Праздник кельтов 31 октября

Да не погаснет свет в такой ночи
И на пороге-шелухи ржаной немного.
Смотри, как в тёплом трепетании свечи,
Горит воссозданая памятью дорога.

Подай просящему легко большой ломоть
И выбрось прочь изломанные вещи,
Лежит на алтаре рябины красной гроздь,
Сегодня души предков с нами вместе.

Прими от них, как встарь, ещё один урок,
А также от родни прими благословенье.
Один раз в год и на короткий очень срок,
Соприкоснись с великим обновленьем.

Граница стёрта и прозрачна меж миров,
Нет разницы между живым и мёртвым.
Врата открыты и до первой песни петухов,
Дух посвящения горит в крови народной.

Мир сформирован мириадом людских душ,
Они родились в нём и долго славно жили.
Поэт, солдат, историк, врач и чей-то муж,
Они придут домой по звёздной яркой пыли.

Не позабудь про удалившихся во тьму,
И принявших в обиде тёмные истоки.
Мир разделен чертой, вердиктом — посему
Любой из половинок честно правят боги
.
В такую ночь надейся на родной совет,
На силу памяти и на прощенье предков.
Пусть тёмное уйдёт в алеющий рассвет,
Оставив на пороге шелуху и тыкву деткам.

Сергей Брандт

Источник — https://my.mail.ru/community/beregina/3D36A847E8A168E7.html

31.10

Содержание

1. Самайн — праздник древних кельтов
2. Сегодня мало кто знает, что в Ирландии
3. Дух Самайна
4. Традиции Самайна
5. Ритуалы и обряды на Самайн
6. Викканская молитва и слова для обряда
7. Пир Самайна
8. Магия Самайна
9. Самайн у разных народов
10. Связь Самайна и Хэллоуина
11. Праздник мертвых или как Самайн превратился в день всех святых

Задать вопрос

Самайн — один из основных праздников Колеса года, который отмечался на исходе октября. Сейчас большинство людей знают веселый и жуткий Хэллоуин, он же День всех святых, но мало кто представляет себе, как исторически возник этот праздник и какой сакральный смысл в нем содержится. Современный Хэллоуин — эхо древнего Самайна, о котором мы вам сейчас и расскажем.

Кельтский праздник Самайн знаменовал собой окончание сбора урожая, одновременно будучи окончанием одного сельскохозяйственного года и началом нового.

Название Самайн происходит от кельтского месяца samhain — третьего месяца осени, аналогичного ноябрю. Это же название ноября сохранилось у шотландцев и ирландцев. Новый год кельты праздновали неделю подряд. Три дня подготовки к празднику, а основное празднование приходилось на три дня (точнее, первые три ночи) месяца Самайна. Потому и сейчас время Самайна приходится на 31 октября — 2 ноября.

Несмотря на то, что он возник еще в языческие времена, Самайн не утратил своего значения и с приходом христианства, только обрел новые черты — связь этого дня с темой смерти и почитанием умерших у кельтов перешла в отмечание Дня всех святых у христиан. Со временем менялись масштабы празднования, обряды и названия, но основная суть Самайна сохраняется до сих пор и, похоже, будет существовать, пока существует смена времен года. 

Таким образом, Самайн нес в себе тройной смысл:

Ирландский эпос подтверждает огромное значение Самайна в жизни кельтов. Это истории о схватках и сражениях, происходивших в Самайн и менявших не только судьбу Ирландии, но и ее ландшафт. Легенда о “Последнем пире в Таре” рассказывает о том, что на короля Диармайда по каким-то причинам обрушился гнев ирландских монахов, которые пришли в Тару в дни Самайна и прокляли ее, и с тех пор оттуда ушли короли и воины, а пиры больше не устраивались.

Кельты верили, что после смерти человек оказывается в стране счастья и молодости — Тир нан Ог. Именно в конце октября, по верованиям кельтов, границы между реальным и нереальным на время исчезали, вращение вселенной приостанавливалось, открывались магические двери, и духи мертвых и создания божественные свободно перемещались в мире людей, вмешиваясь в их жизни.

Откуда взялся современный Хэллоуин, который отмечается также в ночь с 31 октября на 1 ноября?

Так как у кельтов не было ни рая, ни ада, ни соответственно демонов и чертей, то и о демонических темных культах, которые некоторые приписывают кельтским традициям, речи быть не могло. Потому и нападки на Хэллоуин как на сатанинский праздник не имеют под собой оснований. Хэллоуин никак не связан с дьяволом, но действительно имеет под собой религиозные корни, идущие от кельтского язычества. Верования кельтов включали богов и духов, фэйри и монстров, которые могли быть опасными, но не являлись силами зла. Легенды Самайна рассказывают, что феи порой в эти заманивают людей в свои холмы и леса, завораживают и заставляют заблудиться, оставшись там навсегда.

К 31 октября все начинают заготавливать тыквы, вырезать в них лица и зажигать свечи. Это уже новое веяние, и с кельтами никак не связано. И сами тыквы, и фраза “trick or treat” возникли уже в Америке 20 века, а к кельтам отношения не имеет. Фонарики из овощей люди зажигали не только на этот праздник — их делали из репы, свеклы и других твердых плодов, позволяющих вырезать удобные формы. Прицепился же тыквенный фонарь именно к Хэллоуину из-за относительно новой легенды о духе скупого Джека, который скитался духом между раем и адом с овощным фонарем в руке. Традиция хождения от дома к дому также современная, придуманная детьми и бедными людьми в масках и костюмах, которые просили праздничного угощения.

Где же связь между популярным Хэллоуином и древним Самайном?

Когда христиане стремились изменить языческие верования кельтов, в 7 веке н. э. римский папа Григорий I издал указ о мягком и постепенном вытеснении языческих традиций христианскими. Не запрещая праздник сам по себе, его переименовывали с учетом христианских воззрений, предметы культа заменили или объявляли христианскими. Поэтому, например, Рождество стали справлять 25 декабря (время зимнего солнцестояния и празднования середины зимы), а Самайн 1 ноября превратился в День всех святых, по-английски All Hallows Day, день накануне (канун всех святых 31 октября) — All Hallow e’en (evening) — отсюда и название Хэллоуин, 2 ноября стало христианским Днем Всех Усопших, ну а все языческие культы и верования были отнесены в категорию дьявольских. По факту ни демонических культов, ни ритуальных сатанинских жертвоприношений с Самайном (и последующим Хэллоуином) не было связано. Однако традиция одеваться в черное и красное и изображать демонических существ прижилась с тех пор. Кстати, история с черными котами, в которых живет демон-хранитель ведьмы, также рождена средневековыми христианскими представлениями.

Но мы сейчас говорим не о популярном празднике, который нынче отмечают в мегаполисах, а об изначальном, древнем праздновании Самайна, его сакральном смысле и магических практиках, которые были свойственны древним кельтам.

Эксперты магазина «Ведьмино Счастье» рекомендуют:

Время Самайна — это момент остановки, зацикленного хода вещей, когда соединяются темное и светлое время года, мир Яви и Нави, мир людей и духов, живых и мертвых. Дни Самайна — дни безвременья, не относящиеся ни к старому, ни к новому году, переходы раскрываются и силы хаоса выходят наружу.

Вся ритуалика Самайна вращается вокруг восполняемости жизненного ресурса, смерти старого и расчищения пространства для возрождения. Легенды рассказывают о том, как призраки и существа тонкого мира собираются в ночь Самайна для своих дел.

Самайн — хорошее время для того, чтобы уединиться, разобраться в себе, отбросить старый мусор и все отжившее, все старые помехи, чтобы сделать шаг к новым возможностям. Перед Самайном становится ясно, что стало лишним и как от этого лучше избавиться, появляется возможность это сделать.

Изначально традиции Самайна зародились в период преобладания скотоводства у кельтов. Самайн был окончанием пастбищного сезона. Стада в конце октября возвращали обратно в стойло, а часть уходила на убой и сохранение на зиму. В Самайн собирались все — простой народ, вожди, а короли устраивали пиры и соревнования.

В Самайн люди стремились расстаться с долгами прошедшего года, чтобы войти в новый год свободными. Было принято приносить дары из своих запасов, которые могли быть использованы на пиру.

Ритуальная сторона Самайна включала разжигание огня “чистым” методом — от камней или трения, чтобы этот новый огонь потом разнести по своим домам.

