19 ANIMATED HAUNTED HOUSE light up Halloween decoration flying witch spooky cat

19 ANIMATED HAUNTED HOUSE light up Halloween decoration flying witch spooky cat

19 ANIMATED HAUNTED HOUSE light up Halloween decoration flying witch spooky cat

19 ANIMATED HAUNTED HOUSE light up Halloween decoration flying witch spooky cat

19 ANIMATED HAUNTED HOUSE light up Halloween decoration flying witch spooky cat

19 ANIMATED HAUNTED HOUSE light up Halloween decoration flying witch spooky cat

19 ANIMATED HAUNTED HOUSE light up Halloween decoration flying witch spooky cat

19 ANIMATED HAUNTED HOUSE light up Halloween decoration flying witch spooky cat

19 ANIMATED HAUNTED HOUSE light up Halloween decoration flying witch spooky cat

19 ANIMATED HAUNTED HOUSE light up Halloween decoration flying witch spooky cat

19 ANIMATED HAUNTED HOUSE light up Halloween decoration flying witch spooky cat

19 ANIMATED HAUNTED HOUSE light up Halloween decoration flying witch spooky cat

19 ANIMATED HAUNTED HOUSE light up Halloween decoration flying witch spooky cat

19 ANIMATED HAUNTED HOUSE light up Halloween decoration flying witch spooky cat  19 ANIMATED HAUNTED HOUSE light up Halloween decoration flying witch spooky cat

Check out our other new & used items>>>>> HERE! A wonderful Halloween decoration with animation, light, and sound. COSTCO 19 ANIMATED LIGHT-UP HAUNTED HOUSE. Sure to thrill trick-or-treaters and Halloween fans! This wonderfully whimsical, animated Halloween decoration is perfect for displaying during the Halloween season, or why not all-year-round? There's a few moving pieces - the purple clothed witch spins at the top, a ghost opens the shutters and peaks out, and there's also a dangling bat. Made of resin and hand painted with exceptional detail.
A retired seasonal product of CostCo and a quality Halloween decoration that is now hard to find. A witch patrols her domain! Colored lights flash in the windows of the turret! An eerie laugh echoes from deep within the house!
Glowing lanterns encircle the moat! A ghost emerges from the front window then retreats back inside! A skeleton couple enjoys a night snack.. While their bony young kid relaxes out back! A cluster of pumpkins taunts all who walk past.. While the cat on the roof is poised to pounce fast! When the power is on, the flashing lights and glowing lanterns are lit. For an extra fright, a separate button controls the flying witch, emerging ghost, and eerie laugh. Requires 4 "AA" batteries to operate. Makes a great gift for Halloween fanatics and enthusiasts! In good, pre-owned condition overall.
Original box and styrofoam packaging included. Missing a ghost - broke off from one of the top windows of the turret (see photo #11 , right side). Fortunately, the damage is quite inconspicuous and the break is clean so painting the white area to match the window frame could make it appear undamaged.
ALL PHOTOS AND TEXT ARE INTELLECTUAL. PROPERTY OF SIDEWAYS STAIRS CO. Halloween or Hallowe'en (a contraction of Hallows' Even or Hallows' Evening), [5] also known as Allhalloween, [6] All Hallows' Eve, [7] or All Saints' Eve, [8] is a celebration observed in many countries on 31 October, the eve of the Western Christian feast of All Hallows' Day.
It begins the three-day observance of Allhallowtide, [9] the time in the liturgical year dedicated to remembering the dead, including saints (hallows), martyrs, and all the faithful departed. It is widely believed that many Halloween traditions originated from ancient Celtic harvest festivals, particularly the Gaelic festival Samhain; that such festivals may have had pagan roots; and that Samhain itself was Christianized as Halloween by the early Church. [12][13][14][15][16] Some believe, however, that Halloween began solely as a Christian holiday, separate from ancient festivals like Samhain. Halloween activities include trick-or-treating (or the related guising and souling), attending Halloween costume parties, carving pumpkins into jack-o'-lanterns, lighting bonfires, apple bobbing, divination games, playing pranks, visiting haunted attractions, telling scary stories, as well as watching horror films. [21] In many parts of the world, the Christian religious observances of All Hallows' Eve, including attending church services and lighting candles on the graves of the dead, remain popular, [22][23][24] although elsewhere it is a more commercial and secular celebration.

[25][26][27] 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... The word appears as the title of Robert Burns' "Halloween" (1785), a poem traditionally recited by Scots. The word Halloween or Hallowe'en dates to about 1745[32] and is of Christian origin. [33] The word "Hallowe'en" means "Saints' evening".

[34] It comes from a Scottish term for All Hallows' Eve (the evening before All Hallows' Day). [35] In Scots, the word "eve" is even, and this is contracted to e'en or een. Over time, (All) Hallow(s) E(v)en evolved into Hallowe'en. Although the phrase "All Hallows'" is found in Old English "All Hallows' Eve" is itself not seen until 1556. Gaelic and other Celtic influence.
An early 20th-century Irish Halloween mask displayed at the Museum of Country Life. [38] Historian Nicholas Rogers, exploring the origins of Halloween, notes that while some folklorists have detected its origins in the Roman feast of Pomona, the goddess of fruits and seeds, or in the festival of the dead called Parentalia, it is more typically linked to the Celtic festival of Samhain, which comes from the Old Irish for'summer's end'. Samhain (/swn, san/) was the first and most important of the four quarter days in the medieval Gaelic calendar and was celebrated on 31 October 1 November[40] in Ireland, Scotland and the Isle of Man. [41][42] A kindred festival was held at the same time of year by the Brittonic Celts, called Calan Gaeaf in Wales, Kalan Gwav in Cornwall and Kalan Goañv in Brittany; a name meaning "first day of winter".
For the Celts, the day ended and began at sunset; thus the festival began on the evening before 7 November by modern reckoning (the half point between equinox and solstice). [43] Samhain and Calan Gaeaf are mentioned in some of the earliest Irish and Welsh literature. Snap-Apple Night, painted by Daniel Maclise in 1833, shows people feasting and playing divination games on Halloween in Ireland. Samhain/Calan Gaeaf marked the end of the harvest season and beginning of winter or the'darker half' of the year. [45][46] Like Beltane/Calan Mai, it was seen as a liminal time, when the boundary between this world and the Otherworld thinned. This meant the Aos Sí (Connacht pronunciation /isi/ eess-SHEE, Munster /e:s i:/), the'spirits' or'fairies', could more easily come into this world and were particularly active. [47][48] Most scholars see the Aos Sí as degraded versions of ancient gods... Whose power remained active in the people's minds even after they had been officially replaced by later religious beliefs. [49] The Aos Sí were both respected and feared, with individuals often invoking the protection of God when approaching their dwellings.

[50][51] At Samhain, it was believed that the Aos Sí needed to be propitiated to ensure that the people and their livestock survived the winter. Offerings of food and drink, or portions of the crops, were left outside for the Aos Sí. [52][53][54] The souls of the dead were also said to revisit their homes seeking hospitality. [55] Places were set at the dinner table and by the fire to welcome them.

[56] 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 throughout the world. [57] 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. Throughout Ireland and Britain, the household festivities included rituals and games intended to foretell one's future, especially regarding death and marriage.

[59] Apples and nuts were often used in these divination rituals. They included apple bobbing, nut roasting, scrying or mirror-gazing, pouring molten lead or egg whites into water, dream interpretation, and others.

[60] Special bonfires were lit and there were rituals involving them. Their flames, smoke and ashes were deemed to have protective and cleansing powers, and were also used for divination. [45] In some places, torches lit from the bonfire were carried sunwise around homes and fields to protect them.

[44] It is suggested that the fires were a kind of imitative or sympathetic magic they mimicked the Sun, helping the "powers of growth" and holding back the decay and darkness of winter. [56][61][62] In Scotland, these bonfires and divination games were banned by the church elders in some parishes.

[63] In Wales, bonfires were lit to "prevent the souls of the dead from falling to earth". [64] Later, these bonfires served to keep "away the devil". A traditional Irish Halloween turnip (rutabaga) lantern on display in the Museum of Country Life, Ireland.
From at least the 16th century, [66] the festival included mumming and guising in Ireland, Scotland, the Isle of Man and Wales. It may have originally been a tradition whereby people impersonated the Aos Sí, or the souls of the dead, and received offerings on their behalf, similar to the custom of souling (see below). Impersonating these beings, or wearing a disguise, was also believed to protect oneself from them. [69] In parts of southern Ireland, the guisers included a hobby horse. If the household donated food it could expect good fortune from the'Muck Olla'; not doing so would bring misfortune.
[70] In Scotland, youths went house-to-house with masked, painted or blackened faces, often threatening to do mischief if they were not welcomed. Marian McNeill suggests the ancient festival included people in costume representing the spirits, and that faces were marked (or blackened) with ashes taken from the sacred bonfire. [66] In parts of Wales, men went about dressed as fearsome beings called gwrachod. [67] In the late 19th and early 20th century, young people in Glamorgan and Orkney cross-dressed. Elsewhere in Europe, mumming and hobby horses were part of other yearly festivals. However, in the Celtic-speaking regions they were "particularly appropriate to a night upon which supernatural beings were said to be abroad and could be imitated or warded off by human wanderers". [67] 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 spread to England in the 20th century. [67] Traditionally, pranksters used hollowed out turnips or mangel wurzels often carved with grotesque faces as lanterns. [67] By those who made them, the lanterns were variously said to represent the spirits, [67] or were used to ward off evil spirits. [71][72] They were common in parts of Ireland and the Scottish Highlands in the 19th century, [67] as well as in Somerset (see Punkie Night).

In the 20th century they spread to other parts of England and became generally known as jack-o'-lanterns. [73] Halloween is the evening before the Christian holy days of All Hallows' Day (also known as All Saints' or Hallowmas) on 1 November and All Souls' Day on 2 November, thus giving the holiday on 31 October the full name of All Hallows' Eve (meaning the evening before All Hallows' Day).

[74] Since the time of the early Church, [75] major feasts in Christianity (such as Christmas, Easter and Pentecost) had vigils that began the night before, as did the feast of All Hallows'. [76] These three days are collectively called Allhallowtide and are a time for honoring the saints and praying for the recently departed souls who have yet to reach Heaven. Commemorations of all saints and martyrs were held by several churches on various dates, mostly in springtime. [77] In 609, Pope Boniface IV re-dedicated the Pantheon in Rome to "St Mary and all martyrs" on 13 May. This was the same date as Lemuria, an ancient Roman festival of the dead, and the same date as the commemoration of all saints in Edessa in the time of Ephrem.

The feast of All Hallows', on its current date in the Western Church, may be traced to Pope Gregory III's (731741) founding of an oratory in St Peter's for the relics "of the holy apostles and of all saints, martyrs and confessors". [79][80] In 835, All Hallows' Day was officially switched to 1 November, the same date as Samhain, at the behest of Pope Gregory IV. [81] Some suggest this was due to Celtic influence, while others suggest it was a Germanic idea, [81] although it is claimed that both Germanic and Celtic-speaking peoples commemorated the dead at the beginning of winter. [82] They may have seen it as the most fitting time to do so, as it is a time of'dying' in nature. [81][82] It is also suggested that 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 considerations regarding Roman Fever a disease that claimed a number of lives during the sultry summers of the region. 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. [84] The top photograph shows Bangladeshi Christians lighting candles on the headstone of a relative, while the bottom photograph shows Lutheran Christians praying and lighting candles in front of the central crucifix of a graveyard. By the end of the 12th century they had become holy days of obligation across Europe and involved such traditions as ringing church bells for the souls in purgatory. In addition, it was customary for criers dressed in black to parade the streets, ringing a bell of mournful sound and calling on all good Christians to remember the poor souls. "[85] "Souling, the custom of baking and sharing soul cakes for all christened souls, [86] has been suggested as the origin of trick-or-treating. [87] The custom dates back at least as far as the 15th century[88] and was found in parts of England, Flanders, Germany and Austria. [88][89][90] Soul cakes would also be offered for the souls themselves to eat, [57] or the'soulers' would act as their representatives.

[91] As with the Lenten tradition of hot cross buns, Allhallowtide soul cakes were often marked with a cross, indicating that they were baked as alms. [92] Shakespeare mentions souling in his comedy The Two Gentlemen of Verona (1593).

[93] On the custom of wearing costumes, Christian minister Prince Sorie Conteh wrote: It was traditionally believed that the souls of the departed wandered the earth until All Saints' Day, and All Hallows' Eve provided one last chance for the dead to gain vengeance on their enemies before moving to the next world. In order to avoid being recognized by any soul that might be seeking such vengeance, people would don masks or costumes to disguise their identities.

It is claimed that in the Middle Ages, churches that were too poor to display the relics of martyred saints at Allhallowtide let parishioners dress up as saints instead. [95][96] Some Christians continue to observe this custom at Halloween today.

[97] Lesley Bannatyne believes this could have been a Christianization of an earlier pagan custom. [98] While souling, Christians would carry with them "lanterns made of hollowed-out turnips".

[99] It has been suggested that the carved jack-o'-lantern, a popular symbol of Halloween, originally represented the souls of the dead. [100] On Halloween, in medieval Europe, fires served a dual purpose, being lit to guide returning souls to the homes of their families, as well as to deflect demons from haunting sincere Christian folk. [101][102] Households in Austria, England and Ireland often had "candles burning in every room to guide the souls back to visit their earthly homes". These were known as "soul lights". [103][104][105] 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 has often been depicted in church decoration.

[106] Christopher Allmand and Rosamond McKitterick write in The New Cambridge Medieval History that Christians were moved by the sight of the Infant Jesus playing on his mother's knee; their hearts were touched by the Pietà; and patron saints reassured them by their presence. But, all the while, the danse macabre urged them not to forget the end of all earthly things. "[107] This danse macabre was enacted at village pageants and at court masques, with people "dressing up as corpses from various strata of society, and may have been the origin of modern-day Halloween costume parties. Thus, for some Nonconformist Protestants, the theology of All Hallows' Eve was redefined; without the doctrine of purgatory, the returning 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. As such they are threatening. [74][111] Mark Donnelly, a professor of medieval archaeology, and historian Daniel Diehl, with regard to the evil spirits, on Halloween, 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. [112] In the 19th century, in some rural parts of England, families gathered on hills on the night of All Hallows' Eve. One held a bunch of burning straw on a pitchfork while the rest knelt around him in a circle, praying for the souls of relatives and friends until the flames went out.
This was known as teen'lay. [114] The rising popularity of Guy Fawkes Night (5 November) from 1605 onward, saw many Halloween traditions appropriated by that holiday instead, and Halloween's popularity waned in Britain, with the noteworthy exception of Scotland.

[115] There and in Ireland, they had been celebrating Samhain and Halloween since at least the early Middle Ages, and the Scottish kirk took a more pragmatic approach to Halloween, seeing it as important to the life cycle and rites of passage of communities and thus ensuring its survival in the country. In France, some Christian families, on the night of All Hallows' Eve, prayed beside the graves of their loved ones, setting down dishes full of milk for them. [103] On Halloween, in Italy, some families left a large meal out for ghosts of their passed relatives, before they departed for church services.

[116] In Spain, on this night, special pastries are baked, known as "bones of the holy" (Spanish: Huesos de Santo) and put them on the graves of the churchyard, a practice that continues to this day. The annual Greenwich Village Halloween Parade in Manhattan is the world's largest Halloween parade. Lesley Bannatyne and Cindy Ott both wrote that Anglican colonists in the southern United States and Catholic colonists in Maryland "recognized All Hallow's Eve in their church calendars", [118][119] although the Puritans of New England maintained strong opposition to the holiday, along with other traditional celebrations of the established Church, including Christmas. [120] Almanacs of the late 18th and early 19th century give no indication that Halloween was widely celebrated in North America.

[121] It was not until mass Irish and Scottish immigration in the 19th century that Halloween became a major holiday in North America. [121] Confined to the immigrant communities during the mid-19th century, it was gradually assimilated into mainstream society and by the first decade of the 20th century it was being celebrated coast to coast by people of all social, racial and religious backgrounds.

[122] 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. [123] The yearly New York Halloween Parade, begun in 1974 by puppeteer and mask maker Ralph Lee of Greenwich Village, is the world's largest Halloween parade and America's only major nighttime parade, attracting more than 60,000 costumed participants, two million spectators, and a worldwide television audience of over 100 million. At Halloween, yards, public spaces, and some houses may be decorated with traditionally macabre symbols including witches, skeletons, ghosts, cobwebs, and headstones. 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. [100][125] There is a popular Irish Christian folktale associated with the jack-o'-lantern, [126] which in folklore is said to represent a "soul who has been denied entry into both heaven and hell":[127]. 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.

In Ireland and Scotland, the turnip has traditionally been carved during Halloween, [129][130] 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. [129] The American tradition of carving pumpkins is recorded in 1837[131] and was originally associated with harvest time in general, not becoming specifically associated with Halloween until the mid-to-late 19th century. Decorated house in Weatherly, Pennsylvania. [133][134] 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;[135] skulls have therefore been commonplace in Halloween, which touches on this theme. [136] 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.

[137] One of the earliest works on the subject of Halloween is from Scottish poet John Mayne, who, in 1780, made note of pranks at Halloween; What fearfu' pranks ensue! ", as well as the supernatural associated with the night, "Bogies" (ghosts), influencing Robert Burns' "Halloween (1785). [138] 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.
[139] Black, orange, and sometimes purple are Halloween's traditional colors. Trick-or-treating is a customary celebration for children on Halloween. " The word "trick" implies a "threat to perform mischief on the homeowners or their property if no treat is given. [87] The practice is said to have roots in the medieval practice of mumming, which is closely related to souling. [140] John Pymm wrote that many of the feast days associated with the presentation of mumming plays were celebrated by the Christian Church. [141] These feast days included All Hallows' Eve, Christmas, Twelfth Night and Shrove Tuesday. [142][143] Mumming practiced in Germany, Scandinavia and other parts of Europe, [144] involved masked persons in fancy dress who "paraded the streets and entered houses to dance or play dice in silence".

Girl in a Halloween costume in 1928, Ontario, Canada, the same province where the Scottish Halloween custom of guising is first recorded in North America. [89] In the Philippines, the practice of souling is called Pangangaluwa and is practiced on All Hallow's Eve among children in rural areas.

[21] People drape themselves in white cloths to represent souls and then visit houses, where they sing in return for prayers and sweets. [130][148] The practice of guising at Halloween in North America is first recorded in 1911, where a newspaper in Kingston, Ontario, Canada reported children going "guising" around the neighborhood. 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". 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. [152] The earliest known use in print of the term "trick or treat" appears in 1927, in the Blackie Herald Alberta, Canada. 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.

[154] Trick-or-treating does not seem to have become a widespread practice until the 1930s, with the first US appearances of the term in 1934, [155] and the first use in a national publication occurring in 1939. 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. [117][157] In a trunk-or-treat event, the trunk (boot) of each automobile is decorated with a certain theme, [158] such as those of children's literature, movies, scripture, and job roles.

[159] 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". Halloween costumes are traditionally modeled after supernatural figures such as vampires, monsters, ghosts, skeletons, witches, and devils. [87] Over time, the costume selection extended to include popular characters from fiction, celebrities, and generic archetypes such as ninjas and princesses. Dressing up in costumes and going "guising" was prevalent in Scotland and Ireland at Halloween by the late 19th century. [130] A Scottish term, the tradition is called "guising" because of the disguises or costumes worn by the children. [148] In Ireland the masks are known as'false faces'. [162] 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. 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. "Trick-or-Treat for UNICEF" is a fundraising program to support UNICEF, [87] 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.

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. The most popular costumes for pets are the pumpkin, followed by the hot dog, and the bumble bee in third place. 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. [169] In recent centuries, these divination games have been "a common feature of the household festivities" in Ireland and Britain.
[59] 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. [170] Some also suggest that they derive from Roman practices in celebration of Pomona. Children bobbing for apples at Hallowe'en. The following activities were a common feature of Halloween in Ireland and Britain during the 17th20th 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)[171] 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. 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. [173][174] 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. [175][176] 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. [177] 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. [178] However, if they were destined to die before marriage, a skull would appear. The custom was widespread enough to be commemorated on greeting cards[179] from the late 19th century and early 20th century. 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.
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. Telling ghost stories 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.
Humorous tombstones in front of a house in California. File:US Utah Ogden 25th Street Halloween 2019. Humorous display window in Historic 25th Street, Ogden, Utah.
Main article: Haunted attraction (simulated). 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, [181] 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. [182][183] 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.
The haunted house as an American cultural icon can be attributed to the opening of the Haunted Mansion in Disneyland on 12 August 1969. [185] Knott's Berry Farm began hosting its own Halloween night attraction, Knott's Scary Farm, which opened in 1973. [186] Evangelical Christians adopted a form of these attractions by opening one of the first "hell houses" in 1972. 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 last produced in 1982. [188] 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. 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. [190] 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.

[191][192] 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. 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. [196] The theme park haunts are by far the largest, both in scale and attendance. 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. 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. [199] While there is evidence of such incidents, [200] relative to the degree of reporting of such cases, actual cases involving malicious acts are extremely rare and have never resulted in serious injury. Nonetheless, many parents assumed that such heinous practices were rampant because of the mass media. At the peak of the hysteria, some hospitals offered free X-rays of children's Halloween hauls in order to find evidence of tampering. Virtually all of the few known candy poisoning incidents involved parents who poisoned their own children's candy. [202] It is considered fortunate to be the lucky one who finds it. [202] 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.

Candy apples/toffee apples (Great Britain and Ireland). Candy apples, candy corn, candy pumpkins (North America).

Monkey nuts (peanuts in their shells) (Ireland and Scotland). Novelty candy shaped like skulls, pumpkins, bats, worms, etc.
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. [203] 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. [204] In Mexico children make an altar to invite the return of the spirits of dead children (angelitos). 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. [206] This church service is known as the Vigil of All Hallows or the Vigil of All Saints;[207][208] an initiative known as Night of Light seeks to further spread the Vigil of All Hallows throughout Christendom. [209][210] 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. [211][212] 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". 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. [214][215] Some of these practices include praying, fasting and attending worship services. 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. Collect of the Vigil of All Saints, The Anglican Breviary[216]. 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. [217] This is because Martin Luther is said to have nailed his Ninety-five Theses to All Saints' Church in Wittenberg on All Hallows' Eve. [218] Often, "Harvest Festivals" or "Reformation Festivals" are held on All Hallows' Eve, in which children dress up as Bible characters or Reformers. [219] 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. [220] Others order Halloween-themed Scripture Candy to pass out to children on this day. 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. [223] 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. "[224] In more recent years, the Roman Catholic Archdiocese of Boston has organized a "Saint Fest on Halloween. [225] 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. [226] Christian minister Sam Portaro wrote that Halloween is about using "humor and ridicule to confront the power of death".

