document_title: Halloween

question_text: when did the term trick or treat first appear in print

text: Halloween

text: Etymology

text: The word Halloween or Hallowe'en dates to about 1745[30] and is of Christian origin.[31] The word "Hallowe'en" means "hallowed evening" or "holy evening".[32] It comes from a Scottish term for All Hallows' Eve (the evening before All Hallows' Day).[33] 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.[33][34]

text: History

text: Gaelic and Welsh influence

text: Today's Halloween customs are thought to have been influenced by folk customs and beliefs from the Celtic-speaking countries, some of which are believed to have pagan roots.[35][36] Jack Santino, a folklorist, writes that "there was throughout Ireland an uneasy truce existing between customs and beliefs associated with Christianity and those associated with religions that were Irish before Christianity arrived".[37] 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".[35]

text: Samhain (pronounced /ˈsɑːwɪn/ SAH-win or /ˈsaʊ.ɪn/ SOW-in) was the first and most important of the four quarter days in the medieval Gaelic calendar and was celebrated on 31 October – 1 November in Ireland, Scotland and the Isle of Man.[38][39] 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 1 November by modern reckoning.[40] Samhain and Calan Gaeaf are mentioned in some of the earliest Irish and Welsh literature. The names have been used by historians to refer to Celtic Halloween customs up until the 19th century,[41] and are still the Gaelic and Welsh names for Halloween.

text: Samhain/Calan Gaeaf marked the end of the harvest season and beginning of winter or the 'darker half' of the year.[42][43] 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 (pronounced /iːˈʃiː/ ees-SHEE), the 'spirits' or 'fairies', could more easily come into our world and were particularly active.[44][45] 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". The Aos Sí were both respected and feared, with individuals often invoking the protection of God when approaching their dwellings.[46][47] 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.[48][49][50] The souls of the dead were also said to revisit their homes seeking hospitality.[51] Places were set at the dinner table and by the fire to welcome them.[52] 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.[53] 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".[54]

text: Throughout Ireland and Britain, the household festivities included rituals and games intended to foretell one's future, especially regarding death and marriage.[55] 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.[56] 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.[41][42] In some places, torches lit from the bonfire were carried sunwise around homes and fields to protect them.[41] 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.[52][57][58] In Scotland, these bonfires and divination games were banned by the church elders in some parishes.[59] In Wales, bonfires were lit to "prevent the souls of the dead from falling to earth".[60] Later, these bonfires served to keep "away the devil".[61]

text: From at least the 16th century,[62] the festival included mumming and guising in Ireland, Scotland, the Isle of Man and Wales.[63] This involved people going house-to-house in costume (or in disguise), usually reciting verses or songs in exchange for food.[63] 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.[64] It is suggested that the mummers and guisers "personify the old spirits of the winter, who demanded reward in exchange for good fortune".[65] In parts of southern Ireland, the guisers included a hobby horse. A man dressed as a Láir Bhán (white mare) led youths house-to-house reciting verses—some of which had pagan overtones—in exchange for food. If the household donated food it could expect good fortune from the 'Muck Olla'; not doing so would bring misfortune.[66] In Scotland, youths went house-to-house with masked, painted or blackened faces, often threatening to do mischief if they were not welcomed.[63] F. 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.[62] In parts of Wales, men went about dressed as fearsome beings called gwrachod.[63] In the late 19th and early 20th century, young people in Glamorgan and Orkney cross-dressed.[63]

text: 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".[63] From at least the 18th century, "imitating malignant spirits" led to playing pranks in Ireland and the Scottish Highlands.[63] Wearing costumes and playing pranks at Halloween spread to England in the 20th century.[63] Traditionally, pranksters used hollowed out turnips or mangel wurzels often carved with grotesque faces as lanterns.[63] By those who made them, the lanterns were variously said to represent the spirits,[63] or were used to ward off evil spirits.[67][68] They were common in parts of Ireland and the Scottish Highlands in the 19th century,[63] 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.[63]

text: Christian influence

text: Today's Halloween customs are also thought to have been influenced by Christian dogma and practices derived from it. 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).[69] Since the time of the early Church,[70] major feasts in Christianity (such as Christmas, Easter and Pentecost) had vigils that began the night before, as did the feast of All Hallows'.[71] 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.[72] 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.[73]

text: The feast of All Hallows', on its current date in the Western Church, may be traced to Pope Gregory III's (731–741) founding of an oratory in St Peter's for the relics "of the holy apostles and of all saints, martyrs and confessors".[74][75] In 835, All Hallows' Day was officially switched to 1 November, the same date as Samhain, at the behest of Pope Gregory IV.[76] Some suggest this was due to Celtic influence, while others suggest it was a Germanic idea,[76] although it is claimed that both Germanic and Celtic-speaking peoples commemorated the dead at the beginning of winter.[77] They may have seen it as the most fitting time to do so, as it is a time of 'dying' in nature.[76][77] 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.[78]

