Halloween
This article is about the observance. For other uses, see
Halloween (disambiguation).
“All Hallows’ Eve” redirects here. For other uses, see
All Hallows’ Eve (disambiguation).
Halloween orHallowe'en (a contraction ofAll Hallows'
Evening),[5] also known as Allhalloween,[6] All Hal-
lows’ Eve,[7] or All Saints’ Eve,[8] is a celebration
observed in a number of countries on 31 October, the
eve of the Western Christian feast of All Hallows’ Day. It
begins the three-day observance of Allhallowtide,[9] the
time in the liturgical year dedicated to remembering the
dead, including saints (hallows), martyrs, and all the faith-
ful departed.[10][11]
It
is widely believed that many Halloween tradi-
tions originated from Celtic harvest festivals which
may have pagan roots, particularly the Gaelic festival
Samhain, and that this festival was Christianized as
Halloween.[1][7][12][13][14][15] Some academics, however,
support the view that Halloween began independently as
a solely Christian holiday.[1][16][17][18][19]
Halloween activities include trick-or-treating (or the re-
lated guising), attending Halloween costume parties,
carving pumpkins into jack-o'-lanterns, lighting bonfires,
apple bobbing, divination games, playing pranks, visit-
ing haunted attractions, telling scary stories and watching
horror films. In many parts of the world, the Christian
religious observances of All Hallows’ Eve, including at-
tending church services and lighting candles on the graves
of the dead, remain popular,[20][21][22] although elsewhere
it is a more commercial and secular celebration.[23][24][25]
Some Christians historically abstained from meat on All
Hallows’ Eve,[26][27] a tradition reflected in the eating of
certain foods on this vigil day, including apples, potato
pancakes and soul cakes.[27][28][29]
1 Etymology
The word Halloween or Hallowe'en dates to about
1745[30] and is of Christian origin.[31] The word “Hal-
lowe'en” means "hallowed evening” or “holy evening”.[32]
It comes from a Scottish term for All Hallows’ Eve (the
evening before All Hallows’ Day).[33] In Scots, the word
“eve” is even, and this is contracted to e'en or een. Over
time, (All) Hallow(s) E(v)en evolved intoHallowe'en. Al-
though the phrase “All Hallows’" is found in Old English
“All Hallows’ Eve” is itself not seen until 1556.[33][34]
2 History
2.1 Gaelic and Welsh influence
An early 20th-century Irish Halloween mask displayed at the
Museum of Country Life.
Today’s Halloween customs are thought to have been in-
fluenced by folk customs and beliefs from the Celtic-
speaking countries, some of which are believed to have
pagan roots.[35][36] Jack Santino, a folklorist, writes that
“there was throughout Ireland an uneasy truce existing
between customs and beliefs associated with Christianity
and those associated with religions that were Irish before
Christianity arrived”.[37] Historian Nicholas Rogers, ex-
ploring the origins of Halloween, notes that while “some
folklorists have detected its origins in the Roman feast of
Pomona, the goddess of fruits and seeds, or in the festival
of the dead called Parentalia, it is more typically linked
to the Celtic festival of Samhain, which comes from the
Old Irish for “summer’s end”.[35] Samhain (pronounced
SAH-win or SOW-in) was the first and most important of
the four quarter days in the medieval Gaelic calendar and
was celebrated on 31 October–1 November in Ireland,
Scotland and the Isle of Man.[38][39] A kindred festival
was held at the same time of year by the Brittonic Celts,
called Calan Gaeaf in Wales, Kalan Gwav in Cornwall
and Kalan Goañv in Brittany; a name meaning “first day
of winter”. For the Celts, the day ended and began at
sunset; thus the festival began on the evening before 1
November by modern reckoning.[40] Samhain and Calan
Gaeaf are mentioned in some of the earliest Irish and
Welsh literature. The names have been used by histori-
ans to refer to Celtic Halloween customs up until the 19th
century,[41] and are still the Gaelic and Welsh names for
Halloween.
Samhain/Calan Gaeaf marked the end of the harvest sea-
son and beginning of winter or the 'darker half' of the
1
2
2 HISTORY
Snap-Apple Night, painted by Daniel Maclise in 1833, shows
people feasting and playing divination games on Halloween in
Ireland.
year.[42][43] Like Beltane/Calan Mai, it was seen as a lim-
inal time, when the boundary between this world and the
Otherworld thinned. This meant the Aos Sí (pronounced
ees shee), the 'spirits’ or 'fairies', could more easily come
into our world and were particularly active.[44][45] Most
scholars see the Aos Sí as “degraded versions of ancient
gods [...] whose power remained active in the people’s
minds even after they had been officially replaced by
later religious beliefs”. The Aos Sí were both respected
and feared, with individuals often invoking the protec-
tion of God when approaching their dwellings.[46][47]
At Samhain, it was believed that the Aos Sí needed to
be propitiated to ensure that the people and their live-
stock survived the winter. Offerings of food and drink,
or portions of the crops, were left outside for the Aos
Sí.[48][49][50] The souls of the dead were also said to re-
visit their homes seeking hospitality.[51] Places were set
at the dinner table and by the fire to welcome them.[52]
The belief that the souls of the dead return home on one
night of the year and must be appeased seems to have
ancient origins and is found in many cultures through-
out the world.[53] In 19th century Ireland, “candles would
be lit and prayers formally offered for the souls of the
dead. After this the eating, drinking, and games would
begin”.[54] Throughout Ireland and Britain, the household
festivities included rituals and games intended to foretell
one’s future, especially regarding death and marriage.[55]
Apples and nuts were often used in these divination ritu-
als. They included apple bobbing, nut roasting, scrying
or mirror-gazing, pouring molten lead or egg whites
into water, dream interpretation, and others.[56] Special
bonfires were lit and there were rituals involving them.
Their flames, smoke and ashes were deemed to have
protective and cleansing powers, and were also used for
divination.[41][42] In some places, torches lit from the bon-
fire were carried sunwise around homes and fields to pro-
tect them.[41] It is suggested that the fires were a kind of
imitative or sympathetic magic – they mimicked the Sun,
helping the “powers of growth” and holding back the de-
cay and darkness of winter.[52][57][58] In Scotland, these
bonfires and divination games were banned by the church
elders in some parishes.[59] Later, these bonfires served
to keep “away the devil".[60]
A traditional Irish Halloween turnip (rutabaga) lantern on dis-
play in the Museum of Country Life, Ireland
From at least the 16th century,[61] the festival included
mumming and guising in Ireland, Scotland, the Isle of
Man and Wales.[62] This involved people going house-to-
house in costume (or in disguise), usually reciting verses
or songs in exchange for food.[62] It may have originally
been a tradition whereby people impersonated the Aos Sí,
or the souls of the dead, and received offerings on their
behalf, similar to the custom of souling (see below). Im-
personating these beings, or wearing a disguise, was also
believed to protect oneself from them.[63] It is suggested
that themummers and guisers “personify the old spirits of
the winter, who demanded reward in exchange for good
fortune”.[64] In parts of southern Ireland, the guisers in-
cluded a hobby horse. A man dressed as a Láir Bhán
(white mare) led youths house-to-house reciting verses—
some of which had pagan overtones—in exchange for
food. If the household donated food it could expect good
fortune from the 'Muck Olla'; not doing so would bring
misfortune.[65] In Scotland, youths went house-to-house
with masked, painted or blackened faces, often threaten-
ing to do mischief if they were not welcomed.[62] F. Mar-
ian McNeill suggests the ancient festival included people
in costume representing the spirits, and that faces were
marked (or blackened) with ashes taken from the sacred
bonfire.[61] In parts of Wales, men went about dressed
as fearsome beings called gwrachod.[62] In the late 19th
and early 20th century, young people in Glamorgan and
Orkney cross-dressed.[62] Elsewhere in Europe, mum-
ming and hobby horses were part of other yearly festi-
2.2 Christian influence
3
vals. However, in the Celtic-speaking regions they were
“particularly appropriate to a night upon which supernat-
ural beings were said to be abroad and could be imitated
or warded off by human wanderers”.[62] From at least the
18th century, “imitating malignant spirits” led to playing
pranks in Ireland and the Scottish Highlands.[62] Wear-
ing costumes and playing pranks at Halloween spread to
England in the 20th century.[62] Traditionally, pranksters
used hollowed out turnips or mangel wurzels often carved
with grotesque faces as lanterns.[62] By those who made
them, the lanterns were variously said to represent the
spirits,[62] or were used to ward off evil spirits.[66][67] They
were common in parts of Ireland and the Scottish High-
lands in the 19th century,[62] as well as in Somerset (see
Punkie Night). In the 20th century they spread to other
parts of England and became generally known as jack-o'-
lanterns.[62]
2.2 Christian influence
Today’s Halloween customs are also thought to have been
influenced by Christian dogma and practices derived from
it. Halloween is the evening before the Christian holy
days ofAll Hallows’ Day (also known asAll Saints’ or Hal-
lowmas) on 1 November and All Souls’ Day on 2 Novem-
ber, thus giving the holiday on 31 October the full name
of All Hallows’ Eve (meaning the evening before All Hal-
lows’ Day).[68] Since the time of the early Church,[69]
major feasts in Christianity (such as Christmas, Easter
and Pentecost) had vigils which began the night before,
as did the feast of All Hallows’.[70] These three days are
collectively called Allhallowtide and are a time for honor-
ing the saints and praying for the recently departed souls
who have yet to reach Heaven. Commemorations of all
saints and martyrs were held by several churches on vari-
ous dates, mostly in springtime.[71] In 609, Pope Boniface
IV re-dedicated the Pantheon in Rome to “StMary and all
martyrs” on 13 May. This was the same date as Lemuria,
an ancient Roman festival of the dead, and the same date
as the commemoration of all saints in Edessa in the time
of Ephrem.[72]
The feast of All Hallows’, on its current date in the
Western Church, may be traced to Pope Gregory III's
(731–741) founding of an oratory in St Peter’s for the
relics “of the holy apostles and of all saints, martyrs and
confessors”.[73][74] In 835, All Hallows’ Day was officially
switched to 1 November, the same date as Samhain, at
the behest of Pope Gregory IV.[75] Some suggest this
was due to Celtic influence, while others suggest it was
a Germanic idea,[75] although it is claimed that both Ger-
manic and Celtic-speaking peoples commemorated the
dead at the beginning of winter.[76] They may have seen
it as the most fitting time to do so, as it is a time of 'dy-
ing' in nature.[75][76] It is also suggested that the change
was made on the “practical grounds that Rome in sum-
mer could not accommodate the great number of pilgrims
who flocked to it”, and perhaps because of public health
considerations regarding Roman Fever – a disease that
claimed a number of lives during the sultry summers of
the region.[77]
All Hallows’ Eve, Christians in some parts of the world
visit cemeteries to pray and place flowers and candles
on the graves of their loved ones.[78] Top photograph
shows Bangladeshi Christians lighting candles on the
headstone, while bottom photograph shows Lutheran
Christians praying and lighting candles in front of the
crucifix.
