CHUBBY FACE WITCH TEA LIGHT HOLDER Brinn's vintage Halloween painted bisque RARE

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Seller: sidewaysstairsco ✉️ (1,180) 100%, Location: Santa Ana, California, US, Ships to: US & many other countries, Item: 204410010971 CHUBBY FACE WITCH TEA LIGHT HOLDER Brinn's vintage Halloween painted bisque RARE.  Check out our other new and used items>>>>>HERE! (click me) FOR SALE: A vintage and adorable, luminous Halloween decoration BRINN'S "CHUBBY CHEEKS WITCH" TEA LIGHT CANDLE HOLDER DETAILS: Magical porcelain glow! Add a touch of whimsical porcelain charm to your Halloween decor with the bewitching "Chubby Cheeks Witch" tea light holder by Brinn's . This delightful Halloween decoration features a pale green colored, round-shaped witch with plump cheeks and face, reminiscent of a green apple. The chunky conjurer wears a purple bow and a classic black colored witch's hat adorned with an orange band, adding a pop of color to her alluring appearance. Her black and brown boots complete the look, making her a picture-perfect Halloween icon. With her endearing face and enchanting details, she's sure to bring smiles and festive cheer to any Halloween setting. Comprised of high-quality, handpainted bisque porcelain ceramic. When a lit tea light is placed inside, this magical decorative tea light holder truly comes to life. A white LED light or tea light flame beautifully illuminates the cutouts and semiopaque colored sections creating a mesmerizing display of light and shadows. You'll love the way the soft glow accentuates the intricate details of the piece, casting a moody ambiance in any space. Retired and rare! The "Chubby Cheeks Witch" decorative tea light holder is a rare find, and its Brinn's collectible allure makes it a true collector's item. Brinn's was a wonderful collectibles company known for its quality porcelain products and specializing in beautifully made dolls. With Brinn's being long out-of-business this limited run, witch-themed candle holder will never be sold or reproduced again - making it hard and harder to find. Whether you're a vintage Halloween-themed decor fanatic, enthusiast, or just looking for a unique and charming decoration piece, the "Chubby Cheeks Witch" tea light holder is sure to delight you and your guests. Dimensions: Approximately 4" (L) x 3.75" (W) x 4" (H) (inches). CONDITION: In excellent, pre-owned condition. Please see photos. Note on color: in person, the green is a bit lighter and cooler, while the brown is slightly darker. 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,[5] All Hallows' Eve,[6] or All Saints' Eve)[7] is a celebration observed in many countries on 31 October, the eve of the Western Christian feast of All Saints' Day. It begins the observance of Allhallowtide,[8] the time in the liturgical year dedicated to remembering the dead, including saints (hallows), martyrs, and all the faithful departed.[9][10][11][12] 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.[13][14][15][16] Some go further and suggest that Samhain may have been Christianized as All Hallow's Day, along with its eve, by the early Church.[17] Other academics believe Halloween began solely as a Christian holiday, being the vigil of All Hallow's Day.[18][19][20][21] Celebrated in Ireland and Scotland for centuries, Irish and Scottish immigrants took many Halloween customs to North America in the 19th century,[22][23] and then through American influence Halloween had spread to other countries by the late 20th and early 21st century.[24][25] 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.[26] Some people practice the Christian religious observances of All Hallows' Eve, including attending church services and lighting candles on the graves of the dead,[27][28][29] although it is a secular celebration for others.[30][31][32] 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.[33][34][35][36] Etymology "Halloween" (1785) by Scottish poet Robert Burns, recounts various legends of the holiday. The word Halloween or Hallowe'en ("Saints' evening"[37]) is of Christian origin;[38][39] a term equivalent to "All Hallows Eve" is attested in Old English.[40] The word hallowe[']en comes from the Scottish form of All Hallows' Eve (the evening before All Hallows' Day):[41] even is the Scots term for "eve" or "evening",[42] and is contracted to e'en or een;[43] (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.[44][45] 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.[46] Since the time of the early Church,[47] major feasts in Christianity (such as Christmas, Easter and Pentecost) had vigils that began the night before, as did the feast of All Hallows'.[48][44] 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.[49] 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".[50] This was the date of Lemuria, an ancient Roman festival of the dead.[51] 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".[44][52] Some sources say it was dedicated on 1 November,[53] while others say it was on Palm Sunday in April 732.[54][55] By 800, there is evidence that churches in Ireland[56] and Northumbria were holding a feast commemorating all saints on 1 November.[57] Alcuin of Northumbria, a member of Charlemagne's court, may then have introduced this 1 November date in the Frankish Empire.[58] In 835, it became the official date in the Frankish Empire.[57] Some suggest this was due to Celtic influence, while others suggest it was a Germanic idea,[57] although it is claimed that both Germanic and Celtic-speaking peoples commemorated the dead at the beginning of winter.[59] They may have seen it as the most fitting time to do so, as it is a time of 'dying' in nature.[57][59] 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.[60][44] 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.[61] 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".[62] The Allhallowtide custom of baking and sharing soul cakes for all christened souls,[63] has been suggested as the origin of trick-or-treating.[64] The custom dates back at least as far as the 15th century[65] and was found in parts of England, Wales, Flanders, Bavaria and Austria.[66] 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".[65][67][68] Soul cakes were also offered for the souls themselves to eat,[66] or the 'soulers' would act as their representatives.[69] As with the Lenten tradition of hot cross buns, soul cakes were often marked with a cross, indicating they were baked as alms.[70] Shakespeare mentions souling in his comedy The Two Gentlemen of Verona (1593).[71] While souling, Christians would carry "lanterns made of hollowed-out turnips", which could have originally represented souls of the dead;[72][73] jack-o'-lanterns were used to ward off evil spirits.[74][75] On All Saints' and All Souls' Day during the 19th century, candles were lit in homes in Ireland,[76] Flanders, Bavaria, and in Tyrol, where they were called "soul lights",[77] that served "to guide the souls back to visit their earthly homes".[78] In many of these places, candles were also lit at graves on All Souls' Day.[77] In Brittany, libations of milk were poured on the graves of kinfolk,[66] or food would be left overnight on the dinner table for the returning souls;[77] a custom also found in Tyrol and parts of Italy.[79][77] 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".[80] 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.[81][82] Some Christians observe this custom at Halloween today.[83] Lesley Bannatyne believes this could have been a Christianization of an earlier pagan custom.[84] 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.[85] 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".[86] 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.[87][88][89][72] 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".[90] 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".[91] Other Protestants believed in an intermediate state known as Hades (Bosom of Abraham).[92] In some localities, Catholics and Protestants continued souling, candlelit processions, or ringing church bells for the dead;[46][93] the Anglican church eventually suppressed this bell-ringing.[94] 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".[95] After 1605, Hallowtide was eclipsed in England by Guy Fawkes Night (5 November), which appropriated some of its customs.[96] 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.[97] There was a similar custom in Hertfordshire, and the lighting of 'tindle' fires in Derbyshire.[98] Some suggested these 'tindles' were originally lit to "guide the poor souls back to earth".[99] 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.[22] In parts of Italy until the 15th century, families left a meal out for the ghosts of relatives, before leaving for church services.[79] 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".[79] 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.[79] In the same country, "parish priests went house-to-house, asking for small gifts of food which they shared among themselves throughout that night".[79] In Spain, they continue to bake special pastries called "bones of the holy" (Spanish: Huesos de Santo) and set them on graves.[100] 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.[101] 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.[102] Gaelic folk influence An early 20th-century Irish Halloween mask displayed at the Museum of Country Life Today's Halloween customs are thought to have been influenced by folk customs and beliefs from the Celtic-speaking countries, some of which are believed to have pagan roots.[103] 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".[104] The origins of Halloween customs are typically linked to the Gaelic festival Samhain.[105] Samhain is one of the quarter days in the medieval Gaelic calendar and has been celebrated on 31 October – 1 November[106] in Ireland, Scotland and the Isle of Man.[107][108] 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.[109] 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,[110] 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.[111] Samhain marked the end of the harvest season and beginning of winter or the 'darker half' of the year.[112][113] 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.[114][115] 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".[116] They were both respected and feared, with individuals often invoking the protection of God when approaching their dwellings.[117][118] 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.[119][120][121] The souls of the dead were also said to revisit their homes seeking hospitality.[122] Places were set at the dinner table and by the fire to welcome them.[123] 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.[66] 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".[124] 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.[125] 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.[126] Special bonfires were lit and there were rituals involving them. Their flames, smoke, and ashes were deemed to have protective and cleansing powers.[112] In some places, torches lit from the bonfire were carried sunwise around homes and fields to protect them.[110] 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.[123][127][128] They were also used for divination and to ward off evil spirits.[74] In Scotland, these bonfires and divination games were banned by the church elders in some parishes.[129] In Wales, bonfires were also lit to "prevent the souls of the dead from falling to earth".[130] Later, these bonfires "kept away the devil".[131] photograph A plaster cast of a traditional Irish Halloween turnip (rutabaga) lantern on display in the Museum of Country Life, Ireland[132] From at least the 16th century,[133] the festival included mumming and guising in Ireland, Scotland, the Isle of Man and Wales.[134] 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.[135] 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.[136] In Scotland, youths went house-to-house with masked, painted or blackened faces, often threatening to do mischief if they were not welcomed.[134] 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.[133] In parts of Wales, men went about dressed as fearsome beings called gwrachod.[134] In the late 19th and early 20th century, young people in Glamorgan and Orkney cross-dressed.[134] 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".[134] 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.[134] Pranksters used hollowed-out turnips or mangel wurzels as lanterns, often carved with grotesque faces.[134] By those who made them, the lanterns were variously said to represent the spirits,[134] or used to ward off evil spirits.[137][138] They were common in parts of Ireland and the Scottish Highlands in the 19th century,[134] 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.[134] Spread to North America 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.[139] 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.[22] It was not until after mass Irish and Scottish immigration in the 19th century that Halloween became a major holiday in America.[22] Most American Halloween traditions were inherited from the Irish and Scots,[23][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.[24][25][146] Symbols At Halloween, yards, public spaces, and some houses may be decorated with traditionally macabre symbols including skeletons, ghosts, cobwebs, headstones, and scary looking witches. Development of artifacts and symbols associated with Halloween formed over time. Jack-o'-lanterns are traditionally carried by guisers on All Hallows' Eve in order to frighten evil spirits.[73][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.[64] 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,[93] going from parish to parish, begging the rich for soul cakes, in exchange for praying for the souls of the givers and their friends.[67] In the Philippines, the practice of souling is called Pangangaluluwa and is practiced on All Hallow's Eve among children in rural areas.[26] People drape themselves in white cloths to represent souls and then visit houses, where they sing in return for prayers and sweets.[26] In Scotland and Ireland, guising – children disguised in costume going from door to door for food or coins – is a traditional 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.[100][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 costumes were traditionally modeled after figures such as vampires, ghosts, skeletons, scary looking witches, and devils.[64] Over time, the costume selection extended to include popular characters from fiction, celebrities, and generic archetypes such as ninjas and princesses. Halloween shop in Derry, Northern Ireland, selling masks Dressing up in costumes and going "guising" was prevalent in Scotland and Ireland at Halloween by the late 19th century.[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',[38][187] a term recorded in Ayr, Scotland in 1890 by a Scot describing guisers: "I had mind it was Halloween . . . the wee callans were at it already, rinning aboot wi’ their fause-faces (false faces) on and their bits o’ turnip lanthrons (lanterns) in their haun (hand)".[38] 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] "Trick-or-Treat for UNICEF" is a fundraising program to support UNICEF,[64] 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.[191][192] 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.[193] Since the late 2010s, ethnic stereotypes as costumes have increasingly come under scrutiny in the United States.[194] Such and other potentially offensive costumes have been met with increasing public disapproval.[195][196] 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.[197] 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.[198] In recent centuries, these divination games have been "a common feature of the household festivities" in Ireland and Britain.[125] 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.[199] Some also suggest that they derive from Roman practices in celebration of Pomona.[64] 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)[200] 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.[201] 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.[202][203] 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.[204][205] 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.[206] 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.[207] The custom was widespread enough to be commemorated on greeting cards[208] 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.[209][210][211][212] The game features prominently in the James Joyce short story "Clay" (1914).[213][214][215] 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.[216] 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.[110] 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,[217] 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.[218][219] 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.[220] The haunted house as an American cultural icon can be attributed to the opening of The Haunted Mansion in Disneyland on 12 August 1969.[221] Knott's Berry Farm began hosting its own Halloween night attraction, Knott's Scary Farm, which opened in 1973.[222] Evangelical Christians adopted a form of these attractions by opening one of the first "hell houses" in 1972.[223] 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.[224] 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.