Skip to main content

Halloween: A History


    Ancient Origins of Halloween
Halloween's origins date back to the ancient Celtic festival of Samhain (pronounced sow-in).
   The Celts, who lived 2,000 years ago in the area that is now Ireland, the United Kingdom, and northern France, celebrated their new year on November 1. This day marked the end of summer and the harvest and the beginning of the dark, cold winter, a time of year that was often associated with human death. Celts believed that on the night before the new year, the boundary between the worlds of the living and the dead became blurred. On the night of October 31, they celebrated Samhain, when it was believed that the ghosts of the dead returned to earth. In addition to causing trouble and damaging crops, Celts thought that the presence of the otherworldly spirits made it easier for the Druids, or Celtic priests, to make predictions about the future. For a people entirely dependent on the volatile natural world, these prophecies were an important source of comfort and direction during the long, dark winter.
To commemorate the event, Druids built huge sacred bonfires, where the people gathered to burn crops and animals as sacrifices to the Celtic deities.
During the celebration, the Celts wore costumes, typically consisting of animal heads and skins, and attempted to tell each other's fortunes. When the celebration was over, they re-lit their hearth fires, which they had extinguished earlier that evening, from the sacred bonfire to help protect them during the coming winter.
By A.D. 43, Romans had conquered the majority of Celtic territory. In the course of the four hundred years that they ruled the Celtic lands, two festivals of Roman origin were combined with the traditional Celtic celebration of Samhain.
The first was Feralia, a day in late October when the Romans traditionally commemorated the passing of the dead. The second was a day to honor Pomona, the Roman goddess of fruit and trees. The symbol of Pomona is the apple and the incorporation of this celebration into Samhain probably explains the tradition of "bobbing" for apples that is practiced today on Halloween.
By the 800s, the influence of Christianity had spread into Celtic lands. In the seventh century, Pope Boniface IV designated November 1 All Saints' Day, a time to honor saints and martyrs. It is widely believed today that the pope was attempting to replace the Celtic festival of the dead with a related, but church-sanctioned holiday. The celebration was also called All-hallows or All-hallowmas (from Middle English Alholowmesse meaning All Saints' Day) and the night before it, the night of Samhain, began to be called All-hallows Eve and, eventually, Halloween. Even later, in A.D. 1000, the church would make November 2 All Souls' Day, a day to honor the dead. It was celebrated similarly to Samhain, with big bonfires, parades, and dressing up in costumes as saints, angels, and devils. Together, the three celebrations, the eve of All Saints', All Saints', and All Souls', were called Hallowmas.
Halloween Comes to America
As European immigrants came to America, they brought their varied Halloween customs with them. Because of the rigid Protestant belief systems that characterized early New England, celebration of Halloween in colonial times was extremely limited there.
It was much more common in Maryland and the southern colonies. As the beliefs and customs of different European ethnic groups, as well as the American Indians, meshed, a distinctly American version of Halloween began to emerge. The first celebrations included "play parties," public events held to celebrate the harvest, where neighbors would share stories of the dead, tell each other's fortunes, dance, and sing. Colonial Halloween festivities also featured the telling of ghost stories and mischief-making of all kinds. By the middle of the nineteenth century, annual autumn festivities were common, but Halloween was not yet celebrated everywhere in the country.
In the second half of the nineteenth century, America was flooded with new immigrants. These new immigrants, especially the millions of Irish fleeing Ireland's potato famine of 1846, helped to popularize the celebration of Halloween nationally. Taking from Irish and English traditions, Americans began to dress up in costumes and go house to house asking for food or money, a practice that eventually became today's "trick-or-treat" tradition. Young women believed that, on Halloween, they could divine the name or appearance of their future husband by doing tricks with yarn, apple parings, or mirrors.
In the late 1800s, there was a move in America to mold Halloween into a holiday more about community and neighborly get-togethers, than about ghosts, pranks, and witchcraft.
At the turn of the century, Halloween parties for both children and adults became the most common way to celebrate the day. Parties focused on games, foods of the season, and festive costumes. Parents were encouraged by newspapers and community leaders to take anything "frightening" or "grotesque" out of Halloween celebrations. Because of their efforts, Halloween lost most of its superstitious and religious overtones by the beginning of the twentieth century.
By the 1920s and 1930s, Halloween had become a secular, but community-centered holiday, with parades and town-wide parties as the featured entertainment. Despite the best efforts of many schools and communities, vandalism began to plague Halloween celebrations in many communities during this time. By the 1950s, town leaders had successfully limited vandalism and Halloween had evolved into a holiday directed mainly at the young. Due to the high numbers of young children during the fifties baby boom, parties moved from town civic centers into the classroom or home, where they could be more easily accommodated. Between 1920 and 1950, the centuries-old practice of trick-or-treating was also revived. Trick-or-treating was a relatively inexpensive way for an entire community to share the Halloween celebration. In theory, families could also prevent tricks being played on them by providing the neighborhood children with small treats. A new American tradition was born, and it has continued to grow. Today, Americans spend an estimated $6.9 billion annually on Halloween, making it the country's second largest commercial holiday.