In the Roman Catholic Church, Halloween's Christian connection is acknowledged, and Halloween celebrations are common in many Catholic parochial schools. [228][229] 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. [230] Others consider Halloween to be completely incompatible with the Christian faith due to its putative origins in the Festival of the Dead celebration. [231] 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.

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". [233] Nevertheless, many American Jews celebrate Halloween, disconnected from its Christian origins. [234] 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.

[235] Jews do have the holiday of Purim, where the children dress up in costumes to celebrate. Sheikh Idris Palmer, author of A Brief Illustrated Guide to Understanding Islam, has argued that Muslims should not participate in Halloween, stating that participation in Halloween is worse than participation in Christmas, Easter... It is more sinful than congratulating the Christians for their prostration to the crucifix. [237] Javed Memon, a Muslim writer, has disagreed, saying that his "daughter dressing up like a British telephone booth will not destroy her faith as a Muslim". 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. [240] 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". 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, [242] 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", [243] and "avoid Halloween, because of the interruptions from trick or treaters". [244] 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.

Main article: Geography of Halloween. Halloween display in Kobe, Japan. The traditions and importance of Halloween vary greatly among countries that observe it. [245][246] In Brittany children would play practical jokes by setting candles inside skulls in graveyards to frighten visitors. [247] Mass transatlantic immigration in the 19th century popularized Halloween in North America, and celebration in the United States and Canada has had a significant impact on how the event is observed in other nations.
This larger North American influence, particularly in iconic and commercial elements, has extended to places such as Ecuador, Chile, [248] Australia, [249] New Zealand, [250] (most) continental Europe, Japan, and other parts of East Asia. [253] In Mexico and Latin America in general, it is referred to as " Día de Muertos " which translates in English to "Day of the dead".
Most of the people from Latin America construct altars in their homes to honor their deceased relatives and they decorate them with flowers and candies and other offerings. In ghostlore, a haunted house or ghost house is a house or other building often perceived as being inhabited by disembodied spirits of the deceased who may have been former residents or were otherwise connected with the property. Parapsychologists often attribute haunting to the spirits of the dead who have suffered from violent or tragic events in the building's past such as murder, accidental death, or suicide. In a majority of cases, upon scientific investigation, alternative causes to supernatural phenomenon are found to be at fault, such as hoaxes, environmental effects, hallucinations or confirmation biases. Common symptoms of hauntings, like cold spots and creaking or knocking sounds, can be found in most homes regardless of suspected paranormal presences. People are more likely to experience a haunting when they are about to fall asleep, when waking, if they are intoxicated or sleep deprived. Carbon monoxide poisoning has been cited as a cause of suspected hauntings. If there is an expectation of a preternatural encounter, it is more likely that one will be perceived or reported... According to Owen Davies, a paranormal historian, hauntings in the British Isles were usually attributed to fairies, but today hauntings are usually associated with ghostly or supernatural encounters. [2]In other cultures around the world, various spirits are said to haunt vacant homes and locations. In Middle Eastern countries, for example, jinn are said to haunt such areas. [3] Historically, since most people died in their homes, whether they were mansions or hovels, these homes became natural places for ghosts to haunt, with bedrooms being the most common rooms to be haunted. Many houses gained a reputation for being haunted after they were empty or derelict. If people were to fail to occupy a human space, then external forces would move in. Cultural attitudes on haunted houses[edit]. Haunting is one of the most common paranormal beliefs around the world, according to Benjamin Radford, in his book, Investigating Ghosts: The Scientific Search for Spirits.

He says that almost every town and city has at least one haunted place. [6] He states that, despite over 100 years of investigation, there has not been a...

Single verifiable fact about ghosts having been established. In a 2005 Gallup poll, 37 percent of Americans, 28 percent of Canadians, and 40 percent of Britons expressed the belief that houses could be "haunted". [8][9] In a 2009 Pew Research Center survey, about 29% of Americans believed they had been in touch with someone who has died. [10] According to results from a Research Co. Poll released in 2020, 40% of Canadian women and 25% of Canadian men stated they believe in haunted houses. In Japan, there is a tradition, linked to Buddhism, of creating obakeyashiki (ghost houses) in August, when it is believed that ancestral spirits may visit. People will go to ghost houses to listen to frightening stories or seek elaborate decorations and costumes to experience shivers as a way to feel cooler in the hot summer temperatures. The Shanghai Disneyland Park planners decided against building The Haunted Mansion because of the local cultural beliefs about ghosts and hauntings. Building the house would have been considered a mockery of their fear. In Wuhan, China, the police have built a haunted house to train their police force by testing their nerves. They filled a dilapidated house with faked severed limbs, bones, skulls and a frightening atmosphere that includes lightning and rain. The house is also open to the public. According to Owen Davies' book, The Haunted, a Social History of Ghosts, Even the most devout believers in ghosts over the centuries recognized that many hauntings were frauds. "[15] In an interview with USA today, Davies states, "For skeptics in the past and present, the house was obviously the center of hauntings because it was where people slept and dreamed of the dead, or where people lay drunk, drugged or hallucinating in their sickbeds. [5] Such basic poltergeist phenomena as rapping or knocking were very easy to orchestrate with the help of accomplices or a variety of ploys. According to science writer Terence Hines, cold spots, creaking sounds, and odd noises are typically present in any home, especially older ones, and such noises can easily be mistaken for the sound of footsteps by those inclined to imagine the presence of a deceased tenant in their home.

A sensed-presence effect, the feeling that there is someone else present in a room, is known to happen when people experience monotony, darkness, cold, hunger, fatigue, fear, and sleep deprivation. Skeptical investigator Joe Nickell writes that in most cases he investigated, he found plausible explanations for haunting phenomena, such as physical illusions, waking dreams, and the effects of memory. According to Nickell, the power of suggestion along with confirmation bias plays a large role in perceived hauntings. He states that as a house, inn, or other place becomes thought of as haunted, more and more ghostly encounters are reported and that when people expect paranormal events, they tend to notice conditions that would confirm their expectations. [18] Many places deemed to be haunted are purposefully left in a decrepit condition, with wall paper peeling off, old carpeting, and antique decor.

Toxicologist Albert Donnay believes that chronic exposure to substances such as carbon monoxide, pesticide, and formaldehyde can lead to hallucinations of the type associated with haunted houses. Donnay speculates on the connection between the prevalence of gas lamps, during the Victorian era and start of the 20th century, as well as stories of ghost sightings and hauntings, describing it as the "Haunted House Syndrome". [20] Donnay says that carbon monoxide poisoning has been linked to haunted houses since at least the 1920s. He cites a 1921 journal article about a family who claimed hauntings because they suffered headaches, auditory hallucinations, fatigue, melancholy, and other symptoms which are also associated with carbon monoxide poisoning. [21] In a modern example, Carrie Poppy, a writer and co-host of the podcast Oh No, Ross and Carrie! Was convinced she was living in a haunted house. She felt she was being watched by a demon, experienced pressure on her chest and auditory hallucinations. Someone on a forum of skeptical paranormal investigators suggested she look into carbon monoxide poisoning. When the gas company arrived, unsafe levels of carbon monoxide were found. Michael Persinger, an American-Canadian professor of psychology, suggested that perceived apparitions, cold spots, and ghostly touches are perceptual anomalies caused by variations in naturally occurring or man-made magnetic fields. [24] However, a study by psychologist Chris French that attempted to replicate Persinger's findings found no link.

Investigations of supposed hauntings often result in simple explanations. For example, in an apparent haunted house in Somerset, England, in the eighteenth century, a boy would make the house shake by jumping on a beam in an adjoining property that ran through both houses. In 1857, a twelve-year-old girl confessed to tying her long hair around objects to give them the ghostly appearance of moving on their own.

[27] Tina Resch, a girl from Columbus Ohio who claimed that ghostly and paranormal activity occurred in her home, was photographed throwing a telephone while acting surprised at the sudden poltergeist activity. Ben Radford, of the Committee for the Scientific Investigation of Claims of the Paranormal, performed an investigation in 2003 on an allegedly haunted house in Buffalo, New York. The owner of the home, called Tom in the article (real names not used), alleged that he felt tapping on his foot at night. As described by Tom, I get a tapping on my feet, not a repetitive tap, a trying-to-wake-you-up tap After the tapping, if I dont pay attention to it, then I feel a kick.

Radford suggests the tapping was likely a case of hypnagogic hallucination (a sensory illusion that occurs in the transition to sleep), a fairly common phenomenon that can easily lead to misperceptions. His wife, called Monica (real names not used), also claimed to feel tapping similar to Tom. According to Radford, that can be explained by suggestion and what psychologists term Folie à deux, when one person (often a spouse) takes on the symptoms of another. Tom also describes that it will kick the bedit will hit the side of the bed. I feel my whole body move.

Then if I go back to sleep, I start to get a sound sleep, thats when it kicks again. Radford suggests his was likely due to restless leg syndrome in which a leg jerk in the middle of the night caused the bed to shake. Radford suggests that the owner's diagnosis of sleep apnea is even further evidence for this explanation; restless legs (Restless Leg Syndrome) is actually one of the most common symptoms of apnea.
[29] Tom and Monica also heard ghostly music and voices, noises that they recorded from the top of the stairs, causing them to leave their home in fright. Radford conducted an experiment where he set the recording device in the same spot, turned it on, then walked outside with Tom, talking constantly. Their conversations could be clearly heard, though muffled. The couple then agreed that what they were hearing in their house previously were outside noises and not noises from the paranormal. Another test done by Ben Radford in 2009 was to investigate the claim that batteries are drained by ghosts in haunted locations. Radford used a simple method to test this hypothesis. He placed half of them in the reputed haunted Wolfe Manor, in Clovis, California, and half in a different location. Twenty four hours later he tested the batteries using a meter and discovered that there was no battery drainage in either location. Radford claims that simple, controlled experiments like this are important and should be conducted by ghost hunters to clearly demonstrate if there is a difference between a supposed haunted location and one that is not haunted.

A house in Amityville, on Long Island, New York, became the subject of books and films after apparent hauntings following the murder of the DeFeo family. The Lutzes remained in the home for only 28 days.

In a court case where the Lutzes were sued, they admitted that almost everything in The Amityville Horror was fictional. Borley Rectory, located in England, was considered to be the most haunted house in the world but whose notoriety was deemed to be created (or at least exaggerated) by Harry Price, an expert magician and proven hoaxer. Casa Loma, located in Toronto, Canada was completed in 1914. There have been rumors of ghosts on the property for many years. It is now a historic house museum and landmark that is decorated as a haunted house at Halloween. Corvin Castle, in Romania, is considered to be one of the top five haunted places around the world. According to locals, the castle has been haunted by its former occupant, Vlad the Impaler, ever since he was killed in an ambush. [35] It is also said to be haunted by the spirits of people killed within the castle walls. The Winchester Mystery House, located in San Jose, California, is considered one of the most haunted houses in America, although there are no primary documents for the many ghost stories that exist about the house. They are all anecdotal and usually conflicting and most likely have been embellished with time, especially since Sarah Winchester was an eccentric character who had her strange, complex, confusing design for a home built for almost four decades with builders working 24 hours per day.

Wukang Mansion, a historical house in Shanghai, has a reputation for being haunted because of the number of suicides of celebrities, intellectuals, and those persecuted as enemies of the state. Halloween themed haunted houses[edit]. Halloween themed haunted houses began appearing around the same time as "trick or treat", during the Great Depression, as a way to distract young people whose Halloween pranks had escalated to vandalism and harassment of passersby. These first haunted houses were primitive, being put together by groups of families in their basements.

People would travel from home to home to experience a variety of frightening situations, such as hearing weird moans and howls, cardboard cutouts of black cats, damp sponges and hair nets hanging from the ceiling to touch people's faces, hanging fur on the walls of darkened hallways, and having to crawl through long dark tunnels. In 1972 Jerry Falwell and Liberty University introduced one of the first "hell houses" as an anti-Halloween attraction. [38] Some Christian churches run these, which while being haunted houses, also promote their interpretation of the Christian gospel message. According to USA Today, in hell houses, participants walk through several'scenes' depicting the consequences of things like abortion, homosexuality and drunkenness. Fuji-Q - Super Scary Labyrinth of Fear, haunted hospital. The concept of the haunted house was capitalized on as early as 1915 with the Orton and Spooner Haunted House in the Hollycombe Steam Collection (England). [40] The haunted house became a cultural icon when Disneyland's Haunted Mansion was opened in 1969. [38] By the 1970s, commercial haunted houses had sprung up all over the United States in cities like Louisville, Kentucky and Cincinnati, Ohio. Hollywood slasher films such as Halloween, A Nightmare on Elm Street and Friday the 13th had a large influence on commercial haunted houses in the 1980s and 1990s. Many of these houses included characters such as Freddy Krueger and Jason. [38] By 2005, an estimated 3,500 to 5,000 professional haunted attractions operated in the United States. Japanese commercial haunted houses, or obakeyashiki, are considered to be some of the best in the world. Experiences include being chased by gore-covered zombies, specially themed attractions, such as schools or hospital wards, and houses from which one must escape within 60 minutes or be found by "slaughtering criminals". Claiming to be the world's largest and most frightening haunted house, the Super Scary Labyrinth of Fear at Fuji-Q Highland Amusement Park, in Yamanashi Fujiyoshida-shi Shinnishihara, depicts horrific visual scenes, shrill cries, moans, and smells. It has been visited by over four million people. Haunted Attractions come in several different types from hayrides, indoor haunted houses to outdoor screamparks. Many amusement parks now host large Halloween events featuring haunted houses. In the case Stambovsky v. Having undertaken to inform the public at large, to whom she has no legal relationship, about the supernatural occurrences on her property, she may be said to owe no less a duty to her contract vendee. For homes that are thought to be haunted, the prices are usually 15-20% below market value. [46] Listings of so-called haunted houses can be found on the real estate website Squarefoot. Short stories and novels[edit]. Legends about haunted houses have long appeared in literature. The earliest surviving report of a haunted house comes from a letter written by Pliny the Younger 61 c. 112 to his patron Lucias Sura, in which he describes a haunted villa in Athens. [48] Nobody would live in the house until the philosopher Athenodorus c. 74 BCE 7 CE arrived in the city. He was tempted by the low rent and undeterred by the house's reputation so he moved in. The ghost, an old man bound with chains, appeared to Athenodrus during the first night and beckoned to him.
The apparition vanished once it reached the courtyard, and Athenodrus carefully marked the spot. The following morning he requested the magistrate to have the spot dug up, where the skeleton of an old man bound with chains was discovered. The ghost never appeared again after the skeleton was given a proper burial. Stories of haunted houses are also included in the Arabian Nights, as in the tale of Ali the Cairene and the Haunted House in Baghdad.

One of the most prominent 20th century books featuring the classic ideal of a haunted house is Shirley Jackson's The Haunting of Hill House, which was the finalist for the National Book Award in 1959. Other notable works of fiction featuring haunted houses include Henry James' The Turn of the Screw, Stephen King's The Shining and Anne Rivers Siddons' The House Next Door.

In folklore, a ghost (sometimes known as an apparition, haunt, phantom, poltergeist, shade, specter or spectre, spirit, spook, and wraith) is the soul or spirit of a dead person or animal that can appear to the living. In ghostlore, descriptions of ghosts vary widely from an invisible presence to translucent or barely visible wispy shapes, to realistic, lifelike forms. The deliberate attempt to contact the spirit of a deceased person is known as necromancy, or in spiritism as a séance. The belief in the existence of an afterlife, as well as manifestations of the spirits of the dead, is widespread, dating back to animism or ancestor worship in pre-literate cultures.

Certain religious practicesfuneral rites, exorcisms, and some practices of spiritualism and ritual magicare specifically designed to rest the spirits of the dead. Ghosts are generally described as solitary, human-like essences, though stories of ghostly armies and the ghosts of animals rather than humans have also been recounted. [2][3] They are believed to haunt particular locations, objects, or people they were associated with in life.

According to a 2009 study by the Pew Research Center, 18% of Americans say they have seen a ghost. The overwhelming consensus of science is that ghosts do not exist.

[5] Their existence is impossible to falsify, [5] and ghost hunting has been classified as pseudoscience. [6][7][8] Despite centuries of investigation, there is no scientific evidence that any location is inhabited by spirits of the dead. [6][9] Historically, certain toxic and psychoactive plants (such as datura and hyoscyamus niger), whose use has long been associated with necromancy and the underworld, have been shown to contain anticholinergic compounds that are pharmacologically linked to dementia (specifically DLB) as well as histological patterns of neurodegeneration. [10][11] Recent research has indicated that ghost sightings may be related to degenerative brain diseases such as Alzheimer's disease. [12] Common prescription medication and over-the-counter drugs (such as sleep aids) may also, in rare instances, cause ghost-like hallucinations, particularly zolpidem and diphenhydramine.

[13] Older reports linked carbon monoxide poisoning to ghost-like hallucinations. In folklore studies, ghosts fall within the motif index designation E200-E599 ("Ghosts and other revenants")...

Further information: Spirit, Soul, wikt:anima, Genius (mythology), and Geist. The English word ghost continues Old English gst, from Proto-Germanic gaistaz. It is common to West Germanic, but lacking in North Germanic and East Germanic the equivalent word in Gothic is ahma, Old Norse has andi m. The prior Proto-Indo-European form was éysd-os, from the root éysd- denoting "fury, anger" reflected in Old Norse geisa "to rage". The Germanic word is recorded as masculine only, but likely continues a neuter s-stem. The original meaning of the Germanic word would thus have been an animating principle of the mind, in particular capable of excitation and fury (compare óðr). In Germanic paganism, "Germanic Mercury", and the later Odin, was at the same time the conductor of the dead and the "lord of fury" leading the Wild Hunt. Besides denoting the human spirit or soul, both of the living and the deceased, the Old English word is used as a synonym of Latin spiritus also in the meaning of "breath" or "blast" from the earliest attestations (9th century). It could also denote any good or evil spirit, such as angels and demons; the Anglo-Saxon gospel refers to the demonic possession of Matthew 12:43 as se unclæna gast.

Also from the Old English period, the word could denote the spirit of God, viz. The now-prevailing sense of "the soul of a deceased person, spoken of as appearing in a visible form" only emerges in Middle English (14th century). The modern noun does, however, retain a wider field of application, extending on one hand to "soul", "spirit", "vital principle", "mind", or "psyche", the seat of feeling, thought, and moral judgement; on the other hand used figuratively of any shadowy outline, or fuzzy or unsubstantial image; in optics, photography, and cinematography especially, a flare, secondary image, or spurious signal.

The synonym spook is a Dutch loanword, akin to Low German spôk (of uncertain etymology); it entered the English language via American English in the 19th century. [16][17][18][19] Alternative words in modern usage include spectre altn. Specter; from Latin spectrum, the Scottish wraith (of obscure origin), phantom (via French ultimately from Greek phantasma, compare fantasy) and apparition. The term shade in classical mythology translates Greek , [20] or Latin umbra, [21] in reference to the notion of spirits in the Greek underworld. "Haint" is a synonym for ghost used in regional English of the southern United States, [22] and the "haint tale" is a common feature of southern oral and literary tradition. [23] The term poltergeist is a German word, literally a "noisy ghost", for a spirit said to manifest itself by invisibly moving and influencing objects. Wraith is a Scots word for ghost, spectre, or apparition. It appeared in Scottish Romanticist literature, and acquired the more general or figurative sense of portent or omen. In 18th- to 19th-century Scottish literature, it also applied to aquatic spirits. The word has no commonly accepted etymology; the OED notes "of obscure origin" only. [25] An association with the verb writhe was the etymology favored by J. [26] Tolkien's use of the word in the naming of the creatures known as the Ringwraiths has influenced later usage in fantasy literature. Bogey[27] or bogy/bogie is a term for a ghost, and appears in Scottish poet John Mayne's Hallowe'en in 1780. A revenant is a deceased person returning from the dead to haunt the living, either as a disembodied ghost or alternatively as an animated ("undead") corpse. Also related is the concept of a fetch, the visible ghost or spirit of a person yet alive.
Relief from a carved funerary lekythos at Athens showing Hermes as psychopomp conducting the soul of the deceased, Myrrhine into Hades ca. Further information: Animism, Ancestor worship, Origin of religion, and Anthropology of religion. A notion of the transcendent, supernatural, or numinous, usually involving entities like ghosts, demons, or deities, is a cultural universal. [30] In pre-literate folk religions, these beliefs are often summarized under animism and ancestor worship. Some people believe the ghost or spirit never leaves Earth until there is no-one left to remember the one who died.
In many cultures, malignant, restless ghosts are distinguished from the more benign spirits involved in ancestor worship. Ancestor worship typically involves rites intended to prevent revenants, vengeful spirits of the dead, imagined as starving and envious of the living. Strategies for preventing revenants may either include sacrifice, i.

Giving the dead food and drink to pacify them, or magical banishment of the deceased to force them not to return. Ritual feeding of the dead is performed in traditions like the Chinese Ghost Festival or the Western All Souls' Day. The bodies found in many tumuli (kurgan) had been ritually bound before burial, [33] and the custom of binding the dead persists, for example, in rural Anatolia. Nineteenth-century anthropologist James Frazer stated in his classic work The Golden Bough that souls were seen as the creature within that animated the body.

Further information: Soul, Psyche (psychology), Underworld, Hungry ghost, and Psychopomp. Further information: Ghost Festival, All Souls' Day, Day of the Dead, and Ghost Dance. Although the human soul was sometimes symbolically or literally depicted in ancient cultures as a bird or other animal, it appears to have been widely held that the soul was an exact reproduction of the body in every feature, even down to clothing the person wore. This is depicted in artwork from various ancient cultures, including such works as the Egyptian Book of the Dead, which shows deceased people in the afterlife appearing much as they did before death, including the style of dress. Main article: Fear of ghosts. Yrei (Japanese ghost) from the Hyakkai Zukan, ca.
While deceased ancestors are universally regarded as venerable, and often believed to have a continued presence in some form of afterlife, the spirit of a deceased person that persists in the material world (a ghost) is regarded as an unnatural or undesirable state of affairs and the idea of ghosts or revenants is associated with a reaction of fear. This is universally the case in pre-modern folk cultures, but fear of ghosts also remains an integral aspect of the modern ghost story, Gothic horror, and other horror fiction dealing with the supernatural.
Another widespread belief concerning ghosts is that they are composed of a misty, airy, or subtle material. Anthropologists link this idea to early beliefs that ghosts were the person within the person (the person's spirit), most noticeable in ancient cultures as a person's breath, which upon exhaling in colder climates appears visibly as a white mist. [31] This belief may have also fostered the metaphorical meaning of "breath" in certain languages, such as the Latin spiritus and the Greek pneuma, which by analogy became extended to mean the soul. In the Bible, God is depicted as synthesising Adam, as a living soul, from the dust of the Earth and the breath of God. In many traditional accounts, ghosts were often thought to be deceased people looking for vengeance (vengeful ghosts), or imprisoned on earth for bad things they did during life. The appearance of a ghost has often been regarded as an omen or portent of death. Seeing one's own ghostly double or "fetch" is a related omen of death. Union Cemetery in Easton, Connecticut is home to the legend of the White Lady. White ladies were reported to appear in many rural areas, and supposed to have died tragically or suffered trauma in life. White Lady legends are found around the world. Common to many of them is the theme of losing a child or husband and a sense of purity, as opposed to the Lady in Red ghost that is mostly attributed to a jilted lover or prostitute. The White Lady ghost is often associated with an individual family line or regarded as a harbinger of death similar to a banshee. Legends of ghost ships have existed since the 18th century; most notable of these is the Flying Dutchman. This theme has been used in literature in The Rime of the Ancient Mariner by Coleridge. Ghosts are often depicted as being covered in a shroud and/or dragging chains. A place where ghosts are reported is described as haunted, and often seen as being inhabited by spirits of deceased who may have been former residents or were familiar with the property. Supernatural activity inside homes is said to be mainly associated with violent or tragic events in the building's past such as murder, accidental death, or suicidesometimes in the recent or ancient past. However, not all hauntings are at a place of a violent death, or even on violent grounds.