By the end of the 12th century they had become holy
days of obligation across Europe and involved such tra-
ditions as ringing church bells for the souls in purgatory.
In addition, “it was customary for criers dressed in black
to parade the streets, ringing a bell of mournful sound
and calling on all good Christians to remember the poor
souls.”[79] “Souling”, the custom of baking and sharing
soul cakes for all christened souls,[80] has been suggested
as the origin of trick-or-treating.[81] The custom dates
back at least as far as the 15th century[82] and was found
in parts of England, Flanders, Germany and Austria.[53]
Groups of poor people, often children, would go door-
to-door during Allhallowtide, collecting soul cakes, in ex-
change for praying for the dead, especially the souls of the
givers’ friends and relatives.[82][83][84] Soul cakes would
also be offered for the souls themselves to eat,[53] or the
'soulers’ would act as their representatives.[85] As with
the Lenten tradition of hot cross buns, Allhallowtide soul
cakes were often marked with a cross, indicating that they
were baked as alms.[86] Shakespeare mentions souling in
his comedy The Two Gentlemen of Verona (1593).[87]
On the custom of wearing costumes, Christian minister
Prince Sorie Conteh wrote: “It was traditionally believed
that the souls of the departed wandered the earth until
All Saints’ Day, and All Hallows’ Eve provided one last
chance for the dead to gain vengeance on their enemies
before moving to the next world. In order to avoid be-
ing recognized by any soul that might be seeking such
vengeance, people would don masks or costumes to dis-
guise their identities”.[88] It is claimed that, in the Middle
Ages, churches that were too poor to display the relics
of martyred saints at Allhallowtide let parishioners dress
up as saints instead.[89] Some Christians observe this cus-
4
2 HISTORY
tom at Halloween today.[90] Lesley Bannatyne believes
this could have been a Christianization of an earlier pagan
custom.[91] It has been suggested that the carved jack-o'-
lantern, a popular symbol of Halloween, originally repre-
sented the souls of the dead.[92] On Halloween, in me-
dieval Europe, “fires [were] lit to guide these souls on
their way and deflect them from haunting honest Christian
folk.”[93] Households in Austria, England and Ireland of-
ten had “candles burning in every room to guide the souls
back to visit their earthly homes”. These were known as
“soul lights”.[94][95][96] Many Christians in mainland Eu-
rope, especially in France, believed “that once a year,
on Hallowe'en, the dead of the churchyards rose for one
wild, hideous carnival” known as the danse macabre,
which has often been depicted in church decoration.[97]
Christopher Allmand and Rosamond McKitterick write
in The New Cambridge Medieval History that “Christians
were moved by the sight of the Infant Jesus playing on
his mother’s knee; their hearts were touched by the Pietà;
and patron saints reassured them by their presence. But,
all the while, the danse macabre urged them not to forget
the end of all earthly things.”[98] An article published by
Christianity Today claimed that the danse macabre was
enacted at village pageants and at court masques, with
people “dressing up as corpses from various strata of so-
ciety”, and suggested this was the origin of modern-day
Halloween costume parties.[99][100]
In parts of Britain, these customs came under attack dur-
ing the Reformation as some Protestants berated purga-
tory as a "popish" doctrine incompatible with their no-
tion of predestination. Thus, for some Nonconformist
Protestants, the theology of All Hallows’ Eve was rede-
fined; without the doctrine of purgatory, “the returning
souls cannot be journeying from Purgatory on their way
to Heaven, as Catholics frequently believe and assert. In-
stead, the so-called ghosts are thought to be in actual-
ity evil spirits. As such they are threatening.”[95] Other
Protestants maintained belief in an intermediate state,
known as Hades (Bosom of Abraham),[101] and contin-
ued to observe the original customs, especially souling,
candlelit processions and the ringing of church bells in
memory of the dead.[68][102] With regard to the evil spir-
its, on Halloween, “barns and homes were blessed to pro-
tect people and livestock from the effect of witches, who
were believed to accompany the malignant spirits as they
traveled the earth.”[93] In the 19th century, in some rural
parts of England, families gathered on hills on the night
of All Hallows’ Eve. One held a bunch of burning straw
on a pitchfork while the rest knelt around him in a cir-
cle, praying for the souls of relatives and friends until the
flames went out. This was known as teen'lay, derived ei-
ther from the Old English tendan (to kindle) or a word
related to Old Irish tenlach (hearth).[103] The rising pop-
ularity of Guy Fawkes Night (5 November) from 1605
onward, saw many Halloween traditions appropriated by
that holiday instead, and Halloween’s popularity waned in
Britain, with the noteworthy exception of Scotland.[104]
There and in Ireland, they had been celebrating Samhain
and Halloween since at least the early Middle Ages, and
the Scottish kirk took a more pragmatic approach to Hal-
loween, seeing it as important to the life cycle and rites
of passage of communities and thus ensuring its survival
in the country.[104]
In France, some Christian families, on the night of All
Hallows’ Eve, prayed beside the graves of their loved
ones, setting down dishes full of milk for them.[94] On
Halloween, in Italy, some families left a large meal out for
ghosts of their passed relatives, before they departed for
church services.[105] In Spain, on this night, special pas-
tries are baked, known as “bones of the holy” (Spanish:
Huesos de Santo) and put them on the graves of the
churchyard, a practice that continues to this day.[106]
2.3 Spread to North America
The annual Greenwich Village Halloween Parade in New York
City is the world’s largest Halloween parade.[107]
Lesley Bannatyne and Cindy Ott both write that Anglican
colonists in the Southern United States and Catholic
colonists in Maryland “recognized All Hallow’s Eve in
their church calendars”,[108][109] although the Puritans of
New England maintained strong opposition to the holi-
day, along with other traditional celebrations of the es-
tablished Church, including Christmas.[110] Almanacs of
the late 18th and early 19th century give no indication that
Halloween was widely celebrated in North America.[111]
It was not until mass Irish and Scottish immigration in
the 19th century that Halloween became a major hol-
iday in North America.[111] Confined to the immigrant
communities during the mid-19th century, it was grad-
ually assimilated into mainstream society and by the
first decade of the 20th century it was being celebrated
coast to coast by people of all social, racial and religious
backgrounds.[112] “In Cajun areas, a nocturnal Mass was
said in cemeteries on Halloween night. Candles that had
been blessed were placed on graves, and families some-
times spent the entire night at the graveside”.[113]
5
At Halloween, yards, public spaces, and some houses may be
decorated with traditionally macabre symbols including witches,
skeletons, ghosts, cobwebs, and headstones.