[225] On the evening of 11 May 1984, in Jackson Township, New Jersey, the Haunted Castle (Six Flags Great Adventure) caught fire. As a result of the fire, eight teenagers perished.[226] 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.[227][228] 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.[229][230][231] In the late 1980s and early 1990s, theme parks entered the business seriously. Six Flags Fright Fest began in 1986 and Universal Studios Florida began Halloween Horror Nights in 1991. Knott's Scary Farm experienced a surge in attendance in the 1990s as a result of America's obsession with Halloween as a cultural event. Theme parks have played a major role in globalizing the holiday. Universal Studios Singapore and Universal Studios Japan both participate, while Disney now mounts Mickey's Not-So-Scary Halloween Party events at its parks in Paris, Hong Kong and Tokyo, as well as in the United States.[232] The theme park haunts are by far the largest, both in scale and attendance.[233] 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.[234] 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.[235] While there is evidence of such incidents,[236] 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. 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.[238] It is considered fortunate to be the lucky one who finds it.[238] It has also been said that those who get a ring will find their true love in the ensuing year. This is similar to the tradition of king cake at the festival of Epiphany. A jack-o'-lantern Halloween cake with a witches hat List of foods associated with Halloween:     Barmbrack (Ireland)     Bonfire toffee (Great Britain)     Candy apples/toffee apples (Great Britain and Ireland)     Candy apples, candy corn, candy pumpkins (North America)     Chocolate     Monkey nuts (peanuts in their shells) (Ireland and Scotland)     Caramel apples     Caramel corn     Colcannon (Ireland; see below)     Halloween cake     Sweets/candy     Novelty candy shaped like skulls, pumpkins, bats, worms, etc.     Roasted pumpkin seeds     Roasted sweet corn     Soul cakes     Pumpkin Pie Christian religious observances The Vigil of All Hallows' is being celebrated at an Episcopal Christian church on Hallowe'en On Hallowe'en (All Hallows' Eve), in Poland, believers were once taught to pray out loud as they walk through the forests in order that the souls of the dead might find comfort; in Spain, Christian priests in tiny villages toll their church bells in order to remind their congregants to remember the dead on All Hallows' Eve.[239] 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.[240] In Mexico children make an altar to invite the return of the spirits of dead children (angelitos).[241] 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.[242] This church service is known as the Vigil of All Hallows or the Vigil of All Saints;[243][244] an initiative known as Night of Light seeks to further spread the Vigil of All Hallows throughout Christendom.[245][246] 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.[247][248] 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".[249] 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.[250][251] Some of these practices include praying, fasting and attending worship services.[1][2][3]     O LORD our God, increase, we pray thee, and multiply upon us the gifts of thy grace: that we, who do prevent the glorious festival of all thy Saints, may of thee be enabled joyfully to follow them in all virtuous and godly living. Through Jesus Christ, Our Lord, who liveth and reigneth with thee, in the unity of the Holy Ghost, ever one God, world without end. Amen. —Collect of the Vigil of All Saints, The Anglican Breviary[252] 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.[253] This is because Martin Luther is said to have nailed his Ninety-five Theses to All Saints' Church in Wittenberg on All Hallows' Eve.[254] Often, "Harvest Festivals" or "Reformation Festivals" are held on All Hallows' Eve, in which children dress up as Bible characters or Reformers.[255] 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.[256] Others order Halloween-themed Scripture Candy to pass out to children on this day.[257][258] 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.[259] 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."[260] In more recent years, the Roman Catholic Archdiocese of Boston has organized a "Saint Fest" on Halloween.[261] 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.[262] Christian minister Sam Portaro wrote that Halloween is about using "humor and ridicule to confront the power of death".[263] In the Roman Catholic Church, Halloween's Christian connection is acknowledged, and Halloween celebrations are common in many Catholic parochial schools in the United States.[264][265] 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.[266] Others consider Halloween to be completely incompatible with the Christian faith due to its putative origins in the Festival of the Dead celebration.[267] 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.[268] Analogous celebrations and perspectives Judaism According to Alfred J. Kolatch in the Second Jewish Book of Why, in Judaism, Halloween is not permitted by Jewish Halakha because it violates Leviticus 18:3, which forbids Jews from partaking in gentile customs. Many Jews observe Yizkor communally four times a year, which is vaguely similar to the observance of Allhallowtide in Christianity, in the sense that prayers are said for both "martyrs and for one's own family".[269] Nevertheless, many American Jews celebrate Halloween, disconnected from its Christian origins.[270] 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.[271] Purim has sometimes been compared to Halloween, in part due to some observants wearing costumes, especially of Biblical figures described in the Purim narrative.[272] 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".[273] 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".[274][275] 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.[276] 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.[277] 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.[278] 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".[279] 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,[280] 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",[281] and "avoid Halloween, because of the interruptions from trick or treaters".[282] 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."[280] 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][283][284] In Brittany children would play practical jokes by setting candles inside skulls in graveyards to frighten visitors.[285] 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,[286] Australia,[287] New Zealand,[288] (most) continental Europe, Finland,[289] Japan, and other parts of East Asia." (wikipedia.org) "Biscuit porcelain, bisque porcelain or bisque is unglazed, white porcelain treated as a final product,[1][2] with a matte appearance and texture to the touch. It has been widely used in European pottery, mainly for sculptural and decorative objects that are not tableware and so do not need a glaze for protection. The term "biscuit" refers to any type of fired but unglazed pottery in the course of manufacture, but only in porcelain is bisque a term for a final product. Unglazed earthenware as a final product is often called terracotta, and in stoneware equivalent unglazed wares (such as jasperware) are often called "dry-bodied". Many types of pottery, including most porcelain wares, have a glaze applied, either before a single firing, or at the biscuit stage, with a further firing. Small figurines and other decorative pieces have often been made in biscuit, as well as larger portrait busts and other sculptures; the appearance of biscuit is very similar to that of carved and smoothed marble, the traditional prestige material for sculpture in the West. It is hardly used in Chinese porcelain or that of other East Asian countries, but in Europe became very popular for figures in the second half of the 18th century, as Neoclassicism dominated contemporary styles. It was first used at Vincennes porcelain in 1751 by Jean-Jacques Bachelier.[3] Biscuit figures have to be free from the common small imperfections that a glaze and painted decoration could cover up, and were therefore usually more expensive than glazed ones. They are also more difficult to keep clean. A popular use for biscuit porcelain was the manufacture of bisque dolls in the 19th century, where the porcelain was typically tinted or painted in flesh tones. In the doll world, "bisque" is usually the term used, rather than "biscuit".[4] Parian ware is a 19th-century type of biscuit. Lithophanes were normally made with biscuit. Colour Although the great majority of biscuit figures (other than dolls) are entirely in white, there are a number of ways of using colour in the technique. Jasperware, developed by Wedgwood in the 1770s and soon very popular all over Europe, is usually classed as stoneware rather than porcelain, but the style of using two contrasting colours of biscuit was sometimes used in porcelain. The Real Fábrica del Buen Retiro in Madrid made a porcelain room in the Casita del Principe, El Escorial decorated with 234 plaques in the style, with a "Wedgwood blue" ground and the design in white biscuit porcelain in low relief. These were applied as sprigs, meaning that they made separately as thin pieces, and stuck to the main blue body before firing. The plaques are framed like paintings; they were made between 1790 and 1795.[5] The figure by the same factory illustrated here uses elements modelled in a coloured paste, and is all biscuit. Biscuit porcelain could also be painted with unfired paint rather than the enamels normal overglaze decoration uses, the lack of a shiny surface giving a strikingly different effect in the best examples. This rare technique is called "coloured biscuit", and is found from the 19th century onwards. As with 18th-century pieces painted over the glaze, the paint may peel if not well looked after.[6] A piece could be made with some areas left as biscuit while others are glazed and enamelled in the usual way. A Chelsea-Derby figure of George II of the United Kingdom (1773–74) leaning on a classical plinth and standing on a high base has only the figure in biscuit.[7] This part-glazing also occurs in other types of pottery, and for example is very common in the earthenware Chinese Tang dynasty tomb figures. Other pieces "reserve" areas in biscuit, by giving them a temporary coating of wax or something similar to keep the glaze off; this is a fairly common feature of Longquan celadon (which is porcelain in Chinese terms), and also found in Ming dragons.[8] Some Chinese pieces are described as "porcelain with polychrome enamels on the biscuit" - that is, using the normal "overglaze" technique on biscuit, but with no actual glaze,[9] often a revivalist style evoking earlier sancai wares (which were not in porcelain)." (wikipedia.org) "Porcelain (/ˈpɔːrs(ə)lɪn/) is a ceramic material made by heating raw materials, generally including kaolinite, in a kiln to temperatures between 1,200 and 1,400 °C (2,200 and 2,600 °F). The greater strength and translucence of porcelain, relative to other types of pottery, arise mainly from vitrification and the formation of the mineral mullite within the body at these high temperatures. End applications include tableware, decorative ware such as figurines, and products in technology and industry such as electrical insulators and laboratory ware. The manufacturing process used for porcelain are similar to those used for earthenware and stoneware, the two other main types of pottery, although it can be more challenging to produce. It has usually been regarded as the most prestigious type of pottery due to its delicacy, strength, and high degree of whiteness. It is frequently both glazed and decorated. Though definitions vary, porcelain can be divided into three main categories: hard-paste, soft-paste, and bone china. The categories differ by the composition of the body and the firing conditions. Porcelain slowly evolved in China and was finally achieved (depending on the definition used) at some point about 2,000 to 1,200 years ago. It slowly spread to other East Asian countries, then to Europe, and eventually to the rest of the world. The European name, porcelain in English, comes from the old Italian porcellana (cowrie shell) because of its resemblance to the surface of the shell.[1] Porcelain is also referred to as china or fine china in some English-speaking countries, as it was first seen in imports from China during the 17th century.[2] Properties associated with porcelain include low permeability and elasticity; considerable strength, hardness, whiteness, translucency, and resonance; and a high resistance to corrosive chemicals and thermal shock. Porcelain has been described as being "completely vitrified, hard, impermeable (even before glazing), white or artificially coloured, translucent (except when of considerable thickness), and resonant".[3] However, the term "porcelain" lacks a universal definition and has "been applied in an unsystematic fashion to substances of diverse kinds that have only certain surface-qualities in common".[4] Traditionally, East Asia only classifies pottery into low-fired wares (earthenware) and high-fired wares (often translated as porcelain), the latter also including what Europeans call "stoneware", which is high-fired but not generally white or translucent. Terms such as "proto-porcelain", "porcellaneous", or "near-porcelain" may be used in cases where the ceramic body approaches whiteness and translucency.[5] In 2021, the global market for porcelain tableware was estimated to be worth US$22.1 billion.[6] Types Hard paste Main article: Hard-paste porcelain Hard-paste porcelain was invented in China, and it was also used in Japanese porcelain. Most of the finest quality porcelain wares are made of this material. The earliest European porcelains were produced at the Meissen factory in the early 18th century; they were formed from a paste composed of kaolin and alabaster and fired at temperatures up to 1,400 °C (2,552 °F) in a wood-fired kiln, producing a porcelain of great hardness, translucency, and strength.[7] Later, the composition of the Meissen hard paste was changed, and the alabaster was replaced by feldspar and quartz, allowing the pieces to be fired at lower temperatures. Kaolinite, feldspar, and quartz (or other forms of silica) continue to constitute the basic ingredients for most continental European hard-paste porcelains. Soft paste Main article: Soft-paste porcelain Soft-paste porcelains date back to early attempts by European potters to replicate Chinese porcelain by using mixtures of clay and frit. Soapstone and lime are known to have been included in these compositions. These wares were not yet actual porcelain wares, as they were neither hard nor vitrified by firing kaolin clay at high temperatures. As these early formulations suffered from high pyroplastic deformation, or slumping in the kiln at high temperatures, they were uneconomic to produce and of low quality. Formulations were later developed based on kaolin with quartz, feldspars, nepheline syenite, or other feldspathic rocks. These are technically superior and continue to be produced. Soft-paste porcelains are fired at lower temperatures than hard-paste porcelains; therefore, these wares are generally less hard than hard-paste porcelains.[8][9] Bone china Main article: Bone china Although originally developed in England in 1748[10] to compete with imported porcelain, bone china is now made worldwide, including in China. The English had read the letters of Jesuit missionary François Xavier d'Entrecolles, which described Chinese porcelain manufacturing secrets in detail.[11] One writer has speculated that a misunderstanding of the text could possibly have been responsible for the first attempts to use bone-ash as an ingredient in English porcelain,[11] although this is not supported by modern researchers and historians.[12][13][14][15][16] Traditionally, English bone china was made from two parts of bone ash, one part of kaolin, and one part of china stone, although the latter has been replaced by feldspars from non-UK sources.