Many cultures and religions believe the essence of a being, such as the'soul', continues to exist. Some religious views argue that the'spirits' of those who have died have not'passed over' and are trapped inside the property where their memories and energy are strong. Ancient Sumerian cylinder seal impression showing the god Dumuzid being tortured in the Underworld by galla demons. Ancient Near East and Egypt.

Main article: Ghosts in Mesopotamian religions. Main article: Ghosts in ancient Egyptian culture.
There are many references to ghosts in Mesopotamian religions the religions of Sumer, Babylon, Assyria, and other early states in Mesopotamia. Traces of these beliefs survive in the later Abrahamic religions that came to dominate the region.

[40] Ghosts were thought to be created at time of death, taking on the memory and personality of the dead person. They traveled to the netherworld, where they were assigned a position, and led an existence similar in some ways to that of the living. Relatives of the dead were expected to make offerings of food and drink to the dead to ease their conditions. If they did not, the ghosts could inflict misfortune and illness on the living. Traditional healing practices ascribed a variety of illnesses to the action of ghosts, while others were caused by gods or demons.

Egyptian Akh glyph The soul and spirit re-united after death. There was widespread belief in ghosts in ancient Egyptian culture The Hebrew Bible contains few references to ghosts, associating spiritism with forbidden occult activities cf. The most notable reference is in the First Book of Samuel (I Samuel 28:319 KJV), in which a disguised King Saul has the Witch of Endor summon the spirit or ghost of Samuel.

The soul and spirit were believed to exist after death, with the ability to assist or harm the living, and the possibility of a second death. Over a period of more than 2,500 years, Egyptian beliefs about the nature of the afterlife evolved constantly. Many of these beliefs were recorded in hieroglyph inscriptions, papyrus scrolls and tomb paintings. The Egyptian Book of the Dead compiles some of the beliefs from different periods of ancient Egyptian history. [42] In modern times, the fanciful concept of a mummy coming back to life and wreaking vengeance when disturbed has spawned a whole genre of horror stories and films. Further information: Shade (mythology) and Magic in the Greco-Roman world. Apulian red-figure bell krater depicting the ghost of Clytemnestra waking the Erinyes, date unknown. Ghosts appeared in Homer's Odyssey and Iliad, in which they were described as vanishing "as a vapor, gibbering and whining into the earth". Homer's ghosts had little interaction with the world of the living. Periodically they were called upon to provide advice or prophecy, but they do not appear to be particularly feared. Ghosts in the classical world often appeared in the form of vapor or smoke, but at other times they were described as being substantial, appearing as they had been at the time of death, complete with the wounds that killed them. By the 5th century BC, classical Greek ghosts had become haunting, frightening creatures who could work to either good or evil purposes. The spirit of the dead was believed to hover near the resting place of the corpse, and cemeteries were places the living avoided. The dead were to be ritually mourned through public ceremony, sacrifice, and libations, or else they might return to haunt their families. The ancient Greeks held annual feasts to honor and placate the spirits of the dead, to which the family ghosts were invited, and after which they were firmly invited to leave until the same time next year. The 5th-century BC play Oresteia includes an appearance of the ghost of Clytemnestra, one of the first ghosts to appear in a work of fiction. Roman Empire and Late Antiquity.

Athenodorus and the Ghost, by Henry Justice Ford, c. The ancient Romans believed a ghost could be used to exact revenge on an enemy by scratching a curse on a piece of lead or pottery and placing it into a grave. Plutarch, in the 1st century AD, described the haunting of the baths at Chaeronea by the ghost of a murdered man. The ghost's loud and frightful groans caused the people of the town to seal up the doors of the building. [48] Another celebrated account of a haunted house from the ancient classical world is given by Pliny the Younger c.

[49] Pliny describes the haunting of a house in Athens, which was bought by the Stoic philosopher Athenodorus, who lived about 100 years before Pliny. Knowing that the house was supposedly haunted, Athenodorus intentionally set up his writing desk in the room where the apparition was said to appear and sat there writing until late at night when he was disturbed by a ghost bound in chains. He followed the ghost outside where it indicated a spot on the ground. When Athenodorus later excavated the area, a shackled skeleton was unearthed.

The haunting ceased when the skeleton was given a proper reburial. [50] The writers Plautus and Lucian also wrote stories about haunted houses.

In the New Testament, according to Luke 24:3739, [51] following his resurrection, Jesus was forced to persuade the Disciples that he was not a ghost (some versions of the Bible, such as the KJV and NKJV, use the term "spirit"). Similarly, Jesus' followers at first believed he was a ghost (spirit) when they saw him walking on water. One of the first persons to express disbelief in ghosts was Lucian of Samosata in the 2nd century AD. In his satirical novel The Lover of Lies (circa 150 AD), he relates how Democritus "the learned man from Abdera in Thrace" lived in a tomb outside the city gates to prove that cemeteries were not haunted by the spirits of the departed. Lucian relates how he persisted in his disbelief despite practical jokes perpetrated by "some young men of Abdera" who dressed up in black robes with skull masks to frighten him. [52] This account by Lucian notes something about the popular classical expectation of how a ghost should look. In the 5th century AD, the Christian priest Constantius of Lyon recorded an instance of the recurring theme of the improperly buried dead who come back to haunt the living, and who can only cease their haunting when their bones have been discovered and properly reburied. Ghosts reported in medieval Europe tended to fall into two categories: the souls of the dead, or demons. Demonic ghosts existed only to torment or tempt the living. The living could tell them apart by demanding their purpose in the name of Jesus Christ. The soul of a dead person would divulge its mission, while a demonic ghost would be banished at the sound of the Holy Name. Most ghosts were souls assigned to Purgatory, condemned for a specific period to atone for their transgressions in life.
Their penance was generally related to their sin. For example, the ghost of a man who had been abusive to his servants was condemned to tear off and swallow bits of his own tongue; the ghost of another man, who had neglected to leave his cloak to the poor, was condemned to wear the cloak, now "heavy as a church tower". These ghosts appeared to the living to ask for prayers to end their suffering. Medieval European ghosts were more substantial than ghosts described in the Victorian age, and there are accounts of ghosts being wrestled with and physically restrained until a priest could arrive to hear its confession.
Some were less solid, and could move through walls. Often they were described as paler and sadder versions of the person they had been while alive, and dressed in tattered gray rags.
The vast majority of reported sightings were male. There were some reported cases of ghostly armies, fighting battles at night in the forest, or in the remains of an Iron Age hillfort, as at Wandlebury, near Cambridge, England. Living knights were sometimes challenged to single combat by phantom knights, which vanished when defeated. From the medieval period an apparition of a ghost is recorded from 1211, at the time of the Albigensian Crusade. [58] Gervase of Tilbury, Marshal of Arles, wrote that the image of Guilhem, a boy recently murdered in the forest, appeared in his cousin's home in Beaucaire, near Avignon. This series of "visits" lasted all of the summer. Through his cousin, who spoke for him, the boy allegedly held conversations with anyone who wished, until the local priest requested to speak to the boy directly, leading to an extended disquisition on theology. The boy narrated the trauma of death and the unhappiness of his fellow souls in Purgatory, and reported that God was most pleased with the ongoing Crusade against the Cathar heretics, launched three years earlier. The time of the Albigensian Crusade in southern France was marked by intense and prolonged warfare, this constant bloodshed and dislocation of populations being the context for these reported visits by the murdered boy.
Haunted houses are featured in the 9th-century Arabian Nights (such as the tale of Ali the Cairene and the Haunted House in Baghdad). "Hamlet and his father's ghost" by Henry Fuseli (1796 drawing). The ghost is wearing stylized plate armor in 17th-century style, including a morion type helmet and tassets.

Depicting ghosts as wearing armor, to suggest a sense of antiquity, was common in Elizabethan theater. Renaissance magic took a revived interest in the occult, including necromancy. In the era of the Reformation and Counter Reformation, there was frequently a backlash against unwholesome interest in the dark arts, typified by writers such as Thomas Erastus. [60] The Swiss Reformed pastor Ludwig Lavater supplied one of the most frequently reprinted books of the period with his Of Ghosts and Spirits Walking By Night. The Child Ballad "Sweet William's Ghost" (1868) recounts the story of a ghost returning to his fiancée begging her to free him from his promise to marry her.

He cannot marry her because he is dead but her refusal would mean his damnation. This reflects a popular British belief that the dead haunted their lovers if they took up with a new love without some formal release. [62] "The Unquiet Grave" expresses a belief even more widespread, found in various locations over Europe: ghosts can stem from the excessive grief of the living, whose mourning interferes with the dead's peaceful rest. [63] In many folktales from around the world, the hero arranges for the burial of a dead man. Soon after, he gains a companion who aids him and, in the end, the hero's companion reveals that he is in fact the dead man. [64] Instances of this include the Italian fairy tale "Fair Brow" and the Swedish "The Bird'Grip'". Modern period of western culture. By 1853, when the popular song Spirit Rappings was published, Spiritualism was an object of intense curiosity. Spiritualism is a monotheistic belief system or religion, postulating a belief in God, but with a distinguishing feature of belief that spirits of the dead residing in the spirit world can be contacted by "mediums", who can then provide information about the afterlife.
Spiritualism developed in the United States and reached its peak growth in membership from the 1840s to the 1920s, especially in English-language countries. [66][67] By 1897, it was said to have more than eight million followers in the United States and Europe, [68] mostly drawn from the middle and upper classes, while the corresponding movement in continental Europe and Latin America is known as Spiritism.
The religion flourished for a half century without canonical texts or formal organization, attaining cohesion by periodicals, tours by trance lecturers, camp meetings, and the missionary activities of accomplished mediums. [69] Many prominent Spiritualists were women. Most followers supported causes such as the abolition of slavery and women's suffrage. [66] By the late 1880s, credibility of the informal movement weakened, due to accusations of fraud among mediums, and formal Spiritualist organizations began to appear. [66] Spiritualism is currently practiced primarily through various denominational Spiritualist churches in the United States and United Kingdom. Spiritism, or French spiritualism, is based on the five books of the Spiritist Codification written by French educator Hypolite Léon Denizard Rivail under the pseudonym Allan Kardec reporting séances in which he observed a series of phenomena that he attributed to incorporeal intelligence (spirits). His assumption of spirit communication was validated by many contemporaries, among them many scientists and philosophers who attended séances and studied the phenomena. His work was later extended by writers like Leon Denis, Arthur Conan Doyle, Camille Flammarion, Ernesto Bozzano, Chico Xavier, Divaldo Pereira Franco, Waldo Vieira, Johannes Greber, [70] and others. Spiritism has adherents in many countries throughout the world, including Spain, United States, Canada, [71] Japan, Germany, France, England, Argentina, Portugal, and especially Brazil, which has the largest proportion and greatest number of followers. The physician John Ferriar wrote "An Essay Towards a Theory of Apparitions" in 1813 in which he argued that sightings of ghosts were the result of optical illusions. Later the French physician Alexandre Jacques François Brière de Boismont published On Hallucinations: Or, the Rational History of Apparitions, Dreams, Ecstasy, Magnetism, and Somnambulism in 1845 in which he claimed sightings of ghosts were the result of hallucinations. A 1901 depiction of ball lightning. David Turner, a retired physical chemist, suggested that ball lightning could cause inanimate objects to move erratically. Joe Nickell of the Committee for Skeptical Inquiry wrote that there was no credible scientific evidence that any location was inhabited by spirits of the dead. [76] Limitations of human perception and ordinary physical explanations can account for ghost sightings; for example, air pressure changes in a home causing doors to slam, humidity changes causing boards to creak, condensation in electrical connections causing intermittent behavior, or lights from a passing car reflected through a window at night.
Pareidolia, an innate tendency to recognize patterns in random perceptions, is what some skeptics believe causes people to believe that they have'seen ghosts'. [77] Reports of ghosts "seen out of the corner of the eye" may be accounted for by the sensitivity of human peripheral vision. According to Nickell, peripheral vision can easily mislead, especially late at night when the brain is tired and more likely to misinterpret sights and sounds.
[78] Nickell further states, science cannot substantiate the existence of a'life energy' that could survive death without dissipating or function at all without a brain... " He asks, if ghosts glide, then why do people claim to hear them with "heavy footfalls? Nickell says that ghosts act the same way as dreams, memories, and imaginings, because they too are mental creations. They are evidence - not of another world, but of this real and natural one. Benjamin Radford from the Committee for Skeptical Inquiry and author of the 2017 book Investigating Ghosts: The Scientific Search for Spirits writes that "ghost hunting is the world's most popular paranormal pursuit" yet, to date ghost hunters can't agree on what a ghost is, or offer proof that they exist "it's all speculation and guesswork". He writes that it would be useful and important to distinguish between types of spirits and apparitions.
Until then it's merely a parlor game distracting amateur ghost hunters from the task at hand. According to research in anomalistic psychology visions of ghosts may arise from hypnagogic hallucinations ("waking dreams" experienced in the transitional states to and from sleep). [81] In a study of two experiments into alleged hauntings Wiseman et al. 2003 came to the conclusion that people consistently report unusual experiences in'haunted' areas because of environmental factors, which may differ across locations.
" Some of these factors included "the variance of local magnetic fields, size of location and lighting level stimuli of which witnesses may not be consciously aware. Some researchers, such as Michael Persinger of Laurentian University, Canada, have speculated that changes in geomagnetic fields created, e. By tectonic stresses in the Earth's crust or solar activity could stimulate the brain's temporal lobes and produce many of the experiences associated with hauntings. [83] Sound is thought to be another cause of supposed sightings.

Richard Lord and Richard Wiseman have concluded that infrasound can cause humans to experience bizarre feelings in a room, such as anxiety, extreme sorrow, a feeling of being watched, or even the chills. [84] Carbon monoxide poisoning, which can cause changes in perception of the visual and auditory systems, [85] was speculated upon as a possible explanation for haunted houses as early as 1921. People who experience sleep paralysis often report seeing ghosts during their experiences.

Neuroscientists Baland Jalal and V. Ramachandran have recently proposed neurological theories for why people hallucinate ghosts during sleep paralysis. Their theories emphasize the role of the parietal lobe and mirror neurons in triggering such ghostly hallucinations. See also: Allhallowtide and Dybbuk. Witch of Endor by Nikolai Ge, depicting King Saul encountering the ghost of Samuel (1857). The Hebrew Bible contains several references to owb (Hebrew:), which are in a few places akin to shades of classical mythology but mostly describing mediums in connection with necromancy and spirit-consulting, which are grouped with witchcraft and other forms of divination under the category of forbidden occult activities. [87] The most notable reference to a shade is in the First Book of Samuel, [88] in which a disguised King Saul has the Witch of Endor conduct a seance to summon the dead prophet Samuel. A similar term appearing throughout the scriptures is repha'(im) (Hebrew:), which while describing the race of "giants" formerly inhabiting Canaan in many verses, also refer to (the spirits of) dead ancestors of Sheol (like shades) in many others such as in the Book of Isaiah. In the New Testament, Jesus has to persuade the Disciples that he is not a ghost following the resurrection, Luke 24:3739 (some versions of the Bible, such as the KJV and NKJV, use the term "spirit").

Similarly, Jesus' followers at first believe he is a ghost (spirit) when they see him walking on water. Consider ghosts as beings who while tied to earth, no longer live on the material plane and linger in an intermediate state before continuing their journey to heaven. [91][92][93][94] On occasion, God would allow the souls in this state to return to earth to warn the living of the need for repentance.

[95] Christians are taught that it is sinful to attempt to conjure or control spirits in accordance with Deuteronomy XVIII: 912. Some ghosts are actually said to be demons in disguise, who the Church teaches, in accordance with I Timothy 4:1, that they come to deceive people and draw them away from God and into bondage. [98] As a result, attempts to contact the dead may lead to unwanted contact with a demon or an unclean spirit, as was said to occur in the case of Robbie Mannheim, a fourteen-year-old Maryland youth. [99] The Seventh-Day Adventist view is that a "soul" is not equivalent to "spirit" or "ghost" (depending on the Bible version), and that save for the Holy Spirit, all spirits or ghosts are demons in disguise.

Furthermore, they teach that in accordance with (Genesis 2:7, Ecclesiastes 12:7), there are only two components to a "soul", neither of which survives death, with each returning to its respective source. Christadelphians and Jehovah's Witnesses reject the view of a living, conscious soul after death.
Jewish mythology and folkloric traditions describe dybbuks, malicious possessing spirits believed to be the dislocated soul of a dead person. However, the term does not appear in the Kabbalah or talmudic literature, where it is rather called an "evil spirit" or ru'a tezazit ("unclean spirit" in the New Testament).
It supposedly leaves the host body once it has accomplished its goal, sometimes after being helped. According to Islam, the souls of the deceased dwell in barzakh and while it is only a barrier in Quran, in Islamic tradition the world, especially cemeteries, are perforated with several gateways to the otherworld. [104] In rare occasions, the dead can appear to the living. [105] Pure souls, such as the souls of saints, are commonly addressed as r, while impure souls seeking for revenge, are often addressed as afarit. [106] An inappropriate burial can also cause a soul to stay in this world, whereupon roaming the earth as a ghost. Since the just souls remain close to their tomb, some people try to communicate with them in order to gain hidden knowledge. Contact with the dead is not the same as contact with jinn, who alike could provide knowledge concealed from living human. [107] Many encounters with ghosts are related to dreams supposed to occur in the realm of symbols. In contrast to traditional Islamic thought, Salafi scholars state that spirits of the dead are unable to return to or make any contact with the world of the living, [108] and ghost sightings are attributed to the Salafi concept of jinn.

In Buddhism, there are a number of planes of existence into which a person can be reborn, one of which is the realm of hungry ghosts. [109] Buddhist celebrate the Ghost Festival[110] as an expression of compassion, one of Buddhist virtues.

If the hungry ghosts are fed by non-relatives, they would not bother the community. For the Igbo people, a man is simultaneously a physical and spiritual entity.
However, it is his spirited dimension that is eternal. [111] In the Akan conception, we witness five parts of the human personality. We have the Nipadua (body), the Okra (soul), Sunsum (spirit), Ntoro (character from father), Mogya (character from mother). [111] The Humr people of southwestern Kordofan, Sudan consume the drink Umm Nyolokh, which is prepared from the liver and bone marrow of giraffes. Richard Rudgley [112] hypothesises that Umm Nyolokh may contain DMT and certain online websites further theorise that giraffe liver might owe its putative psychoactivity to substances derived from psychoactive plants, such as Acacia spp. The drink is said to cause hallucinations of giraffes, believed by the Humr to be the ghosts of giraffes. Further information: Revenant, Necromancy, and Samhain. Macbeth Seeing the Ghost of Banquo by Théodore Chassériau. Belief in ghosts in European folklore is characterized by the recurring fear of "returning" or revenant deceased who may harm the living. This includes the Scandinavian gjenganger, the Romanian strigoi, the Serbian vampir, the Greek vrykolakas, etc. In Scandinavian and Finnish tradition, ghosts appear in corporeal form, and their supernatural nature is given away by behavior rather than appearance. In fact, in many stories they are first mistaken for the living. They may be mute, appear and disappear suddenly, or leave no footprints or other traces. English folklore is particularly notable for its numerous haunted locations. Belief in the soul and an afterlife remained near universal until the emergence of atheism in the 18th century. [citation needed] In the 19th century, spiritism resurrected "belief in ghosts" as the object of systematic inquiry, and popular opinion in Western culture remains divided. Main articles: Bhoot (ghost) and Ghosts in Bengali culture. A bhoot or bhut (Hindi: , Gujarati: , Urdu: , Bengali: , Odia:) is a supernatural creature, usually the ghost of a deceased person, in the popular culture, literature and some ancient texts of the Indian subcontinent. Interpretations of how bhoots come into existence vary by region and community, but they are usually considered to be perturbed and restless due to some factor that prevents them from moving on (to transmigration, non-being, nirvana, or heaven or hell, depending on tradition). This could be a violent death, unsettled matters in their lives, or simply the failure of their survivors to perform proper funerals. In Central and Northern India, ojha or spirit guides play a central role. [citation needed] It duly happens when in the night someone sleeps and decorates something on the wall, and they say that if one sees the spirit the next thing in the morning he will become a spirit too, and that to a headless spirit and the soul of the body will remain the dark with the dark lord from the spirits who reside in the body of every human in Central and Northern India. It is also believed that if someone calls one from behind, never turn back and see because the spirit may catch the human to make it a spirit. Other types of spirits in Hindu mythology include Baital, an evil spirit who haunts cemeteries and takes demonic possession of corpses, and Pishacha, a type of flesh-eating demon.
There are many kinds of ghosts and similar supernatural entities that frequently come up in Bengali culture, its folklores and form an important part in Bengali peoples' socio-cultural beliefs and superstitions. It is believed that the spirits of those who cannot find peace in the afterlife or die unnatural deaths remain on Earth.
The word Pret (from Sanskrit) is also used in Bengali to mean ghost. In Bengal, ghosts are believed to be the spirit after death of an unsatisfied human being or a soul of a person who dies in unnatural or abnormal circumstances (like murder, suicide or accident). Even it is believed that other animals and creatures can also be turned into ghost after their death. Main article: Ghosts in Thai culture.
Krasue, a Thai female ghost known as Ap in Khmer. Ghosts in Thailand are part of local folklore and have now become part of the popular culture of the country. Phraya Anuman Rajadhon was the first Thai scholar who seriously studied Thai folk beliefs and took notes on the nocturnal village spirits of Thailand. He established that, since such spirits were not represented in paintings or drawings, they were purely based on descriptions of popular orally transmitted traditional stories. Therefore, most of the contemporary iconography of ghosts such as Nang Tani, Nang Takian, [117] Krasue, Krahang, [118] Phi Hua Kat, Phi Pop, Phi Phong, Phi Phraya, and Mae Nak has its origins in Thai films that have now become classics. [119][120] The most feared spirit in Thailand is Phi Tai Hong, the ghost of a person who has died suddenly of a violent death. Main article: Ghosts in Tibetan culture. There is widespread belief in ghosts in Tibetan culture. Ghosts are explicitly recognized in the Tibetan Buddhist religion as they were in Indian Buddhism, [122] occupying a distinct but overlapping world to the human one, and feature in many traditional legends. When a human dies, after a period of uncertainty they may enter the ghost world. A hungry ghost (Tibetan: yidag, yi-dvags; Sanskrit:) has a tiny throat and huge stomach, and so can never be satisfied. Ghosts may be killed with a ritual dagger or caught in a spirit trap and burnt, thus releasing them to be reborn. Ghosts may also be exorcised, and an annual festival is held throughout Tibet for this purpose. Some say that Dorje Shugden, the ghost of a powerful 17th-century monk, is a deity, but the Dalai Lama asserts that he is an evil spirit, which has caused a split in the Tibetan exile community. Main articles: Malay ghost myths, Ghosts in Filipino culture, and Ghosts in Polynesian culture. Spirit of the Dead Watching by Paul Gauguin (1892). There are many Malay ghost myths, remnants of old animist beliefs that have been shaped by later Hindu, Buddhist, and Muslim influences in the modern states of Indonesia, Malaysia, and Brunei. Some ghost concepts such as the female vampires Pontianak and Penanggalan are shared throughout the region. Ghosts are a popular theme in modern Malaysian and Indonesian films. There are also many references to ghosts in Filipino culture, ranging from ancient legendary creatures such as the Manananggal and Tiyanak to more modern urban legends and horror films. The beliefs, legends and stories are as diverse as the people of the Philippines. There was widespread belief in ghosts in Polynesian culture, some of which persists today. After death, a person's ghost normally traveled to the sky world or the underworld, but some could stay on earth. In many Polynesian legends, ghosts were often actively involved in the affairs of the living. Ghosts might also cause sickness or even invade the body of ordinary people, to be driven out through strong medicines. Main article: Ghosts in Chinese culture. An image of Zhong Kui, the vanquisher of ghosts and evil beings, painted sometime before 1304 A.