3 Symbols
Development of artifacts and symbols associated with
Halloween formed over time. Jack-o'-lanterns are tra-
ditionally carried by guisers on All Hallows’ Eve in or-
der to frighten evil spirits.[92][114] There is a popular Irish
Christian folktale associated with the jack-o'-lantern,[115]
which in folklore is said to represent a "soul who has been
denied entry into both heaven and hell":[116]
On route home after a night’s drinking,
Jack encounters the Devil and tricks him into
climbing a tree. A quick-thinking Jack etches
the sign of the cross into the bark, thus trapping
the Devil. Jack strikes a bargain that Satan can
never claim his soul. After a life of sin, drink,
and mendacity, Jack is refused entry to heaven
when he dies. Keeping his promise, the Devil
refuses to let Jack into hell and throws a live
coal straight from the fires of hell at him. It
was a cold night, so Jack places the coal in a
hollowed out turnip to stop it from going out,
since which time Jack and his lantern have been
roaming looking for a place to rest.[117]
In Ireland and Scotland, the turnip has traditionally
been carved during Halloween,[118][119] but immigrants
to North America used the native pumpkin, which is
both much softer and much larger – making it easier to
carve than a turnip.[118] The American tradition of carv-
ing pumpkins is recorded in 1837[120] and was originally
associated with harvest time in general, not becoming
specifically associated with Halloween until the mid-to-
late 19th century.[121]
The modern imagery of Halloween comes from many
sources, including Christian eschatology, national cus-
toms, works of Gothic and horror literature (such as the
novels Frankenstein and Dracula) and classic horror films
(such as Frankenstein and The Mummy).[122][123] Imagery
of the skull, a reference to Golgotha in the Christian
tradition, serves as “a reminder of death and the tran-
sitory quality of human life” and is consequently found
in memento mori and vanitas compositions;[124] skulls
have therefore been commonplace in Halloween, which
touches on this theme.[125] Traditionally, the back walls
of churches are “decorated with a depiction of the Last
Judgment, complete with graves opening and the dead
rising, with a heaven filled with angels and a hell filled
with devils,” a motif that has permeated the observance
of this triduum.[126] One of the earliest works on the sub-
ject of Halloween is from Scottish poet JohnMayne, who,
in 1780, made note of pranks at Halloween; “What fearfu'
pranks ensue!", as well as the supernatural associated with
the night, “Bogies” (ghosts), influencing Robert Burns'
"Halloween" (1785).[127] Elements of the autumn season,
such as pumpkins, corn husks and scarecrows, are also
prevalent. Homes are often decorated with these types of
symbols around Halloween. Halloween imagery includes
themes of death, evil, and mythical monsters.[128] Black,
orange, and sometimes purple are Halloween’s traditional
colors.
4 Trick-or-treating and guising
Main article: Trick-or-treating
Trick-or-treating is a customary celebration for chil-
Trick-or-treaters in Sweden
dren on Halloween. Children go in costume from house
to house, asking for treats such as candy or sometimes
money, with the question, “Trick or treat?" The word
6
4 TRICK-OR-TREATING AND GUISING
“trick” refers to “threat” to perform mischief on the
homeowners or their property if no treat is given.[81]
The practice is said to have roots in the medieval prac-
tice of mumming, which is closely related to souling.[129]
John Pymm writes that “many of the feast days associ-
ated with the presentation of mumming plays were cele-
brated by the Christian Church.”[130] These feast days in-
cluded All Hallows’ Eve, Christmas, Twelfth Night and
Shrove Tuesday.[131][132] Mumming, practiced in Ger-
many, Scandinavia and other parts of Europe,[133] in-
volved masked persons in fancy dress who “paraded
the streets and entered houses to dance or play dice in
silence.”[134]
In England, from the medieval period,[135] up until the
1930s,[136] people practiced the Christian custom of soul-
ing on Halloween, which involved groups of soulers, both
Protestant and Catholic,[102] going from parish to parish,
begging the rich for soul cakes, in exchange for praying
for the souls of the givers and their friends.[83] In Scot-
land and Ireland, guising – children disguised in costume
going from door to door for food or coins – is a tra-
ditional Halloween custom, and is recorded in Scotland
at Halloween in 1895 where masqueraders in disguise
carrying lanterns made out of scooped out turnips, visit
homes to be rewarded with cakes, fruit and money.[119]
The practice of guising at Halloween in North America
is first recorded in 1911, where a newspaper in Kingston,
Ontario reported children going “guising” around the
neighborhood.[137]
Souling was a Christian practice carried out in many English
towns on Halloween and Christmas.
American historian and author Ruth Edna Kelley of
Massachusetts wrote the first book length history of
Halloween in the US; The Book of Hallowe'en (1919),
and references souling in the chapter “Hallowe'en in
America”.[138] In her book, Kelley touches on customs
that arrived from across the Atlantic; “Americans have
fostered them, and aremaking this an occasion something
like what it must have been in its best days overseas. All
Halloween customs in the United States are borrowed di-
rectly or adapted from those of other countries”.[139]
While the first reference to “guising” in North America
occurs in 1911, another reference to ritual begging on
Halloween appears, place unknown, in 1915, with a third
reference in Chicago in 1920.[140] The earliest known use
in print of the term “trick or treat” appears in 1927, in the
Blackie Herald Alberta, Canada.[141]
The thousands of Halloween postcards produced be-
tween the turn of the 20th century and the 1920s com-
monly show children but not trick-or-treating.[142] Trick-
or-treating does not seem to have become a widespread
practice until the 1930s, with the first U.S. appearances
of the term in 1934,[143] and the first use in a national
publication occurring in 1939.[144]
An automobile trunk at a trunk-or-treat event at St.
John
Lutheran Church and Early Learning Center in Darien, Illinois
A popular variant of trick-or-treating, known as trunk-
or-treating (or Halloween tailgaiting), occurs when “chil-
dren are offered treats from the trunks of cars parked
in a church parking lot,” or sometimes, a school parking
lot.[106][145] In a trunk-or-treat event, the trunk (boot) of
each automobile is decorated with a certain theme,[146]
such as those of children’s literature, movies, scripture,
and job roles.[147] Trunk-or-treating has grown in popu-
larity due to its perception as being more safe than go-
ing door to door, a point that resonates well with parents,
as well as the fact that it “solves the rural conundrum in
which homes [are] built a half-mile apart”.[148][149]
7
5 Costumes
Halloween costumes are traditionally modeled after su-
pernatural figures such as vampires, monsters, ghosts,
skeletons, witches, and devils. Over time, in the United
States the costume selection extended to include pop-
ular characters from fiction, celebrities, and generic
archetypes such as ninjas and princesses.[81]
Dressing up in costumes and going “guising” was preva-
lent in Ireland and Scotland at Halloween by the late 19th
century.[119] Costuming became popular for Halloween
parties in the US in the early 20th century, as often for
adults as for children. The first mass-producedHalloween
costumes appeared in stores in the 1930s when trick-or-
treating was becoming popular in the United States.
