Halloween的来历和习俗 要英语的

Halloween的来历和习俗 要英语的
Halloween的来历和习俗 要英语的

Halloween的来历和习俗 要英语的
Ancient Origins
Halloween's origins date back to the ancient Celtic festival of Samhain (pronounced sow-in).
The Celts, who lived 2,000 years ago in the area that is now Ireland, the United Kingdom, and northern France, celebrated their new year on November 1. This day marked the end of summer and the harvest and the beginning of the dark, cold winter, a time of year that was often associated with human death. Celts believed that on the night before the new year, the boundary between the worlds of the living and the dead became blurred. On the night of October 31, they celebrated Samhain, when it was believed that the ghosts of the dead returned to earth. In addition to causing trouble and damaging crops, Celts thought that the presence of the otherworldly spirits made it easier for the Druids, or Celtic priests, to make predictions about the future. For a people entirely dependent on the volatile natural world, these prophecies were an important source of comfort and direction during the long, dark winter.
To commemorate the event, Druids built huge sacred bonfires, where the people gathered to burn crops and animals as sacrifices to the Celtic deities.
During the celebration, the Celts wore costumes, typically consisting of animal heads and skins, and attempted to tell each other's fortunes. When the celebration was over, they re-lit their hearth fires, which they had extinguished earlier that evening, from the sacred bonfire to help protect them during the coming winter.
By A.D. 43, Romans had conquered the majority of Celtic territory. In the course of the four hundred years that they ruled the Celtic lands, two festivals of Roman origin were combined with the traditional Celtic celebration of Samhain.
The first was Feralia, a day in late October when the Romans traditionally commemorated the passing of the dead. The second was a day to honor Pomona, the Roman goddess of fruit and trees. The symbol of Pomona is the apple and the incorporation of this celebration into Samhain probably explains the tradition of "bobbing" for apples that is practiced today on Halloween.
By the 800s, the influence of Christianity had spread into Celtic lands. In the seventh century, Pope Boniface IV designated November 1 All Saints' Day, a time to honor saints and martyrs. It is widely believed today that the pope was attempting to replace the Celtic festival of the dead with a related, but church-sanctioned holiday. The celebration was also called All-hallows or All-hallowmas (from Middle English Alholowmesse meaning All Saints' Day) and the night before it, the night of Samhain, began to be called All-hallows Eve and, eventually, Halloween. Even later, in A.D. 1000, the church would make November 2 All Souls' Day, a day to honor the dead. It was celebrated similarly to Samhain, with big bonfires, parades, and dressing up in costumes as saints, angels, and devils. Together, the three celebrations, the eve of All Saints', All Saints', and All Souls', were called Hallowmas.

Cultural history
Christian festival
Pope Boniface IV established an anniversary dedicated to the Virgin Mary and the martyrs when he consecrated the Pantheon on May 13, 609 (or 610). This Chri...

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Cultural history
Christian festival
Pope Boniface IV established an anniversary dedicated to the Virgin Mary and the martyrs when he consecrated the Pantheon on May 13, 609 (or 610). This Christian feast day was moved to November 1st from May 13th by Pope Gregory III in the eighth century in order to mark the dedication of the All Saints Chapel in Rome — establishing November 1st as All Saints Day and October 31st as All Hallows' Eve. Initially this change of date only applied to the diocese of Rome, but was extended to the rest of Western Christianity a century later by Pope Gregory IV in an effort to standardize liturgical worship.
The feast day of All Souls Day, celebrated to commemorate those souls condemned temporarily to Purgatory, was inaugurated by St Odilo, at the time the abbott of the influential monastery at Cluny, on November 2, 998.
Origin: Celtic observation of Samhain
According to what can be reconstructed of the beliefs of the ancient Celts, the bright half of the year ended around November 1 or on a Moon-phase near that date, a day referred to in modern Gaelic as Samhain ("Sow-in" or alternatively "Sa-ven", meaning: End of the Summer). After the adoption of the Roman calendar with its fixed months, the date began to be celebrated independently of the Moon's phases.
As October 31st is the last day of the bright half of the year, the next day also meant the beginning of Winter, which the Celts often associated with human death. The Celts also believed that on October 31, the boundary separating the dead from the living became blurred. (There is a rich and unusual myth system at work here; the spirit world, the residence of the "Sidhe," as well as of the dead, was accessible through burial mounds. These mounds opened at two times during the year, making the beginning and end of Summer highly spiritually resonant.)
The Celts' survival during the cold harsh winters, depended on the prophecies of their priests or Druids. They believed that the presence of spirits would aid in the priests' abilities to make future predictions.
The exact customs observed in each Celtic region differ, but they generally involved the lighting of bonfires and the reinforcement of boundaries, across which malicious spirits might cross and threaten the community.
Like most observances around this season, warmth and comfort were emphasized, indulgence was not. Stores of preserved food were needed to last through the winter, not for parties.
Samhain mistaken as New Year
Popular literature over the last century has given birth to the near universal assumption that Samhain, now associated with the Roman Catholic theme and folkways of Hallowe'en, was the "Celtic New Year". Both the work of scholarly historians and Neopagan writers have begun to scrutinize this assertion. The historian Ronald Hutton, in his exhaustive study of the folk calendar of the British Isles[2] points out that there are no references which attest to this usage earlier than the 18th century, neither in church nor civic records. Although it may be generally correct to refer to Samhain as "Summer's End", this point of descent into the year's darkness may require better proof for us to cite this "end" as also being a "beginning". On the other hand, there is a huge volume of proof of the western world, including late Celtia, as having begun their calendars either at the end of December or around March 25th at various periods back through and before Medieval times.

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