There are many references to ghosts in Chinese culture. Even Confucius said, Respect ghosts and gods, but keep away from them. The ghosts take many forms, depending on how the person died, and are often harmful.

Many Chinese ghost beliefs have been accepted by neighboring cultures, notably Japan and southeast Asia. Ghost beliefs are closely associated with traditional Chinese religion based on ancestor worship, many of which were incorporated in Taoism. Later beliefs were influenced by Buddhism, and in turn influenced and created uniquely Chinese Buddhist beliefs. Many Chinese today believe it possible to contact the spirits of their ancestors through a medium, and that ancestors can help descendants if properly respected and rewarded. The annual ghost festival is celebrated by Chinese around the world. On this day, ghosts and spirits, including those of the deceased ancestors, come out from the lower realm. Ghosts are described in classical Chinese texts as well as modern literature and films. A article in the China Post stated that nearly eighty-seven percent of Chinese office workers believe in ghosts, and some fifty-two percent of workers will wear hand art, necklaces, crosses, or even place a crystal ball on their desks to keep ghosts at bay, according to the poll. Utagawa Kuniyoshi, The Ghosts, c. Main articles: Yrei, Onry, and Japanese ghost story. Yrei are figures in Japanese folklore, analogous to Western legends of ghosts. The name consists of two kanji, (y), meaning "faint" or "dim", and (rei), meaning "soul" or "spirit". Alternative names include (Brei) meaning ruined or departed spirit, (Shiry) meaning dead spirit, or the more encompassing (Ykai) or (Obake). Like their Chinese and Western counterparts, they are thought to be spirits kept from a peaceful afterlife. Catrinas, one of the most popular figures of the Day of the Dead celebrations in Mexico. Main article: Ghosts in Mexican culture.
There is extensive and varied belief in ghosts in Mexican culture. The modern state of Mexico before the Spanish conquest was inhabited by diverse peoples such as the Maya and Aztec, and their beliefs have survived and evolved, combined with the beliefs of the Spanish colonists. The Day of the Dead incorporates pre-Columbian beliefs with Christian elements. Mexican literature and films include many stories of ghosts interacting with the living.
Further information: Ghosts of the American Civil War, Shadow people, and Ghost hunting. According to the Gallup Poll News Service, belief in haunted houses, ghosts, communication with the dead, and witches had an especially steep increase over the 1990s. [125] A 2005 Gallup poll found that about 32 percent of Americans believe in ghosts. Main articles: Ghost story and List of ghost films. The Phantom on the Terrace from Shakespeare's Hamlet (engraving by Eugène Delacroix, 1843). John Dee and Edward Kelley invoking the spirit of a deceased person (engraving from the Astrology by Ebenezer Sibly, 1806). Ghosts are prominent in story-telling of various nations. The ghost story is ubiquitous across all cultures from oral folktales to works of literature. While ghost stories are often explicitly meant to be scary, they have been written to serve all sorts of purposes, from comedy to morality tales. Ghosts often appear in the narrative as sentinels or prophets of things to come. Belief in ghosts is found in all cultures around the world, and thus ghost stories may be passed down orally or in written form. Spirits of the dead appear in literature as early as Homer's Odyssey, which features a journey to the underworld and the hero encountering the ghosts of the dead, [127] and the Old Testament, in which the Witch of Endor summons the spirit of the prophet Samuel. Renaissance to Romanticism (1500 to 1840). One of the more recognizable ghosts in English literature is the shade of Hamlet's murdered father in Shakespeare's The Tragical History of Hamlet, Prince of Denmark. In Hamlet, it is the ghost who demands that Prince Hamlet investigate his "murder most foul" and seek revenge upon his usurping uncle, King Claudius. In English Renaissance theater, ghosts were often depicted in the garb of the living and even in armor, as with the ghost of Hamlet's father. Armor, being out-of-date by the time of the Renaissance, gave the stage ghost a sense of antiquity. [128] But the sheeted ghost began to gain ground on stage in the 19th century because an armored ghost could not satisfactorily convey the requisite spookiness: it clanked and creaked, and had to be moved about by complicated pulley systems or elevators. These clanking ghosts being hoisted about the stage became objects of ridicule as they became clichéd stage elements. Ann Jones and Peter Stallybrass, in Renaissance Clothing and the Materials of Memory, point out, In fact, it is as laughter increasingly threatens the Ghost that he starts to be staged not in armor but in some form of'spirit drapery'.
Ghost of Christmas Present from Charles Dickens' novella A Christmas Carol (1843). The ghost of a pirate, from Howard Pyle's Book of Pirates (1903). The "classic" ghost story arose during the Victorian period, and included authors such as M.
James, Sheridan Le Fanu, Violet Hunt, and Henry James. Classic ghost stories were influenced by the gothic fiction tradition, and contain elements of folklore and psychology. James summed up the essential elements of a ghost story as, Malevolence and terror, the glare of evil faces, the stony grin of unearthly malice', pursuing forms in darkness, and'long-drawn, distant screams', are all in place, and so is a modicum of blood, shed with deliberation and carefully husbanded... [130] One of the key early appearances by ghosts was The Castle of Otranto by Horace Walpole in 1764, considered to be the first gothic novel. Famous literary apparitions from this period are the ghosts of A Christmas Carol, in which Ebenezer Scrooge is helped to see the error of his ways by the ghost of his former colleague Jacob Marley, and the ghosts of Christmas Past, Christmas Present, and Christmas Yet to Come. Modern era (1920 to 1970). Brown Lady of Raynham Hall, a claimed ghost photograph by Captain Hubert C. First published in Country Life magazine, 1936. Professional parapsychologists and "ghosts hunters", such as Harry Price, active in the 1920s and 1930s, and Peter Underwood, active in the 1940s and 1950s, published accounts of their experiences with ostensibly true ghost stories such as Price's The Most Haunted House in England, and Underwood's Ghosts of Borley (both recounting experiences at Borley Rectory). The writer Frank Edwards delved into ghost stories in his books of his, like Stranger than Science. Children's benevolent ghost stories became popular, such as Casper the Friendly Ghost, created in the 1930s and appearing in comics, animated cartoons, and eventually a 1995 feature film.
With the advent of motion pictures and television, screen depictions of ghosts became common, and spanned a variety of genres; the works of Shakespeare, Dickens and Wilde have all been made into cinematic versions. Novel-length tales have been difficult to adapt to cinema, although that of The Haunting of Hill House to The Haunting in 1963 is an exception. Sentimental depictions during this period were more popular in cinema than horror, and include the 1947 film The Ghost and Mrs. Muir, which was later adapted to television with a successful 196870 TV series. [132] Genuine psychological horror films from this period include 1944's The Uninvited, and 1945's Dead of Night.
See also: List of ghost films. Further information: List of ghosts § Popular culture, and Category:Fictional ghosts.
The 1970s saw screen depictions of ghosts diverge into distinct genres of the romantic and horror. A common theme in the romantic genre from this period is the ghost as a benign guide or messenger, often with unfinished business, such as 1989's Field of Dreams, the 1990 film Ghost, and the 1993 comedy Heart and Souls. [133] In the horror genre, 1980's The Fog, and the A Nightmare on Elm Street series of films from the 1980s and 1990s are notable examples of the trend for the merging of ghost stories with scenes of physical violence. Popularised in such films as the 1984 comedy Ghostbusters, ghost hunting became a hobby for many who formed ghost hunting societies to explore reportedly haunted places. The ghost hunting theme has been featured in reality television series, such as Ghost Adventures, Ghost Hunters, Ghost Hunters International, Ghost Lab, Most Haunted, and A Haunting. It is also represented in children's television by such programs as The Ghost Hunter and Ghost Trackers. Ghost hunting also gave rise to multiple guidebooks to haunted locations, and ghost hunting "how-to" manuals. The 1990s saw a return to classic "gothic" ghosts, whose dangers were more psychological than physical. Examples of films from this period include 1999's The Sixth Sense and The Others. Asian cinema has also produced horror films about ghosts, such as the 1998 Japanese film Ringu (remade in the US as The Ring in 2002), and the Pang brothers' 2002 film The Eye. [134] Indian ghost movies are popular not just in India, but in the Middle East, Africa, South East Asia, and other parts of the world. Some Indian ghost movies such as the comedy / horror film Chandramukhi have been commercial successes, dubbed into several languages. In fictional television programming, ghosts have been explored in series such as Supernatural, Ghost Whisperer, and Medium. In animated fictional television programming, ghosts have served as the central element in series such as Casper the Friendly Ghost, Danny Phantom, and Scooby-Doo. Various other television shows have depicted ghosts as well. Nietzsche argued that people generally wear prudent masks in company, but that an alternative strategy for social interaction is to present oneself as an absence, as a social ghost "One reaches out for us but gets no hold of us"[136] a sentiment later echoed (if in a less positive way) by Carl Jung.

Nick Harkaway has considered that all people carry a host of ghosts in their heads in the form of impressions of past acquaintances ghosts who represent mental maps of other people in the world and serve as philosophical reference points. Object relations theory sees human personalities as formed by splitting off aspects of the person that he or she deems incompatible, whereupon the person may be haunted in later life by such ghosts of his or her alternate selves. The sense of ghosts as invisible, mysterious entities is invoked in several terms that use the word metaphorically, such as ghostwriter (a writer who pens texts credited to another person without revealing the ghostwriter's role as an author); ghost singer (a vocalist who records songs whose vocals are credited to another person); and "ghosting" a date (when a person breaks off contact with a former romantic partner and disappears).

Witchcraft (or witchery) is the practice of magical skills, spells, and abilities. Witchcraft is a broad term that varies culturally and societally, and thus can be difficult to define with precision.
Historically, and currently in most traditional cultures worldwidenotably in Asia, South America, Africa, the African diaspora, and Indigenous communities in the Americasthe term is commonly associated with those who use supernatural means to cause harm to the innocent. [2][3][4][5] In places such as the Philippines, witches are viewed as those opposed to the sacred indigenous religions. In contrast, anthropologists writing about healers in Indigenous communities either use the traditional terminology of these cultures, or broad anthropological terms like "shaman". In the modern era, some use "witch" to refer to benign, positive, or neutral practices of modern paganism, [7][8] such as divination or spellcraft, but this is primarily a modern, western, popular culture phenomenon. Belief in witchcraft is often present within societies and groups whose cultural framework includes a magical world view... Two of the Pendle witches, tried at Lancaster in 1612, in an illustration from William Harrison Ainsworth's 1849 novel The Lancashire Witches. The Magic Circle by John William Waterhouse, 1886. The concept of witchcraft and the belief in its existence have persisted throughout recorded history. They have been present or central at various times and in many diverse forms among cultures and religions worldwide, including both primitive and highly advanced cultures, [10] and continue to have an important role in many cultures today. Historically, the predominant concept of witchcraft in the Western world derives from Old Testament laws against witchcraft, and entered the mainstream when belief in witchcraft gained Church approval in the Early Modern Period. It is a theosophical conflict between good and evil, where witchcraft was generally evil and often associated with the Devil and Devil worship. This culminated in deaths, torture and scapegoating (casting blame for misfortune), [11][12] and many years of large scale witch-trials and witch hunts, especially in Protestant Europe, before largely ceasing 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, and even approval in some churches. From the mid-20th century, witchcraft sometimes called contemporary witchcraft to clearly distinguish it from older beliefs became the name of a branch of modern paganism. It is most notably practiced in the Wiccan and modern witchcraft traditions, and it is no longer practiced in secrecy. The Western mainstream Christian view is far from the only societal perspective about witchcraft.
Many cultures worldwide continue to have widespread practices and cultural beliefs that are loosely translated into English as "witchcraft", although the English translation masks a very great diversity in their forms, magical beliefs, practices, and place in their societies. During the Age of Colonialism, many cultures across the globe 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 that were related to witchcraft and magic were 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. Suspicion of modern medicine due to beliefs about illness being due to witchcraft also continues in many countries to this day, with serious healthcare consequences. HIV/AIDS[5] and Ebola virus disease[15] 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.
The word is over a thousand years old: Old English formed the compound wiccecræft from "wicce" ("witch") and "cræft" ("craft"). [18] The word witch was also spelled "wicca" or "wycca" in Old English, and was originally masculine. [19] Folk etymologies link witchcraft "to the English words wit, wise, wisdom [Germanic root weit-, wait-, wit-; Indo-European root weid-, woid-, wid-]", so craft of the wise. In anthropological terminology, witches differ from sorcerers in that they don't use physical tools or actions to curse; their maleficium is perceived as extending from some intangible inner quality, and one may be unaware of being a witch, or may have been convinced of their nature by the suggestion of others. [21] This definition was pioneered in a study of central African magical beliefs by E.
Evans-Pritchard, who cautioned that it might not correspond with normal English usage. Historians of European witchcraft have found the anthropological definition difficult to apply to European witchcraft, where witches could equally use (or be accused of using) physical techniques, as well as some who really had attempted to cause harm by thought alone. [2] European witchcraft is seen by historians and anthropologists as an ideology for explaining misfortune; however, this ideology has manifested in diverse ways, as described below. A Witch by Edward Robert Hughes, 1902. Professor Norman Gevitz wrote, that.
It is argued here that the 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.
Some practitioners are simply mentioned in passing. Where belief in malicious magic practices exists, such 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 peopleeven if the orthodox establishment opposes it. Probably the most widely known characteristic of a witch was the ability to cast a spell, "spell" being the word used to signify the means employed to carry out a magical action. A spell could consist of a set of words, a formula or verse, or a ritual action, or any combination of these. [26] 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.
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 Sam. 28, and it is among the witchcraft practices condemned by Ælfric of Eynsham:[30][31][32] 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 arise from death. In Christianity and Islam[citation needed], 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. [34] 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.

[35][36] 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). 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[40] 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.

Further information: Folk religion, Magical thinking, and Shamanism. A painting in the Rila Monastery in Bulgaria, condemning witchcraft and traditional folk magic. Throughout the early modern period in England, the English term "witch" was usually negative in meaning, unless modified in some way to distinguish it from cunning folk. 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. "[42] In 1584, Englishman and Member of Parliament, Reginald Scot wrote, "At this day it is indifferent to say in the English tongue,'she is a witch' or'she is a wise woman'. [43] Folk magicians throughout Europe were often viewed ambivalently by communities, and were considered as capable of harming as of healing, [3] 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 fairy familiars had been demonised;[44] many French devins-guerisseurs ("diviner-healers") were accused of witchcraft, [45] and over one half the accused witches in Hungary seem to have been healers. [46] Some of those who described themselves as contacting fairies described out-of-body experiences and travelling through the realms of an "other-world". Éva Pócs states that reasons for accusations of witchcraft fall into four general categories:[23]. 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 neighbours. A person was reputed to be a witch and surrounded with an aura of witch-beliefs or Occultism. She identifies three varieties of witch in popular belief:[23].

The "neighbourhood witch" or "social witch": a witch who curses a neighbour following some conflict. 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 neighbouring household; due to neighbourly or community rivalries and the ambiguity between positive and negative magic, such individuals can become labelled as witches. The "supernatural" or "night" witch: portrayed in court narratives as a demon appearing in visions and dreams. "Neighbourhood witches" are the product of neighbourhood tensions, and are found only in self-sufficient serf village communities where the inhabitants largely rely on each other.

Claims of "sorcerer" witches and "supernatural" witches could arise out of social tensions, but not exclusively; the supernatural witch in particular 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 entire communities. 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.

[50][51][52][53][54]. In Tanzania, about 500 older women are murdered each year following accusations of witchcraft or accusations of being a witch. [55] 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.

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. [59][60][61][62] Such incidents have also occurred in immigrant communities in the UK, including the much publicized case of the murder of Victoria Climbié. During the 20th century, interest in witchcraft in English-speaking and European countries began to increase, inspired particularly by Margaret Murray's theory of a pan-European witch-cult originally published in 1921, since discredited by further careful historical research.

[65] Interest was intensified, however, by Gerald Gardner's claim in 1954 in Witchcraft Today that a form of witchcraft still existed in England. The truth of Gardner's claim is now disputed too. [66][67][68][69][70]. The first Neopagan groups to publicly appear, during the 1950s and 60s, were Gerald Gardner's Bricket Wood coven and Roy Bowers' Clan of Tubal Cain.

They operated as initiatory secret societies. Other individual practitioners and writers such as Paul Huson[7] also claimed inheritance to surviving traditions of witchcraft.

The Wicca that Gardner initially taught was a witchcraft religion having a lot in common with Margaret Murray's hypothetically posited cult of the 1920s. [71] Indeed, Murray wrote an introduction to Gardner's Witchcraft Today, in effect putting her stamp of approval on it. Wicca is now practised as a religion of an initiatory secret society nature with positive ethical principles, organised into autonomous covens and led by a High Priesthood. There is also a large "Eclectic Wiccan" movement of individuals and groups who share key Wiccan beliefs but have no initiatory connection or affiliation with traditional Wicca.

Wiccan writings and ritual show borrowings from a number of sources including 19th and 20th-century ceremonial magic, the medieval grimoire known as the Key of Solomon, Aleister Crowley's Ordo Templi Orientis and pre-Christian religions. [72][73][74] Right now there are just over 200,000 people who practice Wicca in the United States.

Wiccan and Neo-Wiccan literature has been described as aiding the empowerment of young women through its lively portrayal of female protagonists. Part of the recent growth in Neo-Pagan religions has been attributed to the strong media presence of fictional works such as Charmed, Buffy the Vampire Slayer, and Harry Potter series with their depictions of pop culture, "positive witchcraft", which differs from the historical, traditional, and Indigenous definitions.

[76] Based on a mass media case study done, "Mass Media and Religious Identity: A Case Study of Young Witches", in the result of the case study it was stated the reasons many young people are choosing to self-identify as witches and belong to groups they define as practicing witchcraft is diverse; however, the use of pop culture witchcraft in various media platforms can be the spark of interest for young people to see themselves as "witches". [77] Widespread accessibility to related material through internet media such as chat rooms and forums is also thought to be driving this development. Which is dependent on one's accessibility to those media resources and material to influence their thoughts and views on religion [77]. Wiccan beliefs, or pop culture variations thereof, are often considered by adherents to be compatible with liberal ideals such as the Green movement, and particularly with some varieties of feminism, by providing young women with what they see as a means for self-empowerment, control of their own lives, and potentially a way of influencing the world around them. [78][79] This is the case particularly in North America due to the strong presence of feminist ideals in some branches of the Neopagan communities.

[76] The 2002 study Enchanted Feminism: The Reclaiming Witches of San Francisco suggests that some branches of Wicca include influential members of the second wave of feminism, which has also been redefined as a religious movement. Traditional witchcraft is a term used to refer to a variety of contemporary forms of witchcraft. Pagan studies scholar Ethan Doyle White described it as "a broad movement of aligned magico-religious groups who reject any relation to Gardnerianism and the wider Wiccan movement, claiming older, more "traditional roots.

Although typically united by a shared aesthetic rooted in European folklore, the Traditional Craft contains within its ranks a rich and varied array of occult groups, from those who follow a contemporary Pagan path that is suspiciously similar to Wicca to those who adhere to Luciferianism. [80] According to British Traditional Witch Michael Howard, the term refers to "any non-Gardnerian, non-Alexandrian, non-Wiccan or pre-modern form of the Craft, especially if it has been inspired by historical forms of witchcraft and folk magic".

[81] Another definition was offered by Daniel A. Schulke, the current Magister of the Cultus Sabbati, when he proclaimed that traditional witchcraft "refers to a coterie of initiatory lineages of ritual magic, spellcraft and devotional mysticism".
[82] Some forms of traditional witchcraft are the Feri Tradition, Cochrane's Craft and the Sabbatic craft. Modern Stregheria closely resembles Charles Leland's controversial late-19th-century account of a surviving Italian religion of witchcraft, worshipping the Goddess Diana, her brother Dianus/Lucifer, and their daughter Aradia. Leland's witches do not see Lucifer as the evil Satan that Christians see, but a benevolent god of the Sun.
The ritual format of contemporary Stregheria is roughly similar to that of other Neopagan witchcraft religions such as Wicca. The pentagram is the most common symbol of religious identity. Most followers celebrate a series of eight festivals equivalent to the Wiccan Wheel of the Year, though others follow the ancient Roman festivals. An emphasis is placed on ancestor worship and balance. Contemporary witchcraft, Satanism and Luciferianism. Main article: Satanism and Witchcraft. Modern witchcraft considers Satanism to be the "dark side of Christianity" rather than a branch of Wicca: the character of Satan referenced in Satanism exists only in the theology of the three Abrahamic religions, and Satanism arose as, and occupies the role of, a rebellious counterpart to Christianity, in which all is permitted and the self is central. Christianity can be characterized as having the diametrically opposite views to these.