The yearly New York Halloween Parade, begun in 1974
by puppeteer and mask maker Ralph Lee of Greenwich
Village, is the world’s largest Halloween parade and one
of America’s only major nighttime parades (along with
Portland’s Starlight Parade), attracting more than 60,000
costumed participants, two million spectators, and a
worldwide television audience of over 100 million.[107]
Eddie J. Smith, in his book Halloween, Hallowed is Thy
Name, offers a religious perspective to the wearing of
costumes on All Hallows’ Eve, suggesting that by dress-
ing up as creatures “who at one time caused us to fear
and tremble”, people are able to poke fun at Satan “whose
kingdom has been plundered by our Saviour.” Images of
skeletons and the dead are traditional decorations used as
memento mori.[150][151]
"Trick-or-Treat for UNICEF" is a fundraising program to
support UNICEF,[81] a United Nations Programme that
provides humanitarian aid to children in developing coun-
tries. Started as a local event in a Northeast Philadelphia
neighborhood in 1950 and expanded nationally in 1952,
the program involves the distribution of small boxes by
schools (or in modern times, corporate sponsors like
Hallmark, at their licensed stores) to trick-or-treaters, in
which they can solicit small-change donations from the
houses they visit. It is estimated that children have col-
lected more than $118 million for UNICEF since its in-
ception. In Canada, in 2006, UNICEF decided to discon-
tinue their Halloween collection boxes, citing safety and
administrative concerns; after consultation with schools,
they instead redesigned the program.[152][153]
6 Games and other activities
There are several games traditionally associated with Hal-
loween. Some of these games originated as divination
rituals or ways of foretelling one’s future, especially re-
garding death, marriage and children. During the Middle
Ages, these rituals were done by a “rare few” in rural com-
munities as they were considered to be “deadly serious”
practices.[154] In recent centuries, these divination games
In this 1904 Halloween greeting card, divination is depicted: the
young woman looking into a mirror in a darkened room hopes
to catch a glimpse of her future husband.
have been “a common feature of the household festivi-
ties” in Ireland and Britain.[55] They often involve apples
and hazelnuts. In Celtic mythology, apples were strongly
associated with the Otherworld and immortality, while
hazelnuts were associated with divine wisdom.[155] Some
also suggest that they derive from Roman practices in cel-
ebration of Pomona.[81]
The following activities were a common feature of Hal-
loween in Ireland and Britain during the 17th–20th cen-
turies. Some have becomemore widespread and continue
to be popular today.
One common game is apple bobbing or dunking (which
may be called “dooking” in Scotland)[156] in which apples
float in a tub or a large basin of water and the participants
must use only their teeth to remove an apple from the
basin. A variant of dunking involves kneeling on a chair,
holding a fork between the teeth and trying to drive the
fork into an apple. Another common game involves hang-
ing up treacle or syrup-coated scones by strings; these
must be eaten without using hands while they remain at-
tached to the string, an activity that inevitably leads to a
sticky face. Another once-popular game involves hang-
ing a small wooden rod from the ceiling at head height,
8
8 FOOD
with a lit candle on one end and an apple hanging from
the other. The rod is spun round and everyone takes turns
to try to catch the apple with their teeth.[157]
Several of the traditional activities from Ireland and
Britain involve foretelling one’s future partner or spouse.
An apple would be peeled in one long strip, then the
peel tossed over the shoulder. The peel is believed to
land in the shape of the first letter of the future spouse’s
name.[158][159] Two hazelnuts would be roasted near a fire;
one named for the person roasting them and the other
for the person they desire. If the nuts jump away from
the heat, it is a bad sign, but if the nuts roast quietly it
foretells a good match.[160][161] A salty oatmeal bannock
would be baked; the person would eat it in three bites and
then go to bed in silence without anything to drink. This
is said to result in a dream in which their future spouse
offers them a drink to quench their thirst.[162] Unmarried
women were told that if they sat in a darkened room and
gazed into a mirror on Halloween night, the face of their
future husband would appear in the mirror.[163] However,
if they were destined to die before marriage, a skull would
appear. The custom was widespread enough to be com-
memorated on greeting cards[164] from the late 19th cen-
tury and early 20th century.
An image from the Book of Hallowe'en (1919) showing several
Halloween activities, such as apple bobbing and nut roasting
In Ireland and Scotland, items would be hidden in
food—usually a cake, barmbrack, cranachan, champ or
colcannon—and portions of it served out at random. A
person’s future would be foretold by the item they hap-
pened to find; for example a ring meant marriage and a
coin meant wealth.[165]
Up until the 19th century, the Halloween bonfires were
also used for divination in parts of Scotland, Wales and
Brittany. When the fire died down, a ring of stones would
be laid in the ashes, one for each person. In the morning,
if any stone was mislaid it was said that the person it rep-
resented would not live out the year.[41]
Telling ghost stories and watching horror films are com-
mon fixtures of Halloween parties. Episodes of television
series and Halloween-themed specials (with the specials
usually aimed at children) are commonly aired on or be-
fore Halloween, while new horror films are often released
before Halloween to take advantage of the holiday.
7 Haunted attractions
Humorous tombstones in front of a house in California
Main article: Haunted attraction (simulated)
Haunted attractions are entertainment venues designed
to thrill and scare patrons. Most attractions are sea-
sonal Halloween businesses.
The origins of these
paid scare venues are difficult to pinpoint, but it
is generally accepted that they were first commonly
used by the Junior Chamber International (Jaycees)
for fundraising.[166] They include haunted houses, corn
mazes, and hayrides,[167] and the level of sophistication of
the effects has risen as the industry has grown. Haunted
attractions in the United States bring in an estimated
$300–500million each year, and draw some 400,000 cus-
tomers, although press sources writing in 2005 speculated
that the industry had reached its peak at that time.[166]
This maturing and growth within the industry has led to
technically more advanced special effects and costuming,
comparable with that of Hollywood films.[168]
8 Food
On All Hallows’ Eve, many Western Christian denomi-
nations encourage abstinence from meat, giving rise to a
variety of vegetarian foods associated with this day.[29]
Because in the Northern Hemisphere Halloween comes
in the wake of the yearly apple harvest, candy apples
(known as toffee apples outside North America), caramel
or taffy apples are common Halloween treats made by
rolling whole apples in a sticky sugar syrup, sometimes
followed by rolling them in nuts.
At one time, candy apples were commonly given to trick-
or-treating children, but the practice rapidly waned in the
wake of widespread rumors that some individuals were
embedding items like pins and razor blades in the apples
9
Pumpkins for sale during Halloween
in the United States.[169] While there is evidence of such
incidents,[170] relative to the degree of reporting of such
cases, actual cases involving malicious acts are extremely
rare and have never resulted in serious injury. Nonethe-
less, many parents assumed that such heinous practices
were rampant because of the mass media. At the peak of
the hysteria, some hospitals offered free X-rays of chil-
dren’s Halloween hauls in order to find evidence of tam-
pering. Virtually all of the few known candy poisoning
incidents involved parents who poisoned their own chil-
dren’s candy.[171]
A toffee apple/candy apple
One custom that persists in modern-day Ireland is the
baking (or more often nowadays, the purchase) of a
A jack-o'-lantern Halloween cake with a witches hat
barmbrack (Irish: báirín breac), which is a light fruitcake,
into which a plain ring, a coin and other charms are placed
before baking. It is said that those who get a ring will find
their true love in the ensuing year. This is similar to the
tradition of king cake at the festival of Epiphany.
List of foods associated with Halloween:
• Barmbrack (Ireland)
• Bonfire toffee (Great Britain)
• Candy apples/toffee apples (Great Britain and Ire-
land)
• Candy apples, Candy corn, candy pumpkins (North
America)
• Monkey nuts (peanuts in their shells) (Ireland and
Scotland)
• Caramel apples
• Caramel corn
• Colcannon (Ireland; see below)
• Halloween cake
• Novelty candy shaped like skulls, pumpkins, bats,
worms, etc.
• Roasted pumpkin seeds
• Roasted sweet corn
• Soul cakes
9 Christian religious observances
On Hallowe'en (All Hallows’ Eve), in Poland, believers
were once taught to pray out loud as they walk through
the forests in order that the souls of the dead might find
comfort; in Spain, Christian priests in tiny villages toll
their church bells in order to remind their congregants
10
9 CHRISTIAN RELIGIOUS OBSERVANCES
The Vigil of All Hallows’ is being celebrated at an Episcopal
Christian church on Hallowe'en.
to remember the dead on All Hallows’ Eve.[172] In Ire-
land, and among immigrants in Canada, a custom in-
cludes the Christian practice of abstinence, keeping All
Hallows’ Eve as a meat-free day, and serving pancakes or
colcannon instead.[173] In Mexico children make an altar
to invite the return of the spirits of dead children (angeli-
tos).[174]
The Christian Church traditionally observed Hallowe'en
through a vigil. Worshippers prepared themselves for
feasting on the following All Saints’ Day with prayers and
fasting.[175] This church service is known as the Vigil of
All Hallows or the Vigil of All Saints;[176][177] an initiative
known as Night of Light seeks to further spread the Vigil
of All Hallows throughout Christendom.[178][179] After
the service, “suitable festivities and entertainments” of-
ten follow, as well as a visit to the graveyard or cemetery,
where flowers and candles are often placed in prepara-
tion for All Hallows’ Day.[180][181] In Finland, because so
many people visit the cemeteries on All Hallows’ Eve to
light votive candles there, they “are known as valomeri,
or seas of light.”[182]
Halloween Scripture Candy with gospel tract
Today, Christian attitudes towards Halloween are diverse.
