhain customs at all.
45. ^ Beth Allison Barr (28 October 2016). «Guess what? Halloween is more Christian than Pagan – The Washington Post». The Washington Post. Retrieved 31 October 2018. It is the medieval Christian festivals of All Saints’ and All Souls’ that provide our firmest foundation for Halloween. From emphasizing dead souls (both good and evil), to decorating skeletons, lighting candles for processions, building bonfires to ward off evil spirits, organizing community feasts, and even encouraging carnival practices like costumes, the medieval and early modern traditions of «Hallowtide» fit well with our modern holiday.
46. ^ ^{a b} Rogers, Nicholas. Halloween: From Pagan Ritual to Party Night. Oxford University Press, 2002. pp. 22, 27. ISBN 0-19-516896-8.
47. ^ New Proclamation Commentary on Feasts, Holy Days, and Other Celebrations (Bill Doggett, Gordon W. Lathrop), Fortress Press, p. 92
48. ^ Benham, William (1887). The Dictionary of Religion: An Encyclopedia of Christian and Other Religious Doctrines, Denominations, Sects, Heresies, Ecclesiastical Terms, History, Biography, Etc. Cassell. p. 1085. Vigils were kept at least till midnight before the feasts of martyrs, and those of Easter Eve and Christmas Eve were prolonged till cock-crow.
49. ^ Holy Women, Holy Men: Celebrating the Saints. Church Publishing, Inc. 2010. p. 662. ISBN 978-0-89869-678-3.
50. ^ Saunders, William. «All Saints and All Souls». Catholic Education Resource Center. Archived from the original on 18 September 2016. Retrieved 19 September 2016.
51. ^ Melton, J Gordon (editor). Religious Celebrations: An Encyclopedia of Holidays, Festivals, Solemn Observances, and Spiritual Commemorations, Volume 1. ABC-CLIO, 2011. p.22
52. ^ Chisholm, Hugh, ed. (1911). «All Saints, Festival of» . Encyclopædia Britannica (11th ed.). Cambridge University Press.
53. ^ «All Saints’ Day», The Oxford Dictionary of the Christian Church, 3rd edition, ed. E. A. Livingstone. Oxford University Press, 1997. pp.41–42
54. ^ McClendon, Charles. «Old Saint Peter’s and the Iconoclastic Controversy», in Old Saint Peter’s, Rome. Cambridge University Press, 2013. pp. 215–216. Quote: «Soon after his election in 731, Gregory III summoned a synod to gather on 1 November in the basilica of Saint Peter’s in order to respond to the policy of iconoclasm that he believed was being promoted by the Byzantine Emperor […] Six months later, in April of the following year, 732, the pope assembled another synod in the basilica to consecrate a new oratory dedicated to the Saviour, the Virgin Mary, and all the saints».
55. ^ Ó Carragáin, Éamonn. Ritual and the Rood: Liturgical Images and the Old English Poems of the Dream of the Rood Tradition. University of Toronto Press, 2005. p. 258. Quote: «Gregory III began his reign with a synod in St Peter’s (1 November 731) which formally condemned iconoclasm […] on the Sunday before Easter, 12 April 732, Gregory convoked yet another synod […] and at the synod inaugurated an oratory […] Dedicated to all saints, this oratory was designed to hold ‘relics of the holy apostles and all the holy martyrs and confessors'».
56. ^ Farmer, David. The Oxford Dictionary of Saints (Fifth Edition, Revised). Oxford University Press, 2011. p. 14
57. ^ ^{a b c d} Hutton, p. 364
58. ^ New Catholic Encyclopedia (Second ed.). 2003. pp. 242–243. ISBN 0-7876-4004-2.
59. ^ ^{a b} MacCulloch, John Arnott (1911). The Religion of the Ancient Celts. Chapter 10: The Cult of the Dead Archived 29 October 2015 at the Wayback Machine.
60. ^ Burns, Paul (editor). Butler’s Saint for the Day. Liturgical Press, 2007. p. 516
61. ^ Ramdin, Ron. Arising from Bondage: A History of the Indo-Caribbean People. New York University Press, p. 241
62. ^ The World Review – Volume 4, University of Minnesota, p. 255
63. ^ Rogers, Nicholas (2001). Halloween: From Pagan Ritual to Party Night. Oxford University Press. pp. 28–30. ISBN 978-0-19-514691-2.
64. ^ ^{a b c d e} «Halloween». Encyclopædia Britannica. Archived from the original on 30 October 2012. Retrieved 25 October 2012.
65. ^ ^{a b} Hutton, pp. 374–375
66. ^ ^{a b c d} Miles, Clement A. (1912). Christmas in Ritual and Tradition. Chapter 7: All Hallow Tide to Martinmas Archived 4 November 2013 at the Wayback Machine.
67. ^ ^{a b} 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!’
68. ^ DeMello, Margo (2012). A Cultural Encyclopedia of the Human Face. ABC-CLIO. p. 167. ISBN 978-1-59884-617-1. 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.
69. ^ Cleene, Marcel. Compendium of Symbolic and Ritual Plants in Europe. Man & Culture, 2002. p. 108. Quote: «Soul cakes were small cakes baked as food for the deceased or offered for the salvation of their souls. They were therefore offered at funerals and feasts of the dead, laid on graves, or given to the poor as representatives of the dead. The baking of these soul cakes is a universal practice».
70. ^ Levene, Alysa (2016). Cake: A Slice of History. Pegasus Books. p. 44. ISBN 978-1-68177-108-3. Like the perennial favourites, hot cross buns; they were often marked with a cross to indicate that they were baked as alms.
71. ^ The Two Gentlemen of Verona Act 2, Scene 1.
72. ^ ^{a b} Pulliam, June; Fonseca, Anthony J. (2016). Ghosts in Popular Culture and Legend. ABC-CLIO. p. 145. ISBN 978-1-4408-3491-2. Since the 16th century, costumes have become a central part of Halloween traditions. Perhaps the most common traditional Halloween costume is that of the ghost. This is likely because … when Halloween customs began to be influenced by Catholicism, the incorporation of the themes of All Hallows’ and All Souls’ Day would have emphasized visitations from the spirit world over the motifs of spirits and fairies. … The baking and sharing of souls cakes was introduced around the 15th century: in some cultures, the poor would go door to door to collect them in exchange for praying for the dead (a practice called souling), often carrying lanterns made of hollowed-out turnips. Around the 16th century, the practice of going house to house in disguise (a practice called guising) to ask for food began and was often accompanied by recitation of traditional verses (a practice called mumming). Wearing costumes, another tradition, has many possible explanations, such as it was done to confuse the spirits or souls who visited the earth or who rose from local graveyards to engage in what was called a Danse Macabre, basically a large party among the dead.
73. ^ ^{a b} Rogers, p. 57
74. ^ ^{a b} Carter, Albert Howard; Petro, Jane Arbuckle (1998). Rising from the Flames: The Experience of the Severely Burned. University of Pennsylvania Press. p. 100. ISBN 978-0-8122-1517-5. Halloween, incorporated into the Christian year as the eve of All Saints Day, marked the return of the souls of the departed and the release of devils who could move freely on that night. Fires lit on that night served to prevent the influence of such spirits and to provide omens for the future. Modern children go from house to house at Halloween with flashlights powered by electric batteries, while jack o’lanterns (perhaps with an actual candle, but often with a lightbulb) glow from windows and porches.
75. ^ Guiley, Rosemary (2008). The Encyclopedia of Witches, Witchcraft and Wicca. Infobase Publishing. p. 183. ISBN 978-1-4381-2684-5. According to most legends, the jack-o’-lantern is a wandering soul who has been denied entry into both heaven and hell. … In Ireland, children who are caught outdoors after dark are told to wear their jackets inside-out in order not to be lured astray by a jack-o’-lantern. In Sweden, the spirit is believed to be the soul of an unbaptized child, who tries to lead travelers to water in hopes of receiving baptism. … In American lore, the jack-o’-lantern is associated with withces and the Halloween custom of trick-or-treating. It is customary for trick-or-treaters to carry pumpkin jack-o’-lanterns to frighten away evil spirits.
76. ^ Santino, The Hallowed Eve, p. 95
77. ^ ^{a b c d} Frazer, James George (1922). The Golden Bough: A new abridgement. Oxford University Press, 1998. pp.380–383
78. ^ Ruth Hutchison and Ruth Constance Adams (1951). Every Day’s a Holiday. Harper, 1951. pp.236
79. ^ ^{a b c d e} Morton, Lisa (15 September 2013). Trick or Treat: A History of Halloween. Reaktion Books. p. 129. ISBN 978-1-78023-055-9.
80. ^ Prince Sorie Conteh (2009). Traditionalists, Muslims, and Christians in Africa: Interreligious Encounters and Dialogue. Cambria Press. ISBN 978-1-60497-596-3. Archived from the original on 31 October 2017. Retrieved 31 October 2011.
