FOR SALE:
A creepy-cute, Halloween-themed baking accessory set
THE BAKESHOP 5-PIECE HALLOWEEN COOKIE CUTTER SET
DETAILS:
Strictly for stabbing dough!
This Halloween-themed cookie cutter set is the perfect kitchen tool for making the most spooky-cute cookies ever! The 5-piece set of black colored stainless steel cookie cutters feature the following designs: simplified skull, tick-like
spider, plump pumpkin for jack-o'-lantern-ing, a crow (or raven), and a grave headstone (tombstone) - add a thoughtful word!. Ideal for making royal iced sugar cookies. Created by the wonderful MasterClass for their line of home baking tools under the brand name The Bakeshop. Hand wash only.
CONDITION:
New on package. The packaging cardboard has some shelf/storage wear. Please see photos.
To ensure safe delivery, all items are carefully packaged before
shipping out.
THANK YOU FOR LOOKING. QUESTIONS? JUST ASK.
*ALL PHOTOS AND TEXT ARE INTELLECTUAL PROPERTY OF SIDEWAYS
STAIRS CO. ALL RIGHTS RESERVED.*
"Halloween or Hallowe'en (a contraction of "All Hallows' evening"),[5] less commonly known as Allhalloween,[6] All Hallows' Eve,[7] or All Saints' Eve,[8] is a celebration observed in many countries on 31 October, the eve of the Western Christian feast of All Hallows' Day. It begins the observance of Allhallowtide,[9] the time in the liturgical year dedicated to remembering the dead, including saints (hallows), martyrs, and all the departed.[10][11]
One theory holds that many Halloween traditions were influenced by Celtic harvest festivals, particularly the Gaelic festival Samhain, which are believed to have pagan roots.[12][13][14][15] Some go further and suggest that Samhain may have been Christianized as All Hallow's Day, along with its eve, by the early Church.[16] Other academics believe Halloween began solely as a Christian holiday, being the vigil of All Hallow's Day.[17][18][19][20] Celebrated in Ireland and Scotland for centuries, Irish and Scottish migrants brought many Halloween customs to North America in the 19th century,[21][22] and then through American influence, Halloween spread to other countries by the late 20th and early 21st century.[23][24]
Halloween activities include trick-or-treating (or the related guising and souling), attending Halloween costume parties, carving pumpkins into jack-o'-lanterns, lighting bonfires, apple bobbing, divination games, playing pranks, visiting haunted attractions, telling scary stories, and watching horror or Halloween-themed films.[25] For some people, the Christian religious observances of All Hallows' Eve, including attending church services and lighting candles on the graves of the dead, remain popular,[26][27][28] although it is a secular celebration for others.[29][30][31] Some Christians historically abstained from meat on All Hallows' Eve, a tradition reflected in the eating of certain vegetarian foods on this vigil day, including apples, potato pancakes, and soul cakes....
Etymology
The word appears as the title of Robert Burns' "Halloween" (1785), a poem traditionally recited by Scots.
The word Halloween or Hallowe'en dates to about 1745[36] and is of Christian origin.[37] The word Hallowe'en means "Saints' evening".[38] It comes from a Scottish term for All Hallows' Eve (the evening before All Hallows' Day).[39] In Scots, the word eve is even, and this is contracted to e'en or een.[40] Over time, (All) Hallow(s) E(v)en evolved into Hallowe'en. Although the phrase "All Hallows'" is found in Old English, "All Hallows' Eve" is itself not seen until 1556.[39][41]
History
Christian origins and historic customs
Halloween is thought to have roots in Christian beliefs and practices.[42][43] The English word 'Halloween' comes from "All Hallows' Eve", being the evening before the Christian holy days of All Hallows' Day (All Saints' Day) on 1 November and All Souls' Day on 2 November.[44] Since the time of the early Church,[45] major feasts in Christianity (such as Christmas, Easter and Pentecost) had vigils that began the night before, as did the feast of All Hallows'.[46][42] These three days are collectively called Allhallowtide and are a time when Christians honour saints and pray for recently departed souls who have yet to reach Heaven. Commemorations of all saints and martyrs were held by several churches on various dates, mostly in springtime.[47] In 4th-century Roman Edessa it was held on 13 May, and on 13 May 609, Pope Boniface IV re-dedicated the Pantheon in Rome to "St Mary and all martyrs".[48] This was the date of Lemuria, an ancient Roman festival of the dead.[49]
Beginning in the 4th century, the feast of All Hallows' in the Western Christian Church commemorated Christian martyrs and in the 8th century, Pope Gregory III (731–741) founded of an oratory in St Peter's for the relics "of the holy apostles and of all saints, martyrs and confessors".[42][50] Some sources say it was dedicated on 1 November,[51] while others say it was on Palm Sunday.[52][53] By 800, there is evidence that churches in Ireland[54] and Northumbria were holding a feast commemorating all saints on 1 November.[55] Alcuin of Northumbria, a member of Charlemagne's court, may then have introduced this 1 November date in the Frankish Empire.[56] In 835, it became the official date in the Frankish Empire.[55] Some suggest this was due to Celtic influence, while others suggest it was a Germanic idea,[55] although it is claimed that both Germanic and Celtic-speaking peoples commemorated the dead at the beginning of winter.[57] They may have seen it as the most fitting time to do so, as it is a time of 'dying' in nature.[55][57] It is also suggested the change was made on the "practical grounds that Rome in summer could not accommodate the great number of pilgrims who flocked to it", and perhaps because of public health concerns over Roman Fever, which claimed a number of lives during Rome's sultry summers.[58][42]
On 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.[59] Top: Christians in Bangladesh lighting candles on the headstone of a relative. Bottom: Lutheran Christians praying and lighting candles in front of the central crucifix of a graveyard.
By the end of the 12th century they had become holy days of obligation in Western Christianity and involved such traditions as ringing church bells for souls in purgatory. It was also "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".[60] The Allhallowtide custom of baking and sharing soul cakes for all christened souls,[61] has been suggested as the origin of trick-or-treating.[62] The custom dates back at least as far as the 15th century[63] and was found in parts of England, Wales, Flanders, Bavaria and Austria.[64] Groups of poor people, often children, would go door-to-door during Allhallowtide, collecting soul cakes, in exchange for praying for the dead, especially the souls of the givers' friends and relatives. This was called "souling".[63][65][66] Soul cakes were also offered for the souls themselves to eat,[64] or the 'soulers' would act as their representatives.[67] As with the Lenten tradition of hot cross buns, soul cakes were often marked with a cross, indicating they were baked as alms.[68] Shakespeare mentions souling in his comedy The Two Gentlemen of Verona (1593).[69] While souling, Christians would carry "lanterns made of hollowed-out turnips", which could have originally represented souls of the dead;[70][71] jack-o'-lanterns were used to ward off evil spirits.[72][73] On All Saints' and All Souls' Day during the 19th century, candles were lit in homes in Ireland,[74] Flanders, Bavaria, and in Tyrol, where they were called "soul lights",[75] that served "to guide the souls back to visit their earthly homes".[76] In many of these places, candles were also lit at graves on All Souls' Day.[75] In Brittany, libations of milk were poured on the graves of kinfolk,[64] or food would be left overnight on the dinner table for the returning souls;[75] a custom also found in Tyrol and parts of Italy.[77][75]
Christian minister Prince Sorie Conteh linked the wearing of costumes to the belief in vengeful ghosts: "It was traditionally believed that the souls of the departed wandered the earth until All Saints' Day, and All Hallows' Eve provided one last chance for the dead to gain vengeance on their enemies before moving to the next world. In order to avoid being recognized by any soul that might be seeking such vengeance, people would don masks or costumes".[78] It is claimed that in the Middle Ages, churches that were too poor to display relics of martyred saints at Allhallowtide let parishioners dress up as saints instead.[79][80] Some Christians observe this custom at Halloween today.[81] Lesley Bannatyne believes this could have been a Christianization of an earlier pagan custom.[82] Many Christians in mainland Europe, 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 was often depicted in church decoration.[83] Christopher Allmand and Rosamond McKitterick write in The New Cambridge Medieval History that the danse macabre urged Christians "not to forget the end of all earthly things".[84] The danse macabre was sometimes enacted at village pageants and court masques, with people "dressing up as corpses from various strata of society", and this may be the origin of Halloween costume parties.[85][86][87][70]
In Britain, these customs came under attack during the Reformation, as Protestants berated purgatory as a "popish" doctrine incompatible with the Calvinist doctrine of predestination. State-sanctioned ceremonies associated with the intercession of saints and prayer for souls in purgatory were abolished during the Elizabethan reform, though All Hallow's Day remained in the English liturgical calendar to "commemorate saints as godly human beings".[88] For some Nonconformist Protestants, the theology of All Hallows' Eve was redefined; "souls cannot be journeying from Purgatory on their way to Heaven, as Catholics frequently believe and assert. Instead, the so-called ghosts are thought to be in actuality evil spirits".[89] Other Protestants believed in an intermediate state known as Hades (Bosom of Abraham).[90] In some localities, Catholics and Protestants continued souling, candlelit processions, or ringing church bells for the dead;[44][91] the Anglican church eventually suppressed this bell-ringing.[92] Mark Donnelly, a professor of medieval archaeology, and historian Daniel Diehl write that "barns and homes were blessed to protect people and livestock from the effect of witches, who were believed to accompany the malignant spirits as they traveled the earth".[93] After 1605, Hallowtide was eclipsed in England by Guy Fawkes Night (5 November), which appropriated some of its customs.[94] In England, the ending of official ceremonies related to the intercession of saints led to the development of new, unofficial Hallowtide customs. In 18th–19th century rural Lancashire, Catholic 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, praying for the souls of relatives and friends until the flames went out. This was known as teen'lay.[95] There was a similar custom in Hertfordshire, and the lighting of 'tindle' fires in Derbyshire.[96] Some suggested these 'tindles' were originally lit to "guide the poor souls back to earth".[97] In Scotland and Ireland, old Allhallowtide customs that were at odds with Reformed teaching were not suppressed as they "were important to the life cycle and rites of passage of local communities" and curbing them would have been difficult.[21]
In parts of Italy until the 15th century, families left a meal out for the ghosts of relatives, before leaving for church services.[77] In 19th-century Italy, churches staged "theatrical re-enactments of scenes from the lives of the saints" on All Hallow's Day, with "participants represented by realistic wax figures".[77] In 1823, the graveyard of Holy Spirit Hospital in Rome presented a scene in which bodies of those who recently died were arrayed around a wax statue of an angel who pointed upward towards heaven.[77] In the same country, "parish priests went house-to-house, asking for small gifts of food which they shared among themselves throughout that night".[77] In Spain, they continue to bake special pastries called "bones of the holy" (Spanish: Huesos de Santo) and set them on graves.[98] At cemeteries in Spain and France, as well as in Latin America, priests lead Christian processions and services during Allhallowtide, after which people keep an all night vigil.[99] In 19th-century San Sebastián, there was a procession to the city cemetery at Allhallowtide, an event that drew beggars who "appeal[ed] to the tender recollectons of one's deceased relations and friends" for sympathy.[100]
Gaelic folk influence
An early 20th-century Irish Halloween mask displayed at the Museum of Country Life
Today's Halloween customs are thought to have been influenced by folk customs and beliefs from the Celtic-speaking countries, some of which are believed to have pagan roots.[101] 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".[102] The origins of Halloween customs are typically linked to the Gaelic festival Samhain.[103]
Samhain is one of the quarter days in the medieval Gaelic calendar and has been celebrated on 31 October – 1 November[104] in Ireland, Scotland and the Isle of Man.[105][106] A kindred festival has been held 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 begins the evening before 1 November by modern reckoning.[107] Samhain is mentioned in some of the earliest Irish literature. The names have been used by historians to refer to Celtic Halloween customs up until the 19th century,[108] and are still the Gaelic and Welsh names for Halloween.
Snap-Apple Night, painted by Daniel Maclise in 1833, shows people feasting and playing divination games on Halloween in Ireland.[109]
Samhain marked the end of the harvest season and beginning of winter or the 'darker half' of the year.[110][111] It was seen as a liminal time, when the boundary between this world and the Otherworld thinned. This meant the Aos Sí, the 'spirits' or 'fairies', could more easily come into this world and were particularly active.[112][113] Most scholars see them 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".[114] They were both respected and feared, with individuals often invoking the protection of God when approaching their dwellings.[115][116] At Samhain, the Aos Sí were appeased to ensure the people and livestock survived the winter. Offerings of food and drink, or portions of the crops, were left outside for them.[117][118][119] The souls of the dead were also said to revisit their homes seeking hospitality.[120] Places were set at the dinner table and by the fire to welcome them.[121] 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.[64] 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".[122]
Throughout Ireland and Britain, especially in the Celtic-speaking regions, the household festivities included divination rituals and games intended to foretell one's future, especially regarding death and marriage.[123] Apples and nuts were often used, and customs included apple bobbing, nut roasting, scrying or mirror-gazing, pouring molten lead or egg whites into water, dream interpretation, and others.[124] Special bonfires were lit and there were rituals involving them. Their flames, smoke, and ashes were deemed to have protective and cleansing powers.[110] In some places, torches lit from the bonfire were carried sunwise around homes and fields to protect them.[108] It is suggested the fires were a kind of imitative or sympathetic magic – they mimicked the Sun and held back the decay and darkness of winter.[121][125][126] They were also used for divination and to ward off evil spirits.[72] In Scotland, these bonfires and divination games were banned by the church elders in some parishes.[127] In Wales, bonfires were also lit to "prevent the souls of the dead from falling to earth".[128] Later, these bonfires "kept away the devil".[129]
photograph
A plaster cast of a traditional Irish Halloween turnip (rutabaga) lantern on display in the Museum of Country Life, Ireland[130]
From at least the 16th century,[131] the festival included mumming and guising in Ireland, Scotland, the Isle of Man and Wales.[132] This involved people going house-to-house in costume (or in disguise), usually reciting verses or songs in exchange for food. 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 'souling'. Impersonating these beings, or wearing a disguise, was also believed to protect oneself from them.[133] In parts of southern Ireland, the guisers included a hobby horse. A man dressed as a Láir Bhán (white mare) led youths house-to-house reciting verses – some of which had pagan overtones – in exchange for food. If the household donated food it could expect good fortune from the 'Muck Olla'; not doing so would bring misfortune.[134] In Scotland, youths went house-to-house with masked, painted or blackened faces, often threatening to do mischief if they were not welcomed.[132] F. Marian McNeill suggests the ancient festival included people in costume representing the spirits, and that faces were marked or blackened with ashes from the sacred bonfire.[131] In parts of Wales, men went about dressed as fearsome beings called gwrachod.[132] In the late 19th and early 20th century, young people in Glamorgan and Orkney cross-dressed.[132]
Elsewhere in Europe, mumming was part of other festivals, but in the Celtic-speaking regions, it was "particularly appropriate to a night upon which supernatural beings were said to be abroad and could be imitated or warded off by human wanderers".[132] From at least the 18th century, "imitating malignant spirits" led to playing pranks in Ireland and the Scottish Highlands. Wearing costumes and playing pranks at Halloween did not spread to England until the 20th century.[132] Pranksters used hollowed-out turnips or mangel wurzels as lanterns, often carved with grotesque faces.[132] By those who made them, the lanterns were variously said to represent the spirits,[132] or used to ward off evil spirits.[135][136] They were common in parts of Ireland and the Scottish Highlands in the 19th century,[132] as well as in Somerset (see Punkie Night). In the 20th century they spread to other parts of Britain and became generally known as jack-o'-lanterns.[132]
Spread to North America
The annual New York Halloween Parade in Greenwich Village, Manhattan, is the world's largest Halloween parade.
Lesley Bannatyne and Cindy Ott write that Anglican colonists in the southern United States and Catholic colonists in Maryland "recognized All Hallow's Eve in their church calendars",[137][138] although the Puritans of New England strongly opposed the holiday, along with other traditional celebrations of the established Church, including Christmas.[139] Almanacs of the late 18th and early 19th century give no indication that Halloween was widely celebrated in North America.[21]
It was not until after mass Irish and Scottish immigration in the 19th century that Halloween became a major holiday in America.[21] Most American Halloween traditions were inherited from the Irish and Scots,[22][140] though "In Cajun areas, a nocturnal Mass was said in cemeteries on Halloween night. Candles that had been blessed were placed on graves, and families sometimes spent the entire night at the graveside".[141] Originally confined to these immigrant communities, it was gradually assimilated into mainstream society and was celebrated coast to coast by people of all social, racial, and religious backgrounds by the early 20th century.[142] Then, through American influence, these Halloween traditions spread to many other countries by the late 20th and early 21st century, including to mainland Europe.[23][24]
Symbols
At Halloween, yards, public spaces, and some houses may be decorated with traditionally macabre symbols including skeletons, ghosts, cobwebs, headstones, and scary looking witches.
Development of artifacts and symbols associated with Halloween formed over time. Jack-o'-lanterns are traditionally carried by guisers on All Hallows' Eve in order to frighten evil spirits.[71][143] There is a popular Irish Christian folktale associated with the jack-o'-lantern,[144] which in folklore is said to represent a "soul who has been denied entry into both heaven and hell":[145]
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.[146]
In Ireland and Scotland, the turnip has traditionally been carved during Halloween,[147][148] 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.[147] The American tradition of carving pumpkins is recorded in 1837[149] and was originally associated with harvest time in general, not becoming specifically associated with Halloween until the mid-to-late 19th century.[150]
Decorated house in Weatherly, Pennsylvania
The modern imagery of Halloween comes from many sources, including Christian eschatology, national customs, works of Gothic and horror literature (such as the novels Frankenstein; or, The Modern Prometheus and Dracula) and classic horror films such as Frankenstein (1931) and The Mummy (1932).[151][152] Imagery of the skull, a reference to Golgotha in the Christian tradition, serves as "a reminder of death and the transitory quality of human life" and is consequently found in memento mori and vanitas compositions;[153] skulls have therefore been commonplace in Halloween, which touches on this theme.[154] 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.[155] One of the earliest works on the subject of Halloween is from Scottish poet John Mayne, who, in 1780, made note of pranks at Halloween; "What fearfu' pranks ensue!", as well as the supernatural associated with the night, "Bogies" (ghosts), influencing Robert Burns' "Halloween" (1785).[156] 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.[157] Black cats, which have been long associated with witches, are also a common symbol of Halloween. Black, orange, and sometimes purple are Halloween's traditional colors.[158]
Trick-or-treating and guising
Main article: Trick-or-treating
Trick-or-treaters in Sweden
Trick-or-treating is a customary celebration for children on Halloween. Children go in costume from house to house, asking for treats such as candy or sometimes money, with the question, "Trick or treat?" The word "trick" implies a "threat" to perform mischief on the homeowners or their property if no treat is given.[62] The practice is said to have roots in the medieval practice of mumming, which is closely related to souling.[159] John Pymm wrote that "many of the feast days associated with the presentation of mumming plays were celebrated by the Christian Church."[160] These feast days included All Hallows' Eve, Christmas, Twelfth Night and Shrove Tuesday.[161][162] Mumming practiced in Germany, Scandinavia and other parts of Europe,[163] involved masked persons in fancy dress who "paraded the streets and entered houses to dance or play dice in silence".[164]
Girl in a Halloween costume in 1928, Ontario, Canada, the same province where the Scottish Halloween custom of guising was first recorded in North America
In England, from the medieval period,[165] up until the 1930s,[166] people practiced the Christian custom of souling on Halloween, which involved groups of soulers, both Protestant and Catholic,[91] going from parish to parish, begging the rich for soul cakes, in exchange for praying for the souls of the givers and their friends.[65] In the Philippines, the practice of souling is called Pangangaluwa and is practiced on All Hallow's Eve among children in rural areas.[25] People drape themselves in white cloths to represent souls and then visit houses, where they sing in return for prayers and sweets.[25]
In Scotland and Ireland, guising – children disguised in costume going from door to door for food or coins – is a traditional Halloween custom.[167] It 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.[148][168] In Ireland, the most popular phrase for kids to shout (until the 2000s) was "Help the Halloween Party".[167] The practice of guising at Halloween in North America was first recorded in 1911, where a newspaper in Kingston, Ontario, Canada, reported children going "guising" around the neighborhood.[169]
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".[170] In her book, Kelley touches on customs that arrived from across the Atlantic; "Americans have fostered them, and are making this an occasion something like what it must have been in its best days overseas. All Halloween customs in the United States are borrowed directly or adapted from those of other countries".[171]
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.[172] The earliest known use in print of the term "trick or treat" appears in 1927, in the Blackie Herald, of Alberta, Canada.[173]
An automobile trunk at a trunk-or-treat event at St. John Lutheran Church and Early Learning Center in Darien, Illinois
The thousands of Halloween postcards produced between the turn of the 20th century and the 1920s commonly show children but not trick-or-treating.[174] Trick-or-treating does not seem to have become a widespread practice in North America until the 1930s, with the first US appearances of the term in 1934,[175] and the first use in a national publication occurring in 1939.[176]
A popular variant of trick-or-treating, known as trunk-or-treating (or Halloween tailgating), occurs when "children are offered treats from the trunks of cars parked in a church parking lot", or sometimes, a school parking lot.[98][177] In a trunk-or-treat event, the trunk (boot) of each automobile is decorated with a certain theme,[178] such as those of children's literature, movies, scripture, and job roles.[179] Trunk-or-treating has grown in popularity due to its perception as being more safe than going door to door, a point that resonates well with parents, as well as the fact that it "solves the rural conundrum in which homes [are] built a half-mile apart".[180][181]
Costumes
Main article: Halloween costume
Halloween costumes were traditionally modeled after figures such as vampires, ghosts, skeletons, scary looking witches, and devils.[62] Over time, the costume selection extended to include popular characters from fiction, celebrities, and generic archetypes such as ninjas and princesses.
Halloween shop in Derry, Northern Ireland, selling masks
Dressing up in costumes and going "guising" was prevalent in Scotland and Ireland at Halloween by the late 19th century.[148] A Scottish term, the tradition is called "guising" because of the disguises or costumes worn by the children.[168] In Ireland the masks are known as 'false faces'.[182] Costuming became popular for Halloween parties in the US in the early 20th century, as often for adults as for children, and when trick-or-treating was becoming popular in Canada and the US in the 1920s and 1930s.[173][183]
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 dressing up as creatures "who at one time caused us to fear and tremble", people are able to poke fun at Satan "whose kingdom has been plundered by our Saviour". Images of skeletons and the dead are traditional decorations used as memento mori.[184][185]
"Trick-or-Treat for UNICEF" is a fundraising program to support UNICEF,[62] a United Nations Programme that provides humanitarian aid to children in developing countries. Started as a local event in a Northeast Philadelphia neighborhood in 1950 and expanded nationally in 1952, the program involves the distribution of small boxes by schools (or in modern times, corporate sponsors like Hallmark, at their licensed stores) to trick-or-treaters, in which they can solicit small-change donations from the houses they visit. It is estimated that children have collected more than $118 million for UNICEF since its inception. In Canada, in 2006, UNICEF decided to discontinue their Halloween collection boxes, citing safety and administrative concerns; after consultation with schools, they instead redesigned the program.[186][187]
The yearly New York's Village Halloween Parade was begun in 1974; it is the world's largest Halloween parade and America's only major nighttime parade, attracting more than 60,000 costumed participants, two million spectators, and a worldwide television audience.[188]
Since the late 2010s, ethnic stereotypes as costumes have increasingly come under scrutiny in the United States.[189] Such and other potentially offensive costumes have been met with increasing public disapproval.[190][191]
Pet costumes
According to a 2018 report from the National Retail Federation, 30 million Americans will spend an estimated $480 million on Halloween costumes for their pets in 2018. This is up from an estimated $200 million in 2010. The most popular costumes for pets are the pumpkin, followed by the hot dog, and the bumblebee in third place.[192]
Games and other activities
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.
There are several games traditionally associated with Halloween. Some of these games originated as divination rituals or ways of foretelling one's future, especially regarding death, marriage and children. During the Middle Ages, these rituals were done by a "rare few" in rural communities as they were considered to be "deadly serious" practices.[193] In recent centuries, these divination games have been "a common feature of the household festivities" in Ireland and Britain.[123] 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.[194] Some also suggest that they derive from Roman practices in celebration of Pomona.[62]
Children bobbing for apples at Hallowe'en
The following activities were a common feature of Halloween in Ireland and Britain during the 17th–20th centuries. Some have become more widespread and continue to be popular today. One common game is apple bobbing or dunking (which may be called "dooking" in Scotland)[195] 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 hanging up treacle or syrup-coated scones by strings; these must be eaten without using hands while they remain attached to the string, an activity that inevitably leads to a sticky face. Another once-popular game involves hanging a small wooden rod from the ceiling at head height, 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.[196]
Image from the Book of Hallowe'en (1919) showing several Halloween activities, such as nut roasting
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.[197][198] 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.[199][200] 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.[201] 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.[202] The custom was widespread enough to be commemorated on greeting cards[203] from the late 19th century and early 20th century.
Another popular Irish game was known as púicíní ("blindfolds"); a person would be blindfolded and then would choose between several saucers. The item in the saucer would provide a hint as to their future: a ring would mean that they would marry soon; clay, that they would die soon, perhaps within the year; water, that they would emigrate; rosary beads, that they would take Holy Orders (become a nun, priest, monk, etc.); a coin, that they would become rich; a bean, that they would be poor.[204][205][206][207] The game features prominently in the James Joyce short story "Clay" (1914).[208][209][210]
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 happened to find; for example, a ring meant marriage and a coin meant wealth.[211]
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 represented would not live out the year.[108]
Telling ghost stories, listening to Halloween-themed songs and watching horror films are common fixtures of Halloween parties. Episodes of television series and Halloween-themed specials (with the specials usually aimed at children) are commonly aired on or before Halloween, while new horror films are often released before Halloween to take advantage of the holiday.