Другие элементы ритуала включали жертвоприношения, головы убитых врагов насаживали на ограду крепости для отпугивания темных сил. В жертву чаще приносили скот, но случались и человеческие жертвоприношения — это преступники, пленные и подобные “лишние” люди. Со временем (еще до прихода христианства) человеческие жертвы стали заменять на чучело или ритуал перепрыгивания через костер выбранной “жертвы”

Говоря о еде на Самайн, следует понимать ее с двух ракурсов — с одной стороны, это праздничная пища, то, что готовили для пира и ели все.

С другой стороны — это специальная ритуальная еда, которая применялась в обрядах и воспринималась как магическое средство (которое могло потом использоваться в течение года). К такой пище относился специальный хлеб, выпекаемый на углях от ритуальных костров, в других местах это были цельнозерновые лепешки. Такой хлеб нес магические целебные и защитные свойства, по куску получали не только все члены семьи, но и домашние животные, а определенная часть приносилась в дар богам, духам и душам умерших.

Как уже упоминалось, ритуал огня был центральным на Самайн. Как и в иные праздники Колеса года, огонь разжигался “чистый”, или “новый” — от искры либо трения, и затем разносился по всем домам. Перед этим всюду гасился огонь, и было строго-настрого запрещено его зажигать до момента, когда жрецы проведут ритуал разведения священного огня.

Затем с помощью факелов огонь разносили по всем дворам и разжигали очаги, обходили поля и деревни с факельными шествиями, таким образом защищая владения от нечистой силы, колдовства и всего вредоносного. Дым от ритуального огня помогал очистить жилище через окуривание, скот проводили через дым для очищения и исцеления, а золу и угли сохраняли как магические инструменты.

Мы уже упоминали, что человеческие жертвоприношения у кельтов имели место, но не везде, а в основном в роли жертвы выступали пленные или преступники. Чаще в качестве жертвы использовали домашний скот.

Цель жертвоприношения ясна — это подношения даров богам, либо в качестве благодарности за помощь, либо для усмирения гнева и защиты от вредоносного вмешательства, если например речь идет о духах мертвых.

Пир в ночь Самайна был главным действом всего праздника. “Хлеба и зрелищ!” — эта фраза применима не только к римлянам. Люди рассаживались на шкуры по кругу, в центре проходили поединки и игрища, играли музыканты, а еда раздавалась на специальных деревянных или глиняных подносах. Было много мяса, рыбы, молочных продуктов, фруктов и орехов. Из напитков — вино, пиво и медовуха. Это был последний пир до следующей весны.

Не только кельты отмечали осенний праздник конца урожая. У древних славян также почитался этот старинный языческий праздник. При этом названия разные, а содержание и смысл сохраняется. Например, в традиции белорусов и частично украинцев этот праздник носил название Осенние ДедЫ и, что очевидно из названия, был посвящен умершим предкам.

Как и у кельтов, у славян верили, что в определенные дни года граница между миром Яви и Нави стирается, и духи могут проникать между ними. Чтобы все было хорошо, живым следовало внимательно отнестись к духам мертвых, встретить их, угостить и не забыть проводить обратно. Деды отмечались несколько раз в год, в том числе и осенью.

Празднование напоминало поминки. В этот день не работали, только готовили еду. За столом нельзя было громко разговаривать, веселиться, шуметь и ходить туда-сюда. Острыми предметами не пользовались, куски ломали руками, а дверь и печку держали открытыми. По окончании ужина обязательно провожали дедов за порог со специальными словами прощания.

Эксперты магазина «Ведьмино Счастье» рекомендуют:

Подготовка — уборка
 
День Самайна — время переходное, и встречать его лучше без лишних “хвостов”, в чистоте. Поэтому важно заранее устроить уборку в доме — собрать и выбросить весь хлам, вытереть пыль. Сосредоточьтесь на том, что вместе с пылью вы убираете все вредное из жизни, пусть это станет магическим актом. Для очищения внутреннего пространства выпишите на отдельный лист то, от чего хотите в своей жизни избавиться. Позже этот листок можно будет сжечь. Для вытирания пыли можно использовать воду с растворенной в ней морской солью и парой капель эфирного масла — это еще и энергетическая очистка. Вытирается-промывается все вплоть до дальних углов, все лишнее от вещей до информационных носителей, книг и бумаг — выбрасывается или раздается.

Энергетическая чистка 

Здесь можно провести классическую чистку помещения с помощью свечей. Мы в нашем блоге уже описывали, как это можно сделать.
Есть еще вариант чистки солью — когда соль либо рассыпается по углам, либо расставляется там в чашках и плошках со словами “Откуда пришло — туда и ушло” на ночь. Утром соль следует прокалить на сковороде по максимуму, а потом унести подальше от дома и людского присутствия, и там высыпать, по дороге не отвлекаясь ни на кого и ни на что. Остатки соли по углам, если они есть, сметаются к порогу, собираются, растворяются в воде и этой водой моется пол. Далее можно применять окуривание травами (например, полынью) вдоль периметра дома по часовой стрелке и проветривание.

Огонь Самайна
 
Вместо ритуального костра можно зажечь свечи, вспоминая умерших близких людей. Огонь лучше всего зажигать от искры или трения, как в старые времена. Свечу можно оставить на алтаре и на окне, чтобы помочь духам найти выход.
Приготовить лепешки, пригласить пришедших духов к трапезе. Положить немного еды на алтарь.
На стол накрывают, ставя прибор для того из близких, кто в этом году (или в последнее время) ушел из вашей жизни.
Если кто-то случайно оказался поблизости вашего застолья, его следует угостить.
Хорошо проводить трапезу в тишине или в спокойном звуковом сопровождении, без шума и танцев.
Просьбы, которые поступают в это время, лучше удовлетворять по возможности. 

Медитация

Медитация в ночь Самайна может быть связана с прошлым — с пересмотром каких-то событий прошлого, себя и своих эмоций в них. Пусть события и образы сами всплывают в памяти, достаточно спокойно дышать, отпуская от себя связанные с ними чувства и эмоции. Темами медитации могут стать смерть и трансформация, изменчивость.
Цвета Самайна:

• магии очищения;
• свечной магии;
• зеркальных магических действий;
• защитной практики;
• практики прошлых жизней;
• очищения пути от препятствий;
• достижения покоя и гармонии;
• визуализации;
• мантики на картах и рунах.

Эксперты магазина «Ведьмино Счастье» рекомендуют:

Расклад Таро «Ворон»

Расклад основан на стихотворении Эдгара По «Ворон». Карты выкладывают в виде клюва ворона.

1 ************************
****** 2 *****************
************** 3 *********
8 ********************** 4
*************** 5 ********
******* 6 ****************
7 ************************

Расклад Таро «Тыква»

******1*******
****2*3*4****
**5*******7**
***6**9**8***

Расклад Таро «Дом с привидениями»

*****7*****
***5***6***
**3*****4**
**1**8**2**

Еще один расклад на Самайн Этот расклад посвящен традиционному языческому / неоязыческому европейскому празднику перехода от осени к зиме, приходящемуся на 1-2 ноября. Это период подведения итогов прошлых событий и деяний, окончательный выбор и принятие решения, прощание с тем, что отжило и подготовка к тяжелому периоду зимы. Также это время контакта мира живых с миром мертвых, с иным миром… представление о котором сохранилось по всей Европе, от кельтского Самайна и исландского альвблота (праздника почитания альвов 2 ноября) до славянского поминания дедов (2 ноября).