81. ^ Bannatyne, Lesley (1998). Halloween: An American Holiday, an American History. Pelican Publishing Company. p. 19. ISBN 978-1-4556-0553-8. Villagers were also encouraged to masquerade on this day, not to frighten unwelcome spirits, but to honor Christian saints. On All Saints’ Day, churches throughout Europe and the British Isles displayed relics of their patron saints. Poor churches could not afford genuine relics and instead had processions in which parishioners dressed as saints, angels and devils. It served the new church by giving an acceptable Christian basis to the custom of dressing up on Halloween.
82. ^ Morrow, Ed (2001). The Halloween Handbook. Kensington Publishing Corporation. p. 19. ISBN 978-0-8065-2227-2. Another contributor to the custom of dressing up at Halloween was the old Irish practice of marking All Hallows’ Day with religious pageants that recounted biblical events. These were common during the Middle Ages all across Europe. The featured players dressed as saints and angels, but there were also plenty of roles for demons who had more fun, capering, acting devilish, and playing to the crows. The pageant began inside the church, then moved by procession to the churchyard, where it continued long into the night.
83. ^ «Eve of All Saints», Using Common Worship: Times and Seasons – All Saints to Candlemas (David Kennedy), Church House Publishing, p. 42
84. ^ Bannatyne, Lesley. Halloween: An American Holiday, an American History. Pelican Publishing, 1998. p. 9
85. ^ Perry, Edward Baxter. Descriptive Analyses of Piano Works; For the Use of Teachers, Players, and Music Clubs. Theodore Presser Company, 1902. p. 276
86. ^ Allmand, Christopher (1998). The New Cambridge Medieval History: Volume 7, c. 1415–c. 1500. Cambridge University Press. p. 210. ISBN 978-0-521-38296-0. Archived from the original on 23 April 2016. Retrieved 19 October 2015.
87. ^ Reimer, Margaret Loewen (2018). Approaching the Divine: Signs and Symbols of the Christian Faith. Wipf and Stock Publishers. p. 85. ISBN 978-1-5326-5675-0. Christians in Europe envisioned a danse macabre, a hideous dance by the spirits of the dead who arose from the churchyards for a wild carnival each year. This dance, commonly depicted on the walls of cathedrals, monasteries and cemeteries, may well be the origin of the macabre costumes we don on Halloween.
88. ^ DeSpelder, Lynne Ann; Strickland, Albert Lee (2009). The Last Dance: Encountering Death and Dying. McGraw-Hill Education. p. 107. ISBN 978-0-07-340546-9. More subtly, images associated with the danse macabre persist in the form of skeletons and other scary regalia found on children’s Halloween costumes.
89. ^ Books & Culture: A Christian Review. Christianity Today. 1999. p. 12. Archived from the original on 23 April 2016. Sometimes enacted as at village pageants, the danse macabre was also performed as court masques, the courtiers dressing up as corpses from various strata of society…both the name and the observance began liturgically as All Hallows’ Eve.
90. ^ Hutton, p. 372
91. ^ Santino, Jack (21 October 2021). The Hallowed Eve: Dimensions of Culture in a Calendar Festival in Northern Ireland. University Press of Kentucky. ISBN 978-0-8131-8458-6.
92. ^ The Episcopal Church, its teaching and worship (Latta Griswold), E.S. Gorham, p. 110
93. ^ ^{a b} Mosteller, Angie (2 July 2014). Christian Origins of Halloween. Rose Publishing. ISBN 978-1-59636-535-3. 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.
94. ^ Aston, Margaret. Broken Idols of the English Reformation. Cambridge University Press, 2015. pp.475–477
95. ^ Medieval Celebrations: Your Guide to Planning and Hosting Spectacular Feasts, Parties, Weddings, and Renaissance Fairs (Daniel Diehl, Mark Donnelly), Stackpole Books, p. 17
96. ^ Rogers, Nicholas. Halloween: From Pagan Ritual to Party Night. Oxford University Press, 2002. pp. 37–38. ISBN 0-19-516896-8.
97. ^ Hutton, Ronald (2001). Stations of the Sun: A History of the Ritual Year in Britain. Oxford University Press. pp. 369, 373. ISBN 978-0-19-157842-7. Fires were indeed lit in England on All Saints’ Day, notably in Lancashire, and may well ultimately have descended from the same rites, but were essentially party of a Christian ceremony … families still assembled at the midnight before All Saints’ Day in the early nineteenth century. Each did so on a hill near its homestead, one person holding a large bunch of burning straw on the end of a fork. The rest in a circle around and prayed for the souls of relatives and friends until the flames burned out. The author who recorded this custom added that it gradually died out in the latter part of the century, but that before it had been very common and at nearby Whittingham such fires could be seen all around the horizon at Hallowe’en. He went on to say that the name ‘Purgatory Field’, found across northern Lancashire, testified to an even wider distribution and that the rite itself was called ‘Teen’lay’.
98. ^ O’Donnell, Hugh and Foley, Malcolm. «Treat or Trick? Halloween in a Globalising World» Archived 31 October 2022 at the Wayback Machine. Cambridge Scholars Publishing, 2008. p.35
99. ^ The Catholic World, Vol. 138: A Monthly Magazine of General Literature and Science. Vol. 138. Paulist Press. 1934. There is proof that this shifting of customs from one day to another really took place. For until the end of the eighteenth century, children in some Derbyshire parishes, instead of lighting bonfires with the rest of England on November 5th, lit their furze fires called ‘tindles’ on All Souls night. And even then, the educated folk of the districts concerned, declared that these fires were a relic of papistical days when they were lit at night to guide the poor souls back to earth.
100. ^ ^{a b} Morton, Lisa. The Halloween Encyclopedia. McFarland, 2003. p. 9
101. ^ Fieldhouse, Paul (17 April 2017). Food, Feasts, and Faith: An Encyclopedia of Food Culture in World Religions [2 volumes]. ABC-CLIO. p. 19. ISBN 978-1-61069-412-4.
102. ^ Richard Ford (1855). A Handbook for Travellers in Spain. John Murray. p. 208.
103. ^ Boenig, Robert. Anglo-Saxon Spirituality: Selected Writings. Paulist Press, 2000. p. 7
104. ^ Santino, Jack. The Hallowed Eve: Dimensions of Culture in a Calendar Festival of Northern Ireland. University Press of Kentucky, 1998. p. 95
105. ^ Rogers, Nicholas. «Samhain and the Celtic Origins of Halloween». Halloween: From Pagan Ritual to Party Night. Oxford University Press, 2002. pp. 11–21. ISBN 0-19-516896-8.
106. ^ «How Halloween Traditions Are Rooted in the Ancient Pagan Festival of Samhain». Time. Retrieved 4 December 2019.
107. ^ A Pocket Guide To Superstitions of the British Isles (Publisher: Penguin Books Ltd; Reprint edition: 4 November 2004) ISBN 0-14-051549-6
108. ^ All Hallows’ Eve Archived 3 November 2011 at the Wayback Machine BBC. Retrieved 31 October 2011.
109. ^ Ó hÓgáin, Dáithí. Myth, Legend & Romance: An encyclopaedia of the Irish folk tradition. Prentice Hall Press, 1991. p. 402
110. ^ ^{a b c} Hutton, Ronald. The Stations of the Sun: A History of the Ritual Year in Britain. Oxford University Press, 1996. pp. 365–369
111. ^ «Snap Apple Night, or All-Hallow Eve. January 1, 1845». Metmuseum.org. Retrieved 19 October 2021. In October 1832 Daniel Maclise attended a Halloween party in Blarney, Ireland and, the next summer, exhibited a painting at London’s Royal Academy of Arts, titled «Snap Apple Night, or All Hallow Eve.»
112. ^ ^{a b} Monaghan, Patricia. The Encyclopedia of Celtic Mythology and Folklore. Infobase Publishing, 2004. p. 407
113. ^ Hutton, p. 361
114. ^ Monaghan, p. 41
115. ^ O’Halpin, Andy. Ireland: An Oxford Archaeological Guide. Oxford University Press, 2006. p. 236
116. ^ Monaghan, Patricia (2014). The Encyclopedia of Celtic Mythology and Folklore. Infobase publishing. p. 167.
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242. ^ «BBC – Religions – Christianity: All Hallows’ Eve». British Broadcasting Corporation (BBC). 2010. Archived from the original on 3 November 2011. 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.
243. ^ Dr. Andrew James Harvey (31 October 2012). «‘All Hallows’ Eve’«. The Patriot Post. Archived from the original on 21 April 2013. 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.
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245. ^ «Night of Light Beginnings». Cor et Lumen Christi Community. Archived from the original on 23 October 2013. 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 US 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 by other Christians who while keeping its essentials have adapted it to suit their own traditions.
246. ^ «Here’s to the Soulcakers going about their mysterious mummery». The Telegraph. 6 November 2010. Archived from the original on 3 April 2013. 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.