Haunted attractions
Main article: Haunted attraction (simulated)
Humorous tombstones in front of a house in California
Humorous display window in Historic 25th Street, Ogden, Utah
Haunted attractions are entertainment venues designed to thrill and scare patrons. Most attractions are seasonal Halloween businesses that may include haunted houses, corn mazes, and hayrides,[212] and the level of sophistication of the effects has risen as the industry has grown.
The first recorded purpose-built haunted attraction was the Orton and Spooner Ghost House, which opened in 1915 in Liphook, England. This attraction actually most closely resembles a carnival fun house, powered by steam.[213][214] The House still exists, in the Hollycombe Steam Collection.
It was during the 1930s, about the same time as trick-or-treating, that Halloween-themed haunted houses first began to appear in America. It was in the late 1950s that haunted houses as a major attraction began to appear, focusing first on California. Sponsored by the Children's Health Home Junior Auxiliary, the San Mateo Haunted House opened in 1957. The San Bernardino Assistance League Haunted House opened in 1958. Home haunts began appearing across the country during 1962 and 1963. In 1964, the San Manteo Haunted House opened, as well as the Children's Museum Haunted House in Indianapolis.[215]
The haunted house as an American cultural icon can be attributed to the opening of the Haunted Mansion in Disneyland on 12 August 1969.[216] Knott's Berry Farm began hosting its own Halloween night attraction, Knott's Scary Farm, which opened in 1973.[217] Evangelical Christians adopted a form of these attractions by opening one of the first "hell houses" in 1972.[218]
The first Halloween haunted house run by a nonprofit organization was produced in 1970 by the Sycamore-Deer Park Jaycees in Clifton, Ohio. It was cosponsored by WSAI, an AM radio station broadcasting out of Cincinnati, Ohio. It was last produced in 1982.[219] Other Jaycees followed suit with their own versions after the success of the Ohio house. The March of Dimes copyrighted a "Mini haunted house for the March of Dimes" in 1976 and began fundraising through their local chapters by conducting haunted houses soon after. Although they apparently quit supporting this type of event nationally sometime in the 1980s, some March of Dimes haunted houses have persisted until today.[220]
On the evening of 11 May 1984, in Jackson Township, New Jersey, the Haunted Castle (Six Flags Great Adventure) caught fire. As a result of the fire, eight teenagers perished.[221] The backlash to the tragedy was a tightening of regulations relating to safety, building codes and the frequency of inspections of attractions nationwide. The smaller venues, especially the nonprofit attractions, were unable to compete financially, and the better funded commercial enterprises filled the vacuum.[222][223] Facilities that were once able to avoid regulation because they were considered to be temporary installations now had to adhere to the stricter codes required of permanent attractions.[224][225][226]
In the late 1980s and early 1990s, theme parks entered the business seriously. Six Flags Fright Fest began in 1986 and Universal Studios Florida began Halloween Horror Nights in 1991. Knott's Scary Farm experienced a surge in attendance in the 1990s as a result of America's obsession with Halloween as a cultural event. Theme parks have played a major role in globalizing the holiday. Universal Studios Singapore and Universal Studios Japan both participate, while Disney now mounts Mickey's Not-So-Scary Halloween Party events at its parks in Paris, Hong Kong and Tokyo, as well as in the United States.[227] The theme park haunts are by far the largest, both in scale and attendance.[228]
Food
Pumpkins for sale during Halloween
On All Hallows' Eve, many Western Christian denominations encourage abstinence from meat, giving rise to a variety of vegetarian foods associated with this day.[229]
A candy apple
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 apples or taffy apples are common Halloween treats made by rolling whole apples in a sticky sugar syrup, sometimes followed by rolling them in nuts.
At one time, candy apples were commonly given to trick-or-treating children, but the practice rapidly waned in the wake of widespread rumors that some individuals were embedding items like pins and razor blades in the apples in the United States.[230] While there is evidence of such incidents,[231] relative to the degree of reporting of such cases, actual cases involving malicious acts are extremely rare and have never resulted in serious injury. Nonetheless, many parents assumed that such heinous practices were rampant because of the mass media. At the peak of the hysteria, some hospitals offered free X-rays of children's Halloween hauls in order to find evidence of tampering. Virtually all of the few known candy poisoning incidents involved parents who poisoned their own children's candy.[232]
One custom that persists in modern-day Ireland is the baking (or more often nowadays, the purchase) of a barmbrack (Irish: báirín breac), which is a light fruitcake, into which a plain ring, a coin, and other charms are placed before baking.[233] It is considered fortunate to be the lucky one who finds it.[233] It has also been 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.
A jack-o'-lantern Halloween cake with a witches hat
List of foods associated with Halloween:
Barmbrack (Ireland)
Bonfire toffee (Great Britain)
Candy apples/toffee apples (Great Britain and Ireland)
Candy apples, candy corn, candy pumpkins (North America)
Chocolate
Monkey nuts (peanuts in their shells) (Ireland and Scotland)
Caramel apples
Caramel corn
Colcannon (Ireland; see below)
Halloween cake
Sweets/candy
Novelty candy shaped like skulls, pumpkins, bats, worms, etc.
Roasted pumpkin seeds
Roasted sweet corn
Soul cakes
Pumpkin Pie
Christian religious observances
The Vigil of All Hallows' is being celebrated at an Episcopal Christian church on Hallowe'en
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 to remember the dead on All Hallows' Eve.[234] In Ireland, and among immigrants in Canada, a custom includes the Christian practice of abstinence, keeping All Hallows' Eve as a meat-free day and serving pancakes or colcannon instead.[235] In Mexico children make an altar to invite the return of the spirits of dead children (angelitos).[236]
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.[237] This church service is known as the Vigil of All Hallows or the Vigil of All Saints;[238][239] an initiative known as Night of Light seeks to further spread the Vigil of All Hallows throughout Christendom.[240][241] After the service, "suitable festivities and entertainments" often follow, as well as a visit to the graveyard or cemetery, where flowers and candles are often placed in preparation for All Hallows' Day.[242][243] 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".[244]
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.[245][246] 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 joyfully 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[247]
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.[248] This is because Martin Luther is said to have nailed his Ninety-five Theses to All Saints' Church in Wittenberg on All Hallows' Eve.[249] Often, "Harvest Festivals" or "Reformation Festivals" are held on All Hallows' Eve, in which children dress up as Bible characters or Reformers.[250] In addition to distributing candy to children who are trick-or-treating on Hallowe'en, many Christians also provide gospel tracts to them. One organization, the American Tract Society, stated that around 3 million gospel tracts are ordered from them alone for Hallowe'en celebrations.[251] Others order Halloween-themed Scripture Candy to pass out to children on this day.[252][253]
Belizean children dressed up as Biblical figures and Christian saints
Some Christians feel concerned about the modern celebration of Halloween because they feel it trivializes – or celebrates – paganism, the occult, or other practices and cultural phenomena deemed incompatible with their beliefs.[254] 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."[255] In more recent years, the Roman Catholic Archdiocese of Boston has organized a "Saint Fest" on Halloween.[256] Similarly, many contemporary Protestant churches view Halloween as a fun event for children, holding events in their churches where children and their parents can dress up, play games, and get candy for free. To these Christians, Halloween holds no threat to the spiritual lives of children: being taught about death and mortality, and the ways of the Celtic ancestors actually being a valuable life lesson and a part of many of their parishioners' heritage.[257] Christian minister Sam Portaro wrote that Halloween is about using "humor and ridicule to confront the power of death".[258]
In the Roman Catholic Church, Halloween's Christian connection is acknowledged, and Halloween celebrations are common in many Catholic parochial schools in the United States.[259][260] 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.[261] Others consider Halloween to be completely incompatible with the Christian faith due to its putative origins in the Festival of the Dead celebration.[262] Indeed, even though Eastern Orthodox Christians observe All Hallows' Day on the First Sunday after Pentecost, The Eastern Orthodox Church recommends the observance of Vespers or a Paraklesis on the Western observance of All Hallows' Eve, out of the pastoral need to provide an alternative to popular celebrations.[263]
Analogous celebrations and perspectives
Judaism
According to Alfred J. Kolatch in the Second Jewish Book of Why, in Judaism, Halloween is not permitted by Jewish Halakha because it violates Leviticus 18:3, which forbids Jews from partaking in gentile customs. Many Jews observe Yizkor communally four times a year, which is vaguely similar to the observance of Allhallowtide in Christianity, in the sense that prayers are said for both "martyrs and for one's own family".[264] Nevertheless, many American Jews celebrate Halloween, disconnected from its Christian origins.[265] Reform Rabbi Jeffrey Goldwasser has said that "There is no religious reason why contemporary Jews should not celebrate Halloween" while Orthodox Rabbi Michael Broyde has argued against Jews' observing the holiday.[266]
Islam
Sheikh Idris Palmer, author of A Brief Illustrated Guide to Understanding Islam, has ruled 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".[267] It has also been ruled to be haram by the National Fatwa Council of Malaysia because of its alleged pagan roots stating "Halloween is celebrated using a humorous theme mixed with horror to entertain and resist the spirit of death that influence humans".[268][269] Dar Al-Ifta Al-Missriyyah disagrees provided the celebration is not referred to as an 'eid' and that behaviour remains in line with Islamic principles.[270]
Hinduism
Hindus remember the dead during the festival of Pitru Paksha, 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, usually in mid-September.[271] The celebration of the Hindu festival Diwali sometimes conflicts with the date of Halloween; but some Hindus choose to participate in the popular customs of Halloween.[272] Other Hindus, such as Soumya Dasgupta, have opposed the celebration on the grounds that Western holidays like Halloween have "begun to adversely affect our indigenous festivals".[273]
Neopaganism
There is no consistent rule or view on Halloween amongst those who describe themselves as Neopagans or Wiccans. Some Neopagans do not observe Halloween, but instead observe Samhain on 1 November,[274] some neopagans 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 "trivializes Samhain",[275] and "avoid Halloween, because of the interruptions from trick or treaters".[276] The Manitoban writes that "Wiccans don't officially celebrate Halloween, despite the fact that 31 Oct. will still have a star beside it in any good Wiccan's day planner. Starting at sundown, Wiccans celebrate a holiday known as Samhain. Samhain actually comes from old Celtic traditions and is not exclusive to Neopagan religions like Wicca. While the traditions of this holiday originate in Celtic countries, modern day Wiccans don't try to historically replicate Samhain celebrations. Some traditional Samhain rituals are still practised, but at its core, the period is treated as a time to celebrate darkness and the dead – a possible reason why Samhain can be confused with Halloween celebrations."[274]
Geography
Main article: Geography of Halloween
Halloween display in Kobe, Japan
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.[167][277][278] In Brittany children would play practical jokes by setting candles inside skulls in graveyards to frighten visitors.[279] 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.[167] This larger North American influence, particularly in iconic and commercial elements, has extended to places such as Ecuador, Chile,[280] Australia,[281] New Zealand,[282] (most) continental Europe, Finland,[283] Japan, and other parts of East Asia." (wikipedia.org)
"A bakery is an establishment that produces and sells flour-based food baked in an oven such as bread, cookies, cakes, donuts, pastries, and pies.[1] Some retail bakeries are also categorized as cafés, serving coffee and tea to customers who wish to consume the baked goods on the premises. Confectionery items are also made in most bakeries throughout the world....
History
A bakery inside the former Burton's Saw Factory in the Eugene Blair Boulevard Historic Commercial Area
Usually small bakehouses were used in rural areas
Baked goods have been around for thousands of years. The art of baking was developed early during the Roman Empire. It was a highly famous art as Roman citizens loved baked goods and demanded them frequently for important occasions such as feasts and weddings. Because of the fame of the art of baking, around 300 BC, baking was introduced as an occupation and respectable profession for Romans. Bakers began to prepare bread at home in an oven, using mills to grind grain into flour for their breads. The demand for baked goods persisted, and the first bakers' guild was established in 168 BC in Rome. The desire for baked goods promoted baking throughout Europe and expanded into eastern parts of Asia. Bakers started baking bread and other goods at home and selling them on the streets.
This trend became common, and soon, baked products were sold in streets of Rome, Germany, London, and more. A system of delivering baked goods to households arose as the demand increased significantly. This prompted bakers to establish places where people could purchase baked goods. The first open-air market for baked goods was established in Paris, and since then bakeries have become a common place to purchase delicious goods and to socialize. By the colonial era, bakeries were commonly viewed in this way.[2]
On July 7, 1928, a bakery in Chillicothe, Missouri introduced pre-cut bread using the automatic bread-slicing machine, invented by Otto Frederick Rohwedder. While the bread initially failed to sell, due to its "sloppy" aesthetic, and the fact it went stale faster, it later became popular.[3] In World War II bread slicing machines were effectively banned, as the metal in them was required for wartime use. When they were requisitioned, creating 100 tons of metal alloy, the decision proved very unpopular with housewives.[4]
World War II directly affected the bread industry in the UK. Baking schools closed during this time, so when the war ended there was a lack of skilled bakers. This resulted in new methods being developed to satisfy the world's desire for bread, including chemical additives, premixes and specialised machinery. Old methods of baking were almost completely eradicated when these new methods were introduced and the industry became industrialised. The old methods were seen as unnecessary and financially unsound. During this period there were not many traditional bakeries left.
Specialities
Egg Tart (specialized baked goods)
Carquinyolis, a Catalan variation of biscotti, made with whole or sliced almonds
Strawberry Cupcakes (specialized baked goods)
Hanna Partanen's kalakukko bakery in Kuopio, Finland
Some bakeries provide services for special occasions (such as weddings, anniversaries, birthday parties, business networking events, etc.) or customized baked products for people who have allergies or sensitivities to certain foods (such as nuts, peanuts, dairy or gluten, etc.). Bakeries can provide a wide range of cake designs such as sheet cakes, layer cakes, wedding cakes, tiered cakes, etc. Other bakeries may specialize in traditional or hand-made types of baked products made with locally milled flour, without flour bleaching agents or flour treatment agents, baking what is sometimes referred to as artisan bread.[1]
Products
Bread
Bread roll
Flatbreads
Bagels
Doughnuts
Muffins
Pizzas
Buns
Pastries
Pies
Crumpets
Tarts
Brownies
Cakes
Croissants
Cupcakes
Cookies
Scones
Barmbrack
Soda bread
Biscuit (bread)
Crackers
Biscuits
Pretzels
Biscotti
Kalakukko
Cornbread
Pandesal
Pumpkin bread
Pita
Sourdough
Waffles
Puff
Commercialization
Grocery stores and supermarkets, in many countries, sell prepackaged or pre-sliced bread, cakes, and other pastries. They may also offer in-store baking and basic cake decoration.[2] Nonetheless, many people still prefer to get their baked goods from a small artisanal bakery, either out of tradition, the availability of a greater variety of baked products, or due to the higher quality products characteristic of the trade of baking." (wikipedia.org)
"Structure
Humans
For details and the constituent bones, see Neurocranium and Facial skeleton.
Skull in situ
Anatomy of a flat bone – the periosteum of the neurocranium is known as the pericranium
Human skull from the front
Side bones of skull
The human skull is the bone structure that forms the head in the human skeleton. It supports the structures of the face and forms a cavity for the brain. Like the skulls of other vertebrates, it protects the brain from injury.[5]
The skull consists of three parts, of different embryological origin—the neurocranium, the sutures, and the facial skeleton (also called the membraneous viscerocranium). The neurocranium (or braincase) forms the protective cranial cavity that surrounds and houses the brain and brainstem.[6] The upper areas of the cranial bones form the calvaria (skullcap). The membranous viscerocranium includes the mandible.
The sutures are fairly rigid joints between bones of the neurocranium.
The facial skeleton is formed by the bones supporting the face.
Bones
Except for the mandible, all of the bones of the skull are joined together by sutures—synarthrodial (immovable) joints formed by bony ossification, with Sharpey's fibres permitting some flexibility. Sometimes there can be extra bone pieces within the suture known as wormian bones or sutural bones. Most commonly these are found in the course of the lambdoid suture.
The human skull is generally considered to consist of twenty-two bones—eight cranial bones and fourteen facial skeleton bones. In the neurocranium these are the occipital bone, two temporal bones, two parietal bones, the sphenoid, ethmoid and frontal bones.
The bones of the facial skeleton (14) are the vomer, two inferior nasal conchae, two nasal bones, two maxilla, the mandible, two palatine bones, two zygomatic bones, and two lacrimal bones. Some sources count a paired bone as one, or the maxilla as having two bones (as its parts); some sources include the hyoid bone or the three ossicles of the middle ear but the overall general consensus of the number of bones in the human skull is the stated twenty-two.
Some of these bones—the occipital, parietal, frontal, in the neurocranium, and the nasal, lacrimal, and vomer, in the facial skeleton are flat bones.
Cavities and foramina
CT scan of a human skull in 3D
The skull also contains sinuses, air-filled cavities known as paranasal sinuses, and numerous foramina. The sinuses are lined with respiratory epithelium. Their known functions are the lessening of the weight of the skull, the aiding of resonance to the voice and the warming and moistening of the air drawn into the nasal cavity.
The foramina are openings in the skull. The largest of these is the foramen magnum that allows the passage of the spinal cord as well as nerves and blood vessels.
Processes
The many processes of the skull include the mastoid process and the zygomatic processes." (wikipedia.org)
"A cookie is a baked or cooked snack or dessert that is typically small, flat and sweet. It usually contains flour, sugar, egg, and some type of oil, fat, or butter. It may include other ingredients such as raisins, oats, chocolate chips, nuts, etc.
Most English-speaking countries call crunchy cookies biscuits, except for the United States and Canada, where biscuit refers to a type of quick bread. Chewier biscuits are sometimes called cookies even in the United Kingdom.[3] Some cookies may also be named by their shape, such as date squares or bars.
Biscuit or cookie variants include sandwich biscuits, such as custard creams, Jammie Dodgers, Bourbons and Oreos, with marshmallow or jam filling and sometimes dipped in chocolate or another sweet coating. Cookies are often served with beverages such as milk, coffee or tea and sometimes "dunked", an approach which releases more flavour from confections by dissolving the sugars,[4] while also softening their texture. Factory-made cookies are sold in grocery stores, convenience stores and vending machines. Fresh-baked cookies are sold at bakeries and coffeehouses, with the latter ranging from small business-sized establishments to multinational corporations such as Starbucks. ...
Terminology
Traditional American Christmas cookie tray.
In many English-speaking countries outside North America, including the United Kingdom, the most common word for a crisp cookie is biscuit.[3] The term cookie is normally used to describe chewier ones.[3] However, in many regions both terms are used. The container used to store cookies may be called a cookie jar.
In Scotland the term cookie is sometimes used to describe a plain bun.[5]
Cookies that are baked as a solid layer on a sheet pan and then cut, rather than being baked as individual pieces, are called in British English bar cookies or traybakes.[3]
Etymology
The word dates from at least 1701 in Scottish usage where the word meant "plain bun", rather than thin baked good, and so it is not certain whether it is the same word. From 1808, the word "cookie" is attested "...in the sense of "small, flat, sweet cake" in American English. The American use is derived from Dutch koekje "little cake," which is a diminutive of "koek" ("cake"), which came from the Middle Dutch word "koke".[6] Another claim is that the American name derives from the Dutch word koekje or more precisely its informal, dialect variant koekie[7] which means little cake, and arrived in American English with the Dutch settlement of New Netherland, in the early 1600s.[8]
According to the Scottish National Dictionary, its Scottish name derives from the diminutive form (+ suffix -ie) of the word cook, giving the Middle Scots cookie, cooky or cu(c)kie. There was much trade and cultural contact across the North Sea between the Low Countries and Scotland during the Middle Ages, which can also be seen in the history of curling and, perhaps, golf.[citation needed]
Description
A dish of assorted cookies, including sandwich cookies filled with jam.
Cookies baking in an oven.
Cookies are most commonly baked until crisp or just long enough that they remain soft, but some kinds of cookies are not baked at all. Cookies are made in a wide variety of styles, using an array of ingredients including sugars, spices, chocolate, butter, peanut butter, nuts, or dried fruits. The softness of the cookie may depend on how long it is baked.
A general theory of cookies may be formulated this way. Despite its descent from cakes and other sweetened breads, the cookie in almost all its forms has abandoned water as a medium for cohesion. Water in cakes serves to make the base (in the case of cakes called "batter"[9]) as thin as possible, which allows the bubbles – responsible for a cake's fluffiness – to better form. In the cookie, the agent of cohesion has become some form of oil. Oils, whether they be in the form of butter, vegetable oils, or lard, are much more viscous than water and evaporate freely at a much higher temperature than water. Thus a cake made with butter or eggs instead of water is far denser after removal from the oven.
Oils in baked cakes do not behave as baking soda tends to in the finished result. Rather than evaporating and thickening the mixture, they remain, saturating the bubbles of escaped gases from what little water there might have been in the eggs, if added, and the carbon dioxide released by heating the baking powder. This saturation produces the most texturally attractive feature of the cookie, and indeed all fried foods: crispness saturated with a moisture (namely oil) that does not sink into it.
History
Thumbprint cookies
Cookie-like hard wafers have existed for as long as baking is documented, in part because they survive travel very well, but they were usually not sweet enough to be considered cookies by modern standards.[10]
Cookies appear to have their origins in 7th century AD Persia, shortly after the use of sugar became relatively common in the region.[2][1] They spread to Europe through the Muslim conquest of Spain. By the 14th century, they were common in all levels of society throughout Europe, from royal cuisine to street vendors.[11] The first documented instance of the figure-shaped gingerbread man was at the court of Elizabeth I of England in the 16th century. She had the gingerbread figures made and presented in the likeness of some of her important guests.[12]
With global travel becoming widespread at that time, cookies made a natural travel companion, a modernized equivalent of the travel cakes used throughout history. One of the most popular early cookies, which traveled especially well and became known on every continent by similar names, was the jumble, a relatively hard cookie made largely from nuts, sweetener, and water.
Cookies came to America through the Dutch in New Amsterdam in the late 1620s. The Dutch word "koekje" was Anglicized to "cookie" or cooky. The earliest reference to cookies in America is in 1703, when "The Dutch in New York provided...'in 1703...at a funeral 800 cookies...'"[13]
The most common modern cookie, given its style by the creaming of butter and sugar, was not common until the 18th century.[14] The Industrial Revolution in Britain and the consumers it created saw cookies (biscuits) become products for the masses, and firms such as Huntley & Palmers (formed in 1822), McVitie's (formed in 1830) and Carr's (formed in 1831) were all established.[15] The decorative biscuit tin, invented by Huntley & Palmers in 1831, saw British cookies exported around the world.[15] In 1891, Cadbury filed a patent for a chocolate-coated cookie.[15]
Bakarkhani cookie is part of Mughlai cuisine of the Indian subcontinent.
Classification
Cookie dough ready to be put in the oven
Cookies are broadly classified according to how they are formed or made, including at least these categories:
Bar cookies consist of batter or other ingredients that are poured or pressed into a pan (sometimes in multiple layers) and cut into cookie-sized pieces after baking. In British English, bar cookies are known as "tray bakes".[3] Examples include brownies, fruit squares, and bars such as date squares.
Drop cookies are made from a relatively soft dough that is dropped by spoonfuls onto the baking sheet. During baking, the mounds of dough spread and flatten. Chocolate chip cookies (Toll House cookies), oatmeal raisin (or other oatmeal-based) cookies, and rock cakes are popular examples of drop cookies. This may also include thumbprint cookies, for which a small central depression is created with a thumb or small spoon before baking to contain a filling, such as jam or a chocolate chip.[16] In the UK, the term "cookie" often refers only to this particular type of product.
Filled cookies are made from a rolled cookie dough filled with a fruit, jam or confectionery filling before baking. Hamantashen are a filled cookie.
Molded cookies are also made from a stiffer dough that is molded into balls or cookie shapes by hand before baking. Snickerdoodles and peanut butter cookies are examples of molded cookies. Some cookies, such as hermits or biscotti, are molded into large flattened loaves that are later cut into smaller cookies.
No-bake cookies are made by mixing a filler, such as cereal or nuts, into a melted confectionery binder, shaping into cookies or bars, and allowing to cool or harden. Oatmeal clusters and rum balls are no-bake cookies.
Pressed cookies are made from a soft dough that is extruded from a cookie press into various decorative shapes before baking. Spritzgebäck is an example of a pressed cookie.
Refrigerator cookies (also known as icebox cookies) are made from a stiff dough that is refrigerated to make the raw dough even stiffer before cutting and baking. The dough is typically shaped into cylinders which are sliced into round cookies before baking. Pinwheel cookies and those made by Pillsbury are representative.
Rolled cookies are made from a stiffer dough that is rolled out and cut into shapes with a cookie cutter. Gingerbread men are an example.
Sandwich cookies are rolled or pressed cookies that are assembled as a sandwich with a sweet filling. Fillings include marshmallow, jam, and icing. The Oreo cookie, made of two chocolate cookies with a vanilla icing filling, is an example.
A pack of Finnish Domino cookies.
Other types of cookies are classified for other reasons, such as their ingredients, size, or intended time of serving:
Breakfast cookies are typically larger, lower-sugar cookies filled with "heart-healthy nuts and fiber-rich oats" that are eaten as a quick breakfast snack.[17]
Low-fat cookies or diet cookies typically have lower fat than regular cookies.[18]
Raw cookie dough is served in some restaurants, though the eggs may be omitted since the dough is eaten raw, which could pose a salmonella risk if eggs were used. Cookie Dough Confections in New York City is a restaurant that has a range of raw cookie dough flavors, which are scooped into cups for customers like ice cream.[19]
Skillet cookies are big cookies that are cooked in a cast-iron skillet and served warm, while they are still soft and chewy. They are either eaten straight from the pan or cut into wedges, often with vanilla ice cream on top.[20]
Supersized cookies are large cookies such as the Panera Kitchen Sink Cookie.[21] These very large cookies are sold at grocery stores, restaurants and coffeeshops.