*****3*****6*****7*****
1**********4**********9
*****2*****5*****8*****

• 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
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.
117. ^ Monaghan, Patricia (1 January 2009). The Encyclopedia of Celtic Mythology and Folklore. Infobase Publishing. p. 167. ISBN 978-1-4381-1037-0. Archived from the original on 23 April 2016. Retrieved 19 October 2015. They were both respected and feared. «Their backs towards us, their faces away from us, and may God and Mary save us from harm,» was a prayer spoken whenever one ventured near their dwellings.
118. ^ Santino, p. 105
119. ^ Danaher, Kevin. The Year in Ireland: Irish Calendar Customs. Mercier Press, 1972. p. 200
120. ^ Evans-Wentz, Walter (1911). The Fairy-Faith in Celtic Countries. p. 44.
121. ^ McNeill, F. Marian (1961). The Silver Bough, Volume 3. p. 34.
122. ^ «Halloween». Britannica Concise Encyclopedia. Chicago: Encyclopædia Britannica, 2009. Credo Reference. Web. 21 September 2012.
123. ^ ^{a b} McNeill, The Silver Bough, Volume 3, pp. 11–46
124. ^ Hutton, p. 379
125. ^ ^{a b} Hutton, p. 380
126. ^ Danaher, Kevin. «Irish Folk Tradition and the Celtic Calendar», in The Celtic Consciousness, ed. Robert O’Driscoll. Braziller, 1981. pp. 218–227
127. ^ Frazer, James George (1922). The Golden Bough: A Study in Magic and Religion. Chapter 63, Part 1: On the Fire-festivals in general Archived 12 October 2013 at the Wayback Machine.
128. ^ MacCulloch, John Arnott (1911). The Religion of the Ancient Celts. Chapter 18: Festivals Archived 12 October 2013 at the Wayback Machine.
129. ^ Hutton, pp. 366, 380
130. ^ «Halloween traditions». Welsh Government. 2016. Archived from the original on 2 October 2017. Retrieved 2 October 2017.
131. ^ Rosinsky, Natalie M. (2002). Halloween. Capstone Publishers. p. 8. ISBN 978-0-7565-0392-5. Christian leaders made old Celtic and Roman customs into new Christian ones. Bonfires were once lighted against evil spirits. Now, they kept away the devil.
132. ^ MacDonald, Sarah; Service, Catholic News (19 October 2017). «From turnips to potatoes to pumpkins: Irish folklife expert says Jack-O-Lanterns began in Ireland».
133. ^ ^{a b} McNeill, F. Marian. Hallowe’en: its origin, rites and ceremonies in the Scottish tradition. Albyn Press, 1970. pp. 29–31
134. ^ ^{a b c d e f g h i j} Hutton, pp. 379–383
135. ^ Hole, Christina. British Folk Customs. Hutchinson, 1976. p. 91
136. ^ Journal of the Royal Society of Antiquaries of Ireland, Volume 2. 1855. pp. 308–309
137. ^ Palmer, Kingsley. Oral folk-tales of Wessex. David & Charles, 1973. pp. 87–88
138. ^ Wilson, David Scofield. Rooted in America: Foodlore of Popular Fruits and Vegetables. Univ. of Tennessee Press, 1999. p. 154
139. ^ Bryan van Gorder (22 October 2018). «THE QUEER HISTORY (AND PRESENT) OF NYC’S VILLAGE HALLOWEEN PARADE». Logo TV. Retrieved 10 November 2022.
140. ^ Ott, Cindy. Pumpkin: The Curious History of an American Icon. University of Washington Press, 2012. p. 42
141. ^ Bannatyne, p. 45
142. ^ Encyclopaedia Londinensis, or, Universal dictionary of arts, sciences, and literature, Volume 21 (John Wilkes), R. G. Gunnell and Co., p. 544
143. ^ Santino, Jack. All Around the Year: Holidays and Celebrations in American Life. University of Illinois Press, 1995. p.153
144. ^ Morton, Lisa (2003). The Halloween Encyclopedia. McFarland. ISBN 978-0-7864-1524-3.
145. ^ Rogers, Nicholas. Halloween: From Pagan Ritual to Party Night. Oxford University Press, 2002, p. 74. ISBN 0-19-516896-8.
146. ^ «Is Halloween celebrated in Asia?». Asia Media Centre | New Zealand. Retrieved 31 October 2022.
147. ^ The Encyclopedia of Witches, Witchcraft and Wicca, Infobase Publishing, p. 183
148. ^ Dante’s «Commedia» and the Poetics of Christian Catabasis (Lee Foust), ProQuest, p. 15
149. ^ The Guinness Encyclopedia of Ghosts and Spirits (Rosemary Guiley), Guinness World Records Limited, p. 178
150. ^ Encyclopedia of Death and Dying (Glennys Howarth, Oliver Leaman), Taylor & Francis, p. 320
151. ^ ^{a b} The Oxford companion to American food and drink p. 269. Oxford University Press, 2007. Retrieved 17 February 2011
152. ^ ^{a b c} Leslie, Frank (5 February 2009). Frank Leslie’s popular monthly, Volume 40, November 1895, pp. 540–543. Archived from the original on 11 May 2011. Retrieved 23 October 2011.
153. ^ Nathaniel Hawthorne, «The Great Carbuncle», in Twice-Told Tales, 1837: Hide it [the great carbuncle] under thy cloak, say’st thou? Why, it will gleam through the holes, and make thee look like a jack-o’-lantern!
154. ^ As late as 1900, an article on Thanksgiving entertaining recommended a lit jack-o’-lantern as part of the festivities. «The Day We Celebrate: Thanksgiving Treated Gastronomically and Socially» Archived 5 August 2016 at the Wayback Machine, The New York Times, 24 November 1895, p. 27. «Odd Ornaments for Table» Archived 5 August 2016 at the Wayback Machine, The New York Times, 21 October 1900, p. 12.
155. ^ The Rhetoric of Vision: Essays on Charles Williams (Charles Adolph Huttar, Peter J. Schakel), Bucknell University Press, p. 155
156. ^ Rogers, Nicholas (2002). «Halloween Goes to Hollywood». Halloween: From Pagan Ritual to Party Night, pp. 103–124. New York: Oxford University Press. ISBN 0-19-516896-8.
157. ^ A Handbook of Symbols in Christian Art (Gertrude Grace Sill), Simon & Schuster, p. 64
158. ^ In flagrante collecto (Marilynn Gelfman Karp), Abrams, p. 299
159. ^ School Year, Church Year (Peter Mazar), Liturgy Training Publications, p. 115
160. ^ Mayne, John. «Halloween». PoetryExplorer. Retrieved 24 November 2022.
161. ^ Thomas Crawford Burns: a study of the poems and songs Crawford, Thomas (1960). Burns: A Study of the Poems and Songs. ISBN 978-0-8047-0055-9. Archived from the original on 23 April 2016. Retrieved 27 November 2018.{{cite book}}: CS1 maint: bot: original URL status unknown (link) Stanford University Press, 1960
162. ^ Simpson, Jacqueline «All Saints’ Day» in Encyclopedia of Death and Dying, Howarth, G. and Leeman, O. (2001) London Routledge ISBN 0-415-18825-3, p. 14 «Halloween is closely associated in folklore with death and the supernatural».
163. ^ Herberholz, Donald; Herberholz, Barbara (1990). Artworks for Elementary Teachers: Developing Artistic and Perceptual Awareness. W.C. Brown. p. 16.
164. ^ Faces Around the World: A Cultural Encyclopedia of the Human Face (Margo DeMello), ABC-CLIO, p. 225
165. ^ A Student’s Guide to A2 Performance Studies for the OCR Specification (John Pymm), Rhinegold Publishing Ltd, p. 28
166. ^ Folklore: An Encyclopedia of Beliefs, Customs, Tales, Music, and Art, Volume 1 (Thomas Green), ABC-CLIO p. 566
167. ^ Interacting communities: studies on some aspects of migration and urban ethnology (Zsuzsa Szarvas), Hungarian Ethnographic Society, p. 314
168. ^ The Oxford Encyclopedia of British Literature (David Scott Kastan), Oxford University Press, p. 47
169. ^ «Mumming Play», Encyclopædia Britannica
170. ^ Carmichael, Sherman (2012). Legends and Lore of South Carolina. The History Press. p. 70. ISBN 978-1-60949-748-4. The practice of dressing up and going door to door for treats dates back to the middle ages and the practice of souling.
171. ^ Hood, Karen Jean Matsko (1 January 2014). Halloween Delights. Whispering Pine Press International. p. 33. ISBN 978-1-59434-181-6. The tradition continued in some areas of northern England as late as the 1930s, with children going from door to door «souling» for cakes or money by singing a song.