In the Anglican Church, some dioceses have chosen to
emphasize the Christian traditions associated with All
Hallow’s Eve.[183][184] Some of these practices include
praying, fasting and attending worship services.[1][2][3]
O LORD our God, increase, we pray thee,
and multiply upon us the gifts of thy grace:
that we, who do prevent the glorious festival
of all thy Saints, may of thee be enabled joy-
fully to follow them in all virtuous and godly
living. Through Jesus Christ, Our Lord, who
liveth and reigneth with thee, in the unity of the
Holy Ghost, ever one God, world without end.
Amen. —Collect of the Vigil of All Saints,
The Anglican Breviary[185]
Votive candles in the Halloween section of Walmart
Other Protestant Christians also celebrate All Hallows’
Eve as Reformation Day, a day to remember the
Protestant Reformation, alongside All Hallow’s Eve or
independently from it.[186][187] This is because Martin
Luther is said to have nailed his Ninety-Five Theses to
All Saints’ Church inWittenberg onAll Hallows’ Eve.[188]
Often, “Harvest Festivals” or “Reformation Festivals” are
held on All Hallows’ Eve, in which children dress up as
Bible characters or Reformers.[189] In addition to dis-
tributing candy to children who are trick-or-treating on
Hallowe'en, many Christians also provide gospel tracts
to them. One organization, the American Tract Society,
stated that around 3million gospel tracts are ordered from
them alone for Hallowe'en celebrations.[190] Others order
Halloween-themed Scripture Candy to pass out to children
on this day.[191][192]
Some Christians feel concerned about the modern cel-
ebration of Halloween because they feel it trivializes –
11
Belizean children dressed up as Biblical figures and Christian
saints
or celebrates – paganism, the occult, or other practices
and cultural phenomena deemed incompatible with their
beliefs.[193] Father Gabriele Amorth, an exorcist in Rome,
has said, “if English and American children like to dress
up as witches and devils on one night of the year that
is not a problem. If it is just a game, there is no harm
in that.”[194] In more recent years, the Roman Catholic
Archdiocese of Boston has organized a “Saint Fest” on
Halloween.[195] Similarly, many contemporary Protes-
tant churches view Halloween as a fun event for chil-
dren, holding events in their churches where children and
their parents can dress up, play games, and get candy for
free. To these Christians, Halloween holds no threat to
the spiritual lives of children: being taught about death
and mortality, and the ways of the Celtic ancestors ac-
tually being a valuable life lesson and a part of many of
their parishioners’ heritage.[196] Christian minister Sam
Portaro wrote that Halloween is about using “humor and
ridicule to confront the power of death”.[197]
In the Roman Catholic Church, Halloween’s Christian
connection is cited, and Halloween celebrations are com-
mon in Catholic parochial schools throughout North
America and in Ireland.[198] Many fundamentalist and
evangelical churches use "Hell houses" and comic-style
tracts in order to make use of Halloween’s popularity as
an opportunity for evangelism.[199] Others consider Hal-
loween to be completely incompatible with the Chris-
tian faith due to its putative origins in the Festival of the
Dead celebration.[200] Indeed, even though Eastern Or-
thodox Christians observe All Hallows’ Day on the First
Sunday after Pentecost. The Eastern Orthodox Church
recommends the observance of Vespers or a Paraklesis
on the Western observance of All Hallows’ Eve, out of
the pastoral need to provide an alternative to popular
celebrations.[201]
10 Analogous
celebrations
and
perspectives
10.1 Judaism
According to Alfred J. Kolatch in the Second Jewish Book
of Why, in Judaism, Halloween is not permitted by Jew-
ish Halakha because it violates Leviticus 18:3 which for-
bids Jews from partaking in gentile customs. Many Jews
observe Yizkor, which is equivalent to the observance
of Allhallowtide in Christianity, as prayers are said for
both “martyrs and for one’s own family.”[202] Neverthe-
less, many American Jews celebrate Halloween, discon-
nected from its Christian origins.[203] Reform Rabbi Jef-
frey Goldwasser has said that “There is no religious rea-
son why contemporary Jews should not celebrate Hal-
loween” while Orthodox Rabbi Michael Broyde has ar-
gued against Jews observing the holiday.[204] Jews do have
the Purim holiday, where the children dress up in cos-
tumes to celebrate.[205]
10.2
Islam
Sheikh Idris Palmer, author of A Brief Illustrated Guide
to Understanding Islam, has argued that Muslims should
not participate in Halloween, stating that “participation
in Halloween is worse than participation in Christmas,
Easter, ...
it is more sinful than congratulating the
Christians for their prostration to the crucifix”.[206] Javed
Memon, a Muslim writer, has disagreed, saying that his
“daughter dressing up like a British telephone booth will
not destroy her faith as a Muslim”.[207]
10.3 Hinduism
Most Hindus do not observe All Hallows’ Eve, instead
they remember the dead during the festival of Pitru Pak-
sha, during which Hindus pay homage to and perform a
ceremony “to keep the souls of their ancestors at rest.”
It is celebrated in the Hindu month of Bhadrapada, usu-
ally in mid-September.[208] The celebration of the Hindu
festival Diwali sometimes conflicts with the date of Hal-
loween; but someHindus choose to participate in the pop-
ular customs of Halloween.[209] Other Hindus, such as
Soumya Dasgupta, have opposed the celebration on the
grounds that Western holidays like Halloween have “be-
gun to adversely affect our indigenous festivals.”[210]
12
13 REFERENCES
10.4 Neopaganism
There is no consistent rule or view on Halloween amongst
those who describe themselves as Neopagans or Wic-
cans. Some Neopagans do not observe Halloween, but
instead observe Samhain on 1 November,[211] some neo-
pagans do enjoy Halloween festivities, stating that one
can observe both “the solemnity of Samhain in addition
to the fun of Halloween”. Some neopagans are opposed
to the celebration of Hallowe'en, stating that it “trivial-
izes Samhain”,[212] and “avoid Halloween, because of the
interruptions from trick or treaters.”[213] The Manitoban
writes that "Wiccans don’t officially celebrate Halloween,
despite the fact that 31 Oct. will still have a star beside
it in any good Wiccan’s day planner. Starting at sun-
down, Wiccans celebrate a holiday known as Samhain.
Samhain actually comes from old Celtic traditions and is
not exclusive to Neopagan religions like Wicca. While
the traditions of this holiday originate in Celtic countries,
modern day Wiccans don’t try to historically replicate
Samhain celebrations. Some traditional Samhain rituals
are still practised, but at its core, the period is treated
as a time to celebrate darkness and the dead — a possi-
ble reason why Samhain can be confused with Halloween
celebrations.”[211]
11 Around the world
A Halloween display in Saitama, Japan
Main article: Geography of Halloween
The traditions and importance of Halloween vary greatly
among countries that observe it. In Scotland and Ireland,
traditional Halloween customs include children dressing
up in costume going “guising”, holding parties, while
other practices in Ireland include lighting bonfires, and
having firework displays.[214][215] In Brittany children
would play practical jokes by setting candles inside skulls
in graveyards to frighten visitors.[216] Mass transatlantic
immigration in the 19th century popularized Halloween
in North America, and celebration in the United States
and Canada has had a significant impact on how the event
is observed in other nations. This larger North Ameri-
can influence, particularly in iconic and commercial el-
ements, has extended to places such as South Amer-
ica such as Chile,[217] Australia,[218] New Zealand,[219]
(most) continental Europe, Japan, and other parts of East
Asia.[220] In the Philippines, during Halloween, Filipinos
return to their hometowns and purchase candles and
flowers,[221] in preparation for the following All Saints
Day (Araw ng mga Patay) on 1 November and All Souls
Day —though it falls on 2 November, most of them ob-
serve it on the day before.[222]
12 See also
• Devil’s Night
• Day of the Dead
• Ghost Festival
• Halloween cake
• List of fiction works about Halloween
• List of films set around Halloween
• List of Halloween television specials
• Martinisingen
• Neewollah
• St. John’s Eve
• All Saints Day
• Mischief night
• Walpurgis Night
13 References
[1] “BBC – Religions – Christianity: All Hallows’ Eve”.
British Broadcasting Corporation (BBC). 2010.
Re-
trieved 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 Hal-
lowe'en. ...However, there are supporters of the view that
Hallowe'en, as the eve of All Saints’ Day, originated en-
tirely independently of Samhain...
13
[2] The Book of Occasional Services 2003. Church Publish-
ing, Inc. 2004. Retrieved 31 October 2011. Service for
All Hallows’ Eve: This service may be used on the evening
of October 31, known as All Hallows’ Eve. Suitable fes-
tivities and entertainments may take place before or after
this service, and a visit may be made to a cemetery or
burial place.