Vegan cookies can be made with flour, sugar, nondairy milk and nondairy margarine. Aquafaba icing can used to decorate the cookies.
Cookie cakes are made in a larger circular shape usually with writing made of frosting.
Reception
Leah Ettman from Nutrition Action has criticized the high calorie count and fat content of supersized cookies, which are extra large cookies; she cites the Panera Kitchen Sink Cookie, a supersized chocolate chip cookie, which measures 5 1/2 inches in diameter and has 800 calories.[21] For busy people who eat breakfast cookies in the morning, Kate Bratskeir from the Huffington Post recommends lower-sugar cookies filled with "heart-healthy nuts and fiber-rich oats".[17] A book on nutrition by Paul Insel et al. notes that "low-fat" or "diet cookies" may have the same number of calories as regular cookies, due to added sugar.[18]
Popular culture
There are a number of slang usages of the term "cookie". The slang use of "cookie" to mean a person, "especially an attractive woman" is attested to in print since 1920.[22] The catchphrase "that's the way the cookie crumbles", which means "that's just the way things happen" is attested to in print in 1955.[23] Other slang terms include "smart cookie” and “tough cookie.” According to The Cambridge International Dictionary of Idioms, a smart cookie is “someone who is clever and good at dealing with difficult situations.” [24] The word "cookie" has been vulgar slang for "vagina" in the US since 1970.[25] The word "cookies" is used to refer to the contents of the stomach, often in reference to vomiting (e.g., "pop your cookies" a 1960s expression, or "toss your cookies", a 1970s expression).[25] The expression "cookie cutter", in addition to referring literally to a culinary device to rolled cookie dough into shapes, is also used metaphorically to refer to items or things "having the same configuration or look as many others" (e.g., a "cookie cutter tract house") or to label something as "stereotyped or formulaic" (e.g., an action movie filled with "generic cookie cutter characters").[26] "Cookie duster" is a whimsical expression for a mustache.
Cookie Monster is a Muppet on the long-running children's television show Sesame Street. He is best known for his voracious appetite for cookies and his famous eating phrases, such as "Me want cookie!", "Me eat cookie!" (or simply "COOKIE!"), and "Om nom nom nom" (said through a mouth full of food).[27][28][29][30]
Notable varieties
See also: List of cookies
Alfajor
Angel Wings (Chruściki)
Animal cracker
Anzac biscuit
Berger cookie
Berner Haselnusslebkuchen
Biscotti
Biscuit rose de Reims
Black and white cookie
Blondie
Bourbon biscuit
Brownie
Butter cookie
Chocolate chip cookie
Chocolate-coated marshmallow treat
Congo bar
Digestive biscuit
Fat rascal
Fattigmann
Flies graveyard
Florentine biscuit
Fortune cookie
Fruit squares and bars (date, fig, lemon, raspberry, etc.)
Ginger snap
Gingerbread house
Gingerbread man
Graham cracker
Hamentashen
Hobnob biscuit
Joe Frogger
Jumble
Kifli
Koulourakia
Krumkake
Linzer cookie
Macaroon
Meringue
Nice biscuit
Oatmeal raisin cookie
Pastelito
Peanut butter blossom cookie
Peanut butter cookie
Pepparkakor
Pfeffernüsse
Pizzelle
Polvorón
Qurabiya
Rainbow cookie
Ranger Cookie
Rich tea
Riposteria
Rosette
Rum ball
Rusk
Russian tea cake
Rock cake
Sablé
Sandbakelse
Şekerpare
Shortbread
Snickerdoodle
Speculoos
Springerle
Spritzgebäck (Spritz)
Stroopwafel
Sugar cookie
Tea biscuit
Toruń gingerbread
Tuile
Wafer
Windmill cookie" (wikipedia.org)
"Corvus is a widely distributed genus of medium-sized to large birds in the family Corvidae. It includes species commonly known as crows, ravens and rooks. The species commonly encountered in Europe are the carrion crow, the hooded crow, the common raven and the rook; those discovered later were named "crow" or "raven" chiefly on the basis of their size, crows generally being smaller. The genus name is Latin for "crow".[1]
The 45 or so members of this genus occur on all temperate continents except South America, and several islands. The Corvus genus makes up a third of the species in the family Corvidae. The members appear to have evolved in Asia from the corvid stock, which had evolved in Australia. The collective name for a group of crows is a "flock" or a "murder".[2]
Recent research has found some crow species capable of not only tool use, but also tool construction.[3] Crows are now considered to be among the world's most intelligent animals[4] with an encephalization quotient equal to that of many non-human primates....
escription
Hooded crow (Corvus cornix) in flight
Jungle crow (Corvus macrorhynchos) scavenging on a dead shark at a beach in Kumamoto, Japan
Medium-large species are ascribed to the genus, ranging from 34 cm (13 in) of some small Mexican species to 60–70 cm (24–28 in) of the large common raven and thick-billed raven, which together with the lyrebird represent the larger passerines.
These are birds with a robust and slender appearance, equipped with a small rounded head with a strong conical beak, elongated and pointed, with a slightly curved end towards the bottom: the legs are strong and the tail is short and wedge-shaped.
The coloration of the livery is dominated by shades of black, with some species having plumage with metallic iridescence and others that have white or gray areas on the neck or torso: Australian species have light eyes, while generally the irises are dark.
Sexual dimorphism is limited.
Evolutionary history and systematics
Further information: Corvidae
Rook (Corvus frugilegus) on a branch
The members of the genus Corvus are believed to have evolved in Central Asia and radiated out from there into North America, Africa, Europe, and Australia.
The latest evidence[6] regarding the evolution indicates descent within the Australasian family Corvidae. However, the branch that would produce the modern groups such as jays, magpies, and large, predominantly black Corvus species had left Australasia and were concentrated in Asia by the time the Corvus species evolved.
The genus was originally described by Carl Linnaeus in his 1758 10th edition of Systema Naturae.[7] The name is derived from the Latin corvus meaning "raven".[8] The type species is the common raven (Corvus corax);[9] others named by Linnaeus in the same work include the carrion crow (C. corone), the hooded crow (C. cornix), the rook (C. frugilegus), and two species which have since been moved to other genera, the western jackdaw (now Coloeus monedula) and the Eurasian magpie (now Pica pica). At least 42 extant species are now considered to be members of Corvus, and at least 14 extinct species have been described.
The fossil record of crows is rather dense in Europe, but the relationships among most prehistoric species are not clear. Corvids are found in major cities across the world, and a major increase in the number of crows in urban settings has occurred since the 1900s. Historical records suggest that the population of American crows found in North America has been growing steadily since the introduction of European colonization, and spread east to west with the opening of the frontier. Crows were uncommon in the Pacific Northwest in the 1900s, except in riparian habitats. Populations in the west increased substantially from the late 1800s to the mid-1900s. Crows and ravens spread along with agriculture and urbanization into the western part of North America.[10]
Species
Main article: List of Corvus species
Behavior
House crow (Corvus splendens), Bangalore
Communal roosting
Crows gather in large communal roosts numbering between 200 and tens of thousands of individuals during nonbreeding months, particularly in the winter. These gatherings tend to happen near large food sources such as garbage dumps and shopping centers.[11]
Play
Countless incidents are recorded of corvids at play. Many behaviourists see play as an essential quality in intelligent animals.[12]
Calls
Corvus brachyrhynchos call
0:09
Call of Corvus brachyrhynchos (American crow)
Problems playing this file? See media help.
Crows and the other members of the genus make a wide variety of calls or vocalizations.[13] Crows have also been observed to respond to calls of other species; presumably, this behavior is learned because it varies regionally.[citation needed] Crows' vocalizations are complex and poorly understood. Some of the many vocalizations that crows make are a "koww", usually echoed back and forth between birds, a series of "kowws" in discrete units, a long caw followed by a series of short caws (usually made when a bird takes off from a perch), an echo-like "eh-aw" sound, and more. These vocalizations vary by species, and within each species they vary regionally. In many species, the pattern and number of the numerous vocalizations have been observed to change in response to events in the surroundings (e.g. arrival or departure of crows).
Foraging
Wolves and ravens associating near a body of water.
Along with other birds, ravens have been known to associate with other animals like coyotes and wolves. These associations are linked to feeding and hunting. Ravens use their calls to notify these animals when an injured prey is near. This interaction is most noticeable in winter where ravens are associated with wolf packs nearly 100% of the time.[14] As a result of this connection, there have been studies conducted on the reaction of prey animals to the call of the raven. In areas where ravens associate with predators, prey animals are more likely to avoid predation by leaving after hearing the call.[15] They are also capable of distinguishing between coyotes and wolves and have shown a preference for wolves. This may be due to the fact that wolves kill larger prey.[16] When hunting, ravens can locate injured animals, like elk, and can call out to wolves to kill them. At times, ravens associate with wolves even when there is no carcass and can even be seen forming relationships with them.[16] This includes playing with cubs by using sticks, picking at their tails, or flying around them.[17]
0:13
Audio clip of the call of a Common Raven from the Yellowstone sound library.
Ravens have been mostly seen among travelling wolf packs rather than resting wolves, possibly due to the increased likelihood of food. They are also known to trust wolves in the pack they follow, when encountering a carcass killed by animals other than wolves they will be more apprehensive to eat from it.[16] This symbiotic relationship between ravens and wolves is shown to be mutualistic, ravens help wolves find prey and when the wolves kill them the ravens can eat too. However, this relationship is not without its faults. Ravens may at times eat more of the prey than the wolf does. This problem has also been linked to wolf pack size, with some researchers suggesting that one of the reasons wolves hunt in larger packs is so that ravens (and other scavengers) get less of the food.[18] Along with contention in wolves, ravens can also bother each other. By feeding off of the same carcass it is possible that some ravens will steal from their conspecifics. This behaviour is related to the ravens' ability to make quick decisions about eating the food then or storing it for later,[17] and to their dominance and fighting ability.[19]
Indian crow in Tamil Nadu
Intelligence
As a group, crows show remarkable examples of intelligence. Natural history books from the 18th century recount an often-repeated, but unproven anecdote of "counting crows" — specifically a crow whose ability to count to five (or four in some versions) is established through a logic trap set by a farmer.[20][21] Crows and ravens often score very highly on intelligence tests. Certain species top the avian IQ scale.[22] Wild hooded crows in Israel have learned to use bread crumbs for bait-fishing.[23][unreliable source?] Crows engage in a kind of mid-air jousting, or air-"chicken" to establish pecking order. They have been found to engage in activities such as sports,[24] tool use, the ability to hide and store food across seasons, episodic-like memory, and the ability to use individual experience in predicting the behavior of proximal conspecifics.[25]
One species, the New Caledonian crow, has also been intensively studied recently because of its ability to manufacture and use tools in the day-to-day search for food. On 5 October 2007, researchers from the University of Oxford presented data acquired by mounting tiny video cameras on the tails of New Caledonian crows. They pluck, smooth, and bend twigs and grass stems to procure a variety of foodstuffs.[26][27] Crows in Queensland have learned how to eat the toxic cane toad by flipping the cane toad on its back and violently stabbing the throat where the skin is thinner, allowing the crow to access the nontoxic innards; their long beaks ensure that all of the innards can be removed.[28][29]
The western jackdaw and the Eurasian magpie have been found to have a nidopallium about the same relative size as the functionally equivalent neocortex in chimpanzees and humans, and significantly larger than is found in the gibbons.[30]
Crows have demonstrated the ability to distinguish individual humans by recognizing facial features.[31] Evidence also suggests they are one of the few nonhuman animals, along with insects like bees or ants, capable of displacement (communication about things that are not immediately present, spatially or temporally).[32][33]
In Japan, crows have demonstrated the ability to learn how to use public drinking fountains for both water and bathing purposes. In the Gumyoji Park of Yokohama crows have shown the ability to both activate public drinking fountains and adjust the water flow to appropriate levels for either bathing or drinking.[34][35]
In the past there have been plenty of studies conducted on how ravens and corvids in general learn. Some of these studies have concluded that the brains of ravens and crows compare in relative size to great apes. The encephalization quotient (EQ), helps to expose the similarities between a great ape brain and a crow/raven brain. This includes cognitive ability. Even though the brain differs significantly between mammals and birds we can see larger forebrains in corvids than other birds (except some parrots), especially in areas associated with social learning, planning, decision making in humans and complex cognition in apes. Along with tool use, ravens can recognize themselves in a mirror.[36] This complex cognition can also be extended to socio-cognitive abilities. Studies have been conducted regarding the development and evolution of social abilities in ravens. These results help to show how ravens prefer to form stable relationships with siblings and close social partners as opposed to strangers.[37] The development in social abilities is essential for raven survival, including identifying whether something poses a threat and how ravens alert others nearby of an incoming threat....
Hunting
Globe icon.
The examples and perspective in this section deal primarily with the United States and do not represent a worldwide view of the subject. You may improve this section, discuss the issue on the talk page, or create a new section, as appropriate. (July 2014) (Learn how and when to remove this template message)
Skeleton of American crow (Corvus brachyrhychos) on display at Museum of Osteology
In the United States, hunting is allowed under state and federal regulation. Crow hunting is considered a sport in rural areas of the U.S. because the birds are not considered a tasty traditional game species. Some cultures do treat various corvid species as a food source.[49] Liability and possible danger to persons and property limit the use of hunting or shooting as control methods in urban areas. Crows' wariness and cunning make harvesting crows in sufficient numbers difficult.
Scare tactics
Scare tactics have been the most widely used aversion tactic for crows in areas frequented by humans and domestic animal species. This safe method does not require constant maintenance or manpower to operate or monitor. However, corvids quickly become habituated to most tactics such as blast cannons, predator decoys, and traditional scarecrows. Greater success has been achieved by adding sound and motion to predator decoys to mimic a distressed crow being caught by a predator such as an owl or hawk.[50] Work is currently being done which uses multiple aversion techniques in one area. The theory is that multiple techniques used together will confuse the crows, thereby lessening the probability of habituation to stimuli.
Trapping
This article needs additional citations for verification. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed.
Find sources: "Corvus" – news · newspapers · books · scholar · JSTOR (October 2020) (Learn how and when to remove this template message)
See also: Bird trapping
Trapping is a rarely used technique in the U.S., but is being used with success in parts of Europe and Australia. The ladder-style trap (e.g., Australian Crow Trap or Modified Australian Crow Trap) seems to be the most effective in crow-trapping techniques. Ladder traps are constructed in such a way that unintentional catch of nontarget species is avoided. If a nontarget species is caught, it can be easily released without harm to the bird. The traps are cost-efficient because they are inexpensive and simple to construct, and require little manpower to monitor. The bait used in the traps can also be specific to corvids. Carrion, grains, unshelled raw peanuts, and shiny objects in the trap are effective baits.[citation needed] When removing crows from a ladder trap, one living crow is left as an effective decoy for other crows. Trapping is considered[by whom?] the most humane method for crow removal because the crows can be relocated without harm or stress. However, most wild birds in general have a knack for returning to their home ranges.[51]
Other methods
Other methods have been used with little or limited success. Lasers have been used successfully to remove large flocks of birds from roost structures in urban areas, but success in keeping crows off roosts has been short-lived.[52] Homeowners can reduce the presence of crows by keeping trash stored in containers, feeding pets indoors, and hanging tin pie-pans or reflective gazing globes around garden areas.
As food
Crows were hunted for survival by Curonians, a Baltic tribe,[53] when common food was exhausted and the landscape changed so that farming was not as productive during the 18th and 19th centuries. Fishermen supplemented their diet by gathering coastal bird eggs and preserving crow meat by salting and smoking it. It became a traditional food for poor folk and is documented in a poem, "The Seasons" by K. Donelaitis. After the nonhunting policy was lifted by the Prussian government in 1721–24 and alternative food supplies increased, the practice was forgotten. The tradition re-emerged after World War I; in marketplaces, butchered crows which were sought after and bought by townsfolk were common. The hunted crows were not the local, but the migrating ones; each year during the spring and autumn, crows migrated via the Curonian Spit between Finland and the rest of Europe. In 1943, the government even issued a hunting quota for such activities. Crows were usually caught by attracting them with smoked fish or grains soaked in spirits and then collecting them with nets. It was a job for the elderly or young who were unable to go to sea to fish, and it was common to catch 150 to 200 birds during a hunting day.
Human interaction
The common raven and carrion crow have been blamed for killing weak lambs and are often seen eating freshly dead corpses probably killed by other means. The Australian raven has been documented chasing, attacking, and seriously injuring lambs.[54] Rooks have been blamed for eating grain in the UK and brown-necked ravens for raiding date crops in desert countries.[55]
Crows have been shown to have the ability to visually recognize individual humans and to transmit information about "bad" humans by squawking.[56] Crows appear to show appreciation to humans by presenting them with gifts.[57][58]
Cultural depictions
See also: Cultural depictions of ravens
Crow on a Branch - Kawanabe Kyosai (1831–1889)
Crow pictured in the former coat of arms of Paattinen
In folklore and mythology
Crow on a Branch, Maruyama Ōkyo (1733–1795)
Dhumavati
In Ancient Greece and Rome, several myths about crows and jackdaws included:
An ancient Greek and Roman adage, told by Erasmus runs, "The swans will sing when the jackdaws are silent," meaning that educated or wise people will speak after the foolish become quiet.[59]
The Roman poet Ovid saw the crow as a harbinger of rain (Amores 2,6, 34).[60]
Pliny noted how the Thessalians, Illyrians, and Lemnians cherished jackdaws for destroying grasshoppers' eggs. The Veneti are fabled to have bribed the jackdaws to spare their crops.[61]
Ancient Greek authors tell how a jackdaw, being a social creature, may be caught with a dish of oil into which it falls while looking at its own reflection.[61]
In Greek legend, princess Arne was bribed with gold by King Minos of Crete and was punished for her avarice by being transformed into an equally avaricious jackdaw, which still seeks shiny things.[62]
In the Bible account at 1 Kings 17:6, ravens are credited with providing Elijah food.
The Twa Corbies by Arthur Rackham
In Australian Aboriginal mythology, Crow is a trickster, culture hero, and ancestral being. Legends relating to Crow have been observed in various Aboriginal language groups and cultures across Australia; these commonly include stories relating to Crow's role in the theft of fire, the origin of death, and the killing of Eagle's son.
Crows are mentioned often in Buddhism, especially Tibetan disciplines. The Dharmapala (protector of the Dharma) Mahakala is represented by a crow in one of his physical/earthly forms.[citation needed]
In the Chaldean myth, the Epic of Gilgamesh, Utnapishtim releases a dove and raven to find land; however, the dove merely circles and returns. Only then does Utnapishtim send forth the raven, which does not return, and Utnapishtim concludes the raven has found land.[63]
In Chinese mythology, the world originally had 10 suns either spiritually embodied as 10 crows and/or carried by 10 crows; when all 10 decided to rise at once, the effect was devastating to crops, so the gods sent their greatest archer Houyi, who shot down nine crows and spared only one.[64][65]
In Denmark, the night raven is considered an exorcised spirit. A hole in its left wing denotes where the stake used to exorcise it was driven into the earth. He who looks through the hole will become a night raven himself.[66]
In Hinduism, crows are thought of as carriers of information that give omens to people regarding their situations. For example, when a crow crows in front of a person's house, the resident is expected to have special visitors that day. Also, in Hindu literature, crows have great memories which they use to give information.[citation needed] Symbolism is associated with the crow in the Hindu faith. On a positive note, crows are often associated with worship of ancestors because they are believed to be embodying the souls of the recently deceased. However, many other associations with crows are seen in Hinduism. Crows are believed to be connected with both the gods and goddesses, particularly the controversial ones such as Sani, the god of the planet Saturn, who uses a crow as his vehicle. In Hindu astrology, it is said that one who has the effect of Sani in their horoscope are angered easily, and may be unable to take control of their futures, but are extremely intelligent at the same time. Thus the presence of a crow, the vehicle of Sani is believed to have similar effects on the homes it lays its eyes on. Whether these effects are positive or negative is a source of debate in Hinduism.[67] Crows are also considered ancestors in Hinduism and during Śrāddha, the practice of offering food or pinda to crows is still in vogue.[68] Crows are associated with Dhumavati the form of mother goddess that invokes quarrel and fear.[69] Crows are also fed during the fifteen day period of Pitru Paksha, which occurs in the autumn season, as an offering and sacrifice to the ancestors. During the time of Pitra Paksha, it is believed that the ancestors descend on earth from pitra-loka, and are able to eat food offered to them by the means of a crow. This can also occur during the time of Kumbha, many Hindus prepare entire vegetarian meals that are eaten solely by the crows and other birds.
In Irish mythology, crows are associated with Morrigan, the goddess of war and death.[70]
In Islam, the Surat Al-Ma'ida of the Qur'an describes the story of how the crow teaches son of Adam to cover dead body of his brother: "Then Allah sent a crow digging a grave in the ground for a dead crow, in order to show him how to bury the corpse of his brother. He cried, 'Alas! Have I even failed to be like this crow and bury the corpse of my brother?' So he became regretful."[71]
In Japanese mythology, a three-legged crow called Yatagarasu (八咫烏, "eight-hand-crow")[72] is depicted.[73]
In Korean mythology, a three-legged crow is known as Samjokgo (hangul: 삼족오; hanja: 三足烏).[citation needed]
In Norse mythology, Huginn and Muninn are a pair of common ravens that range the entire world, Midgard, bringing the god Odin information.
In Sweden, ravens are held to be the ghosts of murdered men.[74]
In Welsh mythology, the god Brân the Blessed – whose name means "crow" or "raven" — is associated with corvids and death; tradition holds that Bran's severed head is buried under the Tower of London, facing France — a possible genesis for the practice of keeping ravens in the Tower, said to protect the fortunes of Britain. In Cornish folklore, crows — magpies particularly — are associated with death and the "other world", and must be greeted respectfully. The origin of "counting crows" as augury is British; however, the British version rather is to "count magpies" — their black and white pied colouring alluding to the realms of the living and dead.
In some Native American mythologies, especially those in the Pacific Northwest, the raven is seen as both the Creator of the World and, separately, a trickster god.
In medieval times, crows were thought to live abnormally long lives. They were also thought to be monogamous throughout their long lives. They were thought to predict the future, to predict rain and reveal ambushes. Crows were also thought to lead flocks of storks while they crossed the sea to Asia.[75]
In popular culture
Literature
In Aesop's Fables, the jackdaw embodies stupidity in one tale (by starving while waiting for figs on a fig tree to ripen), vanity in another (the jackdaw sought to become king of the birds with borrowed feathers, but was shamed when they fell off),[76] and cunning in yet another (the crow comes up to a pitcher and knows that his beak is too short to reach the water, and if he tips it over, all the water will fall out, so the crow places pebbles in the pitcher so the water rises and he can reach it to relieve his thirst).[77]
The British Poet Laureate Ted Hughes combined some of the Amerindian and Celtic myths mentioned above in writing the 1970 poetry collection Crow: From the Life and Songs of the Crow (1970).
In Mrs. Frisby and the Rats of NIMH Mrs. Frisby helps Jeremy, a young crow who was tied with a silver ribbon, and they managed to escape from Dragon, the farmer's cat, in gratitude for saving his life, Jeremy flies Mrs. Frisby to The Great Owl's tree, so that the owl can give the necessary answers to Mrs. Frisby.
In Ovid's Metamorphoses, in Greek mythology, the god Apollo became enraged when the crow exposed his lover Coronis' tryst with a mortal, his ire transmuting the crow's feathers from white to black.[78]
In the Story of Bhusunda, a chapter of the Yoga Vasistha, a very old sage in the form of a crow, Bhusunda, recalls a succession of epochs in the earth's history, as described in Hindu cosmology. He survived several destructions, living on a wish-fulfilling tree on Mount Meru.[79]
Edgar Allan Poe's "The Raven"
J. R. R. Tolkien's The Hobbit states that crows are agents of the evil goblins, while ravens are allies of the Dwarves.
In Hans Christian Andersen's 1844 fairy tale The Snow Queen, the protagonist Gerda meets a crow and his mate who help her trying to find her friend Kai.
Games
In a science-fantasy tabletop game Warhammer 40,000 one of 20 demigods called Primarchs is named Corvus Corax, and many of his weapons and armor are raven-themed. He's the spiritual father of a space marine legion (later changed to a chapter) called the Raven Guard.
Music
Both ravens and crows have commonly featured in the lyrics of heavy metal songs. A 2019 study showed that ravens are the most frequent birds mentioned in heavy metal lyrics, while crows are the fourth (eagles and vultures being the second and third)." (wikipedia.org)
"For other uses, see Raven (disambiguation).
A raven in flight
A raven is any of several larger-bodied bird species of the genus Corvus. These species do not form a single taxonomic group within the genus. There is no consistent distinction between "crows" and "ravens", and these appellations have been assigned to different species chiefly on the basis of their size.
The largest raven species are the common raven and the thick-billed raven. ...
Etymology
The term "raven" originally referred to the common raven (Corvus corax), the type species of the genus Corvus, which has a larger distribution than any other species of Corvus, ranging over much of the Northern Hemisphere.
The modern English word raven has cognates in all other Germanic languages, including Old Norse (and subsequently modern Icelandic) hrafn[1] and Old High German (h)raban,[2] all of which descend from Proto-Germanic *hrabanaz.[3]
Collective nouns for a group of ravens (or at least the common raven) include "rave",[4] "treachery",[5] "unkindness"[6] and "conspiracy".[7] In practice, most people use the more generic "flock"." (wikipedia.org)
"A jack-o'-lantern (or jack o'lantern) is a carved turnip, pumpkin or other root vegetable lantern,[1] commonly associated with the Halloween holiday. Its name comes from the reported phenomenon of strange lights flickering over peat bogs, called will-o'-the-wisps or jack-o'-lanterns. The name is also tied to the Irish legend of Stingy Jack, a drunkard who bargains with Satan and is doomed to roam the Earth with only a hollowed turnip to light his way.