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.
173. ^ ^{a b} «Definition of «guising»«. Collins English Dictionary. (in Scotland and N England) the practice or custom of disguising oneself in fancy dress, often with a mask, and visiting people’s houses, esp at Halloween
174. ^ Rogers, Nicholas. (2002) «Coming Over:Halloween in North America». Halloween: From Pagan Ritual to Party Night. p. 76. Oxford University Press, 2002, ISBN 0-19-514691-3
175. ^ Kelley, Ruth Edna. The Book of Hallowe’en, Boston: Lothrop, Lee and Shepard Co., 1919, chapter 15, p. 127. «Hallowe’en in America» Archived 23 April 2016 at the Wayback Machine.
176. ^ Kelley, Ruth Edna. «Hallowe’en in America». Archived from the original on 14 October 2013.
177. ^ Theo. E. Wright, «A Halloween Story», St. Nicholas, October 1915, p. 1144. Mae McGuire Telford, «What Shall We Do Halloween?» Ladies Home Journal, October 1920, p. 135.
178. ^ ^{a b} «‘Trick or Treat’ Is Demand», Herald (Lethbridge, Alberta), 4 November 1927, p. 5, dateline Blackie, Alberta, 3 November
179. ^ For examples, see the websites Postcard & Greeting Card Museum: Halloween Gallery Archived 24 November 2010 at the Wayback Machine, Antique Hallowe’en Postcards Archived 19 July 2006 at the Wayback Machine, Vintage Halloween Postcards Archived 23 July 2008 at the Wayback Machine.
180. ^ «Halloween Pranks Keep Police on Hop», Oregon Journal (Portland, Oregon), 1 November 1934; and «The Gangsters of Tomorrow», The Helena Independent (Helena, Montana), 2 November 1934, p. 4. The Chicago Tribune also mentioned door-to-door begging in Aurora, Illinois on Halloween in 1934, although not by the term ‘trick-or-treating’. «Front Views and Profiles» (column), Chicago Tribune, 3 November 1934, p. 17.
181. ^ Moss, Doris Hudson. «A Victim of the Window-Soaping Brigade?» The American Home, November 1939, p. 48.
182. ^ Bluff Park (Heather Jones Skaggs), Arcadia Publishing, p. 117
183. ^ «Trunk-or-Treat», The Chicago Tribune
184. ^ Suggested Themes for «Trunks» for Trunk or Treat (Dail R. Faircloth), First Baptist Church of Royal Palm Beach
185. ^ «Trunk or Treat focuses on fun, children’s safety», Desert Valley Times
186. ^ «Trunk or Treat! Halloween Tailgating Grows» (Fernanda Santos), The New York Times
187. ^ Bradley, Michael (24 October 2018). «A very Derry Halloween: a carnival of frights, fireworks and parade». The Guardian. Retrieved 25 October 2018.
188. ^ Miller, Marian (31 October 1932). «Halloween Jollity Within Reason Need». The Morning Oregonian. p. 8. Quote: «Trick or treat?» the youthful mischief-maker will say this evening, probably, as he rings the doorbell of a neighbor.»
189. ^ School Year, Church Year (Peter Mazar), Liturgy Training Publications, p. 114
190. ^ Memento Mori, Museum of Art and Archaeology, University of Missouri
191. ^ Beauchemin, Genevieve; CTV.ca News Staff (31 May 2006). «UNICEF to end Halloween ‘orange box’ program». CTV. Archived from the original on 16 October 2007. Retrieved 29 October 2006.
192. ^ «History of the Trick-or-Treat for UNICEF Campaign». UNICEF Canada. 2008. Archived from the original on 4 June 2009. Retrieved 25 October 2009.
193. ^ Village Halloween Parade. «History of the Parade». Archived from the original on 27 July 2014. Retrieved 19 September 2014.
194. ^ Fadel, Leila (29 October 2019). «Cultural Appropriation, A Perennial Issue On Halloween». NPR. Archived from the original on 29 October 2019. Retrieved 14 November 2020.
195. ^ Escobar, Sam; Robin, Marci (5 October 2020). «15 Offensive Halloween Costumes That Shouldn’t Exist». Good Housekeeping. Archived from the original on 13 October 2020. Retrieved 16 October 2020.
196. ^ Park, Sumner (2 October 2020). «Pinterest is prohibiting culturally inappropriate Halloween costumes». Fox News. Archived from the original on 22 October 2020. Retrieved 16 October 2020.
197. ^ Keshner, Andrew (17 October 2018). «Instagram-loving pets owners will spend nearly $500M on animal costumes this Halloween». MarketWatch. Retrieved 17 October 2018.
198. ^ Diehl, Daniel; Donnelly, Mark P. (13 April 2011). Medieval Celebrations: Your Guide to Planning and Hosting Spectacular Feasts, Parties, Weddings, and Renaissance Fairs. Stackpole Books. p. 17. ISBN 978-0-8117-4430-0. All Hallows’ Eve. A time of spiritual unrest, when the souls of the dead, along with ghosts and evil spirits, were believed to walk the land. Church bells were run and fires lit to guide these souls on their way and deflect them from haunting honest Christian folk. Barns and homes were blessed to protect people and livestock from the effects of witches, who were believed to accompany the malignant spirits as they traveld the earth. Although a rare few continued to divine the future, cast spells, and tell ghost stories in rural communities, woe to anyone who was denounced to the church for engaging in such activities. These may seem like innocent fun today, but it was deadly serious stuff during the Middle Ages.
199. ^ MacLeod, Sharon. Celtic Myth and Religion. McFarland, 2011. pp. 61, 107
200. ^ «Apple dookers make record attempt» Archived 28 May 2012 at the Wayback Machine, BBC News, 2 October 2008
201. ^ Danaher, Kevin. The Year in Ireland: Irish Calendar Customs. Mercier Press, 1972. pp. 202–205
202. ^ Danaher (1972), p. 223
203. ^ McNeill, F. Marian (1961, 1990) The Silver Bough, Volume III. William MacLellan, Glasgow ISBN 0-948474-04-1 pp. 11–46
204. ^ Danaher (1972), p. 219
205. ^ McNeill (1961), The Silver Bough, Volume III, pp. 33–34
206. ^ McNeill (1961), The Silver Bough, Volume III, p. 34
207. ^ Hollister, Helen (1917). «Halloween Frolics». Parlor Games for the Wise and Otherwise. Philadelphia: Penn Publishing Company. p. 98. Archived from the original on 8 December 2015.
208. ^ «Vintage Halloween Cards». Vintage Holiday Crafts. 21 January 2008. Archived from the original on 29 September 2009. Retrieved 28 October 2009.
209. ^ «Preschool Halloween Fast Facts». www.everythingpreschool.com.
210. ^ «Traditional Irish Halloween games try to marry off young girls». IrishCentral.com. 15 October 2018.
211. ^ «Halloween in Irish Folklore | Irish Archaeology». irisharchaeology.ie. 30 October 2015.
212. ^ «Tricks and treats». Irish Examiner. 30 October 2010.
213. ^ «Clay». www.cliffsnotes.com.
214. ^ Madden, Ed (31 October 2008). «Teaching Joyce». James Joyce Quarterly. 46 (1): 133. doi:10.1353/jjq.0.0133. S2CID 201751292 – via Project MUSE.
215. ^ Attridge, Derek; Attridge, Professor of English Derek (16 March 2000). Joyce Effects: On Language, Theory, and History. Cambridge University Press. ISBN 978-0-521-77788-9 – via Google Books.
216. ^ McNeill (1961), The Silver Bough Volume III, p. 34
217. ^ Greg Ryan (17 September 2008). «A Model of Mayhem». Hudson Valley Magazine. Archived from the original on 11 May 2011. Retrieved 6 October 2008.
218. ^ Warner, Adam (27 October 2014). «The History of Haunted Houses: A Fight for Frights as Tastes Change». NBC Bay Area. Archived from the original on 27 October 2014. Retrieved 21 July 2017.
219. ^ McKendry, Bekah (March 2014). «The History of Haunted Houses!». America Haunts. Archived from the original on 8 March 2014. Retrieved 21 July 2014.
220. ^ Morton, Lisa (28 September 2012). Trick or Treat: A History of Halloween (paperback). United Kingdom: Reaktion Books. ISBN 978-1-78023-047-4.
221. ^ Surrell, Jason (11 August 2009). Haunted Mansion: From The Magic Kingdom To The Movies (paperback). Disney Editions. ISBN 978-1-4231-1895-4.