[3] Anne E. Kitch (2004). The Anglican Family Prayer Book.
Church Publishing, Inc. Retrieved 31 October 2011. All
Hallow’s Eve, which later became known as Halloween,
is celebrated on the night before All Saints’ Day, Novem-
ber 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.
Retrieved 31 October 2011. Rather than compete, liturgy
planners would do well to consider ways of including chil-
dren in the celebration of these vigil Masses. For exam-
ple, children might be encouraged to wear Halloween cos-
tumes 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] Thomas Thomson, Charles Annandale (1896). A History
of the Scottish People from the Earliest Times: From the
Union of the kingdoms, 1706, to the present time. Blackie.
Retrieved 31 October 2011. Of the stated rustic festivals
peculiar to Scotland the most important was Hallowe'en, a
contraction for All-hallow Evening, or the evening of All-
Saints Day, the annual return of which was a season for
joy and festivity.
[6] Palmer, Abram Smythe (1882). Folk-etymology. Johnson
Reprint. p. 6.
[7] Merriam-Webster’s Encyclopædia of World Religions.
Merriam-Webster. 1999. Retrieved 31 October 2011.
Halloween, also called All Hallows’ Eve, holy or hallowed
evening observed on October 31, the eve of All Saints’
Day. The Irish pre-Christian observances influenced the
Christian festival of All Hallows’ Eve, celebrated on the
same date.
[8] “NEDCO Producers’ Guide”. 31-33. Northeast Dairy
Cooperative Federation. 1973. Originally celebrated as
the night before All Saints’ Day, Christians chose Novem-
ber first to honor their many saints. The night before
was called All Saints’ Eve or hallowed eve meaning holy
evening.
[9] “Tudor Hallowtide”. National Trust for Places of Historic
Interest or Natural Beauty. 2012. Archived from the orig-
inal on 6 October 2014. Hallowtide covers the three days
– 31 October (All-Hallows Eve or Hallowe'en), 1 Novem-
ber (All Saints) and 2 November (All Souls).
[10] Hughes, Rebekkah (29 October 2014).
“Happy Hal-
lowe'en Surrey!" (PDF). The Stag. University of Surrey.
p. 1. Retrieved October 31, 2015. Halloween or Hal-
lowe'en, is the yearly celebration on October 31st that sig-
nifies the first day of Allhallowtide, being the time to re-
member the dead, including martyrs, saints and all faithful
departed Christians.
[11] Don't Know Much About Mythology: Everything You Need
to Know About the Greatest Stories in Human History but
Never Learned (Davis), HarperCollins, page 231
[12] Roberts, Brian K. (1987). The Making of the English Vil-
lage: A Study in Historical Geography. Longman Scien-
tific & Technical. ISBN 9780582301436. Retrieved 14
December 2015. Time out of time', when the barriers
between this world and the next were down, the dead re-
turned 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.
[13] Smith, Bonnie G. (2004). Women’s History in Global
Perspective. University of Illinois Press. p. 66. ISBN
9780252029318. Retrieved 14 December 2015. The pre-
Christian observance obviously influenced the Christian
celebration of All Hallows’ Eve, just as the Taoist festi-
val affected the newer Buddhist Ullambana festival. Al-
though 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 Rit-
ual to Party Night. Oxford University Press. Retrieved
31 October 2011. Halloween and the Day of the Dead
share a common origin in the Christian commemoration
of the dead on All Saints’ and All Souls’ Day. But both
are thought to embody strong pre-Christian beliefs. In the
case of Halloween, the Celtic celebration of Samhain is
critical to its pagan legacy, a claim that has been fore-
grounded 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 de-
votions to the dead on All Saints’ and All Souls’ Day are
both mixtures of old Celtic, Druid and other pagan cus-
toms intertwined with Christian practice.
[16] Mosteller, Angie (11 October 2012). “Is Halloween Pa-
gan in Origin?". Crosswalk. Retrieved 14 December
2015. Early in church history, Christians began to cel-
ebrate the “saints” (heroes of the faith) and by the 7th
century, All Saints’ Day was celebrated annually through-
out the Christian world - Orthodox churches celebrated on
the Sunday after Pentecost, and Roman Catholic churches
celebrated on May 13. Without a doubt, the origin of All
Saints’ Day and its Eve (Halloween) was entirely Chris-
tian. ...So why do many scholars draw the connection be-
tweenHalloween and Samhain? In the nineteenth century,
cultural anthropologist Sir James Frazer studied the prac-
tices of Northern Celtic people onHallowmas (a term that
has come to describe the three day period of October 31st,
Halloween, November 1st, All Saints’ Day, and Novem-
ber 2nd, All Souls’ Day). He asserted that the traditions
of Hallowmas were rooted in Samhain, and he claimed
that the ancient pagan festival had been a day to honor the
dead. Though Christianity probably brought the focus on
the dead to Samhain, Frazer claimed the reverse.
14
13 REFERENCES
[17] Bolinius, Erich (31 October 2006), Halloween (in
German), FDP Emden, Die lückenhaften religions-
geschichtlichen 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.
[18] Döring, Dr. Volkskundler Alois (2011). “Süßes, Saures
- olle Kamellen? Ist Halloween schon wieder out?" (in
German). Westdeutscher Rundfunk. Archived from
the original on 2011-06-14. 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 Nachschlagew-
erk “Rheinische Bräuche durch das Jahr”. Darin wider-
spricht Döring der These, Halloween sei ursprünglich ein
keltisch-heidnisches Totenfest. Vielmehr stamme Hal-
loween 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.
[19] Thompson, Augustine.
“The Catholic Origins of Hal-
loween”. ucatholic.com. Retrieved 19 September 2016.
We’ve all heard the allegations: Halloween is a pagan
rite dating back to some pre-Christian festival among the
Celtic Druids that escaped church suppression. Even to-
day modern pagans and witches continue to celebrate this
ancient festival. If you let your kids go trick-or-treating,
they will be worshiping the devil and pagan gods. Noth-
ing could be further from the truth. The origins of Hal-
loween are, in fact, very Christian and rather American.
Halloween falls on October 31 because of a pope, and its
observances are the result of medieval Catholic piety.
[20] Skog, Jason (2008). Teens in Finland. Capstone. p. 31.
ISBN 9780756534059. Most funerals are Lutheran, and
nearly 98 percent of all funerals take place in a church.
It is customary to take pictures of funerals or even video-
tape them. To Finns, death is a part of the cycle of life,
and a funeral is another special occasion worth remember-
ing. 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.
[21] “All Hallows Eve Service” (PDF). Duke University. 31
October 2012. Retrieved 31 May 2014. About All Hal-
lows 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 cele-
brates our continuing communion with them, and memo-
rializes the recently deceased. The early church followed
the Jewish custom that a new day began at sundown; thus,
feasts and festivals in the church were observed beginning
on the night before.
[22] “The Christian Observances of Halloween”. National Re-
public. Indiana University Press. 15: 33. 5 May 2009.
Among the European nations the beautiful custom of
lighting candles for the dead was always a part of the “All
Hallow’s Eve” festival.
[23] Hynes, Mary Ellen (1993). Companion to the Calen-
dar. Liturgy Training Publications.
p.
160.
ISBN
9781568540115. In most of Europe, Halloween is strictly
a religious event.
Sometimes in North America the
church’s traditions are lost or confused.
[24] Kernan, Joe (October 30, 2013). “Not so spooky after
all: The roots of Halloween are tamer than you think”.
Cranston Herald. Retrieved October 31, 2015. By the
early 20th century, Halloween, like Christmas, was com-
mercialized. Pre-made costumes, decorations and special
candy all became available. The Christian origins of the
holiday were downplayed.
[25] Braden, Donna R.; Village, Henry Ford Museum and
Greenfield (1988). Leisure and entertainment in Amer-
ica. Henry Ford Museum & Greenfield Village. ISBN
9780933728325. Retrieved 2 June 2014. Halloween, a
holiday with religious origins but increasingly secularized
as celebrated in America, came to assume major propor-
tions as a children’s festivity.
[26] All Hallows’ Eve (Diana Swift), Anglican Journal
[27] Ordinary Time: 31 October Thursday of the Thirtieth
Week of Ordinary Time; All Hallows’ Eve (Jennifer Gre-
gory Miller), Catholic Culture
[28] Santino, p.85
[29] Mader, Isabel (30 September 2014). “Halloween Colcan-
non”. Simmer Magazine. Archived from the original on
5 October 2014. Retrieved 3 October 2014. All Hal-
low’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.
[30] “Online Etymology Dictionary: Halloween”. Etymon-
line.com. Retrieved 13 October 2013.