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257. ^ Woods, Robert (2013). Evangelical Christians and Popular Culture. ABC-CLIO. p. 239. ISBN 978-0-313-38654-1. Evangelicals have found opportunities with both Christmas and Easter to use Christian candy to re-inject religion into these traditionally Christian holidays and boldly reclaim them as their own. They have increasingly begun to use Halloween, the most candy-centric holiday, as an opportunity for evangelism. Contained in small packages featuring Bible verses, Scripture Candy’s «Harvest Seeds» – candy corn in everything but name – are among many candies created for this purpose.
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282. ^ Halloween, From a Wiccan/Neopagan perspective (B.A. Robinson), Ontario Consultants on Religious Tolerance
283. ^ Halloween fire calls ‘every 90 seconds’ Archived 2 November 2010 at the Wayback Machine UTV News Retrieved 22 November 2010
284. ^ McCann, Chris (28 October 2010). «Halloween firework injuries are on the increase». The Belfast Telegraph. Retrieved 22 November 2010.
285. ^ «Kalan -Goañv ha Marv». Tartanplace.com. 12 July 2001. Archived from the original on 20 January 2013. Retrieved 1 November 2012.
286. ^ «¿Cómo se introduce la fiesta de Halloween en Chile?». noticias.universia.cl. Archived from the original on 12 October 2016. Retrieved 11 October 2016.
287. ^ Paul Kent (27 October 2010). «Calls for Halloween holiday in Australia». Herald Sun. Archived from the original on 31 October 2020. Retrieved 7 October 2013.
288. ^ Denton, Hannah (30 October 2010). «Safe treats for kids on year’s scariest night». The New Zealand Herald. Retrieved 22 November 2010.
289. ^ «Usein kysyttyä (FAQ)» (in Finnish). Helsingin yliopiston almanakkatoimisto. Retrieved 28 September 2020.