[86] Such beliefs become more visibly expressed in Europe after the Enlightenment, when works such as Milton's Paradise Lost were described anew by romantics who suggested that they presented the biblical Satan as an allegory representing crisis of faith, individualism, free will, wisdom and enlightenment; a few works from that time also begin to directly present Satan in a less negative light, such as Letters from the Earth. The two major trends are theistic Satanism and atheistic Satanism; the former venerates Satan as a supernatural patriarchal deity, while the latter views Satan as merely a symbolic embodiment of certain human traits. Organized groups began to emerge in the mid 20th century, including the Ophite Cultus Satanas (1948)[88] and The Church of Satan (1966).

After seeing Margaret Murray's book The God of the Witches the leader of Ophite Cultus Satanas, Herbert Arthur Sloane, said he realized that the horned god was Satan (Sathanas). Sloane also corresponded with his contemporary Gerald Gardner, founder of the Wicca religion, and implied that his views of Satan and the horned god were not necessarily in conflict with Gardner's approach. However, he did believe that, while "gnosis" referred to knowledge, and "Wicca" referred to wisdom, modern witches had fallen away from the true knowledge, and instead had begun worshipping a fertility god, a reflection of the creator god. He wrote that "the largest existing body of witches who are true Satanists would be the Yezedees". Sloane highly recommended the book The Gnostic Religion, and sections of it were sometimes read at ceremonies. [89] The Church of Satan, founded by Anton Szandor LaVey in 1966, [90] views Satan not as a literal god and merely a symbol.

[91] Still, this organization does believe in magic and incorporates it in their practice, distinguishing between Lesser and Greater forms. The Satanic Temple, founded in 2013, [93] does not practice magic as a part of their religion. They state "beliefs should conform to one's best scientific understanding of the world, " and the practice of magic does not fit into their belief as such.

[94] It was estimated that there were up to 100,000 Satanists worldwide by 2006, twice the number estimated in 1990. [95] Satanistic beliefs have been largely permitted as a valid expression of religious belief in the West.

For example, they were allowed in the British Royal Navy in 2004, [96][97][98] and an appeal was considered in 2005 for religious status as a right of prisoners by the Supreme Court of the United States. [99][100] Contemporary Satanism is mainly an American phenomenon, [101] although it began to reach Eastern Europe in the 1990s around the time of the fall of the Soviet Union. Luciferianism, on the other hand, is a belief system[104] and does not revere the devil figure or most characteristics typically affixed to Satan. Rather, Lucifer in this context is seen as one of many morning stars, a symbol of enlightenment, [105] independence and human progression.

Madeline Montalban was an English witch who adhered to a specific form of Luciferianism which revolved around the veneration of Lucifer, or Lumiel, whom she considered to be a benevolent angelic being who had aided humanity's development. Within her Order, she emphasised that her followers discover their own personal relationship with the angelic beings, including Lumiel. [106] Although initially seeming favourable to Gerald Gardner, by the mid-1960s she had become hostile towards him and his Gardnerian tradition, considering him to be a'dirty old man' and sexual pervert.

[107] She also expressed hostility to another prominent Pagan Witch of the period, Charles Cardell, although in the 1960s became friends with the two Witches at the forefront of the Alexandrian Wiccan tradition, Alex Sanders and his wife, Maxine Sanders, who adopted some of her Luciferian angelic practices. [108] In contemporary times luciferian witches exist within traditional witchcraft. 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 B. 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.
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.

Execution of alleged witches in Central Europe, 1587. The King James Version uses the words "witch", "witchcraft", and "witchcrafts" to translate the Masoretic ksháf (Hebrew pronunciation: [kaf]) and (qésem);[111] these same English terms are used to translate pharmakeia in the Greek New Testament.

Verses such as Deuteronomy 18:1112 and Exodus 22:18 ("Thou shalt not suffer a witch to live") thus provided scriptural justification for Christian witch hunters in the early modern period (see Christian views on magic). The precise meaning of the Hebrew , 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 , , and the Vulgate's Latin equivalent veneficos as all meaning "poisoner", and on this basis, claimed that "witch" was an incorrect translation and poisoners were intended.

[112] His theory still holds some currency, but is not widely accepted, and in Daniel 2:2 is listed alongside other magic practitioners who could interpret dreams: magicians, astrologers, and Chaldeans. Suggested derivations of 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 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. 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, [a] 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? See also: Christian views on magic.
The New Testament condemns the practice as an abomination, just as the Old Testament had (Galatians 5:20, compared with Revelation 21:8; 22:15; and Acts 8:9; 13:6). The word in most New Testament translations is "sorcerer"/"sorcery" rather than "witch"/"witchcraft".
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 (Sanhedrin 67a). 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, Rabbah created a person and sent him to Rav Zeira, and Hanina and Hoshaiah studied every Friday together and created a small calf to eat on Shabbat (Sanhedrin 67b).
In these cases, the "magic" was seen more as divine miracles i. 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 (Book of Deuteronomy 18: 910) and that witches are to be put to death (Exodus 22:17). Judaism's most famous reference to a medium is undoubtedly the Witch of Endor whom Saul consults, as recounted in 1 Samuel 28.
See also: Islam and astrology. 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. [115] Muslims do commonly believe in magic (sihr)[116] and explicitly forbid its practice. [117] Sihr translates from Arabic as black magic. The best known reference to magic in Islam is chapter 113 (Al-Falaq) of the Qur'an, which is knownby whom? As a prayer to God to ward off black magic:original research? Say: I seek refuge with the Lord of the Dawn From the mischief of created things; From the mischief of Darkness as it overspreads; From the mischief of those who practise secret arts; And from the mischief of the envious one as he practises envy. Also according to the Qur'an:[117][118]. And they follow that which the devils falsely related against the kingdom of Solomon. Solomon disbelieved not; but the devils disbelieved, teaching mankind sorcery and that which was revealed to the two angels in Babel, Harut and Marut... And surely they do know that he who trafficketh therein will have no (happy) portion in the Hereafter; and surely evil is the price for which they sell their souls, if they but knew. Islam distinguishes between God-given gifts or good magic and black magic. Good supernatural powers are therefore a special gift from God, whereas black magic is achieved through help of jinn and demons. In the Qurnic narrative, the Prophet Sulayman had the power to speak with animals and command jinn, and he thanks God for this i.

Gift, privilege, favour, bounty, which is only given to him with God's permission. [Quran 27:19][119] The Prophet Muhammad was accused of being a magician by his opponents. It is a common belief that jinn can possess a human, [121][122] thus requiring exorcism [123] derived from the Prophet's sunnah to cast off the jinn or devils from the body of the possessed. The practice of seeking help from the jinn is prohibited and can lead to possession. The exorcism contains verses of the Qur'an as well as prayers specifically targeted against demons.

The knowledge of which verses of the Qur'an to use in what way is what is considered "magic knowledge". A hadith recorded in Sahih al-Bukhari, 8:76:479 states: Seventy thousand people of my followers will enter Paradise without accounts, and they are those who do not practice Ar-Ruqya and do not see an evil omen in things, and put their trust in their Lord. Ibn Qayyim al-Jawziyya, a scholar, commented on this hadith, stating: That is because these people will enter Paradise without being called to account because of the perfection of their Tawheed, therefore he described them as people who did not ask others to perform ruqyah for them.
Hence he said and they put their trust in their Lord. " Because of their complete trust in their Lord, their contentment with Him, their faith in Him, their being pleased with Him and their seeking their needs from Him, they do not ask people for anything, be it ruqyah or anything else, and they are not influenced by omens and superstitions that could prevent them from doing what they want to do, because superstition detracts from and weakens Tawheed". Ibn al-Nadim holds, exorcists gain their power by their obedience to God, while sorcerers please the demons by acts of disobedience and sacrifices and they in return do him a favor. [126] Being pious and strictly following the teachings of the Qur'an can increase the probability to perform magic or miracles, that is distinguished from witchcraft, the latter practised in aid with demons. A hadith recorded in Sahih al-Bukhari, 7:71:671 narrates that one who has eaten seven Ajwa dates in the morning will not be adversely affected by magic in the course of that day.
Further information: Witchcraft accusations against children in Africa. For the percussion instrument, see Djembe. Shona witchdoctor (n'anga) in Zimbabwe. The Kolloh-Man January 1853, X, p.
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. 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. It can embellish or redeem (ketula evo vuukisa). "[135] "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... If we could make use of these kinds of witchcraft, our country would rapidly progress in knowledge of every kind.
"[136] "You witches (zindoki) too, bring your science into the light to be written down so that... In eastern Cameroon, the term used for witchcraft among the Maka is djambe[138] 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. Every year, hundreds of people in the Central African Republic are convicted of witchcraft.
[140] Christian militias in the Central African Republic have also kidnapped, burnt and buried alive women accused of being'witches' in public ceremonies. 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.

[142] 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. [143] 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.

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. [145] The authors of the study argue that this is one reason why the belief in witchcraft persists. In Ghana, women are often accused of witchcraft and attacked by neighbours. [146] Because of this, there exist six witch camps in the country where women suspected of being witches can flee for safety. [147] The witch camps, which exist solely in Ghana, are thought to house a total of around 1000 women. [147] Some of the camps are thought to have been set up over 100 years ago. [147] The Ghanaian government has announced that it intends to close the camps. Arrests were made in an effort to avoid bloodshed seen in Ghana a decade ago, when 12 alleged penis snatchers were beaten to death by mobs. [148] 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 tainted by the history of colonialism (at least for many Africans). It was reported that a mob in Kenya had burnt to death at least 11 people accused of witchcraft in 2008. In Malawi it is also 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 African traditional healers and their Christian counterparts are trying to make a living out of exorcising children and are actively involved in pointing out children as witches. [151] Various secular and Christian organizations are combining their efforts to address this problem. 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. 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 businesswhich 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. [154] Over the past decade, 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. 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... 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. "[156] In Kuranko language, the term for witchcraft is suwa'ye[157] referring to "extraordinary powers. 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. [158] 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. Native to the Zulu people, witches called sangoma protect people against evil spirits. They usual train for about five to seven years.
In the cities, this training could take only several months. Another type of witch are the inyanga, who are actual witch doctors that heal people with plant and animal parts. This is a job that is passed on to future generations. In the Zulu population, 80% of people contact inyangas. Bruja is an Afro-Caribbean religion and healing tradition that originates in Aruba, Bonaire, and Curaçao, in the Dutch Caribbean. A healer in this culture is called a 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, in which sorcery is involved.
Sorcery usually involves reference to the almasola or homber chiki, a devil-like entity. Transcultural Psychiatry published a paper called "Traditional healing practices originating in Aruba, Bonaire, and Curaçao: A review of the literature on psychiatry and Brua" by Jan Dirk Blom, Igmar T. Van Gellecum and Hans W. Hoek of the Parnassia Psychiatric Institute. Examination of a Witch by T.
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. [162] From 16451663, 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 16451663. [163] The Salem witch trials followed in 169293. 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 300 men and women had been suspected of partaking in witchcraft, and 19 of these people were hanged, and one was "pressed to death". 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.

[165][citation needed][166] 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.

[167] Accusations of witchcraft and wizardry led to the prosecution of a man in Tennessee as recently as 1833. [168][169][170] 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 169293. The yee naaldlooshii is the type of witch known in English as a "skin-walker". They are believed to take the forms of animals in order to travel in secret and do harm to the innocent.
[171] In the Navajo language, yee naaldlooshii translates to "with it, he goes on all fours". [171] While perhaps the most common variety seen in horror fiction by non-Navajo people, the yee naaldlooshii is one of several varieties of Navajo witch, specifically a type of ántihnii. Corpse-powder or corpse-poison (Navajo: át, literally "witchery" or "harming") is a substance made from powdered corpses. The powder is used by witches to curse their victims. Traditional Navajos do usually hesitate to discuss things like witches and witchcraft with non-Navajos.
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. [173] Furthermore, witchcraft in Mexico generally required an interethnic and interclass network of witches. [174] 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. 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 (15911593), Pernambuco and Paraíba (15931595). Belief in the supernatural is strong in all parts of India, and lynchings for witchcraft are reported in the press from time to time.
[177] Around 750 people were killed as witches in Assam and West Bengal between 2003 and 2008. [178] Officials in the state of Chhattisgarh reported in 2008 that at least 100 women are maltreated annually as suspected witches. [179] A local activist stated that only a fraction of cases of abuse are reported.
[180] In Indian mythology, a common perception of a witch is a being with her feet pointed backwards. Apart from other types of Violence against women in Nepal, the malpractice of abusing women in the name of witchcraft is also really prominent. According to the statistics in 2013, there was a total of 69 reported cases of abuse to women due to accusation of performing witchcraft.

The perpetrators of this malpractice are usually neighbors, so-called witch doctors and family members. [181] The main causes of these malpractices are lack of education, lack of awareness and superstition.

According to the statistics by INSEC, [182] the age group of women who fall victims to the witchcraft violence in Nepal is 2040. 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. [184] 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". [185] By far, the most commonly reported cases of fox witchcraft in modern Japan are enacted by tsukimono-suji families, or "hereditary witches". 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. 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. [189] In 2006 Fawza Falih Muhammad Ali was condemned to death for practicing witchcraft.
[190] 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. 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. [192] 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. [193] A Saudi man has been beheaded on charges of sorcery and witchcraft in June 2012. [194] A beheading for sorcery occurred in 2014. 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. [195] ISIS decapitated a man in Iraq over sorcery. An expedition sent to what is now the Xinjiang region of western China by the PBS documentary series Nova found a fully clothed female Tocharian mummy wearing a black conical hat of the type now associated with witches in Europe in the storage area of a small local museum, indicative of an Indo-European priestess. Main articles: European witchcraft and Witch trials in Early Modern Europe. Francisco Goya's Los Caprichos: ¡Linda maestra! Witches heading to a Sabbath. Albrecht Dürer circa 1500: Witch riding backwards on a goat. During the Christianisation of Norway, King Olaf Trygvasson had male völvas (shamans) tied up and left on a skerry at ebb. Witchcraft in Europe between 5001750 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. [197] The beginning of the witch accusations in Europe took place in the 14th and 15th centuries; however as the social disruptions of the 16th century took place, witchcraft trials intensified. Current scholarly estimates of the number of people executed for witchcraft vary between about 40,000 and 100,000. [199] The total number of witch trials in Europe known for certain to have ended in executions is around 12,000. In Early Modern European tradition, witches were stereotypically, though not exclusively, women. [35][201] European pagan belief in witchcraft was associated with the goddess Diana and dismissed as "diabolical fantasies" by medieval Christian authors.
[202] 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. It was commonly believed that individuals with power and prestige were involved in acts of witchcraft and even cannibalism. [204] 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.

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.

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. 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. Historians Keith Thomas and his student Alan Macfarlane study witchcraft by combining historical research with concepts drawn from anthropology. [208][209][210] They argued that English witchcraft, like African witchcraft, was endemic rather than epidemic. Older 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. Illustration of witches, perhaps being tortured before James VI, from his Daemonologie (1597). 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. The records of the Courts of Great Sessions for Wales, 15361736 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, Showing to regard to the importance of honour, social place and cultural status. Even when found guilty, execution did not occur. Becoming king in 1603, James 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. In 1944 Helen Duncan was the last person in Britain to be imprisoned for fraudulently claiming to be a witch.

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. [216] Children may be beaten or have chilli rubbed into their eyes during exorcisms. [217] This type of abuse is frequently hidden and can include torture. [218] A 2006 recommendation to record abuse cases linked to witchcraft 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. 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. 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. 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 (13801444), 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. [220] As in most European countries, women in Italy were more likely suspected of witchcraft than men.

[221] 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. In the 16th century, Italy had a high portion of witchcraft trials involving love magic.

[223] The country had a large number of unmarried people due to men marrying later in their lives during this time. [223] 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. [223] 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. [222] Up until 1630, the majority of women accused of witchcraft were prostitutes.

[221] A courtesan was questioned about her use of magic due to her relationship with men of power in Italy and her wealth. [224] 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. [225] 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. From the 16th-18th centuries, the Catholic Church enforced moral discipline throughout Italy. [227] 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. Main articles: Akelarre (witchcraft), Catalan mythology about witches, Galicians, and Galicia (Spain). Franciscan friars from New Spain introduced Diabolism, belief in the devil, to the indigenous people after their arrival in 1524. [228] 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. [228] Mexican Indians gladly took in the belief of Diabolism and still managed to keep their belief in creator-destroyer deities. Galicia is nicknamed the "Land of the Witches" due to its mythological origins surrounding its people, culture and its land. [230][231] 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 with the burning of 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 as "Town of the Witches". 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). [233] The prayers offered by the ta'unga (priests)[234] to the gods worshiped on national or tribal marae (temples) were termed karakia;[235] 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. 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 uprighta very difficult performancein a cup i.
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. 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, the power to bring good or evil luck, and the ability already mentioned to deal death at will.
A local newspaper informed that more than 50 people were killed in two Highlands provinces of Papua New Guinea in 2008 for allegedly practicing witchcraft. [239] An estimated 50150 alleged witches are killed each year in Papua New Guinea. It was reported in 2019 that a father blamed witchcraft for the death of his family, claiming that his in-laws were "too much into witchcraft". Among the Russian words for witch, (ved'ma) literally means "one who knows", from Old Slavic "to know".

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; it was not so significant which herbs were used in practices, but how these herbs were gathered. Ritual centered on harvest of the crops and the location of the sun was very important. [243] 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. [244] 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.

Spells dealing with midwifery and childbirth focused on the spiritual wellbeing of the baby. [245] Shape-shifting spells involved invocation of the wolf as a spirit animal. [246] 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. [247] 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. 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. [249] Most rituals of witchcraft were very simpleone spell of divination consists of sitting alone outside meditating, asking the earth to show one's fate.

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.

[251] The western concept of an "evil eye" or a "hex" was translated to Russia as a "spoiler". [252] 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 herb Paris berries (which are very poisonous). Placing these items in sachet in the victim's pillow completes a spoiler.

The Sumerians, Babylonians, Assyrians, and the ancient Egyptians recognized the evil eye from as early as 3,000 BCE; in Russian practices it is seen as a sixteenth-century concept. The dominant societal concern those practicing witchcraft was not whether paganism was effective, but whether it could cause harm. [249] 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).
Ironically enough, 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.

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. A true and iust Recorde, of the Information, Examination and Confession of all witches..

Witchcraft trials frequently occurred in seventeenth-century Russia, although the "great witch-hunt" is believedby whom? To be a predominantly Western European phenomenon. However, as the witchcraft-trial craze swept across Catholic and Protestant countries during this time, Orthodox Christian Europe indeed partook in this 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. [256] 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.
Goya's drawing of result of a presumed witch's trial: " [so she must be a witch]"[258]. 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. [259] 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. 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 artsastrology, fortune telling, and divinationbecame a serious concern to the Muscovite church and state. Tsar Ivan IV (reigned 15471584) 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.

[262] 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 and depressed him, leaving him heartbroken. [263] 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 (15651572), 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 (15981613), 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. 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. [265] Between 1622 and 1700 ninety-one people were brought to trial in Muscovite courts for witchcraft. [266] 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. 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). 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. 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). 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. [222] 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. 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"[222]) 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".

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". 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. [270] 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. A jack-o'-lantern (or jack o'lantern) is a carved pumpkin, turnip, or other root vegetable lantern[1] associated with Halloween. Its name comes from the phenomenon of a strange light flickering over peat bogs, called will-o'-the-wisp or jack-o'-lantern. The name is also tied to the Irish legend of Stingy Jack, a drunkard who bargains with Satan and is doomed to roam the Earth with only a hollowed turnip to light his way. Jack-o'-lanterns are a yearly Halloween tradition that came to the United States from Irish immigrants. In a jack-o'-lantern, the top of the pumpkin or turnip is cut off to form a lid, the inside flesh is scooped out, and an imageusually a scary or funny faceis carved out of the rind to expose the hollow interior. To create the lantern effect, a light source, traditionally a flame such as a candle or tea light, is placed within before the lid is closed.
However, artificial jack-'o-lanterns with electric lights are also marketed. It is common to see jack-o'-lanterns on doorsteps and otherwise used as decorations prior to and on Halloween... An assortment of carved pumpkins. The term jack-o'-lantern was originally used to describe the visual phenomenon ignis fatuus lit.
"Foolish fire" known as a will-o'-the-wisp in English folklore. Used especially in East England, its earliest known use dates to the 1660s.
[3] The term "will-o'-the-wisp" uses "wisp" (a bundle of sticks or paper sometimes used as a torch) and the proper name "Will": thus, Will-of-the-torch. " The term jack o'lantern is of the same construction: "Jack of [the] lantern. A traditional Irish Jack-o'-Lantern in the Museum of Country Life, Ireland. Modern carving of a Cornish Jack-o'-Lantern made from a turnip. The carving of vegetables has been a common practice in many parts of the world, and gourds were one of the earliest plant species farmed by humans c. It is believed that the custom of making jack-o'-lanterns at Hallowe'en time began in Ireland. [5][6][7] In the 19th century, "turnips or mangel wurzels, hollowed out to act as lanterns and often carved with grotesque faces, " were used on Halloween in parts of Ireland and the Scottish Highlands. [8] In these Gaelic-speaking regions, Halloween was also the festival of Samhain and was seen as a time when supernatural beings (the Aos Sí), and the souls of the dead, walked the earth.
Jack-o'-lanterns were also made at Halloween time in Somerset (see Punkie Night) during the 19th century. By those who made them, the lanterns were said to represent either spirits or supernatural beings, [8] or were used to ward off evil spirits. [9] For example, sometimes they were used by Halloween participants to frighten people, [9][10][11] and sometimes they were set on windowsills to keep harmful spirits out of one's home.
[10] It has also been suggested that the jack-o'-lanterns originally represented Christian souls in purgatory, as Halloween is the eve of All Saints' Day (1 November)/All Souls' Day (2 November). On Halloween in 1835, the Dublin Penny Journal published a long story on the legend of "Jack-o'-the-Lantern". [13] In 1837, the Limerick Chronicle refers to a local pub holding a carved gourd competition and presenting a prize to "the best crown of Jack McLantern". The term "McLantern" also appears in an 1841 publication of the same paper.
There is also evidence that turnips were used to carve what was called a "Hoberdy's Lantern" in Worcestershire, England, at the end of the 18th century. The folklorist Jabez Allies recalls[citation needed]. Adaptations of Washington Irving's short story "The Legend of Sleepy Hollow" (1820) often show the Headless Horseman with a pumpkin or jack-o'-lantern in place of his severed head. In the original story, a shattered pumpkin is discovered next to Ichabod Crane's abandoned hat on the morning after Crane's supposed encounter with the Horseman.
The application of the term to carved pumpkins in American English is first seen in 1834. [15] The carved pumpkin lantern's association with Halloween is recorded in the 1 November 1866 edition of the Daily News (Kingston, Ontario). The old time custom of keeping up Hallowe'en was not forgotten last night by the youngsters of the city. They had their maskings and their merry-makings, and perambulated the streets after dark in a way which was no doubt amusing to themselves. There was a great sacrifice of pumpkins from which to make transparent heads and face, lighted up by the unfailing two inches of tallow candle. James Fenimore Cooper wrote a nautical novel titled The Jack O'lantern (le Feu-Follet), Or the Privateer (1842). The poet John Greenleaf Whittier, who was born in Massachusetts in 1807, wrote the poem "The Pumpkin" (1850):[18]. When wood-grapes were purpling and brown nuts were falling! When wild, ugly faces we carved in its skin.