[31] The A to Z of Anglicanism (Colin Buchanan), Scarecrow
Press, page 8
[32] The American Desk Encyclopedia (Steve Luck), Oxford
University Press, page 365
[33] The Oxford English Dictionary (2nd ed.). Oxford: Oxford
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their friends. And this custom became so favored in popu-
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in the country towns of England for small companies to go
from parish to parish, begging soul-cakes by singing under
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[100] Hörandner, Editha (2005). Halloween in der Steiermark
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loween costumes. Black and orange are a 'must' with
many costumes. Halloween - like the medieval danse
macabre - is closely connected with superstitions and it
might be a way of dealing with death in a playful way.
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[103] Hutton, Ronald. The Stations of the Sun: A History of
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of ancient pagan practice, and was not recognized or en-
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cloak, say’st thou? Why, it will gleam through the holes,
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[121] As late as 1900, an article on Thanksgiving entertaining
recommended a lit jack-o'-lantern as part of the festivities.
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[124] A Handbook of Symbols in Christian Art (Gertrude Grace
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the supernatural”.
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door to door for treats dates back to the middle ages and
the practice of souling.
[136] Hood, Karen Jean Matsko (1 January 2014). Halloween
Delights. Whispering Pine Press International. p. 33.
ISBN 9781594341816. The tradition continued in some
areas of northern England as late as the 1930s, with chil-
dren going from door to door “souling” for cakes or money
by singing a song.
[137] 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
[138] Kelley, Ruth Edna. The Book of Hallowe'en, Boston:
Lothrop, Lee and Shepard Co., 1919, chapter 15, p.127.
"Hallowe'en in America.”
[139] Kelley, Ruth Edna. “Hallowe'en in America”.
[140] Theo. E. Wright, “A Halloween Story,” St. Nicholas, Oc-
tober 1915, p. 1144. Mae McGuire Telford, “What Shall
We Do Halloween?" Ladies Home Journal, October 1920,
p. 135.
[141] "'Trick or Treat'
Is Demand,” Herald (Lethbridge,
Alberta), 4 November 1927, p. 5, dateline Blackie, Al-
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[142] For examples, see the websites Postcard & Greeting Card
Museum: Halloween Gallery, Antique Hallowe'en Post-
cards, Vintage Halloween Postcards.
[143] “Halloween Pranks Keep Police on Hop,” Oregon Journal
(Portland, Oregon), 1 November 1934; and “The Gang-
sters 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.
[144] Moss, Doris Hudson. “A Victim of the Window-Soaping
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[145] Bluff Park (Heather Jones Skaggs), Arcadia Publishing,
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[147] Suggested Themes for “Trunks” for Trunk or Treat (Dail
R. Faircloth), First Baptist Church of Royal Palm Beach
[148] “Trunk or Treat focuses on fun, children’s safety”, Desert
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[149] “Trunk or Treat! Halloween Tailgating Grows” (Fernanda
Santos), The New York Times
[150] School Year, Church Year (Peter Mazar), Liturgy Training
Publications, page 114
[151] Memento Mori, Museum of Art and Archaeology, Univer-
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[152] Beauchemin, Genevieve; CTV.ca News Staff (31 May
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dieval Celebrations: Your Guide to Planning and Hosting
Spectacular Feasts, Parties, Weddings, and Renaissance
Fairs. Stackpole Books. p. 17. ISBN 9780811744300.
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 beleived to accompany the malignant
spirits as they traveld the earth. Although a rare few con-
tinued 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.
[155] MacLeod, Sharon. Celtic Myth and Religion. McFarland,
2011. pp.61, 107
[156] "Apple dookers make record attempt", BBC News, 2 Oc-
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[157] Danaher, Kevin. The Year in Ireland: Irish Calendar Cus-
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[158] Danaher (1972), p.223
[159] McNeill, F. Marian (1961, 1990) The Silver Bough, Vol-
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[160] Danaher (1972), p.219
[161] McNeill (1961), The Silver Bough, Volume III, pp.33-34
[162] McNeill (1961), The Silver Bough, Volume III, p.34
[163] Hollister, Helen (1917).
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Games for the Wise and Otherwise. Philadelphia: Penn
Publishing Company. p. 98.
[164] “Vintage Halloween Cards”. Vintage Holiday Crafts. Re-
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[165] McNeill (1961), The Silver Bough Volume III, p.34
[166] Associated Press (30 October 2005). “Haunted house
business getting frightfully hard”. MSNBC.com. MSNBC.
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[167] Greg Ryan (17 September 2008). “AModel ofMayhem”.
Hudson Valley Magazine. Retrieved 6 October 2008.
[168] Wilson, Craig (12 October 2006). “Haunted houses get
really scary”. USAToday.com.
[169] Rogers, Nicholas (2002). “Razor in the Apple: Struggle
for Safe and Sane Halloween, c. 1920–1990,” Halloween:
FromPagan Ritual to Party Night, pp. 78–102. NewYork:
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[170] “Urban Legends Reference Pages: Pins and Needles in
Halloween Candy”. Snopes.com. Retrieved 31 October
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[171] Nixon, Robin (27 October 2010). “Poisoned Halloween
Candy: Trick, Treat or Myth? – LiveScience”. Live-
Science.com. Retrieved 23 January 2011.
[172] Bannatyne, Lesley Pratt (1 August 1998). Halloween: An
American Holiday, an American History. Pelican Publish-
ing. p. 12. ISBN 1565543467. Retrieved 1 November
2012. Polish Catholics taught their children to pray out
loud as they walked through the woods so that the souls
of the dead could hear them and be comforted. Priests in
tiny Spanish villages still ring their church bells to remind
parishioners to honor the dead on All Hallows Eve.
[173] Feasting and Fasting: Canada’s Heritage Celebrations
(Dorothy Duncan), Dundurn, page 249
[174] Latina and Latino Voices in Literature (Frances Ann Day),
Greenwood Publishing Group, page 72
[175] “BBC - Religions - Christianity: All Hallows’ Eve”.
British Broadcasting Corporation (BBC). 2010.
Re-
trieved 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.
[176] Dr. Andrew James Harvey (31 October 2012).
"'All
Hallows’ Eve'". The Patriot Post. Retrieved 1 November
2011. “The vigil of the hallows” refers to the prayer ser-
vice 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.
[177] “Vigil of All Saints”. Catholic News Agency. 31 October
2012. Retrieved 1 November 2011. The Vigil is based on
the monastic office of Vigils (or Matins), when the monks
would arise in the middle of the night to pray. On major
feast days, they would have an extended service of read-
ings (scriptural, patristic, and from lives of the saints) in
addition to chanting the psalms. This all would be done
19
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.
[178] “Night of Light Beginnings”. Cor et Lumen Christi Com-
munity. 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 partic-
ipated. Since these modest beginnings, the Night of Light
has been adopted in many countries around the world with
vast numbers involved each year from a Cathedral in India
to a convent in New Zealand; from Churches in the USA
and Europe to Africa; in Schools, churches, homes and
church halls all ages have got involved. Although it be-
gan in the Catholic Church it has been taken up be other
Christians who while keeping its essentials have adapted
it to suit their own traditions.
[179] “Here’s to the Soulcakers going about their mysterious
mummery”. The Telegraph. Retrieved 6 November 2012.
One that has grown over the past decade is the so-called
Night of Light, on All Hallows’ Eve, October 31. It was
invented in 2000, in leafy Chertsey, Surrey, when perhaps
1,000 people took part. Now it is a worldwide movement,
popular in Africa and the United States.
The heart of the Night of Light is an all-night vigil of
prayer, but there is room for children’s fun too: sweets,
perhaps a bonfire and dressing up as St George or St Lucy.
The minimum gesture is to put a lighted candle in the win-
dow, 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.
[180] Armentrout, Donald S.; Slocum, Robert Boak (1999). An
Episcopal Dictionary of the Church. Church Publishing,
Inc. p. 7. ISBN 0898692113. Retrieved 1 November
2012. The BOS notes that “suitable festivities and enter-
tainments” may precede of follow the service, and there
may be a visit to a cemetery or burial place.
[181] Infeld, Joanna (1 December 2008). In-Formation. D & J
Holdings LLC. p. 150. ISBN 0976051249. Retrieved 1
November 2012. My folks are Polish and they celebrate
Halloween in a different way. It is time to remember your
dead and visit the cemetery and graves of your loved ones.
[182] Teens in Finland (Jason Skog), Capstone, page 61
[183] “Bishop Challenges Supermarkets to Lighten up Hal-
loween”. The Church of England. Retrieved 28 October
2009. Christianity needs to make clear its positive mes-
sage for young people. It’s high time we reclaimed the
Christian aspects of Halloween,” says the Bishop, explain-
ing the background to his letter.