• 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, Trick or Treat A history of Halloween, Reaktion Books (2012). 229 pages. ISBN 978-1-78023-187-7
• 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, US (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 US (2003). 224 pages. ISBN 1-58234-305-5
• James Tipper, Gods of The Nowhere: A Novel of Halloween, Waxlight Press (2013). 294 pages. ISBN 978-0-9882433-1-6

• Campfire story
• Devil’s Night
• Dziady
• Ghost Festival
• Naraka Chaturdashi
• Kekri
• List of fiction works about Halloween
• List of films set around Halloween
• List of Halloween television specials
• Martinisingen
• Neewollah
• St. John’s Eve
• Walpurgis Night
• Will-o’-the-wisp
• English festivals

1. ^ ^{a b c} «BBC – Religions – Christianity: All Hallows’ Eve». British Broadcasting Corporation (BBC). 2010. Archived from the original on 3 November 2011. Retrieved 1 November 2011. It is widely believed that many Hallowe’en traditions have evolved from an ancient Celtic festival called Samhain which was Christianised by the early Church…. 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. The name derives from the Old English ‘hallowed’ meaning holy or sanctified and is now usually contracted to the more familiar word Hallowe’en. …However, there are supporters of the view that Hallowe’en, as the eve of All Saints’ Day, originated entirely independently of Samhain …
2. ^ ^{a b} «Service for All Hallows’ Eve». The Book of Occasional Services 2003. Church Publishing, Inc. 2004. p. 108. ISBN 978-0-89869-409-3. 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.
3. ^ ^{a b} Anne E. Kitch (2004). The Anglican Family Prayer Book. Church Publishing, Inc. ISBN 978-0-8192-2565-8. Archived from the original on 25 January 2017. 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.
4. ^ The Paulist Liturgy Planning Guide. Paulist Press. 2006. ISBN 978-0-8091-4414-3. Archived from the original on 31 October 2017. 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.
5. ^ Palmer, Abram Smythe (1882). Folk-etymology. Johnson Reprint. p. 6.
6. ^ Elwell, Walter A. (2001). Evangelical Dictionary of Theology. Baker Academic. p. 533. ISBN 978-0-8010-2075-9. Halloween (All Hallows Eve). The name given to October 31, the eve of the Christian festival of All Saints Day (November 1).
7. ^ «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.
8. ^ «Tudor Hallowtide». National Trust for Places of Historic Interest or Natural Beauty. 2012. Archived from the original on 6 October 2014. Hallowtide covers the three days – 31 October (All-Hallows Eve or Hallowe’en), 1 November (All Saints) and 2 November (All Souls).
9. ^ Hughes, Rebekkah (29 October 2014). «Happy Hallowe’en Surrey!» (PDF). The Stag. University of Surrey. p. 1. Archived from the original (PDF) on 19 November 2015. Retrieved 31 October 2015. Halloween or Hallowe’en, is the yearly celebration on October 31st that signifies the first day of Allhallowtide, being the time to remember the dead, including martyrs, saints and all faithful departed Christians.
10. ^ Davis, Kenneth C. (29 December 2009). Don’t Know Much About Mythology: Everything You Need to Know About the Greatest Stories in Human History but Never Learned. HarperCollins. p. 231. ISBN 978-0-06-192575-7.
11. ^ «All Faithful Departed, Commemoration of».
12. ^ «The Commemoration of All the Faithful Departed (All Souls’ Day) — November 02, 2021 — Liturgical Calendar». www.catholicculture.org.
13. ^ Smith, Bonnie G. (2004). Women’s History in Global Perspective. University of Illinois Press. p. 66. ISBN 978-0-252-02931-8. Retrieved 14 December 2015. The pre-Christian observance obviously influenced the Christian celebration of All Hallows’ Eve, just as the Taoist festival affected the newer Buddhist Ullambana festival. Although the Christian version of All Saints’ and All Souls’ Days came to emphasize prayers for the dead, visits to graves, and the role of the living assuring the safe passage to heaven of their departed loved ones, older notions never disappeared.
14. ^ Nicholas Rogers (2002). Halloween: From Pagan Ritual to Party Night. Oxford University Press. ISBN 978-0-19-516896-9. 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.
15. ^ 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.
16. ^ Merriam-Webster’s Encyclopædia of World Religions. Merriam-Webster. 1999. p. 408. ISBN 978-0-87779-044-0. 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 Irish pre-Christian observances influenced the Christian festival of All Hallows’ Eve, celebrated on the same date.
17. ^ Roberts, Brian K. (1987). The Making of the English Village: A Study in Historical Geography. Longman Scientific & Technical. ISBN 978-0-582-30143-6. Retrieved 14 December 2015. Time out of time’, when the barriers between this world and the next were down, the dead returned from the grave, and gods and strangers from the underworld walked abroad was a twice- yearly reality, on dates Christianised as All Hallows’ Eve and All Hallows’ Day.
18. ^ O’Donnell, Hugh; Foley, Malcolm (18 December 2008). Treat or Trick? Halloween in a Globalising World. Cambridge Scholars Publishing. pp. 91–92. ISBN 978-1-4438-0265-9. Hutton (1996, 363) identifies Rhys as a key figure who, along with another Oxbridge academic, James Frazer, romanticised the notion of Samhain and exaggerated its influence on Halloween. Hutton argues that Rhys had no substantiated documentary evidence for claiming that Halloween was the Celtic new year, but inferred it from contemporary folklore in Wales and Ireland. Moreover, he argues that Rhys: «thought that [he] was vindicated when he paid a subsequent visit to the Isle of Man and found its people sometimes called 31 October New Year’s Night (Hog-unnaa) and practised customs which were usually associated with 31 December. In fact the flimsy nature of all this evidence ought to have been apparent from the start. The divinatory and purificatory rituals on 31 October could be explained by a connection to the most eerie of Christian feasts (All Saints) or by the fact that they ushered in the most dreaded of seasons. The many «Hog-unnaa» customs were also widely practised on the conventional New Year’s Eve, and Rhys was uncomfortably aware that they might simply have been transferred, in recent years, from then Hallowe’en, to increase merriment and fundraising on the latter. He got round this problem by asserting that in his opinion (based upon no evidence at all) the transfer had been the other way round.» … Hutton points out that Rhy’s unsubstantiated notions were further popularised by Frazer who used them to support an idea of his own, that Samhain, as well as being the origin of Halloween, had also been a pagan Celtic feast of the dead—a notion used to account for the element of ghosts, witches and other unworldly spirits commonly featured within Halloween. … Halloween’s preoccupation with the netherworld and with the supernatural owes more to the Christian festival of All Saints or All Souls, rather than vice versa.
19. ^ Barr, Beth Allison (28 October 2016). «Guess what? Halloween is more Christian than Pagan». The Washington Post. Retrieved 15 October 2020. It is the medieval Christian festivals of All Saints’ and All Souls’ that provide our firmest foundation for Halloween. From emphasizing dead souls (both good and evil), to decorating skeletons, lighting candles for processions, building bonfires to ward off evil spirits, organizing community feasts, and even encouraging carnival practices like costumes, the medieval and early modern traditions of «Hallowtide» fit well with our modern holiday. So what does this all mean? It means that when we celebrate Halloween, we are definitely participating in a tradition with deep historical roots. But, while those roots are firmly situated in the medieval Christian past, their historical connection to «paganism» is rather more tenuous.
20. ^
    • Moser, Stefan (29 October 2010). «Kein ‘Trick or Treat’ bei Salzburgs Kelten» (in German). Salzburger Nachrichten. Archived from the original on 17 March 2014. Retrieved 11 August 2017. Die Kelten haben gar nichts mit Halloween zu tun», entkräftet Stefan Moser, Direktor des Keltenmuseums Hallein, einen weit verbreiteten Mythos. Moser sieht die Ursprünge von Halloween insgesamt in einem christlichen Brauch, nicht in einem keltischen.
    • Döring, Alois; Bolinius, Erich (31 October 2006), Samhain – Halloween – Allerheiligen (in German), FDP Emden, Die lückenhaften religionsgeschichtlichen Überlieferungen, die auf die Neuzeit begrenzte historische Dimension der Halloween-Kultausprägung, vor allem auch die Halloween-Metaphorik legen nahe, daß wir umdenken müssen: Halloween geht nicht auf das heidnische Samhain zurück, sondern steht in Bezug zum christlichen Totengedenkfest Allerheiligen/ Allerseelen.
    • Hörandner, Editha (2005). Halloween in der Steiermark und anderswo (in German). LIT Verlag Münster. pp. 8, 12, 30. ISBN 978-3-8258-8889-3. Der Wunsch nach einer Tradition, deren Anfänge sich in grauer Vorzeit verlieren, ist bei Dachleuten wie laien gleichmäßig verbreitet. … Abgesehen von Irrtümern wie die Herleitung des Fests in ungebrochener Tradition («seit 2000 Jahren») ist eine mangelnde vertrautheit mit der heimischen Folklore festzustellen. Allerheiligen war lange vor der Halloween invasion ein wichtiger Brauchtermin und ist das ncoh heute. … So wie viele heimische Bräuche generell als fruchtbarkeitsbringend und dämonenaustreibend interpretiert werden, was trottz aller Aufklärungsarbeit nicht auszurotten ist, begegnet uns Halloween als …heidnisches Fest. Aber es wird nicht als solches inszeniert.
    • Döring, Dr. Volkskundler Alois (2011). «Süßes, Saures – olle Kamellen? Ist Halloween schon wieder out?» (in German). Westdeutscher Rundfunk. Archived from the original on 14 June 2011. Retrieved 12 November 2015. Dr. Alois Döring ist wissenschaftlicher Referent für Volkskunde beim LVR-Institut für Landeskunde und Regionalgeschichte Bonn. Er schrieb zahlreiche Bücher über Bräuche im Rheinland, darunter das Nachschlagewerk «Rheinische Bräuche durch das Jahr». Darin widerspricht Döring der These, Halloween sei ursprünglich ein keltisch-heidnisches Totenfest. Vielmehr stamme Halloween von den britischen Inseln, der Begriff leite sich ab von «All Hallows eve», Abend vor Allerheiligen. Irische Einwanderer hätten das Fest nach Amerika gebracht, so Döring, von wo aus es als «amerikanischer» Brauch nach Europa zurückkehrte.