Glaring out through the dark with a candle within! It is an ancient British custom to light great bonfires (Bone-fire to clear before Winter froze the ground) on Hallowe'en, and carry blazing fagots about on long poles; but in place of this, American boys delight in the funny grinning jack-o'-lanterns made of huge yellow pumpkins with a candle inside. In the United States, the carved pumpkin was first associated with the harvest season in general, long before it became a symbol of Halloween. [20] In 1895, an article on Thanksgiving entertaining recommended a lit jack-o'-lantern as part of the festivities.

Pumpkin projected onto the wall. The story of the jack-o'-lantern comes in many forms and is similar to the story of Will-o'-the-wisp[22] retold in different forms across Western Europe, [23] including, Italy, Norway, Spain and Sweden.
[24] In Switzerland, children will leave bowls of milk or cream out for mythical house spirits called Jack o' the bowl. [25] An old Irish folk tale from the mid-18th century tells of Stingy Jack, a lazy yet shrewd blacksmith who uses a cross to trap Satan. One story says that Jack tricked Satan into climbing an apple tree, and once he was up there, Jack quickly placed crosses around the trunk or carved a cross into the bark, so that Satan couldn't get down. Another version[citation needed] of the story says that Jack was getting chased by some villagers from whom he had stolen.
He then met Satan, who claimed it was time for him to die. However, the thief stalled his death by tempting Satan with a chance to bedevil the church-going villagers chasing him. Jack told Satan to turn into a coin with which he would pay for the stolen goods (Satan could take on any shape he wanted); later, when the coin (Satan) disappeared, the Christian villagers would fight over who had stolen it. The Devil agreed to this plan. He turned himself into a silver coin and jumped into Jack's wallet, only to find himself next to a cross Jack had also picked up in the village.
Jack had closed the wallet tight, and the cross stripped the Devil of his powers; and so he was trapped. In both folktales, Jack lets Satan go only after he agrees to never take his soul. Many years later, the thief died, as all living things do. Of course, Jack's life had been too sinful for him to go to heaven; however, Satan had promised not to take his soul, and so he was barred from hell as well. [27] Jack now had nowhere to go.
He asked how he would see where to go, as he had no light, and Satan mockingly tossed him a burning coal, to light his way. Jack carved out one of his turnips (which were his favorite food), put the coal inside it, and began endlessly wandering the Earth for a resting place.
[28] He became known as "Jack of the Lantern", or jack o'lantern. 1884 recorded the use of the term in a rhyme used in Polperro, Cornwall, in conjunction with Joan the Wad, the Cornish version of Will-o'-the-wisp.
The people of Polperro regarded them both as pixies. Who tickled the maid and made her mad. Light me home, the weather's bad. Jack-o-lanterns were also a way of protecting one's home against the undead. Superstitious people[30] used them specifically to ward off vampires. They thought this because it was said that the jack-o-lantern's light was a way of identifying vampires who, once their identity was known, would give up their hunt for you. Sections of the pumpkin or turnip are cut out to make holes, often depicting a face, which may be either cheerful, scary, or comical. [31] Complex carvings (or paintings on the gourds) are becoming more common such as: figures, logos, and symbols. Printed stencils can be used as a guide for increasingly complex designs. After carving, a light source (such as a flame candle, electric candle, or tea light) is placed inside the gourd, and the top is put back into place. The source is normally inserted to light the design from the inside and add an extra measure of spookiness. Sometimes a chimney is carved, too. It is possible to create surprisingly artistic designs, either simple or intricate in nature. Picking out and carving pumpkins for Halloween. A Halloween cake topped with a jack-o'-lantern. Pumpkin craft for Halloween, using a commercial carving pattern. Most jack-o'-lanterns carved and lit in one place[edit]. For a long time, Keene, New Hampshire, held the world record for most jack-o'-lanterns carved and lit in one place. The Life is Good Company up with Camp Sunshine, [32] a camp for children with life-threatening illnesses and their families, to break the record. A record was set on October 21, 2006, when 30,128 jack-o'-lanterns were simultaneously lit on Boston Common. [33] Highwood, Illinois, tried to set the record on October 31, 2011, with an unofficial count of 30,919 but did not follow the Guinness regulations, so the achievement did not count. On October 19, 2013, Keene, New Hampshire, broke the Boston record and reclaimed the world record for most lit jack-o'-lanterns on display (30,581). Keene has now broken the record eight times since the original attempt. Evil, in a general sense, is the opposite or absence of good. It can be an extremely broad concept, although in everyday usage is often used more narrowly to talk about profound wickedness. It is generally seen as taking multiple possible forms, such as the form of personal moral evil commonly associated with the word, or impersonal natural evil (as in the case of natural disasters or illnesses), and in religious thought, the form of the demonic or supernatural/eternal. Evil can denote profound immorality, [2] but typically not without some basis in the understanding of the human condition, where strife and suffering cf. Hinduism are the true roots of evil. In certain religious contexts, evil has been described as a supernatural force. [2] Definitions of evil vary, as does the analysis of its motives. [3] Elements that are commonly associated with personal forms of evil involve unbalanced behavior including anger, revenge, hatred, psychological trauma, expediency, selfishness, ignorance, destruction and neglect. Evil is also sometimes perceived as the dualistic antagonistic binary opposite to good, [5] in which good should prevail and evil should be defeated. [6] In cultures with Buddhist spiritual influence, both good and evil are perceived as part of an antagonistic duality that itself must be overcome through achieving Nirvana. [6] The philosophical questions regarding good and evil are subsumed into three major areas of study:[7] meta-ethics concerning the nature of good and evil, normative ethics concerning how we ought to behave, and applied ethics concerning particular moral issues. While the term is applied to events and conditions without agency, the forms of evil addressed in this article presume an evildoer or doers. While some religions focus on good vs. Evil, other religions and philosophies deny evil's existence and usefulness in describing people... The modern English word evil (Old English yfel) and its cognates such as the German Übel and Dutch euvel are widely considered to come from a Proto-Germanic reconstructed form of ubilaz, comparable to the Hittite huwapp- ultimately from the Proto-Indo-European form wap- and suffixed zero-grade form up-elo. Other later Germanic forms include Middle English evel, ifel, ufel, Old Frisian evel (adjective and noun), Old Saxon ubil, Old High German ubil, and Gothic ubils. The root meaning of the word is of obscure origin though shown[8] to be akin to modern German Das Übel (although evil is normally translated as Das Böse) with the basic idea of transgressing. Main: Confucian Ethics, Confucianism and Taoist Ethics. As with Buddhism, in Confucianism or Taoism there is no direct analogue to the way good and evil are opposed although reference to demonic influence is common in Chinese folk religion. Confucianism's primary concern is with correct social relationships and the behavior appropriate to the learned or superior man. Thus evil would correspond to wrong behavior. Still less does it map into Taoism, in spite of the centrality of dualism in that system[citation needed], but the opposite of the cardinal virtues of Taoism, compassion, moderation, and humility can be inferred to be the analogue of evil in it. By good, I understand that which we certainly know is useful to us. By evil, on the contrary, I understand that which we certainly know hinders us from possessing anything that is good. Spinoza assumes a quasi-mathematical style and states these further propositions which he purports to prove or demonstrate from the above definitions in part IV of his Ethics :[12]. Proposition 8 Knowledge of good or evil is nothing but affect of joy or sorrow in so far as we are conscious of it. Proposition 30 Nothing can be evil through that which it possesses in common with our nature, but in so far as a thing is evil to us it is contrary to us.
Proposition 64 The knowledge of evil is inadequate knowledge. Corollary Hence it follows that if the human mind had none but adequate ideas, it would form no notion of evil. Proposition 65 According to the guidance of reason, of two things which are good, we shall follow the greater good, and of two evils, follow the less.
Proposition 68 If men were born free, they would form no conception of good and evil so long as they were free. Friedrich Nietzsche, in a rejection of Judeo-Christian morality, addresses this in two works Beyond Good and Evil and On the Genealogy of Morals where he essentially says that the natural, functional non-good has been socially transformed into the religious concept of evil by the slave mentality of the weak and oppressed masses who resent their masters (the strong). Carl Jung, in his book Answer to Job and elsewhere, depicted evil as the dark side of God.
[13] People tend to believe evil is something external to them, because they project their shadow onto others. Jung interpreted the story of Jesus as an account of God facing his own shadow. Even though the book may have had a sudden birth, its gestation period in Jung's unconscious was long. The subject of God, and what Jung saw as the dark side of God, was a lifelong preoccupation. An emotional and theoretical struggle with the core nature of deity is evident in Jung's earliest fantasies and dreams, as well as in his complex relationships with his father (a traditional minister), his mother (who had a strong spiritual-mystical dimension), and the Christian church itself. Jung's account of his childhood in his quasi-autobiography, Memories, Dreams, Reflections (New York: Vintage, 1963), provides deep, personal background about his early religious roots and conflicts. In 2007, Philip Zimbardo suggested that people may act in evil ways as a result of a collective identity. This hypothesis, based on his previous experience from the Stanford prison experiment, was published in the book The Lucifer Effect: Understanding How Good People Turn Evil. Problem of evil and source. Most monotheistic religions posit that the singular God is all-powerful, all-knowing, and completely good.
The problem of evil asks how the apparent contradiction of these properties and the observed existence of evil in the world might be resolved. Scholars have examined the question of suffering caused by and in both humans and animals, suffering caused by nature (like storms and disease). These religions tend to attribute the source of evil to something other than God, such as demonic beings or human disobedience.
Polytheistic and non-theistic religions do not have such an apparent contradiction, but many seek to explain or identify the source of evil or suffering. These include concepts of evil as a necessary balancing or enabling force, a consequence of past deeds (karma in Indian religions), or as an illusion, possibly produced by ignorance or failure to achieve enlightenment. Non-religious atheism generally accepts evil acts as a feature of human actions arising from intelligent brains shaped by evolution, and suffering from nature as a result of complex natural systems simply following physical laws. The Bahá'í Faith asserts that evil is non-existent and that it is a concept reflecting lack of good, just as cold is the state of no heat, darkness is the state of no light, forgetfulness the lacking of memory, ignorance the lacking of knowledge. All of these are states of lacking and have no real existence.
Thus, evil does not exist and is relative to man. `Abdu'l-Bahá, son of the founder of the religion, in Some Answered Questions states. Nevertheless a doubt occurs to the mindthat is, scorpions and serpents are poisonous. Are they good or evil, for they are existing beings? Yes, a scorpion is evil in relation to man; a serpent is evil in relation to man; but in relation to themselves they are not evil, for their poison is their weapon, and by their sting they defend themselves.

Thus, evil is more of an intellectual concept than a true reality. Since God is good, and upon creating creation he confirmed it by saying it is Good (Genesis 1:31) evil cannot have a true reality. See also: Devil in Christianity. The devil, in opposition to the will of God, represents evil and tempts Christ, the personification of the character and will of God. Christian theology draws its concept of evil from the Old and New Testaments.

The Christian Bible exercises the dominant influence upon ideas about God and evil in the Western world. [1] In the Old Testament, evil is understood to be an opposition to God as well as something unsuitable or inferior such as the leader of the fallen angels Satan[17] In the New Testament the Greek word poneros is used to indicate unsuitability, while kakos is used to refer to opposition to God in the human realm. [18] Officially, the Catholic Church extracts its understanding of evil from its canonical antiquity and the Dominican theologian, Thomas Aquinas, who in Summa Theologica defines evil as the absence or privation of good. [19] French-American theologian Henri Blocher describes evil, when viewed as a theological concept, as an unjustifiable reality.
In common parlance, evil is'something' that occurs in the experience that ought not to be. In Mormonism, mortal life is viewed as a test of faith, where one's choices are central to the Plan of Salvation.
Evil is that which keeps one from discovering the nature of God. It is believed that one must choose not to be evil to return to God. Christian Science believes that evil arises from a misunderstanding of the goodness of nature, which is understood as being inherently perfect if viewed from the correct (spiritual) perspective. Misunderstanding God's reality leads to incorrect choices, which are termed evil. This has led to the rejection of any separate power being the source of evil, or of God as being the source of evil; instead, the appearance of evil is the result of a mistaken concept of good. Christian Scientists argue that even the most evil person does not pursue evil for its own sake, but from the mistaken viewpoint that he or she will achieve some kind of good thereby. See also: Islamic views on sin. There is no concept of absolute evil in Islam, as a fundamental universal principle that is independent from and equal with good in a dualistic sense.
[21] Although the Quran mentions the biblical forbidden tree, it never refers to it as the'tree of knowledge of good and evil'. [21] Within Islam, it is considered essential to believe that all comes from God, whether it is perceived as good or bad by individuals; and things that are perceived as evil or bad are either natural events (natural disasters or illnesses) or caused by humanity's free will. Much more the behavior of beings with free will, then they disobey God's orders, harming others or putting themselves over God or others, is considered to be evil. [22] Evil doesn't necessarily refer to evil as an ontological or moral category, but often to harm or as the intention and consequence of an action, but also to unlawfull actions.
[21] Unproductive actions or those who do not produce benefits are also thought of as evil. A typical understanding of evil is reflected by Al-Ash`ari founder of Asharism. Accordingly, qualifying something as evil depends on the circumstances of the observer. An event or an action itself is neutral, but it receives its qualification by God. Since God is omnipotent and nothing can exist outside of God's power, God's will determine, whether or not something is evil.
See also: Satan in Judaism. In Judaism, evil is not real, it is per se not part of God's creation, but comes into existence through man's bad actions. Human beings are responsible for their choices, and so have the free will to choose good (life in olam haba) or bad (death in heaven). (Deuteronomy 28:20) Judaism stresses obedience to God's 613 commandments of the Written Torah (see also Tanakh) and the collective body of Jewish religious laws expounded in the Oral Torah and Shulchan Aruch (see also Mishnah and the Talmud).
In Judaism, there is no prejudice in one's becoming good or evil at the time of birth, since full responsibility comes with Bar and Bat Mitzvah, when Jewish boys become 13, and girls become 12 years old. Evil in the religion of ancient Egypt is known as Isfet, "disorder/violence". It is the opposite of Maat, "order", and embodied by the serpent god Apep, who routinely attempts to kill the sun god Ra and is stopped by nearly every other deity. Isfet is not a primordial force, but the consequence of free will and an individual's struggle against the non-existence embodied by Apep, as evidenced by the fact that it was born from Ra's umbilical cord instead of being recorded in the religion's creation myths.

Extermination of Evil, The God of Heavenly Punishment, from the Chinese tradition of yin and yang. Late Heian period (12th-century Japan). The primal duality in Buddhism is between suffering and enlightenment, so the good vs. Evil splitting has no direct analogue in it. One may infer from the general teachings of the Buddha that the catalogued causes of suffering are what correspond in this belief system to'evil'.

Practically this can refer to 1 the three selfish emotionsdesire, hate and delusion; and 2 to their expression in physical and verbal actions. Specifically, evil means whatever harms or obstructs the causes for happiness in this life, a better rebirth, liberation from samsara, and the true and complete enlightenment of a buddha (samyaksambodhi). Killing is evil, lying is evil, slandering is evil, abuse is evil, gossip is evil: envy is evil, hatred is evil, to cling to false doctrine is evil; all these things are evil. And what is the root of evil? Desire is the root of evil, illusion is the root of evil.

Gautama Siddhartha, the founder of Buddhism, 563483 BC. In Hinduism, the concept of Dharma or righteousness clearly divides the world into good and evil, and clearly explains that wars have to be waged sometimes to establish and protect Dharma, this war is called Dharmayuddha. This division of good and evil is of major importance in both the Hindu epics of Ramayana and Mahabharata. The main emphasis in Hinduism is on bad action, rather than bad people.

The Hindu holy text, the Bhagavad Gita, speaks of the balance of good and evil. When this balance goes off, divine incarnations come to help to restore this balance. In adherence to the core principle of spiritual evolution, the Sikh idea of evil changes depending on one's position on the path to liberation. At the beginning stages of spiritual growth, good and evil may seem neatly separated. Once one's spirit evolves to the point where it sees most clearly, the idea of evil vanishes and the truth is revealed. In his writings Guru Arjan explains that, because God is the source of all things, what we believe to be evil must too come from God. And because God is ultimately a source of absolute good, nothing truly evil can originate from God. Nevertheless, Sikhism, like many other religions, does incorporate a list of "vices" from which suffering, corruption, and abject negativity arise. These are known as the Five Thieves, called such due to their propensity to cloud the mind and lead one astray from the prosecution of righteous action. One who gives in to the temptations of the Five Thieves is known as "Manmukh", or someone who lives selfishly and without virtue. Inversely, the Gurmukh, who thrive in their reverence toward divine knowledge, rise above vice via the practice of the high virtues of Sikhism. Sewa, or selfless service to others.

Nam Simran, or meditation upon the divine name. In the originally Persian religion of Zoroastrianism, the world is a battleground between the god Ahura Mazda (also called Ormazd) and the malignant spirit Angra Mainyu (also called Ahriman). The final resolution of the struggle between good and evil was supposed to occur on a day of Judgement, in which all beings that have lived will be led across a bridge of fire, and those who are evil will be cast down forever. In Afghan belief, angels and saints are beings sent to help us achieve the path towards goodness.

Question of a universal definition. A fundamental question is whether there is a universal, transcendent definition of evil, or whether evil is determined by one's social or cultural background. Lewis, in The Abolition of Man, maintained that there are certain acts that are universally considered evil, such as rape and murder. The numerous instances in which rape or murder is morally affected by social context call this into question. Up until the mid-19th century, the United Statesalong with many other countriespracticed forms of slavery. As is often the case, those transgressing moral boundaries stood to profit from that exercise. Arguably, slavery has always been the same and objectively evil, but men with a motivation to transgress will justify that action. Adolf Hitler is sometimes used as a modern symbol of evil. [33] Hitler's policies and orders resulted in the deaths of about 40 million people. The Nazis, during World War II, considered genocide to be acceptable, [35] as did the Hutu Interahamwe in the Rwandan genocide. [36][37] One might point out, though, that the actual perpetrators of those atrocities probably avoided calling their actions genocide, since the objective meaning of any act accurately described by that word is to wrongfully kill a selected group of people, which is an action that at least their victims will understand to be evil. Universalists consider evil independent of culture, and wholly related to acts or intents. Thus, while the ideological leaders of Nazism and the Hutu Interhamwe accepted (and considered it moral) to commit genocide, the belief in genocide as fundamentally or universally evil holds that those who instigated this genocide are actually evil. Hitler considered it a moral duty to destroy Jews because he saw them as the root of all of Germany's ills and the violence associated with communism. [38][failed verification] Osama bin Laden saw Islam as under attack by Western and US influence, accusing the US and Israel of forming a Crusader-Zionist alliance to destroy Islam, and considering US troops in Saudi Arabia infidels in the land of Islam's two holiest sites. He therefore considered non-Muslims and Shiite Muslims evil people intent on destroying Islamic purity and therefore heretic. Views on the nature of evil belong to the branch of philosophy known as ethicswhich in modern philosophy is subsumed into three major areas of study:[7].

Meta-ethics, that seeks to understand the nature of ethical properties, statements, attitudes, and judgments. Normative ethics, investigates the set of questions that arise when considering how one ought to act, morally speaking. Applied ethics, concerned with the analysis of particular moral issues in private and public life.

One school of thought that holds that no person is evil and that only acts may be properly considered evil. Psychologist and mediator Marshall Rosenberg claims that the root of violence is the very concept of evil or badness. When we label someone as bad or evil, Rosenberg claims, it invokes the desire to punish or inflict pain. It also makes it easy for us to turn off our feelings towards the person we are harming. He cites the use of language in Nazi Germany as being a key to how the German people were able to do things to other human beings that they normally would not do. He links the concept of evil to our judicial system, which seeks to create justice via punishmentpunitive justicepunishing acts that are seen as bad or wrong. [citation needed]He contrasts this approach with what he found in cultureswhich? Where the idea of evil was non-existent. In such cultures[citation needed] when someone harms another person, they are believed to be out of harmony with themselves and their community, are seen as sick or ill and measures are taken to restore them to a sense of harmonious relations with themselves and others.

Psychologist Albert Ellis agrees, in his school of psychology called Rational Emotive Behavioral Therapy, or REBT. He says the root of anger, and the desire to harm someone, is almost always related to variations of implicit or explicit philosophical beliefs about other human beings. He further claims that without holding variants of those covert or overt belief and assumptions, the tendency to resort to violence in most cases is less likely. Scott Peck on the other hand, describes evil as militant ignorance.

[40] The original Judeo-Christian concept of sin is as a process that leads one to miss the mark and not achieve perfection. Peck argues that while most people are conscious of this at least on some level, those that are evil actively and militantly refuse this consciousness.

Peck describes evil as a malignant type of self-righteousness which results in a projection of evil onto selected specific innocent victims (often children or other people in relatively powerless positions). Peck considers those he calls evil to be attempting to escape and hide from their own conscience (through self-deception) and views this as being quite distinct from the apparent absence of conscience evident in sociopaths. According to Peck, an evil person:[40][41].