[17] Materials Further information: Pottery Kaolin is the primary material from which porcelain is made, even though clay minerals might account for only a small proportion of the whole. The word paste is an old term for both unfired and fired materials. A more common terminology for the unfired material is "body"; for example, when buying materials a potter might order an amount of porcelain body from a vendor. The composition of porcelain is highly variable, but the clay mineral kaolinite is often a raw material. Other raw materials can include feldspar, ball clay, glass, bone ash, steatite, quartz, petuntse and alabaster. The clays used are often described as being long or short, depending on their plasticity. Long clays are cohesive (sticky) and have high plasticity; short clays are less cohesive and have lower plasticity. In soil mechanics, plasticity is determined by measuring the increase in content of water required to change a clay from a solid state bordering on the plastic, to a plastic state bordering on the liquid, though the term is also used less formally to describe the ease with which a clay may be worked. Clays used for porcelain are generally of lower plasticity than many other pottery clays. They wet very quickly, meaning that small changes in the content of water can produce large changes in workability. Thus, the range of water content within which these clays can be worked is very narrow and consequently must be carefully controlled. Production Main article: Pottery § Production Forming Porcelain can be made using all the shaping techniques for pottery. Glazing Biscuit porcelain is unglazed porcelain treated as a finished product, mostly for figures and sculpture. Unlike their lower-fired counterparts, porcelain wares do not need glazing to render them impermeable to liquids and for the most part are glazed for decorative purposes and to make them resistant to dirt and staining. Many types of glaze, such as the iron-containing glaze used on the celadon wares of Longquan, were designed specifically for their striking effects on porcelain. Decoration Porcelain often receives underglaze decoration using pigments that include cobalt oxide and copper, or overglaze enamels, allowing a wider range of colours. Like many earlier wares, modern porcelains are often biscuit-fired at around 1,000 °C (1,830 °F), coated with glaze and then sent for a second glaze-firing at a temperature of about 1,300 °C (2,370 °F) or greater. Another early method is "once-fired", where the glaze is applied to the unfired body and the two fired together in a single operation. Firing In this process, "green" (unfired) ceramic wares are heated to high temperatures in a kiln to permanently set their shapes, vitrify the body and the glaze. Porcelain is fired at a higher temperature than earthenware so that the body can vitrify and become non-porous. Many types of porcelain in the past have been fired twice or even three times, to allow decoration using less robust pigments in overglaze enamel." (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 Community Halloween party in Frazier Park, California. Children on Halloween, Woody Creek, Colorado 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] 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.[26] Mexico (Día de Muertos) Mexican Tomb on the 2019 Day of the Dead, adorned with the cempasúchil, the traditional flower of the Day of the Dead, 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.[27][28] 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.[29] 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.[30] 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.[31] 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.[32] 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.[33] Celebrations have become popular with young adults as a costume party and club event.[34] Trick-or-treating for Japanese children has taken hold in some areas. By the mid-2010s, Yakuza were giving snacks and sweets to children.[35] 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.[36] 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.[37] 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 Saudi Vision 2030.[38] 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.[39] In recent years, Halloween celebrations are becoming more popular, with influence from the west.[40] In 2012, there were over 19 major Halloween celebration events around Singapore.[41] SCAPE's Museum of Horrors held its fourth scare fest in 2014.[42] Universal Studios Singapore hosts "Halloween Horror Nights".[43] 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.[44] Despite not being a public holiday, it is celebrated in different areas around Seoul, especially Itaewon and Hondae.[45] 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.[46] 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.[47] 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.[48] 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.[49] Australia and New Zealand 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.[50] Some Australians criticise this intrusion into their culture.[51][52] Many dislike the commercialisation and American pop-culture influence.[52][53] Some supporters of the event place it alongside other cultural traditions such as Saint Patrick's Day.[54] 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.[55] 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 and Irish 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.[56] In 2020, the first magazine dedicated solely to celebrating Halloween in Australia was launched, called Hallozween,[57] and in 2021, sales of costumes, decorations and carving pumpkins soared to an all-time high[58] despite the effect of the global COVID-19 pandemic limiting celebrations. 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.[59][60] 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.[61] One criticism of Halloween in New Zealand is that it is overly commercialised - by The Warehouse, for example.[61] 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.[62] France Halloween was introduced to most of France in the 1990s.[citation needed] In Brittany, Halloween had been celebrated for centuries and is known as Kala Goanv (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. 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.[63] 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".[64] 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.[65] Ireland A plaster cast of a traditional Irish turnip (rutabaga) jack-o'-lantern, c. early 20th century, on display in the Museum of Country Life, Ireland. 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.[66] Snap-Apple Night (1832) by Daniel Maclise 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.[67] 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.[68] Colcannon is traditionally served on Halloween.[67] 31 October is the busiest day of the year for the Emergency Services.[69] Bangers and fireworks are illegal in the Republic of Ireland; however, they are commonly smuggled in from Northern Ireland where they are legal.[70] Bonfires are frequently built around Halloween.[71] Trick-or-treating is popular amongst children on 31 October and Halloween parties and events are commonplace. A carved pumpkin in Sardinia Italy 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.[72] 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.[73][74][75] Halloween is, however, gaining in popularity, and involves costume parties for young adults.[76] 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.[77] In Veneto these carved pumpkins were called lumère (lanterns) or suche dei morti (deads' pumpkins).[78] 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.[79] 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[80] The biggest Halloween party in Transylvania take place at Bran Castle, aka Dracula's Castle from Transylvania.[81] 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.[82] Opposition by religious and nationalist groups, including calls to ban costumes and decorations in schools in 2015, have been met with criticism.[83][84][85] Halloween parties are popular in bars and nightclubs.[86] 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 throughout 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.[87][88][89] Serbia Halloween (Serbian Cyrillic: Ноћ вештица, lit. "Night of Witches") has not been celebrated until recently. The main reason for that is because of Halloween being against the Serbian traditions and that it encourages “feeding the devil”. Halloween is a work day in Serbia. Nowadays, it is very popular among younger generations. Many schools (mostly elementary schools) in Serbia throw special Halloween parties, full of children and teenagers wearing costumes and masks. Bars, nightclubs and fun parks organise Halloween parties for adults and young adults. 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.[90] 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.[91] 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.[92] 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.[93] Galicia is known two have the second largest Halloween or Samain festivals in Europe and during this time, a drink called Queimada is often served. Sweden On All Hallow's Eve, a Requiem Mass is widely attended every year at Uppsala Cathedral, part of the Lutheran Church of Sweden.[94] 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.[94] Among children, the practice of dressing in costume and collecting candy gained popularity beginning around 2005.[95] 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.[96] 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.[97][98] United Kingdom and Crown dependencies England See also: Mischief Night See also: 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.[99] Trick or treating and other Halloween celebrations are extremely popular, with shops decorated with witches and pumpkins, and young people attending costume parties.[100] 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.[101] 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).[102] 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".[103] 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.[104] 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.[105] A traditional Halloween game includes apple "dooking",[106] 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.[107] In Kilmarnock, Halloween is also celebrated on the last Friday of the month, and is known colloquially as "Killieween".[108] 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) "A witch hat is a style of hat worn by witches in popular culture depictions, characterized by a conical crown and a wide brim. Origins and design Woodcut showing a witch on a broomstick with a conical hat, from The History of Witches and Wizards (1720) The origins of the witch hat as displayed today are disputed. One theory is that the image arose out of antisemitism: in 1215, the Fourth Council of the Lateran issued an edict that all Jews must wear identifying headgear, a pointed cap known as a Judenhat. Potentially, this style of hat then became associated with black magic, Satan-worship and other acts of which the Jews were accused.[1] Another theory posits that the witch hat has origins in the phrygian cap which is associated with Mithraism, a Greek and then Roman mystery cult.[citation needed] An earlier theory is the mummified remains of the "witches" of Subeshi, who wore very tall, pointed black hats that resembled the iconic headgear of their sisters in medieval Europe. Subeshi, dated to between the 4th and 2nd centuries BCE, is located in a high gorge just to the east of the important city of Turfan.[citation needed] A similar theory posits that the image of the archetypal witch hat was born from anti-Quaker prejudice. Although the hats traditionally worn by Quakers themselves were not pointed, Quaker caps were a focus of cultural controversy, and it is conceivable that the Puritan backlash against Quakers in the mid-18th century contributed to hats becoming part of the iconography of the demonic.[1] Yet another hypothesis proposes that witch hats originated as alewife hats, distinctive headgear worn by women who home-brewed beer for sale. According to this suggestion, these hats gained negative connotations when the brewing industry, dominated by men, accused alewives of selling diluted or tainted beer. In combination with the general suspicion that women with knowledge of herbology were working in an occult domain, the alewife hat could have become associated with witchcraft.[2] L. Frank Baum's 1900 novel The Wonderful Wizard of Oz featured illustrations that portrayed the Wicked Witch of the West sporting a tall, conical hat.[3] This fashion accessory was carried over for the 1939 film adaptation, in which the Wicked Witch was played by character actress Margaret Hamilton. In media Witch hats have been worn by a number of fictional characters, including:     Granny Weatherwax, from the Discworld series by Terry Pratchett     The titular witch in Le Fée Carabosse, directed by Georges Méliès, 1906     The Wicked Witch of the West, from The Wonderful Wizard of Oz, 1900     Gandalf, from The Hobbit and The Lord of the Rings, 1937     Jennifer (Veronica Lake), from I Married a Witch, 1942     Samantha Stephens, from Bewitched, 1964     Orko, from He-Man and the Masters of the Universe, 1983     Minerva McGonagall, from Harry Potter (the story includes a character that is itself such a hat), 1997. The novels also describe "pointed hats" as part of the student uniform for a school of witchcraft and wizardry, though these rarely appear in the film adaptations. Depending upon the material in which the hat is made, the crown may regularly be observed in a flexed, bent or crumpled condition." (wikipedia.org) "A tealight (also tea-light, tea light, tea candle, or informally tea lite, t-lite or t-candle) is a candle in a thin metal or plastic cup so that the candle can liquefy completely while lit. They are typically small, circular, usually wider than their height,[1] and inexpensive. Tealights derive their name from their use in teapot warmers, but are also used as food warmers in general, e.g. fondue.[citation needed] Tealights are a popular choice for accent lighting and for heating scented oil. A benefit that they have over taper candles is that they do not drip. [2] Tealights may be set afloat on water for decorative effect. Because of their small size and low level of light, multiple tealights are often burned simultaneously. Longer-burning tealights may be called nightlights. They are also lit for religious purposes. Varieties Advent labyrinth made with 2500 burning tealights at the Holy Cross - Centre for Christian Meditation and Spirituality, Bornheim, Germany Tealights can come in many different shapes and sizes, small and large, as well as burn times and scents. However, tealights are commonly short and cylindrical, approximately 38 mm (1.5 in) in diameter by 16 mm (0.63 in) high, with white unscented wax. A standard tealight has a power output of around 32 watts, depending on the wax used.[3] When used in batches of fifty or more, such as at a party, the two criteria most desired are "least amount of smoke" and being long-lasting. [4] Cup design The wick is tethered to a piece of metal to stop it from floating to the top of the molten wax and burning out before the wax does. Tealights have been protected under several patented designs. In some cases, the standard tea light metal cup has been replaced with a clear plastic cup, sometimes made out of polycarbonate plastic. The clear cup allows more light to escape the holder. However, the metal cups are much more common. Holders Heart-shaped tealight candle holder from Himalayan salt When not placed on a tray, tealights are placed in a special holder, which may be pierced[5] or have partly clear walls to allow light to pass through. From small pockets of glass, metal, ceramic, and other materials to larger, more elaborate tea light lamps, holders come in a wide range of styles, colours, and shapes. They have an appropriately sized cup to use a tealight candle, either scented or unscented. Discount stores, gift stores, and home decor stores often carry an array of holders for these small candles. Electrical Electric tealights have become increasingly popular as newer technology becomes available. They can feature incandescent or LED bulbs, the latter becoming the preferred format as LEDs become more-efficient and brighter. They can come in many different colours to set a mood, match a decor or augment the container's design. Some can also simulate a moving flame with various mechanical or electronic animations. Electric tealights are not useful as a source of heat, so they are not suitable for chafing dishes or other food warmers." (wikipedia.org) " candle is an ignitable wick embedded in wax, or another flammable solid substance such as tallow, that provides light, and in some cases, a fragrance. A candle can also provide heat or a method of keeping time. A person who makes candles is traditionally known as a chandler.[1] Various devices have been invented to hold candles. For a candle to burn, a heat source (commonly a naked flame from a match or lighter) is used to light the candle's wick, which melts and vaporizes a small amount of fuel (the wax). Once vaporized, the fuel combines with oxygen in the atmosphere to ignite and form a constant flame. This flame provides sufficient heat to keep the candle burning via a self-sustaining chain of events: the heat of the flame melts the top of the mass of solid fuel; the liquefied fuel then moves upward through the wick via capillary action; the liquefied fuel finally vaporizes to burn within the candle's flame. As the fuel (wax) is melted and burned, the candle becomes shorter. Portions of the wick that are not emitting vaporized fuel are consumed in the flame. The incineration of the wick limits the length of the exposed portion of the wick, thus maintaining a constant burning temperature and rate of fuel consumption. Some wicks require regular trimming with scissors (or a specialized wick trimmer), usually to about one-quarter inch (~0.7 cm), to promote slower, steady burning, and also to prevent smoking. Special candle scissors called "snuffers" were produced for this purpose in the 20th century and were often combined with an extinguisher. In modern candles, the wick is constructed so that it curves over as it burns. This ensures that the end of the wick gets oxygen and is then consumed by fire—a self-trimming wick.[2] Etymology The word candle comes from Middle English candel, from Old English and from Anglo-Norman candele, both from Latin candēla, from candēre 'to shine'." (wikipedia.org) "The Granny Smith, also known as a green apple or sour apple, is an apple cultivar that originated in Australia in 1868.