222. ^ Celestino, Mike (28 September 2016). «Knott’s Scary Farm remains the ideal Southern California Halloween theme park event for the 2016 season». Inside The Magic. Distant Creations Group, LLC. Archived from the original on 30 September 2016. Retrieved 22 July 2017.
223. ^ Lum, Kathryn Gin (30 October 2014). «These evangelical haunted houses are designed to show sinners that they’re going to hell». The Washington Post. Archived from the original on 31 October 2014. Retrieved 22 July 2017.
224. ^ «Classic Haunts From Cincinnati’s Past». House of Doom. 2012. Archived from the original on 25 April 2012. Retrieved 8 August 2017.
225. ^ «A757914». Catalog of Copyright Entries. Third Series. 30: xliii. July–December 1976. ISSN 0041-7815. Retrieved 22 July 2017.
226. ^ Gruson, Lindsey (19 May 1984). «Blaze Fatal to 8 Linked to Lighter». The New York Times. Archived from the original on 1 May 2009. Retrieved 20 November 2006.
227. ^ «Fires in History: The Haunted Castle». Archived from the original on 25 March 2017. Retrieved 9 August 2017.
228. ^ «8 Killed by Smoky Fire in Park’s ‘Haunted Castle’«. The Washington Post. 12 May 1984. Archived from the original on 13 August 2017.
229. ^ «The Haunted Castle, Revisited – NFPA Journal». nfpa.org. Archived from the original on 13 August 2017. Retrieved 9 August 2017.
230. ^ «Spooky and Safe». nfpa.org. Archived from the original on 13 August 2017. Retrieved 9 August 2017.
231. ^ «Horror in a Haunted Castle» (PDF). Archived from the original (PDF) on 15 February 2015. Retrieved 29 September 2017.
232. ^ Barnes, Brooks (25 October 2011). «The Real Scare Is Not Being Scary». The New York Times. Archived from the original on 30 July 2017. Retrieved 12 July 2017.
233. ^ Munarriz, Rick Aristotle (23 October 2014). «Halloween Is Raking in Scary Profits for Theme Parks». AOL.com/Finance. Archived from the original on 7 November 2017. Retrieved 3 November 2017.
234. ^ Mader, Isabel (30 September 2014). «Halloween Colcannon». Simmer Magazine. Archived from the original on 5 October 2014. Retrieved 3 October 2014. All Hallow’s Eve was a Western (Anglo) Christian holiday that revolved around commemorating the dead using humor to intimidate death itself. Like all holidays, All Hallow’s Eve involved traditional treats. The church encouraged an abstinence from meat, which created many vegetarian dishes.
235. ^ Rogers, Nicholas (2002). «Razor in the Apple: Struggle for Safe and Sane Halloween, c. 1920–1990″, Halloween: From Pagan Ritual to Party Night, pp. 78–102. New York: Oxford University Press. ISBN 0-19-516896-8.
236. ^ «Urban Legends Reference Pages: Pins and Needles in Halloween Candy». Snopes.com. 2 November 2000. Retrieved 31 October 2008.
237. ^ Nixon, Robin (27 October 2010). «Poisoned Halloween Candy: Trick, Treat or Myth? – LiveScience». LiveScience.com. Archived from the original on 11 January 2012. Retrieved 23 January 2011.
238. ^ ^{a b} «Top ten Irish Halloween traditions and memories you may share». Ireland Central. Retrieved 23 October 2018.
239. ^ Bannatyne, Lesley Pratt (1 August 1998). Halloween: An American Holiday, an American History. Pelican Publishing. p. 12. ISBN 978-1-56554-346-1. Archived from the original on 31 October 2017. Retrieved 1 November 2012. Polish Catholics taught their children to pray out loud as they walked through the woods so that the souls of the dead could hear them and be comforted. Priests in tiny Spanish villages still ring their church bells to remind parishioners to honor the dead on All Hallows Eve.
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.
251. ^ «Halloween and All Saints Day». newadvent.org. n.d. Archived from the original on 16 October 2006. Retrieved 22 October 2006.
252. ^ The Anglican Breviary. Frank Gavin Liturgical Foundation. 1955. pp. 1514 (E494). Archived from the original on 23 April 2016. Retrieved 12 November 2015.
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.
259. ^ Halloween: What’s a Christian to Do? (1998) by Steve Russo.
260. ^ Gyles Brandreth, «The Devil is gaining ground» The Sunday Telegraph (London), 11 March 2000.
261. ^ «Salem ‘Saint Fest’ restores Christian message to Halloween». rcab.org. n.d. Archived from the original on 29 September 2006. Retrieved 22 October 2006.
262. ^ «Feast of Samhain/Celtic New Year/Celebration of All Celtic Saints 1 November». All Saints Parish. n.d. Archived from the original on 20 November 2006. Retrieved 22 November 2006.
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.
264. ^ «Halloween’s Christian Roots» AmericanCatholic.org. Retrieved 24 October 2007.
265. ^ Bucci, Rich (2016). «Catholic Elementary Schools to Celebrate Halloween with Costume Parades on Friday, October 28 & Monday, October 31». The Catholic Schools of Broome County. Retrieved 2 October 2018.
266. ^ Suarez, Essdras (29 October 2007). «Some Christians use ‘Hell Houses’ to reach out on Halloween». USA Today. Retrieved 7 November 2015. While some Christians aren’t certain what to make of Halloween – unsure whether to embrace or ignore all the goblins and ghoulishness – some evangelical churches use Oct. 31 as a day to evangelize. …Some use trick-or-treating as an evangelistic opportunity, giving out Bible tracts with candy.
267. ^ «‘Trick?’ or ‘Treat?’ – Unmasking Halloween». The Restored Church of God. n.d. Archived from the original on 25 April 2012. Retrieved 21 September 2007.
268. ^ Do Orthodox Christians Observe Halloween? by Saint Spyridon Greek Orthodox Church
269. ^ The Jewish Life Cycle: rites of passage from biblical to modern times (Ivan G. Marcus), University of Washington Press, p. 232
270. ^ «Jews and Halloween». Jewishvirtuallibrary.org. Archived from the original on 13 July 2012. Retrieved 5 March 2013.
271. ^ A Jewish exploration of halloween Archived 31 October 2016 at the Wayback Machine The Jewish Journal
272. ^ Pitofsky, Marina (15 March 2022). «What day is Purim? Here’s what you need to know about the Jewish holiday». USA Today. Retrieved 31 October 2022.
273. ^ A. Idris Palmer, Halloween: Through Muslim Eyes (PDF), Al Huda Institute Canada, archived from the original (PDF) on 4 November 2009, retrieved 11 November 2015
274. ^ «Halloween is ‘haram,’ declares Malaysia fatwa council». Al Arabiya English. 29 October 2014. Retrieved 15 October 2020.
275. ^ Tuesday, 28 October 2014 11:41 AM MYT (28 October 2014). «Trick or treat? Fatwa Council bars Muslims from celebrating Halloween | Malay Mail». www.malaymail.com. Retrieved 15 October 2020.
276. ^ «Fatawa – Is it forbidden for Muslims to celebrate days such as valentine’s day and halloween?». Dar al-Ifta al Misriyyah. Retrieved 15 October 2020.
277. ^ Lauren Stengele (25 October 2012), Halloween in India?, Vision Nationals, archived from the original on 8 December 2015, retrieved 11 November 2015
278. ^ Vineet Chander (30 October 2009), Trick or Treat? Not quite sure., Beliefnet, archived from the original on 8 December 2015, retrieved 11 November 2015
279. ^ Soumya Dasgupta (5 November 2009), «Should Indians Celebrate Foreign Festivals Like Halloween?», The Wall Street Journal, archived from the original on 20 June 2015
280. ^ ^{a b} George, Stephanie (25 October 2010). «Real-life witches that don’t celebrate Halloween». The Manitoban. Archived from the original on 29 May 2014. Retrieved 29 May 2014.
281. ^ Should Pagans Celebrate Halloween? (Wicasta Lovelace), Pagan Centric
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