text: 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."[80] "Souling", the custom of baking and sharing soul cakes for all christened souls,[81] has been suggested as the origin of trick-or-treating.[82] The custom dates back at least as far as the 15th century[83] and was found in parts of England, Flanders, Germany and Austria.[53] Groups of poor people, often children, would go door-to-door during Allhallowtide, collecting soul cakes, in exchange for praying for the dead, especially the souls of the givers' friends and relatives.[83][84][85] Soul cakes would also be offered for the souls themselves to eat,[53] or the 'soulers' would act as their representatives.[86] 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.[87] Shakespeare mentions souling in his comedy The Two Gentlemen of Verona (1593).[88] 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".[89]

text: 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.[90][91] Some Christians continue to observe this custom at Halloween today.[92] Lesley Bannatyne believes this could have been a Christianization of an earlier pagan custom.[93] While souling, Christians would carry with them "lanterns made of hollowed-out turnips".[94] It has been suggested that the carved jack-o'-lantern, a popular symbol of Halloween, originally represented the souls of the dead.[95] 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.[96][97] 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".[98][99][100] 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.[101] 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."[102] 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.[94][103][91][104]

text: In parts of Britain, these customs came under attack during the Reformation as some Protestants berated purgatory as a "popish" doctrine incompatible with their notion of predestination. 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."[99] Other Protestants maintained belief in an intermediate state, known as Hades (Bosom of Abraham),[105] and continued to observe the original customs, especially souling, candlelit processions and the ringing of church bells in memory of the dead.[69][106] Mark Donnelly, a professor of medieval archæology, 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."[107] 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.[108] 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.[109] 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.[109]

text: 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.[98] On Halloween, in Italy, some families left a large meal out for ghosts of their passed relatives, before they departed for church services.[110] 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.[111]

text: Spread to North America

text: Lesley Bannatyne and Cindy Ott both write that Anglican colonists in the Southern United States and Catholic colonists in Maryland "recognized All Hallow's Eve in their church calendars",[112][113] although the Puritans of New England maintained strong opposition to the holiday, along with other traditional celebrations of the established Church, including Christmas.[114] Almanacs of the late 18th and early 19th century give no indication that Halloween was widely celebrated in North America.[115] It was not until mass Irish and Scottish immigration in the 19th century that Halloween became a major holiday in North America.[115] 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.[116] "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".[117]

text: Symbols

text: 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.[95][118] There is a popular Irish Christian folktale associated with the jack-o'-lantern,[119] which in folklore is said to represent a "soul who has been denied entry into both heaven and hell":[120]

text: 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.[121]

text: In Ireland and Scotland, the turnip has traditionally been carved during Halloween,[122][123] 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.[122] The American tradition of carving pumpkins is recorded in 1837[124] and was originally associated with harvest time in general, not becoming specifically associated with Halloween until the mid-to-late 19th century.[125]

text: The modern imagery of Halloween comes from many sources, including Christian eschatology, national customs, works of Gothic and horror literature (such as the novels Frankenstein and Dracula) and classic horror films (such as Frankenstein and The Mummy).[126][127] 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;[128] skulls have therefore been commonplace in Halloween, which touches on this theme.[129] 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.[130] 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).[131] 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.[132] Black, orange, and sometimes purple are Halloween's traditional colors.

text: Trick-or-treating and guising

text: Trick-or-treating is a customary celebration for children on Halloween. Children go in costume from house to house, asking for treats such as candy or sometimes money, with the question, "Trick or treat?" The word "trick" implies a "threat" to perform mischief on the homeowners or their property if no treat is given.[82] The practice is said to have roots in the medieval practice of mumming, which is closely related to souling.[133] John Pymm writes that "many of the feast days associated with the presentation of mumming plays were celebrated by the Christian Church."[134] These feast days included All Hallows' Eve, Christmas, Twelfth Night and Shrove Tuesday.[135][136] Mumming practiced in Germany, Scandinavia and other parts of Europe,[137] involved masked persons in fancy dress who "paraded the streets and entered houses to dance or play dice in silence".[138]

text: In England, from the medieval period,[139] up until the 1930s,[140] people practiced the Christian custom of souling on Halloween, which involved groups of soulers, both Protestant and Catholic,[106] going from parish to parish, begging the rich for soul cakes, in exchange for praying for the souls of the givers and their friends.[84]

text: In Scotland and Ireland, guising – children disguised in costume going from door to door for food or coins  – is a traditional Halloween custom, and is recorded in Scotland at Halloween in 1895 where masqueraders in disguise carrying lanterns made out of scooped out turnips, visit homes to be rewarded with cakes, fruit, and money.[123] 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.[141]

text: 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".[142] In her book, Kelley touches on customs that arrived from across the Atlantic; "Americans have fostered them, and are making this an occasion something like what it must have been in its best days overseas. All Halloween customs in the United States are borrowed directly or adapted from those of other countries".[143]