[1] It is named after Maria Ann Smith, who propagated the cultivar from a chance seedling. The tree is thought to be a hybrid of Malus sylvestris, the European wild apple, with the domesticated apple Malus domestica as the polleniser.[citation needed] The fruit is hard, firm and with a light green skin and crisp, juicy flesh. The flavour is tart and acidic. It remains firm when baked, making it a popular cooking apple[2] used in pies, where it can be sweetened. The apple goes from being completely green to turning yellow when overripe.[3] The US Apple Association reported in 2019 that the Granny Smith was the third most popular apple in the United States of America....Culinary Granny Smith are distinctive in being bright green when ripe Granny Smith apples are light green in colour. They are popularly used in many apple dishes, such as apple pie, apple cobbler, apple crumble, and apple cake. They are also commonly eaten raw as table apples, and at least one company (Woodchuck Hard Cider) makes Granny Smith varietal cider....Culinary Granny Smith are distinctive in being bright green when ripe Granny Smith apples are light green in colour. They are popularly used in many apple dishes, such as apple pie, apple cobbler, apple crumble, and apple cake. They are also commonly eaten raw as table apples, and at least one company (Woodchuck Hard Cider) makes Granny Smith varietal cider....Cultural references In 1968, the rock band The Beatles used an image of a Granny Smith apple as the logo for their corporation, Apple Corps Limited. For their record label, Apple Records, one side of vinyl albums featured the exterior of the fruit, while the other side of the recording featured a cross-section of the apple.[17] Yoko Ono's 1966 artwork Apple used a Granny Smith apple in its 2015 recreation at New York City's Museum of Modern Art. John Lennon had taken a bite from the apple on display in its 1966 incarnation at the Indica Gallery in London.[18] The Granny Smith was one of four apples honored by the United States Postal Service in a 2013 set of four 33¢ stamps commemorating historic strains, joined by Northern Spy, Baldwin, and Golden Delicious." (wikipedia.org) "Witchcraft, as most commonly understood in both historical and present-day communities, is the use of alleged supernatural powers of magic, generally stereotyped[1][need quotation to verify] as doing harm or evil.[2] A practitioner of witchcraft is a witch (predominantly for women), though men may sometimes be referred to as a warlock. The belief in witchcraft has been found in a great number of societies worldwide. Anthropologists have applied the English term "witchcraft" to similar and related beliefs in occult practices in many different cultures, and societies that have adopted the English language have often internalised the term.[3][4][5] In medieval and early modern Europe, where belief in witchcraft traces back to classical antiquity, accused witches were usually women who were believed to have used maleficium or black magic against their own community, and often to have communed with evil beings. It was thought witchcraft could be thwarted by protective magic or counter-magic, which could be provided by cunning folk or folk healers. Suspected witches were also intimidated, banished, attacked or killed. Often they would be formally prosecuted and punished, if found guilty or simply believed to be guilty. European witch-hunts and witch trials in the early modern period led to tens of thousands of executions. In some regions, many of those accused of witchcraft were cunning folk,[6] folk healers or midwives.[7][8][9] European belief in witchcraft gradually dwindled during and after the Age of Enlightenment. As with the cunning-folk in Europe, Indigenous communities that believe in the existence of witchcraft define witches as the opposite of their healers and medicine people, and the latter are sought out for protection against witchcraft.[10][11][12] Modern witch-hunting takes place in parts of Africa and Asia. In contemporary Western culture, adherents of some neo-pagan religions, most notably Wicca, as well as some followers of New Age belief systems, may self-identify as "witches", and use the term "witchcraft" for their self-help, healing, or divination rituals.[13][10][14][15][excessive citations] Other neo-pagans avoid the term due to its negative connotations.[16] Concept The Magic Circle by John William Waterhouse, 1886 The concept of witchcraft and the belief in its existence have persisted throughout recorded history. The concept of malevolent magic has been found among cultures worldwide,[3][17] and it is prominent in some cultures today.[18] Most societies have believed in, and feared, an ability by some individuals to cause supernatural harm and misfortune to others. This may come from mankind's tendency "to want to assign occurrences of remarkable good or bad luck to agency, either human or superhuman".[19] Historians and anthropologists see the concept of "witchcraft" as one of the ways humans have tried to explain strange misfortune.[19][20] Some cultures have feared witchcraft much less than others, because they tend to have other explanations for strange misfortune; for example that it was caused by gods, spirits, demons or fairies, or by other humans who have unwittingly cast the evil eye.[19] For example, the Gaels of Ireland and the Scottish Highlands historically held a strong belief in fairy folk, who could cause supernatural harm, and witch-hunting was very rare in these regions compared to other regions of the British Isles.[21] Ronald Hutton outlined five key characteristics ascribed to witches and witchcraft by most cultures that believe in the concept. Traditionally, witchcraft was believed to be the use of magic to cause harm or misfortune to others; it was used by the witch against their own community; it was seen as immoral and often thought to involve communion with evil beings; powers of witchcraft were believed to have been acquired through inheritance or initiation; and witchcraft could be thwarted by defensive magic, persuasion, intimidation or physical punishment of the alleged witch.[22] Historically, the Christian concept of witchcraft derives from Old Testament laws against it. In medieval and early modern Europe, many common folk who were Christians believed in magic. As opposed to the helpful magic of the cunning folk, witchcraft was seen as evil and associated with the Devil and Devil worship. This often resulted in deaths, torture and scapegoating (casting blame for misfortune),[23][24] and many years of large scale witch-trials and witch hunts, especially in Protestant Europe, before largely ending during the European Age of Enlightenment. Christian views in the modern day are diverse and cover the gamut of views from intense belief and opposition (especially by Christian fundamentalists) to non-belief. Many cultures worldwide continue to have a belief in the concept of "witchcraft" or malevolent magic. During the Age of Colonialism, many cultures were exposed to the modern Western world via colonialism, usually accompanied and often preceded by intensive Christian missionary activity (see "Christianization"). In these cultures, beliefs about witchcraft were partly influenced by the prevailing Western concepts of the time. Witch-hunts, scapegoating, and the killing or shunning of suspected witches still occur in the modern era.[25] Suspicion of modern medicine, due to beliefs about illness being caused by witchcraft, continues in many countries, with serious healthcare consequences. HIV/AIDS[26] and Ebola[27] are two examples of often-lethal infectious disease epidemics whose medical care and containment has been severely hampered by regional beliefs in witchcraft. Other severe medical conditions whose treatment is hampered in this way include tuberculosis, leprosy, epilepsy and the common severe bacterial Buruli ulcer.[28][29] From the mid-20th century, "Witchcraft" was adopted as the name of a neo-pagan movement, including religions such as Wicca.[30] Its creators believed in the witch-cult theory, that accused witches had actually been followers of a surviving pagan religion, but this witch-cult theory is now discredited.[31] Etymology Further information: Witch (word) The word is over a thousand years old: Old English formed the compound wiccecræft from wicce ('witch') and cræft ('craft').[32] The masculine form was wicca ('male sorcerer').[33] According to the Oxford English Dictionary, wicce and wicca were probably derived from the Old English verb wiccian, meaning 'to practice witchcraft'.[34] Wiccian has a cognate in Middle Low German wicken (attested from the 13th century). The further etymology of this word is problematic. It has no clear cognates in other Germanic languages outside of English and Low German, and there are numerous possibilities for the Indo-European root from which it may have derived. Another Old English word for 'witch' was hægtes or hægtesse, which became the modern English word "hag" and is linked to the word "hex". In most other Germanic languages, their word for 'witch' comes from the same root as these; for example German Hexe and Dutch heks.[35] In colloquial modern English, the word witch is generally used for women. A male practitioner of magic or witchcraft is more commonly called a 'wizard', or sometimes, 'warlock'. When the word witch is used to refer to a member of a neo-pagan tradition or religion (such as Wicca), it can refer to a person of any gender.[36] Practices Preparation for the Witches' Sabbath by David Teniers the Younger. It shows a witch brewing a potion overlooked by her familiar spirit or a demon; items on the floor for casting a spell; and another witch reading from a grimoire while anointing the buttocks of a young witch about to fly upon an inverted besom. Where belief in malicious magic practices exists, practitioners are typically forbidden by law as well as hated and feared by the general populace, while beneficial magic is tolerated or even accepted wholesale by the people—even if the orthodox establishment opposes it.[37] In some definitions, witches differ from sorceresses in that they do not need to use tools or actions to curse; their maleficium is believed to flow from some intangible inner quality, may be unaware of being a witch, or may have been convinced of their nature by the suggestion of others.[38] This definition was pioneered in 1937 in a study of central African magical beliefs by E. E. Evans-Pritchard, who cautioned that it might not match English usage.[39] Historians have found this definition difficult to apply to European witchcraft, where witches were believed to use physical techniques, as well as some who were believed to cause harm by thought alone.[4] Probably the best-known characteristic of a witch is their ability to cast a spell—a set of words, a formula or verse, a ritual, or a combination of these, employed to do magic.[40] Spells traditionally were cast by many methods, such as by the inscription of runes or sigils on an object to give that object magical powers; by the immolation or binding of a wax or clay image (poppet) of a person to affect them magically; by the recitation of incantations; by the performance of physical rituals; by the employment of magical herbs as amulets or potions; by gazing at mirrors, swords or other specula (scrying) for purposes of divination; and by many other means.[41][42][43] Strictly speaking, necromancy is the practice of conjuring the spirits of the dead for divination or prophecy, although the term has also been applied to raising the dead for other purposes. The biblical Witch of Endor performed it (1 Samuel 28th chapter), and it is among the witchcraft practices condemned by Ælfric of Eynsham:[44][45][46] "Witches still go to cross-roads and to heathen burials with their delusive magic and call to the devil; and he comes to them in the likeness of the man that is buried there, as if he arises from death."[47] Witchcraft and cunning-craft Main article: Cunning folk A painting in the Rila Monastery in Bulgaria, condemning witchcraft and traditional folk magic Traditionally, the terms "witch" and "witchcraft" had negative connotations. Most societies that have believed in harmful witchcraft or 'black' magic have also believed in helpful or 'white' magic.[48] In these societies, practitioners of helpful magic provided services such as breaking the effects of witchcraft, healing, divination, finding lost or stolen goods, and love magic.[49] In Britain they were commonly known as cunning folk or wise people.[49] Alan McFarlane writes, "There were a number of interchangeable terms for these practitioners, 'white', 'good', or 'unbinding' witches, blessers, wizards, sorcerers, however 'cunning-man' and 'wise-man' were the most frequent".[50] Ronald Hutton prefers the term "service magicians".[49] Often these people were involved in identifying alleged witches.[48] Hostile churchmen sometimes branded any magic-workers "witches" as a way of smearing them.[49] Englishman Reginald Scot, who sought to disprove witchcraft and magic, wrote in The Discoverie of Witchcraft (1584), "At this day it is indifferent to say in the English tongue, 'she is a witch' or 'she is a wise woman'".[51] Folk magicians throughout Europe were often viewed ambivalently by communities, and were considered as capable of harming as of healing,[52] which could lead to their being accused as "witches" in the negative sense. Many English "witches" convicted of consorting with demons may have been cunning folk whose supposed fairy familiars had been demonised;[53] many French devins-guerisseurs ("diviner-healers") were accused of witchcraft,[54] over half the accused witches in Hungary seem to have been healers,[55] and the "vast majority" of Finland's accused witches were folk healers.[56] Hutton, however, says that "Service magicians were sometimes denounced as witches, but seem to have made up a minority of the accused in any area studied".[48] Thwarting witchcraft A witch bottle, used as counter-magic against witchcraft Societies that believed in witchcraft also believed that it could be thwarted in various ways. One common way was to use protective magic or counter-magic, of which the cunning folk were experts.[48] This included charms, talismans and amulets, anti-witch marks, witch bottles, witch balls, and burying objects such as horse skulls inside the walls of buildings.[57] Another believed cure for bewitchment was to persuade or force the alleged witch to lift their spell.[48] Often, people would attempt to thwart the witchcraft by physically punishing the alleged witch, such as by banishing, wounding, torturing or killing them. "In most societies, however, a formal and legal remedy was preferred to this sort of private action", whereby the alleged witch would be prosecuted and then formally punished if found guilty.[48] This often resulted in execution. Accusations of witchcraft Alleged witches being accused in the Salem witch trials Éva Pócs writes that reasons for accusations of witchcraft fall into four general categories:[20]     A person was caught in the act of positive or negative sorcery     A well-meaning sorcerer or healer lost their clients' or the authorities' trust     A person did nothing more than gain the enmity of their neighbors     A person was reputed to be a witch and surrounded with an aura of witch-beliefs or Occultism She identifies three kinds of witch in popular belief:[20]     The "neighborhood witch" or "social witch": a witch who curses a neighbor following some dispute.     The "magical" or "sorcerer" witch: either a professional healer, sorcerer, seer or midwife, or a person who has through magic increased her fortune to the perceived detriment of a neighboring household; due to neighborhood or community rivalries, and the ambiguity between positive and negative magic, such individuals can become branded as witches.     The "supernatural" or "night" witch: portrayed in court narratives as a demon appearing in visions and dreams.[58] "Neighborhood witches" are the product of neighborhood tensions, and are found only in village communities where the inhabitants largely rely on each other. Such accusations follow the breaking of some social norm, such as the failure to return a borrowed item, and any person part of the normal social exchange could potentially fall under suspicion. Claims of "sorcerer" witches and "supernatural" witches could arise out of social tensions, but not exclusively; the supernatural witch often had nothing to do with communal conflict, but expressed tensions between the human and supernatural worlds; and in Eastern and Southeastern Europe such supernatural witches became an ideology explaining calamities that befell whole communities.[59] The historian Norman Gevitz has written:     [T]he medical arts played a significant and sometimes pivotal role in the witchcraft controversies of seventeenth-century New England. Not only were physicians and surgeons the principal professional arbiters for determining natural versus preternatural signs and symptoms of disease, they occupied key legislative, judicial, and ministerial roles relating to witchcraft proceedings. Forty six male physicians, surgeons, and apothecaries are named in court transcripts or other contemporary source materials relating to New England witchcraft. These practitioners served on coroners' inquests, performed autopsies, took testimony, issued writs, wrote letters, or committed people to prison, in addition to diagnosing and treating patients.