Is consistently self-deceiving, with the intent of avoiding guilt and maintaining a self-image of perfection. Deceives others as a consequence of their own self-deception. Psychologically projects his or her evils and sins onto very specific targets, scapegoating those targets while treating everyone else normally ("their insensitivity toward him was selective")[42]. Commonly hates with the pretense of love, for the purposes of self-deception as much as the deception of others.
Abuses political or emotional power ("the imposition of one's will upon others by overt or covert coercion")[43]. Maintains a high level of respectability and lies incessantly in order to do so. Is consistent with his or her sins. Evil people are defined not so much by the magnitude of their sins, but by their consistency (of destructiveness).
Is unable to think from the viewpoint of their victim. Has a covert intolerance to criticism and other forms of narcissistic injury. He also considers certain institutions may be evil, as his discussion of the My Lai Massacre and its attempted coverup illustrate.
By this definition, acts of criminal and state terrorism would also be considered evil. Martin Luther believed that occasional minor evil could have a positive effect. Martin Luther argued that there are cases where a little evil is a positive good. He wrote, Seek out the society of your boon companions, drink, play, talk bawdy, and amuse yourself. One must sometimes commit a sin out of hate and contempt for the Devil, so as not to give him the chance to make one scrupulous over mere nothings...
According to the "realist" schools of political philosophy, leaders should be indifferent to good or evil, taking actions based only upon advantage; this approach to politics was put forth most famously by Niccolò Machiavelli, a 16th-century Florentine writer who advised tyrants that it is far safer to be feared than loved. The international relations theories of realism and neorealism, sometimes called realpolitik advise politicians to explicitly ban absolute moral and ethical considerations from international politics, and to focus on self-interest, political survival, and power politics, which they hold to be more accurate in explaining a world they view as explicitly amoral and dangerous. Political realists usually justify their perspectives by stating that morals and politics should be separated as two unrelated things, as exerting authority often involves doing something not moral. Machiavelli wrote: there will be traits considered good that, if followed, will lead to ruin, while other traits, considered vices which if practiced achieve security and well being for the prince. Anton LaVey, founder of the Church of Satan, was a materialist and claimed that evil is actually good. He was responding to the common practice of describing sexuality or disbelief as evil, and his claim was that when the word evil is used to describe the natural pleasures and instincts of men and women or the skepticism of an inquiring mind, the things called and feared as evil are really non-evil and in fact good. The skeleton is the body part that provides support, shape and protection to the soft tissues and delicate organs of animals.
There are several different skeletal types: the exoskeleton, which is the stable outer shell of an organism, the endoskeleton, which forms the support structure inside the body, the hydroskeleton, a flexible skeleton supported by fluid pressure, and the cytoskeleton present in the cytoplasm of all cells, including bacteria, and archaea. The term comes from Greek (skeletós), meaning'dried up'... There are two major types of skeletons: solid and fluid. Solid skeletons can be internal, called an endoskeleton, or external, called an exoskeleton, and may be further classified as pliant (elastic/movable) or rigid (hard/non-movable). [2] Fluid skeletons are always internal.
Exoskeletons are external, and are found in many invertebrates; they enclose and protect the soft tissues and organs of the body. Some kinds of exoskeletons undergo periodic moulting or ecdysis as the animal grows, as is the case in many arthropods including insects and crustaceans. The exoskeleton of insects is not only a form of protection, but also serves as a surface for muscle attachment, as a watertight protection against drying, and as a sense organ to interact with the environment. The shell of mollusks also performs all of the same functions, except that in most cases it does not contain sense organs. An external skeleton can be quite heavy in relation to the overall mass of an animal, so on land, organisms that have an exoskeleton are mostly relatively small. Somewhat larger aquatic animals can support an exoskeleton because weight is less of a consideration underwater. The southern giant clam, a species of extremely large saltwater clam in the Pacific Ocean, has a shell that is massive in both size and weight. Syrinx aruanus is a species of sea snail with a very large shell. The endoskeleton is the internal support structure of an animal, composed of mineralized tissue and is typical of vertebrates.

Endoskeletons vary in complexity from functioning purely for support (as in the case of sponges), to serving as an attachment site for muscles and a mechanism for transmitting muscular forces. A true endoskeleton is derived from mesodermal tissue.

Such a skeleton is present in echinoderms and chordates. Pliant skeletons are capable of movement; thus, when stress is applied to the skeletal structure, it deforms and then reverts to its original shape.
This skeletal structure is used in some invertebrates, for instance in the hinge of bivalve shells or the mesoglea of cnidarians such as jellyfish. Pliant skeletons are beneficial because only muscle contractions are needed to bend the skeleton; upon muscle relaxation, the skeleton will return to its original shape. Cartilage is one material that a pliant skeleton may be composed of, but most pliant skeletons are formed from a mixture of proteins, polysaccharides, and water. [2] For additional structure or protection, pliant skeletons may be supported by rigid skeletons. Organisms that have pliant skeletons typically live in water, which supports body structure in the absence of a rigid skeleton. Rigid skeletons are not capable of movement when stressed, creating a strong support system most common in terrestrial animals. Such a skeleton type used by animals that live in water are more for protection (such as barnacle and snail shells) or for fast-moving animals that require additional support of musculature needed for swimming through water. Rigid skeletons are formed from materials including chitin (in arthropods), calcium compounds such as calcium carbonate (in stony corals and mollusks) and silicate (for diatoms and radiolarians). Kytos = cell is used to stabilize and preserve the form of the cells. It is a dynamic structure that maintains cell shape, protects the cell, enables cellular motion (using structures such as flagella, cilia and lamellipodia), and plays important roles in both intracellular transport (the movement of vesicles and organelles, for example) and cellular division. A hydrostatic skeleton is a semi-rigid, soft tissue structure filled with liquid under pressure, surrounded by muscles. Longitudinal and circular muscles around their body sectors allow movement by alternate lengthening and contractions along their lengths. A common example of this is the earthworm. The endoskeletons of echinoderms and some other soft-bodied invertebrates such as jellyfish and earthworms are also termed hydrostatic; a body cavity the coelom is filled with coelomic fluid and the pressure from this fluid acts together with the surrounding muscles to change the organism's shape and produce movement. The skeleton of sponges consists of microscopic calcareous or silicious spicules. The demosponges include 90% of all species of sponges. Their "skeletons" are made of spicules consisting of fibers of the protein spongin, the mineral silica, or both. Where spicules of silica are present, they have a different shape from those in the otherwise similar glass sponges. The skeleton of the echinoderms, which include, among other things, the starfish, is composed of calcite and a small amount of magnesium oxide. It lies below the epidermis in the mesoderm and is within cell clusters of frame-forming cells.

This structure formed is porous and therefore firm and at the same time light. It coalesces into small calcareous ossicles (bony plates), which can grow in all directions and thus can replace the loss of a body part. Connected by joints, the individual skeletal parts can be moved by the muscles. Pithecometra: From Thomas Huxley's 1863 Evidence as to Man's Place in Nature, the compared skeletons of apes to humans.

In most vertebrates, the main skeletal component is referred to as bone. These bones compose a unique skeletal system for each type of animal. Another important component is cartilage which in mammals is found mainly in the joint areas. In other animals, such as the cartilaginous fishes, which include the sharks, the skeleton is composed entirely of cartilage.

The segmental pattern of the skeleton is present in all vertebrates (mammals, birds, fish, reptiles and amphibians) with basic units being repeated. This segmental pattern is particularly evident in the vertebral column and the ribcage. Bones in addition to supporting the body also serve, at the cellular level, as calcium and phosphate storage. The skeleton, which forms the support structure inside the fish is either made of cartilage as in the (Chondrichthyes), or bones as in the (Osteichthyes). The main skeletal element is the vertebral column, composed of articulating vertebrae which are lightweight yet strong. The ribs attach to the spine and there are no limbs or limb girdles. They are supported only by the muscles. The main external features of the fish, the fins, are composed of either bony or soft spines called rays, which with the exception of the caudal fin (tail fin), have no direct connection with the spine. They are supported by the muscles which compose the main part of the trunk. The bird skeleton is highly adapted for flight. It is extremely lightweight, yet still strong enough to withstand the stresses of taking off, flying, and landing.

One key adaptation is the fusing of bones into single ossifications, such as the pygostyle. Because of this, birds usually have a smaller number of bones than other terrestrial vertebrates. Birds also lack teeth or even a true jaw, instead having evolved a beak, which is far more lightweight. The beaks of many baby birds have a projection called an egg tooth, which facilitates their exit from the amniotic egg.

To facilitate the movement of marine mammals in water, the hind legs were either lost altogether, as in the whales and manatees, or united in a single tail fin as in the pinnipeds (seals). In the whale, the cervical vertebrae are typically fused, an adaptation trading flexibility for stability during swimming. 1510, by Leonardo da Vinci. The skeleton consists of both fused and individual bones supported and supplemented by ligaments, tendons, muscles and cartilage. It serves as a scaffold which supports organs, anchors muscles, and protects organs such as the brain, lungs, heart and spinal cord. Although the teeth do not consist of tissue commonly found in bones, the teeth are usually considered as members of the skeletal system. [7] The biggest bone in the body is the femur in the upper leg, and the smallest is the stapes bone in the middle ear. In an adult, the skeleton comprises around 14% of the total body weight, [8] and half of this weight is water. Fused bones include those of the pelvis and the cranium. Not all bones are interconnected directly: There are three bones in each middle ear called the ossicles that articulate only with each other. The hyoid bone, which is located in the neck and serves as the point of attachment for the tongue, does not articulate with any other bones in the body, being supported by muscles and ligaments. There are 206 bones in the adult human skeleton, although this number depends on whether the pelvic bones (the hip bones on each side) are counted as one or three bones on each side (ilium, ischium, and pubis), whether the coccyx or tail bone is counted as one or four separate bones, and does not count the variable wormian bones between skull sutures. Similarly, the sacrum is usually counted as a single bone, rather than five fused vertebrae. There is also a variable number of small sesamoid bones, commonly found in tendons.

The patella or kneecap on each side is an example of a larger sesamoid bone. The patellae are counted in the total, as they are constant. The number of bones varies between individuals and with age newborn babies have over 270 bones[9][10][11] some of which fuse together.

These bones are organized into a longitudinal axis, the axial skeleton, to which the appendicular skeleton is attached. The human skeleton takes 20 years before it is fully developed, and the bones contain marrow, which produces blood cells. There exist several general differences between the male and female skeletons. The male skeleton, for example, is generally larger and heavier than the female skeleton. In the female skeleton, the bones of the skull are generally less angular. The female skeleton also has wider and shorter breastbone and slimmer wrists. There exist significant differences between the male and female pelvis which are related to the female's pregnancy and childbirth capabilities. The female pelvis is wider and shallower than the male pelvis. Female pelvises also have an enlarged pelvic outlet and a wider and more circular pelvic inlet. The angle between the pubic bones is known to be sharper in males, which results in a more circular, narrower, and near heart-shaped pelvis. Bones are rigid organs that form part of the endoskeleton of vertebrates. They function to move, support, and protect the various organs of the body, produce red and white blood cells and store minerals. Bone tissue is a type of dense connective tissue. Bones have a variety of shapes with a complex internal and external structure they are also lightweight, yet strong and hard. One of the types of tissue that makes up bone tissue is mineralized tissue and this gives it rigidity and a honeycomb-like three-dimensional internal structure. Other types of tissue found in bones include marrow, endosteum and periosteum, nerves, blood vessels and cartilage. During embryonic development the precursor to bone development is cartilage that mostly becomes replaced by bone, after flesh such as muscle has formed around it. Cartilage is a stiff and inflexible connective tissue found in many areas including the joints between bones, the rib cage, the ear, the nose, the elbow, the knee, the ankle, the bronchial tubes and the intervertebral discs. It is not as hard and rigid as bone but is stiffer and less flexible than muscle. Cartilage is composed of specialized cells called chondrocytes that produce a large amount of extracellular matrix composed of Type II collagen (except fibrocartilage which also contains type I collagen) fibers, abundant ground substance rich in proteoglycans, and elastin fibers. Cartilage is classified in three types, elastic cartilage, hyaline cartilage and fibrocartilage, which differ in the relative amounts of these three main components. Unlike other connective tissues, cartilage does not contain blood vessels. The chondrocytes are supplied by diffusion, helped by the pumping action generated by compression of the articular cartilage or flexion of the elastic cartilage. Thus, compared to other connective tissues, cartilage grows and repairs more slowly. In Western culture, the human skeleton is oftentimes seen as a fearful symbol of death and the paranormal.

It is a popular motif in the holiday Halloween, as well as Day of the Dead. Skeletons can also be found in movies. Skeletons in movies can be often depicted coming to life, commonly in horror movies.

Skeletons can also be depicted in movies wearing chainmail, helmets, and shields. Commonly holding an axe or sword. In these types of movies they are commonly getting attacked, "killed", or fighting with character(s). Skeletons can also be found in a more "welcoming" and "friendly" way in movies. Such as, playing as a decoration, a Halloween costume/face paint, ETC. Another way skeletons can be shown in movies is debatably more common than the other depictions is a sign of severe burning from things such as chemicals, fire, and acid. This can also be a case of deterioration over time. The human skeleton is the internal framework of the human body. It is composed of around 270 bones at birth this total decreases to around 206 bones by adulthood after some bones get fused together. [1] The bone mass in the skeleton reaches maximum density around age 21.

The human skeleton can be divided into the axial skeleton and the appendicular skeleton. The axial skeleton is formed by the vertebral column, the rib cage, the skull and other associated bones.

The appendicular skeleton, which is attached to the axial skeleton, is formed by the shoulder girdle, the pelvic girdle and the bones of the upper and lower limbs. The human skeleton performs six major functions; support, movement, protection, production of blood cells, storage of minerals, and endocrine regulation. The human skeleton is not as sexually dimorphic as that of many other primate species, but subtle differences between sexes in the morphology of the skull, dentition, long bones, and pelvis exist.
In general, female skeletal elements tend to be smaller and less robust than corresponding male elements within a given population. The human female pelvis is also different from that of males in order to facilitate childbirth. [2] Unlike most primates, human males do not have penile bones...
The axial skeleton (80 bones) is formed by the vertebral column (3234 bones; the number of the vertebrae differs from human to human as the lower 2 parts, sacral and coccygeal bone may vary in length), a part of the rib cage (12 pairs of ribs and the sternum), and the skull (22 bones and 7 associated bones). The upright posture of humans is maintained by the axial skeleton, which transmits the weight from the head, the trunk, and the upper extremities down to the lower extremities at the hip joints. The bones of the spine are supported by many ligaments. The erector spinae muscles are also supporting and are useful for balance. The appendicular skeleton (126 bones) is formed by the pectoral girdles, the upper limbs, the pelvic girdle or pelvis, and the lower limbs. Their functions are to make locomotion possible and to protect the major organs of digestion, excretion and reproduction. A human skeleton on exhibit at the Museum of Osteology, Oklahoma City, Oklahoma. The skeleton serves six major functions: support, movement, protection, production of blood cells, storage of minerals and endocrine regulation. The skeleton provides the framework which supports the body and maintains its shape. The pelvis, associated ligaments and muscles provide a floor for the pelvic structures. Without the rib cages, costal cartilages, and intercostal muscles, the lungs would collapse. The joints between bones allow movement, some allowing a wider range of movement than others, e. The ball and socket joint allows a greater range of movement than the pivot joint at the neck. Movement is powered by skeletal muscles, which are attached to the skeleton at various sites on bones.

Muscles, bones, and joints provide the principal mechanics for movement, all coordinated by the nervous system. It is believed that the reduction of human bone density in prehistoric times reduced the agility and dexterity of human movement.

Shifting from hunting to agriculture has caused human bone density to reduce significantly. The skeleton helps to protect our many vital internal organs from being damaged. The skull protects the brain. The vertebrae protect the spinal cord. The rib cage, spine, and sternum protect the lungs, heart and major blood vessels. The skeleton is the site of haematopoiesis, the development of blood cells that takes place in the bone marrow. In children, haematopoiesis occurs primarily in the marrow of the long bones such as the femur and tibia. In adults, it occurs mainly in the pelvis, cranium, vertebrae, and sternum. The bone matrix can store calcium and is involved in calcium metabolism, and bone marrow can store iron in ferritin and is involved in iron metabolism. However, bones are not entirely made of calcium, but a mixture of chondroitin sulfate and hydroxyapatite, the latter making up 70% of a bone. Hydroxyapatite is in turn composed of 39.8% of calcium, 41.4% of oxygen, 18.5% of phosphorus, and 0.2% of hydrogen by mass. Chondroitin sulfate is a sugar made up primarily of oxygen and carbon. Bone cells release a hormone called osteocalcin, which contributes to the regulation of blood sugar (glucose) and fat deposition. Osteocalcin increases both the insulin secretion and sensitivity, in addition to boosting the number of insulin-producing cells and reducing stores of fat. During construction of the York to Scarborough Railway Bridge in 1901, workmen discovered a large stone coffin, close to the River Ouse.
Inside was a skeleton, accompanied by an array of unusual and expensive objects. This chance find represents one of the most significant discoveries ever made from Roman York. Study of the skeleton has revealed that it belonged to a woman. Anatomical differences between human males and females are highly pronounced in some soft tissue areas, but tend to be limited in the skeleton. The human skeleton is not as sexually dimorphic as that of many other primate species, but subtle differences between sexes in the morphology of the skull, dentition, long bones, and pelvis are exhibited across human populations.
It is not known whether or to what extent those differences are genetic or environmental. A variety of gross morphological traits of the human skull demonstrate sexual dimorphism, such as the median nuchal line, mastoid processes, supraorbital margin, supraorbital ridge, and the chin. Human inter-sex dental dimorphism centers on the canine teeth, but it is not nearly as pronounced as in the other great apes. Long bones are generally larger in males than in females within a given population. Muscle attachment sites on long bones are often more robust in males than in females, reflecting a difference in overall muscle mass and development between sexes. Sexual dimorphism in the long bones is commonly characterized by morphometric or gross morphological analyses. The human pelvis exhibits greater sexual dimorphism than other bones, specifically in the size and shape of the pelvic cavity, ilia, greater sciatic notches, and the sub-pubic angle.

The Phenice method is commonly used to determine the sex of an unidentified human skeleton by anthropologists with 96% to 100% accuracy in some populations. Women's pelvises are wider in the pelvic inlet and are wider throughout the pelvis to allow for child birth. The sacrum in the women's pelvis is curved inwards to allow the child to have a "funnel" to assist in the child's pathway from the uterus to the birth canal. There are many classified skeletal disorders.

One of the most common is osteoporosis. Also common is scoliosis, a side-to-side curve in the back or spine, often creating a pronounced "C" or "S" shape when viewed on an x-ray of the spine. This condition is most apparent during adolescence, and is most common with females. Arthritis is a disorder of the joints. It involves inflammation of one or more joints. When affected by arthritis, the joint or joints affected may be painful to move, may move in unusual directions or may be immobile completely. The symptoms of arthritis will vary differently between types of arthritis. The most common form of arthritis, osteoarthritis, can affect both the larger and smaller joints of the human skeleton. The cartilage in the affected joints will degrade, soften and wear away.

This decreases the mobility of the joints and decreases the space between bones where cartilage should be. Osteoporosis is a disease of bone where there is reduced bone mineral density, increasing the likelihood of fractures. [11] Osteoporosis is defined by the World Health Organization in women as a bone mineral density 2.5 standard deviations below peak bone mass, relative to the age and sex-matched average, as measured by Dual energy X-ray absorptiometry, with the term "established osteoporosis" including the presence of a fragility fracture. [12] Osteoporosis is most common in women after menopause, when it is called "postmenopausal osteoporosis", but may develop in men and premenopausal women in the presence of particular hormonal disorders and other chronic diseases or as a result of smoking and medications, specifically glucocorticoids.

[11] Osteoporosis usually has no symptoms until a fracture occurs. [11] For this reason, DEXA scans are often done in people with one or more risk factors, who have developed osteoporosis and be at risk of fracture. Osteoporosis treatment includes advice to stop smoking, decrease alcohol consumption, exercise regularly, and have a healthy diet.

Calcium supplements may also be advised, as may Vitamin D. When medication is used, it may include bisphosphonates, Strontium ranelate, and osteoporosis may be one factor considered when commencing Hormone replacement therapy. You can help by adding to it.

Sushruta, a famous medical scholar from India born in 600 BC, wrote the Suruta-sahit. In its extant form, its 184 chapters contain descriptions of 1,120 illnesses, 700 medicinal plants, 64 preparations from mineral sources and 57 preparations based on animal sources.
The text discusses such surgical techniques as making incisions, probing, extraction of foreign bodies, alkali and thermal cauterization, tooth extraction, excisions, and trocars for draining abscess, draining hydrocele and ascitic fluid, removal of the prostate gland, urethral stricture dilatation, vesicolithotomy, hernia surgery, caesarian section, management of haemorrhoids, fistulae, laparotomy and management of intestinal obstruction, perforated intestines and accidental perforation of the abdomen with protrusion of omentum and the principles of fracture management, viz. Traction, manipulation, apposition and stabilization including some measures of rehabilitation and fitting of prosthetic. It enumerates six types of dislocations, twelve varieties of fractures, and classification of the bones and their reaction to the injuries, and gives a classification of eye diseases including cataract surgery.
The study of bones in ancient Greece started under Ptolemaic kings due to their link to Egypt. Herophilos, through his work by studying dissected human corpses in Alexandria, is credited to be the pioneer of the field.
His works are lost but are often cited by notable persons in the field such as Galen and Rufus of Ephesus. Galen himself did little dissection though and relied on the work of others like Marinus of Alexandria, [13] as well as his own observations of gladiator cadavers and animals. [14] According to Katherine Park, in medieval Europe dissection continued to be practiced, contrary to the popular understanding that such practices were taboo and thus completely banned. [15] The practice of holy autopsy, such as in the case of Clare of Montefalco further supports the claim.
[16] Alexandria continued as a center of anatomy under Islamic rule, with Ibn Zuhr a notable figure. Chinese understandings are divergent, as the closest corresponding concept in the medicinal system seems to be the meridians, although given that Hua Tuo regularly performed surgery, there may be some distance between medical theory and actual understanding. Leonardo Da Vinci, among his many talents, also contributed to the study of the skeleton, albeit unpublished in his time. [17] Many artists, Antonio Pollaiuolo being the first, performed dissections for better understanding of the body, although they concentrated mostly on the muscles. [18] Vesalius, regarded as the founder of modern anatomy, authored the book De humani corporis fabrica, which contained many illustrations of the skeleton and other body parts, correcting some theories dating from Galen, such as the lower jaw being a single bone instead of two. [19] Various other figures like Alessandro Achillini also contributed to the further understanding of the skeleton. A vulture is a scavenging bird of prey. The New World vultures include the California condor and the Andean condor; the Old World vultures include the birds that are seen scavenging on carcasses of dead animals on African plains. Some traditional Old World vultures (including the bearded vulture) are not closely related to the others, which is why the vultures are to be subdivided into three taxa rather than two. New World vultures are found in North and South America; Old World vultures are native to Europe, Africa, and Asia, meaning that between the two groups, vultures are found on every continent except Australia and Antarctica (though Trigonoceps vultures have crossed the Wallace line). A particular characteristic of many vultures is a bald head, devoid of normal feathers. Although it has been historically believed to help keep the head clean when feeding, the bare skin may play an important role in thermoregulation. [3] Vultures have been observed to hunch their bodies and tuck in their heads in the cold, and open their wings and stretch their necks in the heat. They also urinate on themselves as a means of cooling their bodies. A group of vultures is called a kettle, committee or wake.
[5] The term kettle refers to vultures in flight, while committee refers to vultures resting on the ground or in trees. [5] Wake is reserved for a group of vultures that are feeding. [5] The word Geier (taken from the German language) does not have a precise meaning in ornithology; it is occasionally used to refer to a vulture in English, as in some poetry... Main article: Old World vulture.
Some members of both the Old and New World vultures have an unfeathered neck and head, shown as radiating heat in this thermographic image. Griffon vulture scavenging a red deer carcass in Spain. Vulture preparing to land in Kenya. African hooded vulture in Kruger National Park.
A wake of white-backed vultures eating a wildebeest carcass at Maasai Mara. Close-up of Indian vulture in India. Flock of white-rumped vultures in India. Head of a vulture at Mellat Park, Tehran City, Iran.
The Old World vultures found in Africa, Asia, and Europe belong to the family Accipitridae, which also includes eagles, kites, buzzards, and hawks. Old World vultures find carcasses exclusively by sight. The 16 species in 9 genera are. Rüppell's vulture, Gyps rueppelli. Bearded vulture (Lammergeier), Gypaetus barbatus. Main article: New World vulture. The New World vultures and condors found in warm and temperate areas of the Americas are not closely related to the similar Accipitridae, but belong in the family Cathartidae, which was once considered to be related to the storks. However, recent DNA evidence suggests that they should be included among the Accipitriformes, along with other birds of prey. However, they are still not closely related to the other vultures. Several species have a good sense of smell, unusual for raptors, and are able to smell dead animals from great heights, up to a mile away. Black vulture Coragyps atratus in South America and north to the US. Turkey vulture Cathartes aura throughout the Americas to southern Canada. Lesser yellow-headed vulture Cathartes burrovianus in South America and north to Mexico. Greater yellow-headed vulture Cathartes melambrotus in the Amazon Basin of tropical South America. California condor Gymnogyps californianus in California, formerly widespread in the mountains of western North America. Andean condor Vultur gryphus in the Andes. King vulture Sarcoramphus papa from southern Mexico to northern Argentina. Vultures are scavengers, meaning they eat dead animals. They rarely attack healthy animals, but may kill the wounded or sick. When a carcass has too thick a hide for its beak to open, it waits for a larger scavenger to eat first. [6] Vast numbers have been seen upon battlefields.