Jack-o'-lanterns carved from pumpkins are a yearly Halloween tradition that developed in the United States when Irish immigrants brought their root vegetable carving tradition with them.[2]
In a jack-o'-lantern, the top of the pumpkin or turnip is cut off to form a lid, the inside flesh is scooped out, and an image—usually a scary or funny face—is carved out of the rind to expose the hollow interior. To create the lantern effect, a light source, traditionally a flame such as a candle or tealight, is placed within before the lid is closed. However, artificial jack-o'-lanterns with electric lights are also marketed. It is common to see jack-o'-lanterns used as external and internal decorations prior to and on Halloween. ...
Etymology
An assortment of carved pumpkins.
The term jack-o'-lantern was originally used to describe the visual phenomenon ignis fatuus (lit., "foolish fire") known as a will-o'-the-wisp in English folklore. Used especially in East England, its earliest known use dates to the 1660s.[3] The term "will-o'-the-wisp" uses "wisp" (a bundle of sticks or paper sometimes used as a torch) and the proper name "Will": thus, "Will-of-the-torch." The term jack o'lantern is of the same construction: "Jack of [the] lantern."
History
A plaster cast of a traditional Irish Jack-o'-Lantern in the Museum of Country Life, Ireland.
Modern carving of a Cornish Jack-o'-Lantern made from a turnip.
Origin
The carving of vegetables has been a common practice in many parts of the world. It is believed that the custom of making jack-o'-lanterns at Halloween time began in Ireland. [4][5][6] In the 19th century, "turnips or mangel wurzels, hollowed out to act as lanterns and often carved with grotesque faces," were used on Halloween in parts of Ireland and the Scottish Highlands.[7] In these Gaelic-speaking regions, Halloween was also the festival of Samhain and was seen as a time when supernatural beings (the Aos Sí), and the souls of the dead, walked the earth. Jack-o'-lanterns were also made at Halloween time in Somerset, England (see Punkie Night) during the 19th century.[7]
By those who made them, the lanterns were said to represent either spirits or supernatural beings,[7] or were used to ward off evil spirits.[8] For example, sometimes they were used by Halloween participants to frighten people,[8][9][10] and sometimes they were set on windowsills to keep harmful spirits out of one's home.[9] It has also been suggested that the jack-o'-lanterns originally represented Christian souls in purgatory, as Halloween is the eve of All Saints' Day (1 November)/All Souls' Day (2 November).[11]
On January 16 in 1836, the Dublin Penny Journal published a long story on the legend of "Jack-o'-the-Lantern", although this does not mention the lantern being carved from a vegetable.[12] In 1837, the Limerick Chronicle refers to a local pub holding a carved gourd competition and presenting a prize to "the best crown of Jack McLantern". The term "McLantern" also appears in an 1841 publication of the same paper.[13]
There is also evidence that turnips were used to carve what was called a "Hoberdy's Lantern" in Worcestershire, England, at the end of the 18th century. The folklorist Jabez Allies outlines other derivations of the name, "Hobany's", which is most likely derived from "Hob and his", with other variations including "Hob-o'-Lantern", "Hobbedy's Lantern" and "Hobbady-lantern".[14]
In North America
Adaptations of Washington Irving's short story "The Legend of Sleepy Hollow" (1820) often show the Headless Horseman with a pumpkin or jack-o'-lantern in place of his severed head. (In the original story, a shattered pumpkin is discovered next to Ichabod Crane's abandoned hat on the morning after Crane's supposed encounter with the Horseman.)
The application of the term to carved pumpkins in American English is first seen in 1834.[15] The carved pumpkin lantern's association with Halloween is recorded in the 1 November 1866 edition of the Daily News (Kingston, Ontario):
The old time custom of keeping up Hallowe'en was not forgotten last night by the youngsters of the city. They had their maskings and their merry-makings, and perambulated the streets after dark in a way which was no doubt amusing to themselves. There was a great sacrifice of pumpkins from which to make transparent heads and face, lighted up by the unfailing two inches of tallow candle.[16]
James Fenimore Cooper wrote a nautical novel titled The Jack O'lantern (le Feu-Follet), Or the Privateer (1842). The Jack O'lantern was the name of the ship.[17]
The poet John Greenleaf Whittier, who was born in Massachusetts in 1807, wrote the poem "The Pumpkin" (1850):[18]
Oh!—fruit loved of boyhood!—the old days recalling,
When wood-grapes were purpling and brown nuts were falling!
When wild, ugly faces we carved in its skin,
Glaring out through the dark with a candle within!
Agnes Carr Sage, in the article, "Halloween Sports and Customs" (Harper's Young People (1885):[19]
It is an ancient British custom to light great bonfires (Bone-fire to clear before Winter froze the ground) on Hallowe'en, and carry blazing fagots about on long poles; but in place of this, American boys delight in the funny grinning jack-o'-lanterns made of huge yellow pumpkins with a candle inside.
In the United States, the carved pumpkin was first associated with the harvest season in general, long before it became a symbol of Halloween.[20] In 1895, an article on Thanksgiving entertaining recommended a lit jack-o'-lantern as part of the festivities.[20][21]
Folklore
A commercial "R.I.P." pattern.
Halloween jack-o'-lantern.
Pumpkin projected onto the wall.
The story of the jack-o'-lantern comes in many forms and is similar to the story of Will-o'-the-wisp[22] retold in different forms across Western Europe,[23] including, Italy, Norway, Spain and Sweden.[24] In Switzerland, children will leave bowls of milk or cream out for mythical house spirits called Jack o' the bowl.[25] An old Irish folk tale from the mid-18th century tells of Stingy Jack, a lazy yet shrewd blacksmith who uses a cross to trap Satan. One story says that Jack tricked Satan into climbing an apple tree, and once he was up there, Jack quickly placed crosses around the trunk or carved a cross into the bark, so that Satan couldn't get down.[26]
Another version[citation needed] of the story says that Jack was getting chased by some villagers from whom he had stolen. He then met Satan, who claimed it was time for him to die. However, the thief stalled his death by tempting Satan with a chance to bedevil the church-going villagers chasing him. Jack told Satan to turn into a coin with which he would pay for the stolen goods (Satan could take on any shape he wanted); later, when the coin (Satan) disappeared, the Christian villagers would fight over who had stolen it. The Devil agreed to this plan. He turned himself into a silver coin and jumped into Jack's wallet, only to find himself next to a cross Jack had also picked up in the village. Jack closed the wallet tight, and the cross stripped the Devil of his powers; and so he was trapped.
In both folktales, Jack lets Satan go only after he agrees to never take his soul. Many years later, the thief died, as all living things do. Of course, Jack's life had been too sinful for him to go to Heaven; however, Satan had promised not to take his soul, and so he was barred from Hell as well.[27] Jack now had nowhere to go. He asked how he would see where to go, as he had no light, and Satan mockingly tossed him a burning coal, to light his way. Jack carved out one of his turnips (which were his favorite food), put the coal inside it, and began endlessly wandering the Earth for a resting place.[27] He became known as "Jack of the Lantern", or jack o'lantern.
Cornish folklorist Dr. Thomas Quiller Couch (d. 1884) recorded the use of the term in a rhyme used in Polperro, Cornwall, in conjunction with Joan the Wad, the Cornish version of Will-o'-the-wisp. The people of Polperro regarded them both as pixies. The rhyme goes:[28]
Jack o' the lantern! Joan the wad,
Who tickled the maid and made her mad
Light me home, the weather's bad.
Jack-o-lanterns were also a way of protecting one's home against the undead. Superstitious people[29] used them specifically to ward off vampires. They thought this because it was said that the jack-o-lantern's light was a way of identifying vampires who, once their identity was known, would give up their hunt for you.
Pumpkin craft
A jack-o'-lantern
Sections of the pumpkin or turnip are cut out to make holes, often depicting a face, which may be either cheerful, scary, or comical.[30]
World records
Most jack-o'-lanterns carved and lit in one place
For a long time, Keene, New Hampshire, held the world record for most jack-o'-lanterns carved and lit in one place. The Life is Good Company teamed up with Camp Sunshine,[31] a camp for children with life-threatening illnesses and their families, to break the record. A record was set on October 21, 2006, when 30,128 jack-o'-lanterns were simultaneously lit on Boston Common in downtown Boston, Massachusetts.[32] Highwood, Illinois, tried to set the record on October 31, 2011, with an unofficial count of 30,919 but did not follow the Guinness regulations, so the achievement did not count.[33]
On October 19, 2013, Keene, New Hampshire, broke the Boston record and reclaimed the world record for most lit jack-o'-lanterns on display (30,581). Keene has now broken the record eight times since the original attempt." (wikipedia.org)
"A pumpkin is a cultivar of winter squash that is round with smooth, slightly ribbed skin, and is most often deep yellow to orange in coloration.[1] The thick shell contains the seeds and pulp. The name is most commonly used for cultivars of Cucurbita pepo, but some cultivars of Cucurbita maxima, C. argyrosperma, and C. moschata with similar appearance are also sometimes called "pumpkins".[1]
Native to North America (northeastern Mexico and the southern United States),[1] pumpkins are one of the oldest domesticated plants, having been used as early as 7,000 to 5,500 BC.[1] Pumpkins are widely grown for food, as well as for aesthetic and recreational purposes.[2] Pumpkin pie, for instance, is a traditional part of Thanksgiving meals in Canada and the United States, and pumpkins are frequently carved as jack-o'-lanterns for decoration around Halloween, although commercially canned pumpkin purée and pumpkin pie fillings are usually made from varieties of winter squash different from the ones used for jack-o'-lanterns....
tymology and terminology
According to the Oxford English Dictionary, the English word pumpkin derives from the Ancient Greek word πέπων (romanized pepon), meaning 'melon'.[3][4] Under this theory, the term transitioned through the Latin word peponem and the Middle French word pompon to the Early Modern English pompion, which was changed to pumpkin by 17th-century English colonists, shortly after encountering pumpkins upon their arrival in what is now the northeastern United States.[3]
An alternate derivation for pumpkin is the Massachusett word pôhpukun, meaning 'grows forth round'.[5] This term would likely have been used by the Wampanoag people (who speak the Wôpanâak dialect of Massachusett) when introducing pumpkins to English Pilgrims at Plymouth Colony, located in present-day Massachusetts.[6] The English word squash is also derived from a Massachusett word, variously transcribed as askꝏtasquash,[7] ashk8tasqash, or, in the closely-related Narragansett language, askútasquash.[8]
The term pumpkin has no agreed upon botanical or scientific meaning,[9] and is used interchangeably with "squash" and "winter squash".[1] In North America and the United Kingdom, pumpkin traditionally refers to only certain round orange varieties of winter squash, predominantly derived from Cucurbita pepo, while in New Zealand and Australian English, the term pumpkin generally refers to all winter squash.[10]
Description
Cross section of a pumpkin
Pumpkins, like other squash, originated in northeastern Mexico and southern United States.[1] The oldest evidence is pumpkin fragments found in Mexico that are dated between 7,000 and 5,500 BC.[1] Pumpkin fruits are a type of botanical berry known as a pepo.[1][11]
Traditional C. pepo pumpkins generally weigh between 3 and 8 kilograms (6 and 18 lb), though the largest cultivars (of the species C. maxima) regularly reach weights of over 34 kg (75 lb).[12]
The color of pumpkins derives from orange carotenoid pigments, including beta-cryptoxanthin, alpha and beta carotene, all of which are provitamin A compounds converted to vitamin A in the body.[13]
Taxonomy
All pumpkins are winter squash, mature fruit of certain species in the genus Cucurbita. Characteristics commonly used to define "pumpkin" include smooth and slightly ribbed skin,[14] and deep yellow to orange color.[14] Circa 2005, white pumpkins had become increasingly popular in the United States.[15] Other colors, including dark green (as with some oilseed pumpkins), also exist.
The traditional American pumpkin used for jack-o-lanterns is the Connecticut field variety.[2][16][17][18]
Giant pumpkins are large squash with a pumpkin-like appearance that grow to exceptional size, with the largest exceeding a tonne in mass.[19][20] Most are varieties of Cucurbita maxima, and were developed through the efforts of botanical societies and enthusiast farmers.[19]
Production
Pumpkin production – 2020
(includes squash and gourds) Country millions of tonnes
China 7.4
India 5.1
Ukraine 1.3
Russia 1.1
United States 1.1
Spain 0.8
World 28.0
Source: FAOSTAT of the United Nations[21]
In 2020, world production of pumpkins (including squash and gourds) was 28 million tonnes, with China accounting for 27% of the total. Ukraine and Russia each produced about one million tonnes.[21]
In the United States
A pumpkin patch in Winchester, Oregon
As one of the most popular crops in the United States, in 2017 over 680 million kilograms (1.5 billion pounds) of pumpkins were produced.[22] The top pumpkin-producing states include Illinois, Indiana, Ohio, Pennsylvania, and California.[2]
According to the Illinois Department of Agriculture, 95% of the U.S. crop intended for processing is grown in Illinois.[23] And 41% of the overall pumpkin crop for all uses originates in the state, more than five times the nearest competitor (California, whose pumpkin industry is centered in the San Joaquin Valley), and the majority of that comes from five counties in the central part of the state.[24] Nestlé, operating under the brand name Libby's, produces 85% of the processed pumpkin in the United States, at their plant in Morton, Illinois. In the fall of 2009, rain in Illinois devastated the Nestlé crop, which combined with a relatively weak 2008 crop depleting that year's reserves resulted in a shortage affecting the entire country during the Thanksgiving holiday season.[25] Another shortage, somewhat less severe, affected the 2015 crop.[26][27] The pumpkin crop grown in the western United States, which constitutes approximately 3-4% of the national crop, is primarily for the organic market.[28] Terry County, Texas, has a substantial pumpkin industry, centered largely on miniature pumpkins.[24]
Pumpkins are a warm-weather crop that is usually planted in early July. The specific conditions necessary for growing pumpkins require that soil temperatures 8 centimetres (3 in) deep are at least 15.5 °C (60 °F) and that the soil holds water well. Pumpkin crops may suffer if there is a lack of water or because of cold temperatures (in this case, below 18 °C or 65 °F). Soil that is sandy with poor water retention or poorly drained soils that become waterlogged after heavy rain are both detrimental. Pumpkins are, however, rather hardy, and even if many leaves and portions of the vine are removed or damaged, the plant can quickly grow secondary vines to replace what was removed.[22]
Pumpkins produce both a male and female flower, with fertilization usually performed by bees.[22] In America, pumpkins have historically been pollinated by the native squash bee, Peponapis pruinosa, but that bee has declined, probably partly due to pesticide (imidacloprid) sensitivity.[29] Ground-based bees, such as squash bees and the eastern bumblebee, are better suited to manage the larger pollen particles that pumpkins create,[30][31] but today most commercial plantings are pollinated by hives of honeybees, which also allows the production and sale of honey that the bees produce from the pumpkin pollen. One hive per acre (0.4 hectares, or 5 hives per 2 hectares) is recommended by the U.S. Department of Agriculture. If there are inadequate bees for pollination, gardeners may have to hand pollinate. Inadequately pollinated pumpkins usually start growing but fail to develop.
Nutrition
Pumpkin, rawNutritional value per 100 g (3.5 oz)
Energy 109 kJ (26 kcal)
Carbohydrates
6.5 g
Sugars 2.76 g
Dietary fiber 0.5 g
Fat
0.1 g
Protein
1 g
Vitamins Quantity
%DV†
Vitamin A equiv.
beta-Carotene
lutein zeaxanthin
53%
426 μg
29%
3100 μg
1500 μg
Thiamine (B1)
4%
0.05 mg
Riboflavin (B2)
9%
0.11 mg
Niacin (B3)
4%
0.6 mg
Pantothenic acid (B5)
6%
0.298 mg
Vitamin B6
5%
0.061 mg
Folate (B9)
4%
16 μg
Vitamin C
11%
9 mg
Vitamin E
3%
0.44 mg
Vitamin K
1%
1.1 μg
Minerals Quantity
%DV†
Calcium
2%
21 mg
Iron
6%
0.8 mg
Magnesium
3%
12 mg
Manganese
6%
0.125 mg
Phosphorus
6%
44 mg
Potassium
7%
340 mg
Sodium
0%
1 mg
Zinc
3%
0.32 mg
Other constituents Quantity
Water 91.6 g
Link to USDA Database entry
Units
μg = micrograms • mg = milligrams
IU = International units
†Percentages are roughly approximated using US recommendations for adults.
In a 100-gram (3.5 oz) amount, raw pumpkin provides 110 kilojoules (26 kilocalories) of food energy and is an excellent source (20% or more the Daily Value, DV) of provitamin A beta-carotene and vitamin A (53% DV) (table). Vitamin C is present in moderate content (11% DV), but no other nutrients are in significant amounts (less than 10% DV, table). Pumpkin is 92% water, 6.5% carbohydrate, 0.1% fat and 1% protein (table).
Uses
Cooking
Pumpkin pie is a popular way of preparing pumpkin.
Pumpkins have several culinary uses. Most parts of the pumpkin are edible, including the fleshy shell, the seeds, the leaves, and the flowers. In the United States and Canada, pumpkin is a popular Halloween and Thanksgiving staple.[32] Pumpkin purée is sometimes prepared and frozen for later use.[33]
When ripe, the pumpkin can be boiled, steamed, or roasted. In its native North America, pumpkins are an important part of the traditional autumn harvest, eaten mashed[34] and making its way into soups and purées. Often, it is made into pumpkin pie, various kinds of which are a traditional staple of the Canadian and American Thanksgiving holidays. In Canada, Mexico, the United States, Europe and China, the seeds are often roasted and eaten as a snack.
Pumpkins that are still small and green may be eaten in the same way as summer squash or zucchini. In the Middle East, pumpkin is used for sweet dishes; a well-known sweet delicacy is called halawa yaqtin. In the Indian subcontinent, pumpkin is cooked with butter, sugar, and spices in a dish called kadu ka halwa. Pumpkin is used to make sambar in Udupi cuisine. In Guangxi province, China, the leaves of the pumpkin plant are consumed as a cooked vegetable or in soups. In Australia and New Zealand, pumpkin is often roasted in conjunction with other vegetables. In Japan, small pumpkins are served in savory dishes, including tempura. In Myanmar, pumpkins are used in both cooking and desserts (candied). The seeds are a popular sunflower seed substitute. In Thailand, small pumpkins are steamed with custard inside and served as a dessert. In Vietnam, pumpkins are commonly cooked in soups with pork or shrimp. In Italy, it can be used with cheeses as a savory stuffing for ravioli. Also, pumpkin can be used to flavor both alcoholic and nonalcoholic beverages.
In the southwestern United States and Mexico, pumpkin and squash flowers are a popular and widely available food item. They may be used to garnish dishes, or dredged in a batter then fried in oil. Pumpkin leaves are a popular vegetable in the western and central regions of Kenya; they are called seveve, and are an ingredient of mukimo,[35] respectively, whereas the pumpkin itself is usually boiled or steamed. The seeds are popular with children who roast them on a pan before eating them. Pumpkin leaves are also eaten in Zambia, where they are called chibwabwa and are boiled and cooked with groundnut paste as a side dish.[36]
Leaves
Pumpkin leaf kimchi
Pumpkin leaves, usually of C. moschata varieties, are eaten as a vegetable in Korean cuisine.
Seeds
Main article: Pumpkin seed
Pumpkin seeds (matured)
Pumpkin seeds, also known as pepitas, are edible and nutrient-rich. They are about 1.5 cm (0.5 in) long, flat, asymmetrically oval, light green in color and usually covered by a white husk, although some pumpkin varieties produce seeds without them. Pumpkin seeds are a popular snack that can be found hulled or semi-hulled at many grocery stores. Per ounce serving, pumpkin seeds are a good source of protein, magnesium, copper and zinc.[37]
Pumpkin seed oil
Pumpkin seed oil, a thick oil pressed from roasted pumpkin seeds, appears red or green in color depending on the oil layer thickness, container properties, and hue shift of the observer's vision.[38][39] When used for cooking or as a salad dressing, pumpkin seed oil is generally mixed with other oils because of its robust flavor.[40] Pumpkin seed oil contains fatty acids, such as oleic acid and alpha-linolenic acid.[41]
Other uses
Pumpkins have been used as folk medicine by Native Americans to treat intestinal worms and urinary ailments, and this Native American remedy was adopted by American doctors in the early nineteenth century as an anthelmintic for the expulsion of worms.[42][qualify evidence] In Germany and southeastern Europe, seeds of C. pepo were also used as folk remedies to treat irritable bladder and benign prostatic hyperplasia.[43][44][qualify evidence] In China, C. moschata seeds were also used in traditional Chinese medicine for the treatment of the parasitic disease schistosomiasis[45] and for the expulsion of tape worms.[46][qualify evidence]. Pumpkin seed meal (C. moschata) represents a rich source of nutrients for poultry feeding with significant improvements in eggs for human consumption.[47]
Culture
Halloween
A pumpkin carved into a jack-o'-lantern for Halloween
Pumpkins are commonly carved into decorative lanterns called jack-o'-lanterns for the Halloween season. Traditionally Britain and Ireland would carve lanterns from vegetables, particularly the turnip, mangelwurzel, or swede,[48]. They continue to be popular choices today as carved lanterns in Scotland and Northern Ireland, although the British purchased a million pumpkins for Halloween in 2004.[49]
The practice of carving pumpkins for Halloween originated from an Irish myth about a man named "Stingy Jack".[2] The turnip has traditionally been used in Ireland and Scotland at Halloween,[50] but immigrants to North America used the native pumpkin, which are both readily available and much larger – making them easier to carve than turnips.[50] Not until 1837 does jack-o'-lantern appear as a term for a carved vegetable lantern,[51] and the carved pumpkin lantern association with Halloween is recorded in 1866.[52]
In the United States, the carved pumpkin was first associated with the harvest season in general, long before it became an emblem of Halloween.[53] In 1900, an article on Thanksgiving entertaining recommended a lit jack-o'-lantern as part of the festivities that encourage kids and families to join together to make their own jack-o'-lanterns.[53]
Association of pumpkins with harvest time and pumpkin pie at Canadian and American Thanksgiving reinforce its iconic role. Starbucks turned this association into marketing with its pumpkin spice latte, introduced in 2003.[54] This has led to a notable trend in pumpkin and spice flavored food products in North America.[55] This is despite the fact that North Americans rarely buy whole pumpkins to eat other than when carving jack-o'-lanterns. Illinois farmer Sarah Frey is called "the Pumpkin Queen of America" and sells around five million pumpkins annually, predominantly for use as lanterns.[56][57]
Chunking
Pumpkin chunking is a competitive activity in which teams build various mechanical devices designed to throw a pumpkin as far as possible. Catapults, trebuchets, ballistas and air cannons are the most common mechanisms.[citation needed]
Pumpkin festivals and competitions
Giant pumpkins
Growers of giant pumpkins often compete to grow the most massive pumpkins. Festivals may be dedicated to the pumpkin and these competitions. In the United States, the town of Half Moon Bay, California, holds an annual Art and Pumpkin Festival, including the World Champion Pumpkin Weigh-Off.[58]
The record for the world's heaviest pumpkin, 1,226 kg (2,703 lb), was established in Italy in 2021.[20]
Folklore and fiction
There is a connection in folklore and popular culture between pumpkins and the supernatural, such as:
The custom of carving jack-o-lanterns from pumpkins derives from folklore about a lost soul wandering the earth.
In the fairy tale Cinderella, the fairy godmother turns a pumpkin into a carriage for the title character, but at midnight it reverts to a pumpkin.
In some adaptations of Washington Irving's ghost story The Legend of Sleepy Hollow, the headless horseman is said to use a pumpkin as a substitute head.
In most folklore the carved pumpkin is meant to scare away evil spirits on All Hallows' Eve (that is, Halloween), when the dead were purported to walk the earth. " (wikipedia.org)
"Baking is a method of preparing food that uses dry heat, typically in an oven, but can also be done in hot ashes, or on hot stones. The most common baked item is bread but many other types of foods can be baked.[1] Heat is gradually transferred "from the surface of cakes, cookies, and pieces of bread to their center. As heat travels through, it transforms batters and doughs into baked goods and more with a firm dry crust and a softer center".[2] Baking can be combined with grilling to produce a hybrid barbecue variant by using both methods simultaneously, or one after the other. Baking is related to barbecuing because the concept of the masonry oven is similar to that of a smoke pit.
Baking has traditionally been performed at home for day-to-day meals and in bakeries and restaurants for local consumption. When production was industrialized, baking was automated by machines in large factories. The art of baking remains a fundamental skill and is important for nutrition, as baked goods, especially bread, are a common and important food, both from an economic and cultural point of view. A person who prepares baked goods as a profession is called a baker. On a related note, a pastry chef is someone who is trained in the art of making pastries, desserts, bread, and other baked goods. ...
Foods and techniques
A Palestinian woman baking markook bread on tava or Saj oven in Artas, Bethlehem, Palestine
All types of food can be baked, but some require special care and protection from direct heat. Various techniques have been developed to provide this protection.
In addition to bread, baking is used to prepare cakes, pastries, pies, tarts, quiches, cookies, scones, crackers, pretzels, and more. These popular items are known collectively as "baked goods," and are often sold at a bakery, which is a store that carries only baked goods, or at markets, grocery stores, farmers markets or through other venues.