[60] European witch-hunts and witch-trials Main articles: Witch-hunt and Witch trials in the early modern period A 1613 English pamphlet showing "Witches apprehended, examined and executed" In Christianity, sorcery came to be associated with heresy and apostasy and to be viewed as evil. Among the Catholics, Protestants, and secular leadership of the European Late Medieval/Early Modern period, fears about witchcraft rose to fever pitch and sometimes led to large-scale witch-hunts. The key century was the fifteenth, which saw a dramatic rise in awareness and terror of witchcraft, culminating in the publication of the Malleus Maleficarum but prepared by such fanatical popular preachers as Bernardino of Siena.[61] In total, tens or hundreds of thousands of people were executed, and others were imprisoned, tortured, banished, and had lands and possessions confiscated. The majority of those accused were women, though in some regions the majority were men.[62][63] In early modern Scots, the word warlock came to be used as the male equivalent of witch (which can be male or female, but is used predominantly for females).[64][65][66] The Malleus Maleficarum, (Latin for 'Hammer of The Witches') was a witch-hunting manual written in 1486 by two German monks, Heinrich Kramer and Jacob Sprenger. It was used by both Catholics and Protestants[67] for several hundred years, outlining how to identify a witch, what makes a woman more likely than a man to be a witch, how to put a witch on trial, and how to punish a witch. The book defines a witch as evil and typically female. The book became the handbook for secular courts throughout Renaissance Europe, but was not used by the Inquisition, which even cautioned against relying on The Work.[68] It is likely that this caused witch mania to become so widespread. It was the most sold book in Europe for over 100 years, after the Bible.[69] Johann Weyer (1515–1588) was a Dutch physician, occultist and demonologist, and a disciple and follower of Heinrich Cornelius Agrippa. He was among the first to publish against the persecution of witches. His most influential work is De Praestigiis Daemonum et Incantationibus ac Venificiis ('On the Illusions of the Demons and on Spells and Poisons'; 1563). In 1584, the English writer Reginald Scot published The Discoverie of Witchcraft, a book intended as an exposé of early modern witchcraft. Scot believed that the prosecution of those accused of witchcraft was irrational and not Christian, and he held the Roman Church responsible. Popular belief held that all obtainable copies were burned on the accession of James I in 1603.[70] In 1597, King James VI and I published a treatise, Daemonologie, a philosophical dissertation on contemporary necromancy and the historical relationships between the various methods of divination used from ancient black magic. It was reprinted again in 1603 when James took the throne of England. The widespread consensus is that King James wrote Daemonologie in response to sceptical publications such as Scot's book.[71] European witch-trials reached their peak in the early 17th century, after which popular sentiment began to turn against the practice. Friedrich Spee's book Cautio Criminalis, published in 1631, argued that witch-trials were largely unreliable and immoral.[72] In 1682, King Louis XIV prohibited further witch-trials in France. In 1736, Great Britain formally ended witch-trials with passage of the Witchcraft Act.[73] Modern witch-hunts Main article: Modern witch-hunts Belief in witchcraft continues to be present today in some societies and accusations of witchcraft are the trigger for serious forms of violence, including murder. Such incidents are common in countries such as Burkina Faso, Ghana, India, Kenya, Malawi, Nepal and Tanzania. Accusations of witchcraft are sometimes linked to personal disputes, jealousy, and conflicts between neighbors or family members over land or inheritance. Witchcraft-related violence is often discussed as a serious issue in the broader context of violence against women.[74][75][76][77][78] In Tanzania, about 500 old women are murdered each year following accusations of witchcraft or accusations of being a witch.[79] Apart from extrajudicial violence, state-sanctioned violence also occurs in some jurisdictions. For instance, in Saudi Arabia practicing witchcraft and sorcery is a crime punishable by death and the country has executed people for this crime in 2011, 2012 and 2014.[80][81][82] Children who live in some regions of the world, such as parts of Africa, are also vulnerable to violence that is related to witchcraft accusations.[83][84][85][86] Such incidents have also occurred in immigrant communities in the UK, including the much publicized case of the murder of Victoria Climbié.[87][88] Historical and religious perspectives Near East beliefs The belief in sorcery and its practice seem to have been widespread in the ancient Near East and Nile Valley. It played a conspicuous role in the cultures of ancient Egypt and in Babylonia. The latter tradition included an Akkadian anti-witchcraft ritual, the Maqlû. A section from the Code of Hammurabi (about 2000 BC) prescribes:     If a man has put a spell upon another man and it is not justified, he upon whom the spell is laid shall go to the holy river; into the holy river shall he plunge. If the holy river overcome him and he is drowned, the man who put the spell upon him shall take possession of his house. If the holy river declares him innocent and he remains unharmed the man who laid the spell shall be put to death. He that plunged into the river shall take possession of the house of him who laid the spell upon him.[89] Abrahamic religions Hebrew Bible Main article: Witchcraft and divination in the Hebrew Bible According to the New Advent Catholic Encyclopedia:     In the Holy Scripture references to sorcery are frequent, and the strong condemnations of such practices found there do not seem to be based so much upon the supposition of fraud as upon the abomination of the magic in itself.[90] Saul and the Witch of Endor (1828) by William Sidney Mount The King James Version uses the words witch, witchcraft, and witchcrafts to translate the Masoretic כָּשַׁף‎ kāsháf (Hebrew pronunciation: [kɔˈʃaf]) and קֶסֶם‎ (qésem);[91] these same English terms are used to translate φαρμακεία pharmakeia in the Greek New Testament. Verses such as Deuteronomy 18:11–12[92] and Exodus 22:18 ("Thou shalt not suffer a witch to live"[93]) thus provided scriptural justification for Christian witch hunters in the early modern period (see Christian views on magic). The precise meaning of the Hebrew כָּשַׁף‎, usually translated as witch or sorceress, is uncertain. In the Septuagint, it was translated as pharmakeía or pharmakous. In the 16th century, Reginald Scot, a prominent critic of the witch trials, translated כָּשַׁף‎, φαρμακεία, and the Vulgate's Latin equivalent veneficos as all meaning oner', and on this basis, claimed that witch was an incorrect translation and  ners were intended.[94] His theory still holds some currency, but is not widely accepted, and in Daniel 2:2[95] כָּשַׁף‎ is listed alongside other magic practitioners who could interpret dreams: magicians, astrologers, and Chaldeans. Suggested derivations of כָּשַׁף‎ include 'mutterer' (from a single root) or herb user (as a compound word formed from the roots kash, meaning 'herb', and hapaleh, meaning 'using'). The Greek φαρμακεία literally means 'herbalist' or one who uses or administers drugs, but it was used virtually synonymously with mageia and goeteia as a term for a sorcerer.[96] The Bible provides some evidence that these commandments against sorcery were enforced under the Hebrew kings:     And Saul disguised himself, and put on other raiment, and he went, and two men with him, and they came to the woman by night: and he said, I pray thee, divine unto me by the familiar spirit,[note 1] and bring me him up, whom I shall name unto thee. And the woman said unto him, Behold, thou knowest what Saul hath done, how he hath cut off those that have familiar spirits, and the wizards, out of the land: wherefore then layest thou a snare for my life, to cause me to die?[97] New Testament See also: Christian views on magic The New Testament condemns the practice as an abomination, just as the Old Testament had.[98] The word in most New Testament translations is sorcerer/sorcery rather than witch/witchcraft. Judaism See also: Witchcraft and divination in the Hebrew Bible Jewish law views the practice of witchcraft as being laden with idolatry and/or necromancy; both being serious theological and practical offenses in Judaism. Although Maimonides vigorously denied the efficacy of all methods of witchcraft, and claimed that the Biblical prohibitions regarding it were precisely to wean the Israelites from practices related to idolatry. It is acknowledged that while magic exists, it is forbidden to practice it on the basis that it usually involves the worship of other gods. Rabbis of the Talmud also condemned magic when it produced something other than illusion, giving the example of two men who use magic to pick cucumbers.[99] The one who creates the illusion of picking cucumbers should not be condemned, only the one who actually picks the cucumbers through magic. However, some of the rabbis practiced "magic" themselves or taught the subject. For instance, Rava (amora) created a golem and sent it to Rav Zeira, and Hanina and Hoshaiah studied every Friday together and created a small calf to eat on Shabbat.[100] In these cases, the "magic" was seen more as divine miracles (i.e., coming from God rather than "unclean" forces) than as witchcraft. Judaism does make it clear that Jews shall not try to learn about the ways of witches[101] and that witches are to be put to death.[102] Judaism's most famous reference to a medium is undoubtedly the Witch of Endor whom Saul consults, as recounted in 1 Samuel 28. Islam Main article: Islam and magic See also: Islam and astrology and Superstitions in Muslim societies Divination and magic in Islam encompass a wide range of practices, including black magic, warding off the evil eye, the production of amulets and other magical equipment, evocation, casting lots, and astrology.[103] Legitimacy of practising witchcraft is disputed. Most Islamic traditions distinguish between good magic and black magic. Miracles belong to licit magic and are considered gifts of God. Magical incantations for healing purposes generally received support as long as they do not contain polytheism.[104] al-Razi and Ibn Sina describe that magic is merely a tool and only the outcome determines whether or not the act of magic was legitimate or not.[105] Al-Ghazali, although admitting the reality of magic, regards learning all sorts of magic as forbidden.[105] Ibn al-Nadim argues that good supernatural powers are received from God after purifying the soul, while sorcerers please devils and commit acts of disobedience and sacrifices to demons.[106] Whether or not sorcery is accessed by acts of piety or disobedience is often seen as an indicator whether magic is licit or illicit.[107] Ibn Qayyim al-Jawziyya, a disciple of Ibn Taimiyya, the major source for Wahhabism, disregards magic, including exorcisms, entirely as superstition.[108] Ibn Khaldun brands sorcery, talismans, and prestidigitation as forbidden and illegal.[109] Tabasi did not subscribe to the rationalized framework of magic of most Ash'arite theologians, and offered a wide range of rituals to perform sorcery. Yet he agrees that only magic in accordance with sharia is permissible.[105] The reality of magic is confirmed by the Quran. The Quran itself is said to bestow magical blessings upon hearers and heal them, based on al-Isra.[110] Solomon had the power to speak with animals and jinn, and command devils, which is only given to him with God's permission.[Quran 27:19][111] Surah Al-Falaq is used as a prayer to God to ward off black magic and is, according to hadith-literature, revealed to Muhammad to protect him against Jann, the ancestor of the jinn.[112] The Quran also reports Muhammad being accused of being a magician by his opponents, and denounces these accusations as false.[Quran 10:2][113] The idea that devils teach magic is confirmed in Al-Baqara. A pair of fallen angels, Harut and Marut, are also mentioned to tempt people into learning sorcery. Scholars of religious history have linked several magical practises in Islam with pre-Islamic Turkish and East African customs. Most notable of these customs is the Zār.[114][115] By region     This section should specify the language of its non-English content, using {{lang}}, {{transliteration}} for transliterated languages, and {{IPA}} for phonetic transcriptions, with an appropriate ISO 639 code. Wikipedia's multilingual support templates may also be used. See why. (August 2021) Africa Further information: Witchcraft accusations against children in Africa See also: Azande witchcraft The Kolloh-Man[116] Much of what witchcraft represents in Africa has been susceptible to misunderstandings and confusion, thanks in no small part to a tendency among western scholars since the time of the now largely discredited Margaret Murray to approach the subject through a comparative lens vis-a-vis European witchcraft.[117] While some colonialists tried to eradicate witch hunting by introducing legislation to prohibit accusations of witchcraft, some of the countries where this was the case have formally recognized the reality of witchcraft via the law. This has produced an environment that encourages persecution of suspected witches.[118] Cameroon In eastern Cameroon, the term used for witchcraft among the Maka is djambe[119] and refers to a force inside a person; its powers may make the proprietor more vulnerable. It encompasses the occult, the transformative, killing and healing.[120] Central African Republic Every year, hundreds of people in the Central African Republic are convicted of witchcraft.[121] Christian militias in the Central African Republic have also kidnapped, burnt and buried alive women accused of being 'witches' in public ceremonies.[122] Democratic Republic of the Congo As of 2006, between 25,000 and 50,000 children in Kinshasa, Democratic Republic of the Congo, had been accused of witchcraft and thrown out of their homes.[123] These children have been subjected to often-violent abuse during exorcisms, sometimes supervised by self-styled religious pastors. Other pastors and Christian activists strongly oppose such accusations and try to rescue children from their unscrupulous colleagues.[124] The usual term for these children is enfants sorciers ('child witches') or enfants dits sorciers ('children accused of witchcraft'). In 2002, USAID funded the production of two short films on the subject, made in Kinshasa by journalists Angela Nicoara and Mike Ormsby. In April 2008, in Kinshasa, the police arrested 14 suspected victims (of penis snatching) and sorcerers accused of using black magic or witchcraft to steal (make disappear) or shrink men's penises to extort cash for cure, amid a wave of panic.[125] According to one study, the belief in magical warfare technologies (such as "bulletproofing") in the Eastern Democratic Republic of the Congo serves a group-level function, as it increases group efficiency in warfare, even if it is suboptimal at the individual level.[126] The authors of the study argue that this is one reason why the belief in witchcraft persists.[126] Complimentary remarks about witchcraft by a native Congolese initiate:     From witchcraft [...] may be developed the remedy (kimbuki) that will do most to raise up our country.[127] Witchcraft [...] deserves respect [...] it can embellish or redeem (ketula evo vuukisa)."[128] The ancestors were equipped with the protective witchcraft of the clan (kindoki kiandundila kanda). [...] They could also gather the power of animals into their hands [...] whenever they needed. [...] If we could make use of these kinds of witchcraft, our country would rapidly progress in knowledge of every kind.[129] You witches (zindoki) too, bring your science into the light to be written down so that [...] the benefits in it [...] endow our race.[130] Ghana Main article: Witchcraft in Ghana In Ghana, women are often accused of witchcraft and attacked by neighbours.[131] Because of this, there exist six witch camps in the country where women suspected of being witches can flee for safety.[132] The witch camps, which exist solely in Ghana, are thought to house a total of around 1000 women.[132] Some of the camps are thought to have been set up over 100 years ago.[132] The Ghanaian government has announced that it intends to close the camps.[132] Arrests were made in an effort to avoid bloodshed seen in Ghana a decade ago, when twelve alleged penis snatchers were beaten to death by mobs.[133] While it is easy for modern people to dismiss such reports, Uchenna Okeja argues that a belief system in which such magical practices are deemed possible offer many benefits to Africans who hold them. For example, the belief that a sorcerer has "stolen" a man's penis functions as an anxiety-reduction mechanism for men suffering from impotence, while simultaneously providing an explanation that is consistent with African cultural beliefs rather than appealing to Western scientific notions that are, in the eyes of many Africans, tainted by the history of colonialism.