21. ^ «All Hallows’ Eve». British Broadcasting Corporation. 20 October 2011. Retrieved 29 October 2020. However, there are supporters of the view that Hallowe’en, as the eve of All Saints’ Day, originated entirely independently of Samhain and some question the existence of a specific pan-Celtic religious festival which took place on 31st October/1st November.
22. ^ ^{a b c d} Rogers, Nicholas. Halloween: From Pagan Ritual to Party Night. Oxford University Press, 2002. pp. 49–50. ISBN 0-19-516896-8.
23. ^ ^{a b} Brunvand, Jan (editor). American Folklore: An Encyclopedia. Routledge, 2006. p.749
24. ^ ^{a b} Colavito, Jason. Knowing Fear: Science, Knowledge and the Development of the Horror Genre. McFarland, 2007. pp.151–152
25. ^ ^{a b c} Rogers, Nicholas (2002). Halloween: From Pagan Ritual to Party Night, p. 164. New York: Oxford University Press. ISBN 0-19-516896-8
26. ^ ^{a b c} Paul Fieldhouse (17 April 2017). Food, Feasts, and Faith: An Encyclopedia of Food Culture in World Religions. ABC-CLIO. p. 256. ISBN 978-1-61069-412-4.
27. ^ Skog, Jason (2008). Teens in Finland. Capstone. p. 31. ISBN 978-0-7565-3405-9. 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.
28. ^ «All Hallows Eve Service» (PDF). Duke University. 31 October 2012. Archived from the original (PDF) on 5 October 2013. 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 the night before.
29. ^ «The Christian Observances of Halloween». National Republic. 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.
30. ^ Hynes, Mary Ellen (1993). Companion to the Calendar. Liturgy Training Publications. p. 160. ISBN 978-1-56854-011-5. In most of Europe, Halloween is strictly a religious event. Sometimes in North America the church’s traditions are lost or confused.
31. ^ Kernan, Joe (30 October 2013). «Not so spooky after all: The roots of Halloween are tamer than you think». Cranston Herald. Archived from the original on 26 November 2015. Retrieved 31 October 2015. 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.
32. ^ Braden, Donna R.; Village, Henry Ford Museum and Greenfield (1988). Leisure and entertainment in America. Henry Ford Museum & Greenfield Village. ISBN 978-0-933728-32-5. 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.
33. ^ Santino, p. 85
34. ^ All Hallows’ Eve (Diana Swift), Anglican Journal
35. ^ Mahon, Bríd (1991). Land of Milk and Honey: The Story of Traditional Irish Food & Drink. Poolbeg Press. p. 138. ISBN 978-1-85371-142-8. The vigil of the feast is Halloween, the night when charms and incantations were powerful, when people looked into the future, and when feasting and merriment were ordained. Up to recent time this was a day of abstinence, when according to church ruling no flesh meat was allowed. Colcannon, apple cake and barm brack, as well as apples and nuts were part of the festive fare.
36. ^ Fieldhouse, Paul (17 April 2017). Food, Feasts, and Faith: An Encyclopedia of Food Culture in World Religions. ABC-CLIO. p. 254. ISBN 978-1-61069-412-4. Archived from the original on 31 October 2017. Retrieved 13 August 2017. In Ireland, dishes based on potatoes and other vegetables were associated with Halloween, as meat was forbidden during the Catholic vigil and fast leading up to All Saint’s Day.
37. ^ Luck, Steve (1998). «All Saints’ Day». The American Desk Encyclopedia. Oxford University Press. p. 22. ISBN 978-0-19-521465-9.
38. ^ ^{a b c} «DOST: Hallow Evin». Dsl.ac.uk. Archived from the original on 29 April 2014. Retrieved 13 October 2013.
39. ^ The A to Z of Anglicanism (Colin Buchanan), Scarecrow Press, p. 8
40. ^ «All Hallows’ Eve». Oxford English Dictionary (Online ed.). Oxford University Press. ealra halgena mæsseæfen (Subscription or participating institution membership required.)
41. ^ «Halloween». Oxford English Dictionary (Online ed.). Oxford University Press. (Subscription or participating institution membership required.)
42. ^ Thomson, Thomas; Annandale, Charles (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.
43. ^ «E’EN, Een». Scottish National Dictionary (1700–). Vol. III =. 1952. snd8629.
44. ^ ^{a b c d} Hopwood, James A. (2019). Keeping Christmas: Finding Joy in a Season of Excess and Strife. Wipf and Stock Publishers. p. 47. ISBN 978-1-5326-9537-7. The name «Halloween,» of course, is a contraction of «All Hallow’s Eve.» That’s the eve of All Saints Day, or All Hallows Day, as it was popularly known in Britain. As with Christmas Eve and the Easter vigil, the celebration of All Saints Day began with a service the night before, on All Hallow’s Eve. With All Souls Day on November 2, it formed the feast of Allhallowtide. All Saints Day began in fourth-century Rome as a festival honoring Christian martyrs. By the eighth century, it was expanded to all those remembered as saints, and the date of its observance was moved from May 13 to November 1. That move, of course, put it smack dab on top of Samhain in Britain. But the decision to move the date was not made in Britain; it was made in Rome, where there was no Samhain or anything like it. There is no evidence that any Samhain customs rubbed off on Halloween anywhere because there is no evidence of any Samhain customs at all.
45. ^ Beth Allison Barr (28 October 2016). «Guess what? Halloween is more Christian than Pagan – The Washington Post». The Washington Post. Retrieved 31 October 2018. It is the medieval Christian festivals of All Saints’ and All Souls’ that provide our firmest foundation for Halloween. From emphasizing dead souls (both good and evil), to decorating skeletons, lighting candles for processions, building bonfires to ward off evil spirits, organizing community feasts, and even encouraging carnival practices like costumes, the medieval and early modern traditions of «Hallowtide» fit well with our modern holiday.
46. ^ ^{a b} Rogers, Nicholas. Halloween: From Pagan Ritual to Party Night. Oxford University Press, 2002. pp. 22, 27. ISBN 0-19-516896-8.
47. ^ New Proclamation Commentary on Feasts, Holy Days, and Other Celebrations (Bill Doggett, Gordon W. Lathrop), Fortress Press, p. 92
48. ^ Benham, William (1887). The Dictionary of Religion: An Encyclopedia of Christian and Other Religious Doctrines, Denominations, Sects, Heresies, Ecclesiastical Terms, History, Biography, Etc. Cassell. p. 1085. Vigils were kept at least till midnight before the feasts of martyrs, and those of Easter Eve and Christmas Eve were prolonged till cock-crow.
49. ^ Holy Women, Holy Men: Celebrating the Saints. Church Publishing, Inc. 2010. p. 662. ISBN 978-0-89869-678-3.
50. ^ Saunders, William. «All Saints and All Souls». Catholic Education Resource Center. Archived from the original on 18 September 2016. Retrieved 19 September 2016.
51. ^ Melton, J Gordon (editor). Religious Celebrations: An Encyclopedia of Holidays, Festivals, Solemn Observances, and Spiritual Commemorations, Volume 1. ABC-CLIO, 2011. p.22
52. ^ Chisholm, Hugh, ed. (1911). «All Saints, Festival of» . Encyclopædia Britannica (11th ed.). Cambridge University Press.
53. ^ «All Saints’ Day», The Oxford Dictionary of the Christian Church, 3rd edition, ed. E. A. Livingstone. Oxford University Press, 1997. pp.41–42
54. ^ McClendon, Charles. «Old Saint Peter’s and the Iconoclastic Controversy», in Old Saint Peter’s, Rome. Cambridge University Press, 2013. pp. 215–216. Quote: «Soon after his election in 731, Gregory III summoned a synod to gather on 1 November in the basilica of Saint Peter’s in order to respond to the policy of iconoclasm that he believed was being promoted by the Byzantine Emperor […] Six months later, in April of the following year, 732, the pope assembled another synod in the basilica to consecrate a new oratory dedicated to the Saviour, the Virgin Mary, and all the saints».
55. ^ Ó Carragáin, Éamonn. Ritual and the Rood: Liturgical Images and the Old English Poems of the Dream of the Rood Tradition. University of Toronto Press, 2005. p. 258. Quote: «Gregory III began his reign with a synod in St Peter’s (1 November 731) which formally condemned iconoclasm […] on the Sunday before Easter, 12 April 732, Gregory convoked yet another synod […] and at the synod inaugurated an oratory […] Dedicated to all saints, this oratory was designed to hold ‘relics of the holy apostles and all the holy martyrs and confessors'».
56. ^ Farmer, David. The Oxford Dictionary of Saints (Fifth Edition, Revised). Oxford University Press, 2011. p. 14
57. ^ ^{a b c d} Hutton, p. 364
58. ^ New Catholic Encyclopedia (Second ed.). 2003. pp. 242–243. ISBN 0-7876-4004-2.
59. ^ ^{a b} MacCulloch, John Arnott (1911). The Religion of the Ancient Celts. Chapter 10: The Cult of the Dead Archived 29 October 2015 at the Wayback Machine.
60. ^ Burns, Paul (editor). Butler’s Saint for the Day. Liturgical Press, 2007. p. 516
61. ^ Ramdin, Ron. Arising from Bondage: A History of the Indo-Caribbean People. New York University Press, p. 241
62. ^ The World Review – Volume 4, University of Minnesota, p. 255
63. ^ Rogers, Nicholas (2001). Halloween: From Pagan Ritual to Party Night. Oxford University Press. pp. 28–30. ISBN 978-0-19-514691-2.
64. ^ ^{a b c d e} «Halloween». Encyclopædia Britannica. Archived from the original on 30 October 2012. Retrieved 25 October 2012.
65. ^ ^{a b} Hutton, pp. 374–375
66. ^ ^{a b c d} Miles, Clement A. (1912). Christmas in Ritual and Tradition. Chapter 7: All Hallow Tide to Martinmas Archived 4 November 2013 at the Wayback Machine.
67. ^ ^{a b} 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!’
68. ^ DeMello, Margo (2012). A Cultural Encyclopedia of the Human Face. ABC-CLIO. p. 167. ISBN 978-1-59884-617-1. 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.
69. ^ Cleene, Marcel. Compendium of Symbolic and Ritual Plants in Europe. Man & Culture, 2002. p. 108. Quote: «Soul cakes were small cakes baked as food for the deceased or offered for the salvation of their souls. They were therefore offered at funerals and feasts of the dead, laid on graves, or given to the poor as representatives of the dead. The baking of these soul cakes is a universal practice».
70. ^ Levene, Alysa (2016). Cake: A Slice of History. Pegasus Books. p. 44. ISBN 978-1-68177-108-3. Like the perennial favourites, hot cross buns; they were often marked with a cross to indicate that they were baked as alms.
71. ^ The Two Gentlemen of Verona Act 2, Scene 1.