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.
117. ^ Monaghan, Patricia (1 January 2009). The Encyclopedia of Celtic Mythology and Folklore. Infobase Publishing. p. 167. ISBN 978-1-4381-1037-0. Archived from the original on 23 April 2016. Retrieved 19 October 2015. They were both respected and feared. «Their backs towards us, their faces away from us, and may God and Mary save us from harm,» was a prayer spoken whenever one ventured near their dwellings.
118. ^ Santino, p. 105
119. ^ Danaher, Kevin. The Year in Ireland: Irish Calendar Customs. Mercier Press, 1972. p. 200
120. ^ Evans-Wentz, Walter (1911). The Fairy-Faith in Celtic Countries. p. 44.
121. ^ McNeill, F. Marian (1961). The Silver Bough, Volume 3. p. 34.
122. ^ «Halloween». Britannica Concise Encyclopedia. Chicago: Encyclopædia Britannica, 2009. Credo Reference. Web. 21 September 2012.
123. ^ ^{a b} McNeill, The Silver Bough, Volume 3, pp. 11–46
124. ^ Hutton, p. 379
125. ^ ^{a b} Hutton, p. 380
126. ^ Danaher, Kevin. «Irish Folk Tradition and the Celtic Calendar», in The Celtic Consciousness, ed. Robert O’Driscoll. Braziller, 1981. pp. 218–227
127. ^ Frazer, James George (1922). The Golden Bough: A Study in Magic and Religion. Chapter 63, Part 1: On the Fire-festivals in general Archived 12 October 2013 at the Wayback Machine.
128. ^ MacCulloch, John Arnott (1911). The Religion of the Ancient Celts. Chapter 18: Festivals Archived 12 October 2013 at the Wayback Machine.
129. ^ Hutton, pp. 366, 380
130. ^ «Halloween traditions». Welsh Government. 2016. Archived from the original on 2 October 2017. Retrieved 2 October 2017.
131. ^ Rosinsky, Natalie M. (2002). Halloween. Capstone Publishers. p. 8. ISBN 978-0-7565-0392-5. Christian leaders made old Celtic and Roman customs into new Christian ones. Bonfires were once lighted against evil spirits. Now, they kept away the devil.
132. ^ MacDonald, Sarah; Service, Catholic News (19 October 2017). «From turnips to potatoes to pumpkins: Irish folklife expert says Jack-O-Lanterns began in Ireland».
133. ^ ^{a b} McNeill, F. Marian. Hallowe’en: its origin, rites and ceremonies in the Scottish tradition. Albyn Press, 1970. pp. 29–31
134. ^ ^{a b c d e f g h i j} Hutton, pp. 379–383
135. ^ Hole, Christina. British Folk Customs. Hutchinson, 1976. p. 91
136. ^ Journal of the Royal Society of Antiquaries of Ireland, Volume 2. 1855. pp. 308–309
137. ^ Palmer, Kingsley. Oral folk-tales of Wessex. David & Charles, 1973. pp. 87–88
138. ^ Wilson, David Scofield. Rooted in America: Foodlore of Popular Fruits and Vegetables. Univ. of Tennessee Press, 1999. p. 154
139. ^ Bryan van Gorder (22 October 2018). «THE QUEER HISTORY (AND PRESENT) OF NYC’S VILLAGE HALLOWEEN PARADE». Logo TV. Retrieved 10 November 2022.
140. ^ Ott, Cindy. Pumpkin: The Curious History of an American Icon. University of Washington Press, 2012. p. 42
141. ^ Bannatyne, p. 45
142. ^ Encyclopaedia Londinensis, or, Universal dictionary of arts, sciences, and literature, Volume 21 (John Wilkes), R. G. Gunnell and Co., p. 544
143. ^ Santino, Jack. All Around the Year: Holidays and Celebrations in American Life. University of Illinois Press, 1995. p.153
144. ^ Morton, Lisa (2003). The Halloween Encyclopedia. McFarland. ISBN 978-0-7864-1524-3.
145. ^ Rogers, Nicholas. Halloween: From Pagan Ritual to Party Night. Oxford University Press, 2002, p. 74. ISBN 0-19-516896-8.
146. ^ «Is Halloween celebrated in Asia?». Asia Media Centre | New Zealand. Retrieved 31 October 2022.
147. ^ The Encyclopedia of Witches, Witchcraft and Wicca, Infobase Publishing, p. 183
148. ^ Dante’s «Commedia» and the Poetics of Christian Catabasis (Lee Foust), ProQuest, p. 15
149. ^ The Guinness Encyclopedia of Ghosts and Spirits (Rosemary Guiley), Guinness World Records Limited, p. 178
150. ^ Encyclopedia of Death and Dying (Glennys Howarth, Oliver Leaman), Taylor & Francis, p. 320
151. ^ ^{a b} The Oxford companion to American food and drink p. 269. Oxford University Press, 2007. Retrieved 17 February 2011
152. ^ ^{a b c} Leslie, Frank (5 February 2009). Frank Leslie’s popular monthly, Volume 40, November 1895, pp. 540–543. Archived from the original on 11 May 2011. Retrieved 23 October 2011.
153. ^ Nathaniel Hawthorne, «The Great Carbuncle», in Twice-Told Tales, 1837: Hide it [the great carbuncle] under thy cloak, say’st thou? Why, it will gleam through the holes, and make thee look like a jack-o’-lantern!
154. ^ As late as 1900, an article on Thanksgiving entertaining recommended a lit jack-o’-lantern as part of the festivities. «The Day We Celebrate: Thanksgiving Treated Gastronomically and Socially» Archived 5 August 2016 at the Wayback Machine, The New York Times, 24 November 1895, p. 27. «Odd Ornaments for Table» Archived 5 August 2016 at the Wayback Machine, The New York Times, 21 October 1900, p. 12.
155. ^ The Rhetoric of Vision: Essays on Charles Williams (Charles Adolph Huttar, Peter J. Schakel), Bucknell University Press, p. 155
156. ^ Rogers, Nicholas (2002). «Halloween Goes to Hollywood». Halloween: From Pagan Ritual to Party Night, pp. 103–124. New York: Oxford University Press. ISBN 0-19-516896-8.
157. ^ A Handbook of Symbols in Christian Art (Gertrude Grace Sill), Simon & Schuster, p. 64
158. ^ In flagrante collecto (Marilynn Gelfman Karp), Abrams, p. 299
159. ^ School Year, Church Year (Peter Mazar), Liturgy Training Publications, p. 115
160. ^ Mayne, John. «Halloween». PoetryExplorer. Retrieved 24 November 2022.
161. ^ Thomas Crawford Burns: a study of the poems and songs Crawford, Thomas (1960). Burns: A Study of the Poems and Songs. ISBN 978-0-8047-0055-9. Archived from the original on 23 April 2016. Retrieved 27 November 2018.{{cite book}}: CS1 maint: bot: original URL status unknown (link) Stanford University Press, 1960
162. ^ Simpson, Jacqueline «All Saints’ Day» in Encyclopedia of Death and Dying, Howarth, G. and Leeman, O. (2001) London Routledge ISBN 0-415-18825-3, p. 14 «Halloween is closely associated in folklore with death and the supernatural».
163. ^ Herberholz, Donald; Herberholz, Barbara (1990). Artworks for Elementary Teachers: Developing Artistic and Perceptual Awareness. W.C. Brown. p. 16.
164. ^ Faces Around the World: A Cultural Encyclopedia of the Human Face (Margo DeMello), ABC-CLIO, p. 225
165. ^ A Student’s Guide to A2 Performance Studies for the OCR Specification (John Pymm), Rhinegold Publishing Ltd, p. 28
166. ^ Folklore: An Encyclopedia of Beliefs, Customs, Tales, Music, and Art, Volume 1 (Thomas Green), ABC-CLIO p. 566
167. ^ Interacting communities: studies on some aspects of migration and urban ethnology (Zsuzsa Szarvas), Hungarian Ethnographic Society, p. 314
168. ^ The Oxford Encyclopedia of British Literature (David Scott Kastan), Oxford University Press, p. 47
169. ^ «Mumming Play», Encyclopædia Britannica
170. ^ Carmichael, Sherman (2012). Legends and Lore of South Carolina. The History Press. p. 70. ISBN 978-1-60949-748-4. The practice of dressing up and going door to door for treats dates back to the middle ages and the practice of souling.
171. ^ Hood, Karen Jean Matsko (1 January 2014). Halloween Delights. Whispering Pine Press International. p. 33. ISBN 978-1-59434-181-6. The tradition continued in some areas of northern England as late as the 1930s, with children going from door to door «souling» for cakes or money by singing a song.
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.