[134] Kenya It was reported that a mob in Kenya had burnt to death at least eleven people accused of witchcraft in 2008.[135] Malawi In Malawi it is common practice to accuse children of witchcraft and many children have been abandoned, abused, and even killed as a result. As in other African countries, both a number of African traditional healers and some of their Christian counterparts are trying to make a living out of exorcising children and are actively involved in pointing out children as witches.[136] Various secular and Christian organizations are combining their efforts to address this problem.[137] According to William Kamkwamba, witches and wizards are afraid of money, which they consider a rival evil. Any contact with cash will snap their spell and leave the wizard naked and confused, so placing cash, such as kwacha, around a room or bed mat will protect the resident from their malevolent spells.[138] Nigeria In Nigeria, several Pentecostal pastors have mixed their evangelical brand of Christianity with African beliefs in witchcraft to benefit from the lucrative witch-finding and exorcism business—which in the past was the exclusive domain of the so-called witch doctor or traditional healers. These pastors have been involved in the torturing and even killing of children accused of witchcraft.[139] Over the past decade,[when?] around 15,000 children have been accused, and around 1,000 murdered. Churches are very numerous in Nigeria, and competition for congregations is hard. Some pastors attempt to establish a reputation for spiritual power by "detecting" child witches, usually following a death or loss of a job within a family, or an accusation of financial fraud against the pastor. In the course of "exorcisms", accused children may be starved, beaten, mutilated, set on fire, forced to consume acid or cement, or buried alive. While some church leaders and Christian activists have spoken out strongly against these abuses, many Nigerian churches are involved in the abuse, although church administrations deny knowledge of it.[140] In May 2020, fifteen adults, mostly women, were set ablaze after being accused of witchcraft, including the mother of the instigator of the attack, Thomas Obi Tawo, a local politician.[118] Sierra Leone Among the Mende (of Sierra Leone), trial and conviction for witchcraft has a beneficial effect for those convicted. "The witchfinder had warned the whole village to ensure the relative prosperity of the accused and sentenced ... old people. ... Six months later all of the people ... accused, were secure, well-fed and arguably happier than at any [previous] time; they had hardly to beckon and people would come with food or whatever was needful. ... Instead of such old and widowed people being left helpless or (as in Western society) institutionalized in old people's homes, these were reintegrated into society and left secure in their old age ... Old people are 'suitable' candidates for this kind of accusation in the sense that they are isolated and vulnerable, and they are 'suitable' candidates for 'social security' for precisely the same reasons."[141] In Kuranko language, the term for witchcraft is suwa'ye[142] referring to 'extraordinary powers'. Tanzania In Tanzania in 2008, President Kikwete publicly condemned witchdoctors for killing albinos for their body parts, which are thought to bring good luck. 25 albinos have been murdered since March 2007.[143] In Tanzania, albinos are often murdered for their body parts on the advice of witch doctors in order to produce powerful amulets that are believed to protect against witchcraft and make the owner prosper in life.[144] Zulu In Zulu culture, herbal and spiritual healers called sangomas protect people from evil spirits and witchcraft. They perform divination and healing with ancestral spirits and usually train with elders for about five to seven years.[145][146] In the cities, however, some offer trainings that take only several months, but there is concern about inadequately-trained and fraudulent "sangomas" exploiting and harming people who may come to them for help.[147][148][149][150] Another type of healer is the inyanga, who heals people with plant and animal parts. This is a profession that is hereditary, and passed down through family lines. While there used to be more of a distinction between the two types of healers, in contemporary practice, the terms are often used interchangeably.[151][152][153] Americas British America and the United States Massachusetts Examination of a Witch by T. H. Matteson, inspired by the Salem witch trials In 1645, Springfield, Massachusetts, experienced America's first accusations of witchcraft when husband and wife Hugh and Mary Parsons accused each other of witchcraft. At America's first witch trial, Hugh was found innocent, while Mary was acquitted of witchcraft but sentenced to be hanged for the death of her child. She died in prison.[154] In 1648 Margaret Jones (Puritan midwife) was the first person to be executed for witchcraft in Massachusetts Bay Colony. From 1645 to 1663, about eighty people throughout England's Massachusetts Bay Colony were accused of practicing witchcraft. Thirteen women and two men were executed in a witch-hunt that lasted throughout New England from 1645 to 1663.[155] The Salem witch trials followed in 1692–93. These witch trials were the most famous in British North America and took place in the coastal settlements near Salem, Massachusetts. Prior to the witch trials, nearly three hundred men and women had been suspected of partaking in witchcraft, and nineteen of these people were hanged, and one was "pressed to death".[156] Despite being generally known as the Salem witch trials, the preliminary hearings in 1692 were conducted in a variety of towns across the province: Salem Village (now Danvers), Salem Town, Ipswich, and Andover. The best-known trials were conducted by the Court of Oyer and Terminer in 1692 in Salem Town.[157][citation needed][158] The Crucible by Arthur Miller is a dramatized and partially fictionalized story of the Salem witch trials that took place in the Massachusetts Bay Colony during 1692–93. Maryland In Maryland, there is a legend of Moll Dyer, who escaped a fire set by fellow colonists only to die of exposure in December 1697. The historical record of Dyer is scant as all official records were burned in a courthouse fire, though the county courthouse has on display the rock where her frozen body was found. A letter from a colonist of the period describes her in most unfavourable terms. A local road is named after Dyer, where her homestead was said to have been. Many local families have their own version of the Moll Dyer affair, and her name is spoken with care in the rural southern counties.[159] Pennsylvania Margaret Mattson and another woman were tried in 1683 on accusations of witchcraft in the Province of Pennsylvania. They were acquitted by William Penn after a trial in Philadelphia. These are the only known trials for witchcraft in Pennsylvania history. Some of Margaret's neighbors claimed that she had bewitched cattle.[160] Charges of practicing witchcraft were brought before the Pennsylvania Provincial Council in February 1683 (under Julian calendar).[161] This occurred nineteen years after the Swedish territory became a British common law colony and subject to English Witchcraft Act 1604.[162] Accused by several neighbors, as well as her own daughter in law, Mattson's alleged crimes included making threats against neighbors, causing cows to give little milk,[163] bewitching and killing livestock and appearing to witnesses in spectral form. On February 27, 1683, charges against Mattson and a neighbor Gertro (a.k.a. Yeshro) Jacobsson, wife of Hendrick Jacobsson, were brought by the Attorney General before a grand jury of 21 men overseen by the colony's proprietor, William Penn. The grand jury returned a true bill indictment that afternoon, and the cases proceeded to trial.[161] A petit jury of twelve men was selected by Penn and an interpreter was appointed for the Finnish women, who did not speak English.[164] Penn barred the use of prosecution and defense lawyers, conducted the questioning himself, and permitted the introduction of unsubstantiated hearsay.[163] Penn himself gave the closing charge and directions to the jury, but what he told them was not transcribed. According to the minutes of the Provincial Council, dated February 27, 1683, the jury returned with a verdict of "Guilty of having the Comon Fame of a Witch, but not Guilty in manner and Forme as Shee stands Endicted."[163][165] Thus Mattson was found guilty of having the reputation of a witch, but not guilty of bewitching animals. Neither woman was convicted of witchcraft. "Hence the superstitious got enough to have their thinking affirmed. Those less superstitious, and justice minded, got what they wanted."[166] The accused were released on their husbands' posting recognizance bonds of 50 pounds and promising six months' good behavior.[167][161] A popular legend tells of William Penn dismissing the charges against Mattson by affirming her legal right to fly on a broomstick over Philadelphia, saying "Well, I know of no law against it."[163] The record fails to show any such commentary, but the story probably reflects popular views of Penn's socially progressive Quaker values.[168] Tennessee Accusations of witchcraft and wizardry led to the prosecution of a man in Tennessee as recently as 1833.[169][170][171] Latin America Main article: Witchcraft in Latin America When Franciscan friars from New Spain arrived in the Americas in 1524, they introduced Diabolism—belief in the Christian Devil—to the Indigenous peoples of the Americas.[172] Bartolomé de las Casas believed that human sacrifice was not diabolic, in fact far off from it, and was a natural result of religious expression.[172] Mexican Indians gladly took in the belief of Diabolism and still managed to keep their belief in creator-destroyer deities.[173] Witchcraft was an important part of the social and cultural history of late-Colonial Mexico, during the Mexican Inquisition. Spanish Inquisitors viewed witchcraft as a problem that could be cured simply through confession. Yet, as anthropologist Ruth Behar writes, witchcraft, not only in Mexico but in Latin America in general, was a "conjecture of sexuality, witchcraft, and religion, in which Spanish, indigenous, and African cultures converged."[174] Furthermore, witchcraft in Mexico generally required an interethnic and interclass network of witches.[175] Yet, according to anthropology professor Laura Lewis, witchcraft in colonial Mexico ultimately represented an "affirmation of hegemony" for women, Indians, and especially Indian women over their white male counterparts as a result of the casta system.[176] The presence of the witch is a constant in the ethnographic history of colonial Brazil, especially during the several denunciations and confessions given to the Congregation for the Doctrine of the Faith of Bahia (1591–1593), Pernambuco and Paraíba (1593–1595).[177] Brujería, often called a Latin American form of witchcraft, is a syncretic Afro-Caribbean tradition that combines Indigenous religious and magical practices from Aruba, Bonaire, and Curaçao in the Dutch Caribbean, Catholicism, and European witchcraft.[178] The tradition and terminology is considered to encompass both helpful and harmful practices.[179] A male practitioner is called a brujo, a female practitioner, a bruja.[179] Healers may be further distinguished by the terms kurioso or kuradó, a man or woman who performs trabou chikí ("little works") and trabou grandi ("large treatments") to promote or restore health, bring fortune or misfortune, deal with unrequited love, and more serious concerns. Sorcery usually involves reference to an entity referred to as the almasola or homber chiki.[180] Navajo There are several varieties of Navajo witches. The most common variety seen in horror fiction by non-Navajo people is the yee naaldlooshii (a type of 'ánti'įhnii),[181] known in English as the skin-walker. They are believed to take the forms of animals in order to travel in secret and do harm to the innocent.[181] In the Navajo language, yee naaldlooshii translates to 'with it, he goes on all fours'.[181] Corpse p or corpse (Navajo: áńt'į́, literally 'witchery' or 'harming') is a substance made from po corpses. The po is used by witches to curse their victims.[5] Traditional Navajos usually hesitate to discuss things like witches and witchcraft with non-Navajos.[182] As with other traditional cultures, the term "witch" is never used for healers or others who help the community with their ceremonies and spiritual work.[183] Asia Main article: Asian witchcraft India Main article: Witch-hunts in India Belief in the supernatural is strong in all parts of India, and lynchings for witchcraft are reported in the press from time to time.[184] Around 750 people were killed as witches in Assam and West Bengal between 2003 and 2008.[185] Officials in the state of Chhattisgarh reported in 2008 that at least one hundred women are maltreated annually as suspected witches.[186] A local activist stated that only a fraction of cases of abuse are reported.[187] In Indian mythology, a common perception of a witch is a being with her feet pointed backwards. Nepal Main article: Witch-hunts in Nepal In Nepali language, witches are known as Boksi (Nepali: बोक्सी). Apart from other types of violence against women in Nepal, the malpractice of abusing women in the name of witchcraft is also prominent. According to the statistics in 2013, there was a total of 69 reported cases of abuse to women due to accusations of performing witchcraft. The perpetrators of this malpractice are usually neighbors, so-called witch doctors, and family members.[188] The main causes of these malpractices are lack of education, lack of awareness, and superstition. According to the statistics by INSEC,[189] the age group of women who fall victims to the witchcraft violence in Nepal is 20–40.[190] Japan Okabe – The cat witch, by Utagawa Kuniyoshi In Japanese folklore, the most common types of witch can be separated into two categories: those who employ snakes as familiars, and those who employ foxes.[191] The fox witch is, by far, the most commonly seen witch figure in Japan. Differing regional beliefs set those who use foxes into two separate types: the kitsune-mochi, and the tsukimono-suji. The first of these, the kitsune-mochi, is a solitary figure who gains his fox familiar by bribing it with its favourite foods. The kitsune-mochi then strikes up a deal with the fox, typically promising food and daily care in return for the fox's magical services. The fox of Japanese folklore is a powerful trickster in and of itself, imbued with powers of shape changing, possession, and illusion. These creatures can be either nefarious; disguising themselves as women in order to trap men, or they can be benign forces as in the story of "The Grateful Foxes".[192] By far, the most commonly reported cases of fox witchcraft in modern Japan are enacted by tsukimono-suji families, or 'hereditary witches'.[193] Philippines Main article: Philippine witches In the Philippines, as in many of these cultures, witches are viewed as those opposed to the sacred. In contrast, anthropologists writing about the healers in Indigenous Philippine folk religions either use the traditional terminology of these cultures, or broad anthropological terms like shaman.[11] Philippine witches are the users of black magic and related practices from the Philippines. They include a variety of different kinds of people with differing occupations and cultural connotations which depend on the ethnic group they are associated with. They are completely different from the Western notion of what a witch is, as each ethnic group has their own definition and practices attributed to witches. The curses and other magics of witches are often blocked, countered, cured, or lifted by Philippine shamans associated with the Indigenous Philippine folk religions.[12][194] During the 1580s in Manila, Philippines, the wife of the ex-governor (Guido de Labezaris) of the Philippines, Inés Álvarez de Gibraleón and their daughter Ana de Monterrey were put on trial for being accused of witchcraft and black magic. It resulted in two trials, however, due to there being no personal investigations, the ecclesiastical investigation was the result of hearsay. There is a record of this trial in the Archivo General de la Nación in Mexico City. However, the civil trial involving Ana de Monterrey and her husband Captain Juan de Morón disappeared.[195] Saudi Arabia Main articles: Capital punishment in Saudi Arabia, Freedom of religion in Saudi Arabia, and Human rights in Saudi Arabia Saudi Arabia continues to use the death penalty for sorcery and witchcraft.[196] In 2006 Fawza Falih Muhammad Ali was condemned to death for practicing witchcraft.[197] There is no legal definition of sorcery in Saudi, but in 2007 an Egyptian pharmacist working there was accused, convicted, and executed. Saudi authorities also pronounced the death penalty on a Lebanese television presenter, Ali Hussain Sibat, while he was performing the hajj (Islamic pilgrimage) in the country.[198] In 2009, the Saudi authorities set up the Anti-Witchcraft Unit of their Committee for the Promotion of Virtue and the Prevention of Vice police.[199] In April 2009, a Saudi woman Amina Bint Abdulhalim Nassar was arrested and later sentenced to death for practicing witchcraft and sorcery. In December 2011, she was beheaded.