72. ^ ^{a b} Pulliam, June; Fonseca, Anthony J. (2016). Ghosts in Popular Culture and Legend. ABC-CLIO. p. 145. ISBN 978-1-4408-3491-2. Since the 16th century, costumes have become a central part of Halloween traditions. Perhaps the most common traditional Halloween costume is that of the ghost. This is likely because … when Halloween customs began to be influenced by Catholicism, the incorporation of the themes of All Hallows’ and All Souls’ Day would have emphasized visitations from the spirit world over the motifs of spirits and fairies. … The baking and sharing of souls cakes was introduced around the 15th century: in some cultures, the poor would go door to door to collect them in exchange for praying for the dead (a practice called souling), often carrying lanterns made of hollowed-out turnips. Around the 16th century, the practice of going house to house in disguise (a practice called guising) to ask for food began and was often accompanied by recitation of traditional verses (a practice called mumming). Wearing costumes, another tradition, has many possible explanations, such as it was done to confuse the spirits or souls who visited the earth or who rose from local graveyards to engage in what was called a Danse Macabre, basically a large party among the dead.
73. ^ ^{a b} Rogers, p. 57
74. ^ ^{a b} Carter, Albert Howard; Petro, Jane Arbuckle (1998). Rising from the Flames: The Experience of the Severely Burned. University of Pennsylvania Press. p. 100. ISBN 978-0-8122-1517-5. Halloween, incorporated into the Christian year as the eve of All Saints Day, marked the return of the souls of the departed and the release of devils who could move freely on that night. Fires lit on that night served to prevent the influence of such spirits and to provide omens for the future. Modern children go from house to house at Halloween with flashlights powered by electric batteries, while jack o’lanterns (perhaps with an actual candle, but often with a lightbulb) glow from windows and porches.
75. ^ Guiley, Rosemary (2008). The Encyclopedia of Witches, Witchcraft and Wicca. Infobase Publishing. p. 183. ISBN 978-1-4381-2684-5. According to most legends, the jack-o’-lantern is a wandering soul who has been denied entry into both heaven and hell. … In Ireland, children who are caught outdoors after dark are told to wear their jackets inside-out in order not to be lured astray by a jack-o’-lantern. In Sweden, the spirit is believed to be the soul of an unbaptized child, who tries to lead travelers to water in hopes of receiving baptism. … In American lore, the jack-o’-lantern is associated with withces and the Halloween custom of trick-or-treating. It is customary for trick-or-treaters to carry pumpkin jack-o’-lanterns to frighten away evil spirits.
76. ^ Santino, The Hallowed Eve, p. 95
77. ^ ^{a b c d} Frazer, James George (1922). The Golden Bough: A new abridgement. Oxford University Press, 1998. pp.380–383
78. ^ Ruth Hutchison and Ruth Constance Adams (1951). Every Day’s a Holiday. Harper, 1951. pp.236
79. ^ ^{a b c d e} Morton, Lisa (15 September 2013). Trick or Treat: A History of Halloween. Reaktion Books. p. 129. ISBN 978-1-78023-055-9.
80. ^ Prince Sorie Conteh (2009). Traditionalists, Muslims, and Christians in Africa: Interreligious Encounters and Dialogue. Cambria Press. ISBN 978-1-60497-596-3. Archived from the original on 31 October 2017. Retrieved 31 October 2011.
81. ^ Bannatyne, Lesley (1998). Halloween: An American Holiday, an American History. Pelican Publishing Company. p. 19. ISBN 978-1-4556-0553-8. Villagers were also encouraged to masquerade on this day, not to frighten unwelcome spirits, but to honor Christian saints. On All Saints’ Day, churches throughout Europe and the British Isles displayed relics of their patron saints. Poor churches could not afford genuine relics and instead had processions in which parishioners dressed as saints, angels and devils. It served the new church by giving an acceptable Christian basis to the custom of dressing up on Halloween.
82. ^ Morrow, Ed (2001). The Halloween Handbook. Kensington Publishing Corporation. p. 19. ISBN 978-0-8065-2227-2. Another contributor to the custom of dressing up at Halloween was the old Irish practice of marking All Hallows’ Day with religious pageants that recounted biblical events. These were common during the Middle Ages all across Europe. The featured players dressed as saints and angels, but there were also plenty of roles for demons who had more fun, capering, acting devilish, and playing to the crows. The pageant began inside the church, then moved by procession to the churchyard, where it continued long into the night.
83. ^ «Eve of All Saints», Using Common Worship: Times and Seasons – All Saints to Candlemas (David Kennedy), Church House Publishing, p. 42
84. ^ Bannatyne, Lesley. Halloween: An American Holiday, an American History. Pelican Publishing, 1998. p. 9
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87. ^ Reimer, Margaret Loewen (2018). Approaching the Divine: Signs and Symbols of the Christian Faith. Wipf and Stock Publishers. p. 85. ISBN 978-1-5326-5675-0. Christians in Europe envisioned a danse macabre, a hideous dance by the spirits of the dead who arose from the churchyards for a wild carnival each year. This dance, commonly depicted on the walls of cathedrals, monasteries and cemeteries, may well be the origin of the macabre costumes we don on Halloween.
88. ^ DeSpelder, Lynne Ann; Strickland, Albert Lee (2009). The Last Dance: Encountering Death and Dying. McGraw-Hill Education. p. 107. ISBN 978-0-07-340546-9. More subtly, images associated with the danse macabre persist in the form of skeletons and other scary regalia found on children’s Halloween costumes.
89. ^ Books & Culture: A Christian Review. Christianity Today. 1999. p. 12. Archived from the original on 23 April 2016. Sometimes enacted as at village pageants, the danse macabre was also performed as court masques, the courtiers dressing up as corpses from various strata of society…both the name and the observance began liturgically as All Hallows’ Eve.
90. ^ Hutton, p. 372
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92. ^ The Episcopal Church, its teaching and worship (Latta Griswold), E.S. Gorham, p. 110
93. ^ ^{a b} Mosteller, Angie (2 July 2014). Christian Origins of Halloween. Rose Publishing. ISBN 978-1-59636-535-3. 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.
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96. ^ Rogers, Nicholas. Halloween: From Pagan Ritual to Party Night. Oxford University Press, 2002. pp. 37–38. ISBN 0-19-516896-8.
97. ^ Hutton, Ronald (2001). Stations of the Sun: A History of the Ritual Year in Britain. Oxford University Press. pp. 369, 373. ISBN 978-0-19-157842-7. Fires were indeed lit in England on All Saints’ Day, notably in Lancashire, and may well ultimately have descended from the same rites, but were essentially party of a Christian ceremony … families still assembled at the midnight before All Saints’ Day in the early nineteenth century. Each did so on a hill near its homestead, one person holding a large bunch of burning straw on the end of a fork. The rest in a circle around and prayed for the souls of relatives and friends until the flames burned out. The author who recorded this custom added that it gradually died out in the latter part of the century, but that before it had been very common and at nearby Whittingham such fires could be seen all around the horizon at Hallowe’en. He went on to say that the name ‘Purgatory Field’, found across northern Lancashire, testified to an even wider distribution and that the rite itself was called ‘Teen’lay’.
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99. ^ The Catholic World, Vol. 138: A Monthly Magazine of General Literature and Science. Vol. 138. Paulist Press. 1934. There is proof that this shifting of customs from one day to another really took place. For until the end of the eighteenth century, children in some Derbyshire parishes, instead of lighting bonfires with the rest of England on November 5th, lit their furze fires called ‘tindles’ on All Souls night. And even then, the educated folk of the districts concerned, declared that these fires were a relic of papistical days when they were lit at night to guide the poor souls back to earth.
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172. ^ ^{a b c d} «Ten trick-or-treating facts for impressive bonfire chats». The Irish Times. 31 October 2014. Scotland and Ireland started tricking: A few decades later a practice called ‘guising’ was in full swing in Scotland and Ireland. Short for ‘disguising’, children would go out from door to door dressed in costume and rather than pledging to pray, they would tell a joke, sing a song or perform another sort of «trick» in exchange for food or money. The expression trick or treat has only been used at front doors for the last 10 to 15 years. Before that «Help the Halloween Party» seems to have been the most popular phrase to holler.
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240. ^ Feasting and Fasting: Canada’s Heritage Celebrations (Dorothy Duncan), Dundurn, p. 249
241. ^ Latina and Latino Voices in Literature (Frances Ann Day), Greenwood Publishing Group, p. 72
242. ^ «BBC – Religions – Christianity: All Hallows’ Eve». British Broadcasting Corporation (BBC). 2010. Archived from the original on 3 November 2011. 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.
243. ^ Dr. Andrew James Harvey (31 October 2012). «‘All Hallows’ Eve’«. The Patriot Post. Archived from the original on 21 April 2013. 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.
244. ^ «Vigil of All Saints». Catholic News Agency. 31 October 2012. Archived from the original on 24 May 2013. 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.
245. ^ «Night of Light Beginnings». Cor et Lumen Christi Community. Archived from the original on 23 October 2013. 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 US 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 by other Christians who while keeping its essentials have adapted it to suit their own traditions.
246. ^ «Here’s to the Soulcakers going about their mysterious mummery». The Telegraph. 6 November 2010. Archived from the original on 3 April 2013. 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.