Meat, including cured meats, such as ham can also be baked, but baking is usually reserved for meatloaf, smaller cuts of whole meats, or whole meats that contain stuffing or coating such as bread crumbs or buttermilk batter. Some foods are surrounded with moisture during baking by placing a small amount of liquid (such as water or broth) in the bottom of a closed pan, and letting it steam up around the food. Roasting is a term synonymous with baking, but traditionally denotes the cooking of whole animals or major cuts through exposure to dry heat; for instance, one bakes chicken parts but roasts the whole bird. One can bake pork or lamb chops but roasts the whole loin or leg. There are many exceptions to this rule of the two terms. Baking and roasting otherwise involve the same range of cooking times and temperatures. Another form of baking is the method known as en croûte (French for "in crust", referring to a pastry crust), which protects the food from direct heat and seals the natural juices inside. Meat, poultry, game, fish or vegetables can be prepared by baking en croûte. Well-known examples include Beef Wellington, where the beef is encased in pastry before baking; pâté en croûte, where the terrine is encased in pastry before baking; and the Vietnamese variant, a meat-filled pastry called pâté chaud. The en croûte method also allows meat to be baked by burying it in the embers of a fire – a favorite method of cooking venison. Salt can also be used to make a protective crust that is not eaten. Another method of protecting food from the heat while it is baking is to cook it en papillote (French for "in parchment"). In this method, the food is covered by baking paper (or aluminum foil) to protect it while it is being baked. The cooked parcel of food is sometimes served unopened, allowing diners to discover the contents for themselves which adds an element of surprise.
A terracotta baking mould for pastry or bread, representing goats and a lion attacking a cow. Early 2nd millennium BC, Royal palace at Mari, Syria
Eggs can also be used in baking to produce savory or sweet dishes. In combination with dairy products especially cheese, they are often prepared as a dessert. For example, although a baked custard can be made using starch (in the form of flour, cornflour, arrowroot, or potato flour), the flavor of the dish is much more delicate if eggs are used as the thickening agent. Baked custards, such as crème caramel, are among the items that need protection from an oven's direct heat, and the bain-marie method serves this purpose. The cooking container is half-submerged in water in another, larger one so that the heat in the oven is more gently applied during the baking process. Baking a successful soufflé requires that the baking process be carefully controlled. The oven temperature must be absolutely even and the oven space must not be shared with another dish. These factors, along with the theatrical effect of an air-filled dessert, have given this baked food a reputation for being a culinary achievement. Similarly, a good baking technique (and a good oven) are also needed to create a baked Alaska because of the difficulty of baking hot meringue and cold ice cream at the same time.
Baking can also be used to prepare other foods such as pizzas, baked potatoes, baked apples, baked beans, some casseroles and pasta dishes such as lasagne.
Baking in ancient times
An Egyptian funerary model of a bakery and brewery (11th dynasty, circa 2009–1998 BC)
The earliest known form of baking occurred when humans took wild grass grains, soaked them in water, and mashed the mixture into a kind of broth-like paste.[3] The paste was cooked by pouring it onto a flat, hot rock, resulting in a bread-like substance. Later, when humans mastered fire, the paste was roasted on hot embers, which made bread-making easier, as it could now be made any time fire was created. The world's oldest oven was discovered in Croatia in 2014 dating back 6500 years ago. The Ancient Egyptians baked bread using yeast, which they had previously been using to brew beer.[4] Bread baking began in Ancient Greece around 600 BC, leading to the invention of enclosed ovens.[4] "Ovens and worktables have been discovered in archaeological digs from Turkey (Hacilar) to Palestine (Jericho (Tell es-Sultan)) and date back to 5600 BC."[5]
Baking flourished during the Roman Empire. Beginning around 300 BC, the pastry cook became an occupation for Romans (known as the pastillarium) and became a respected profession because pastries were considered decadent, and Romans loved festivity and celebration. Thus, pastries were often cooked especially for large banquets, and any pastry cook who could invent new types of tasty treats was highly prized. Around 1 AD, there were more than three hundred pastry chefs in Rome, and Cato wrote about how they created all sorts of diverse foods and flourished professionally and socially because of their creations. Cato speaks of an enormous number of breads including; libum (sacrificial cakes made with flour), placenta (groats and cress), spira (modern day flour pretzels), scibilata (tortes), savaillum (sweet cake), and globus apherica (fritters). A great selection of these, with many different variations, different ingredients, and varied patterns, were often found at banquets and dining halls. The Romans baked bread in an oven with its own chimney, and had mills to grind grain into flour. A bakers' guild was established in 168 BC in Rome.[4]
Commercial baking
Vincent van Gogh – The Bakery in Noordstraat (1882)
Eventually, the Roman art of baking became known throughout Europe and eventually spread to eastern parts of Asia. By the 13th century in London, commercial trading, including baking, had many regulations attached. In the case of food, they were designed to create a system "so there was little possibility of false measures, adulterated food or shoddy manufactures." There were by that time twenty regulations applying to bakers alone, including that every baker had to have "the impression of his seal" upon bread.[6]
Beginning in the 19th century, alternative leavening agents became more common, such as baking soda.[4] Bakers often baked goods at home and then sold them in the streets. This scene was so common that Rembrandt, among others, painted a pastry chef selling pancakes in the streets of Germany, with children clamoring for a sample. In London, pastry chefs sold their goods from handcarts. This developed into a delivery system of baked goods to households and greatly increased demand as a result. In Paris, the first open-air café of baked goods was developed, and baking became an established art throughout the entire world.[7]
Schulze Baking Company Factory, Chicago (1914–15)
Every family used to prepare the bread for its own consumption, the trade of baking, not having yet taken shape.
Mrs Beeton (1861)[8]
Baking eventually developed into a commercial industry using automated machinery which enabled more goods to be produced for widespread distribution. In the United States, the baking industry "was built on marketing methods used during feudal times and production techniques developed by the Romans."[9] Some makers of snacks such as potato chips or crisps have produced baked versions of their snack products as an alternative to the usual cooking method of deep frying in an attempt to reduce their calorie or fat content. Baking has opened up doors to businesses such as cake shops and factories where the baking process is done with larger amounts in large, open furnaces.[citation needed]
The aroma and texture of baked goods as they come out of the oven are strongly appealing but is a quality that is quickly lost. Since the flavour and appeal largely depend on freshness, commercial producers have to compensate by using food additives as well as imaginative labeling. As more and more baked goods are purchased from commercial suppliers, producers try to capture that original appeal by adding the label "home-baked." Such attempts seek to make an emotional link to the remembered freshness of baked goods as well as to attach positive associations the purchaser has with the idea of "home" to the bought product. Freshness is such an important quality that restaurants, although they are commercial (and not domestic) preparers of food, bake their own products. For example, scones at The Ritz London Hotel "are not baked until early afternoon on the day they are to be served, to make sure they are as fresh as possible."[10]
Equipment
Baking needs an enclosed space for heating – typically in an oven. Formerly, primitive clay ovens were in use. The fuel can be supplied by wood, coal, gas, or electricity. Adding and removing items from an oven may be done by hand with an oven mitt or by a peel, a long handled tool specifically used for that purpose.
Many commercial ovens are equipped with two heating elements: one for baking, using convection and thermal conduction to heat the food, and one for broiling or grilling, heating mainly by radiation. Another piece of equipment still used for baking is the Dutch oven. "Also called a bake kettle, bastable, bread oven, fire pan, bake oven kail pot, tin kitchen, roasting kitchen, doufeu (French: "gentle fire") or feu de compagne (French: "country oven") [it] originally replaced the cooking jack as the latest fireside cooking technology," combining "the convenience of pot-oven and hangover oven."[11]
Asian cultures have adopted steam baskets to produce the effect of baking while reducing the amount of fat needed....
Cultural and religious significance
Further information: Bread § Cultural significance
Bird baked from bread on the March equinox to celebrate spring and the forty martyrs
Baking matzot at Kfar Chabad
Benedictine Sisters of Caltanissetta producing the crocetta of Caltanissetta
Baking, especially of bread, holds special significance for many cultures. It is such a fundamental part of everyday food consumption that the children's nursery rhyme Pat-a-cake, pat-a-cake, baker's man takes baking as its subject. Baked goods are normally served at all kinds of parties and special attention is given to their quality at formal events. They are also one of the main components of a tea party, including at nursery teas and high teas, a tradition which started in Victorian Britain, reportedly when Anna Russell, Duchess of Bedford "grew tired of the sinking feeling which afflicted her every afternoon round 4 o'clock ... In 1840, she plucked up courage and asked for a tray of tea, bread and butter, and cake to be brought to her room. Once she had formed the habit she found she could not break it, so spread it among her friends instead. As the century progressed, afternoon tea became increasingly elaborate."[16]
The Benedictine Sisters of the Benedictine Monastery of Caltanissetta baked a pastry called Crocetta of Caltanissetta (Cross of Caltanissetta). They used to be prepared for the Holy Crucifix festivity. The monastery was situated next to the Church of the Holy Cross, from which these sweet pastries take the name.
For Jews, matzo is a baked product of considerable religious and ritual significance. Baked matzah bread can be ground up and used in other dishes, such as gefilte fish, and baked again. For Christians, bread has to be baked to be used as an essential component of the sacrament of the Eucharist. In the Eastern Christian tradition, baked bread in the form of birds is given to children to carry to the fields in a spring ceremony that celebrates the Forty Martyrs of Sebaste.[17]
Jesus defines himself as the “bread of life” (John 6:35). Divine “Grace” is called “bread of the strong” and preaching, religious teaching, the “bread of the word of God”. In Roman Catholicism, the piece of blessed wax encased in a reliquary is the “sacred bread”. In Hebrew, Bethlehem means "the house of bread", and Christians see in the fact that Jesus was born (before moving to Nazareth) in a city of that name, the significance of his sacrifice via the Eucharist. " (wikipedia.org)
"A cookie cutter in North American English, also known as a biscuit cutter outside North America, is a tool to cut out cookie/biscuit dough in a particular shape.
Cutting Christmas cookies.
A simple cookie cutter.
They are often used for seasonal occasions when well-known decorative shapes are desired, or for large batches of cookies where simplicity and uniformity are required. Cookie cutters can also be used for shaping, molding, forming and cutting numerous other types of foods, including meat patties, flapjacks, sandwiches and decorative embellishments for platters (for example, fancy-cut fruit).....
Types and variations
Cutout
Most commonly made of copper, tin, stainless steel, aluminium, or plastic. Cutouts are the simplest of the cookie cutters; the cutter is pressed into cookie dough that has been rolled flat to produce the shape of the cutter's outline. To keep the dough from sticking, they are often dipped in flour or sugar before use.[1]
Detail imprint
Commonly made of copper, tin, or plastic. Detail imprints are similar to cutout cookie cutters, except that detail imprints also mark the surface of the dough.
Cookie mould
Usually made of wood, ceramic, or plastic. Springerle moulds are the oldest examples of such, and are popular for Scottish shortbread.[1] A cookie mould typically has an ornate design debossed into the surface; the mould is pressed into the cookie dough to produce an embossed design. These moulds may be flat disks or may be in the shape of a rolling pin.
Cookie press
An automated or hand-operated cookie press, also called a cookie gun, is used to make large batches of cookies quickly. The cookie dough is extruded onto the baking sheet in ornate shapes that would otherwise be too difficult or time-consuming to create by hand.[1]
Cookie cutting sheet
Used for larger volumes, a production cookie cutting sheet is a piece of sturdy plastic the size of a full sheet pan that essentially has dozens of cutout cookie cutters mounted on to it.[1] Rather than rolling out the dough and pressing the cutter into the top of the dough, the cutting sheet is placed on the baking sheet, cutting side up. A sheet of cookie dough, already rolled to the correct thickness, is laid on top of the cutting sheet, and a rolling pin is used to press the dough down on to the sharp edges of the cutting sheet. The cut cookies fall through the holes into the sheet, into their properly spaced positions on the baking sheet. The scrap dough and cutting sheet are removed, and the pan is ready for baking. Cookie cutter sheets allow high volume production without the time or risk of moving cut cookies to baking sheets, resulting in rapid production of a more uniformly shaped and spaced product.
Commercial scale
Cookie cutters generally make a single shape at one time, but other options are available for large-scale production.
In 1875, Alexander P. Ashbourne patented the first biscuit cutter in the US, useful for cutting multiple cookies, cakes, or baking powder biscuits at once.[2][3] It consisted of a board to roll the dough out on, which was hinged to a metal plate with various cutting spring-loaded shapes mounted to it. " (wikipedia.org)
"Spiders (order Araneae) are air-breathing arthropods that have eight legs, chelicerae with fangs generally able to inject venom,[2] and spinnerets that extrude silk.[3] They are the largest order of arachnids and rank seventh in total species diversity among all orders of organisms.[4][5] Spiders are found worldwide on every continent except for Antarctica, and have become established in nearly every land habitat. As of August 2022, 50,356 spider species in 132 families have been recorded by taxonomists.[1] However, there has been debate among scientists about how families should be classified, with over 20 different classifications proposed since 1900.[6]
Anatomically, spiders (as with all arachnids) differ from other arthropods in that the usual body segments are fused into two tagmata, the cephalothorax or prosoma, and the opisthosoma, or abdomen, and joined by a small, cylindrical pedicel, however, as there is currently neither paleontological nor embryological evidence that spiders ever had a separate thorax-like division, there exists an argument against the validity of the term cephalothorax, which means fused cephalon (head) and the thorax. Similarly, arguments can be formed against use of the term abdomen, as the opisthosoma of all spiders contains a heart and respiratory organs, organs atypical of an abdomen.[7]
Unlike insects, spiders do not have antennae. In all except the most primitive group, the Mesothelae, spiders have the most centralized nervous systems of all arthropods, as all their ganglia are fused into one mass in the cephalothorax. Unlike most arthropods, spiders have no extensor muscles in their limbs and instead extend them by hydraulic pressure.
Their abdomens bear appendages that have been modified into spinnerets that extrude silk from up to six types of glands. Spider webs vary widely in size, shape and the amount of sticky thread used. It now appears that the spiral orb web may be one of the earliest forms, and spiders that produce tangled cobwebs are more abundant and diverse than orb-weaver spiders. Spider-like arachnids with silk-producing spigots appeared in the Devonian period about 386 million years ago, but these animals apparently lacked spinnerets. True spiders have been found in Carboniferous rocks from 318 to 299 million years ago, and are very similar to the most primitive surviving suborder, the Mesothelae. The main groups of modern spiders, Mygalomorphae and Araneomorphae, first appeared in the Triassic period, before 200 million years ago.
The species Bagheera kiplingi was described as herbivorous in 2008,[8] but all other known species are predators, mostly preying on insects and on other spiders, although a few large species also take birds and lizards. It is estimated that the world's 25 million tons of spiders kill 400–800 million tons of prey per year.[9] Spiders use a wide range of strategies to capture prey: trapping it in sticky webs, lassoing it with sticky bolas, mimicking the prey to avoid detection, or running it down. Most detect prey mainly by sensing vibrations, but the active hunters have acute vision, and hunters of the genus Portia show signs of intelligence in their choice of tactics and ability to develop new ones. Spiders' guts are too narrow to take solids, so they liquefy their food by flooding it with digestive enzymes. They also grind food with the bases of their pedipalps, as arachnids do not have the mandibles that crustaceans and insects have.
To avoid being eaten by the females, which are typically much larger, male spiders identify themselves to potential mates by a variety of complex courtship rituals. Males of most species survive a few matings, limited mainly by their short life spans. Females weave silk egg-cases, each of which may contain hundreds of eggs. Females of many species care for their young, for example by carrying them around or by sharing food with them. A minority of species are social, building communal webs that may house anywhere from a few to 50,000 individuals. Social behavior ranges from precarious toleration, as in the widow spiders, to co-operative hunting and food-sharing. Although most spiders live for at most two years, tarantulas and other mygalomorph spiders can live up to 25 years in captivity.
While the venom of a few species is dangerous to humans, scientists are now researching the use of spider venom in medicine and as non-polluting pesticides. Spider silk provides a combination of lightness, strength and elasticity that is superior to that of synthetic materials, and spider silk genes have been inserted into mammals and plants to see if these can be used as silk factories. As a result of their wide range of behaviors, spiders have become common symbols in art and mythology symbolizing various combinations of patience, cruelty and creative powers. An irrational fear of spiders is called arachnophobia. " (wikipedia.org)
"A headstone, tombstone, or gravestone is a stele or marker, usually stone, that is placed over a grave. It is traditional for burials in the Christian, Jewish, and Muslim religions, among others. In most cases, it has the deceased's name, date of birth, and date of death inscribed on it, along with a personal message, or prayer, but may contain pieces of funerary art, especially details in stone relief. In many parts of Europe, insetting a photograph of the deceased in a frame is very common. ...
Use
Marble headstone of a couple buried together in Singapore, showing an arched emblem, signifying the reunification with one's partner in heaven. Within the arch is a statue of Jesus Christ
The stele (plural stelae), as it is called in an archaeological context, is one of the oldest forms of funerary art. Originally, a tombstone was the stone lid of a stone coffin, or the coffin itself, and a gravestone was the stone slab that was laid over a grave. Now, all three terms are also used for markers placed at the head of the grave. Some graves in the 18th century also contained footstones to demarcate the foot end of the grave. This sometimes developed into full kerb sets that marked the whole perimeter of the grave. Footstones were rarely annotated with more than the deceased's initials and year of death, and sometimes a memorial mason and plot reference number. Many cemeteries and churchyards have removed those extra stones to ease grass cutting by machine mower. In some UK cemeteries, the principal, and indeed only, marker is placed at the foot of the grave.
Owing to soil movement and downhill creep on gentle slopes, older headstones and footstones can often be found tilted at an angle. Over time, this movement can result in the stones being sited several metres away from their original location.[citation needed]
Graves and any related memorials are a focus for mourning and remembrance. The names of relatives are often added to a gravestone over the years, so that one marker may chronicle the passing of an entire family spread over decades. Since gravestones and a plot in a cemetery or churchyard cost money, they are also a symbol of wealth or prominence in a community. Some gravestones were even commissioned and erected to their own memory by people who were still living, as a testament to their wealth and status. In a Christian context, the very wealthy often erected elaborate memorials within churches rather than having simply external gravestones. Crematoria frequently offer similar alternatives to families who do not have a grave to mark, but who want a focus for their mourning and for remembrance. Carved or cast commemorative plaques inside the crematorium for example may serve this purpose.
Materials
A tombstone at the grave of Paavo Ruotsalainen (1777–1852) in Nilsiä, Kuopio, Finland
A cemetery may follow national codes of practice or independently prescribe the size and use of certain materials, especially in a conservation area. Some may limit the placing of a wooden memorial to six months after burial, after which a more permanent memorial must be placed. Others may require stones of a certain shape or position to facilitate grass-cutting. Headstones of granite, marble and other kinds of stone are usually created, installed, and repaired by monumental masons. Cemeteries require regular inspection and maintenance, as stones may settle, topple and, on rare occasions, fall and injure people;[1] or graves may simply become overgrown and their markers lost or vandalised.
Restoration is a specialized job for a monumental mason. Even overgrowth removal requires care to avoid damaging the carving. For example, ivy should only be cut at the base roots and left to naturally die off, never pulled off forcefully. Many materials have been used as markers.
Stone
Fieldstones. In many cultures markers for graves other than enclosed areas, such as planted with characteristic plants particularly in northern Europe the yew, were natural fieldstones, some unmarked and others decorated or incised using a metal awl. Typical motifs for the carving included a symbol and the deceased's name and age.
Granite. Granite is a hard stone and requires skill to carve by hand. Modern methods of carving include using computer-controlled rotary bits and sandblasting over a rubber stencil. Leaving the letters, numbers and emblems exposed on the stone, the blaster can create virtually any kind of artwork or epitaph.
Marble and limestone. Both limestone and marble take carving well. Marble is a recrystallised form of limestone. The mild acid in rainwater can slowly dissolve marble and limestone over time, which can make inscriptions unreadable. Portland stone was a type of limestone commonly used in England—after weathering, fossiliferous deposits tend to appear on the surface. Marble became popular from the early 19th century, though its extra cost limited its appeal.
Sandstone. Sandstone is durable, yet soft enough to carve easily. Some sandstone markers are so well preserved that individual chisel marks are discernible, while others have delaminated and crumbled to dust. Delamination occurs when moisture gets between the layers of the sandstone. As it freezes and expands the layers flake off. In the 17th century, sandstone replaced field stones in Colonial America. Yorkstone was a common sandstone material used in England.
Slate. Slate can have a pleasing texture but is slightly porous and prone to delamination. Slate was commonly used by colonial New England carvers, especially in Boston where elaborate slate markers were shipped down the Atlantic coast as far south as Charleston and Savanah. It takes lettering well, often highlighted with white paint or gilding.
Schist. Schist Was a common material for grave making in the American Colonies during the 17th and 18th Century. While harder to Carve than Sandstone or Slate, lettering and symbols usually had to be carved deeper into the stone and therefore held up well over long periods of time. While not as durable as most slate, most have held up well against the elements.
The Maymūnah Stone, a tombstone with an Arabic inscription dated 1174 on a reused Roman marble block. Now exhibited at the Gozo Museum of Archaeology.[2]
The Maymūnah Stone, a tombstone with an Arabic inscription dated 1174 on a reused Roman marble block. Now exhibited at the Gozo Museum of Archaeology.[2]
Slate gravestone of Josiah Leavitt (1679–1717), Hingham Center Cemetery, Hingham, Plymouth County, Massachusetts
Slate gravestone of Josiah Leavitt (1679–1717), Hingham Center Cemetery, Hingham, Plymouth County, Massachusetts
Slate Vestige of a Jewish gravestone depicting a Tzedakah box. Jewish cemetery in Otwock (Karczew-Anielin), Poland.
Slate Vestige of a Jewish gravestone depicting a Tzedakah box. Jewish cemetery in Otwock (Karczew-Anielin), Poland.
Gravestone showing death date of 1639, Wormshill England.
Gravestone showing death date of 1639, Wormshill England.
HIS LAST MESSAGE: NO MORE WARS FOR ME—A headstone in the Jerusalem British World War I Cemetery on Mount Scopus
HIS LAST MESSAGE: NO MORE WARS FOR ME—A headstone in the Jerusalem British World War I Cemetery on Mount Scopus
Elaborately carved grave slab at Shebbear (Devon, England) showing a skull sprouting flowering shoots, as a symbol of resurrection
Elaborately carved grave slab at Shebbear (Devon, England) showing a skull sprouting flowering shoots, as a symbol of resurrection
Victorian headstones in England
Victorian headstones in England
Schist tombstone dated 1795, carved by Josiah Manning in Mansfield CT.
Schist tombstone dated 1795, carved by Josiah Manning in Mansfield CT.
Metal, wood and plants
Grave Marker, Gwa'sala Kwakwaka'wakw (Native American), late 19th century, wood, pigment, Brooklyn Museum
Wood grave marker using Canadian Syllabics
Iron cross on a grave in Ekshärad cemetery.
Wooden grave markers stored at Heidal Church, Norway
Iron. Iron grave markers and decorations were popular during the Victorian era in the United Kingdom and elsewhere, often being produced by specialist foundries or the local blacksmith. Cast iron headstones have lasted for generations while wrought ironwork often only survives in a rusted or eroded state. In eastern Värmland, Sweden, iron crosses instead of stones have been popular since the 18th century.
White bronze. Actually sand cast zinc, but called white bronze for marketing purposes. Almost all, if not all, zinc grave markers were made by the Monumental Bronze Company of Bridgeport, CT, between 1874 and 1914. The company set up subsidiaries in Detroit, Philadelphia, New Orleans, and Des Moines; a Chicago subsidiary was named the American Bronze Company, while the St. Thomas White Bronze Monument Company was set up in Ontario, Canada.[3] They are in cemeteries of the period all across the U.S. and Canada. They were sold as more durable than marble, about 1/3 less expensive and progressive.
Wood. This was a popular material during the Georgian and Victorian era, and almost certainly before, in Great Britain and elsewhere. Some could be very ornate, although few survive beyond 50–100 years due to natural decomposition or termites and other wood boring insects.
Planting. Trees or shrubs, particularly roses, may be planted, especially to mark the location of ashes. This may be accompanied by a small inscribed metal or wooden marker.
Inscriptions
Markers sometimes bear inscriptions. The information on the headstone generally includes the name of the deceased and their date of birth and death. Such information can be useful to genealogists and local historians. Larger cemeteries may require a discreet reference code as well to help accurately fix the location for maintenance. The cemetery owner, church, or, as in the UK, national guidelines might encourage the use of 'tasteful' and accurate wording in inscriptions. The placement of inscriptions is traditionally placed on the forward-facing side of the memorial but can also be seen in some cases on the reverse and around the edges of the stone itself. Some families request that an inscription be made on the portion of the memorial that will be underground.[4]
In addition, some gravestones also bear epitaphs in praise of the deceased or quotations from religious texts, such as "requiescat in pace". In a few instances the inscription is in the form of a plea, admonishment, testament of faith, claim to fame or even a curse—William Shakespeare's inscription famously declares
Good friend, for Jesus' sake forbear,
To dig the dust enclosèd here.
Blest be the man that spares these stones,
And cursed be he that moves my bones.
Or a warning about mortality, such as this Persian poetry carved on an ancient tombstone in the Tajiki capital of Dushanbe.[5]
Gravestone in Canada with indigenous language inscription in Canadian Aboriginal Syllabics
I heard that mighty Jamshed the King
Carved on a stone near a spring of water these words:
"Many—like us—sat here by this spring
And left this life in the blink of an eye.
We captured the whole world through our courage and strength,
Yet could take nothing with us to our grave."
Or a simpler warning of inevitability of death:
Hebrew inscriptions on gravestones in Sobědruhy.
Remember me as you pass by,
As you are now, so once was I,
As I am now, so you will be,
Prepare for death and follow me.
Multilingual gravestone: Welsh, English, French
Gurkha soldier's stone in Singapore
Serbian women's stone in Gornja Gorevnica, Serbia.