[200] A Saudi man has been beheaded on charges of sorcery and witchcraft in June 2012.[201] A beheading for sorcery occurred in 2014.[82] Islamic State See also: Human rights in ISIL-controlled territory In June 2015, Yahoo reported: "The Islamic State group has beheaded two women in Syria on accusations of 'sorcery', the first such executions of female civilians in Syria, the Syrian Observatory for Human Rights said Tuesday."[202] Europe Main articles: European witchcraft and Witch trials in Early Modern Europe Witchcraft in Europe between 500 and 1750 was believed to be a combination of sorcery and heresy. While sorcery attempts to produce negative supernatural effects through formulas and rituals, heresy is the Christian contribution to witchcraft in which an individual makes a pact with the Devil. In addition, heresy denies witches the recognition of important Christian values such as baptism, salvation, Christ, and sacraments.[203] The beginning of the witch accusations in Europe took place in the 14th and 15th centuries, but as the social disruptions of the 16th century took place, witchcraft trials intensified.[204] A 1555 German print showing the burning of witches. Current scholarly estimates of the number of people executed for witchcraft in Europe vary between 40,000 and 100,000.[205] The number of witch trials in Europe known to have ended in executions is around 12,000.[206] In Early Modern European tradition, witches were stereotypically, though not exclusively, women.[62][207] European pagan belief in witchcraft was associated with the goddess Diana and dismissed as "diabolical fantasies" by medieval Christian authors.[208] Throughout Europe, there were an estimated 110,000 witchcraft trials between 1450 and 1750 (with 1560 to 1660 being the peak of persecutions), with half of the cases seeing the accused being executed.[209] Witch-hunts first appeared in large numbers in southern France and Switzerland during the 14th and 15th centuries. The peak years of witch-hunts in southwest Germany were from 1561 to 1670.[210] It was commonly believed that individuals with power and prestige were involved in acts of witchcraft and even cannibalism.[211] Because Europe had a lot of power over individuals living in West Africa, Europeans in positions of power were often accused of taking part in these practices. Though it is not likely that these individuals were actually involved in these practices, they were most likely associated due to Europe's involvement in things like the slave trade, which negatively affected the lives of many individuals in the Atlantic World throughout the fifteenth through seventeenth centuries.[211] Early converts to Christianity looked to Christian clergy to work magic more effectively than the old methods under Roman paganism, and Christianity provided a methodology involving saints and relics, similar to the gods and amulets of the Pagan world. As Christianity became the dominant religion in Europe, its concern with magic lessened.[212] The Protestant Christian explanation for witchcraft, such as those typified in the confessions of the Pendle witches, commonly involves a diabolical pact or at least an appeal to the intervention of the spirits of evil. The witches or wizards engaged in such practices were alleged to reject Jesus and the sacraments; observe "the witches' sabbath" (performing infernal rites that often parodied the Mass or other sacraments of the Church); pay Divine honour to the Prince of Darkness; and, in return, receive from him preternatural powers. It was a folkloric belief that a Devil's Mark, like the brand on cattle, was placed upon a witch's skin by the devil to signify that this pact had been made.[213] Britain Witchcraft Act 1604 Further information: Witch trials in early modern Scotland     In the north of England, the superstition lingers to an almost inconceivable extent. Lancashire abounds with witch-doctors, a set of quacks, who pretend to cure diseases inflicted by the devil ... The witch-doctor alluded to is better known by the name of the cunning man, and has a large practice in the counties of Lincoln and Nottingham.[214] Historians Keith Thomas and his student Alan Macfarlane study witchcraft by combining historical research with concepts drawn from anthropology.[215][216][217] They argued that English witchcraft, like African witchcraft, was endemic rather than epidemic. Old women were the favorite targets because they were marginal, dependent members of the community and therefore more likely to arouse feelings of both hostility and guilt, and less likely to have defenders of importance inside the community. Witchcraft accusations were the village's reaction to the breakdown of its internal community, coupled with the emergence of a newer set of values that was generating psychic stress.[218] Illustration of witches, perhaps being tortured before James VI, from his Daemonologie (1597) Wales In Wales, fear of witchcraft mounted around the year 1500. There was a growing alarm of women's magic as a weapon aimed against the state and church. The Church made greater efforts to enforce the canon law of marriage, especially in Wales where tradition allowed a wider range of sexual partnerships. There was a political dimension as well, as accusations of witchcraft were levied against the enemies of Henry VII, who was exerting more and more control over Wales.[219] In 1542, the first of many Witchcraft Acts was passed defining witchcraft as a crime punishable by death and the forfeiture of property.[220] The records of the Courts of Great Sessions for Wales, 1536–1736 show that Welsh custom was more important than English law. Custom provided a framework of responding to witches and witchcraft in such a way that interpersonal and communal harmony was maintained. Even when found guilty, execution did not occur.[221] Scotland and England Becoming king in 1567, James VI and I brought to England and Scotland continental explanations of witchcraft. His goal was to divert suspicion away from male homosociality among the elite, and focus fear on female communities and large gatherings of women. He thought they threatened his political power so he laid the foundation for witchcraft and occultism policies, especially in Scotland. The point was that a widespread belief in the conspiracy of witches and a witches' Sabbath with the devil deprived women of political influence. Occult power was supposedly a womanly trait because women were weaker and more susceptible to the devil.[222] Lord Chief Justice of England Sir John Holt by Richard van Bleeck, c. 1700. Holt greatly influenced the end of prosecutions for witchcraft in England. National Portrait Gallery, London.[223] The last persons known to have been executed for witchcraft in England were the so-called Bideford witches in 1682. The last person executed for witchcraft in Great Britain was Janet Horne, in Scotland in 1727.[224] The Witchcraft Act 1735 abolished the penalty of execution for witchcraft, replacing it with imprisonment. This act was repealed by the Fraudulent Mediums Act 1951. Current Today in the United Kingdom children believed to be witches or seen as possessed by evil spirits can be subject to severe beatings, traumatic exorcism, and/or other abuse. There have even been child murders associated with witchcraft beliefs. The problem is particularly serious among immigrant or former immigrant communities of African origin, but other communities, such as those of Asian origin, are also involved. Step-children and children seen as different for a wide range of reasons are particularly at risk of witchcraft accusations.[225] Children may be beaten or have chilli rubbed into their eyes during exorcisms.[226] This type of abuse is frequently hidden and can include torture.[227] A 2006 recommendation to record abuse cases linked to witchcraft accusations centrally has not yet been implemented. Lack of awareness among social workers, teachers, and other professionals dealing with at-risk children hinders efforts to combat the problem.[228]     The Metropolitan Police said there had been 60 crimes linked to faith in London so far [in 2015]. It saw reports double from 23 in 2013 to 46 in 2014. Half of UK police forces do not record such cases and many local authorities are also unable to provide figures. The NSPCC said authorities "need to ensure they are able to spot the signs of this particular brand of abuse". London is unique in having a police team, Project Violet, dedicated to this type of abuse. Its figures relate to crime reports where officers have flagged a case as involving abuse linked to faith or belief. Many of the cases involve children. (...) An NSPCC spokesman said: "While the number of child abuse cases involving witchcraft is relatively small, they often include horrifying levels of cruelty. "The authorities which deal with these dreadful crimes need to ensure they are able to spot the signs of this particular brand of abuse and take action to protect children before a tragedy occurs."[228] There is a 'money-making scam' involved. Pastors accuse a child of being a witch and later the family pays for exorcism. If a child at school says that his/her pastor called the child a witch that should become a child safeguarding issue.[228] Italy Main articles: Witchcraft in Italy and Witch trials in Italy A particularly rich source of information about witchcraft in Italy before the outbreak of the Great Witch Hunts of the Renaissance are the sermons of Franciscan popular preacher, Bernardino of Siena (1380–1444), who saw the issue as one of the most pressing moral and social challenges of his day and thus preached many a sermon on the subject, inspiring many local governments to take actions against what he called "servants of the Devil".[229] As in most European countries, women in Italy were more likely suspected of witchcraft than men.[230] Women were considered dangerous due to their supposed sexual instability, such as when being aroused, and also due to the powers of their menstrual blood.[231] In the 16th century, Italy had a high portion of witchcraft trials involving love magic.[232] The country had a large number of unmarried people due to men marrying later in their lives during this time.[232] This left many women on a desperate quest for marriage leaving them vulnerable to the accusation of witchcraft whether they took part in it or not.[232] Trial records from the Inquisition and secular courts discovered a link between prostitutes and supernatural practices. Professional prostitutes were considered experts in love and therefore knew how to make love potions and cast love related spells.[231] Up until 1630, the majority of women accused of witchcraft were prostitutes.[230] A courtesan was questioned about her use of magic due to her relationship with men of power in Italy and her wealth.[233] The majority of women accused were also considered "outsiders" because they were poor, had different religious practices, spoke a different language, or simply from a different city/town/region.[234] Cassandra from Ferrara, Italy, was still considered a foreigner because not native to Rome where she was residing. She was also not seen as a model citizen because her husband was in Venice.[235] From the 16th to 18th centuries, the Catholic Church enforced moral discipline throughout Italy.[236] With the help of local tribunals, such as in Venice, the two institutions investigated a woman's religious behaviors when she was accused of witchcraft.[230] Spain Main articles: Witch trials in Spain, Akelarre, and Galicia (Spain) Galicia in Spain is nicknamed the "Land of the Witches" due to its mythological origins surrounding its people, culture and its land.[237] The Basque Country also suffered persecutions against witches, such as the case of the Witches of Zugarramurdi, six of which were burned in Logroño in 1610, or the witch hunt in the French Basque country in the previous year, burning eighty supposed witches at the stake. This is reflected in the studies of José Miguel de Barandiarán and Julio Caro Baroja. Euskal Herria retains numerous legends that account for an ancient mythology of witchcraft. The town of Zalla is nicknamed "Town of the Witches".[238] Oceania Cook Islands In pre-Christian times, witchcraft was a common practice in the Cook Islands. The native name for a sorcerer was tangata purepure (a man who prays).[239] The prayers offered by the ta'unga (priests)[240] to the gods worshiped on national or tribal marae (temples) were termed karakia;[241] those on minor occasions to the lesser gods were named pure. All these prayers were metrical, and were handed down from generation to generation with the utmost care. There were prayers for every such phase in life; for success in battle; for a change in wind (to overwhelm an adversary at sea, or that an intended voyage be propitious); that his crops may grow; to curse a thief; or wish ill-luck and death to his foes. Few men of middle age were without a number of these prayers or charms. The succession of a sorcerer was from father to son, or from uncle to nephew. So too of sorceresses: it would be from mother to daughter, or from aunt to niece. Sorcerers and sorceresses were often slain by relatives of their supposed victims.[242] A singular enchantment was employed to kill off a husband of a pretty woman desired by someone else. The expanded flower of a Gardenia was stuck upright—a very difficult performance—in a cup (i.e., half a large coconut shell) of water. A prayer was then offered for the husband's speedy death, the sorcerer earnestly watching the flower. Should it fall the incantation was successful. But if the flower still remained upright, he will live. The sorcerer would in that case try his skill another day, with perhaps better success.[243] According to Beatrice Grimshaw, a journalist who visited the Cook Islands in 1907, the uncrowned Queen Makea was believed to have possessed the mystic power called mana, giving the possessor the power to slay at will. It also included other gifts, such as second sight to a certain extent, as well as the power to bring good or evil luck.[244] Papua New Guinea A local newspaper informed that more than fifty people were killed in two Highlands provinces of Papua New Guinea in 2008 for allegedly practicing witchcraft.[245] An estimated 50–150 alleged witches are killed each year in Papua New Guinea.[246] Slavic Russia Among the Russian words for witch, ведьма (ved'ma) literally means 'one who knows', from Old Slavic вѣдъ 'to know'.[247] Spells Pagan practices formed a part of Russian and Eastern Slavic culture; the Russian people were deeply superstitious. The witchcraft practiced consisted mostly of earth magic and herbology; the specific herbs were not as important as how these herbs were gathered. Ritual centered on harvest of the crops, and the location of the sun was very important.[248] One source, pagan author Judika Illes, tells that herbs picked on Midsummer's Eve were believed to be most powerful, especially if gathered on Bald Mountain near Kiev during the witches' annual revels celebration.[249] Botanicals should be gathered "during the seventeenth minute of the fourteenth hour, under a dark moon, in the thirteenth field, wearing a red dress, pick the twelfth flower on the right."[250] Spells also served for midwifery, shape-shifting, keeping lovers faithful, and bridal customs. Spells dealing with midwifery and childbirth focused on the spiritual well-being of the baby.[250] Shape-shifting spells involved invocation of the wolf as a spirit animal.[251] To keep men faithful, lovers would cut a ribbon the length of his erect penis and soak it in his seminal emissions after sex while he was sleeping, then tie seven knots in it; keeping this talisman of knot magic ensured loyalty.[252] Part of an ancient pagan marriage tradition involved the bride taking a ritual bath at a bathhouse before the ceremony. Her sweat would be wiped from her body using raw fish, and the fish would be cooked and fed to the groom.[253] Demonism, or black magic, was not prevalent. Persecution for witchcraft mostly involved the practice of simple earth magic founded on herbology by solitary practitioners with a Christian influence. In one case, investigators found a locked box containing something bundled in a kerchief and three paper packets, wrapped and tied, containing crushed grasses.[254] Most rituals of witchcraft were very simple—one spell of divination consists of sitting alone outside meditating, asking the earth to show one's fate.[255] While these customs were unique to Russian culture, they were not exclusive to this region. Russian pagan practices were often akin to paganism in other parts of the world. The Chinese concept of chi, a form of energy that often manipulated in witchcraft, is known as bioplasma in Russian practices.[256] The western concept of an "evil eye" or a "hex" was translated to Russia as a "spoiler".[257] A spoiler was rooted in envy, jealousy and malice. Spoilers could be made by gathering bone from a cemetery, a knot of the target's hair, burned wooden splinters, and several. Placing these items in a sachet in the victim's pillow completes a spoiler. The Sumerians, Babylonians, Assyrians, and ancient Egyptians recognized the evil eye from as early as 3,000 BCE; in Russian practices it is seen as a sixteenth-century concept.[258] Societal view of witchcraft The dominant societal concern about those practicing witchcraft was not whether it was effective, but whether it could cause harm.