247. ^ Armentrout, Donald S.; Slocum, Robert Boak (1999). An Episcopal Dictionary of the Church. Church Publishing, Inc. p. 7. ISBN 978-0-89869-211-2. Archived from the original on 30 July 2016. 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.
248. ^ Infeld, Joanna (1 December 2008). In-Formation. D & J Holdings LLC. p. 150. ISBN 978-0-9760512-4-4. 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.
249. ^ Teens in Finland (Jason Skog), Capstone, p. 61
250. ^ «Bishop Challenges Supermarkets to Lighten up Halloween». The Church of England. Archived from the original on 18 May 2012. 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.
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253. ^ «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.
254. ^ Halloween, Hallowed Is Thy Name (Smith), p. 29
255. ^ Allen, Travis (2011). «Christians and Halloween». Church Publishing, Inc. Archived from the original on 28 October 2011. 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.
256. ^ Halloween tracts serve as tool to spread gospel to children (Curry), Baptist Press
257. ^ Woods, Robert (2013). Evangelical Christians and Popular Culture. ABC-CLIO. p. 239. ISBN 978-0-313-38654-1. Evangelicals have found opportunities with both Christmas and Easter to use Christian candy to re-inject religion into these traditionally Christian holidays and boldly reclaim them as their own. They have increasingly begun to use Halloween, the most candy-centric holiday, as an opportunity for evangelism. Contained in small packages featuring Bible verses, Scripture Candy’s «Harvest Seeds» – candy corn in everything but name – are among many candies created for this purpose.
258. ^ D’Augostine, Lori (20 September 2013). «Suffer Not the Trick-or-Treaters». CBN. Archived from the original on 29 October 2013. Retrieved 23 October 2013.
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263. ^ Portaro, Sam (25 January 1998). A Companion to the Lesser Feasts and Fasts. Cowley Publications. p. 199. ISBN 978-1-4616-6051-4. 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.
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• 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, Trick or Treat A history of Halloween, Reaktion Books (2012). 229 pages. ISBN 978-1-78023-187-7
• 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, US (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 US (2003). 224 pages. ISBN 1-58234-305-5
• James Tipper, Gods of The Nowhere: A Novel of Halloween, Waxlight Press (2013). 294 pages. ISBN 978-0-9882433-1-6