Comments

Post a Comment

Popular posts from this blog

FILIPINO INTERPERSONAL RELATIONSHIP: EUPHEMISM

     Communication plays a vital role to people and the society. It is the act of exchanging thoughts, messages and other sort of information which is channeled and imparted by a sender to a receiver via some medium. One may consider first before relaying the message to friends, neighbors and family the impression it would give as the sender exchange thoughts, particularly in emotional situation or complicated issues. As communication is an act to exchange thoughts, the paper is interested to inquire into the role of euphemism of first considering the impact it would brought to the conversation. Euphemism is defined as a substitution of an expression that may offend or something unpleasant towards the receiver of such messages, thoughts and other sorts of information.      The paper is entitled, Filipino Interpersonal Relationship: Euphemism, would like to attempt to examine the idea that Pinoy’s fond of avoiding in giving direct criticism towards the Sakop...

FILIPINO PHILOSOPHY WHY NOT? REFLECTIONS ON A FILIPINO PHILOSOPHY OF TIME

A national culture is the whole body of efforts made by a people in the sphere of thought to describe, justify, and praise the action through which that people has created itself and keeps itself in existence. – Frantz Fanon, The Wretched of the Earth.      If Luzon had breed thinkers such the like of Mercado, Quito, Timbreza, Abulad and other prominent authors and philosophers in their own right for the promotion of the so called Filipino Philosophy, Cebu has its own response to such call in the name of Amosa Velez, Ph.D whose response to the call has contributed under the following expression; “Mga Yangongo Sa Usa Ka Bata,” “Nayanaya: A Filipino Philosophy of Survival,” “Phenomenology of Nayanaya: A Filipino Philosophy of Survival Interpreted in the light of Silence in Zhuang Zi” and “Filipino Philosophy Why Not? Reflections on a Filipino Philosophy of Time”- which will be the focus of the paper and hoping to come a v...

TEMPORAL AGNOSTICISM: PROBLEMATIC NOTION OF GOD

           When confronted with the question, how could it be possibly describe a blue color to a blind man since birth? Often it put an individual to brief silence or taken aback, putting into a deep interest of providing an answer to such query. Thinking any possible way that could perhaps describe, the blue color to a blind man since birth. Some would refer a blue as to the feeling of sadness; others would refer in relation to rain, which is usually regarded as a trigger of depressive emotions.  Blue commonly used to symbolize male gender in contrast to pink used for females. But despite the nod of the blind man to the given description, the question remains whether such description could guarantee that the blind man could picture out the color blue or still confuse of what is really a blue remains. The dichotomy of a blind man and able individual to see remains a point to consider. A blind may possibly had the idea of what is blue but compared to t...