173. ^ ^{a b} «Definition of «guising»«. Collins English Dictionary. (in Scotland and N England) the practice or custom of disguising oneself in fancy dress, often with a mask, and visiting people’s houses, esp at Halloween
174. ^ Rogers, Nicholas. (2002) «Coming Over:Halloween in North America». Halloween: From Pagan Ritual to Party Night. p. 76. Oxford University Press, 2002, ISBN 0-19-514691-3
175. ^ Kelley, Ruth Edna. The Book of Hallowe’en, Boston: Lothrop, Lee and Shepard Co., 1919, chapter 15, p. 127. «Hallowe’en in America» Archived 23 April 2016 at the Wayback Machine.
176. ^ Kelley, Ruth Edna. «Hallowe’en in America». Archived from the original on 14 October 2013.
177. ^ Theo. E. Wright, «A Halloween Story», St. Nicholas, October 1915, p. 1144. Mae McGuire Telford, «What Shall We Do Halloween?» Ladies Home Journal, October 1920, p. 135.
178. ^ ^{a b} «‘Trick or Treat’ Is Demand», Herald (Lethbridge, Alberta), 4 November 1927, p. 5, dateline Blackie, Alberta, 3 November
179. ^ For examples, see the websites Postcard & Greeting Card Museum: Halloween Gallery Archived 24 November 2010 at the Wayback Machine, Antique Hallowe’en Postcards Archived 19 July 2006 at the Wayback Machine, Vintage Halloween Postcards Archived 23 July 2008 at the Wayback Machine.
180. ^ «Halloween Pranks Keep Police on Hop», Oregon Journal (Portland, Oregon), 1 November 1934; and «The Gangsters of Tomorrow», The Helena Independent (Helena, Montana), 2 November 1934, p. 4. The Chicago Tribune also mentioned door-to-door begging in Aurora, Illinois on Halloween in 1934, although not by the term ‘trick-or-treating’. «Front Views and Profiles» (column), Chicago Tribune, 3 November 1934, p. 17.
181. ^ Moss, Doris Hudson. «A Victim of the Window-Soaping Brigade?» The American Home, November 1939, p. 48.
182. ^ Bluff Park (Heather Jones Skaggs), Arcadia Publishing, p. 117
183. ^ «Trunk-or-Treat», The Chicago Tribune
184. ^ Suggested Themes for «Trunks» for Trunk or Treat (Dail R. Faircloth), First Baptist Church of Royal Palm Beach
185. ^ «Trunk or Treat focuses on fun, children’s safety», Desert Valley Times
186. ^ «Trunk or Treat! Halloween Tailgating Grows» (Fernanda Santos), The New York Times
187. ^ Bradley, Michael (24 October 2018). «A very Derry Halloween: a carnival of frights, fireworks and parade». The Guardian. Retrieved 25 October 2018.
188. ^ Miller, Marian (31 October 1932). «Halloween Jollity Within Reason Need». The Morning Oregonian. p. 8. Quote: «Trick or treat?» the youthful mischief-maker will say this evening, probably, as he rings the doorbell of a neighbor.»
189. ^ School Year, Church Year (Peter Mazar), Liturgy Training Publications, p. 114
190. ^ Memento Mori, Museum of Art and Archaeology, University of Missouri
191. ^ Beauchemin, Genevieve; CTV.ca News Staff (31 May 2006). «UNICEF to end Halloween ‘orange box’ program». CTV. Archived from the original on 16 October 2007. Retrieved 29 October 2006.
192. ^ «History of the Trick-or-Treat for UNICEF Campaign». UNICEF Canada. 2008. Archived from the original on 4 June 2009. Retrieved 25 October 2009.
193. ^ Village Halloween Parade. «History of the Parade». Archived from the original on 27 July 2014. Retrieved 19 September 2014.
194. ^ Fadel, Leila (29 October 2019). «Cultural Appropriation, A Perennial Issue On Halloween». NPR. Archived from the original on 29 October 2019. Retrieved 14 November 2020.
195. ^ Escobar, Sam; Robin, Marci (5 October 2020). «15 Offensive Halloween Costumes That Shouldn’t Exist». Good Housekeeping. Archived from the original on 13 October 2020. Retrieved 16 October 2020.
196. ^ Park, Sumner (2 October 2020). «Pinterest is prohibiting culturally inappropriate Halloween costumes». Fox News. Archived from the original on 22 October 2020. Retrieved 16 October 2020.
197. ^ Keshner, Andrew (17 October 2018). «Instagram-loving pets owners will spend nearly $500M on animal costumes this Halloween». MarketWatch. Retrieved 17 October 2018.
198. ^ Diehl, Daniel; Donnelly, Mark P. (13 April 2011). Medieval Celebrations: Your Guide to Planning and Hosting Spectacular Feasts, Parties, Weddings, and Renaissance Fairs. Stackpole Books. p. 17. ISBN 978-0-8117-4430-0. All Hallows’ Eve. A time of spiritual unrest, when the souls of the dead, along with ghosts and evil spirits, were believed to walk the land. Church bells were run and fires lit to guide these souls on their way and deflect them from haunting honest Christian folk. Barns and homes were blessed to protect people and livestock from the effects of witches, who were believed to accompany the malignant spirits as they traveld the earth. Although a rare few continued to divine the future, cast spells, and tell ghost stories in rural communities, woe to anyone who was denounced to the church for engaging in such activities. These may seem like innocent fun today, but it was deadly serious stuff during the Middle Ages.
199. ^ MacLeod, Sharon. Celtic Myth and Religion. McFarland, 2011. pp. 61, 107
200. ^ «Apple dookers make record attempt» Archived 28 May 2012 at the Wayback Machine, BBC News, 2 October 2008
201. ^ Danaher, Kevin. The Year in Ireland: Irish Calendar Customs. Mercier Press, 1972. pp. 202–205
202. ^ Danaher (1972), p. 223
203. ^ McNeill, F. Marian (1961, 1990) The Silver Bough, Volume III. William MacLellan, Glasgow ISBN 0-948474-04-1 pp. 11–46
204. ^ Danaher (1972), p. 219
205. ^ McNeill (1961), The Silver Bough, Volume III, pp. 33–34
206. ^ McNeill (1961), The Silver Bough, Volume III, p. 34
207. ^ Hollister, Helen (1917). «Halloween Frolics». Parlor Games for the Wise and Otherwise. Philadelphia: Penn Publishing Company. p. 98. Archived from the original on 8 December 2015.
208. ^ «Vintage Halloween Cards». Vintage Holiday Crafts. 21 January 2008. Archived from the original on 29 September 2009. Retrieved 28 October 2009.
209. ^ «Preschool Halloween Fast Facts». www.everythingpreschool.com.
210. ^ «Traditional Irish Halloween games try to marry off young girls». IrishCentral.com. 15 October 2018.
211. ^ «Halloween in Irish Folklore | Irish Archaeology». irisharchaeology.ie. 30 October 2015.
212. ^ «Tricks and treats». Irish Examiner. 30 October 2010.
213. ^ «Clay». www.cliffsnotes.com.
214. ^ Madden, Ed (31 October 2008). «Teaching Joyce». James Joyce Quarterly. 46 (1): 133. doi:10.1353/jjq.0.0133. S2CID 201751292 – via Project MUSE.
215. ^ Attridge, Derek; Attridge, Professor of English Derek (16 March 2000). Joyce Effects: On Language, Theory, and History. Cambridge University Press. ISBN 978-0-521-77788-9 – via Google Books.
216. ^ McNeill (1961), The Silver Bough Volume III, p. 34
217. ^ Greg Ryan (17 September 2008). «A Model of Mayhem». Hudson Valley Magazine. Archived from the original on 11 May 2011. Retrieved 6 October 2008.
218. ^ Warner, Adam (27 October 2014). «The History of Haunted Houses: A Fight for Frights as Tastes Change». NBC Bay Area. Archived from the original on 27 October 2014. Retrieved 21 July 2017.
219. ^ McKendry, Bekah (March 2014). «The History of Haunted Houses!». America Haunts. Archived from the original on 8 March 2014. Retrieved 21 July 2014.
220. ^ Morton, Lisa (28 September 2012). Trick or Treat: A History of Halloween (paperback). United Kingdom: Reaktion Books. ISBN 978-1-78023-047-4.
221. ^ Surrell, Jason (11 August 2009). Haunted Mansion: From The Magic Kingdom To The Movies (paperback). Disney Editions. ISBN 978-1-4231-1895-4.