He was the victim of a witch-hunt and was fired because of his radical ideas for developing the company

Он стал жертвой охоты на ведьм и был уволен за свои радикальные идеи развития компании

I would never leave the house at witching hour on Halloween!

Я бы никогда не вышел из дома в глухую ночь на Хэллоуин!

Mrs Mills has a skeleton in the cupboard: in 2002 she was caught stealing stationery from her employer

У миссис Миллз есть страшная тайна: в 2002 году ее поймали на воровстве канцелярских принадлежностей у работодателя

My firm only has a skeleton staff on weekends

В моей фирме по выходным присутствует только основной состав

All the young people have left our village and it’s like a ghost town now

Вся молодежь покинула нашу деревню и теперь она похожа на город-призрак

According to legend, she was spirited away by witches in the middle of the night

Согласно легенде, ее похитили ведьмы в полночь

The screams from the haunted house made my blood run cold

От криков из дома с привидениями кровь застыла в моих жилах

They killed their former friend in cold blood

Они хладнокровно убили своего бывшего соседа

It makes my blood boil to think that he was promoted to Manager before I was

Как подумаю, что его повысили до менеджера раньше меня — кровь в жилах закипает

We beat them at football, and now they are after our blood

Мы победили их в футбол и теперь они жаждут мщения

He really put the knife in when he told her that nobody at work liked her

Он буквально вонзил нож ей в спину, когда сказал ей, что никто на работе ее не любит

Her husband’s ex-wife looked daggers at her

Бывшая жена ее мужа сверлила ее взглядом

We let him stay in our home, but he stabbed us in the back by telling lies about us to everyone

Мы разрешили ему остаться в нашем доме, но он вонзил нам нож в спину, распространяя о нас лживые слухи

I think my neighbour has bats in the belfry: his house is full of thousands of old newspapers and magazines

Я думаю, мой сосед немного «того»: в его доме тысячи старых газет и журналов

I’m a night owl: I do my best work in the evenings and at night

Я «сова»: мне лучше работается по вечерам и ночью

Her new boyfriend said he is a doctor, but I smell a rat: I think he’s lying

Ее новый бойфренд сказал, что он доктор, но я подозреваю обман: думаю, он лжет

He’s a rat. He sold our plans for the new business to a rival company

Он предатель. Он продал наши планы относительно нового предприятия компании-конкуренту

We hadn’t a cat in hell’s chance of rescuing our possessions from the fire

У нас не было ни малейшего шанса спасти наше имущество из пожара

I was scared stiff when I saw the ghostly face at my window

Когда я увидел в окне лицо призрака, страх сковал меня

Halloween scares the pants off me!

Хэллоуин пугает меня до чертиков!

Everybody thinks he is a lovely old man, but he can be very cruel and heartless: he has a Jeckyll and Hyde personality

Все думают, что он очаровательный старикан, но он очень жесток и бессердечен: двойственная личность

Be careful when you talk to him, he’s as mad as a hatter

Будь осторожен при разговоре с ним, он абсолютно безумен

It’s the school holidays and it’s bedlam in our house

Сейчас школьные каникулы и в нашем доме царит бедлам

I was driven out of my mind with worry when I lost my job and had no money to pay the bills

Я просто с ума сходил от волнения, когда потерял работу и не имел денег для оплаты счетов