They gorge themselves when prey is abundant, until their crops bulge, and sit, sleepy or half torpid, to digest their food. These birds do not carry food to their young in their talons but disgorge it from their crops. The mountain-dwelling bearded vulture is the only vertebrate to specialize in eating bones, [7] and does carry bones to the nest for the young, and it hunts some live prey. Vultures are of great value as scavengers, especially in hot regions. Vulture stomach acid is exceptionally corrosive (pH=1.0[7]), allowing them to safely digest putrid carcasses infected with botulinum toxin, hog cholera bacteria, and anthrax bacteria that would be lethal to other scavengers[8] and remove these bacteria from the environment.

New World vultures often vomit when threatened or approached. Contrary to some accounts, they do not "projectile vomit" on their attacker in defense, but to lighten their stomach load to ease take-off. The vomited meal residue may distract a predator, allowing the bird to escape. New World vultures also urinate straight down their legs; the uric acid kills bacteria accumulated from walking through carcasses, and also acts as evaporative cooling. See also: Indian vulture crisis. Vultures in south Asia, mainly in India and Nepal, have declined dramatically since the early 1990s. [11] It has been found that this decline was caused by residues of the veterinary drug Diclofenac in animal carcasses. [12] The government of India has taken very late cognizance of this fact and has banned the drug for animals. [13] However, it may take decades for vultures to come back to their earlier population level, if they ever do: without vultures to pick corpses clean, rabies-carrying dogs have multiplied, feeding on the carrion, and age-old practices like the sky burials of the Parsees are coming to an end, permanently reducing the supply of corpses. [14] The same problem is also seen in Nepal where government has taken some late steps to conserve remaining vultures.

Similarly, in Central Africa there has also been efforts to conserve the remaining vultures and bring their population numbers back up. This is largely due to the bushmeat trade, "it is estimated > 1 billion kg of wild animal meat is traded" and vultures take up a large percentage of this bushmeat due to their demand in the fetish market. [15] The substantial drop in vulture populations in the continent of Africa is also said to be the result of both intentional and unintentional poisoning, with one study finding it to be the cause of 61% of the vulture deaths recorded.

The vulture population is threatened across Africa and Eurasia. There are many anthropogenic activities that threaten vultures such as poisoning and wind energy collision mortality. A recent study in 2016, reported that "of the 22 vulture species, nine are critically endangered, three are endangered, four are near threatened, and six are least concern". The conservation status of vultures is of particular concern to humans. For example, the decline of vulture populations can lead to increased disease transmission and resource damage, through increased populations of disease vector and pest animal populations that scavenge carcasses opportunistically.

Vultures control these pests and disease vectors indirectly through competition for carcasses. On 20 June 2019, the corpses of 468 white-backed vultures, 17 white-headed vultures, 28 hooded vultures, 14 lappet-faced vultures and 10 cape vultures, altogether 537 vultures, besides 2 tawny eagles, were found in northern Botswana. It is suspected that they died after eating the corpses of 3 elephants that were poisoned by poachers, possibly to avoid detection by the birds, which help rangers to track poaching activity by circling above where there are dead animals. A headstone, tombstone, or gravestone is a stele or marker, usually stone, that is placed over a grave. They are traditional for burials in the Christian, Jewish and Muslim religions, among others. In most cases they have the deceased's name, date of birth, and date of death inscribed on them, along with a personal message, or prayer, but they may contain pieces of funerary art, especially details in stone relief. In many parts of Europe insetting a photograph of the deceased in a frame is very common... Marble headstone of a couple buried together in Singapore, showing an arched emblem, signifying the reunification with one's partner in heaven. Within the arch is a statue of Jesus Christ. The stele (plural stelae), as it is called in an archaeological context, is one of the oldest forms of funerary art. Originally, a tombstone was the stone lid of a stone coffin, or the coffin itself, and a gravestone was the stone slab that was laid over a grave. Now all three terms are also used for markers placed at the head of the grave. Some graves in the 18th century also contained footstones to demarcate the foot end of the grave. This sometimes developed into full kerb sets that marked the whole perimeter of the grave. Footstones were rarely annotated with more than the deceased's initials and year of death, and sometimes a memorial mason and plot reference number. Many cemeteries and churchyards have removed those extra stones to ease grass cutting by machine mower. Note that in some UK cemeteries the principal, and indeed only, marker is placed at the foot of the grave. Owing to soil movement and downhill creep on gentle slopes, older headstones and footstones can often be found tilted at an angle. Over time, this movement can result in the stones being sited several metres away from their original location. Graves, and any related memorials are a focus for mourning and remembrance. The names of relatives are often added to a gravestone over the years, so that one marker may chronicle the passing of an entire family spread over decades. Some gravestones were even commissioned and erected to their own memory by people who were still living, as a testament to their wealth and status. In a Christian context, the very wealthy often erected elaborate memorials within churches rather than having simply external gravestones. Crematoria frequently offer similar alternatives to families who do not have a grave to mark, but who want a focus for their mourning and for remembrance. Carved or cast commemorative plaques inside the crematorium for example may serve this purpose. A cemetery may follow national codes of practice or independently prescribe the size and use of certain materials, especially in a conservation area. Some may limit the placing of a wooden memorial to six months after burial, after which a more permanent memorial must be placed. Others may require stones of a certain shape or position to facilitate grass-cutting. Headstones of granite, marble and other kinds of stone are usually created, installed, and repaired by monumental masons. Cemeteries require regular inspection and maintenance, as stones may settle, topple and, on rare occasions, fall and injure people;[1] or graves may simply become overgrown and their markers lost or vandalised. Restoration is a specialized job for a monumental mason. Even overgrowth removal requires care to avoid damaging the carving. For example, ivy should only be cut at the base roots and left to naturally die off, never pulled off forcefully. Many materials have been used as markers. In many cultures markers for graves other than enclosed areas, such as planted with characteristic plants particularly in northern Europe the yew, were natural fieldstones, some unmarked and others decorated or incised using a metal awl. Typical motifs for the carving included a symbol and the deceased's name and age. Granite is a hard stone and requires skill to carve by hand. Modern methods of carving include using computer-controlled rotary bits and sandblasting over a rubber stencil.
Leaving the letters, numbers and emblems exposed on the stone, the blaster can create virtually any kind of artwork or epitaph. Both limestone and marble take carving well. Marble is a recrystallised form of limestone.
The mild acid in rainwater can slowly dissolve marble and limestone over time, which can make inscriptions unreadable. Portland stone was a type of limestone commonly used in Englandafter weathering, fossiliferous deposits tend to appear on the surface. Marble became popular from the early 19th century, though its extra cost limited its appeal. Sandstone is durable, yet soft enough to carve easily. Some sandstone markers are so well preserved that individual chisel marks are discernible, while others have delaminated and crumbled to dust.
Delamination occurs when moisture gets between the layers of the sandstone. As it freezes and expands the layers flake off. In the 17th century, sandstone replaced field stones in Colonial America.

Yorkstone was a common sandstone material used in England. Slate can have a pleasing texture but is slightly porous and prone to delamination.

It takes lettering well, often highlighted with white paint or gilding. The Maymnah Stone, a tombstone with an Arabic inscription dated 1174 on a reused Roman marble block. Now exhibited at the Gozo Museum of Archaeology. Granite gravestone of Josiah Leavitt (16791717), Hingham Center Cemetery, Hingham, Plymouth County, Massachusetts. Sandstone vestige of a Jewish gravestone depicting a Tzedakah box. Jewish cemetery in Otwock (Karczew-Anielin), Poland. Gravestone showing death date of 1639, Wormshill.

HIS LAST MESSAGE: NO MORE WARS FOR MEA headstone in the Jerusalem British World War I Cemetery on Mount Scopus. Elaborately carved grave slab at Shebbear (Devon, England) showing a skull sprouting flowering shoots, as a symbol of resurrection.

Metal, wood and plants[edit]. Grave Marker, Gwa'sala Kwakwaka'wakw (Native American), late 19th century, wood, pigment, Brooklyn Museum. Wood grave marker using Canadian Syllabics. Iron cross on a grave in Ekshärad cemetery. Wooden grave markers stored at Heidal Church, Norway. Iron grave markers and decorations were popular during the Victorian era in the United Kingdom and elsewhere, often being produced by specialist foundries or the local blacksmith. Cast iron headstones have lasted for generations while wrought ironwork often only survives in a rusted or eroded state. In eastern Värmland, Sweden, iron crosses instead of stones have been popular since the 18th century. Actually sand cast zinc, but called white bronze for marketing purposes. Almost all, if not all, zinc grave markers were made by the Monumental Bronze Company of Bridgeport, CT, between 1874 and 1914.
The company set up subsidiaries in Detroit, Philadelphia, New Orleans, and Des Moines; a Chicago subsidiary was named the American Bronze Company, while the St. Thomas White Bronze Monument Company was set up in Ontario, Canada. [3] They are in cemeteries of the period all across the U.
This was a popular material during the Georgian and Victorian era, and almost certainly before, in Great Britain and elsewhere. Some could be very ornate, although few survive beyond 50100 years due to natural decomposition or termites and other wood boring insects. Trees or shrubs, particularly roses, may be planted, especially to mark the location of ashes. This may be accompanied by a small inscribed metal or wooden marker. The information on the headstone generally includes the name of the deceased and their date of birth and death. Such information can be useful to genealogists and local historians. Larger cemeteries may require a discreet reference code as well to help accurately fix the location for maintenance. The cemetery owner, church, or, as in the UK, national guidelines might encourage the use of'tasteful' and accurate wording in inscriptions. The placement of inscriptions is traditionally placed on the forward-facing side of the memorial but can also be seen in some cases on the reverse and around the edges of the stone itself. Some families request that an inscription be made on the portion of the memorial that will be underground. In addition, some gravestones also bear epitaphs in praise of the deceased or quotations from religious texts, such as "requiescat in pace". In a few instances the inscription is in the form of a plea, admonishment, testament of faith, claim to fame or even a curseWilliam Shakespeare's inscription famously declares. Good friend, for Jesus' sake forbear.

To dig the dust enclosèd here. Blest be the man that spares these stones. And cursed be he that moves my bones. Or a warning about mortality, such as this Persian poetry carved on an ancient tombstone in the Tajiki capital of Dushanbe. Gravestone in Canada with indigenous language inscription in Canadian Aboriginal Syllabics.

I heard that mighty Jamshed the King. Carved on a stone near a spring of water these words. Manylike ussat here by this spring. And left this life in the blink of an eye. We captured the whole world through our courage and strength. Yet could take nothing with us to our grave. Or a simpler warning of inevitability of death. Hebrew inscriptions on gravestones in Sobdruhy. Remember me as you pass by.
As you are now, so once was I. Prepare for death and follow me. Multilingual gravestone: Welsh, English, French. Gurkha soldier's stone in Singapore.
Serbian women's stone in Gornja Gorevnica, Serbia. Information in English, Bible verse in German (Dallas, TX). Bas-relief carvings of a religious nature or of a profile of the deceased can be seen on some headstones, especially up to the 19th century. Since the invention of photography, a gravestone might include a framed photograph or cameo of the deceased; photographic images or artwork (showing the loved one, or some other image relevant to their life, interests or achievements) are sometimes now engraved onto smooth stone surfaces. Some headstones use lettering made of white metal fixed into the stone, which is easy to read but can be damaged by ivy or frost.
Deep carvings on a hard-wearing stone may weather many centuries exposed in graveyards and still remain legible. Those fixed on the inside of churches, on the walls, or on the floor (often as near the altar as possible) may last much longer: such memorials were often embellished with a monumental brass. The choice of language and/or script on gravestones has been studied by sociolinguists as indicators of language choices and language loyalty. For example, by studying cemeteries used by immigrant communities, [7] some languages were found to be carved "long after the language ceased to be spoken" in the communities. [8] In other cases, a language used in the inscription may indicate a religious affiliation.

Marker inscriptions have also been used for political purposes, such as the grave marker installed in January 2008 at Cave Hill Cemetery in Louisville, Kentucky by Mathew Prescott, an employee of PETA. The grave marker is located near the grave of KFC founder Harland Sanders and bears the acrostic message "KFC tortures birds".

[9] The group placed its grave marker to promote its contention that KFC is cruel to chickens. This section needs additional citations for verification. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. (August 2011) (Learn how and when to remove this template message). An equestrian motif on an 11th-century Swedish gravestone. Islamic cemetery in Sarajevo, with columnar headstones. Gravestones may be simple upright slabs with semi-circular, rounded, gabled, pointed-arched, pedimental, square or other shaped tops. During the 18th century, they were often decorated with memento mori (symbolic reminders of death) such as skulls or winged skulls, winged cherub heads, heavenly crowns, urns or the picks and shovels of the gravedigger. Somewhat unusual were more elaborate allegorical figures, such as Old Father Time, or emblems of trade or status, or even some event from the life of the deceased (particularly how they died). Large tomb chests, false sarcophagi as the actual remains were in the earth below, or smaller coped chests were commonly used by the gentry as a means of commemorating a number of members of the same family.

In the 19th century, headstone styles became very diverse, ranging from plain to highly decorated, and often using crosses on a base or other shapes differing from the traditional slab. They might be replaced by more elaborately carved markers, such as crosses or angels. Simple curb surrounds, sometimes filled with glass chippings, were popular during the mid-20th century. Islamic headstones are traditionally more a rectangular upright shaft, often topped with a carved topknot symbolic of a turban; but in Western countries more local styles are often used. Some form of simple decoration may be employed.

Special emblems on tombstones indicate several familiar themes in many faiths. Arch: Rejoined with partner in Heaven. Cherub: Divine wisdom or justice. Cross, anchor and Bible: Trials, victory and reward.
Dolphin: Salvation, bearer of souls to Heaven. Dove: Purity, love and Holy Spirit. Hands: A relation or partnership (see Reference 3). Hourglass: Time and its swift flight.

IHS: Stylized version of iota-eta-sigma, a Greek abbreviation of "Iesus Hominum Salvator" ("Jesus, savior of mankind"); alternatively treated as an initialism for "in Hoc Signo (Vinces)": In this sign you shall conquer. Commonly indicates Roman Catholic faith, the latter especially Society of Jesus. Ivy: Faithfulness, memory, and undying friendship.

Mermaid: Dualism of Christfully God, fully man. Olive branch: Forgiveness, and peace. Palms: Martyrdom, or victory over death. Pillow: a deathbed, eternal sleep.

Rooster: Awakening, courage and vigilance. Snake in a circle: Everlasting life in Heaven. Broken sword: Life cut short. Crossed swords: Life lost in battle. Torch: Eternal life if upturned, death if extinguished.

Tree trunk: The beauty of life. Triangle: Truth, equality and the trinity.

Shattered urn: Old age, mourning if draped. Greek letters might also be used. \alpha \omega (alpha and omega): The beginning and the end. \chi \rho (chi rho): The first letters spelling the name of Christ. Over time a headstone may settle or its fixings weaken.
After several instances where unstable stones have fallen in dangerous circumstances, some burial authorities "topple test" headstones by firm pressure to check for stability. They may then tape them off or flatten them. This procedure has proved controversial in the UK, where an authority's duty of care to protect visitors is complicated because it often does not have any ownership rights over the dangerous marker. Authorities that have knocked over stones during testing or have unilaterally lifted and laid flat any potentially hazardous stones have been criticised, after grieving relatives have discovered that their relative's marker has been moved. [10] Since 2007 Consistory Court and local authority guidance now restricts the force used in a topple test and requires an authority to consult relatives before moving a stone.
In addition, before laying a stone flat, it must be recorded for posterity. The distinction between horror and terror is a standard literary and psychological concept applied especially to Gothic and horror fiction.
[1] Terror is usually described as the feeling of dread and anticipation that precedes the horrifying experience. By contrast, horror is the feeling of revulsion that usually follows a frightening sight, sound, or otherwise experience. Horror has also been defined by Noel Carroll as a combination of terror and revulsion... The distinction between terror and horror was first characterized by the Gothic writer Ann Radcliffe (17641823), horror being more related to being shocked or scared (being horrified) at an awful realization or a deeply unpleasant occurrence, while terror is more related to being anxious or fearful. [3] Radcliffe considered that terror is characterized by "obscurity" or indeterminacy in its treatment of potentially horrible events, something which leads to the sublime.
She says in the essay that it "expands the soul and awakens the faculties to a high degree of life". Horror, in contrast, "freezes and nearly annihilates them" with its unambiguous displays of atrocity. She goes on: I apprehend that neither Shakespeare nor Milton by their fictions, nor Mr Burke by his reasoning, anywhere looked to positive horror as a source of the sublime, though they all agree that terror is a very high one; and where lies the great difference between horror and terror, but in uncertainty and obscurity, that accompany the first, respecting the dreader evil.
According to Devendra Varma in The Gothic Flame (1966). The difference between Terror and Horror is the difference between awful apprehension and sickening realization: between the smell of death and stumbling against a corpse. Horror is also a genre of film and fiction that relies on horrifying images or situations to tell stories and prompt reactions or jump scares to put their audiences on edge. In these films the moment of horrifying revelation is usually preceded by a terrifying build up, often using the medium of scary music. In his non-fiction book Danse Macabre, Stephen King stressed how horror tales normally chart the outbreak of madness/the terrible within an everyday setting. [6] He also elaborated on the twin themes of terror and horror, adding a third element which he referred to as "revulsion". He describes terror as "the finest element" of the three, and the one he strives hardest to maintain in his own writing. Citing many examples, he defines "terror" as the suspenseful moment in horror before the actual monster is revealed. "Horror, " King writes, is that moment at which one sees the creature/aberration that causes the terror or suspense, a "shock value".
King finally compares "revulsion" with the gag-reflex, a bottom-level, cheap gimmick which he admits he often resorts to in his own fiction if necessary, confessing. I recognize terror as the finest emotion and so I will try to terrorize the reader. But if I find that I cannot terrify, I will try to horrify, and if I find that I cannot horrify, I'll go for the gross-out.
Freud likened the experience of horror to that of the uncanny. In his wake, Georges Bataille saw horror as akin to ecstasy in its transcendence of the everyday;[9] as opening a way to go beyond rational social consciousness. [10] Julia Kristeva in turn considered horror as evoking experience of the primitive, the infantile, and the demoniacal aspects of unmediated femininity. Horror, helplessness and trauma[edit]. The paradox of pleasure experienced through horror films/books can be explained partly as stemming from relief from real-life horror in the experience of horror in play, partly as a safe way to return in adult life to the paralysing feelings of infantile helplessness. Helplessness is also a factor in the overwhelming experience of real horror in psychological trauma.

[13] Playing at re-experiencing the trauma may be a helpful way of overcoming it. The item "19 ANIMATED HAUNTED HOUSE light up Halloween decoration flying witch spooky cat" is in sale since Sunday, September 27, 2020. This item is in the category "Collectibles\Holiday & Seasonal\Halloween\Current (1991-Now)\Decorations\Other Current Halloween Décor". The seller is "sidewaysstairsco" and is located in Santa Ana, California.

This item can be shipped to United States, Canada, United Kingdom, China, Mexico, Germany, Japan, France, Australia, Russian federation, Denmark, Romania, Slovakia, Bulgaria, Czech republic, Finland, Hungary, Latvia, Lithuania, Malta, Estonia, Greece, Portugal, Cyprus, Slovenia, Sweden, South Korea, Indonesia, Taiwan, South africa, Thailand, Belgium, Hong Kong, Ireland, Netherlands, Poland, Spain, Italy, Austria, Bahamas, Israel, New Zealand, Singapore, Switzerland, Norway, Saudi arabia, United arab emirates, Qatar, Kuwait, Bahrain, Croatia, Malaysia, Chile, Colombia, Costa rica, Dominican republic, Panama, Trinidad and tobago, Guatemala, El salvador, Honduras, Jamaica, Antigua and barbuda, Aruba, Belize, Dominica, Grenada, Saint kitts and nevis, Saint lucia, Montserrat, Turks and caicos islands, Barbados, Bangladesh, Bermuda, Brunei darussalam, Bolivia, Egypt, French guiana, Guernsey, Gibraltar, Guadeloupe, Iceland, Jersey, Jordan, Cambodia, Liechtenstein, Sri lanka, Luxembourg, Monaco, Macao, Martinique, Maldives, Nicaragua, Oman, Pakistan, Paraguay, Reunion, Uruguay, Philippines.
  • Handmade: No
  • Country/Region of Manufacture: China
  • Occasion: Halloween
  • Brand: CostCo
  • Time Period Manufactured: Current (1991-Now)

19 ANIMATED HAUNTED HOUSE light up Halloween decoration flying witch spooky cat  19 ANIMATED HAUNTED HOUSE light up Halloween decoration flying witch spooky cat