[184] “Halloween and All Saints Day”. newadvent.org. n.d. Re-
trieved 22 October 2006.
[185] The Anglican Breviary. Frank Gavin Liturgical Founda-
tion. 1955. pp. 1514 (E494). Retrieved 12 November
2015.
[186] “Reformation Day”. Archived from the original on 19 De-
cember 2009. Retrieved 22 October 2009.
[187] “Reformation Day: What, Why, and Resources for Wor-
ship”. The General Board of Discipleship of The United
Methodist Church. 21 October 2005. Archived from
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2006.
[188] Halloween, Hallowed Is Thy Name (Smith), page 29
[189] Allen, Travis (2011).
“Christians and Halloween”.
Church Publishing, Inc. 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.
[190] Halloween tracts serve as tool to spread gospel to children
(Curry), Baptist Press
[191] Woods, Robert (2013). Evangelical Christians and Popu-
lar Culture. ABC-CLIO. p. 239. ISBN 9780313386541.
Evangelicals have found opportunities with both Christ-
mas and Easter to use Christian candy to re-inject reli-
gion into these traditionally Christian holidays and boldly
reclaim them as their own. They have increasingly be-
gun to use Halloween, the most candy-centric holiday, as
an opportunity for evangelism. Contained in small pack-
ages featuring Bible verses, Scripture Candy’s “Harvest
Seeds"--candy corn in everything but name--are among
many candies created for this purpose.
[192] D'Augostine, Lori. “Suffer Not the Trick-or-Treaters”.
CBN. Retrieved 23 October 2013.
[193] Halloween: What’s a Christian to Do? (1998) by Steve
Russo.
[194] Gyles Brandreth, "The Devil is gaining ground" Sunday
Telegraph (London), 11 March 2000.
[195] “Salem 'Saint Fest' restores Christian message to Hal-
loween”. www.rcab.org. n.d. Archived from the original
on 29 September 2006. Retrieved 22 October 2006.
[196] “Feast of Samhain/Celtic New Year/Celebration of All
Celtic Saints 1 November”. All Saints Parish. n.d. Re-
trieved 22 November 2006.
[197] Portaro, Sam (25 January 1998). A Companion to the
Lesser Feasts and Fasts. Cowley Publications. p. 199.
ISBN 1461660513. All Saints’ Day is the centerpiece
of an autumn triduum. In the carnival celebrations of
All Hallows’ Eve our ancestors used the most powerful
weapon in the human arsenal, the power of humor and
ridicule to confront the power of death. The following day,
in the commemoration of All Saints, we gave witness to
the victory of incarnate goodness embodied in remarkable
deeds and doers triumphing over the misanthropy of dark-
ness 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.
20
14 FURTHER READING
[198] “Halloween’s Christian Roots” AmericanCatholic.org.
Retrieved on 24 October 2007.
[199] Suarez, Essdras (29 October 2007). “Some Christians
use 'Hell Houses’ to reach out on Halloween - USATO-
DAY.com”. USA Today. Retrieved 7 November 2015.
While some Christians aren't certain what to make of Hal-
loween -- unsure whether to embrace or ignore all the gob-
lins 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.
[200] "'Trick?' or 'Treat?' – Unmasking Halloween”. The Re-
stored Church of God. n.d. Retrieved 21 September
2007.
[201] Do Orthodox Christians Observe Halloween? by Saint
Spyridon Greek Orthodox Church
[202] The Jewish Life Cycle: rites of passage from biblical to
modern times (Ivan G. Marcus), University ofWashington
Press, page 232
[203] “Jews and Halloween”.
Jewishvirtuallibrary.org. Re-
trieved 5 March 2013.
[204] The Jewish Journal
[205] Reformjudaism.org
[206] A. Idris Palmer,Halloween: ThroughMuslim Eyes (PDF),
Al Huda Institute Canada, archived from the original
(PDF) on 4November 2009, retrieved 11November 2015
[207] Javed “Hijabman” Memon (28 October 2011),Why Can't
Muslims Enjoy Halloween?, Patheos
[208] Lauren Stengele (25 October 2012), Halloween in India?,
Vision Nationals
[209] Vineet Chander, Trick or Treat? Not quite sure., Beliefnet,
retrieved 11 November 2015
[210] Soumya Dasgupta (5 November 2009), Should Indians
Celebrate Foreign Festivals Like Halloween?, The Wall
Street Journal
[211] George, Stephanie (25 October 2010). “Real-life witches
that don't celebrate Halloween”. The Manitoban. Re-
trieved 29 May 2014.
[212] Should Pagans Celebrate Halloween? (Wicasta Lovelace),
Pagan Centric
[213] Halloween, From a Wiccan/Neopagan perspective (B.A.
Robinson), Ontario Consultants on Religious Tolerance
[214] Halloween fire calls 'every 90 seconds’ UTV News Re-
trieved 22 November 2010
[215] McCann, Chris (28 October 2010). “Halloween firework
injuries are on the increase”. Belfast Telegraph. Retrieved
22 November 2010.
[216] “Kalan -Goañv ha Marv”. Tartanplace.com. 12 July
2001. Retrieved 1 November 2012.
[217] Noticias.universia.cl
[218] Paul Kent (27 October 2010). “Calls for Halloween hol-
iday in Australia”. The Herald Sun. Retrieved 7 October
2013.
[219] Denton, Hannah (30 October 2010). “Safe treats for kids
on year’s scariest night”. New Zealand Herald. Retrieved
22 November 2010.
[220] Rogers, Nicholas (2002). Halloween: From Pagan Rit-
ual to Party Night, p.164. New York: Oxford University
Press. ISBN 0-19-516896-8
[221] How do Filipinos Celebrate the Halloween? (Emie), Hub-
pages
[222] Trinidad, Karen. “Tagalog festivals - Araw ng Patay”.
The government of Camarines Sur. Retrieved 30 Octo-
ber 2013.
14 Further reading
See also: Bibliography of Halloween
• 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 Il-
lustrated Celebration Of Fun, Food, And Frolics
FromHalloweens Past, Pelican Publishing Company
(2004). 112 pages. ISBN 1-58980-113-X
• Lesley Bannatyne, Halloween: An American Holi-
day, An American History, Facts on File (1990, Pel-
ican Publishing Company, 1998). 180 pages. ISBN
1-56554-346-7
• Lesley Bannatyne, AHalloween Reader. Stories, Po-
ems and Plays from Halloweens Past, Pelican Pub-
lishing 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 Steier-
mark und anderswo, Volkskunde (Münster in West-
falen), LIT Verlag Münster (2005).
308 pages.
ISBN 3-8258-8889-4
• Lisa Morton, The Halloween Encyclopedia,
McFarland & Company (2003). 240 pages. ISBN
0-7864-1524-X
• Nicholas Rogers, Halloween: From Pagan Ritual to
Party Night, Oxford University Press, USA (2002).
ISBN 0-19-514691-3
21
• Jack Santino (ed.), Halloween and Other Festivals
of Death and Life, University of Tennessee Press
(1994). 280 pages. ISBN 0-87049-813-4
• David J. Skal, Death Makes a Holiday: A Cultural
History of Halloween, Bloomsbury USA (2003).
224 pages. ISBN 1-58234-305-5
• James Tipper, Gods of The Nowhere: A Novel
of Halloween, Waxlight Press (2013). 294 pages.
ISBN 978-0988243316
15 External links
• Halloween at DMOZ
• “A brief history of Halloween” by the BBC
• “The History of Halloween” by the History Channel
22
16 TEXT AND IMAGE SOURCES, CONTRIBUTORS, AND LICENSES
16 Text and image sources, contributors, and licenses
16.1 Text
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16.1 Text
23
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Entranced98, Sebasdarkhorse, DRodgers11, Autumn1342, Elzahn, Marianna251, Chris David1, Duelsloony11, GreenC bot, Robot psy-
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16.2
Images
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16.2
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• File:046CupolaSPietro.jpg Source: https://upload.wikimedia.org/wikipedia/commons/5/5a/046CupolaSPietro.jpg License: CC BY-SA
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Public domain Contributors: Original publication: “St. Nicholas: An Illustrated Magazine for Young Folks”, Scribner & Company,
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Immediate source: “St. Nicholas: An Illustrated Magazine for Young Folks”, Scribner & Company, December 1882, p. 93 Original artist:
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16 TEXT AND IMAGE SOURCES, CONTRIBUTORS, AND LICENSES
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