Information in English, Bible verse in German (Dallas, TX)
Headstone engravers faced their own "year 2000 problem" when still-living people, as many as 500,000 in the United States alone, pre-purchased headstones with pre-carved death years beginning with 19–.[6]
Bas-relief carvings of a religious nature or of a profile of the deceased can be seen on some headstones, especially up to the 19th century. Since the invention of photography, a gravestone might include a framed photograph or cameo of the deceased; photographic images or artwork (showing the loved one, or some other image relevant to their life, interests or achievements) are sometimes now engraved onto smooth stone surfaces.
Some headstones use lettering made of white metal fixed into the stone, which is easy to read but can be damaged by ivy or frost. Deep carvings on a hard-wearing stone may weather many centuries exposed in graveyards and still remain legible. Those fixed on the inside of churches, on the walls, or on the floor (often as near the altar as possible) may last much longer: such memorials were often embellished with a monumental brass.
The choice of language and/or script on gravestones has been studied by sociolinguists as indicators of language choices and language loyalty. For example, by studying cemeteries used by immigrant communities,[7] some languages were found to be carved "long after the language ceased to be spoken" in the communities.[8] In other cases, a language used in the inscription may indicate a religious affiliation.
Marker inscriptions have also been used for political purposes, such as the grave marker installed in January 2008 at Cave Hill Cemetery in Louisville, Kentucky by Mathew Prescott, an employee of PETA. The grave marker is located near the grave of KFC founder Harland Sanders and bears the acrostic message "KFC tortures birds".[9] The group placed its grave marker to promote its contention that KFC is cruel to chickens.
Form and decoration
This section needs additional citations for verification. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. (August 2011) (Learn how and when to remove this template message)
Typical Deaths Head design, often used on tombstones in Colonial America. (Boston MA)
An equestrian motif on an 11th-century Swedish gravestone.
Islamic cemetery in Sarajevo, with columnar headstones
Gravestones may be simple upright slabs with semi-circular, rounded, gabled, pointed-arched, pedimental, square or other shaped tops. During the 18th century, they were often decorated with memento mori (symbolic reminders of death) such as skulls or winged skulls, winged cherub heads, heavenly crowns, or the picks and shovels of the gravedigger. Somewhat unusual were more elaborate allegorical figures, such as Old Father Time, or emblems of trade or status, or even some event from the life of the deceased (particularly how they died). Large tomb chests, false sarcophagi as the actual remains were in the earth below, or smaller coped chests were commonly used by the gentry as a means of commemorating a number of members of the same family. In the 19th century, headstone styles became very diverse, ranging from plain to highly decorated, and often using crosses on a base or other shapes differing from the traditional slab. By this time popular designs were shifting from symbols of death like Winged heads and Skulls to Urns and Willow trees. Marble also became overwhelmingly popular as a grave material during the 1800s in the United States. More elaborately carved markers, such as crosses or angels also became popular during this time. Simple curb surrounds, sometimes filled with glass chippings, were popular during the mid-20th century.
Islamic headstones are traditionally more a rectangular upright shaft, often topped with a carved topknot symbolic of a turban; but in Western countries more local styles are often used.
Some form of simple decoration may be employed.[10] Special emblems on tombstones indicate several familiar themes in many faiths. Some examples are:
Anchor: Steadfast hope
Angel of grief: Sorrow
Arch: Rejoined with partner in Heaven
Birds: The soul
Book: Faith, wisdom
Cherub: Divine wisdom or justice
Column: Noble life
Broken column: Early death
Conch shell: Wisdom
Cross, anchor and Bible: Trials, victory and reward
Crown: Reward and glory
Dolphin: Salvation, bearer of souls to Heaven
Dove: Purity, love and Holy Spirit
Evergreen: Eternal life
Garland: Victory over death
Gourds: Deliverance from grief
Hands: A relation or partnership (see Reference 3)
Heart: Devotion
Horseshoe: Protection against evil
Hourglass: Time and its swift flight
IHS: Stylized version of iota-eta-sigma, a Greek abbreviation of "Iesus Hominum Salvator" ("Jesus, savior of mankind"); alternatively treated as an initialism for "in Hoc Signo (Vinces)": "In this sign you shall conquer." Commonly indicates Roman Catholic faith, the latter especially Society of Jesus.
Ivy: Faithfulness, memory, and undying friendship
Lamb: Innocence, young age
Lamp: Immortality
Laurel: Victory, fame
Lily: Purity and resurrection
Lion: Strength, resurrection
Mermaid: Dualism of Christ—fully God, fully man
Oak: Strength
Olive branch: Forgiveness, and peace
Palms: Martyrdom, or victory over death
Peacock: Eternal life
Pillow: a deathbed, eternal sleep
Poppy: Eternal sleep
Rooster: Awakening, courage and vigilance
Shell: Birth and resurrection
Skeleton: Life's brevity
Snake in a circle: Everlasting life in Heaven
Square and Compasses: Freemasonry
Star of David: Judaism
Swallow: Motherhood
Broken sword: Life cut short
Crossed swords: Life lost in battle
Torch: Eternal life if upturned, death if extinguished
Tree trunk: The beauty of life
Triangle: Truth, equality and the trinity
Tzedakah box (pushke): Righteousness, for it is written "...to do righteousness and justice" (Gen 18:19) and "the doing of righteousness and justice is preferable to the Lord than sacrificial offering" (Proverbs 21:3).
Shattered urn: Old age, mourning if draped
Weeping willow: Mourning, grief
Greek letters might also be used:
α ω {\displaystyle \alpha \omega } \alpha \omega (alpha and omega): The beginning and the end
χ ρ {\displaystyle \chi \rho } \chi \rho (chi rho): The first letters spelling the name of Christ
Safety
Over time a headstone may settle or its fixings weaken. After several instances where unstable stones have fallen in dangerous circumstances, some burial authorities "topple test" headstones by firm pressure to check for stability. They may then tape them off or flatten them.
This procedure has proved controversial in the UK, where an authority's duty of care to protect visitors is complicated because it often does not have any ownership rights over the dangerous marker. Authorities that have knocked over stones during testing or have unilaterally lifted and laid flat any potentially hazardous stones have been criticised, after grieving relatives have discovered that their relative's marker has been moved.[11] Since 2007 Consistory Court and local authority guidance now restricts the force used in a topple test and requires an authority to consult relatives before moving a stone. In addition, before laying a stone flat, it must be recorded for posterity." (wikipedia.org)
"Skull symbolism is the attachment of symbolic meaning to the human skull. The most common symbolic use of the skull is as a representation of death, mortality and the unachievable nature of immortality.
Humans can often recognize the buried fragments of an only partially revealed cranium even when other bones may look like shards of stone. The human brain has a specific region for recognizing faces,[1] and is so attuned to finding them that it can see faces in a few dots and lines or punctuation marks; the human brain cannot separate the image of the human skull from the familiar human face. Because of this, both the death and the now-past life of the skull are symbolized.
Hindu temples and depiction of some Hindu deities have displayed association with skulls.
Moreover, a human skull with its large eye sockets displays a degree of neoteny, which humans often find visually appealing—yet a skull is also obviously dead, and to some can even seem to look sad due to the downward facing slope on the ends of the eye sockets. A skull with the lower jaw intact may also appear to be grinning or laughing due to the exposed teeth. As such, human skulls often have a greater visual appeal than the other bones of the human skeleton, and can fascinate even as they repel. Societies predominantly associate skulls with death and evil.
Unicode reserves character U+1F480 (💀) for a human skull pictogram. ...
Examples
Throughout the centuries skulls symbolized either warnings of various threats or as reminder of the vanity of earthly pleasures in contrast with our own mortality. Nevertheless, the skull seems to be omnipresent in the first decade of the twenty-first century, appearing on jeweler, bags, clothing and in the shape of various decorative items. However, the increasing use of the skull as a visual symbol in popular culture reduces its original meaning as well as its traditional connotation.[2][3]
Literature
One of the best-known examples of skull symbolism occurs in Shakespeare's Hamlet, where the title character recognizes the skull of an old friend: "Alas, poor Yorick! I knew him, Horatio; a fellow of infinite jest..." Hamlet is inspired to utter a bitter soliloquy of despair and rough ironic humor.
Compare Hamlet's words "Here hung those lips that I have kissed I know not how oft" to Talmudic sources: "...Rabi Ishmael [the High Priest]... put [the severed head of a martyr] in his lap... and cried: oh sacred mouth!...who buried you in ashes...!". The skull was a symbol of melancholy for Shakespeare's contemporaries.[4]
An old Yoruba folktale[5] tells of a man who encountered a skull mounted on a post by the wayside. To his astonishment, the skull spoke. The man asked the skull why it was mounted there. The skull said that it was mounted there for talking. The man then went to the king, and told the king of the marvel he had found, a talking skull. The king and the man returned to the place where the skull was mounted; the skull remained silent. The king then commanded that the man be beheaded, and ordered that his head be mounted in place of the skull.
The skull speaks in the catacombs of the Capuchin brothers beneath the church of Santa Maria della Concezione in Rome,[6] where disassembled bones and teeth and skulls of the departed Capuchins have been rearranged to form a rich Baroque architecture of the human condition, in a series of anterooms and subterranean chapels with the inscription, set in bones:
Noi eravamo quello che voi siete, e quello che noi siamo voi sarete.
"We were what you are; and what we are, you will be."
Art
The skull of Adam at the foot of the Cross: detail from a Crucifixion by Fra Angelico, 1435
The Serpent crawling through the eyes of a skull is a familiar image that survives in contemporary Goth subculture. The serpent is a chthonic god of knowledge and of immortality, because he sloughs off his skin. The serpent guards the Tree in the Greek Garden of the Hesperides and, later, a Tree in the Garden of Eden. The serpent in the skull is always making its way through the socket that was the eye: knowledge persists beyond death, the emblem says, and the serpent has the secret.
The late medieval and Early Renaissance Northern and Italian painters place the skull where it lies at the foot of the Cross at Golgotha (Aramaic for the place of the skull). But for them it has become quite specifically the skull of Adam.
Skull on table Vanitas, by Pieter Claesz, painted in 1630
In Elizabethan England, the Death's-Head Skull, usually a depiction without the lower jawbone, was emblematic of bawds, rakes, sexual adventurers and prostitutes; the term Death's-Head was actually parlance for these rakes, and most of them wore half-skull rings to advertise their station, either professionally or otherwise. The original Rings were wide silver objects, with a half-skull decoration not much wider than the rest of the band; This allowed it to be rotated around the finger to hide the skull in polite company, and to reposition it in the presence of likely conquests.[citation needed]
Venetian painters of the 16th century elaborated moral allegories for their patrons, and memento mori was a common theme. The theme carried by an inscription on a rustic tomb, "Et in Arcadia ego"—"I too [am] in Arcadia", if it is Death that is speaking—is made famous by two paintings by Nicolas Poussin, but the motto made its pictorial debut in Guercino's version, 1618–22 (in the Galleria Barberini, Rome): in it, two awestruck young shepherds come upon an inscribed plinth, in which the inscription ET IN ARCADIA EGO gains force from the prominent presence of a wormy skull in the foreground.
lady at round mirror and dressing table resembling a skull "All is Vanity" by C. Allan Gilbert
All is Vanity by C. Allan Gilbert, 1873–1929
In C. Allan Gilbert's much-reproduced lithograph of a lovely Gibson Girl seated at her fashionable toilette, an observer can witness its transformation into an alternate image. A ghostly echo of the worldly Magdalene's repentance motif lurks behind this turn-of-the-20th century icon. The skull becomes an icon itself when its painted representation becomes a substitute for the real thing. Simon Schama chronicled the ambivalence of the Dutch to their own worldly success during the Dutch Golden Age of the first half of the 17th century in The Embarrassment of Riches.
The possibly frivolous and merely decorative nature of the still life genre was avoided by Pieter Claesz in his Vanitas: Skull, opened case-watch, overturned emptied wineglasses, snuffed candle, book: "Lo, the wine of life runs out, the spirit is snuffed, oh Man, for all your learning, time yet runs on: Vanity!" The visual cues of the hurry and violence of life are contrasted with eternity in this somber, still and utterly silent painting.
Symbolism of Fortuna's wheel divine justice and Skull mortality in a Pompeiian mosaic
Symbolism of chance (Fortuna's wheel) divine justice (right angle and plumb-bob) and mortality in a Pompeiian mosaic
The skull speaks. It says "Et in Arcadia ego" or simply "Vanitas." In a first-century mosaic tabletop from a Pompeiian triclinium (now in Naples), the skull is crowned with a carpenter's square and plumb-bob, which dangles before its empty eyesockets (Death as the great leveler), while below is an image of the ephemeral and changeable nature of life: a butterfly atop a wheel—a table for a philosopher's symposium.
Similarly, a skull might be seen crowned by a chaplet of dried roses, a carpe diem, though rarely as bedecked as Mexican printmaker José Guadalupe Posada's Catrina.
In Mesoamerican architecture, stacks of skulls (real or sculpted) represented the result of human sacrifices.
Pirates
The pirate death's-head epitomizes the pirates' ruthlessness and despair; their usage of death imagery might be paralleled with their occupation challenging the natural order of things.[7] "Pirates also affirmed their unity symbolically", Marcus Rediker asserts, remarking the skeleton or skull symbol with bleeding heart and hourglass on the black pirate ensign, and asserting "it triad of interlocking symbols—death, violence, limited time—simultaneously pointed to meaningful parts of the seaman's experience, and eloquently bespoke the pirates' own consciousness of themselves as preyed upon in turn. Pirates seized the symbol of mortality from ship captains who used the skull 'as a marginal sign in their logs to indicate the record of a death'"[8]
Religion
The Mexican death goddess or folk saint known as Santa Muerte is portrayed with a skull instead of a normal head.[9]
Skull art is found in depictions of some Hindu Gods. Shiva has been depicted as carrying skull.[10] Goddess Chamunda is described as wearing a garland of severed heads or skulls (Mundamala). Kedareshwara Temple, Hoysaleswara Temple, Chennakeshava Temple, Lakshminarayana Temple are some of the Hindu temples that include sculptures of skulls and Goddess Chamunda.[11] The temple of Kali is veneered with skulls, but the goddess Kali offers life through the welter of blood.
In Vajrayana Buddhist iconography, skull symbolism is often used in depictions of wrathful deities and of dakinis.
In some Korean life replacement narratives, a person discovers an abandoned skull and worships it. The skull later gives advice on how to cheat the gods of death and prevent an early death.
An example of the OSS "Black Propaganda" Humor: at left an Adolf Hitler profile on a "German Reich" stamp; at right the OSS-forged Hitler face version, turned into a death's head on a "Fallen Reich" stamp
Political symbol
A skull was worn as a trophy on the belt of the Lombard king Alboin, it was a constant grim triumph over his old enemy, and he drank from it. In the same way a skull is a warning when it decorates the palisade of a city, or deteriorates on a pike at a Traitor's Gate. The Skull Tower, with the embedded skulls of Serbian rebels, was built in 1809 on the highway near Niš, Serbia, as a stark political warning from the Ottoman government. In this case the skulls are the statement: that the current owner had the power to kill the former. "Drinking out of a skull the blood of slain (sacrificial) enemies is mentioned by Ammianus and Livy,[12] and Solinus describes the Irish custom of bathing the face in the blood of the slain and drinking it."[13] The rafters of a traditional Jívaro medicine house in Peru, or in New Guinea.[14]
When the skull appears in Nazi SS insignia, the death's-head (Totenkopf) represents loyalty unto death.
Humans typically note the skull and crossbones sign as the almost universal symbol for toxicity.
Holidays
Skulls and skeletons are the main symbol of the Day of the Dead, a Mexican holiday. Skull-shaped decorations called calaveras are a common sight during the festivities.
Skull on a gravestone edge, at Durisdeer
Skull on a gravestone edge, Durisdeer
Other uses
When tattooed on the forearm its apotropaic power is thought to help an outlaw biker cheat death.[15]
The skull and crossbones signify "Poison" when they appear on a glass bottle containing a white powder, or any container in general.
The skull that is often engraved or carved on the head of early New England tombstones might be merely a symbol of mortality, but the skull is also often backed by an angelic pair of wings, lofting mortality beyond its own death.
In pop culture
Andy Warhol Skulls, Tate Modern, London (photo: Eric Drost)
Andy Warhol Skulls, Tate Modern, London (photo: Eric Drost)
Zombie Cocktail in a skull-shaped glass
Zombie Cocktail in a skull-shaped glass
Damien Hirst's diamond-studded skull, For the Love of God
Damien Hirst's diamond-studded skull, For the Love of God
Skulls and memento mori, as for example the diamond-studded skull For the Love of God by Damien Hirst,[16] have become a popular trend in pop culture.
In fashion
Young African American boy with skull-jacket
Young African American boy with skull-jacket
Dog with skull fashion
Dog with skull fashion
Skull jacket made from fox-fur Locarno (2013)
Skull jacket made from fox-fur Locarno (2013)
Sneakers Crampons (photo: Tgiros)
Sneakers Crampons (photo: Tgiros)
Outfit at Whitby Goth Weekend 2008, (photo: Bryan Ledgard)
Outfit at Whitby Goth Weekend 2008, (photo: Bryan Ledgard)
Bikers already wore skull-bandanas before it became a fashion trend (photo: psyberartist)
Bikers already wore skull-bandanas before it became a fashion trend (photo: psyberartist)
Skulls have been also found on clothing items for men, women and children.[2] Some sources credited Alexander McQueen for introducing skulls as a fashion trend with stylized skulls, starting with skull-decorated bags and scarves. The trend is extant by the early 2010s." (wikipedia.org)
"Trick-or-treating is a traditional Halloween custom for children and adults in some countries. In the evening before All Saints' Day (1 November), children in costumes travel from house to house, asking for treats with the phrase "Trick or treat". The "treat" is usually some form of candy, although in some cultures money is given instead. The "trick" refers to a threat, usually idle, to perform mischief on the homeowner(s) or their property if no treat is given. Trick-or-treating usually occurs on the evening of October 31. Some homeowners signal that they are willing to hand out treats by putting up Halloween decorations outside their doors; others simply leave treats available on their porches for the children to take freely. Houses may also leave their porch light on as a universal indicator that they have candy.
In Scotland and other parts of Britain and Ireland, the tradition of guising, going house to house at Halloween and putting on a small performance to be rewarded with food or treats, goes back at least as far as the 16th century, as does the tradition of people wearing costumes at Halloween. There are many accounts from 19th-century Scotland and Ireland of people going house to house in costume at Halloween, reciting verses in exchange for food, and sometimes warning of misfortune if they were not welcomed.[1][2] While going house to house in costume has long been popular among the Scots and Irish, it is only in the 2000s that saying "Trick or treat" has become common in Scotland and Ireland.[3] Prior to this, children in Ireland would commonly say "Help the Halloween Party" at the doors of homeowners.[3]
In North America, trick-or-treating has been a Halloween tradition since the 1920s. The earliest known occurrence there of the Irish and Scottish Halloween custom of "guising" – children going from house to house for food or money while disguised in costume[2] – is from 1911, when children were recorded as having done this in Ontario, Canada.[4]
The activity is prevalent in the United Kingdom, Ireland, the United States, Canada, and Australia. In northwestern and central Mexico, this practice is called calaverita (Spanish diminutive for calavera, "skull" in English), and instead of "Trick or treat", the children ask, "¿Me da mi calaverita?" ("Can you give me my little skull?"), where a calaverita is a small skull made of sugar or chocolate. ...
History
Ancient precursors
Traditions similar to the modern custom of trick-or-treating extend all the way back to classical antiquity, although it is extremely unlikely that any of them are directly related to the modern custom. The ancient Greek writer Athenaeus of Naucratis records in his book The Deipnosophists that, in ancient times, the Greek island of Rhodes had a custom in which children would go from door-to-door dressed as swallows, singing a song, which demanded the owners of the house to give them food and threatened to cause mischief if the owners of the house refused.[5][6][7] This tradition was claimed to have been started by the Rhodian lawgiver Cleobulus.[8]
Origins
Since the Middle Ages, a tradition of mumming on a certain holiday has existed in parts of Britain and Ireland. It involved going door-to-door in costume, performing short scenes or parts of plays in exchange for food or drink. The custom of trick-or-treating on Halloween may come from the belief that supernatural beings, or the souls of the dead, roamed the earth at this time and needed to be appeased.
It may otherwise have originated in a Celtic festival, Samhain, held on 31 October–1 November, to mark the beginning of winter, in Ireland, Scotland and the Isle of Man, and Calan Gaeaf in Wales, Cornwall, and Brittany. The festival is believed to have pre-Christian roots. In the 9th century, the Catholic Church made 1 November All Saints' Day. Among Celtic-speaking peoples, it was seen as a liminal time, when the spirits or fairies (the Aos Sí), and the souls of the dead, came into our world and were appeased with offerings of food and drink. Similar beliefs and customs were found in other parts of Europe. It is suggested that trick-or-treating evolved from a tradition whereby people impersonated the spirits, or the souls of the dead, and received offerings on their behalf. S. V. Peddle suggests they "personify the old spirits of the winter, who demanded reward in exchange for good fortune".[9] Impersonating these spirits or souls was also believed to protect oneself from them.[10]
"A soul-cake, a soul-cake, have mercy on all Christian souls for a soul-cake." — a popular English souling rhyme[11]
At least as far back as the 15th century, among Christians, there had been a custom of sharing soul-cakes at Allhallowtide (October 31 through November 2).[12][13] People would visit houses and take soul-cakes, either as representatives of the dead, or in return for praying for their souls.[14] Later, people went "from parish to parish at Halloween, 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!'"[15] They typically asked for "mercy on all Christian souls for a soul-cake".[16] It was known as 'Souling' and was recorded in parts of Britain, Flanders, southern Germany, and Austria.[17] Shakespeare mentions the practice in his comedy The Two Gentlemen of Verona (1593), when Speed accuses his master of "puling [whimpering or whining] like a beggar at Hallowmas".[18]
The wearing of costumes, or "guising", at Hallowmas, had been recorded in Scotland in the 16th century[19] and was later recorded in other parts of Britain and Ireland.[20] There are many references to mumming, guising or souling at Halloween in Britain and Ireland during the late 18th century and the 19th century. In parts of southern Ireland, 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', but if they refused to do so, it would bring misfortune.[21] In Scotland, youths went house to house in white with masked, painted or blackened faces, reciting rhymes and often threatening to do mischief if they were not welcomed.[20][22][23] In parts of Wales, peasant men went house to house dressed as fearsome beings called gwrachod, or presenting themselves as the cenhadon y meirw (representatives of the dead).[20] In western England, mostly in the counties bordering Wales, souling was common.[13] According to one 19th century English writer "parties of children, dressed up in fantastic costume […] went round to the farm houses and cottages, singing a song, and begging for cakes (spoken of as "soal-cakes"), apples, money, or anything that the goodwives would give them".[24]
Girl in a Halloween costume in 1928 in Ontario, Canada, the same province where the Scottish Halloween custom of "guising" is first recorded in North America
A contemporary account of guising at Halloween in Scotland is recorded in 1895, where masqueraders in disguise carrying lanterns made out of scooped out turnips, visit homes to be rewarded with cakes, fruit, and money.[25] The earliest known occurrence of the practice of guising at Halloween in North America is from 1911, when a newspaper in Kingston, Ontario, Canada reported on children going "guising" around the neighborhood.[4]
American historian and author Ruth Edna Kelley of Massachusetts wrote the first book length history of the holiday in the US; The Book of Hallowe'en (1919), and references souling in the chapter "Hallowe'en in America"; "The taste in Hallowe'en festivities now is to study old traditions, and hold a Scotch party, using Burn's poem Hallowe'en as a guide; or to go a-souling as the English used. In short, no custom that was once honored at Hallowe'en is out of fashion now."[26] Kelley lived in Lynn, Massachusetts, a town with 4,500 Irish immigrants, 1,900 English immigrants, and 700 Scottish immigrants in 1920.[27] In her book, Kelley touches on customs that arrived from across the Atlantic; "Americans have fostered them, and are making this an occasion something like what it must have been in its best days overseas. All Hallowe'en customs in the United States are borrowed directly or adapted from those of other countries".[28]
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.[29]
The earliest known use in print of the term "trick or treat" appears in 1927, from Blackie, Alberta:
Hallowe’en provided an opportunity for real strenuous fun. No real damage was done except to the temper of some who had to hunt for wagon wheels, gates, wagons, barrels, etc., much of which decorated the front street. The youthful tormentors were at back door and front demanding edible plunder by the word “trick or treat” to which the inmates gladly responded and sent the robbers away rejoicing.[30]
The thousands of Halloween postcards produced between the start of the 20th century and the 1920s commonly show children but do not depict trick-or-treating.[31] The editor of a collection of over 3,000 vintage Halloween postcards writes, "There are cards which mention the custom [of trick-or-treating] or show children in costumes at the doors, but as far as we can tell they were printed later than the 1920s and more than likely even the 1930s. Tricksters of various sorts are shown on the early postcards, but not the means of appeasing them".[32]
Trick-or-treating does not seem to have become a widespread practice until the 1930s, with the first U.S. appearance of the term in 1932,[33] and the first use in a national publication occurring in 1939.[34]
Behavior similar to trick-or-treating was more commonly associated with Thanksgiving from 1870 (shortly after that holiday's formalization) until the 1930s. In New York City, a Thanksgiving ritual known as Ragamuffin Day involved children dressing up as beggars and asking for treats, which later evolved into dressing up in more diverse costumes.[35][36] Increasing hostility toward the practice in the 1930s eventually led to the begging aspects being dropped, and by the 1950s, the tradition as a whole had ceased.
Increased popularity
Almost all pre-1940 uses of the term "trick-or-treat" are from the United States and Canada. Trick-or-treating spread throughout the United States, stalled only by World War II sugar rationing that began in April, 1942 and lasted until June, 1947.[37][38]
Magazine advertisement in 1962
Early national attention to trick-or-treating was given in October, 1947 issues of the children's magazines Jack and Jill and Children's Activities,[39] and by Halloween episodes of the network radio programs The Baby Snooks Show in 1946 and The Jack Benny Show and The Adventures of Ozzie and Harriet in 1948.[40] Trick-or-treating was depicted in the Peanuts comic strip in 1951.[41] The custom had become firmly established in popular culture by 1952, when Walt Disney portrayed it in the cartoon Trick or Treat, and Ozzie and Harriet were besieged by trick-or-treaters on an episode of their television show.[42] In 1953 UNICEF first conducted a national campaign for children to raise funds for the charity while trick-or-treating.[43]
Although some popular histories of Halloween have characterized trick-or-treating as an adult invention to re-channel Halloween activities away from Mischief Night vandalism, there are very few records supporting this. Des Moines, Iowa is the only area known to have a record of trick-or-treating being used to deter crime.[44] Elsewhere, adults, as reported in newspapers from the mid-1930s to the mid-1950s, typically saw it as a form of extortion, with reactions ranging from bemused indulgence to anger.[45] Likewise, as portrayed on radio shows, children would have to explain what trick-or-treating was to puzzled adults, and not the other way around. Sometimes even the children protested: for Halloween 1948, members of the Madison Square Boys Club in New York City carried a parade banner that read "American Boys Don't Beg."[46] The National Confectioners Association reported in 2005 that 80 percent of adults in the United States planned to give out confectionery to trick-or-treaters,[47] and that 93 percent of children, teenagers, and young adults planned to go trick-or-treating or participating in other Halloween activities.[48]
Phrase introduction to the UK and Ireland
Despite the concept of trick-or-treating originating in Britain and Ireland in the form of souling and guising, the use of the term "trick or treat" at the doors of homeowners was not common until the 1980s, with its popularisation in part through the release of the film E.T.[49] Guising requires those going door-to-door to perform a song or poem without any jocular threat,[50] and according to one BBC journalist, in the 1980s, "trick or treat" was still often viewed as an exotic and not particularly welcome import, with the BBC referring to it as "the Japanese knotweed of festivals" and "making demands with menaces".[51] In Ireland before the phrase "trick or treat" became common in the 2000s, children would say "Help the Halloween Party".[3] Very often, the phrase "trick or treat" is simply said and the revellers are given sweets, with the choice of a trick or a treat having been discarded.
Etiquette
Two children trick-or-treating on Halloween in Arkansas, United States
Trick-or-treating typically begins at dusk on October 31. Some municipalities choose other dates.[52][53][54][55][56][57] Homeowners wishing to participate sometimes decorate their homes with artificial spider webs, plastic skeletons and jack-o-lanterns.
Local variants
Guising
"Guising" redirects here. For other uses, see Guising (disambiguation).
Halloween shop in Derry, Northern Ireland. Halloween masks are called ‘false faces’ in Ireland.[58]
In Scotland and Ireland, "guising" – children going from door to door in disguise – is traditional, and a gift in the form of food, coins or "apples or nuts for the Halloween party" (in more recent times chocolate) is given out to the children.[3][59][60] The tradition is called "guising" because of the disguises or costumes worn by the children.[2][61] In the West Mid Scots dialect, guising is known as "galoshans".[62] Halloween masks are referred to as "false faces" in Ireland and Scotland.[58] While guising has been recorded in Scotland in the 16th century, a more contemporary record of guising at Halloween in Scotland is in 1895, where masqueraders in disguise carrying lanterns made out of scooped out turnips, visit homes to be rewarded with cakes, fruit, and money.[25] Guising also involved going to wealthy homes, and in the 1920s, boys went guising at Halloween up to the affluent Thorntonhall, South Lanarkshire.[63] An account of guising in the 1950s in Ardrossan, North Ayrshire, records a child receiving 12 shillings and sixpence, having knocked on doors throughout the neighbourhood and performed.[50] In Ireland, children in their masks and costumes would commonly say "Help the Halloween Party" at the doors of homeowners.[3][64] Growing up in Derry, Northern Ireland in the 1960s, The Guardian journalist Michael Bradley recalls children asking, “Any nuts or apples?”.[65]
There is a significant difference from the way the practice has developed in North America with the jocular threat. In Scotland and Ireland, the children are only supposed to receive treats if they perform a party trick for the households they go to. This normally takes the form of singing a song or reciting a joke or a funny poem which the child has memorised before setting out.[50][59] While going from door to door in disguise has remained popular among Scots and Irish at Halloween, the North American saying "trick-or-treat" has become common in the 2000s.[3][64]
Trunk-or-treat
Trunk-or-treating event held at St. John Lutheran Church & Early Learning Center in Darien, Illinois
Some organizations around the United States and Canada sponsor a "trunk-or-treat" on Halloween night (or on occasion, a day immediately preceding Halloween or a few days from it on a weekend, depending on what is convenient), where trick-or-treating is done from parked car to parked car in a local parking lot, often at a school or church. This annual event began in the mid-1990s as a "fall festival" for an alternative to trick-or-treating, but became "trunk-or-treat" two decades later. The activity involves the open trunk of a car, displaying candy, and often games and decorations. Some parents regard trunk-or-treating as a safer alternative to trick-or-treating;[66] while other parents see it as an easier alternative to walking the neighborhood with their children. Some have called for more city or community group-sponsored trunk-or-treats, so they can be more inclusive.[67] These have become increasingly popular in recent years.[68]
Other
Children of the St. Louis, Missouri area are expected to perform a joke, usually a simple Halloween-themed pun or riddle, before receiving any candy; this "trick" earns the "treat".[69] Children in Des Moines, Iowa also tell jokes or otherwise perform before receiving their treat.
In most areas where trick-or-treating is practiced, it is considered an activity for children. Some jurisdictions in the United States forbid the activity for over-12s.[70] Dressing up is common at all ages; adults will often dress up to accompany their children, and young adults may dress up to go out and ask for gifts for a charity.
In some parts of Canada, children sometimes say "Halloween apples" instead of "trick or treat". This probably originated when the toffee apple was a popular type of candy. Apple-giving in much of Canada, however, has been taboo since the 1960s when stories (of almost certainly questionable authenticity) appeared of razors hidden inside Halloween apples; parents began to check over their children's fruit for safety before allowing them to eat it. In Quebec, children also go door to door on Halloween. However, in French-speaking neighbourhoods, instead of "Trick or treat", they will simply say "Halloween", though it traditionally used to be "La charité, s'il-vous-plaît" ("Charity, please").[71]
In Portugal, children go from house to house in All Saints Day and All Souls Day, carrying pumpkin carved lanterns called coca,[72] asking everyone they see for Pão-por-Deus singing rhymes where they remind people why they are begging, saying "...It is for me and for you, and to give to the deceased who are dead and buried"[73] or "It is to share with your deceased"[74] In the Azores the bread given to the children takes the shape of the top of a skull.[75] The tradition of pão-por-Deus was already recorded in the 15th century.[76]
In Sweden, children dress up as witches and monsters when they go trick-or-treating on Maundy Thursday (the Thursday before Easter) while Danish children dress up in various attires and go trick-or-treating on Fastelavn (or the next day, Shrove Monday). In Norway, the practice is quite common among children, who come dressed up to people's doors asking for, mainly, candy. The Easter witch tradition is done on Palm Sunday in Finland (virvonta).
In parts of Flanders, some parts of the Netherlands and most areas of Germany, Switzerland, and Austria, children go to houses with home-made beet lanterns or with paper lanterns (which can hold a candle or electronic light), singing songs about St. Martin on St. Martin's Day (the 11th of November), in return for treats.[77] In Northern Germany and Southern Denmark, children dress up in costumes and go trick-or-treating on New Year's Eve in a tradition called "Rummelpott [de]".[78]
Trick or Treat for Charity
UNICEF started a program in 1950 called Trick-or-Treat for UNICEF in which trick-or-treaters ask people to give money for the organization, usually instead of collecting candy. Participating trick-or-treaters say when they knock at doors "Trick-or-treat for UNICEF!"[79] This program started as an alternative to candy. The organization has long produced disposable collection boxes that state on the back what the money can be used for in developing countries.
In Canada, students from the local high schools, colleges, and universities dress up to collect food donations for the local Food Banks as a form of trick-or-treating. This is sometimes called "Trick-or-Eat"." (wikipedia.org)
"Death is frequently imagined as a personified force. In some mythologies, a character known as the Grim Reaper (usually depicted as a berobed skeleton wielding a scythe) causes the victim's death by coming to collect that person's soul. Other beliefs hold that the Spectre of Death is only a psychopomp, serving to sever the last ties between the soul and the body, and to guide the deceased to the afterlife, without having any control over when or how the victim dies. Death is most often[clarification needed] personified in male form, although in certain cultures Death is perceived as female (for instance, Marzanna in Slavic mythology, or Santa Muerte in Mexico)....
By region
Death from the Cary-Yale Tarot Deck (15th century)
Americas
La Calavera Catrina
Latin America
As is the case in many Romance languages (including French, Portuguese, Italian, and Romanian), the Spanish word for death, muerte, is a feminine noun. As such, it is common in Spanish-speaking cultures to personify death as a female figure.
In Aztec mythology, Mictecacihuatl is the "Queen of Mictlan" (the Aztec underworld), ruling over the afterlife with her husband Mictlantecuhtli. Other epithets for her include "Lady of the Dead," as her role includes keeping watch over the bones of the dead. Mictecacihuatl was represented with a fleshless body and with jaw agape to swallow the stars during the day. She presided over the ancient festivals of the dead, which evolved from Aztec traditions into the modern Day of the Dead after synthesis with Spanish cultural traditions.[citation needed]
Our Lady of the Holy Death (Santa Muerte) is a female deity or folk saint of Mexican folk religion, whose popularity has been growing in Mexico and the United States in recent years. Since the pre-Columbian era, Mexican culture has maintained a certain reverence towards death, as seen in the widespread commemoration of the Day of the Dead. La Calavera Catrina, a character symbolizing death, is also an icon of the Mexican Day of the Dead.
San La Muerte (Saint Death) is a skeletal folk saint venerated in Paraguay, northeast Argentina, and southern Brazil. As the result of internal migration in Argentina since the 1960s, the veneration of San La Muerte has been extended to Greater Buenos Aires and the national prison system as well. Saint Death is depicted as a male skeleton figure usually holding a scythe. Although the Catholic Church in Mexico has attacked the devotion of Saint Death as a tradition that mixes paganism with Christianity and is contrary to the Christian belief of Christ defeating death, many devotees consider the veneration of San La Muerte as being part of their Catholic faith. The rituals connected and powers ascribed to San La Muerte are very similar to those of Santa Muerte; the resemblance between their names, however, is coincidental.
In Guatemala, San Pascualito is a skeletal folk saint venerated as "King of the Graveyard." He is depicted as a skeletal figure with a scythe, sometimes wearing a cape and crown. He is associated with death and the curing of diseases.
In the Brazilian religion Umbanda, the orixá Omolu personifies sickness and death as well as healing. The image of the death is also associated with Exu, lord of the crossroads, who rules cemeteries and the hour of midnight.
In Haitian Vodou, the Guédé are a family of spirits that embody death and fertility. The most well-known of these spirits is Baron Samedi.
Asia
East Asia
See also: Life replacement narratives
Yama was introduced to Chinese mythology through Buddhism. In Chinese, he is known as King Yan (t 閻王, s 阎王, p Yánwáng) or Yanluo (t 閻羅王, s 阎罗王, p Yánluówáng), ruling the ten gods of the underworld Diyu. He is normally depicted wearing a Chinese judge's cap and traditional Chinese robes and appears on most forms of hell money offered in ancestor worship. From China, Yama spread to Japan as the Great King Enma (閻魔大王, Enma-Dai-Ō), ruler of Jigoku (地獄); Korea as the Great King Yeomra (염라대왕), ruler of Jiok (지옥); and Vietnam as Diêm La Vương, ruler of Địa Ngục or Âm Phủ.
Separately, in Korean mythology, death's principal figure is the "Netherworld Emissary" Jeoseungsaja (저승사자, shortened to Saja (사자)). He is depicted as a stern and ruthless bureaucrat in Yeomna's service. A psychopomp, he escorts all – good or evil – from the land of the living to the netherworld when the time comes.[1] One of the representative names is Ganglim (강림), the Saja who guides the soul to the entrance of the underworld. According to legend, he always carries Jeokpaeji (적패지), the list with the names of the dead written on a red cloth. When he calls the name on Jeokpaeji three times, the soul leaves the body and follows him inevitably.
The Kojiki relates that the Japanese goddess Izanami was burnt to death giving birth to the fire god Hinokagutsuchi. She then entered a realm of perpetual night called Yomi-no-Kuni. Her husband Izanagi pursued her there but discovered his wife was no longer as beautiful as before. After an argument, she promised she would take a thousand lives every day, becoming a goddess of death. There are also death gods called shinigami (死神), which are closer to the Western tradition of the Grim Reaper; while common in modern Japanese arts and fiction, they were essentially absent in traditional mythology.
India
Yama, the Hindu lord of death, presiding over his court in hell
The Sanskrit word for death is mrityu (cognate with Latin mors and Lithuanian mirtis), which is often personified in Dharmic religions.
In Hindu scriptures, the lord of death is called King Yama (यम राज, Yama Rājā). He is also known as the King of Karmic Justice (Dharmaraja) as one's karma at death was considered to lead to a just rebirth. Yama rides a black buffalo and carries a rope lasso to lead the soul back to his home, called Naraka, pathalloka, or Yamaloka. There are many forms of reapers, although some say there is only one who disguises himself as a small child. His agents, the Yamadutas, carry souls back to Yamalok. There, all the accounts of a person's good and bad deeds are stored and maintained by Chitragupta. The balance of these deeds allows Yama to decide where the soul should reside in its next life, following the theory of reincarnation. Yama is also mentioned in the Mahabharata as a great philosopher and devotee of the Supreme Brahman.
Western Asia
Main article: Mot (god)
The Canaanites of the 12th- and 13th-century BC Levant personified death as the god Mot (lit. "Death"). He was considered a son of the king of the gods, El. His contest with the storm god Baʿal forms part of the myth cycle from the Ugaritic texts. The Phoenicians also worshipped death under the name Mot and a version of Mot later became Maweth, the devil or angel of death in Judaism.[2][3]
Europe
Baltic
"Death" (Nāve; 1897) by Janis Rozentāls
Latvians named Death Veļu māte, but for Lithuanians it was Giltinė, deriving from the word gelti ("to sting"). Giltinė was viewed as an old, ugly woman with a long blue nose and a deadly poisonous tongue. The legend tells that Giltinė was young, pretty, and communicative until she was trapped in a coffin for seven years. Her sister was the goddess of life and destiny, Laima, symbolizing the relationship between beginning and end.
Like the Scandinavians, Lithuanians and Latvians later began using Grim Reaper imagery for death.
Celtic
Bunworth Banshee, "Fairy Legends and Traditions of the South of Ireland", by Thomas Crofton Croker, 1825
In Breton folklore, a spectral figure called the Ankou (or Angau in Welsh) portends death. Usually, the Ankou is the spirit of the last person that died within the community and appears as a tall, haggard figure with a wide hat and long white hair or a skeleton with a revolving head. The Ankou drives a deathly wagon or cart with a creaking axle. The cart or wagon is piled high with corpses and a stop at a cabin means instant death for those inside.[4]
Irish mythology features a similar creature known as a dullahan, whose head would be tucked under his or her arm (dullahans were not one, but an entire species). The head was said to have large eyes and a smile that could reach the head's ears. The dullahan would ride a black horse or a carriage pulled by black horses, and stop at the house of someone about to die, and call their name, and immediately the person would die. The dullahan did not like being watched, and it was believed that if a dullahan knew someone was watching them, they would lash that person's eyes with their whip, which was made from a spine; or they would toss a basin of blood on the person, which was a sign that the person was next to die.
Gaelic lore also involves a female spirit known as Banshee (Modern Irish Gaelic: bean sí pron. banshee, literally fairy woman), who heralds the death of a person by shrieking or keening. The banshee is often described as wearing red or green, usually with long, disheveled hair. She can appear in a variety of forms, typically that of an ugly, frightful hag, but in some stories she chooses to appear young and beautiful. Some tales recount that the creature was actually a ghost, often of a specific murdered woman or a mother who died in childbirth. When several banshees appeared at once, it was said to indicate the death of someone great or holy. In Ireland and parts of Scotland, a traditional part of mourning is the keening woman (bean chaointe), who wails a lament – in Irish: Caoineadh, caoin meaning "to weep, to wail."
In Scottish folklore there was a belief that a black, dark green or white dog known as a Cù Sìth took dying souls to the afterlife. Comparable figures exist in Irish and Welsh stories.
In Welsh Folklore, Gwyn ap Nudd is the escort of the grave, the personification of Death and Winter who leads the Wild Hunt to collect wayward souls and escort them to the Otherworld, sometimes it is Melwas, Arawn or Afallach in a similar position.
Hellenic
Main article: Thanatos
In Ancient Greek religion and Greek mythology, Death (Thanatos) is one of the twin sons of Nyx (night). Like her, he is seldom portrayed directly. He sometimes appears in art as a winged and bearded man, and occasionally as a winged and beardless youth. When he appears together with his twin brother, Hypnos, the god of sleep, Thanatos generally represents a gentle death. Thanatos, led by Hermes psychopompos, takes the shade of the deceased to the near shore of the river Styx, whence the ferryman Charon, on payment of a small fee, conveys the shade to Hades, the realm of the dead. Homer's Iliad 16.681, and the Euphronios Krater's depiction of the same episode, have Apollo instruct the removal of the heroic, semi-divine Sarpedon's body from the battlefield by Hypnos and Thanatos, and conveyed thence to his homeland for proper funeral rites.[citation needed] Among the other children of Nyx are Thanatos' sisters, the Keres, blood-drinking, vengeant spirits of violent or untimely death, portrayed as fanged and taloned, with bloody garments.
Scandinavia
Hel (1889) by Johannes Gehrts, pictured here with her hound Garmr
In Scandinavia, Norse mythology personified death in the shape of Hel, the goddess of death and ruler over the realm of the same name, where she received a portion of the dead.[5] In the times of the Black Plague, Death would often be depicted as an old woman known by the name of Pesta, meaning "plague hag," wearing a black hood. She would go into a town carrying either a rake or a broom. If she brought the rake, some people would survive the plague; if she brought the broom, however, everyone would die.[6]
Scandinavians later adopted the Grim Reaper with a scythe and black robe. Today, Ingmar Bergman's film The Seventh Seal features one of the world's most famous representations of this personification of Death.[citation needed]
Slavic
Prague Astronomical Clock
In Poland, Death – Śmierć or kostuch – has an appearance similar to the Grim Reaper, although its robe was traditionally white instead of black. Because the word śmierć is feminine in gender, death is frequently portrayed as a skeletal old woman, as depicted in 15th-century dialogue "Rozmowa Mistrza Polikarpa ze Śmiercią" (Latin: "Dialogus inter Mortem et Magistrum Polikarpum").
In Serbia and other South Slavic countries, the Grim Reaper is well known as Smrt ("Death") or Kosač ("Billhook"). Slavic people found this very similar to the Devil and other dark powers. One popular saying about death is: Smrt ne bira ni vreme, ni mesto, ni godinu ("Death does not choose a time, place or year" – which means death is destiny.)[original research?]
Morana is a Slavic goddess of winter time, death and rebirth. A figurine of the same name is traditionally created at the end of winter/beginning of spring and symbolically taken away from villages to be set in fire and/or thwown into a river, that takes her away from the world of the living.
In the Czech Republic, the medieval Prague Astronomical Clock carries a depiction of Death striking the hour. A version first appeared in 1490.[7][8]
The Low Countries
In the Netherlands, and to a lesser extent in Belgium, the personification of Death is known as Magere Hein ("Meager Hein") or Pietje de Dood ("Peter the Death").[9] Historically, he was sometimes simply referred to as Hein or variations thereof such as Heintje, Heintjeman and Oom Hendrik ("Uncle Hendrik"). Related archaic terms are Beenderman ("Bone-man"), Scherminkel (very meager person, "skeleton") and Maaijeman ("mow-man", a reference to his scythe).[10]
The concept of Magere Hein predates Christianity, but was Christianized and likely gained its modern name and features (scythe, skeleton, black robe etc.) during the Middle Ages. The designation "Meager" comes from its portrayal as a skeleton, which was largely influenced by the Christian "Dance of Death" (Dutch: dodendans) theme that was prominent in Europe during the late Middle Ages. "Hein" was a Middle Dutch name originating as a short form of Heinric (see Henry (given name)). Its use was possibly related to the comparable German concept of "Freund Hein."[citation needed] Notably, many of the names given to Death can also refer to the Devil; it is likely that fear of death led to Hein's character being merged with that of Satan.[10][11]
In Belgium, this personification of Death is now commonly called Pietje de Dood "Little Pete, the Death."[12] Like the other Dutch names, it can also refer to the Devil.[13]
Western Europe
In Western Europe, Death has commonly been personified as an animated skeleton since the Middle Ages.[14] This character, which is often depicted wielding a scythe, is said to collect the souls of the dying or recently dead. In English and German culture, Death is typically portrayed as male, but in French, Spanish, and Italian culture, it is not uncommon for Death to be female.[15]
In England, the personified "Death" featured in medieval morality plays, later regularly appearing in traditional folk songs.[16] The following is a verse of "Death and the Lady" (Roud 1031) as sung by Henry Burstow in the nineteenth century:
Fair lady, throw those costly robes aside,
No longer may you glory in your pride.
Take leave of all sour carnal vain delight
I'm come to summon you away this night.[16]
In the late 1800s, the character of Death became known as the Grim Reaper in English literature. The earliest appearance of the name "Grim Reaper" in English is in the 1847 book The Circle of Human Life:[17][18][19]
All know full well that life cannot last above seventy, or at the most eighty years. If we reach that term without meeting the grim reaper with his scythe, there or there about, meet him we surely shall.
In Abrahamic religions
See also: Destroying angel (Bible)
This section should specify the language of its non-English content, using {{lang}}, {{transliteration}} for transliterated languages, and {{IPA}} for phonetic transcriptions, with an appropriate ISO 639 code. Wikipedia's multilingual support templates may also be used. See why. (January 2022)
The "Angel of the Lord" smites 185,000 men in the Assyrian camp (II Kings 19:35). When the Angel of Death passes through to smite the Egyptian first-born, God prevents "the destroyer" (shâchath) from entering houses with blood on the lintel and side posts (Exodus 12:23). The "destroying angel" (mal'ak ha-mashḥit) rages among the people in Jerusalem (II Sam. 24:16). In I Chronicles 21:15 the "angel of the Lord" is seen by King David standing "between the earth and the heaven, having a drawn sword in his hand stretched out over Jerusalem." The biblical Book of Job (33:22) uses the general term "destroyers" (memitim), which tradition has identified with "destroying angels" (mal'ake Khabbalah), and Prov. 16:14 uses the term the "angels of death" (mal'ake ha-mavet). The angel Azra'il is sometimes referred as the Angel of Death as well.[20]
Jewish tradition also refers to Death as the Angel of Dark and Light, a name which stems from Talmudic lore. There is also a reference to "Abaddon" (The Destroyer), an angel who is known as the "Angel of the Abyss". In Talmudic lore, he is characterized as archangel Michael.[21]
In Judaism
La mort du fossoyeur (Death of the gravedigger) by Carlos Schwabe
In Hebrew scriptures, Death ("Maweth/Mavet(h)") is sometimes personified as a devil or angel of death (e.g., Habakkuk 2:5; Job 18:13).[2] In both the Book of Hosea and the Book of Jeremiah, Maweth/Mot is mentioned as a deity to whom Yahweh can turn over Judah as punishment for worshiping other gods.[22] The memitim are a type of angel from biblical lore associated with the mediation over the lives of the dying. The name is derived from the Hebrew word mĕmītǐm (מְמִיתִים – "executioners", "slayers", "destroyers") and refers to angels that brought about the destruction of those whom the guardian angels no longer protected.[23] While there may be some debate among religious scholars regarding the exact nature of the memitim, it is generally accepted that, as described in the Book of Job 33:22, they are killers of some sort.[24]
Form and functions
According to the Midrash, the Angel of Death was created by God on the first day.[25] His dwelling is in heaven, whence he reaches earth in eight flights, whereas Pestilence reaches it in one.[26] He has twelve wings.[27] "Over all people have I surrendered thee the power," said God to the Angel of Death, "only not over this one [i.e. Moses] which has received freedom from death through the Law."[28] It is said of the Angel of Death that he is full of eyes. In the hour of death, he stands at the head of the departing one with a drawn sword, to which clings a drop of gall. As soon as the dying man sees Death, he is seized with a convulsion and opens his mouth, whereupon Death throws the drop into it. This drop causes his death; he turns putrid, and his face becomes yellow.[29] The expression "the taste of death" originated in the idea that death was caused by a drop of gall.[30]
The soul escapes through the mouth, or, as is stated in another place, through the throat; therefore, the Angel of Death stands at the head of the patient (Adolf Jellinek, l.c. ii. 94, Midr. Teh. to Ps. xi.). When the soul forsakes the body, its voice goes from one end of the world to the other, but is not heard (Gen. R. vi. 7; Ex. R. v. 9; Pirḳe R. El. xxxiv.). The drawn sword of the Angel of Death, mentioned by the Chronicler (I. Chron. 21:15; comp. Job 15:22; Enoch 62:11), indicates that the Angel of Death was figured as a warrior who kills off the children of men. "Man, on the day of his death, falls down before the Angel of Death like a beast before the slaughterer" (Grünhut, "Liḳḳuṭim", v. 102a). R. Samuel's father (c. 200) said: "The Angel of Death said to me, 'Only for the sake of the honor of mankind do I not tear off their necks as is done to slaughtered beasts'" ('Ab. Zarah 20b). In later representations, the knife sometimes replaces the sword, and reference is also made to the cord of the Angel of Death, which indicates death by throttling. Moses says to God: "I fear the cord of the Angel of Death" (Grünhut, l.c. v. 103a et seq.). Of the four Jewish methods of execution, three are named in connection with the Angel of Death: Burning (by pouring hot lead down the victim's throat), slaughtering (by beheading), and throttling. The Angel of Death administers the particular punishment that God has ordained for the commission of sin.
A peculiar mantle ("idra" – according to Levy, "Neuhebr. Wörterb." i. 32, a sword) belongs to the equipment of the Angel of Death (Eccl. R. iv. 7). The Angel of Death takes on the particular form which will best serve his purpose; e.g., he appears to a scholar in the form of a beggar imploring pity (the beggar should receive Tzedakah)(M. Ḳ. 28a). "When pestilence rages in the town, walk not in the middle of the street, because the Angel of Death [i.e., pestilence] strides there; if peace reigns in the town, walk not on the edges of the road. When pestilence rages in the town, go not alone to the synagogue, because there the Angel of Death stores his tools. If the dogs howl, the Angel of Death has entered the city; if they make sport, the prophet Elijah has come" (B. Ḳ. 60b). The "destroyer" (saṭan ha-mashḥit) in the daily prayer is the Angel of Death (Ber. 16b). Midr. Ma'ase Torah (compare Jellinek, "B. H." ii. 98) says: "There are six Angels of Death: Gabriel over kings; Ḳapẓiel over youths; Mashbir over animals; Mashḥit over children; Af and Ḥemah over man and beast."
Samael is considered in Talmudic texts to be a member of the heavenly host with often grim and destructive duties. One of Samael's greatest roles in Jewish lore is that of the main angel of death and the head of satans.[31]
Scholars and the Angel of Death
The Angel of Death, sculpture of a funeral gondola, Venice. Photo by Paolo Monti, 1951.
Talmud teachers of the 4th century associate quite familiarly with him. When he appeared to one on the street, the teacher reproached him with rushing upon him as upon a beast, whereupon the angel called upon him at his house. To another, he granted a respite of thirty days, that he might put his knowledge in order before entering the next world. To a third, he had no access, because he could not interrupt the study of the Talmud. To a fourth, he showed a rod of fire, whereby he is recognized as the Angel of Death (M. K. 28a). He often entered the house of Bibi and conversed with him (Ḥag. 4b). Often, he resorts to strategy in order to interrupt and seize his victim (B. M. 86a; Mak. 10a).
The death of Joshua ben Levi in particular is surrounded with a web of fable. When the time came for him to die and the Angel of Death appeared to him, he demanded to be shown his place in paradise. When the angel had consented to this, he demanded the angel's knife, that the angel might not frighten him by the way. This request also was granted him, and Joshua sprang with the knife over the wall of paradise; the angel, who is not allowed to enter paradise, caught hold of the end of his garment. Joshua swore that he would not come out, and God declared that he should not leave paradise unless he had ever absolved himself of an oath; he had never absolved himself of an oath so he was allowed to remain. The Angel of Death then demanded back his knife, but Joshua refused. At this point, a heavenly voice (bat ḳol) rang out: "Give him back the knife, because the children of men have need of it will bring death." Hesitant, Joshua Ben Levi gives back the knife in exchange for the Angel of Death's name. To never forget the name, he carved Troke into his arm, the Angel of Death's chosen name. When the knife was returned to the Angel, Joshua's carving of the name faded, and he forgot. (Ket. 77b; Jellinek, l.c. ii. 48–51; Bacher, l.c. i. 192 et seq.).
Rabbinic views
The Rabbis found the Angel of Death mentioned in Psalm 89:48, where the Targum translates: "There is no man who lives and, seeing the Angel of Death, can deliver his soul from his hand." Eccl. 8:4 is thus explained in Midrash Rabbah to the passage: "One may not escape the Angel of Death, nor say to him, 'Wait until I put my affairs in order,' or 'There is my son, my slave: take him in my stead.'" Where the Angel of Death appears, there is no remedy, but his name (Talmud, Ned. 49a; Hul. 7b). If one who has sinned has confessed his fault, the Angel of Death may not touch him (Midrash Tanhuma, ed. Buber, 139). God protects from the Angel of Death (Midrash Genesis Rabbah lxviii.).
By acts of benevolence, the anger of the Angel of Death is overcome; when one fails to perform such acts the Angel of Death will make his appearance (Derek Ereẓ Zuṭa, viii.). The Angel of Death receives his orders from God (Ber. 62b). As soon as he has received permission to destroy, however, he makes no distinction between good and bad (B. Ḳ. 60a). In the city of Luz, the Angel of Death has no power, and, when the aged inhabitants are ready to die, they go outside the city (Soṭah 46b; compare Sanh. 97a). A legend to the same effect existed in Ireland in the Middle Ages (Jew. Quart. Rev. vi. 336).
In Christianity
Gustave Doré Death on the Pale Horse (1865) – The fourth Horseman of the Apocalypse
Death is one of the Four Horsemen of the Apocalypse portrayed in the Book of Revelation, in Revelation 6:7–8.[32]
And I looked, and behold a pale horse: and his name that sat on him was Death, and Hell followed with him. And power was given unto them over the fourth part of the earth, to kill with sword, and with hunger, and with death, and with the beasts of the earth.
— Revelation 6:8, King James Version
He is also known as the Pale Horseman whose name is Thanatos, the same as that of the ancient Greek personification of death, and the only one of the horsemen to be named.
Paul addresses a personified death in 1 Corinthians 15:55.
"O Death, where is your sting? O Hades, where is your victory?"
— 1 Corinthians 15:55, New King James Version
In some versions, both arms of this verse are addressed to death.[33]
The Christian scriptures contain the first known depiction of Abaddon as an individual entity instead of a place.
A king, the angel of the bottomless pit; whose name in Hebrew is Abaddon, and in Greek Apollyon; in Latin Exterminans.
— Revelation 9:11, Douay–Rheims Bible
In Hebrews 2:14 the devil "holds the power of death."[34]
Since therefore the children share in flesh and blood, he himself likewise partook of the same things, that through death he might destroy the one who has the power of death, that is, the devil, and deliver all those who through fear of death were subject to lifelong slavery.
— Hebrews 2:14–15, English Standard Version
Although many of Samael's functions resemble the Christian notion of Satan, to the point of being sometimes identified as a fallen angel,[35][36]: 257–260 in others he is not necessarily evil, since his functions are also regarded as resulting in good, such as destroying sinners.[37]
Conversely, the early Christian writer Origen believed the destroying angel of Exodus 12:23 to be Satan.[38] The Grim Reaper, is stated to be destroyed by the Lake of Fire that burns with sulfur.
Death and Hades were thrown into the Lake of Fire. This is the second death.
— Revalation 20:14, King James version
The last enemy to be destroyed is death.
— 1 Corinthians 15:26, New International Version
In Islam
In Islam, Archangel Azrael is the Malak al-Maut (angel of death). He and his many subordinates pull the souls out of the bodies, and guide them through the journey of the afterlife. Their appearance depends on the person's deed and actions, with those that did good seeing a beautiful being, and those that did wrong seeing a horrific monster.
Islamic tradition discusses elaborately as to what exactly happens before, during, and after the death. The angel of death appears to the dying to take out their souls. The sinners' souls are extracted in a most painful way while the righteous are treated easily.[39] After the burial, two angels – Munkar and Nakir – come to question the dead in order to test their faith. The righteous believers answer correctly and live in peace and comfort while the sinners and disbelievers fail and punishments ensue.[39][40] The time period or stage between death and resurrection is called barzakh (the interregnum).[39]
Death is a significant event in Islamic life and theology. It is seen not as the termination of life, rather the continuation of life in another form. In Islamic belief, God has made this worldly life as a test and a preparation ground for the afterlife; and with death, this worldly life comes to an end.[41] Thus, every person has only one chance to prepare themselves for the life to come where God will resurrect and judge every individual and will entitle them to rewards or punishment, based on their good or bad deeds.[41][42] And death is seen as the gateway to and beginning of the afterlife. In Islamic belief, death is predetermined by God, and the exact time of a person's death is known only to God.
Media
Songs
"Death Don't Have No Mercy"
Main article: Death Don't Have No Mercy
The 1960 gospel blues song "Death Don't Have No Mercy", composed and first recorded by Blind Gary Davis, portrays death as an inevitable and periodic visitor.[43] According to the musicologist David Malvinni, it "presents a terrifying personification of the instant, sudden possibility [of] death at any moment that could have come from the medieval era's confrontation with the plague".[44]
"(Don't Fear) The Reaper"
Main article: (Don't Fear) The Reaper
The 1976 Blue Öyster Cult song "(Don't Fear) The Reaper", recorded for their album Agents of Fortune, alludes to the Grim Reaper in the title and lyrics. The song encourages the audience not to fear death, but rather to think of it as something that immortalizes love.[45]
"Creeping Death"
Main article: Creeping Death
The 1984 thrash metal song "Creeping Death", recorded by Metallica, references the angel of death, among other religious symbols. It is described by the writer Tom King as "a tale of righteous Biblical rage and devastation straight out of the Book of Revelations".[46]
Books
death (Death with Interruptions or Death at Intervals)
Main article: Death with Interruptions
Nobel laureate José Saramago's novel features an anthropomorphised death as its main character, who insists that her name be written lowercase. She is depicted as a skeleton who can shapeshift and be omnipresent and has a scythe, though she doesn't always carry it. Her jurisdiction is limited to the imaginary country where the story happens and to the human species. It is implied that other deaths with jurisdiction over different life forms and territories exist, as well as an overarching death and/or god. The book deals with how society relates to death, both as a phenomenon and a character, and likewise how death relates to the people she is meant to kill and with loneliness and love.
Death (Discworld)
Main article: Death (Discworld)
Death is a fictional character in Terry Pratchett's Discworld series, and depicted as one of many Deaths. His jurisdiction is specifically the Discworld itself; he is only a part, or minion, of Azrael, the universal Death. Death has appeared in every Discworld novel, with the exception of The Wee Free Men and Snuff. Mort, published in 1987, is the first time Death appears as a leading character.[47]
Death (The Book Thief)
Main article: The Book Thief
Death is the narrator of Markus Zusak's 2005 novel The Book Thief. He is a collector of deceased souls in the story. He tells the coming of age story about a girl he witnessed living in Nazi Germany and surviving World War II.[48]
Death (Harry Potter)
Main article: The Tales of Beedle the Bard
Death appears in "The Tale of Three Brothers" in J.K. Rowling's The Tales of Beedle the Bard, a collection of fairytales featured in her Harry Potter series. Three brothers avoid Death and Death, furious at being avoided, offers the brothers gifts. Two of these gifts, the Elder Wand and the Resurrection Stone lead to the first two brothers' deaths. The third brother, gifted with the Invisibility Cloak avoids Death until old age, where he then goes with Death like an old friend. These gifts became the Deathly Hallows.[49]
Death (Incarnations of Immortality)
Main article: On a Pale Horse
Death is a held office in Piers Anthony's 1983 novel On a Pale Horse.[50] The character Zane becomes Death after a suicide attempt that ends up killing the previous Death. He is taught by his fellow Incarnations Time and Fate and must defeat the Incarnation of Evil, Satan. He is given several items to aid him on his job, including a watch to stop local time, jewels to measure how much good and evil is in a person for judgment, and his pale horse Mortis, who often takes the form of a pale car. Zane as Death appears in Anthony's following novels, notably Bearing an Hourglass.
Charlie Asher (A Dirty Job)
Main article: A Dirty Job
Death is a career in Christopher Moore's A Dirty Job.[51] Charlie Asher is chosen to be a "Death Merchant" for retrieving souls and protect them from dark forces while managing his story and raising his newborn daughter.
Comics
Death (DC Comics)
Main article: Death (DC Comics)
Death first appeared in The Sandman vol. 2, #8 (August 1989), and was created by Neil Gaiman and Mike Dringenberg.[52] She is both an embodiment of death and a psychopomp in The Sandman Universe, and depicted as a down to earth, perky, and nurturing figure. Death is the second born of The Endless and she states "When the last living thing dies, my job will be finished. I'll put the chairs on the tables, turn out the lights and lock the universe behind me when I leave."[53]
Death also appears briefly in Fables #11 (May 2003) titled "Bag O' Bones", where Jack Horner traps Death in a magical bag that never gets full.[54] There has been no indication as to whether Fables has any connection to the Sandman universe.
Death (Marvel Comics)
Main article: Death (Marvel Comics)
The character first appeared in Captain Marvel #26 (Jun. 1973) and was created by Mike Friedrich and Jim Starlin. Death is an abstract entity, the embodiment of the end of life in the Marvel Universe, and resides inside a pocket dimension known as the Realm of Death.[55] The character can change appearance at will shown in a storyline of Captain Marvel where Thanos' scheme to conquer the universe, as the character becomes determined to prove his love for Death by destroying all life.
Lady MacDeath (Bug-a-Boo)
Main article: Bug-a-Booo
Lady MacDeath is a Grim Reaper, the personification of Death who is responsible of going after all people whose time to die has come, although unlike a typical Grim Reaper, her body is not pictured as made of bones. She uses her sickle to kill people, by hitting them in the head, and then she takes their souls to the purgatory, for them to be judged and sent whether to hell or heaven (sometimes after much bureaucracy). She always carries a list with the name of the people she must kill on the day. Most of her stories feature a pursuit, sometimes punctuated with struggles faced every day by normal people. Maurício de Souza says that the purpose of creating her is "taking death less seriously, while it doesn't come to us".
Film
This section needs additional citations for verification. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. (May 2021) (Learn how and when to remove this template message)
Death Takes a Holiday (1934)
Main article: Death Takes a Holiday
After years of questioning why people fear him, Death takes on human form for three days so that he can mingle among mortals and find an answer. He finds a host in Duke Lambert after revealing himself and his intentions to the Duke, and takes up temporary residence in the Duke's villa. However, events soon spiral out of control as Death falls in love with the beautiful young Grazia. As he does so, Duke Lambert, the father of Grazia's mortal lover Corrado, begs him to give Grazia up and leave her among the living. Death must decide whether to seek his own happiness, or sacrifice it so that Grazia may live.
The 1998 American film Meet Joe Black is loosely based on the 1934 film. While on Earth, Death, living under the name Joe Black, enlists the wealthy Bill Parrish to be his guide to mortal life, and in exchange guarantees that Bill will not die as long as he serves as "Joe's" guide. Joe falls in love with Bill's youngest daughter, Susan, a resident in internal medicine, and learns the meaning of both friendship and love.
The Seventh Seal (1957)
Main article: The Seventh Seal
Death is one of the main characters in 1957 Swedish historical fantasy film The Seventh Seal. The film tells the story of a knight encountering Death, whom he challenges to a chess match, believing he can survive as long as the game continues.[56]
These scenes are parodied in the 1991 comedy film Bill & Ted's Bogus Journey, in which the title characters repeatedly beat Death playing a variety of family board games such as Battleship and Twister. Death goes on to accompany Bill and Ted for the remainder of the film as a major supporting character.[57] The scene from "The Seventh Seal" is also parodied in a one-act play by Woody Allen called "Death," in which the personification of death agrees to play gin rummy and loses badly, altering his plans to "take" his opponent.
The Adventures of Baron Munchausen (1988)
Throughout the film, Munchausen is pursued by Death, a skeletal angel with raven's wings, carrying a scythe in one hand and an hourglass in the other. At the end, Death, in the form of a grim physician, extracts Munchausen's glowing life force, and Munchausen is given a lavish funeral before boldly claiming it was "one of the many times I faced Death."
Final Destination film series (2000–2011)
Main article: Final Destination
In each of the Final Destination films, one of the protagonists experiences a premonition of an impending disaster. When these visions come true, the protagonists manage to avoid harm, though many innocent people are killed. Their escapes alter the design intended by Death, which – while never portrayed as a physical entity – is described as an omniscient supernatural force. In each film, the characters learn that they can never truly escape from death, and that they are each doomed to be killed one by one.
Television
In 1987 the Australian government produced a controversial commercial featuring the Grim Reaper in order to raise public awareness about the danger of HIV/AIDS.[58]
The Grim Reaper is one of the main characters of the 2000s Cartoon Network series The Grim Adventures of Billy & Mandy. The Grim Reaper ("Death") appears in some early episodes of Family Guy as a character.
In the British children's sketch television show Horrible Histories, Death (portaryed by Simon Farnaby) is a reoccurring character who appears the segment, "Stupid Deaths" and later in its sixth series, "Chatty Deaths".
Theatre
Elisabeth Viennese musical (1992)
Main article: Elisabeth (musical)
The personification of Death or the Grim Reaper is the leading male role in the 1992 Viennese musical, depicting the titular Empress of Austria-Hungary's fictionalised life and her entanglements and obsession with Death.[59] Portrayals of Death varies between productions from androgynous to masculine, dressed at various times in all black or all white.[60]
Video Games
The personification of Death appears many times in many different games, especially Castlevania and The Sims. Nearly all iterations of a "Death" or "Grim Reaper" character feature most of the same characteristics seen in other media and pop culture: a skeleton wearing a cloak and wielding a scythe." (wikipedia.org)
"In works of art, the adjective macabre (US: /məˈkɑːb/ or UK: /məˈkɑːbrə/; French: [makabʁ]) means "having the quality of having a grim or ghastly atmosphere". The macabre works to emphasize the details and symbols of death. The term also refers to works particularly gruesome in nature....
History
The quality is not often found in ancient Greek and Latin writers[citation needed], though there are traces of it in Apuleius and the author of the Satyricon. Outstanding instances in English literature include the works of John Webster, Robert Louis Stevenson, Mervyn Peake, Charles Dickens, Roald Dahl, Thomas Hardy and Cyril Tourneur.[1] In American literature, authors whose work feature this quality include Edgar Allan Poe, H. P. Lovecraft, and Stephen King. The word has gained its significance from its use in French as la danse macabre for the allegorical representation of the ever-present and universal power of death, known in English as the Dance of Death and in German as Totentanz. The typical form which the allegory takes is that of a series of images in which Death appears, either as a dancing skeleton or as a shrunken shrouded corpse, to people representing every age and condition of life, and leads them all in a dance to the grave. Of the numerous examples painted or sculptured on the walls of cloisters or church yards through medieval Europe, few remain except in woodcuts and engravings.
The series at Basel originally at the Klingenthal, a nunnery in Little Basel, dated from the beginning of the 14th century. In the middle of the 15th century this was moved to the churchyard of the Predigerkloster at Basel, and was restored, probably by Hans Kluber, in 1568. The collapse of the wall in 1805 reduced it to fragments, and only drawings of it remain.
A Dance of Death in its simplest form still survives in the Marienkirche at Lübeck as 15th-century painting on the walls of a chapel. Here there are 24 figures in couples, between each is a dancing Death linking the groups by outstretched hands, the whole ring being led by a Death playing on a pipe.
In Tallinn (Reval), Estonia there is a well-known Danse Macabre painting by Bernt Notke displayed at St. Nikolaus Church (Niguliste), dating the end of 15th century.
At Dresden there is a sculptured life-size series in the old Neustädter Kirchhoff, moved here from the palace of Duke George in 1701 after a fire.
At Rouen in the cloister of St Maclou there also remains a sculptured danse macabre.
There was a celebrated fresco of the subject in the cloister of Old St Pauls in London.
There was another in the now destroyed Hungerford Chapel at Salisbury, of which only a single woodcut, "Death and the Gallant", remains.
Of the many engraved reproductions of the Old St Pauls fresco, the most famous is the series drawn by Holbein.
The theme continued to inspire artists and musicians long after the medieval period, Schubert's string quartet Death and the Maiden (1824) being one example, and Camille Saint-Saëns' tone poem Danse macabre, op. 40 (1847).
In the 20th century, Ingmar Bergman's 1957 film The Seventh Seal has a personified Death, and could thus count as macabre.
The origin of this allegory in painting and sculpture is disputed. It occurs as early as the 14th century, and has often been attributed to the overpowering consciousness of the presence of death due to the Black Death and the miseries of the Hundred Years' War. It has also been attributed to a form of the Morality, a dramatic dialogue between Death and his victims in every station of life, ending in a dance off the stage.[2] The origin of the peculiar form the allegory has taken has also been found in the dancing skeletons on late Roman sarcophagi and mural paintings at Cumae or Pompeii, and a false connection has been traced with "The Triumph of Death", attributed to Orcagna, in the Campo Santo at Pisa.
Etymology
The etymology of the word "macabre" is uncertain. According to Gaston Paris[3] it first occurs in the form "macabre" in Jean le Fèvre's Respit de la mort (1376), Je fis de Macabré la danse, and he takes this accented form to be the true one, and traces it in the name of the first painter of the subject. The more usual explanation is based on the Latin name, Machabaeorum chorea (Dance of Maccabees). The seven tortured brothers, with their mother and Eleazar (2 Maccabees 6 and 7) were prominent figures on this hypothesis in the supposed dramatic dialogues.[4] Other connections have been suggested, as for example with St. Macarius, or Macaire, the hermit, who, according to Vasari, is to be identified with the figure pointing to the decaying corpses in the Pisan Triumph of Death, or with an Arabic word maqābir (مقابر), cemeteries (plural of maqbara." (wikipedia.org)
"Symbols of death are the symbolic, often allegorical, portrayal of death in various cultures....
Images
Image of the Grim Reaper on the tailfin of a U.S. Navy F-14D Tomcat of Flight Squadron, VF-101, nicknamed the "Grim Reapers."
Traditional Jolly Roger, the flag of "Black Sam" Bellamy and other pirates of the 18th century, displaying a skull and crossbones.
Various images are used traditionally to symbolize death; these rank from blunt depictions of cadavers and their parts to more allusive suggestions that time is fleeting and all men are mortals.
The human skull is an obvious and frequent symbol of death, found in many cultures and religious traditions.[1] Human skeletons and sometimes non-human animal skeletons and skulls can also be used as blunt images of death; the traditional figures of the Grim Reaper – a black-hooded skeleton with a scythe – is one use of such symbolism.[2] Within the Grim Reaper itself, the skeleton represents the decayed body whereas the robe symbolizes those worn by religious people conducting funeral services.[2] The skull and crossbones motif (☠) has been used among Europeans as a symbol of both piracy and poison.[3] The skull is also important as it remains the only "recognizable" aspect of a person once they have died.[3]
Decayed cadavers can also be used to depict death; in medieval Europe, they were often featured in artistic depictions of the danse macabre, or in cadaver tombs which depicted the living and decomposed body of the person entombed. Coffins also serve as blunt reminders of mortality.[4] Europeans were also seen to use coffins and cemeteries to symbolize the wealth and status of the person who has died, serving as a reminder to the living and the deceased as well.[4] Less blunt symbols of death frequently allude to the passage of time and the fragility of life, and can be described as memento mori;[5] that is, an artistic or symbolic reminder of the inevitability of death. Clocks, hourglasses, sundials, and other timepieces both call to mind that time is passing.[3] Similarly, a candle both marks the passage of time, and bears witness that it will eventually burn itself out as well as a symbol of hope of salvation.[3] These sorts of symbols were often incorporated into vanitas paintings, a variety of early still life.
Certain animals such as crows, cats, owls, moths, vultures and bats are associated with death; some because they feed on carrion, others because they are nocturnal.[3] Along with death, vultures can also represent transformation and renewal.[3]
Religious symbols
Veve of Maman Brigitte, the loa of death in Haitian Vodou.
Religious symbols of death and depictions of the afterlife will vary with the religion practiced by the people who use them.
Tombs, tombstones, and other items of funeral architecture are obvious candidates for symbols of death.[3] In ancient Egypt, the gods Osiris and Ptah were typically depicted as mummies; these gods governed the Egyptian afterlife. In Christianity, the Christian cross is frequently used on graves, and is meant to call to mind the crucifixion of Jesus.[3] Some Christians also erect temporary crosses along public highways as memorials for those who died in accidents. In Buddhism, the symbol of a wheel represents the perpetual cycle of death and rebirth that happens in samsara.[6] The symbol of a grave or tomb, especially one in a picturesque or unusual location, can be used to represent death, as in Nicolas Poussin's famous painting Et in Arcadia ego.
Images of life in the afterlife are also symbols of death. Here, again, the ancient Egyptians produced detailed pictorial representations of the life enjoyed by the dead. In Christian folk religion, the spirits of the dead are often depicted as winged angels or angel-like creatures, dwelling among the clouds; this imagery of the afterlife is frequently used in comic depictions of the life after death.[3] In the Islamic view of the Afterlife, death is symbolised by a black and white ram which in turn will be slain to symbolise the Death of Death.
The Banshee also symbolizes the coming of death in Irish Mythology.[3] This is typically represented by an older woman who is seen sobbing to symbolize the suffering of a person before their death.[3]
Colors
Black is the color of mourning in many European cultures. Black clothing is typically worn at funerals to show mourning for the death of the person. In East Asia, white is similarly associated with mourning; it represented the purity and perfection of the deceased person's spirit.[7] During the Victorian era, purple and grey were considered to be mourning colors in addition to black.[8] Furthermore, in Revelation 6 in The Bible, Death is one of the four horsemen; and he rides a pale horse." (wikipedia.org)
"The MasterClass Story
At MasterClass, we love food.
To bring out the master cook in you.
Whatever culinary mission you are embarking on, we've got your back with exceptional products that will allow you to play in the kitchen with confidence and cook your way to mastery.
Just like you, we are passionate cooks and thrive to create the best food. MasterClass unlocks the perfect bacon sarnie, a killer pavlova, and the how-did-she-do-that Sunday roast. We love food and find cooking fun, but we know success comes with the best equipment. We make sure you've got the best tools, so you can make the best food. Whether you're making quick and easy scrambled eggs just to fill a hole, or attempting that grandiose beef wellington recipe you've always fancied... We’ve got the tools for the job.
MasterClass is like salt you can cook without if but you really shouldn't ." (masterclass.co)