[254] Peasants in Russian and Ukrainian societies often shunned witchcraft, unless they needed help against supernatural forces. Impotence, stomach pains, barrenness, hernias, abscesses, epileptic seizures, and convulsions were all attributed to evil (or witchcraft). This is reflected in linguistics; there are numerous words for a variety of practitioners of paganism-based healers. Russian peasants referred to a witch as a chernoknizhnik (a person who plied his trade with the aid of a black book), sheptun/sheptun'ia (a 'whisperer' male or female), lekar/lekarka or znakhar/znakharka (a male or female healer), or zagovornik (an incanter).[259] There was universal reliance on folk healers—but clients often turned them in if something went wrong. According to Russian historian Valerie A. Kivelson, witchcraft accusations were normally thrown at lower-class peasants, townspeople and Cossacks. People turned to witchcraft as a means to support themselves. The ratio of male to female accusations was 75% to 25%. Males were targeted more, because witchcraft was associated with societal deviation. Because single people with no settled home could not be taxed, males typically had more power than women in their dissent.[254] The history of Witchcraft had evolved around society. More of a psychological concept to the creation and usage of Witchcraft can create the assumption as to why women are more likely to follow the practices behind Witchcraft. Identifying with the soul of an individual's self is often deemed as "feminine" in society. There is analyzed social and economic evidence to associate between witchcraft and women.[260] Russian witch trials Main article: Witch trials in Russia Witchcraft trials frequently occurred in seventeenth-century Russia; as the witchcraft-trial craze swept across Catholic and Protestant countries during this time, Orthodox Christian Europe also partook in the so-called "witch hysteria". This involved the persecution of both males and females who were believed to be practicing paganism, herbology, the black art, or a form of sorcery within and/or outside their community. Very early on, witchcraft legally fell under the jurisdiction of the ecclesiastical body, the church, in Kievan Rus' and Muscovite Russia.[261] Sources of ecclesiastical witchcraft jurisdiction date back as early as the second half of the eleventh century, one being Vladimir the Great's first edition of his State Statute or Ustav, another being multiple references in the Primary Chronicle beginning in 1024.[261] Goya's drawing of result of a presumed witch's trial: "[so she must be a witch]"[262] The sentence for an individual who was found guilty of witchcraft or sorcery during this time, as well as in previous centuries, typically included either burning at the stake or being tested with the "ordeal of cold water" or judicium aquae frigidae.[261] The cold-water test was primarily a Western European phenomenon, but it was also used as a method of truth in Russia both prior to, and post, seventeenth-century witchcraft trials in Muscovy. Accused persons who submerged were considered innocent, and ecclesiastical authorities would proclaim them "brought back", but those who floated were considered guilty of practicing witchcraft, and they were either burned at the stake or executed in an unholy fashion. The thirteenth-century bishop of Vladimir, Serapion Vladimirskii, preached sermons throughout the Muscovite countryside, and in one particular sermon revealed that burning was the usual punishment for witchcraft, but more often the cold water test was used as a precursor to execution.[261][263] Although these two methods of torture were used in the west and the east, Russia implemented a system of fines payable for the crime of witchcraft during the seventeenth century. Thus, even though torture methods in Muscovy were on a similar level of harshness as Western European methods used, a more civil method was present. In the introduction of a collection of trial records pieced together by Russian scholar Nikolai Novombergsk, he argues that Muscovite authorities used the same degree of cruelty and harshness as Western European Catholic and Protestant countries in persecuting witches.[261] By the mid-sixteenth century the manifestations of paganism, including witchcraft, and the black arts—astrology, fortune telling, and divination—became a serious concern to the Muscovite church and state.[261] Tsar Ivan IV (reigned 1547–1584) took this matter to the ecclesiastical court and was immediately advised that individuals practicing these forms of witchcraft should be excommunicated and given the death penalty.[261] Ivan IV, as a true believer in witchcraft, was deeply convinced[citation needed] that sorcery accounted for the death of his wife, Anastasiia in 1560, which completely devastated him, leaving him heartbroken and depressed.[261] Stemming from this belief, Ivan IV became majorly concerned with the threat of witchcraft harming his family, and feared he was in danger. So, during the Oprichnina (1565–1572), Ivan IV succeeded in accusing and charging a good number of boyars with witchcraft whom he did not wish to remain as nobles. Rulers after Ivan IV, specifically during the Time of Troubles (1598–1613), increased the fear of witchcraft among themselves and entire royal families, which then led to further preoccupation with the fear of prominent Muscovite witchcraft circles.[261] After the Time of Troubles, seventeenth-century Muscovite rulers held frequent investigations of witchcraft within their households, laying the groundwork, along with previous tsarist reforms, for widespread witchcraft trials throughout the Muscovite state.[261] Between 1622 and 1700 ninety-one people were brought to trial in Muscovite courts for witchcraft.[261] Although Russia did partake in the witch craze that swept across Western Europe, the Muscovite state did not persecute nearly as many people for witchcraft, let alone execute a number of individuals anywhere close to the number executed in the west during the witch hysteria. Present day Further information: § By region A 2022 study found that belief in witchcraft, as in the use of malevolent magic or powers, is still widespread in some parts of the world. It found that belief in witchcraft varied from 9% of people in some countries to 90% in others, and was linked to cultural and socioeconomic factors. Stronger belief in witchcraft correlated with poorer economic development, weak institutions, lower levels of education, lower life expectancy, lower life satisfaction, and high religiosity.[264][265] It contrasted two hypotheses about future changes in witchcraft belief:[265]     witchcraft beliefs should decline "in the process of development due to improved security and health, lower exposure to shocks, spread of education and scientific approach to explaining life events" according to standard modernization theory     "some aspects of development, namely rising inequality, globalization, technological change, and migration, may instead revive witchcraft beliefs by disrupting established social order" according to literature largely inspired by observations from Sub-Saharan Africa.     Prevalence of belief in witchcraft by country[265]     Prevalence of belief in witchcraft by country[265]     Socio-demographic correlates of witchcraft beliefs[265]     Socio-demographic correlates of witchcraft beliefs[265] In the 2022 Russian invasion of Ukraine, Russian state media claimed that Ukraine was using black magic against the Russian military, specifically accusing Oleksiy Arestovych of enlisting sorcerers and witches as well as Ukrainian soldiers of consecrating weapons "with blood magick".[266][267] Wicca     This section may contain material unrelated or insufficiently related to the topic of the article. Please help improve this section or discuss this issue on the talk page. (July 2023) (Learn how and when to remove this template message) Main article: Wicca See also: Neopagan witchcraft During the 20th century, interest in witchcraft rose in English-speaking and European countries. From the 1920s, Margaret Murray popularized the 'witch-cult hypothesis': the idea that those persecuted as 'witches' in early modern Europe were followers of a benevolent pagan religion that had survived the Christianization of Europe. This has been discredited by further historical research.[268][269] From the 1930s, occult neopagan groups began to emerge who called their religion a kind of 'witchcraft'. They were initiatory secret societies inspired by Murray's 'witch cult' theory, ceremonial magic, Aleister Crowley's Thelema, and historical paganism.[270][271][272] They do not use the term 'witchcraft' in the traditional way, but instead define their practices as a kind of "positive magic". Various forms of Wicca are now practised as a religion with positive ethical principles, organized into autonomous covens and led by a High Priesthood. A survey published in 2000 cited just over 200,000 people who reported practicing Wicca in the United States.[273] There is also an "Eclectic Wiccan" movement of individuals and groups who share key Wiccan beliefs but have no formal link with traditional Wiccan covens. Some Wiccan-inspired neopagans call their beliefs and practices "traditional witchcraft" or the "traditional craft" rather than Wicca. Witches in art Albrecht Dürer c. 1500: Witch riding backwards on a goat Witches have a long history of being depicted in art, although most of their earliest artistic depictions seem to originate in Early Modern Europe, particularly the Medieval and Renaissance periods. Many scholars attribute their manifestation in art as inspired by texts such as Canon Episcopi, a demonology-centered work of literature, and Malleus Maleficarum, a "witch-craze" manual published in 1487, by Heinrich Kramer and Jacob Sprenger.[274] Canon Episcopi, a ninth-century text that explored the subject of demonology, initially introduced concepts that would continuously be associated with witches, such as their ability to fly or their believed fornication and sexual relations with the devil. The text refers to two women, Diana the Huntress and Herodias, who both express the duality of female sorcerers. Diana was described as having a heavenly body and as the "protectress of childbirth and fertility" while Herodias symbolized "unbridled sensuality". They thus represent the mental powers and cunning sexuality that witches used as weapons to trick men into performing sinful acts which would result in their eternal punishment. These characteristics were distinguished as Medusa-like or Lamia-like traits when seen in any artwork (Medusa's mental trickery was associated with Diana the Huntress's psychic powers and Lamia was a rumored female figure in the Medieval ages sometimes used in place of Herodias).[275] One of the first individuals to regularly depict witches after the witch-craze of the medieval period was Albrecht Dürer, a German Renaissance artist. His famous 1497 engraving The Four Witches, portrays four physically attractive and seductive nude witches. Their supernatural identities are emphasized by the skulls and bones lying at their feet as well as the devil discreetly peering at them from their left. The women's sensuous presentation speaks to the overtly sexual nature they were attached to in early modern Europe. Moreover, this attractiveness was perceived as a danger to ordinary men who they could seduce and tempt into their sinful world.[231] Some scholars interpret this piece as utilizing the logic of the Canon Episcopi, in which women used their mental powers and bodily seduction to enslave and lead men onto a path of eternal damnation, differing from the unattractive depiction of witches that would follow in later Renaissance years.[276] Louhi, a powerful and wicked witch queen of the land known as Pohjola in the Finnish epic poetry Kalevala, attacking Väinämöinen in the form of a giant eagle with her troops on her back. (The Defense of the Sampo, Akseli Gallen-Kallela, 1896) Dürer also employed other ideas from the Middle Ages that were commonly associated with witches. Specifically, his art often referred to former 12th- to 13th-century Medieval iconography addressing the nature of female sorcerers. In the Medieval period, there was a widespread fear of witches, accordingly producing an association of dark, intimidating characteristics with witches, such as cannibalism (witches described as "[sucking] the blood of newborn infants"[231]) or described as having the ability to fly, usually on the back of black goats. As the Renaissance period began, these concepts of witchcraft were suppressed, leading to a drastic change in the sorceress' appearances, from sexually explicit beings to the 'ordinary' typical housewives of this time period. This depiction, known as the 'Waldensian' witch became a cultural phenomenon of early Renaissance art. The term originates from the 12th-century monk Peter Waldo, who established his own religious sect which explicitly opposed the luxury and commodity-influenced lifestyle of the Christian church clergy, and whose sect was excommunicated before being persecuted as "practitioners of witchcraft and magic".[231] Subsequent artwork exhibiting witches tended to consistently rely on cultural stereotypes about these women. These stereotypes were usually rooted in early Renaissance religious discourse, specifically the Christian belief that an "earthly alliance" had taken place between Satan's female minions who "conspired to destroy Christendom".[277] Another significant artist whose art consistently depicted witches was Dürer's apprentice, Hans Baldung Grien, a 15th-century German artist. His chiaroscuro woodcut, Witches, created in 1510, visually encompassed all the characteristics that were regularly assigned to witches during the Renaissance. Social beliefs labeled witches as supernatural beings capable of doing great harm, possessing the ability to fly, and as cannibalistic.[277] The urn in Witches seems to contain pieces of the human body, which the witches are seen consuming as a source of energy. Meanwhile, their nudity while feasting is recognized as an allusion to their sexual appetite, and some scholars read the witch riding on the back of a goat-demon as representative of their "flight-inducing [powers]". This connection between women's sexual nature and sins was thematic in the pieces of many Renaissance artists, especially Christian artists, due to cultural beliefs which characterized women as overtly sexual beings who were less capable (in comparison to men) of resisting sinful temptation.[231] Witches in fiction Witches in fiction span a wide array of characterizations. They are typically, but not always, female, and generally depicted as either villains or heroines.[278] The classic fairy tale "Hansel and Gretel" presents an example of the "witch villain" figure. The story involves a cannibalistic witch that is eventually outwitted by the children she tries to eat and is burned to death in her own oven. "Snow White" depicts a murderous, tempting magician for its main antagonist. The witch is labeled an evil queen and meets her demise after being forced to dance in red-hot iron shoes. "The Six Swans" includes a step-mother who magically turns her step-children into swans out of spite and jealousy. In retaliation, the figure labeled as witch is eventually burned at the stake. Such examples within the Brothers Grimm's works demonstrate not only evidence of the figure of "witch villain" but also exhibits their punishment by injury or violent death.[278] Other examples of villainous witches in literature include the White Witch from C. S. Lewis's The Lion, the Witch and the Wardrobe and the Grand High Witch from Roald Dahl's The Witches. Living Alone, published in 1919, uses the "witch heroine" as an agent in support of female liberation. Stella Benson's novel surrounds the musings of a female witch who functions as an anarchic force in the lives of middle-class Londoners. Her non-harmful magic aims to "shake the most downtrodden women out of complacency and normality" to meet a state of liberation.[278] The importance of such a heroine sheds light on the positive effects associated with magic and witchcraft, a change from the often brutalized and tortured illustrations found in early nineteenth century literature. Other examples of heroic witches in fictional literature include Glinda from The Wonderful Wizard of Oz (1900), Serafina Pekkala from His Dark Materials (1995–2000), and Hermione Granger from the Harry Potter series." (wikipedia.org)
  • Condition: Used
  • Condition: In excellent, pre-owned condition. Please see photos and description.
  • Occasion: Halloween
  • Color: Green
  • Material: Ceramic & Porcelain
  • Subject: Witch
  • Brand: Brinn's
  • Type: Candle Holder
  • Era: Late 20th Century (1970-1999)
  • Theme: Fairy Tales, Fantasy, Mystical, Novelty, Seasonal
  • Style: 1980s
  • Original/Reproduction: Original
  • Features: Hand Painted, Indoor, Luminous, Outdoor, Retired, Translucent
  • Country/Region of Manufacture: China
  • Finish: Unglazed
  • Room: Basement, Bathroom, Bedroom, Den, Dining Room, Entryway, Foyer, Garage, Greenhouse, Indoor/Outdoor, Kitchen, Living Room, Lounge, Mudroom, Nursery, Office, Outside, Patio, Porch, Shop, Study, Sunroom, Terrace

PicClick Insights - CHUBBY FACE WITCH TEA LIGHT HOLDER Brinn's vintage Halloween painted bisque RARE PicClick Exclusive

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