222. ^ Celestino, Mike (28 September 2016). «Knott’s Scary Farm remains the ideal Southern California Halloween theme park event for the 2016 season». Inside The Magic. Distant Creations Group, LLC. Archived from the original on 30 September 2016. Retrieved 22 July 2017.
223. ^ Lum, Kathryn Gin (30 October 2014). «These evangelical haunted houses are designed to show sinners that they’re going to hell». The Washington Post. Archived from the original on 31 October 2014. Retrieved 22 July 2017.
224. ^ «Classic Haunts From Cincinnati’s Past». House of Doom. 2012. Archived from the original on 25 April 2012. Retrieved 8 August 2017.
225. ^ «A757914». Catalog of Copyright Entries. Third Series. 30: xliii. July–December 1976. ISSN 0041-7815. Retrieved 22 July 2017.
226. ^ Gruson, Lindsey (19 May 1984). «Blaze Fatal to 8 Linked to Lighter». The New York Times. Archived from the original on 1 May 2009. Retrieved 20 November 2006.
227. ^ «Fires in History: The Haunted Castle». Archived from the original on 25 March 2017. Retrieved 9 August 2017.
228. ^ «8 Killed by Smoky Fire in Park’s ‘Haunted Castle’«. The Washington Post. 12 May 1984. Archived from the original on 13 August 2017.
229. ^ «The Haunted Castle, Revisited – NFPA Journal». nfpa.org. Archived from the original on 13 August 2017. Retrieved 9 August 2017.
230. ^ «Spooky and Safe». nfpa.org. Archived from the original on 13 August 2017. Retrieved 9 August 2017.
231. ^ «Horror in a Haunted Castle» (PDF). Archived from the original (PDF) on 15 February 2015. Retrieved 29 September 2017.
232. ^ Barnes, Brooks (25 October 2011). «The Real Scare Is Not Being Scary». The New York Times. Archived from the original on 30 July 2017. Retrieved 12 July 2017.
233. ^ Munarriz, Rick Aristotle (23 October 2014). «Halloween Is Raking in Scary Profits for Theme Parks». AOL.com/Finance. Archived from the original on 7 November 2017. Retrieved 3 November 2017.
234. ^ Mader, Isabel (30 September 2014). «Halloween Colcannon». Simmer Magazine. Archived from the original on 5 October 2014. Retrieved 3 October 2014. All Hallow’s Eve was a Western (Anglo) Christian holiday that revolved around commemorating the dead using humor to intimidate death itself. Like all holidays, All Hallow’s Eve involved traditional treats. The church encouraged an abstinence from meat, which created many vegetarian dishes.
235. ^ Rogers, Nicholas (2002). «Razor in the Apple: Struggle for Safe and Sane Halloween, c. 1920–1990″, Halloween: From Pagan Ritual to Party Night, pp. 78–102. New York: Oxford University Press. ISBN 0-19-516896-8.
236. ^ «Urban Legends Reference Pages: Pins and Needles in Halloween Candy». Snopes.com. 2 November 2000. Retrieved 31 October 2008.
237. ^ Nixon, Robin (27 October 2010). «Poisoned Halloween Candy: Trick, Treat or Myth? – LiveScience». LiveScience.com. Archived from the original on 11 January 2012. Retrieved 23 January 2011.
238. ^ ^{a b} «Top ten Irish Halloween traditions and memories you may share». Ireland Central. Retrieved 23 October 2018.
239. ^ Bannatyne, Lesley Pratt (1 August 1998). Halloween: An American Holiday, an American History. Pelican Publishing. p. 12. ISBN 978-1-56554-346-1. Archived from the original on 31 October 2017. Retrieved 1 November 2012. Polish Catholics taught their children to pray out loud as they walked through the woods so that the souls of the dead could hear them and be comforted. Priests in tiny Spanish villages still ring their church bells to remind parishioners to honor the dead on All Hallows Eve.
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.
251. ^ «Halloween and All Saints Day». newadvent.org. n.d. Archived from the original on 16 October 2006. Retrieved 22 October 2006.
252. ^ The Anglican Breviary. Frank Gavin Liturgical Foundation. 1955. pp. 1514 (E494). Archived from the original on 23 April 2016. Retrieved 12 November 2015.
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.
259. ^ Halloween: What’s a Christian to Do? (1998) by Steve Russo.
260. ^ Gyles Brandreth, «The Devil is gaining ground» The Sunday Telegraph (London), 11 March 2000.
261. ^ «Salem ‘Saint Fest’ restores Christian message to Halloween». rcab.org. n.d. Archived from the original on 29 September 2006. Retrieved 22 October 2006.
262. ^ «Feast of Samhain/Celtic New Year/Celebration of All Celtic Saints 1 November». All Saints Parish. n.d. Archived from the original on 20 November 2006. Retrieved 22 November 2006.
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.
264. ^ «Halloween’s Christian Roots» AmericanCatholic.org. Retrieved 24 October 2007.
265. ^ Bucci, Rich (2016). «Catholic Elementary Schools to Celebrate Halloween with Costume Parades on Friday, October 28 & Monday, October 31». The Catholic Schools of Broome County. Retrieved 2 October 2018.
266. ^ Suarez, Essdras (29 October 2007). «Some Christians use ‘Hell Houses’ to reach out on Halloween». USA Today. Retrieved 7 November 2015. While some Christians aren’t certain what to make of Halloween – unsure whether to embrace or ignore all the goblins and ghoulishness – some evangelical churches use Oct. 31 as a day to evangelize. …Some use trick-or-treating as an evangelistic opportunity, giving out Bible tracts with candy.
267. ^ «‘Trick?’ or ‘Treat?’ – Unmasking Halloween». The Restored Church of God. n.d. Archived from the original on 25 April 2012. Retrieved 21 September 2007.
268. ^ Do Orthodox Christians Observe Halloween? by Saint Spyridon Greek Orthodox Church
269. ^ The Jewish Life Cycle: rites of passage from biblical to modern times (Ivan G. Marcus), University of Washington Press, p. 232
270. ^ «Jews and Halloween». Jewishvirtuallibrary.org. Archived from the original on 13 July 2012. Retrieved 5 March 2013.
271. ^ A Jewish exploration of halloween Archived 31 October 2016 at the Wayback Machine The Jewish Journal
272. ^ Pitofsky, Marina (15 March 2022). «What day is Purim? Here’s what you need to know about the Jewish holiday». USA Today. Retrieved 31 October 2022.
273. ^ A. Idris Palmer, Halloween: Through Muslim Eyes (PDF), Al Huda Institute Canada, archived from the original (PDF) on 4 November 2009, retrieved 11 November 2015
274. ^ «Halloween is ‘haram,’ declares Malaysia fatwa council». Al Arabiya English. 29 October 2014. Retrieved 15 October 2020.
275. ^ Tuesday, 28 October 2014 11:41 AM MYT (28 October 2014). «Trick or treat? Fatwa Council bars Muslims from celebrating Halloween | Malay Mail». www.malaymail.com. Retrieved 15 October 2020.
276. ^ «Fatawa – Is it forbidden for Muslims to celebrate days such as valentine’s day and halloween?». Dar al-Ifta al Misriyyah. Retrieved 15 October 2020.
277. ^ Lauren Stengele (25 October 2012), Halloween in India?, Vision Nationals, archived from the original on 8 December 2015, retrieved 11 November 2015
278. ^ Vineet Chander (30 October 2009), Trick or Treat? Not quite sure., Beliefnet, archived from the original on 8 December 2015, retrieved 11 November 2015
279. ^ Soumya Dasgupta (5 November 2009), «Should Indians Celebrate Foreign Festivals Like Halloween?», The Wall Street Journal, archived from the original on 20 June 2015
280. ^ ^{a b} George, Stephanie (25 October 2010). «Real-life witches that don’t celebrate Halloween». The Manitoban. Archived from the original on 29 May 2014. Retrieved 29 May 2014.
281. ^ Should Pagans Celebrate Halloween? (Wicasta Lovelace), Pagan Centric
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

боги шумер пьют пиво

Иггдрасиль (Yggdrasil) — мировое древо.

Читайте также: