RIVERDALE HALLOWEEN VICTORIAN HOUSE PILLOW vintage tapestry throw cushion RARE

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Seller: sidewaysstairsco ✉️ (1,180) 100%, Location: Santa Ana, California, US, Ships to: US & many other countries, Item: 196078805607 RIVERDALE HALLOWEEN VICTORIAN HOUSE PILLOW vintage tapestry throw cushion RARE. Check out our store for more great used, and new, items! FOR SALE: A vintage and splendid, Halloween-themed decorative pillow RIVERDALE DECORATIVE PRODUCTS 16" HALLOWEEN SCENE TAPESTRY PILLOW DETAILS: A wondrous autumn vision! Crafted with impeccable attention to detail, this vintage tapestry throw pillow from Riverdale Decorative Products is not only a feast for the eyes but also a symbol of quality craftsmanship. The woven fabric ensures its durability and longevity, while the vibrant colors will remain vivid year after year, making it a cherished item for Halloween enthusiasts and collectors alike. At the heart of this woven decorative fabric pillow is a breathtaking scene centered around a lovely 2-story Victorian/Colonial style home. The intricate details of the home, from the wrap-around porch to the ornate architectural features, bring this vintage-inspired scene to life. Lining the long driveway and adorning the pillow's border are the cutest orange and white luminaries (or luminaria) with classic jack-o'-lantern faces. These adorable paper lanterns bring a touch of whimsy to the scene that will evoke childhood memories of trick-or-treating and pumpkin carving. Enclosing the home on the left and right are towering trees, adding a sense of grandeur as they reach toward the moonlit sky with branches as ancient as time itself. Dangling from the branches of one tree are handcrafted mini paper ghosts. It is difficult to see but eye-catching, shiny gold thread has been incorporated into various sections of the scene. You'll notice elegant highlights in the luminary faces, windows and treatments, and the entirety of the moon is made of the shimmering thread. In front of the Victorian-like Colonial home is a spacious yard adorned with foliage and bushes. These elements add depth and realism to the scene, as if inviting you to explore the hidden corners of this hauntingly beautiful world. In the bottom-left corner, an adorable scarecrow stands guard with a crow perched on one arm, seemingly protecting the secrets within. Next to the scarecrow, a mischievous ghost playfully holds a "BOO" sign behind a pair of jack-o'-lanterns, reminding us of the thrill and excitement that Halloween brings. And nestled in the same corner, you'll discover a tombstone bearing a bat image and the inscription "Happy Halloween". A whimsical black cat sits atop the tombstone, capturing the essence of the mysterious and magical nature of the season. Whether you're creating a bewitching Halloween display, adding an eerie touch to your living room decor, or seeking the perfect gift for a fellow Halloween fanatic, this Halloween-themed house scene vintage tapestry throw pillow is a must-have. It captures the essence of the spooky season and will create a captivating focal point in any space. Dimensions: Approximately 16" x 16.5" (inches). Seasonal, hard to find, and retired! This great looking Halloween tapestry pillow is no longer made or sold and it seems Riverdale has closed their doors permanently. The quality U.S.A. made product from Riverdale is now hard to find, as it's been retired for some time, making it a sought after collectible for Halloween fanatics. CONDITION: In excellent, pre-owned condition. Some stuffing fibers are visible on backside. 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 (less commonly known as Allhalloween,[9] All Hallows' Eve,[10] or All Saints' Eve)[11] is a celebration observed in many countries on 31 October, the eve of the Western Christian feast of All Hallows' Day. It is at the beginning of the observance of Allhallowtide,[12] the time in the liturgical year dedicated to remembering the dead, including saints (hallows), martyrs, and all the faithful departed.[5][13][14][15] In popular culture, the day has become a celebration of horror, being associated with the macabre and supernatural.[16] 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.[17][18][19][20] Some go further and suggest that Samhain may have been Christianized as All Hallow's Day, along with its eve, by the early Church.[21] Other academics believe Halloween began solely as a Christian holiday, being the vigil of All Hallow's Day.[22][23][24][25] Celebrated in Ireland and Scotland for centuries, Irish and Scottish immigrants took many Halloween customs to North America in the 19th century,[26][27] and then through American influence various Halloween customs spread to other countries by the late 20th and early 21st century.[16][28] Popular Halloween activities include trick-or-treating (or the related guising and souling), attending Halloween costume parties, carving pumpkins or turnips 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.[29] Some people practice the Christian observances of All Hallows' Eve, including attending church services and lighting candles on the graves of the dead,[30][1][31] although it is a secular celebration for others.[32][2][33] 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.[34][35][36][37] Etymology "Halloween" (1785) by Scottish poet Robert Burns, recounts various legends of the holiday. The word Halloween or Hallowe'en ("Saints' evening"[38]) is of Christian origin;[39][40] a term equivalent to "All Hallows Eve" is attested in Old English.[41] The word hallowe[']en comes from the Scottish form of All Hallows' Eve (the evening before All Hallows' Day):[42] even is the Scots term for "eve" or "evening",[43] and is contracted to e'en or een;[44] (All) Hallow(s) E(v)en became Hallowe'en. History Christian origins and historic customs Halloween is thought to have influences from Christian beliefs and practices.[45][46] 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.[47] Since the time of the early Church,[48] major feasts in Christianity (such as Christmas, Easter and Pentecost) had vigils that began the night before, as did the feast of All Hallows'.[49][45] These three days are collectively called Allhallowtide and are a time when Western Christians honour all 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.[50] 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".[51] This was the date of Lemuria, an ancient Roman festival of the dead.[52] In the 8th century, Pope Gregory III (731–741) founded an oratory in St Peter's for the relics "of the holy apostles and of all saints, martyrs and confessors".[45][53] Some sources say it was dedicated on 1 November,[54] while others say it was on Palm Sunday in April 732.[55][56] By 800, there is evidence that churches in Ireland[57] and Northumbria were holding a feast commemorating all saints on 1 November.[58] Alcuin of Northumbria, a member of Charlemagne's court, may then have introduced this 1 November date in the Frankish Empire.[59] In 835, it became the official date in the Frankish Empire.[58] Some suggest this was due to Celtic influence, while others suggest it was a Germanic idea,[58] although it is claimed that both Germanic and Celtic-speaking peoples commemorated the dead at the beginning of winter.[60] They may have seen it as the most fitting time to do so, as it is a time of 'dying' in nature.[58][60] 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.[61][45] 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.[62] 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, the celebration had become known as the 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".[63] The Allhallowtide custom of baking and sharing soul cakes for all christened souls,[64] has been suggested as the origin of trick-or-treating.[65] The custom dates back at least as far as the 15th century[66] and was found in parts of England, Wales, Flanders, Bavaria and Austria.[67] 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".[66][68][69] Soul cakes were also offered for the souls themselves to eat,[67] or the 'soulers' would act as their representatives.[70] As with the Lenten tradition of hot cross buns, soul cakes were often marked with a cross, indicating they were baked as alms.[71] Shakespeare mentions souling in his comedy The Two Gentlemen of Verona (1593).[72] While souling, Christians would carry "lanterns made of hollowed-out turnips", which could have originally represented souls of the dead;[73][74] jack-o'-lanterns were used to ward off evil spirits.[75][76] On All Saints' and All Souls' Day during the 19th century, candles were lit in homes in Ireland,[77] Flanders, Bavaria, and in Tyrol, where they were called "soul lights",[78] that served "to guide the souls back to visit their earthly homes".[79] In many of these places, candles were also lit at graves on All Souls' Day.[78] In Brittany, libations of milk were poured on the graves of kinfolk,[67] or food would be left overnight on the dinner table for the returning souls;[78] a custom also found in Tyrol and parts of Italy.[80][78] 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".[81] In the Middle Ages, churches in Europe that were too poor to display relics of martyred saints at Allhallowtide let parishioners dress up as saints instead.[82][83] Some Christians observe this custom at Halloween today.[84] Lesley Bannatyne believes this could have been a Christianization of an earlier pagan custom.[85] 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.[86] 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".[87] The danse macabre was sometimes enacted in European 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.[88][89][90][73] 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".[91] 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".[92] Other Protestants believed in an intermediate state known as Hades (Bosom of Abraham).[93] In some localities, Catholics and Protestants continued souling, candlelit processions, or ringing church bells for the dead;[47][94] the Anglican church eventually suppressed this bell-ringing.[95] 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".[96] After 1605, Hallowtide was eclipsed in England by Guy Fawkes Night (5 November), which appropriated some of its customs.[97] 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.[98] There was a similar custom in Hertfordshire, and the lighting of 'tindle' fires in Derbyshire.[99] Some suggested these 'tindles' were originally lit to "guide the poor souls back to earth".[100] 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.[26] In parts of Italy until the 15th century, families left a meal out for the ghosts of relatives, before leaving for church services.[80] 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".[80] 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.[80] In the same country, "parish priests went house-to-house, asking for small gifts of food which they shared among themselves throughout that night".[80] In Spain, they continue to bake special pastries called "bones of the holy" (Spanish: Huesos de Santo) and set them on graves.[101] 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.[102] 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.[103] Gaelic folk influence An early 20th-century Irish Halloween mask displayed at the Museum of Country Life in County Mayo, Ireland 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.[104] 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".[105] The origins of Halloween customs are typically linked to the Gaelic festival Samhain.[106] Samhain is one of the quarter days in the medieval Gaelic calendar and has been celebrated on 31 October – 1 November[107] in Ireland, Scotland and the Isle of Man.[108][109] 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.[110] 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,[111] 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.[112] Samhain marked the end of the harvest season and beginning of winter or the 'darker half' of the year.[113][114] 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.[115][116] 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".[117] They were both respected and feared, with individuals often invoking the protection of God when approaching their dwellings.[118][119] 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.[120][121][122] The souls of the dead were also said to revisit their homes seeking hospitality.[123] Places were set at the dinner table and by the fire to welcome them.[124] 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.[67] 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".[125] 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.[126] 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.[127] Special bonfires were lit and there were rituals involving them. Their flames, smoke, and ashes were deemed to have protective and cleansing powers.[113] In some places, torches lit from the bonfire were carried sunwise around homes and fields to protect them.[111] 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.[124][128][129] They were also used for divination and to ward off evil spirits.[75] In Scotland, these bonfires and divination games were banned by the church elders in some parishes.[130] In Wales, bonfires were also lit to "prevent the souls of the dead from falling to earth".[131] Later, these bonfires "kept away the devil".[132] photograph A plaster cast of a traditional Irish Halloween turnip (swede, rutabaga) lantern on display in the Museum of Country Life, Ireland[133] From at least the 16th century,[134] the festival included mumming and guising in Ireland, Scotland, the Isle of Man and Wales.[135] 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.[136] 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.[137] In Scotland, youths went house-to-house with masked, painted or blackened faces, often threatening to do mischief if they were not welcomed.[135] 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.[134] In parts of Wales, men went about dressed as fearsome beings called gwrachod.[135] In the late 19th and early 20th century, young people in Glamorgan and Orkney cross-dressed.[135] 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".[135] 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.[135] Pranksters used hollowed-out turnips or mangel wurzels as lanterns, often carved with grotesque faces.[135] By those who made them, the lanterns were variously said to represent the spirits,[135] or used to ward off evil spirits.[138][139] They were common in parts of Ireland and the Scottish Highlands in the 19th century,[135] 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.[135] Spread to North America "Halloween Days", article from American newspaper, The Sunday Oregonian, 1916 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",[140][141] although the Puritans of New England strongly opposed the holiday, along with other traditional celebrations of the established Church, including Christmas.[142] Almanacs of the late 18th and early 19th century give no indication that Halloween was widely celebrated in North America.[26] It was not until after mass Irish and Scottish immigration in the 19th century that Halloween became a major holiday in America.[26] Most American Halloween traditions were inherited from the Irish and Scots,[27][143] 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".[144] 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.[145] Then, through American influence, these Halloween traditions spread to many other countries by the late 20th and early 21st century, including to mainland Europe and some parts of the Far East.[28][16][146] Symbols At Halloween, yards, public spaces, and some houses may be decorated with traditionally macabre symbols including skeletons, ghosts, cobwebs, headstones, and 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.[74][147] There is a popular Irish Christian folktale associated with the jack-o'-lantern,[148] which in folklore is said to represent a "soul who has been denied entry into both heaven and hell":[149]     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.[150] In Ireland and Scotland, the turnip has traditionally been carved during Halloween,[151][152] 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.[151] The American tradition of carving pumpkins is recorded in 1837[153] and was originally associated with harvest time in general, not becoming specifically associated with Halloween until the mid-to-late 19th century.[154] 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).[155][156] 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;[157] skulls have therefore been commonplace in Halloween, which touches on this theme.[158] 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.[159] 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, "bogles" (ghosts),[160] influencing Robert Burns' "Halloween" (1785).[161] 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.[162] 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.[163] 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.[65] The practice is said to have roots in the medieval practice of mumming, which is closely related to souling.[164] John Pymm wrote that "many of the feast days associated with the presentation of mumming plays were celebrated by the Christian Church."[165] These feast days included All Hallows' Eve, Christmas, Twelfth Night and Shrove Tuesday.[166][167] Mumming practiced in Germany, Scandinavia and other parts of Europe,[168] involved masked persons in fancy dress who "paraded the streets and entered houses to dance or play dice in silence".[169] 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,[170] up until the 1930s,[171] people practiced the Christian custom of souling on Halloween, which involved groups of soulers, both Protestant and Catholic,[94] going from parish to parish, begging the rich for soul cakes, in exchange for praying for the souls of the givers and their friends.[68] In the Philippines, the practice of souling is called Pangangaluluwa and is practiced on All Hallow's Eve among children in rural areas.[29] People drape themselves in white cloths to represent souls and then visit houses, where they sing in return for prayers and sweets.[29] In Scotland and Ireland, guising – children disguised in costume going from door to door for food or coins – is a secular Halloween custom.[172] 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.[152][173] In Ireland, the most popular phrase for kids to shout (until the 2000s) was "Help the Halloween Party".[172] 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.[174] 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".[175] 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".[176] 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.[177] The earliest known use in print of the term "trick or treat" appears in 1927, in the Blackie Herald, of Alberta, Canada.[178] 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.[179] 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,[180] and the first use in a national publication occurring in 1939.[181] 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.[101][182] In a trunk-or-treat event, the trunk (boot) of each automobile is decorated with a certain theme,[183] such as those of children's literature, movies, scripture, and job roles.[184] 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".[185][186] Costumes Main article: Halloween costume Halloween shop in Derry, Northern Ireland, selling masks Halloween costumes were traditionally modeled after figures such as vampires, ghosts, skeletons, scary looking witches, and devils.[65] Over time, the costume selection extended to include popular characters from fiction, celebrities, and generic archetypes such as ninjas and princesses. Dressing up in costumes and going "guising" was prevalent in Scotland and Ireland at Halloween by the late 19th century.[152] A Scottish term, the tradition is called "guising" because of the disguises or costumes worn by the children.[173] In Ireland and Scotland, the masks are known as 'false faces',[39][187] a term recorded in Ayr, Scotland in 1890 by a Scot describing guisers: "I had mind it was Halloween . . . the wee callans (boys) were at it already, rinning aboot wi’ their fause-faces (false faces) on and their bits o’ turnip lanthrons (lanterns) in their haun (hand)".[39] 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.[178][188] 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.[189][190] The annual New York Halloween Parade in Greenwich Village, Manhattan, is the world's largest Halloween parade, with millions of spectators annually, and has its roots in New York's queer community.[191] "Trick-or-Treat for UNICEF" is a fundraising program to support UNICEF,[65] 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.[192][193] 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.[194] Since the late 2010s, ethnic stereotypes as costumes have increasingly come under scrutiny in the United States.[195] Such and other potentially offensive costumes have been met with increasing public disapproval.[196][197] 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.[198] 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.[199] In recent centuries, these divination games have been "a common feature of the household festivities" in Ireland and Britain.[126] 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.[200] Some also suggest that they derive from Roman practices in celebration of Pomona.[65] 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)[201] 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.[202] 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.[203][204] 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.[205][206] 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.[207] 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.[208] The custom was widespread enough to be commemorated on greeting cards[209] 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.[210][211][212][213] The game features prominently in the James Joyce short story "Clay" (1914).[214][215][216] Barmbrack (showing ring found inside) at Halloween in 2020 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.[217] 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.[111] In Mexico, children create altars to invite the spirits of deceased children to return (angelitos).[218] 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,[219] 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.[220][221] 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.[222] The haunted house as an American cultural icon can be attributed to the opening of The Haunted Mansion in Disneyland on 12 August 1969.[223] Knott's Berry Farm began hosting its own Halloween night attraction, Knott's Scary Farm, which opened in 1973.[224] Evangelical Christians adopted a form of these attractions by opening one of the first "hell houses" in 1972.[225] 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.[226] 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.[227] On the evening of 11 May 1984, in Jackson Township, New Jersey, the Haunted Castle at Six Flags Great Adventure caught fire. As a result of the fire, eight teenagers perished.[228] 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.[229][230] 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.[231][232][233] In the late 1980s and early 1990s, theme parks became a notable figure in the Halloween business. 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.[234] The theme park haunts are by far the largest, both in scale and attendance.[235] 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.[236] 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.[237] While there is evidence of such incidents,[238] 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.[239] 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.[240] It is considered fortunate to be the lucky one who finds it.[240] 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. Halloween-themed foods are also produced by companies in the lead up to the night, for example Cadbury releasing Goo Heads (similar to Creme Eggs) in spooky wrapping.[241] 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 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.[242] 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.[243] 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.[244] This church service is known as the Vigil of All Hallows or the Vigil of All Saints;[245][246] an initiative known as Night of Light seeks to further spread the Vigil of All Hallows throughout Christendom.[247][248] 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.[249][250] In England, Light Parties are organized by churches after worship services on Halloween with the focus on Jesus as the Light of the World.[251] 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".[252] 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.[253][254] Some of these practices include praying, fasting and attending worship services.[3][6][7]     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[255] 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.[256] This is because Martin Luther is said to have nailed his Ninety-five Theses to All Saints' Church in Wittenberg on All Hallows' Eve.[257] Often, "Harvest Festivals" or "Reformation Festivals" are held on All Hallows' Eve, in which children dress up as Bible characters or Reformers.[258] 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.[259] Others order Halloween-themed Scripture Candy to pass out to children on this day.[260][261] 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.[262] 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."[263] In more recent years, the Roman Catholic Archdiocese of Boston has organized a "Saint Fest" on Halloween.[264] 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.[265] Christian minister Sam Portaro wrote that Halloween is about using "humor and ridicule to confront the power of death".[266] In the Roman Catholic Church, Halloween's Christian connection is acknowledged, and Halloween celebrations are common in many Catholic parochial schools, such as in the United States,[267][268] while schools throughout Ireland also close for the Halloween break.[269][270] 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.[271] Others consider Halloween to be completely incompatible with the Christian faith due to its putative origins in the Festival of the Dead celebration.[272] 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.[273] Analogous celebrations and perspectives Judaism Main article: Jews and Halloween 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".[274] Nevertheless, many American Jews celebrate Halloween, disconnected from its Christian origins.[275] 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.[276] Purim has sometimes been compared to Halloween, in part due to some observants wearing costumes, especially of Biblical figures described in the Purim narrative.[277] 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".[278] 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".[279][280] 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.[281] 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.[282] 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.[283] 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".[284] 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,[285] 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",[286] and "avoid Halloween, because of the interruptions from trick or treaters".[287] 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."[285] 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.[172][288][289] In Brittany children would play practical jokes by setting candles inside skulls in graveyards to frighten visitors.[290] 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.[172] This larger North American influence, particularly in iconic and commercial elements, has extended to places such as Brazil, Ecuador, Chile,[291] Australia,[292] New Zealand,[293] (most) continental Europe, Finland,[294] Japan, and other parts of East Asia.[16] Cost According to the National Retail Federation, Americans are expected to spend $12.2 billion on Halloween in 2023, up from $10.6 billion in 2022. Of this amount, $3.9 billion is projected to be spent on home decorations, up from $2.7 billion in 2019. The popularity of Halloween decorations has been growing in recent years, with retailers offering a wider range of increasingly elaborate and oversized decorations." (wikipedia.org) "In Great Britain and former British colonies, a Victorian house generally means any house built during the reign of Queen Victoria. During the Industrial Revolution, successive housing booms resulted in the building of many millions of Victorian houses which are now a defining feature of most British towns and cities.[1] In the United Kingdom, Victorian houses follow a wide range of architectural styles. Starting from the early classicism inherited from Regency architecture, the Italianate style gained influence in the 1840s and 1850s, and the Gothic Revival style became prevalent by the 1880s. Later in the Victorian era, the Queen Anne style and the Arts and Crafts movement increased in influence, resulting in the transition to styles typically seen in Edwardian houses. Victorian houses are also found in many former British colonies where the style might be adapted to local building materials or customs, for example in Sydney, Australia and Melaka, Malaysia. The Victorian Society is a membership charity which campaigns for Victorian architecture. In the United States, Victorian house styles include Second Empire, Queen Anne, Stick (and Eastlake Stick), Shingle, Richardsonian Romanesque, and others.[2] Great Britain Early in the Victorian era, up to the 1840s houses were still influenced by the classicism of Regency styles. However the simplicity of Regency classicism fell out of favour as affluence increased and by the 1850s the Italianate style influenced domestic architecture which now incorporated varying quantities of stucco. From the 1850s domestic buildings also became increasingly influenced by the Gothic Revival, incorporating features such as pointed, projecting porches, bay windows, and grey slate.[3] Typical features In addition to general architectural influences, this progressive change in style resulted from several other factors. In the 1850s, the abolition of tax on glass and bricks made these items cheaper yet a suitable material and the coming of the railway allowed them to be manufactured elsewhere, at low cost and to standard sizes and methods, and brought to site. There was also progressive introduction from the 1850s of various building regulations.[1] There are a number of common themes in Victorian housing:[1]     Sanitation: regulations were introduced progressively from the 1850s to raise the importance of sanitation features, including correct drainage, waste facilities (the "ash pit" or "dust bin"), and toilet facilities either in the form of an outside privy or inside water closet.     Hot and cold water: at the start of the Victorian era, some houses had running tap water and a boiler for hot water. By the turn of the century, hot and cold running water were a common feature.     Lighting powered by gas was available in many towns from the start of the Victorian era. By the end of the Victorian era, many houses had gas.     A basement with a cellar for the storage of coal, required for open fires and to heat water.     Sash windows but with larger panes of glass, from the 1850s, than the characteristic 6 plus 6 smaller panes seen in Georgian and Regency architecture.     The brick chimney was a prominent feature in Victorian homes, consisting of a fireplace, chimney breast and chimney stack that protruded above the roof line to exhaust smoke.[4][1]     Victorian houses were generally built in terraces or as detached houses.     Building materials were brick or local stone. Bricks were made in factories some distance away, to standard sizes, rather than the earlier practice of digging clay locally and making bricks on site.[1]     The majority of houses were roofed with slate, quarried mainly in Wales and carried by rail. The clay tiles used in some houses would be available locally.     Vegetation and small garden were often incorporated into Victorian homes, as forms of nature were prized by the suburban domestic ideal.[5] Houses for all classes In Victorian times, population growth, and the Industrial Revolution which saw a migration of workers from the countryside to the cities, resulted in successive housing booms in the 1850s and 1870s that saw the creation of millions of houses. These catered not only for the rich and the new "middling-classes" but also for the poor. In deprived areas, Victorian houses were often very small, for example, back-to-back houses built in extremely cramped conditions. Some of these areas became slums or 'rookeries', and were later cleared. Some smaller, two-up two-down houses still survive, for example in Salford, Greater Manchester. Victorian houses for the middle classes and upwards tended to have accommodation for servants, often employed to carry out the considerable labour required to keep the house, including its fireplaces, clean and well stocked.[1] Victorian houses of the middle and upper classes aspired to follow the purest forms of contemporary architecture, for example, the Gothic Revival or Queen Anne styles. Great houses See also: Mansion, English country house, Great house, Manor house, Stately home, and Townhouse (Great Britain) The Victorian era, together with the Edwardian era was the last sustained period in which great houses were built in large numbers.[6] Many of these harked back to earlier periods of English architecture, for example:     Waddesdon Manor in Renaissance Revival style     Highclere Castle in Tudorbethan style (link says it's actually Jacobethan)     Harlaxton Manor in Jacobethan style     Canford manor following the medieval style and incorporating a great hall     Penrhyn Castle in Norman style     Mentmore Towers in Jacobethan style     Tyntesfield in Gothic Revival style North America Victorian-era homes in eastern American cities tend to be three stories and those in western American cities tend to be two-story houses or one-story cottages. This is not representative of a typical Victorian-era home in all regions.[citation needed] Although the general public often incorrectly refers to a Victorian-era house as a Victorian-style house, Victorian era refers to a time period and not to a style. Although architectural historians generally agree that about eight primary architectural styles were prominent in the United States and Canada during the Victorian era, Victorian-era residential architecture in the United States and Canada was a procession of styles borrowed from countries and historical styles.[citation needed] One feature that became popular in the Victorian era was the use of wooden gingerbread trims to create ornate embellishments to decorate their homes. This was a reinterpretation of European Gothic Revival architecture using timber that was abundantly available in North America. With the invention of steam-powered scroll saw, the gingerbread trims could be produced en masse.[7] The popularity started in the east in 1870 and spread to the west five to ten years later." (wikipedia.org) "In folklore, a ghost is the soul or spirit of a dead person or non-human animal that is believed to be able to appear to the living. In ghostlore, descriptions of ghosts vary widely, from an invisible presence to translucent or barely visible wispy shapes to realistic, lifelike forms. The deliberate attempt to contact the spirit of a deceased person is known as necromancy, or in spiritism as a séance. Other terms associated with it are apparition, haunt, phantom, poltergeist, shade, specter, spirit, spook, wraith, demon, and ghoul. The belief in the existence of an afterlife, as well as manifestations of the spirits of the dead, is widespread, dating back to animism or ancestor worship in pre-literate cultures. Certain religious practices—funeral rites, exorcisms, and some practices of spiritualism and ritual magic—are specifically designed to rest the spirits of the dead. Ghosts are generally described as solitary, human-like essences, though stories of ghostly armies and the ghosts of animals other than humans have also been recounted.[2][3] They are believed to haunt particular locations, objects, or people they were associated with in life. According to a 2009 study by the Pew Research Center, 18% of Americans say they have seen a ghost.[4] The overwhelming consensus of science is that there is no proof that ghosts exist.[5] Their existence is impossible to falsify,[5] and ghost hunting has been classified as pseudoscience.[6][7][8] Despite centuries of investigation, there is no scientific evidence that any location is inhabited by the spirits of the dead.[6][9] Historically, certain toxic and psychoactive plants (such as datura and hyoscyamus niger), whose use has long been associated with necromancy and the underworld, have been shown to contain anticholinergic compounds that are pharmacologically linked to dementia (specifically DLB) as well as histological patterns of neurodegeneration.[10][11] Recent research has indicated that ghost sightings may be related to degenerative brain diseases such as Alzheimer's disease.[12] Common prescription medication and over-the-counter drugs (such as sleep aids) may also, in rare instances, cause ghost-like hallucinations, particularly zolpidem and diphenhydramine.[13] Older reports linked carbon monoxide poisoning to ghost-like hallucinations.[14] In folklore studies, ghosts fall within the motif index designation E200–E599 ("Ghosts and other revenants"). Terminology Further information: Soul, Genius (mythology), and Geist The English word ghost continues Old English gāst. Stemming from Proto-Germanic *gaistaz, it is cognate with Old Frisian gāst, Old Saxon gēst, Old Dutch gēst, and Old High German geist. Although this form is not attested in North Germanic and East Germanic languages (the equivalent word in Gothic is ahma, Old Norse has andi m., önd f.), it appears to be a dental suffix derivative of pre-Germanic *ghois-d-oz ('fury, anger'), which is comparable to Sanskrit héḍas ('anger') and Avestan zōižda- ('terrible, ugly'). The prior Proto-Indo-European form is reconstructed as *ǵʰéys-d-os, from the root *ǵʰéys-, which is reflected in Old Norse geisa ('to rage') and *geiski ('fear'; cf. geiskafullr 'full of fear'), in Gothic usgaisjan ('to terrify') and usgaisnan ('to be terrified'), as well as in Avestan zōiš- (cf. zōišnu 'shivering, trembling').[15][16][17] The Germanic word is recorded as masculine only, but likely continues a neuter s-stem. The original meaning of the Germanic word would thus have been an animating principle of the mind, in particular capable of excitation and fury (compare óðr). In Germanic paganism, "Germanic Mercury", and the later Odin, was at the same time the conductor of the dead and the "lord of fury" leading the Wild Hunt. Besides denoting the human spirit or soul, both of the living and the deceased, the Old English word is used as a synonym of Latin spiritus also in the meaning of "breath" or "blast" from the earliest attestations (9th century). It could also denote any good or evil spirit, such as angels and demons; the Anglo-Saxon gospel refers to the demonic possession of Matthew 12:43 as se unclæna gast. Also from the Old English period, the word could denote the spirit of God, viz. the "Holy Ghost". The now-prevailing sense of "the soul of a deceased person, spoken of as appearing in a visible form" only emerges in Middle English (14th century). The modern noun does, however, retain a wider field of application, extending on one hand to "soul", "spirit", "vital principle", "mind", or "psyche", the seat of feeling, thought, and moral judgement; on the other hand used figuratively of any shadowy outline, or fuzzy or unsubstantial image; in optics, photography, and cinematography especially, a flare, secondary image, or spurious signal.[18] The synonym spook is a Dutch loanword, akin to Low German spôk (of uncertain etymology); it entered the English language via American English in the 19th century.[19][20][21][22] Alternative words in modern usage include spectre (altn. specter; from Latin spectrum), the Scottish wraith (of obscure origin), phantom (via French ultimately from Greek phantasma, compare fantasy) and apparition. The term shade in classical mythology translates Greek σκιά,[23] or Latin umbra,[24] in reference to the notion of spirits in the Greek underworld. The term poltergeist is a German word, literally a "noisy ghost", for a spirit said to manifest itself by invisibly moving and influencing objects.[25] Wraith is a Scots word for ghost, spectre, or apparition. It appeared in Scottish Romanticist literature, and acquired the more general or figurative sense of portent or omen. In 18th- to 19th-century Scottish literature, it also applied to aquatic spirits. The word has no commonly accepted etymology; the OED notes "of obscure origin" only.[26] An association with the verb writhe was the etymology favored by J. R. R. Tolkien.[27] Tolkien's use of the word in the naming of the creatures known as the Ringwraiths has influenced later usage in fantasy literature. Bogey[28] or bogy/bogie is a term for a ghost, and appears in Scottish poet John Mayne's Hallowe'en in 1780.[29][30] A revenant is a deceased person returning from the dead to haunt the living, either as a disembodied ghost or alternatively as an animated ("undead") corpse. Also related is the concept of a fetch, the visible ghost or spirit of a person yet alive. Typology Relief from a carved funerary lekythos at Athens showing Hermes as psychopomp conducting the soul of the deceased, Myrrhine into Hades (ca. 430-420 B.C.) Anthropological context Further information: Animism, Ancestor worship, Origin of religion, and Anthropology of religion A notion of the transcendent, supernatural, or numinous, usually involving entities like ghosts, demons, or deities, is a cultural universal.[31] In pre-literate folk religions, these beliefs are often summarized under animism and ancestor worship. Some people believe the ghost or spirit never leaves Earth until there is no-one left to remember the one who died.[32] In many cultures, malignant, restless ghosts are distinguished from the more benign spirits involved in ancestor worship.[33] Ancestor worship typically involves rites intended to prevent revenants, vengeful spirits of the dead, imagined as starving and envious of the living. Strategies for preventing revenants may either include sacrifice, i.e., giving the dead food and drink to pacify them, or magical banishment of the deceased to force them not to return. Ritual feeding of the dead is performed in traditions like the Chinese Ghost Festival or the Western All Souls' Day. Magical banishment of the dead is present in many of the world's burial customs. The bodies found in many tumuli (kurgan) had been ritually bound before burial,[34] and the custom of binding the dead persists, for example, in rural Anatolia.[35] Nineteenth-century anthropologist James Frazer stated in his classic work The Golden Bough that souls were seen as the creature within that animated the body.[36] Ghosts and the afterlife Further information: Soul, Psyche (psychology), Underworld, Hungry ghost, and Psychopomp Further information: Ghost Festival, All Souls' Day, Day of the Dead, and Ghost Dance Although the human soul was sometimes symbolically or literally depicted in ancient cultures as a bird or other animal, it appears to have been widely held that the soul was an exact reproduction of the body in every feature, even down to clothing the person wore. This is depicted in artwork from various ancient cultures, including such works as the Egyptian Book of the Dead, which shows deceased people in the afterlife appearing much as they did before death, including the style of dress. Fear of ghosts Main article: Fear of ghosts Yūrei (Japanese ghost) from the Hyakkai Zukan, ca. 1737 While deceased ancestors are universally regarded as venerable, and often believed to have a continued presence in some form of afterlife, the spirit of a deceased person that persists in the material world (a ghost) is regarded as an unnatural or undesirable state of affairs and the idea of ghosts or revenants is associated with a reaction of fear. This is universally the case in pre-modern folk cultures, but fear of ghosts also remains an integral aspect of the modern ghost story, Gothic horror, and other horror fiction dealing with the supernatural. Common attributes Another widespread belief concerning ghosts is that they are composed of a misty, airy, or subtle material. Anthropologists link this idea to early beliefs that ghosts were the person within the person (the person's spirit), most noticeable in ancient cultures as a person's breath, which upon exhaling in colder climates appears visibly as a white mist.[32] This belief may have also fostered the metaphorical meaning of "breath" in certain languages, such as the Latin spiritus and the Greek pneuma, which by analogy became extended to mean the soul. In the Bible, God is depicted as synthesising Adam, as a living soul, from the dust of the Earth and the breath of God. In many traditional accounts, ghosts were often thought to be deceased people looking for vengeance (vengeful ghosts), or imprisoned on earth for bad things they did during life. The appearance of a ghost has often been regarded as an omen or portent of death. Seeing one's own ghostly double or "fetch" is a related omen of death.[37] Union Cemetery in Easton, Connecticut is home to the legend of the White Lady. White ladies were reported to appear in many rural areas, and supposed to have died tragically or suffered trauma in life. White Lady legends are found around the world. Common to many of them is the theme of losing a child or husband and a sense of purity, as opposed to the Lady in Red ghost that is mostly attributed to a jilted lover or prostitute. The White Lady ghost is often associated with an individual family line or regarded as a harbinger of death similar to a banshee.[38][39][needs context] Legends of ghost ships have existed since the 18th century; most notable of these is the Flying Dutchman. This theme has been used in literature in The Rime of the Ancient Mariner by Coleridge. Ghosts are often depicted as being covered in a shroud and/or dragging chains.[40] Locale See also: Haunted house A place where ghosts are reported is described as haunted, and often seen as being inhabited by spirits of deceased who may have been former residents or were familiar with the property. Supernatural activity inside homes is said to be mainly associated with violent or tragic events in the building's past such as murder, accidental death, or suicide—sometimes in the recent or ancient past. However, not all hauntings are at a place of a violent death, or even on violent grounds. Many cultures and religions believe the essence of a being, such as the 'soul', continues to exist. Some religious views argue that the 'spirits' of those who have died have not 'passed over' and are trapped inside the property where their memories and energy are strong. History Ancient Sumerian cylinder seal impression showing the god Dumuzid being tortured in the Underworld by galla demons Ancient Near East and Egypt Main article: Ghosts in Mesopotamian religions Main article: Ghosts in ancient Egyptian culture There are many references to ghosts in Mesopotamian religions – the religions of Sumer, Babylon, Assyria, and other early states in Mesopotamia. Traces of these beliefs survive in the later Abrahamic religions that came to dominate the region.[41] Ghosts were thought to be created at time of death, taking on the memory and personality of the dead person. They traveled to the netherworld, where they were assigned a position, and led an existence similar in some ways to that of the living. Relatives of the dead were expected to make offerings of food and drink to the dead to ease their conditions. If they did not, the ghosts could inflict misfortune and illness on the living. Traditional healing practices ascribed a variety of illnesses to the action of ghosts, while others were caused by gods or demons.[42] Egyptian Akh glyph – The soul and spirit re-united after death There was widespread belief in ghosts in ancient Egyptian culture. The Hebrew Bible contains few references to ghosts, associating spiritism with forbidden occult activities cf. Deuteronomy 18:11. The most notable reference is in the First Book of Samuel (I Samuel 28:3–19 KJV), in which a disguised King Saul has the Witch of Endor summon the spirit or ghost of Samuel. The soul and spirit were believed to exist after death, with the ability to assist or harm the living, and the possibility of a second death. Over a period of more than 2,500 years, Egyptian beliefs about the nature of the afterlife evolved constantly. Many of these beliefs were recorded in hieroglyph inscriptions, papyrus scrolls and tomb paintings. The Egyptian Book of the Dead compiles some of the beliefs from different periods of ancient Egyptian history.[43] In modern times, the fanciful concept of a mummy coming back to life and wreaking vengeance when disturbed has spawned a whole genre of horror stories and films.[44] Classical Antiquity Further information: Shade (mythology) and Magic in the Greco-Roman world Archaic and Classical Greece Apulian red-figure bell krater depicting the ghost of Clytemnestra waking the Erinyes, date unknown Ghosts appeared in Homer's Odyssey and Iliad, in which they were described as vanishing "as a vapor, gibbering and whining into the earth". Homer's ghosts had little interaction with the world of the living. Periodically they were called upon to provide advice or prophecy, but they do not appear to be particularly feared. Ghosts in the classical world often appeared in the form of vapor or smoke, but at other times they were described as being substantial, appearing as they had been at the time of death, complete with the wounds that killed them.[45] By the 5th century BC, classical Greek ghosts had become haunting, frightening creatures who could work to either good or evil purposes. The spirit of the dead was believed to hover near the resting place of the corpse, and cemeteries were places the living avoided. The dead were to be ritually mourned through public ceremony, sacrifice, and libations, or else they might return to haunt their families. The ancient Greeks held annual feasts to honor and placate the spirits of the dead, to which the family ghosts were invited, and after which they were "firmly invited to leave until the same time next year."[46] The 5th-century BC play Oresteia includes an appearance of the ghost of Clytemnestra, one of the first ghosts to appear in a work of fiction.[47] Roman Empire and Late Antiquity Athenodorus and the Ghost, by Henry Justice Ford, c.1900 The ancient Romans believed a ghost could be used to exact revenge on an enemy by scratching a curse on a piece of lead or pottery and placing it into a grave.[48] Plutarch, in the 1st century AD, described the haunting of the baths at Chaeronea by the ghost of a murdered man. The ghost's loud and frightful groans caused the people of the town to seal up the doors of the building.[49] Another celebrated account of a haunted house from the ancient classical world is given by Pliny the Younger (c. 50 AD).[50] Pliny describes the haunting of a house in Athens, which was bought by the Stoic philosopher Athenodorus, who lived about 100 years before Pliny. Knowing that the house was supposedly haunted, Athenodorus intentionally set up his writing desk in the room where the apparition was said to appear and sat there writing until late at night when he was disturbed by a ghost bound in chains. He followed the ghost outside where it indicated a spot on the ground. When Athenodorus later excavated the area, a shackled skeleton was unearthed. The haunting ceased when the skeleton was given a proper reburial.[51] The writers Plautus and Lucian also wrote stories about haunted houses. In the New Testament, according to Luke 24:37–39,[52] following his resurrection, Jesus was forced to persuade the Disciples that he was not a ghost (some versions of the Bible, such as the KJV and NKJV, use the term "spirit"). Similarly, Jesus' followers at first believed he was a ghost (spirit) when they saw him walking on water. One of the first persons to express disbelief in ghosts was Lucian of Samosata in the 2nd century AD. In his satirical novel The Lover of Lies (circa 150 AD), he relates how Democritus "the learned man from Abdera in Thrace" lived in a tomb outside the city gates to prove that cemeteries were not haunted by the spirits of the departed. Lucian relates how he persisted in his disbelief despite practical jokes perpetrated by "some young men of Abdera" who dressed up in black robes with skull masks to frighten him.[53] This account by Lucian notes something about the popular classical expectation of how a ghost should look. In the 5th century AD, the Christian priest Constantius of Lyon recorded an instance of the recurring theme of the improperly buried dead who come back to haunt the living, and who can only cease their haunting when their bones have been discovered and properly reburied.[54] Middle Ages Ghosts reported in medieval Europe tended to fall into two categories: the souls of the dead, or demons. The souls of the dead returned for a specific purpose. Demonic ghosts existed only to torment or tempt the living. The living could tell them apart by demanding their purpose in the name of Jesus Christ. The soul of a dead person would divulge its mission, while a demonic ghost would be banished at the sound of the Holy Name.[55] Most ghosts were souls assigned to Purgatory, condemned for a specific period to atone for their transgressions in life. Their penance was generally related to their sin. For example, the ghost of a man who had been abusive to his servants was condemned to tear off and swallow bits of his own tongue; the ghost of another man, who had neglected to leave his cloak to the poor, was condemned to wear the cloak, now "heavy as a church tower". These ghosts appeared to the living to ask for prayers to end their suffering. Other dead souls returned to urge the living to confess their sins before their own deaths.[56] Medieval European ghosts were more substantial than ghosts described in the Victorian age, and there are accounts of ghosts being wrestled with and physically restrained until a priest could arrive to hear its confession. Some were less solid, and could move through walls. Often they were described as paler and sadder versions of the person they had been while alive, and dressed in tattered gray rags. The vast majority of reported sightings were male.[57] There were some reported cases of ghostly armies, fighting battles at night in the forest, or in the remains of an Iron Age hillfort, as at Wandlebury, near Cambridge, England. Living knights were sometimes challenged to single combat by phantom knights, which vanished when defeated.[58] From the medieval period an apparition of a ghost is recorded from 1211, at the time of the Albigensian Crusade.[59] Gervase of Tilbury, Marshal of Arles, wrote that the image of Guilhem, a boy recently murdered in the forest, appeared in his cousin's home in Beaucaire, near Avignon. This series of "visits" lasted all of the summer. Through his cousin, who spoke for him, the boy allegedly held conversations with anyone who wished, until the local priest requested to speak to the boy directly, leading to an extended disquisition on theology. The boy narrated the trauma of death and the unhappiness of his fellow souls in Purgatory, and reported that God was most pleased with the ongoing Crusade against the Cathar heretics, launched three years earlier. The time of the Albigensian Crusade in southern France was marked by intense and prolonged warfare, this constant bloodshed and dislocation of populations being the context for these reported visits by the murdered boy. Haunted houses are featured in the 9th-century Arabian Nights (such as the tale of Ali the Cairene and the Haunted House in Baghdad).[60] European Renaissance to Romanticism "Hamlet and his father's ghost" by Henry Fuseli (1796 drawing). The ghost is wearing stylized plate armor in 17th-century style, including a morion type helmet and tassets. Depicting ghosts as wearing armor, to suggest a sense of antiquity, was common in Elizabethan theater. Renaissance magic took a revived interest in the occult, including necromancy. In the era of the Reformation and Counter Reformation, there was frequently a backlash against unwholesome interest in the dark arts, typified by writers such as Thomas Erastus.[61] The Swiss Reformed pastor Ludwig Lavater supplied one of the most frequently reprinted books of the period with his Of Ghosts and Spirits Walking By Night.[62] The Child Ballad "Sweet William's Ghost" (1868) recounts the story of a ghost returning to his fiancée begging her to free him from his promise to marry her. He cannot marry her because he is dead but her refusal would mean his damnation. This reflects a popular British belief that the dead haunted their lovers if they took up with a new love without some formal release.[63] "The Unquiet Grave" expresses a belief even more widespread, found in various locations over Europe: ghosts can stem from the excessive grief of the living, whose mourning interferes with the dead's peaceful rest.[64] In many folktales from around the world, the hero arranges for the burial of a dead man. Soon after, he gains a companion who aids him and, in the end, the hero's companion reveals that he is in fact the dead man.[65] Instances of this include the Italian fairy tale "Fair Brow" and the Swedish "The Bird 'Grip'". Modern period of western culture Spiritualist movement By 1853, when the popular song Spirit Rappings was published, Spiritualism was an object of intense curiosity. Main article: Spiritualism Spiritualism is a monotheistic belief system or religion, postulating a belief in God, but with a distinguishing feature of belief that spirits of the dead residing in the spirit world can be contacted by "mediums", who can then provide information about the afterlife.[66] Spiritualism developed in the United States and reached its peak growth in membership from the 1840s to the 1920s, especially in English-language countries.[67][68] By 1897, it was said to have more than eight million followers in the United States and Europe,[69] mostly drawn from the middle and upper classes, while the corresponding movement in continental Europe and Latin America is known as Spiritism. The religion flourished for a half century without canonical texts or formal organization, attaining cohesion by periodicals, tours by trance lecturers, camp meetings, and the missionary activities of accomplished mediums.[70] Many prominent Spiritualists were women. Most followers supported causes such as the abolition of slavery and women's suffrage.[67] By the late 1880s, credibility of the informal movement weakened, due to accusations of fraud among mediums, and formal Spiritualist organizations began to appear.[67] Spiritualism is currently practiced primarily through various denominational Spiritualist churches in the United States and United Kingdom. Spiritism Main article: Spiritism Spiritism, or French spiritualism, is based on the five books of the Spiritist Codification written by French educator Hypolite Léon Denizard Rivail under the pseudonym Allan Kardec reporting séances in which he observed a series of phenomena that he attributed to incorporeal intelligence (spirits). His assumption of spirit communication was validated by many contemporaries, among them many scientists and philosophers who attended séances and studied the phenomena. His work was later extended by writers like Leon Denis, Arthur Conan Doyle, Camille Flammarion, Ernesto Bozzano, Chico Xavier, Divaldo Pereira Franco, Waldo Vieira, Johannes Greber,[71] and others. Spiritism has adherents in many countries throughout the world, including Spain, United States, Canada,[72] Japan, Germany, France, England, Argentina, Portugal, and especially Brazil, which has the largest proportion and greatest number of followers.[73] Scientific view See also: Paranormal The physician John Ferriar wrote "An Essay Towards a Theory of Apparitions" in 1813 in which he argued that sightings of ghosts were the result of optical illusions. Later the French physician Alexandre Jacques François Brière de Boismont published On Hallucinations: Or, the Rational History of Apparitions, Dreams, Ecstasy, Magnetism, and Somnambulism in 1845 in which he claimed sightings of ghosts were the result of hallucinations.[74][75] A 1901 depiction of ball lightning David Turner, a retired physical chemist, suggested that ball lightning could cause inanimate objects to move erratically.[76] Joe Nickell of the Committee for Skeptical Inquiry wrote that there was no credible scientific evidence that any location was inhabited by spirits of the dead.[77] Limitations of human perception and ordinary physical explanations can account for ghost sightings; for example, air pressure changes in a home causing doors to slam, humidity changes causing boards to creak, condensation in electrical connections causing intermittent behavior, or lights from a passing car reflected through a window at night. Pareidolia, an innate tendency to recognize patterns in random perceptions, is what some skeptics believe causes people to believe that they have 'seen ghosts'.[78] Reports of ghosts "seen out of the corner of the eye" may be accounted for by the sensitivity of human peripheral vision. According to Nickell, peripheral vision can easily mislead, especially late at night when the brain is tired and more likely to misinterpret sights and sounds.[79] Nickell further states, "science cannot substantiate the existence of a 'life energy' that could survive death without dissipating or function at all without a brain... why would... clothes survive?'" He asks, if ghosts glide, then why do people claim to hear them with "heavy footfalls"? Nickell says that ghosts act the same way as "dreams, memories, and imaginings, because they too are mental creations. They are evidence - not of another world, but of this real and natural one."[80] Benjamin Radford from the Committee for Skeptical Inquiry and author of the 2017 book Investigating Ghosts: The Scientific Search for Spirits writes that "ghost hunting is the world's most popular paranormal pursuit" yet, to date, ghost hunters cannot agree on what a ghost is, or offer proof that they exist; "it's all speculation and guesswork". He writes that it would be "useful and important to distinguish between types of spirits and apparitions. Until then it's merely a parlor game distracting amateur ghost hunters from the task at hand."[81] According to research in anomalistic psychology visions of ghosts may arise from hypnagogic hallucinations ("waking dreams" experienced in the transitional states to and from sleep).[82] In a study of two experiments into alleged hauntings (Wiseman et al.. 2003) came to the conclusion "that people consistently report unusual experiences in 'haunted' areas because of environmental factors, which may differ across locations." Some of these factors included "the variance of local magnetic fields, size of location and lighting level stimuli of which witnesses may not be consciously aware".[83] Some researchers, such as Michael Persinger of Laurentian University, Canada, have speculated that changes in geomagnetic fields (created, e.g., by tectonic stresses in the Earth's crust or solar activity) could stimulate the brain's temporal lobes and produce many of the experiences associated with hauntings.[84] Sound is thought to be another cause of supposed sightings. Richard Lord and Richard Wiseman have concluded that infrasound can cause humans to experience bizarre feelings in a room, such as anxiety, extreme sorrow, a feeling of being watched, or even the chills.[85] Carbon monoxide poisoning, which can cause changes in perception of the visual and auditory systems,[86] was speculated upon as a possible explanation for haunted houses as early as 1921. People who experience sleep paralysis often report seeing ghosts during their experiences. Neuroscientists Baland Jalal and V.S. Ramachandran have recently proposed neurological theories for why people hallucinate ghosts during sleep paralysis. Their theories emphasize the role of the parietal lobe and mirror neurons in triggering such ghostly hallucinations.[87] By religion Judaism See also: Dybbuk Witch of Endor by Nikolai Ge, depicting King Saul encountering the ghost of Samuel (1857) The Hebrew Bible contains several references to owb (Hebrew: אוֹב), which are in a few places akin to shades of classical mythology but mostly describing mediums in connection with necromancy and spirit-consulting, which are grouped with witchcraft and other forms of divination under the category of forbidden occult activities.[88] The most notable reference to a shade is in the First Book of Samuel,[89] in which a disguised King Saul has the Witch of Endor conduct a seance to summon the dead prophet Samuel. A similar term appearing throughout the scriptures is repha'(im) Archived 2019-03-06 at the Wayback Machine (Hebrew: רְפָאִים), which while describing the race of "giants" formerly inhabiting Canaan in many verses, also refer to (the spirits of) dead ancestors of Sheol (like shades) in many others such as in the Book of Isaiah.[90] Jewish mythology and folkloric traditions describe dybbuks, malicious possessing spirits believed to be the dislocated soul of a dead person. However, the term does not appear in the Kabbalah or Talmudic literature, where it is rather called an "evil spirit" or ru'aḥ tezazit (Hebrew: רוּחַ טוּמְאָה). It supposedly leaves the host body once it has accomplished its goal, sometimes after being helped.[91][92][93] Christianity See also: Allhallowtide In the New Testament, Jesus has to persuade the Disciples that he is not a ghost following the resurrection, Luke 24:37–39 (some versions of the Bible, such as the KJV and NKJV, use the term "spirit"). Similarly, Jesus' followers at first believe he is a ghost (spirit) when they see him walking on water.[94] Some Christian denominations[which?] consider ghosts as beings who while tied to earth, no longer live on the material plane and linger in an intermediate state before continuing their journey to heaven.[95][96][97][98] On occasion, God would allow the souls in this state to return to earth to warn the living of the need for repentance.[99] Christians are taught that it is sinful to attempt to conjure or control spirits in accordance with Deuteronomy XVIII: 9–12.[100][101] Some ghosts are actually said to be demons in disguise, who the Church teaches, in accordance with I Timothy 4:1, that they "come to deceive people and draw them away from God and into bondage."[102] As a result, attempts to contact the dead may lead to unwanted contact with a demon or an unclean spirit, as was said to occur in the case of Robbie Mannheim, a fourteen-year-old Maryland youth.[103] The Seventh-Day Adventist view is that a "soul" is not equivalent to "spirit" or "ghost" (depending on the Bible version), and that save for the Holy Spirit, all spirits or ghosts are demons in disguise. Furthermore, they teach that in accordance with (Genesis 2:7, Ecclesiastes 12:7), there are only two components to a "soul", neither of which survives death, with each returning to its respective source. Christadelphians and Jehovah's Witnesses reject the view of a living, conscious soul after death.[104] Islam Muhammad ibn Muhammad Shakir Ruzmah-'i Nathani - A Soul Symbolized as an Angel Rūḥ (Arabic: روح; plural arwah) is a person's immortal, essential self — pneuma, i.e. the "spirit" or "soul".[105] The term is also used for ghosts.[106] The souls of the deceased dwell in barzakh. Only a barrier in Quran, in Islamic tradition this refers to an entire intermediary world between the living and the afterlife. The world, especially cemeteries, are perforated with several gateways to the otherworld or barzakh.[107] In rare occasions, the dead can appear to the living.[108] Pure souls, such as the souls of saints, are commonly addressed as rūḥ, while impure souls seeking for revenge, are often addressed as afarit.[109] An inappropriate burial can also cause a soul to stay in this world, whereupon roaming the earth as a ghost. Since the just souls remain close to their tomb, some people try to communicate with them in order to gain hidden knowledge. Contact with the dead is not the same as contact with jinn, who alike could provide knowledge concealed from living humans.[110] Many encounters with ghosts are related to dreams supposed to occur in the realm of symbols. Belief in spirits have not ceased to exist in Muslim belief. Smile of new-born babies is sometimes used as a proof for sighting spirits, like ghosts. However, the connection to the other world fades during life on earth but is resumed after death. Once again, smiling of dying people is considered as evidence for recognizing the spirit of their beloved ones. Yet, Muslims who affirm the existence of ghosts, are carefully when interacting with spirits, as the ghosts of humans can be as bad as the jinn. Worst of all, however, are the devils. Muslim authors, like Ghazali, Ibn Qayyim and Suyuti wrote in more details about the life of ghosts. Ibn Qayyim and Suyuti assert, when a soul desires to turn back to earth long enough, it is gradually released from restrictions of Barzakh and able to move freely. Each spirit experiences afterlife in accordance with their deeds and condictions in the earthly life. Evil souls will find the afterlife as painful and punishment, imprisoned until God allows them to interact with other others. Good souls are not restricted. They are free to come visit other souls and even come down to lower regions. The higher planes (ʿilliyyīn) are considered to be broader than the lower ones, the lowest being the most narrow (sijjīn). The spiritual space is not thought as spatial, but reflects the capacity of the spirit. The more pure the spirit gets, the more it is able to interact with other souls and thus reaches a broader degree of freedom.[111] The Ismailite Philosopher Nasir Khusraw conjectured that evil human souls turn into demons, when their bodies die, because of their intense attachment to the bodily world. They were worse than the jinn and fairies, who in turn could become devils, if they pursue evil.[112] A similar thought is recorded by Muhammad ibn Zakariya al-Razi.[113] The ghosts of saints are thought to transmit blessings from God through the heavenly realm to whose who visit their graves. Therefore, visiting the graves of saints and prophets became a major ritual in Muslim spirituality.[114] Buddhism In Buddhism, there are a number of planes of existence into which a person can be reborn, one of which is the realm of hungry ghosts.[115] Buddhist celebrate the Ghost Festival[116] as an expression of compassion, one of Buddhist virtues. If the hungry ghosts are fed by non-relatives, they would not bother the community. ...Post-modern (1970–present) See also: List of ghost films Further information: List of ghosts § Popular culture, and Category:Fictional ghosts The 1970s saw screen depictions of ghosts diverge into distinct genres of the romantic and horror. A common theme in the romantic genre from this period is the ghost as a benign guide or messenger, often with unfinished business, such as 1989's Field of Dreams, the 1990 film Ghost, and the 1993 comedy Heart and Souls.[140] In the horror genre, 1980's The Fog, and the A Nightmare on Elm Street series of films from the 1980s and 1990s are notable examples of the trend for the merging of ghost stories with scenes of physical violence.[139] Popularised in such films as the 1984 comedy Ghostbusters, ghost hunting became a hobby for many who formed ghost hunting societies to explore reportedly haunted places. The ghost hunting theme has been featured in reality television series, such as Ghost Adventures, Ghost Hunters, Ghost Hunters International, Ghost Lab, Most Haunted, and A Haunting. It is also represented in children's television by such programs as The Ghost Hunter and Ghost Trackers. Ghost hunting also gave rise to multiple guidebooks to haunted locations, and ghost hunting "how-to" manuals. The 1990s saw a return to classic "gothic" ghosts, whose dangers were more psychological than physical. Examples of films from this period include 1999's The Sixth Sense and The Others. Asian cinema has also produced horror films about ghosts, such as the 1998 Japanese film Ringu (remade in the US as The Ring in 2002), and the Pang brothers' 2002 film The Eye.[141] Indian ghost movies are popular not just in India, but in the Middle East, Africa, South East Asia, and other parts of the world. Some Indian ghost movies such as the comedy / horror film Chandramukhi have been commercial successes, dubbed into several languages.[142] In fictional television programming, ghosts have been explored in series such as Supernatural, Ghost Whisperer, and Medium. In animated fictional television programming, ghosts have served as the central element in series such as Casper the Friendly Ghost, Danny Phantom, and Scooby-Doo. Various other television shows have depicted ghosts as well. Metaphorical usages Nietzsche argued that people generally wear prudent masks in company, but that an alternative strategy for social interaction is to present oneself as an absence, as a social ghost – "One reaches out for us but gets no hold of us"[143] – a sentiment later echoed (if in a less positive way) by Carl Jung.[144] Nick Harkaway has considered that all people carry a host of ghosts in their heads in the form of impressions of past acquaintances – ghosts who represent mental maps of other people in the world and serve as philosophical reference points.[145] Object relations theory sees human personalities as formed by splitting off aspects of the person that he or she deems incompatible, whereupon the person may be haunted in later life by such ghosts of his or her alternate selves.[146] The sense of ghosts as invisible, mysterious entities is invoked in several terms that use the word metaphorically, such as ghostwriter (a writer who pens texts credited to another person without revealing the ghostwriter's role as an author); ghost singer (a vocalist who records songs whose vocals are credited to another person); and "ghosting" a date (when a person breaks off contact with a former romantic partner and disappears)." (wikipedia.org) "A scarecrow is an artificially made material that frightens or causes fear to the surrounding objects, mostly as a decoy or mannequin that is often in the shape of a human. Humanoid scarecrows are usually dressed in old clothes and placed in open fields to discourage birds from disturbing and feeding on recently cast seed and growing crops.[1] Scarecrows are used around the world by farmers, and are a notable symbol of farms and the countryside in popular culture. Design A scarecrow wearing a helmet (Japan) The common form of a scarecrow is a humanoid figure dressed in old clothes and placed in open fields to discourage birds such as crows or sparrows from disturbing and feeding on recently cast seed and growing crops.[1] Machinery such as windmills have been employed as scarecrows, but the effectiveness lessens as animals become familiar with the structures.[2] Since the invention of the humanoid scarecrow, more effective methods have been developed. On California farmland, highly-reflective aluminized film ribbons are tied to the plants to produce shimmers from the sun. Another approach is using automatic noise guns powered by p g. One winery in New York has even used inflatable tube men or airdancers to scare away birds. Cultural impact     This section needs additional citations for verification. Please help improve this article by adding citations to reliable sources in this section. Unsourced material may be challenged and removed. (February 2018) (Learn how and when to remove this template message) Circle of scarecrow children at Joe's Scarecrow Village     Joe's Scarecrow Village in Cape Breton, Canada, is a roadside attraction displaying dozens of scarecrows.     The Japanese village of Nagoro, on the island of Shikoku in the Tokushima Prefecture, has 35 inhabitants but more than 350 scarecrows.[4]     In the United Kingdom, where there are a few different languages and several different dialects, there are a wide range of alternative names such as: Name     Locale Hodmedod     Berkshire Murmet     Devon Hay-man     England Gallybagger     Isle of Wight Tattie Bogal     Isle of Skye Tattie bogle[5] Bodach-rocais (lit. "old man of the rooks")     Scotland Mommet     Somerset Mawkin     Sussex Bwbach     Wales Festivals Scarecrow of The BFG at Norland Scarecrow Festival, West Yorkshire, England Urchfont Scarecrow Festival, Ali Baba     In England, the Urchfont Scarecrow Festival was established in the 1990s and has become a major local event, attracting up to 10,000 people annually for the May Day Bank Holiday.[6] Originally based on an idea imported from Derbyshire, it was the first Scarecrow Festival to be established in the whole of southern England.[citation needed]     Belbroughton, north Worcestershire, holds an annual Scarecrow Weekend on the last weekend of each September since 1996, which raises money for local charities.[7][8] The village of Meerbrook in Staffordshire holds an annual Scarecrow Festival during the month of May. Tetford and Salmonby, Lincolnshire, jointly host one.     The festival at Wray, Lancashire, was established in the early 1990s and continues to the present day. In the village of Orton, Eden, Cumbria scarecrows are displayed each year, often using topical themes such as a Dalek exterminating a Wind turbine to represent local opposition to a wind farm.     The village of Blackrod, near Bolton in Greater Manchester, holds a popular annual Scarecrow Festival over a weekend usually in early July.     Norland, West Yorkshire, has a Scarecrow festival. Kettlewell in North Yorkshire has held an annual festival since 1994.[9] The villages of Cotherstone, Staindrop and Middleton-in-Teesdale in County Durham have annual scarecrow festivals.     Scotland's first scarecrow festival was held in West Kilbride, North Ayrshire, in 2004,[10] and there is also one held in Montrose. On the Isle of Skye, the Tattie bogal event[11] is held each year, featuring a scarecrow trail and other events. Tonbridge in Kent also host an annual Scarecrow Trail,[12] organised by the local Rotary Club to raise money for local charities. Gisburn, Lancashire, held its first Scarecrow Festival in June 2014.     Mullion, in Cornwall, has an annual scarecrow festival since 2007.     In the US, St. Charles, Illinois, hosts an annual Scarecrow Festival.[13] Peddler's Village in Bucks County, Pennsylvania, hosts an annual scarecrow festival and presents a scarecrow display in September–October that draws tens of thousands of visitors.     The "pumpkin people" come in the autumn months in the valley region of Nova Scotia, Canada. They are scarecrows with pumpkin heads applied to them doing various things such as playing the fiddle or riding a wooden horse. Hickling, in the south of Nottinghamshire, is another village that celebrates an annual scarecrow event. It is very popular and has successfully raised a great deal of money for charity.[14] Meaford, Ontario, has celebrated the Scarecrow Invasion since 1996.     In the Philippines, the Province of Isabela has recently[when?] started a scarecrow festival named after the local language: the Bambanti Festival. The province invites all its cities and towns to participate for the festivities, which last a week; it has drawn tourists from around the island of Luzon.[citation needed]     The largest gathering of scarecrows in one location is 3,812 and was achieved by National Forest Adventure Farm in Burton-upon-Trent, Staffordshire, UK, on 7 August 2014." (wikipedia.org) "Bird scarers is a blanket term used to describe devices designed for deterring birds by startling, confusing or otherwise repeling them, typically employed in commercial settings by farmers to dissuade birds from consuming and defecating on recently planted arable crops. Numerous bird scarers are also readily available to the public direct to consumer, or by means of purchase from independent retailers. Bird scarers are also often present on airfields to prevent birds from accumulating in proximity to runways and causing a potential hazard to the bird and/or aircraft as well as potentially increasing the frequency an airstrip requires maintenance, and wind turbines.[1] Visual scarers Scarecrow One of the oldest designs of bird scarer is the scarecrow which is in the shape of a human figure. The scarecrow idea has been built upon numerous times, and not all visual scare devices are shaped like humans. The "Flashman Birdscarer," Iridescent tape, "TerrorEyes" balloons, and other visual deterrents are all built on the idea of visually scaring birds. This method doesn't work so well with all species, considering that some species frequently perch on scarecrows. By analogy, people make monkey scarers to protect their cropland in Ethiopia." (wikipedia.org) "A jack-o'-lantern (or jack o'lantern) is a carved lantern, most commonly made from a pumpkin, or formerly a root vegetable such as a rutabaga or turnip.[1] Jack-o'-lanterns are associated with the Halloween holiday. Its name comes from the phenomenon of strange lights flickering over peat bogs, called jack-o'-lanterns (also known as, will-o'-the-wisps). It is suggested that the name also has ties 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, Cornish, Scottish and other Celtic influenced immigrants brought their root vegetable carving traditions with them.[2] It is common to see jack-o'-lanterns used as external and interior decorations prior to and on Halloween. To make a jack-o'-lantern, the top of a pumpkin 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 exposing the hollow interior. A light source, traditionally a candle flame or tealight, is placed within before the lid is closed. Artificial jack-o'-lanterns with electric lights are also marketed. 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.[3] Used especially in East England, its earliest known use dates to the 1660s.[4] The Oxford English Dictionary (OED) records use of the term in Britain from 1658 in reference to ignis fatuus, and from 1663 to 1704 in reference to a man with a lantern or to a night watchman. The OED gives 1837 as the earliest date for when the term was used to refer to a lantern carved from a turnip or pumpkin.[5] History A plaster cast of a traditional Irish Jack-o'-Lantern in the Museum of Country Life, Ireland. Rutabaga or turnip were often used. 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 and Britain.[6][7][8] 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, Wales and the Scottish Highlands.[9] In Gaelic speaking regions, Halloween was also the festival of Samhain and was seen as a time when supernatural beings (the Aos Sí) walked the earth. In Wales such nights were known as Ysbrydnosau (spirit nights), with Calan Gaeaf being the one which occurred on the night of 31 October. Jack-o'-lanterns were also made at Halloween time in Somerset, England (see Punkie Night) during the 19th century.[9] By those who made them, the lanterns were said to represent either spirits or supernatural beings,[9] or were used to ward off evil spirits.[10] For example, sometimes they were used by Halloween participants to frighten people,[10][11][12] and sometimes they were set on windowsills to keep harmful spirits out of one's home.[11] 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).[13] 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.[14] 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.[citation needed] 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".[15] In North America The application of the term to carved pumpkins in American English is first seen in 1837.[16] American Thanksgiving Day postcard sent in 1909 with images of a jack-o'-lantern and a turkey In the United States, the carved pumpkin was first associated with the harvest season in general before it became a symbol of Halloween.[17] In 1895, an article on Thanksgiving entertaining recommended giving a lit jack-o'-lantern as a child's prize in Thanksgiving games.[17][18] The poet John Greenleaf Whittier, who was born in Massachusetts in 1807, wrote the poem "The Pumpkin" (1850), which mentions Thanksgiving but not Halloween:[19]     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! 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.[20] In 1879's Funny Nursery Rhymes, a poem admonishes children to avoid being similar to untrustworthy "Master Jack o' Lantern," described as a "wicked, deceiving boy" similar to a will-o'-the-wisp who "dances, and jumps, and gambols." He is humorously illustrated as a personification of a lantern.[21] An 1885 article "Halloween Sports and Customs" contrasts the American jack-o'-lantern custom with the British bonfire custom:[22]     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. Adaptations of Washington Irving's short story "The Legend of Sleepy Hollow" (1820) often show the Headless Horseman with a 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, but the story does not reference jack-o'-lanterns or Halloween.[23][24] Folklore A commercial "R.I.P." pattern. Halloween jack-o'-lantern. Pumpkin carving 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[25] retold in different forms across Western Europe,[26] including, Italy, Norway, Spain and Sweden.[27] In Switzerland, children will leave bowls of milk or cream out for mythical house spirits called Jack o' the bowl.[28] 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 could not get down.[29] 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.[30] 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.[30] 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:[31]     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[32] 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 Jack-o'-lanterns in the process of creation Sections of the pumpkin or turnip are cut out to make holes, often depicting a face, which may be either cheerful, scary, or comical.[33] Jack-o'-lanterns are typically made from Connecticut field pumpkins, which are described as "the original commercial jack-o'-lantern pumpkin".[34][35] World records 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,[36] 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.[37] 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.[38] On October 19, 2013, Keene broke the Boston record and reclaimed the world record for most lit jack-o'-lanterns on display (30,581). The town has now broken the record eight times since the original attempt." (wikipedia.org) "A pumpkin is a vernacular and typical term for a cultivated orange and round mature winter squash of species and varieties in the genus Cucurbita that has culinary and cultural significance[1][2] but there is no agreed upon botanical or scientific meaning; depending on the vernacular, its color and shape may vary.[3] The use of the word "pumpkin" is thought to have originated in New England in North America, derived from a word for melon, or a native word for round. The term pumpkin is sometimes used interchangeably with "squash" or "winter squash", and is commonly used for some cultivars of Cucurbita argyrosperma, Cucurbita ficifolia, Cucurbita maxima, Cucurbita moschata, and Cucurbita pepo.[1] Wild species of Cucurbita are native to the Americas, but cultivars are now widely grown. Native to North America (northeastern Mexico and the southern United States), C. pepo pumpkins are one of the oldest domesticated plants, having been used as early as 7,000 to 5,500 BC. Today, pumpkins of varied species and cultivars are widely grown for food, as well as for decorative and cultural uses.[4] The pumpkin's thick shell contains edible seeds and pulp. Pumpkin pie, for instance, is a traditional part of Thanksgiving meals in Canada and the United States, and pumpkins are frequently used as autumnal seasonal decorations and carved as jack-o'-lanterns for decoration around Halloween, although commercially canned pumpkin purée and pumpkin pie fillings are usually made of different pumpkin varieties from those used for jack-o'-lanterns.[5] Etymology and terminology According to the Oxford English Dictionary, the English word pumpkin derives from the Ancient Greek word πέπων (romanized pepōn), meaning 'melon'.[6][7] 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.[6] There is a proposed alternate derivation for pumpkin from the Massachusett word pôhpukun, meaning 'grows forth round'.[8] This term could 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.[9] (The English word squash is derived from a Massachusett word, variously transcribed as askꝏtasquash,[10] ashk8tasqash, or, in the closely related Narragansett language, askútasquash.)[11] Researchers have noted that the term pumpkin and related terms like ayote and calabaza are applied to a range of winter squash with varying size and shape.[1] The term tropical pumpkin is sometimes used for pumpkin cultivars of the species Cucurbita moschata.[12] Description Pumpkin fruits are a type of berry known as a pepo.[13] Characteristics commonly used to define pumpkin include smooth and slightly ribbed skin[14] and deep yellow to orange color,[14] although white, green, and other pumpkin colors also exist.[15] While Cucurbita pepo pumpkins generally weigh between 3 and 8 kilograms (6 and 18 lb), giant pumpkins can exceed a tonne in mass.[16][17] Most are varieties of C. maxima that were developed through the efforts of botanical societies and enthusiast farmers.[16] The largest cultivars frequently reach weights of over 34 kg (75 lb). In October 2023, the record for heaviest pumpkin was set at 1,246.9 kg (2,749 lbs.)....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.[4] Pumpkin is the state squash of Texas.[27] According to the Illinois Department of Agriculture, 95 percent of the U.S. crop intended for processing is grown in Illinois.[28] Indeed, 41 percent of the overall pumpkin crop for all uses originates in the state, more than five times that of 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.[29] Nestlé, operating under the brand name Libby's, produces 85 percent of the processed pumpkin in the United States at their plant in Morton, Illinois. In the fall of 2009, rain in Illinois devastated the Libby's pumpkin 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.[30] Another shortage, somewhat less severe, affected the 2015 crop.[31][32] The pumpkin crop in the western United States, which constitutes approximately three to four percent of the national crop, is grown primarily for the organic market.[33] Terry County, Texas, has a substantial pumpkin industry, centered largely on miniature pumpkins.[29] Illinois farmer Sarah Frey is called "the Pumpkin Queen of America" and sells around five million pumpkins annually, predominantly for use as Jack-o-lanterns....Culture Halloween Main article: Jack o' lantern A pumpkin carved into a jack-o'-lantern for Halloween In the United States, the carved pumpkin was first associated with the harvest season in general, long before it became an emblem of Halloween.[46] The practice of carving produce for Halloween originated from an Irish myth about a man named "Stingy Jack".[4] The practice of carving pumpkin jack-o'-lanterns for the Halloween season developed from a traditional practice in Ireland as well as Scotland and other parts of the United Kingdom of carving lanterns from the turnip, mangelwurzel, or swede (rutabaga).[47][48] These vegetables 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 reflecting the spread of pumpkin carving in the United Kingdom.[49] Immigrants to North America began using the native pumpkins for carving, which are both readily available and much larger – making them easier to carve than turnips.[48] Not until 1837 does jack-o'-lantern appear as a term for a carved vegetable lantern,[50] and the carved pumpkin lantern association with Halloween is recorded in 1866.[51] The traditional American pumpkin used for jack-o-lanterns is the Connecticut field variety.[4][52][53][54] Kentucky field pumpkin is also among the pumpkin cultivars grown specifically for jack-o-lantern carving.[13] 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.[55] Pumpkin festivals and competitions Giant Cucurbita maxima 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.[56] The record for the world's heaviest pumpkin, 1,226 kg (2,703 lb), was established in Italy in 2021....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) "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. 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 (or ledger stone) that was laid flat over a grave. Now, all three terms ("stele", "tombstone" or "gravestone") are also used for markers set (usually upright) 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 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. Metal, wood and plants     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]     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, Czech Republic     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. 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. 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" (wikipedia.org) "A black cat is a domestic cat with black fur that may be a specific breed, or a common domestic cat of no particular or mixed breed. All-black fur pigmentation is slightly more prevalent in male cats than female cats. Most black cats have golden irises due to their high melanin pigment content. Black cats are the subject of myth, legend, and superstition. They are often associated with witches and bad luck in European folklore. The Cat Fanciers' Association (CFA) recognizes 22 cat breeds that can come with solid black coats.[1] The Bombay breed is exclusively black. Coat See also: Cat coat genetics Bombay cats with characteristic copper-coloured eyes Any cat whose fur is a single color, including black, is known as a "solid" or "self". A "solid black" cat may be coal black, grayish black, or brownish black. Most solid-colored cats result from a recessive gene that suppresses the tabby pattern. Sometimes the tabby pattern is not completely suppressed; faint markings may appear in certain lights, even on a solid black cat. A cat having black fur with white roots is known as a "black smoke".[2] A black cat "rusting" (coat turning a lighter brown shade) in sunlight Black cats can also "rust" in sunlight, the coat turning a lighter brownish-red shade.[2] Eumelanin, the pigment required to produce the black fur, is somewhat fragile, so the rusting effect can be more pronounced in cats that frequently spend time in the sun. A rarer situation that can also cause rusting is a deficiency of the amino acid tyrosine, which is required to produce eumelanin.[3] In addition to the Bombay, the Cat Fanciers' Association allows solid black as a color option in 21 other breeds. The color description for those breeds is:     Black: dense coal black, sound from roots to tip of fur. Free from any tinge of rust on the ends. Nose leather: black. Paw pads: black or brown. As a positive omen in Britain and Ireland The superstitions surrounding black cats varies from culture to culture, but black cats have positive associations in the Celtic nations and Japanese folklore.[5] Black cats were sacred in Celtic mythology. Scottish lore holds that a black cat's arrival at a new home signifies prosperity, while Welsh lore states that a black cat brings good health: Cath ddu, mi glywais dd'wedyd, A fedr swyno hefyd, A chadw'r teulu lle mae'n byw O afael pob rhyw glefyd.     A black cat, I've heard it said, Can charm all ill away, And keep the house wherein she dwells From fever's deadly sway. —A Welsh folklore rhyme, 1896[6]     However, both the Gaels and Celtic Britons had traditions of feral and sometimes malevolent black cats. In Scottish mythology, a fairy known as the Cat sìth takes the form of a black cat, while in Welsh mythology the monstrous Cath Palug grew from a black kitten.[7] In England, as with other Germanic cultures, some areas would associate black cats with witches and bad luck. The mix of positive and negative associations in Great Britain may have given rise to the later belief that black cats were omens of both good and bad luck. One tradition states that if a black cat walks towards someone, it is said to bring good fortune, but if it walks away, it takes the good luck with it.[8] This tradition was reversed at sea where 18th century pirates came to believe that a black cat would bring bad luck if it walks towards someone, and good luck if it walks away from someone. It was also believed that if a black cat walks onto a ship and then walks off it, the ship is doomed to sink on its next trip.[8] Furthermore, it is believed that a lady who owns a black cat will have many suitors.[9] Superstition, folklore, bringer of good or bad luck Black cat with long hair Casting call for black cats, Los Angeles, 1961. The studio was seeking cats for the Roger Corman movie Tales of Terror. Black cats are often a symbol of Halloween or witchcraft. In most Western cultures, black cats have typically been looked upon as a symbol of evil omens, specifically being suspected of being the familiars of witches, or actually shape-shifting witches themselves. Most of Europe considers the black cat a symbol of bad luck, particularly if one walks across the path in front of a person, which is believed to be an omen of misfortune and death. The black cat in folklore has been able to change into human shape to act as a spy or courier for witches or demons. When the Pilgrims arrived at Plymouth Rock, they brought with them a devout faith in the Bible. They also brought a deepening suspicion of anything deemed of Satan and were deeply suspicious of other Christians, including those of the Catholic, Quaker, Anglican and Baptist denominations.[10] The Pilgrims viewed the black cat as a companion, or a familiar to witches, who were said to "use black cats as an integral part of their craft".[11][unreliable source?] These superstitions led people to kill black cats. There is no evidence from England of regular large-scale massacres of "Satanic" cats, or of burning them in midsummer bonfires, as sometimes occurred elsewhere in Europe.[12] In the present day many Westerners, including Christian clergy, have black cats as pets, and very few people attach superstitions to them anymore.[13][14] In contrast, the supernatural powers ascribed to black cats were sometimes viewed positively; for example, sailors considering a "ship's cat" would want a black one because it would bring good luck.[15] Sometimes, fishermen's wives would keep black cats at home too, in the hope that they would be able to use their influence to protect their husbands at sea. In the folklore of Chiloé of southern Chile, black cats are an important element that is needed when hunting for the treasure of the carbunclo.[16][17] In the early days of television in the United States, many stations located on VHF channel 13 used a black cat as a mascot in order to make sport of being located on an "unlucky" channel number. The exceptions are:     Oriental – Ebony: dense coal black. Free from any tinge of rust on tips or smoke undercoat. Nose leather: black. Paw pads: black or brown.     Sphynx – Black: black. One level tone from nose to tip of the tail. Nose leather: black. Paw pads: black or brown.     Ragamuffin – Although black is not specifically mentioned, the standard allows for "any color, with or without white", so technically speaking, an all-black Ragamuffin would be allowed under the breed standard. As a positive omen in Britain and Ireland The superstitions surrounding black cats varies from culture to culture, but black cats have positive associations in the Celtic nations and Japanese folklore.[5] Black cats were sacred in Celtic mythology. Scottish lore holds that a black cat's arrival at a new home signifies prosperity, while Welsh lore states that a black cat brings good health: Cath ddu, mi glywais dd'wedyd, A fedr swyno hefyd, A chadw'r teulu lle mae'n byw O afael pob rhyw glefyd.     A black cat, I've heard it said, Can charm all ill away, And keep the house wherein she dwells From fever's deadly sway. —A Welsh folklore rhyme, 1896[6]     However, both the Gaels and Celtic Britons had traditions of feral and sometimes malevolent black cats. In Scottish mythology, a fairy known as the Cat sìth takes the form of a black cat, while in Welsh mythology the monstrous Cath Palug grew from a black kitten.[7] In England, as with other Germanic cultures, some areas would associate black cats with witches and bad luck. The mix of positive and negative associations in Great Britain may have given rise to the later belief that black cats were omens of both good and bad luck. One tradition states that if a black cat walks towards someone, it is said to bring good fortune, but if it walks away, it takes the good luck with it.[8] This tradition was reversed at sea where 18th century pirates came to believe that a black cat would bring bad luck if it walks towards someone, and good luck if it walks away from someone. It was also believed that if a black cat walks onto a ship and then walks off it, the ship is doomed to sink on its next trip.[8] Furthermore, it is believed that a lady who owns a black cat will have many suitors.[9] Superstition, folklore, bringer of good or bad luck Black cat with long hair Casting call for black cats, Los Angeles, 1961. The studio was seeking cats for the Roger Corman movie Tales of Terror. Black cats are often a symbol of Halloween or witchcraft. In most Western cultures, black cats have typically been looked upon as a symbol of evil omens, specifically being suspected of being the familiars of witches, or actually shape-shifting witches themselves. Most of Europe considers the black cat a symbol of bad luck, particularly if one walks across the path in front of a person, which is believed to be an omen of misfortune and death. The black cat in folklore has been able to change into human shape to act as a spy or courier for witches or demons. When the Pilgrims arrived at Plymouth Rock, they brought with them a devout faith in the Bible. They also brought a deepening suspicion of anything deemed of Satan and were deeply suspicious of other Christians, including those of the Catholic, Quaker, Anglican and Baptist denominations.[10] The Pilgrims viewed the black cat as a companion, or a familiar to witches, who were said to "use black cats as an integral part of their craft".[11][unreliable source?] These superstitions led people to kill black cats. There is no evidence from England of regular large-scale massacres of "Satanic" cats, or of burning them in midsummer bonfires, as sometimes occurred elsewhere in Europe.[12] In the present day many Westerners, including Christian clergy, have black cats as pets, and very few people attach superstitions to them anymore.[13][14] In contrast, the supernatural powers ascribed to black cats were sometimes viewed positively; for example, sailors considering a "ship's cat" would want a black one because it would bring good luck.[15] Sometimes, fishermen's wives would keep black cats at home too, in the hope that they would be able to use their influence to protect their husbands at sea. In the folklore of Chiloé of southern Chile, black cats are an important element that is needed when hunting for the treasure of the carbunclo.[16][17] In the early days of television in the United States, many stations located on VHF channel 13 used a black cat as a mascot in order to make sport of being located on an "unlucky" channel number." (wikipedia.org) "Luminaria is a term used in different parts of the world to describe various types of holiday lights, usually displayed during Christmas. In English, the term most commonly refers to a specific type of simple paper lantern made by placing a votive candle in some sand inside a paper bag.[1] Also known as a farolito[nb 1], it is a traditional Christmas decoration in the Southwestern United States, particularly New Mexico, where it is a cultural hallmark of the Pueblos and Hispanos of New Mexico and a part of the state's distinct heritage.[3] Luminarias are usually placed in rows along walls, roofs, and walkways to form a holiday display, especially on Christmas Eve. Electrically lit luminarias are also used, consisting of a string of standard incandescent "Christmas lights" with the bulbs covered with a tan plastic sleeve, made to about the size and shape of a small paper bag. In Northern New Mexico, luminaria can also refer to a small stacked-wood bonfire, an older tradition which has been replaced to some extent by the paper luminarias. Residents of this region typically call the paper lanterns farolitos in order to distinguish the two types of illumination. Use of the word luminaria for paper lanterns is considered incorrect by some New Mexicans and is a frequent topic of debate. Yet another form of luminaria, a small torch or large candle, is carried by the leader of the procession of Las Posadas,[4] a nine-day holiday running December 16–24. In non-English-speaking countries such as Italy, Spain, and Japan, luminaria is used in a much more general sense to describe any type of festive light display, including bonfires, candles, and electric lights.[3] Etymology and naming disagreement Luminaria bonfires in Santa Fe, New Mexico The name of the decoration is a long-running item of contention among some New Mexicans,[5] with written accounts indicating it was already a familiar topic of debate as far back as the 1940s.[6][7] In Northern New Mexico, the term luminaria is reserved for a small festival or vigil bonfire,[8] a usage which dates back to the Spanish colonial period,[9] and the paper lantern decorations are called farolitos. Many traditionalists insist that the use of luminaria to mean a paper lantern is not correct.[5] However, this distinction is not commonly made outside of northern New Mexico.[10] In other areas where the decorations are used, they are generally referred to as luminarias. Luminaria in Spanish means "illumination", "festival light", or in ecclesiastical usage, a "lamp kept burning before the sacrament".[11] The Spanish word was derived from Latin luminare meaning a light source generally, or in a religious context, "a light, lamp, burned in the Jewish temple and in Christian churches".[12] In colonial New Mexico, the term was used to refer to a small bonfire. Luminaria as a loanword in English was first attested in the 1930s.[1] Farolito, the preferred term in northern New Mexico, is a diminutive of the Spanish word farol, meaning "lantern". According to the Santa Fe New Mexican, farolito "apparently is a purely New Mexico word".[9] The spellings "luminary"[13] and "luminaries"[14] are often incorrectly used instead of luminaria and luminarias. Origin Main article: Parol The use of paper lanterns during the Christmas Novena procession originates from the similar parol (Spanish farol) tradition of the Philippines which use lanterns made with bamboo and Japanese paper. These were introduced to New Spain via the Manila galleons.[15][16][17][18][8] Christmas tradition Las Noches de las Luminarias, at the Desert Botanical Garden, Phoenix Praiano, Italy, Luminaria di San Domenico, August 1. Luminarias are used in seasons other than Christmas. The early versions were actually small bonfires of crisscrossed piñon branches which were built in three-foot high squares. Today, luminarias are made from brown paper bags weighted down with sand and illuminated from within by a lit candle. These are typically arranged in rows to create large and elaborate displays. The hope among Roman Catholics is that the lights will guide the spirit of the Christ child to one's home. Strings of artificial luminarias, with plastic bags illuminated by small light bulbs and connected by an electrical cord, are also available, and are common in the American Southwest, where they are typically displayed throughout the year-end holiday season. They have gained popularity in other parts of the United States.[19] New Mexico Santa Fe and Old Town Albuquerque, New Mexico, are well known for their impressive Christmas Eve farolito displays.[20] Farolito displays are common throughout New Mexico, and most communities in New Mexico have farolitos in prominent areas such as major streets or parks. Residents often line their yards, fences, sidewalks, and roofs with farolitos. Similar traditions can now also be found in many other parts of the nation. The University of New Mexico in Albuquerque, New Mexico hosts the annual Hanging of the Greens tradition with over 14,000 luminarias, hot posole, and Christmas carols.[21] New Mexico State University in Las Cruces, New Mexico holds an annual event called Noche de Luminarias in early December, which features over 10,000 luminarias across campus.[22] San Juan College in Farmington, New Mexico, organizes a large annual farolito display, most recently consisting of around 30,000 farolitos displayed on campus.[23] Elsewhere At historic Temple Square in Salt Lake City, Utah, metal luminarias decorate the grounds near the Church Office Building of the Church of Jesus Christ of Latter-day Saints.Tiny holes have been punched in the metal to create designs featuring scenes from the life of Jesus Christ and Christmas messages in a variety of languages.[24] Some of the luminaries are the traditional bag shape, while others are large cans.[25] They have been on display since before 2002, when even more were added.[26] In West Valley City, Utah, luminarias are used to light the path during the Walk with Santa held the first Monday of December every year. The display features over 300 luminarias. The American Cancer Society's Relay For Life fundraising events which are held all over the U.S. feature luminaria ceremonies.[27] Luminarias are placed around the track and some relay events spell out "HOPE" in stadium stands with luminarias. The American Foundation for Suicide Prevention's[28] Out of the Darkness Overnight[29] uses luminarias at the end of the overnight walk to memorialize those lost to suicide for survivors. Luminarias have also become popular in California in some cities. The Boy Scout Troops and Albuquerque Youth Symphony sell them around Christmas time as another form of fundraising. On Evensham Street in the Glenshire Devonshire area of Truckee, California, local residents line the streets with luminaries. See Glenshire Devonshire's web page for aerial photos. The Mantey Heights neighborhood of Grand Junction, Colorado, has celebrated the luminaria tradition for several decades. Over 3,500 luminaries are placed along the roads and walkways every Christmas Eve. Many are positioned atop the parapets of the old adobe homes. In Champaign, Illinois, luminarias line South Willis Ave. between Springfield Ave. and John St. for one night each holiday season. The Mount Lookout neighborhood of Cincinnati, Ohio, has an annual luminaria Light Up Night, an event that began in 1975. Luminarias are sold to neighborhood residents as a fundraiser for the Mount Lookout Community Council.[30] In Galena, Illinois, luminarias line the streets of the town one night in December for their annual "Night of Luminaria."[31] In the Village of Glen Ellyn, Illinois, luminarias line the 200 block of Taylor Avenue on Christmas Eve. In Midlothian, Illinois, luminaria sets are sold to raise money for the local food pantries. About 75% of the food pantries annual budget comes from these luminaria sales and donations. After the 2008 city hall shooting in Kirkwood, Missouri, residents lined the streets with luminarias to honor the victims of the shooting. Each year for the past 22 years in Seattle, community members have placed luminarias along the path beside Lake Washington north of Seward Park. They place as many as 1800 along a three-mile stretch of the path. The placement of the luminaria are timed to coincide with the annual Christmas Ships festival organized by Argosy Cruises. In Southern Arizona at the Tumacacori Mission, 2500 luminarias are placed around the mission and lit on Christmas Eve. People from the community go to the mission on Christmas Eve and walk along the path through the church and around the grounds. It is a special tradition for the community. Other holidays In some Southwestern states, such as Arizona and Texas as well as New Mexico, luminarias are also occasionally used as Halloween decorations, sometimes featuring jack o' lantern faces drawn on the paper bags.[32] Artificial luminarias are increasingly available with holiday themed decorative patterns and in colors other than brown." (wikipedia.org) "A cemetery, burial ground, gravesite, graveyard, or a green space called a memorial park, is a place where the remains of dead people are buried or otherwise interred. The word cemetery (from Greek κοιμητήριον 'sleeping place')[1][2] implies that the land is specifically designated as a burial ground and originally applied to the Roman catacombs.[3] The term graveyard is often used interchangeably with cemetery, but a graveyard primarily refers to a burial ground within a churchyard.[4][5] The intact or cremated remains of people may be interred in a grave, commonly referred to as burial, or in a tomb, an "above-ground grave" (resembling a sarcophagus), a mausoleum, columbarium, niche, or other edifice. In Western cultures, funeral ceremonies are often observed in cemeteries. These ceremonies or rites of passage differ according to cultural practices and religious beliefs. Modern cemeteries often include crematoria, and some grounds previously used for both, continue as crematoria as a principal use long after the interment areas have been filled. ...Types A cemetery in Nurmijärvi, Finland A Soviet military cemetery on the island of Saaremaa, Estonia. The Laird's traditional Scottish graveyard at Kindrogan House, Strathardle. The town cemetery on the plains of Calhan, Colorado. The 1,400 square feet (130 m2) plot pictured here has the graves of nineteen members of the Hillendahl family, including one who was interred in 1854, in the Spring Branch area of Houston, Texas, United States. A descendant of the family sold all of the land around the grave site, but refused to move the actual graves.[13] There are a number of different styles of cemetery in use. Many cemeteries have areas based on different styles, reflecting the diversity of cultural practices around death and how it changes over time. Urban Avenue with linden in the cemetery by Ringkøbing, Jutland, Denmark. Graves at the Hietaniemi Cemetery in Helsinki, Uusimaa, Finland. The urban cemetery is a burial ground located in the interior of a village, town, or city. Early urban cemeteries were churchyards, which filled quickly and exhibited a haphazard placement of burial markers as sextons tried to squeeze new burials into the remaining space. As new burying grounds were established in urban areas to compensate, burial plots were often laid out in a grid to replace the chaotic appearance of the churchyard.[14] Urban cemeteries developed over time into a more landscaped form as part of civic development of beliefs and institutions that sought to portray the city as civilized and harmonious.[15] Urban cemeteries were more sanitary (a place to safely dispose of decomposing corpses) than they were aesthetically pleasing. Corpses were usually buried wrapped in cloth, since coffins, burial vaults, and above-ground crypts inhibited the process of decomposition.[16] Nonetheless, urban cemeteries which were heavily used were often very unhealthy. Receiving vaults and crypts often needed to be aired before entering, as decomposing corpses used up so much oxygen that even candles could not remain lit.[17] The sheer stench from decomposing corpses, even when buried deeply, was overpowering in areas adjacent to the urban cemetery.[18][19] Decomposition of the human body releases significant pathogenic bacteria, fungi, protozoa, and viruses which can cause disease and illness, and many urban cemeteries were located without consideration for local groundwater. Modern burials in urban cemeteries also release toxic chemicals associated with embalming, such as arsenic, formaldehyde, and mercury. Coffins and burial equipment can also release significant amounts of toxic chemicals such as arsenic (used to preserve coffin wood) and formaldehyde (used in varnishes and as a sealant) and toxic metals such as copper, lead, and zinc (from coffin handles and flanges).[20] Urban cemeteries relied heavily on the fact that the soft parts of the body would decompose in about 25 years (although, in moist soil, decomposition can take up to 70 years).[21] If room for new burials was needed, older bones could be dug up and interred elsewhere (such as in an ossuary) to make space for new interments.[16] It was not uncommon in some places, such as England, for fresher corpses to be chopped up to aid decomposition, and for bones to be burned to create fertilizer.[22] The re-use of graves allowed for a steady stream of income, which enabled the cemetery to remain well-maintained and in good repair.[23] Not all urban cemeteries engaged in re-use of graves, and cultural taboos often prevented it. Many urban cemeteries have fallen into disrepair and become overgrown, as they lacked endowments to fund perpetual care. Many urban cemeteries today are thus home to wildlife, birds, and plants which cannot be found anywhere else in the urban area, and many urban cemeteries in the late 20th century touted their role as an environmental refuge.[24][25] Many urban cemeteries are characterized by multiple burials in the same grave. Multiple burials is a consequence of the limited size of the urban cemetery, which cannot easily expand due to adjacent building development. It was not uncommon for an urban cemetery to begin adding soil to the top of the cemetery to create new burial space. ...Flowers In Western countries, and many others,[quantify] visitors to graves commonly leave cut flowers, especially during major holidays and on birthdays or relevant anniversaries. Cemeteries usually dispose of these flowers after a few weeks in order to keep the space maintained. Some companies offer perpetual flower services, to ensure a grave is always decorated with fresh flowers.[45] Flowers may often be planted on the grave as well, usually immediately in front of the gravestone. For this purpose roses are highly common. In some regions flowers are put out at specific times called Decoration Days. Stones Visitors to loved ones interred in Jewish cemeteries often leave a small stone on the top of the headstone. There are prayers said at the gravesite, and the stone is left on the visitor's departure. It is done as a show of respect; as a general rule, flowers are not placed at Jewish graves. Flowers are fleeting; the symbology inherent in the use of a stone is to show that the love, honor, memories, and soul of the loved one are eternal. This practice is seen in the closing scene of the film Schindler's List, although in that case it is not on a Jewish grave. Crosses War graves will commonly have small timber remembrance crosses left with a red poppy attached to its centre. These will often have messages written on the cross. More formal visits will often leave a poppy wreath. Jewish war graves are sometimes marked by a timber Star of David. Candles Placing burning grave candles on the cemetery to commemorate the dead is a very common tradition in Catholic nations, for example, Poland. It is mostly practised on All Souls' Day. The traditional grave candles are called znicz in Polish.[46] A similar practice of grave candles is also used in Eastern Orthodox Christian nations, as well as the Lutheran Christian Nordic countries. Toys In the American South, graves of children are often decorated with emblems of childhood. These include favorite toys, balloons, seasonal decorations, religious figurines, and more....In many countries, cemeteries are places believed to hold both superstition and legend characteristics, being used, usually at night times, as an altar in supposed black magic ceremonies or similarly clandestine happenings, such as devil worshipping, grave-robbing (gold teeth and jewelry are preferred), thrilling sex encounters, or drug and alcohol abuse not related to the cemetery aura. The legend of zombies, as romanticized by Wade Davis in The Serpent and the Rainbow, is not exceptional among cemetery myths, as cemeteries are believed to be places where witches and sorcerers get skulls and bones needed for their sinister rituals. In the Afro-Brazilian urban mythos (such as Umbanda), there is a character loosely related to cemeteries and its aura: the Zé Pilintra (in fact, Zé Pilintra is more related to bohemianism and night life than with cemeteries, where the reigning entity is Exu Caveira or Exu Cemitério, similar to Voodoo Baron Samedi)." (wikipedia.org) "A pillow is a support of the body at rest for comfort, therapy, or decoration. Pillows are used in different variations by many species, including humans. Some types of pillows include throw pillows, body pillows, decorative pillows, and many more.[1] Pillows that aid sleeping are a form of bedding that supports the head and neck. Other types of pillows are designed to support the body when lying down or sitting. There are also pillows that consider human body shape for increased comfort during sleep. Decorative pillows used on beds, couches or chairs are sometimes referred to as cushions.[2][3] In contemporary western culture, pillows consist of a plain or patterned fabric envelope (known as a pillowcase) which contains a soft stuffing, typically synthetic and typically standardized in sizes and shape.[4] Pillows have been historically made of a variety of natural materials and many cultures continue to use pillows made from natural materials in the world. The word pillow comes from Middle English pilwe, from Old English pyle (akin to Old High German pfuliwi) and from Latin pulvinus. The first known use of the word pillow was before the 12th century. History Though the exact origin is unknown, use of pillows evolved in animals well into prehistory, the earliest examples including reptiles and mammals resting their heads on themselves, and one another, to support the head and neck.[1] Animals, including humans, evolved use of inanimate objects in their nests out of wood and stone as pillows.[1] Since domestication, many animals have also learned to make use of human-made pillows and cushions, as well as to rest on members of their own and other species, for this purpose.[1] Sometime between 5 and 23 million years ago tree-dwelling great apes began building sleeping platforms, including wooden pillows, to improve their sleep.[6] According to studies on chimpanzees that sleep up to eight to nine hours a night using specifically selected ironwood pillows, sturdy pillows enabled great apes to escape being hunted by night predators and not fall out of the trees while asleep.[6] It is likely that this was necessitated by the evolution of large, energy-consuming brains.[6] Though it may also have led to longer periods of REM sleep, that in turn increased their cognitive capacity....Construction and parts Pillows consist of a filler material enclosed in a fabric cover or shell. Covers are made of cloth, such as silk, known as the pillow case or pillow slip. Some pillows have a fancier cover called a sham which is closed on all sides and usually has a slit in the back through which the pillow is placed. Rectangular standard bed pillow cases usually do not have zippers, but instead, have one side open all the time. Often, a zippered pillow protector is placed around standard pillows with the case in turn covering the protector. Fillers are chosen on the basis of comfort, resilience, thermal properties, cost and also for medical and ethical reasons. The most common synthetic fillers are materials derived from polymer fibers, such as polyester and memory foam. Synthetic fillers in general are inexpensive and in the case of memory foam can retain their form longer. Natural fillers have been used since antiquity. The most common are feathers, down, wool, latex, cotton (particularly in India), and buckwheat. More exotic materials have also been used including straw, wood, or stone. Down is usually the softer filler and offer good insulation, but is more expensive due to its relative scarcity. Down has been known to be plucked from live geese,[13] but there are already cruelty-free certifications for down products.[14] In India, traditional pillows are made with kapok, the fluffy, glossy fruit-fibres of the trees....Types A pillow is designed to provide support and comfort to the body and head. There are three main types of pillows; bed pillows, orthopedic pillows and decorative pillows, with some overlapping of use between these. The appropriate size of a bed pillow depends on the size of the bed. Larger pillows than standard are available for queen- and king-sized beds. The choice of bed pillow depends to some extent upon sleeping positions: one manufacturer recommends a thinner and softer pillow for sleeping face down, medium support for sleeping on one's back, and a thicker and firmer pillow for sleeping on the side....Decorative See also: Throw pillow Decorated pillows piled on the corner of a sofa Decorative pillows serve a dual purpose. They often have fancy cover material which serves to decorate the room where they are found. Since decorative textiles are commonly 54 inches in width, many decorative pillows finish about 17x17 inches. (54/3 = 18, less seam allowance) When used to decorate a fully made up bed, decorative pillows are likely thrown aside at bedtime, since they are not covered with a washable pillow case, thus, while found on the bed, they are primarily there for decoration, hence they fall under this category. These pillows may be custom made, as well as made by freelancers. Decorative pillows are also found on furnishings in more public parts of the home, such as sofas, chairs and window seats. Here, their common use may overlap both orthopedic and bed pillows. For example, unless a person has some particular medical condition, they will likely use a handy decorative pillow for lumbar support, as needed, while seated on a sofa. Likewise, for the occasional nap, decorative pillows are handy for supporting the head or neck, even though they may not be covered with a pillow case, as are bed pillows. There are five common synonyms for decorative pillows which are descriptive of their use in the home. "Accent" pillows emphasize or accent some other part of the home decor. The terms "sofa pillow" and "couch pillow" refer to the place these decorative pillows are likely found. The terms "toss pillow" and "throw pillow" may refer to the way they generally arrive in their places.[20] Novelty pillows are shaped like humorous objects (a banana, tweety bird, a human leg, a chainsaw, a dill pickle, a former president) and are meant to brighten up and add humor to a room or lounge area. Tent-flap pillows are placed at the front of a stack of pillows decorating a bed. This pillows have a separate flap of fabric that is attached at the top of the pillow and folds down over the face. The tent flap can be loose or tacked down; if the flap is loose a decorative tassel or bead is usually used to weigh the flap down so it hangs properly.[21] Floor pillows are another subset of decorative pillows. These pillows often finish 26×26 inches (one half of the width of the textile, less seam allowance) Combination pillow A combination pillow is a pillow which is for those sleepers which are sleeping in a combination of positions and would like to use their pillow to hug or play.[22] Culture An embroidered Turkish pillow In many parts of the world, pillows have cultural significance, and references have extended to a wide variety of other uses, forms and activities. Comfort pillows In some cultures, pillows have forms for hugging. An example is the Dakimakura, a kind of "hugging pillow" originating in Japan that have been endowed with anthropomorphic and zoomorphic qualities and pop culture references for additional psychological comfort. Other types of hugging pillows are more practical, such as the Guling, long hugging pillow originating from Indonesia and the Abrazador, a long hugging pillow originating from the Philippines. A husband pillow (also known as a boyfriend pillow) is a large, high-backed pillow with two "arms." It is used to prop the user upright while in bed or on the floor, as for reading or watching television. Because of this common use, a husband pillow is also called a reading pillow.[23] Activities Pillow fighting Main article: Pillow fight Large public pillow fight A pillow fight is a common game mostly played by young children (but also by teens and adults) in which they engage in mock physical conflict, using pillows as weapons. Pillow fights are known to occur during children's sleepovers. Since pillows are usually soft, injuries rarely occur. The heft of a pillow can still knock a young person off balance, especially on a soft surface such as a bed, which is a common venue. In earlier eras, pillows would often break, shedding feathers throughout a room. Modern pillows tend to be stronger and are often filled with a solid block of artificial filling, so breakage occurs far less frequently." (wikipedia.org) "Cottagecore (sometimes referred to as Countrycore or Farmcore)[1][2] is an internet aesthetic idealising rural life. Originally based on a rural European life,[3] it was developed throughout the 2010s and was first named cottagecore on Tumblr in 2018.[4] The aesthetic centres on traditional rural clothing, interior design, and crafts such as drawing, baking, and pottery, and is related to similar aesthetic movements such as grandmacore, goblincore, and fairycore. Some sources describe cottagecore as a subculture of Millennials and Generation Z. Economic forces and other challenges facing these young people may be a significant driver of this trend, along with these generations' emphasis on sustainability, and the trend to work from home (initially during the. Aesthetic and lifestyle elements The tenets of cottagecore can help its proponents satisfy a desire for "an aspirational form of nostalgia" as well as an escape from many forms of stress and trauma.[5] The New York Times described it as a reaction to hustle culture and the advent of personal branding.[5] The Guardian called it a "visual and lifestyle movement designed to fetishize the wholesome purity of the outdoors."[6] Cottagecore emphasizes simplicity and the soft peacefulness of the pastoral life as an escape from the dangers of the modern world.[7] It became highly popular on social media during the.[8][6][9] Fashion An embroidery design with colorful floral prints (2016) An early inspiration for cottagecore fashion is mori girl, which reached popularity in Japan in the late 2000s.[10][11] Lolita fashion, another Japanese street fashion with a soft silhouette and a Victorian-inspired look might have been another early inspiration. While homemade clothing is a feature of cottagecore,[12] products including the 'strawberry dress', a $490 tea dress by Lirika Matoshi, are also associated with the aesthetic.[13][14] Due to the high price of the Matoshi dress, a number of people produced their own versions of the product.[13] Cottagecore clothing often includes long layered dresses.[14] Analytics company Edited identified that besides floral prints and stripes "Old-world, feminine shapes and details are integral to this aesthetic—milkmaid necklines, puff sleeves, ruffles and prairie-inspired midi dresses."[15][16] Marketing commentators noted that the trend fits with already available '70s-inspired dresses, lace trim, and denim, and complemented the slow fashion trend.[16] Brands like Batsheva, Doen, and the Vampire's Wife became popular for their frilly, whimsical flowy dresses that fit perfectly to the cottagecore aesthetic. [17] Food and gardening Self-sufficiency, such as baking one's own bread, is integral to cottagecore. Growing one's own food in one's own garden and baking one's own bread all reflect the philosophy of self-sufficiency of cottagecore, though the aesthetic does not demand living in the countryside.[9][18] Cottagecore gardening is intended to be environmentally friendly, often including permacultural farming practices.[19][20] For example, the cultivation of a variety of perennial and annual native plants (i.e. plants endemic to the areas near one's home) helps attract insects, including bees, and as such promotes biodiversity and increases pollination of food-producing crops.[20] Other aspects The aesthetic encourages taking care of oneself physically and mentally.[9] Followers of cottagecore typically purchase secondhand or vintage furniture.[18][21] They may take up hobbies including knitting, crochet, painting, and reading.[22] Antecedents and cultural context While cottagecore arose as a named aesthetic in 2018, similar aesthetics and ideals existed prior to its inception. The ancient Greeks characterised Arcadia as a representation of an idyllic pastoral setting. The Greek poet Theocritus wrote poems about shepherds and shepherdesses in the third century BC, leading to him being often cited as the inventor of pastoral poetry.[23] The market for Theocritus’ work was primarily the educated urban class of Alexandria, Egypt, seeking an escape from the filth, crowding and disease of city life. In the first century BC the Roman poet Virgil’s pastoral poetry was written in response to the violence and chaos of war. However, he expanded the genre by acknowledging contemporary moral and political issues such as war whilst maintaining a distance through the pastoral trope.[23] Pastoral escapism continued to be produced for the courtly audience of the Roman Empire in the format of novels such as Daphnis and Chloe from the second century AD.[23] The fourteenth-century Italian Renaissance poet Petrarch was known for his hill-walking and gardening as well as his pastoral poetry.[23] English playwright William Shakespeare wrote two pastoral plays: As You Like It and A Winter’s Tale. Christopher Marlowe’s renowned poem The Passionate Shepherd to His Love inspired a poetic response written by Walter Raleigh, The Nymph's Reply to the Shepherd, in which the speaker observes that Arcadian ideas were fallacies.[23] In eighteenth-century Europe it was fashionable to build follies, ornamental structures often built in the style of classical architecture or to mimic rustic villages.[24] Marie Antoinette's Hameau de la Reine, a rustic model village, is a primary example of a folly in a pastoral style. The Arts and Crafts movement of the nineteenth century was an approach to art, architecture, and design that embraced 'folk' styles and techniques as a critique of industrial production.[6] The counterculture of the 1960s provides perhaps the most significant source of influence for the contemporary cottagecore movement. Many of the subcategories of cottagecore directly invoke the aesthetic of environmentally conscious architectural projects and communes of the era such as Drop City, and embody the radically sustainable, hands-on ethos of publications such as the Whole Earth Catalog. Thrifted furniture and art pieces from the 1960s and '70s are often used to create a comforting, cozy interior space, as are patterns of the era such as paisley and mushroom prints.[25] There have been similar aesthetics in different countries, such as iki, or detached elegance, from Japan, fernweh, or being somewhere far away and mysterious, from Germany, or hygge, or satisfying comfort, from Denmark. Contemporary popularity Prior to the Great Recession, Thomas Kinkade sold millions of copies of his paintings of idyllic cottages.[27]     Cottagecore is an ideal. It creates a warm feeling when one thinks about how wonderful it would be to live a simpler, more bucolic existence. I started thumbing through my book on Thomas Kinkade, poring over his paintings of cottages and small-town life. I think his tremendous success was related to the feelings these paintings evoke in us.     — Corky Pickering, "The cottagecore dream during the pandemic"[27] The movement gained further traction in many online spheres and on social media in 2020 due to the mass quarantining in response to the.[8][6][28] Networks such as the blogging site Tumblr had a 150% increase in cottagecore posts in the three months from March to May 2020.[16] It spread on Pinterest, a platform for sharing visual ideas.[29] It became popular on TikTok as well,[3][30] with numerous cottagecore enthusiasts sharing videos of themselves living in rural areas, bathing in the forest, or baking bread.[31] On TikTok the LGBTQIA+ community has been particularly fond of cottagecore, especially lesbians.[32] Many young women have found a sense of femininity through dressing in a cottagecore aesthetic while still feeling aligned with a modern, in-control woman archetype.[33] The New Yorker asserted that such videos had "evoked a mood of calm, enlightened, prettified productivity."[26] Vox characterized the trend as "the aesthetic where quarantine is romantic instead of terrifying."[4] Living in the style of cottagecore or simply looking at others doing the same on the Internet was seen as something that could help people de-stress.[34] Speaking to CNN, psychologist Krystine Batcho noted that it should be no surprise nostalgia in general and cottagecore in particular was in vogue during such a stressful time. "Longing for simpler situations, simpler time periods or simpler ways of living is an effort to balance out and to counteract the effects of high intense stress," she said.[9] This was a period when many urban residents questioned whether it was worth living in the cities, and rural life stood up as an appealing alternative.[31] A New York Times article compared cottagecore to the social simulation video game series Animal Crossing being acted out in real life, coinciding with the success of the then-newest entry in the franchise Animal Crossing: New Horizons.[5][6] In July 2021 The Sims 4 released an expansion pack called "Cottage Living", which focuses on floral prints, gardening and tending to animals like chickens and llamas.[35] In July 2020, American singer-songwriter Taylor Swift released her eighth studio album, Folklore, a critical and commercial success.[36][37] It features songs written during the lockdown.[30] The album's use of cottagecore in its visuals and lyrics has been credited with increasing the aesthetic's popularity.[38][39][40] She continued the aesthetic with its follow-up record, Evermore (2020),[41][42] and applied it to her performance at the 63rd Annual Grammy Awards.[43] The music videos for "Cardigan" and "Willow" both incorporate cottagecore imagery.[44] Harry Styles' patchwork JW Anderson rainbow cardigan became a crochet trend on TikTok during the early months of the . It was later acquired by the Victoria and Albert Museum for its permanent collection.[46] Two years later, Styles advertised his third album, Harry's House, via a Tim Walker cottagecore photoshoot in Better Homes and Gardens.[47][48] Other public figures who embraced this style include British actress Millie Bobby Brown, American musician Hayley Kiyoko,[50] American model Hailey Bieber,[51] and English footballer David Beckham. In the United States cottagecore became a decorating trend for the 2020 holiday season while the sales of needlework kits skyrocketed.[12] According to the Royal Horticultural Society of the United Kingdom, cottage gardening is a trend for 2021.[20] China has its own version of cottagecore. Even though the country is rapidly urbanising as part of economic development, many young people have decided to leave the cities after their university studies for their hometowns in the countryside, where the quality of life has improved thanks to, among other things, the availability of fast Internet access, new roads, and high-speed railways.[53] Among the returning youths are cottagecore-minded architects." (wikipedia.org) "A throw pillow, or toss pillow, is a small, decorative soft furnishing item[1] made from a wide range of textiles including cotton, linen, silk, leather, microfibre, suede, chenille, and velvet. Throw pillows are a commonly used piece in interior design and come in a wide variety of shapes, sizes and decorative elements such as tassels and piped edges. The most common throw pillow designs are square and range from 16 inches to 24 inches. In the UK, a throw pillow is more commonly referred to as a scatter cushion. Tapestry is a form of textile art, traditionally woven by hand on a loom. Normally it is used to create images rather than patterns. Tapestry is relatively fragile, and difficult to make, so most historical pieces are intended to hang vertically on a wall (or sometimes in tents), or sometimes horizontally over a piece of furniture such as a table or bed. Some periods made smaller pieces, often long and narrow and used as borders for other textiles. Most weavers use a natural warp thread, such as wool, linen, or cotton. The weft threads are usually wool or cotton but may include silk, gold, silver, or other alternatives. In late medieval Europe tapestry was the grandest and most expensive medium for figurative images in two dimensions, and despite the rapid rise in importance of painting it retained this position in the eyes of many Renaissance patrons until at least the end of the 16th century, if not beyond.[1] The European tradition continued to develop and reflect wider changes in artistic styles until the French Revolution and Napoleonic Wars, before being revived on a smaller scale in the 19th century. Technically, tapestry is weft-faced weaving, in which all the warp threads are hidden in the completed work, unlike most woven textiles, where both the warp and the weft threads may be visible. In tapestry weaving, weft yarns are typically discontinuous (unlike brocade); the artisan interlaces each coloured weft back and forth in its own small pattern area. It is a plain weft-faced weave having weft threads of different colours worked over portions of the warp to form the design.[2] European tapestries are normally made to be seen only from one side, and often have a plain lining added on the back. However, other traditions, such as Chinese kesi and that of pre-Columbian Peru, make tapestry to be seen from both sides.[3] Tapestry should be distinguished from the different technique of embroidery,[4] although large pieces of embroidery with images are sometimes loosely called "tapestry",[5] as with the famous Bayeux Tapestry, which is in fact embroidered.[6] From the Middle Ages on European tapestries could be very large, with images containing dozens of figures. They were often made in sets, so that a whole room could be hung with them. Terms and etymology In English, "tapestry" has two senses, both of which apply to most of the works discussed here. Firstly it means work using the tapestry weaving technique described above and below, and secondly it means a rather large textile wall hanging with a figurative design. Some embroidered works, like the Bayeux Tapestry, meet the second definition but not the first. The situation is complicated by the French equivalent tapisserie also covering needlepoint work, which can lead to confusion, especially with pieces such as furniture covers, where both techniques are used. According to the Oxford English Dictionary, the earliest use in English was in a will of 1434, mentioning a "Lectum meum de tapstriwerke cum leonibus cum pelicano".[7] They give a wide definition, covering: "A textile fabric decorated with designs of ornament or pictorial subjects, painted, embroidered, or woven in colours, used for wall hangings, curtains, covers for seats, ..." before mentioning "especially" those woven in a tapestry weave.[8] The word tapestry derives from Old French tapisserie, from tapisser,[9] meaning "to cover with heavy fabric, to carpet", in turn from tapis, "heavy fabric", via Latin tapes (gen: tapetis),[10] which is the Latinisation of the Greek τάπης (tapēs; gen: τάπητος, tapētos), "carpet, rug".[11] The earliest attested form of the word is the Mycenaean Greek 𐀲𐀟𐀊, ta-pe-ja, written in the Linear B syllabary.[12] "Tapestry" was not the common English term until near the end of the classic period for them. If not just called "hangings" or "cloths", they were known as "arras", from the period when Arras was the leading production centre. Arazzo is still the term for tapestry in Italian, while a number of European languages use variants based on Gobelins, after the French factory; for example both Danish and Hungarian use gobelin (and in Danish tapet means wallpaper). Thomas Campbell argues that in documents relating to the Tudor royal collection from 1510 onwards "arras" specifically meant tapestries using gold thread. Production Tapestry is a type of weaving. Various designs of looms can be used, including upright or "high-warp" looms, where the tapestry is stretched vertically in front of the weaver, or horizontal "low-warp" looms, which were usual in large medieval and Renaissance workshops, but later mostly used for smaller pieces. The weaver always works on the back of the piece, and is normally following a full-size drawn or painted cartoon, or possibly another tapestry; depending on the set up, this reverses (is a mirror image of) the tapestry image. The cartoon was generally created from a smaller modello, which in "industrial" workshops from at least the late Middle Ages on was produced by a professional artist, who often had little or no further involvement in the process. The cartoon was traced onto the warp lines by the weaver, and then placed where it could still be seen, sometimes through a mirror, when it hung behind the weaver. With low-warp looms the cartoon was usually cut into strips and placed beneath the weaving, where the weaver could see it through the "web" of threads.[14] The Raphael Cartoons, which are very rare examples of surviving cartoons, were cut in this way. In European "industrial" tapestries the warp threads were normally wool, but in more artisanal settings, and older ones, linen was often used. The weft threads were wool, with silk, silver or gold thread used in the most expensive tapestries. Some famous designs, such as the Sistine Chapel tapestries and the Story of Abraham set probably first made for King Henry VIII, survive in versions with precious metals and other versions without.[15] Using silk might increase the cost by four times, and adding gold thread increased the cost enormously, to perhaps fifty times that of wool alone.[16] The weavers were usually male, as the work was physically demanding; spinning the threads was usually a female preserve. Apart from the design and materials, the quality of tapestries varies with the tightness of the weaving. One modern measure of this is the number of warp threads per centimetre. It is estimated that a single weaver could produce a square yard of medium quality tapestry in a month, but only half that of the finest quality.[17] Function The success of decorative tapestry can be partially explained by its portability (Le Corbusier once called tapestries "nomadic murals").[18] The fully hand-woven tapestry form is more suitable for creating new figurative designs than other types of woven textile, and the looms could be much larger.[19] Kings and noblemen could fold up and transport tapestries from one residence to another. Many kings had "wardrobe" departments with their own buildings devoted to the care, repair, and movement of tapestries, which were folded into large canvas bags and carried on carts. In churches, they were displayed on special occasions. Tapestries were also draped on the walls of palaces and castles for insulation during winter, as well as for decorative display. For special ceremonial processions such as coronations, royal entries and weddings, they would sometimes be displayed outside.[20] The largest and best tapestries, designed for more public spaces in palaces, were only displayed on special occasions, reducing wear and fading. Presumably the smaller personal rooms were hung permanently.[21] Many smaller pieces were made as covers for furniture or cushions, or curtains and bed hangings. Others, especially in the case of those made for patrons outside the top of the elite, were cut up and reused for such functions when they, or tapestries in general, came to seem old-fashioned. Bags, and sometimes clothing were other re-uses.[22] The Beauvais Manufactory became rather a specialist in furniture upholstery, which enabled it to survive after the French Revolution when this became the main remaining market. In the case of tapestries with precious metal thread, they might be burned to recover the metal, as Charles V's soldiers did to some of the Sistine Chapel tapestries, and the French Directory government did in the 1790s to most of the royal collection from the Renaissance.[23] In the Middle Ages and the Renaissance, a rich tapestry panel woven with symbolic emblems, mottoes, or coats of arms called a baldachin, canopy of state or cloth of state was hung behind and over a throne as a symbol of authority.[24] The seat under such a canopy of state would normally be raised on a dais. As paintings came to be regarded as more important works of art, typically by the 17th century, tapestries in palaces were moved less, and came to be regarded as more or less permanent fittings for a particular room. It was at this point that many old tapestries were cut to allow fitting around doors and windows. They also often suffered the indignity of having paintings hung on top of them.[25] Some new tapestries were made to fit around a specific room; the design of the Gobelins set from Croome Court, now in New York, has a large field with an ornamental design that could easily be adjusted in size to fit the measurements of the customer's room....Contemporary tapestry What distinguishes the contemporary field from its pre-World War II history is the predominance of the artist as weaver in the contemporary medium. This trend has its roots in France during the 1950s, where one of the "cartoonists" for the Aubusson tapestry studios, Jean Lurçat spearheaded a revival of the medium by streamlining colour selection, thereby simplifying production,[55] and by organizing a series of Biennial exhibits held in Lausanne, Switzerland. The Polish work submitted to the first Biennale, which opened in 1962, was quite novel.[56] Traditional workshops in Poland had collapsed as a result of the war. Also art supplies in general were hard to acquire. Many Polish artists had learned to weave as part of their art school training and began creating highly individualistic work by using atypical materials like jute and sisal.[56] With each Biennale the popularity of works focusing on exploring innovative constructions from a wide variety of fiber resounded around the world.[57] There were many weavers in pre-war United States, but there had never been a prolonged system of workshops for producing tapestries. Therefore, weavers in America were primarily self-taught and chose to design as well as weave their art. Through these Lausanne exhibitions, US artists/weavers, and others in countries all over the world, were excited about the Polish trend towards experimental forms.[56] Throughout the 1970s almost all weavers had explored some manner of techniques and materials in vogue at the time. What this movement contributed to the newly realized field of art weaving, termed "contemporary tapestry", was the option for working with texture, with a variety of materials and with the freedom for individuality in design In the 1980s it became clear that the process of weaving weft-faced tapestry had another benefit, that of stability. The artists who chose tapestry as their medium developed a broad range of personal expression, styles and subject matter, stimulated and nourished by an international movement to revive and renew tapestry traditions from all over the world. Competing for commissions and expanding exhibition venues were essential factors in how artists defined and accomplished their goals. Much of the impetus in the 1980s for working in this more traditional process came from the Bay Area in Northern California where, twenty years earlier, Mark Adams, an eclectic artist, had two exhibitions of his tapestry designs. He went on to design many large tapestries for local buildings. Hal Painter, another well-respected artist in the area became a prolific tapestry artist during the decade weaving his own designs. He was one of the main artists to "...create the atmosphere which helped give birth to the second phase of the contemporary textile movement – textiles as art – that recognition that textiles no longer had to be utilitarian, functional, to serve as interior decoration."[58] Early in the 1980s many artists committed to getting more professional and often that meant travelling to attend the rare educational programmes offered by newly formed ateliers, such as the San Francisco Tapestry Workshop, or to far-away institutions they identified as fitting their needs. This phenomenon was happening in Europe and Australia as well as in North America. Opportunities for entering juried tapestry exhibitions were beginning to happen by 1986, primarily because the American Tapestry Alliance (ATA), founded in 1982, organised biennial juried exhibitions starting in 1986. The biennials were planned to coincide with the Handweavers Guild or America's "Convergence" conferences. The new potential for seeing the work of other tapestry artists and the ability to observe how one's own work might fare in such venues profoundly increased the awareness of a community of like-minded artists. Regional groups were formed for producing exhibits and sharing information.[59] The desire of many artists for greater interaction escalated as an international tapestry symposium in Melbourne, Australia in 1988 lead to a second organization committed to tapestry, the International Tapestry Network (ITNET). Its goal was to connect American tapestry artists with the burgeoning international community. The magazines were discontinued in 1997 as communicating digitally became a more useful tool for interactions. As the world has moved into the digital age, tapestry artists around the world continue to share and inspire each other's work. By the new millennium however, fault lines had surfaced within the field. Many universities that previously had strong weaving components in their art departments, such as San Francisco State University, no longer offered handweaving as an option as they shifted their focus to computerized equipment. A primary cause for discarding the practice was the fact that only one student could use the equipment for the duration of a project whereas in most media, like painting or ceramics, the easels or potters wheels were used by several students in a day. Worldwide, people from all different cultures began adopting these forms of decor for profession and personal use.[60] At the same time, "fiber art" had become one of the most popular mediums in their art programmes. Young artists were interested in exploring a wider scope of processes for creating art through the materials classified as fibre. This shift to more multimedia and sculptural forms and the desire to produce work more quickly had the effect of pushing contemporary tapestry artists inside and outside the academic institutions to ponder how they might keep pace in order to sustain visibility in their art form.[61] Susan Iverson, a professor in the School of the Arts at Virginia Commonwealth University, explains her reasons:     I came to tapestry after several years of exploring complex weaves. I became enamored with tapestry because of its simplicity — its straightforward qualities. It allowed me to investigate form or image or texture, and it had the structural integrity to hold its own form. I loved the substantial quality of a tapestry woven with heavy threads—its object quality.[62] Another prominent artist, Joan Baxter, states:     My passion for tapestry arrived suddenly on the first day of my introduction to it in my first year at ECA [Edinburgh College of Art.] I don't remember ever having consciously thought about tapestry before that day but I somehow knew that eventually I'd be really good at this. From that day I have been able to plough a straight path deeper and deeper into tapestry, through my studies in Scotland and Poland, my 8 years as a studio weaver in England and Australia and since 1987 as an independent tapestry artist. The demanding creative ethos of the tapestry department gave me the confidence, motivation and self-discipline I needed to move out into the world as a professional tapestry weaver and artist. What was most inspiring for me as a young student was that my tutors in the department were all practising, exhibiting artists engaging positively with what was then a cutting edge international Fibre Art movement.[63] Archie Brennan, now in his sixth decade of weaving, says of tapestry:     500 years ago it was already extremely sophisticated in its development-- aesthetically, technically and in diversity of purpose. Today, its lack of a defined purpose, its rarity, gives me an opportunity to seek new roles, to extend its historic language and, above all, to dominate my compulsive, creative drive. In 1967, I made a formal decision to step away from the burgeoning and exciting fiber arts movement and to refocus on woven tapestry's long-established graphic pictorial role." (wikipedia.org) "Halloween is a celebration observed on October 31, the day before the feast of All Hallows, also known as Hallowmas or All Saint's Day. The celebrations and observances of this day occur primarily in regions of the Western world, albeit with some traditions varying significantly between geographical areas. Origins Halloween is the eve of vigil before the Western Christian feast of All Hallows (or All Saints) which is observed on November 1. This day begins the triduum of Hallowtide, which culminates with All Souls' Day. In the Middle Ages, many Christians held a folk belief that All Hallows' Eve was the "night where the veil between the material world and the afterlife was at its most transparent".[2] Americas Canada Scottish emigration, primarily to Canada before 1870 and to the United States thereafter, brought the Scottish version of the holiday to each country. The earliest known reference to ritual begging on Halloween in English speaking North America occurs in 1911 when a newspaper in Kingston, Ontario reported that it was normal for the smaller children to go street "guising" on Halloween between 6 and 7 p.m., visiting shops, and neighbours to be rewarded with nuts and candies for their rhymes and songs.[3] Canadians spend more on candy at Halloween than at any time apart from Christmas. Halloween is also a time for charitable contributions. Until 2006 when UNICEF moved to an online donation system, collecting small change was very much a part of Canadian trick-or-treating.[4] Quebec offers themed tours of parts of the old city and historic cemeteries in the area.[5] In 2014 the hamlet of Arviat, Nunavut moved their Halloween festivities to the community hall, cancelling the practice of door-to-door "trick or treating", due to the risk of roaming polar bears.[6][7] In British Columbia it is a tradition to set off fireworks at Halloween.[8] United States Children in Halloween costumes at High Point, Seattle, 1943 In the United States, Halloween did not become a holiday until the 19th century. The transatlantic migration of nearly two million Irish following the Great Irish Famine (1845–1849) brought the holiday to the United States. American librarian and author Ruth Edna Kelley wrote the first book length history of the holiday in the U.S., The Book of Hallowe'en (1919), and references souling in the chapter "Hallowe'en in America": "All Hallowe'en customs in the United States are borrowed directly or adapted from those of other countries. The taste in Hallowe'en festivities now is to study old traditions, and hold a Scotch party, using Robert Burns's poem Halloween 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."[9] The main event for children of modern Halloween in the United States and Canada is trick-or-treating, in which children, teenagers, (sometimes) young adults, and parents (accompanying their children) disguise themselves in costumes and go door-to-door in their neighborhoods, ringing each doorbell and yelling "Trick or treat!" to solicit a gift of candy or similar items.[10] Teenagers and adults will more frequently attend Halloween-themed costume parties typically hosted by friends or themed events at nightclubs either on Halloween itself or a weekend close to the holiday. At the turn of the 20th century, Halloween had turned into a night of vandalism, with destruction of property and cruelty to animals and people.[11] Around 1912, the Boy Scouts, Boys Clubs, and other neighborhood organizations came together to encourage a safe celebration that would end the destruction that had become so common on this night. The commercialization of Halloween in the United States did not start until the 20th century, beginning perhaps with Halloween postcards (featuring hundreds of designs), which were most popular between 1905 and 1915.[12] Dennison Manufacturing Company (which published its first Halloween catalog in 1909) and the Beistle Company were pioneers in commercially made Halloween decorations, particularly die-cut paper items.[13][14] German manufacturers specialised in Halloween figurines that were exported to the United States in the period between the two World Wars. Halloween is now the United States' second most popular holiday (after Christmas) for decorating; the sale of candy and costumes is also extremely common during the holiday, which is marketed to children and adults alike. The National Confectioners Association (NCA) reported in 2005 that 80% of American adults planned to give out candy to trick-or-treaters.[15] The NCA reported in 2005 that 93% of children planned to go trick-or-treating.[16] According to the National Retail Federation, the most popular Halloween costume themes for adults are, in order: witch, pirate, vampire, cat, and clown.[17][when?] Each year, popular costumes are dictated by various current events and pop culture icons. On many college campuses, Halloween is a major celebration, with the Friday and Saturday nearest 31 October hosting many costume parties. Other popular activities are watching horror movies and visiting haunted houses. Total spending on Halloween is estimated to be $8.4 billion.[18] Events Four contestants in the Halloween Slick Chick beauty contest in Anaheim, California, 1947 Many theme parks stage Halloween events annually, such as Halloween Horror Nights at Universal Studios Hollywood and Universal Orlando, Mickey's Halloween Party and Mickey's Not-So-Scary Halloween Party at Disneyland Resort and Magic Kingdom respectively, and Knott's Scary Farm at Knott's Berry Farm. One of the more notable parades is New York's Village Halloween Parade. Each year approximately 50,000 costumed marchers parade up Sixth Avenue.[19] Salem, Massachusetts, site of the Salem witch trials, celebrates Halloween throughout the month of October with tours, plays, concerts, and other activities.[20] A number of venues in New York's lower Hudson Valley host various events to showcase a connection with Washington Irving's Legend of Sleepy Hollow. Van Cortlandt Manor stages the "Great Jack o' Lantern Blaze" featuring thousands of lighted carved pumpkins.[21] Some locales have had to modify their celebrations due to disruptive behavior on the part of young adults. Madison, Wisconsin hosts an annual Halloween celebration. In 2002, due to the large crowds in the State Street area, a riot broke out, necessitating the use of mounted police and tear gas to disperse the crowds.[22] Likewise, Chapel Hill, site of the University of North Carolina, has a downtown street party which in 2007 drew a crowd estimated at 80,000 on downtown Franklin Street, in a town with a population of just 54,000. In 2008, in an effort to curb the influx of out-of-towners, mayor Kevin Foy put measures in place to make commuting downtown more difficult on Halloween.[23] In 2014, large crowds of college students rioted at the Keene, New Hampshire Pumpkin Fest, whereupon the City Council voted not to grant a permit for the following year's festival,[24] and organizers moved the event to Laconia for 2015.[25] Brazil Main article: Saci Day The Brazilian non-governmental organization named Amigos do Saci created Saci Day as a Brazilian parallel in opposition to the "American-influenced" holiday of Halloween that saw minor celebration in Brazil. The Saci is a mischievous evil character in Brazilian folklore. Saci Day is commemorated on October 31, the same day as Halloween, and is an official holiday in the state of São Paulo. Despite official recognition in São Paulo and several other municipalities throughout the country, few Brazilians celebrate it.[26][27] Dominican Republic In the Dominican Republic it has been gaining popularity, largely due to many Dominicans living in the United States and then bringing the custom to the island. In the larger cities of Santiago or Santo Domingo it has become more common to see children trick-or-treating, but in smaller towns and villages it is almost entirely absent, partly due to religious opposition. Tourist areas such as Sosua and Punta Cana feature many venues with Halloween celebrations, predominantly geared towards adults.[28] Mexico (Día de Muertos) Mexican tomb on the Day of the Dead, adorned with the cempasúchil, the holiday's traditional flower, and a Halloween ghost balloon, at the historic cemetery of San Luis Potosí City Observed in Mexico and Mexican communities abroad, Day of the Dead (Spanish: Día de Muertos) celebrations arose from the syncretism of indigenous Aztec traditions with the Christian Hallowtide of the Spanish colonizers. Flower decorations, altars and candies are part of this holiday season. The holiday is distinct from Halloween in its origins and observances, but the two have become associated because of cross-border connections between Mexico and the United States through popular culture and migration, as the two celebrations occur at the same time of year and may involve similar imagery, such as skeletons. Halloween and Día de Muertos have influenced each other in some areas of the United States and Mexico, with Halloween traditions such as costumes and face-painting becoming increasingly common features of the Mexican festival.[29][30] Asia China The Chinese celebrate the "Hungry Ghost Festival" in mid-July, when it is customary to float river lanterns to remember those who have died. By contrast, Halloween is often called "All Saints' Festival" (Wànshèngjié, 萬聖節), or (less commonly) "All Saints' Eve" (Wànshèngyè, 萬聖夜) or "Eve of All Saints' Day" (Wànshèngjié Qiányè, 萬聖節前夕), stemming from the term "All Hallows Eve" (hallow referring to the souls of holy saints). Chinese Christian churches hold religious celebrations. Non-religious celebrations are dominated by expatriate Americans or Canadians, but costume parties are also popular for Chinese young adults, especially in large cities. Hong Kong Disneyland and Ocean Park (Halloween Bash) host annual Halloween shows. Mainland China has been less influenced by Anglo traditions than Hong Kong and Halloween is generally considered "foreign". As Halloween has become more popular globally it has also become more popular in China, however, particularly amongst children attending private or international schools with many foreign teachers from North America.[31] Hong Kong Traditional "door-to-door" trick or treating is not commonly practiced in Hong Kong due to the vast majority of Hong Kong residents living in high-rise apartment blocks. However, in many buildings catering to expatriates, Halloween parties and limited trick or treating is arranged by the management. Instances of street-level trick or treating in Hong Kong occur in ultra-exclusive gated housing communities such as The Beverly Hills populated by Hong Kong's super-rich and in expatriate areas like Discovery Bay and the Red Hill Peninsula. For the general public, there are events at Tsim Sha Tsui's Avenue of the Stars that try to mimic the celebration.[32] In the Lan Kwai Fong area of Hong Kong, known as a major entertainment district for the international community, a Halloween celebration and parade has taken place for over 20 years, with many people dressing in costume and making their way around the streets to various drinking establishments.[33] Many international schools also celebrate Halloween with costumes, and some put an academic twist on the celebrations such as the "Book-o-ween" celebrations at Hong Kong International School where students dress as favorite literary characters. Japan A Halloween display in a local bank window, in Saitama, Japan Halloween arrived in Japan mainly as a result of American pop culture. In 2009 it was celebrated only by expats.[34] The wearing of elaborate costumes by young adults at night has since become popular in areas such as Amerikamura in Osaka and Shibuya in Tokyo, where, in October 2012, about 1700 people dressed in costumes to take part in the Halloween Festival.[35] Celebrations have become popular with young adults as a costume party and club event.[36] Trick-or-treating for Japanese children has taken hold in some areas. By the mid-2010s, Yakuza were giving snacks and sweets to children.[37] Philippines The period from 31 October through 2 November is a time for remembering dead family members and friends. Many Filipinos travel back to their hometowns for family gatherings of festive remembrance.[38] Trick-or-treating is gradually replacing the dying tradition of Pangangaluluwâ, a local analogue of the old English custom of souling. People in the provinces still observe Pangangaluluwâ by going in groups to every house and offering a song in exchange for money or food. The participants, usually children, would sing carols about the souls in Purgatory, with the abúloy (alms for the dead) used to pay for Masses for these souls. Along with the requested alms, householders sometimes gave the children suman (rice cakes). During the night, various small items, such as clothing, plants, etc., would "mysteriously" disappear, only to be discovered the next morning in the yard or in the middle of the street. In older times, it was believed that the spirits of ancestors and loved ones visited the living on this night, manifesting their presence by taking an item.[39] As the observation of Christmas traditions in the Philippines begins as early as September, it is a common sight to see Halloween decorations next to Christmas decorations in urban settings.[citation needed] Saudi Arabia Starting 2022, Saudi Arabia began to celebrate Halloween in the public in Riyadh under its [40] Singapore Around mid-July Singapore Chinese celebrate "Zhong Yuan Jie / Yu Lan Jie" (Hungry Ghosts Festival), a time when it is believed that the spirits of the dead come back to visit their families.[41] In recent years, Halloween celebrations are becoming more popular, with influence from the west.[42] In 2012, there were over 19 major Halloween celebration events around Singapore.[43] SCAPE's Museum of Horrors held its fourth scare fest in 2014.[44] Universal Studios Singapore hosts "Halloween Horror Nights".[45] South Korea The popularity of the holiday among young people in South Korea comes from English academies and corporate marketing strategies, and was influenced by Halloween celebrations in Japan and America.[46] Despite not being a public holiday, it is celebrated in different areas around Seoul, especially Itaewon and Hongdae.[47] Taiwan Children dressed up in Halloween costume in Songshan District, Taipei, Taiwan Traditionally, Taiwanese people celebrate "Zhong Yuan Pudu Festival", where spirits that do not have any surviving family members to pay respects to them, are able to roam the Earth during the seventh lunar month. It is known as Ghost Month.[48] While some have compared it to Halloween, it has no relations and the overall meaning is different. In recent years, mainly as a result of American pop culture, Halloween is becoming more widespread amongst young Taiwanese people. Halloween events are held in many areas across Taipei, such as Xinyi Special District and Shilin District where there are many international schools and expats.[49] Halloween parties are celebrated differently based on different age groups. One of the most popular Halloween event is the Tianmu Halloween Festival, which started in 2009 and is organised by the Taipei City Office of Commerce.[50] The 2-day annual festivity has attracted more than 240,000 visitors in 2019. During this festival, stores and businesses in Tianmu place pumpkin lanterns outside their stores to identify themselves as trick-or-treat destinations for children.[51] Oceania Australia Halloween display in Sydney, Australia Non-religious celebrations of Halloween modelled on North American festivities are growing increasingly popular in Australia despite not being traditionally part of the culture.[52] Some Australians criticise this intrusion into their culture.[53][54] Many dislike the commercialisation and American pop-culture influence.[54][55] Some supporters of the event place it alongside other cultural traditions such as Saint Patrick's Day.[56] Halloween historian and author of Halloween: Pagan Festival to Trick or Treat, Mark Oxbrow says while Halloween may have been popularised by depictions of it in US movies and TV shows, it is not a new entry into Australian culture.[57] His research shows Halloween was first celebrated in Australia in Castlemaine, Victoria, in 1858, which was 43 years before Federation. His research shows Halloween traditions were brought to the country by Scottish miners who settled in Victoria during the Gold Rush. Because of the polarised opinions about Halloween, growing numbers of people are decorating their letter boxes to indicate that children are welcome to come knocking. In the past decade, the popularity of Halloween in Australia has grown.[58] In 2020, the first magazine dedicated solely to celebrating Halloween in Australia was launched, called Hallozween,[59] and in 2021, sales of costumes, decorations and carving pumpkins soared to an all-time high[60] despite the effect of the global  limiting celebrations. New Zealand In New Zealand, Halloween is not celebrated to the same extent as in North America, although in recent years non-religious celebrations have become more common.[61][62] Trick-or-treat has become increasingly popular with minors in New Zealand, despite being not a "British or Kiwi event" and the influence of American globalisation.[63] One criticism of Halloween in New Zealand is that it is overly commercialised - by The Warehouse, for example.[63] Europe A jack-o'-lantern in Finland Over the years, Halloween has become more popular in Europe and has been partially ousting some older customs like the Rübengeistern [de] (English: turnip ghosts, beet spirit), Martinisingen, and others.[64] France Halloween was introduced to most of France in the 1990s.[65] In Brittany, Halloween had been celebrated for centuries and is known as Kalan Goañv (Night of Spirits). During this time, it is believed that the spirits of the dead return to the world of the living lead by the Ankou, the collector of souls.[66] Also during this time, Bretons bake Kornigou, a pastry shaped like the antlers of a stag.[citation needed] Germany "Don't drink and fly" Halloween decoration in Germany Halloween was not generally observed in Germany prior to the 1990s, but has been increasing in popularity. It has been associated with the influence of United States culture, and "Trick or Treating" (German: Süßes sonst gibt's Saures) has been occurring in various German cities, especially in areas such as the Dahlem neighborhood in Berlin, which was part of the American zone during the Cold War. Today, Halloween in Germany brings in 200 million euros a year, through multiple industries.[67] Halloween is celebrated by both children and adults. Adults celebrate at themed costume parties and clubs, while children go trick or treating. Complaints of vandalism associated with Halloween "Tricks" are increasing, particularly from many elderly Germans unfamiliar with "Trick or Treating".[68] Greece In Greece, Halloween is not celebrated widely and it is a working day, with little public interest, since the early 2000s. Recently, it has somewhat increased in popularity as both a secular celebration; although Carnival is vastly more popular among Greeks. For very few, Halloween is[when?] considered the fourth most popular festival in the country after Christmas, Easter, and Carnival. Retail businesses, bars, nightclubs, and certain theme parks might organize Halloween parties. This boost in popularity has been attributed to the influence of western consumerism. Since it is a working day, Halloween is not celebrated on 31 October unless the date falls on a weekend, in which case it is celebrated by some during the last weekend before All Hallow's Eve, usually in the form of themed house parties and retail business decorations. Trick-or-treating is not widely popular because similar activities are already undertaken during Carnival. The slight rise in popularity of Halloween in Greece has led to some increase in its popularity throughout nearby countries in the Balkans and Cyprus. In the latter, there has been an increase in Greek-Cypriot retailers selling Halloween merchandise every year.[69] Ireland A plaster cast of a traditional Irish Halloween turnip (rutabaga) lantern on display in the Museum of Country Life, Ireland[70] On Halloween night, adults and children dress up as various monsters and creatures, light bonfires, and enjoy fireworks displays; Derry in Northern Ireland is home to the largest organized Halloween celebration on the island, in the form of a street carnival and fireworks display.[71] Snap-Apple Night, painted by Daniel Maclise in 1833, depicts apple bobbing and divination games at a Halloween party in Ireland Games are often played, such as bobbing for apples, in which apples, peanuts, other nuts and fruits, and some small coins are placed in a basin of water.[72] Everyone takes turns catching as many items possible using only their mouths. Another common game involves the hands-free eating of an apple hung on a string attached to the ceiling. Games of divination are also played at Halloween.[73] Colcannon is traditionally served on Halloween.[72] 31 October is the busiest day of the year for the Emergency Services.[74] Bangers and fireworks are illegal in the Republic of Ireland; however, they are commonly smuggled in from Northern Ireland where they are legal.[75] Bonfires are frequently built around Halloween.[76] Trick-or-treating is popular amongst children on 31 October and Halloween parties and events are commonplace. October Holiday occurs on the last Monday of October and may fall on Halloween. Its Irish names are Lá Saoire i Mí Dheireadh Fómhair or Lá Saoire Oíche Shamhna, the latter translating literally as 'Halloween holiday'. Italy A carved pumpkin in Sardinia In Italy, All Saints' Day is a public holiday. On 2 November, Tutti i Morti or All Souls' Day, families remember loved ones who have died. These are still the main holidays.[77] In some Italian tradition, children would awake on the morning of All Saints or All Souls to find small gifts from their deceased ancestors. In Sardinia, Concas de Mortu (Head of the deads), carved pumpkins that look like skulls, with candles inside are displayed.[78][79][80] Halloween is, however, gaining in popularity, and involves costume parties for young adults.[81] The traditions to carve pumpkins in a skull figure, lighting candles inside, or to beg for small gifts for the deads e.g. sweets or nuts, also belong to North Italy.[82] In Veneto these carved pumpkins were called lumère (lanterns) or suche dei morti (deads' pumpkins).[83] Poland Since the fall of Communism in 1989, Halloween has become increasingly popular in Poland. Particularly, it is celebrated among younger people. The influx of Western tourists and expats throughout the 1990s introduced the costume party aspect of Hallowe'en celebrations, particularly in clubs and at private house parties. Door-to-door trick or treating is not common. Pumpkin carving is becoming more evident, following a strong North American version of the tradition. Romania Romanians observe the Feast of St. Andrew, patron saint of Romania, on 30 November. On St. Andrew's Eve ghosts are said to be about. A number of customs related to divination, in other places connected to Halloween, are associated with this night.[84] However, with the popularity of Dracula in western Europe, around Halloween the Romanian tourist industry promotes trips to locations connected to the historical Vlad Tepeș and the more fanciful Dracula of Bram Stoker. One of the most successful Halloween Parties in Transylvania takes place in Sighișoara, the citadel where Vlad the Impaler was born. This party include magician shows, ballet show and The Ritual Killing of a Living Dead[85] The biggest Halloween party in Transylvania take place at Bran Castle, aka Dracula's Castle from Transylvania.[86] Both the Catholic and Orthodox Churches in Romania discourage Halloween celebrations, advising their parishioners to focus rather on the "Day of the Dead" on 1 November, when special religious observances are held for the souls of the deceased.[87] Opposition by religious and nationalist groups, including calls to ban costumes and decorations in schools in 2015, have been met with criticism.[88][89][90] Halloween parties are popular in bars and nightclubs.[91] Russia In Russia, most Christians are Orthodox, and in the Orthodox Church, Halloween is on the Saturday after Pentecost, and therefore 4 to 5 months before western Halloween. Celebration of western Halloween began in the 1990s around the downfall of the Soviet regime, when costume and ghoulish parties spread in night clubs throughout Russia. Halloween is generally celebrated by younger generations and is not widely celebrated in civic society (e.g. theaters or libraries). In fact, Halloween is among the Western celebrations that the Russian government and politicians—which have grown increasingly anti-Western in the early 2010s—are trying to eliminate from public celebration.[92][93][94] Spain In Spain, celebrations involve eating castanyes (roasted chestnuts), panellets (special almond balls covered in pine nuts), moniatos (roast or baked sweet potato), Ossos de Sant cake and preserved fruit (candied or glazed fruit). Moscatell (Muscat) is drunk from porrons.[95] Around the time of this celebration, it is common for street vendors to sell hot toasted chestnuts wrapped in newspaper. In many places, confectioners often organise raffles of chestnuts and preserved fruit. The tradition of eating these foods comes from the fact that during All Saints' night, on the eve of All Souls' Day in the Christian tradition, bell ringers would ring bells in commemoration of the dead into the early morning. Friends and relatives would help with this task, and everyone would eat these foods for sustenance.[96] Other versions of the story state that the Castanyada originates at the end of the 18th century and comes from the old funeral meals, where other foods, such as vegetables and dried fruit were not served. The meal had the symbolic significance of a communion with the souls of the departed: while the chestnuts were roasting, prayers would be said for the person who had just died.[97] The festival is usually depicted with the figure of a castanyera: an old lady, dressed in peasant's clothing and wearing a headscarf, sitting behind a table, roasting chestnuts for street sale. In recent years, the Castanyada has become a revetlla of All Saints and is celebrated in the home and community. It is the first of the four main school festivals, alongside Christmas, Carnestoltes and St George's Day, without reference to ritual or commemoration of the dead.[98] Galicia is known to have the second largest Halloween or Samain festivals in Europe and during this time, a drink called Queimada is often served.[citation needed] Sweden On All Hallow's Eve, a Requiem Mass is widely attended every year at Uppsala Cathedral, part of the Lutheran Church of Sweden.[99] Throughout the period of Allhallowtide, starting with All Hallow's Eve, Swedish families visit churchyards and adorn the graves of their family members with lit candles and wreaths fashioned from pine branches.[99] Among children, the practice of dressing in costume and collecting candy gained popularity beginning around 2005.[100] The American traditions of Halloween have however been met with skepticism among the older generations, in part due to conflicting with the Swedish traditions on All Hallow's Eve and in part due to their commercialism.[101] In Sweden, All Saint's Day/ All Hallow's Eve is observed on the Saturday occurring between October 31 and November 6, whereas Halloween is observed on October 31, every year. Switzerland In Switzerland, Halloween, after first becoming popular in 1999, is on the wane, and is most popular with young adults who attend parties. Switzerland already has a "festival overload" and even though Swiss people like to dress up for any occasion, they do prefer a traditional element, such as in the Fasnacht tradition of chasing away winter using noise and masks.[102][103] United Kingdom and Crown dependencies England See also: Mischief Night and Allantide In the past, on All Souls' Eve families would stay up late, and little "soul cakes" were eaten. At the stroke of midnight, there was solemn silence among households, which had candles burning in every room to guide the souls back to visit their earthly homes and a glass of wine on the table to refresh them. The tradition of giving soul cakes that originated in Great Britain and Ireland was known as souling, often seen as the origin of modern trick or treating in North America, and souling continued in parts of England as late as the 1930s, with children going from door to door singing songs and saying prayers for the dead in return for cakes or money.[104] Trick or treating and other Halloween celebrations are extremely popular, with shops decorated with witches and pumpkins, and young people attending costume parties.[105] Scotland The name Halloween is first attested in the 16th century as a Scottish shortening of the fuller All-Hallow-Even, that is, the night before All Hallows' Day.[106] Dumfries poet John Mayne's 1780 poem made note of pranks at Halloween "What fearfu' pranks ensue!". Scottish poet Robert Burns was influenced by Mayne's composition, and portrayed some of the customs in his poem Halloween (1785).[107] According to Burns, Halloween is "thought to be a night when witches, devils, and other mischief-making beings are all abroad on their baneful midnight errands".[108] Among the earliest 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.[109] If children approached the door of a house, they were given offerings of food. The children's practice of "guising", going from door to door in costumes for food or coins, is a traditional Halloween custom in Scotland.[3] These days children who knock on their neighbours doors have to sing a song or tell stories for a gift of sweets or money.[110] A traditional Halloween game includes apple "dooking",[111] or "dunking" or (i.e., retrieving one from a bucket of water using only one's mouth), and attempting to eat, while blindfolded, a treacle/jam-coated scone hanging on a piece of string. Traditional customs and lore include divination practices, ways of trying to predict the future. A traditional Scottish form of divining one's future spouse is to carve an apple in one long strip, then toss the peel over one's shoulder. The peel is believed to land in the shape of the first letter of the future spouse's name.[112] In Kilmarnock, Halloween is also celebrated on the last Friday of the month, and is known colloquially as "Killieween".[113] Isle of Man See also: Hop-tu-Naa Halloween is a popular traditional occasion on the Isle of Man, where it is known as Hop-tu-Naa. Elsewhere The children of the largest town in Bonaire gather together on Halloween day. Saint Helena In Saint Helena, Halloween is actively celebrated, largely along the American model, with ghosts, skeletons, devils, vampires, witches and the like. Imitation pumpkins are used instead of real pumpkins because the pumpkin harvesting season in Saint Helena's hemisphere is not near Halloween. Trick-or-treating is widespread. Party venues provide entertainment for adults." (wikipedia.org)
  • Condition: Used
  • Condition: In excellent, pre-owned condition. Please see photos and description.
  • Brand: Riverdale Decorative Products
  • Type: Pillow
  • Occasion: Halloween
  • Color: Black
  • Material: Cotton, Linen
  • Country/Region of Manufacture: United States

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