text: 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.[144] The earliest known use in print of the term "trick or treat" appears in 1927, in the Blackie Herald Alberta, Canada.[145]

text: The thousands of Halloween postcards produced between the turn of the 20th century and the 1920s commonly show children but not trick-or-treating.[146] Trick-or-treating does not seem to have become a widespread practice until the 1930s, with the first U.S. appearances of the term in 1934,[147] and the first use in a national publication occurring in 1939.[148]

text: A popular variant of trick-or-treating, known as trunk-or-treating (or Halloween tailgaiting), occurs when "children are offered treats from the trunks of cars parked in a church parking lot", or sometimes, a school parking lot.[111][149] In a trunk-or-treat event, the trunk (boot) of each automobile is decorated with a certain theme,[150] such as those of children's literature, movies, scripture, and job roles.[151] 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".[152][153]

text: Costumes

text: Halloween costumes are traditionally modeled after supernatural figures such as vampires, monsters, ghosts, skeletons, witches, and devils. Over time, in the United States, the costume selection extended to include popular characters from fiction, celebrities, and generic archetypes such as ninjas and princesses.[82]

text: Dressing up in costumes and going "guising" was prevalent in Ireland and Scotland at Halloween by the late 19th century.[123] Costuming became popular for Halloween parties in the US in the early 20th century, as often for adults as for children. The first mass-produced Halloween costumes appeared in stores in the 1930s when trick-or-treating was becoming popular in the United States.

text: The yearly New York Halloween Parade, begun in 1974 by puppeteer and mask maker Ralph Lee of Greenwich Village, is a large Halloween parade and one of America's only major nighttime parades (along with Portland's Starlight Parade), attracting more than 60,000 costumed participants, two million spectators, and a worldwide television audience of over 100 million.[154] The largest Halloween parade in the world takes place in Derry in Northern Ireland, which was named the "best Halloween destination in the world" having been voted number one in a USA Today readers' poll in 2015.[155]

text: Eddie J. Smith, in his book Halloween, Hallowed is Thy Name, offers a religious perspective to the wearing of costumes on All Hallows' Eve, suggesting that by dressing up as creatures "who at one time caused us to fear and tremble", people are able to poke fun at Satan "whose kingdom has been plundered by our Saviour". Images of skeletons and the dead are traditional decorations used as memento mori.[156][157]

text: "Trick-or-Treat for UNICEF" is a fundraising program to support UNICEF,[82] a United Nations Programme that provides humanitarian aid to children in developing countries. Started as a local event in a Northeast Philadelphia neighborhood in 1950 and expanded nationally in 1952, the program involves the distribution of small boxes by schools (or in modern times, corporate sponsors like Hallmark, at their licensed stores) to trick-or-treaters, in which they can solicit small-change donations from the houses they visit. It is estimated that children have collected more than $118 million for UNICEF since its inception. In Canada, in 2006, UNICEF decided to discontinue their Halloween collection boxes, citing safety and administrative concerns; after consultation with schools, they instead redesigned the program.[158][159]

text: Games and other activities

text: 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.[160] In recent centuries, these divination games have been "a common feature of the household festivities" in Ireland and Britain.[55] 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.[161] Some also suggest that they derive from Roman practices in celebration of Pomona.[82]

text: The following activities were a common feature of Halloween in Ireland and Britain during the 17th–20th centuries. Some have become more widespread and continue to be popular today. One common game is apple bobbing or dunking (which may be called "dooking" in Scotland)[162] 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.[163]

text: 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.[164][165] 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.[166][167] 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.[168] 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.[169] However, if they were destined to die before marriage, a skull would appear. The custom was widespread enough to be commemorated on greeting cards[170] from the late 19th century and early 20th century.

text: 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.[171]

text: 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.[41]

text: 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.

text: Haunted attractions

text: 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,[172] and the level of sophistication of the effects has risen as the industry has grown.

text: 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.[173][174] The House still exists, in the Hollycombe Steam Collection.

text: 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.[175]

text: The haunted house as an American cultural icon can be attributed to the opening of the Haunted Mansion in Disneyland on 12 August 1969.[176] Knott's Berry Farm began hosting its own Halloween night attraction, Knott's Scary Farm, which opened in 1973.[177] Evangelical Christians adopted a form of these attractions by opening one of the first "hell houses" in 1972.[178]

text: The first Halloween haunted house run by a nonprofit organization was produced in 1970 by the Sycamore-Deer Park Jaycees in Clifton, Ohio. It was cosponsored by WSAI, an AM radio station broadcasting out of Cincinnati, Ohio. It was last produced in 1982.[179] 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.[180]

text: 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.[181] 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.[182][183] 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.[184][185][186]

text: 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.[187] The theme park haunts are by far the largest, both in scale and attendance.[188]

text: Food

text: On All Hallows' Eve, many Western Christian denominations encourage abstinence from meat, giving rise to a variety of vegetarian foods associated with this day.[189]

text: 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 or taffy apples are common Halloween treats made by rolling whole apples in a sticky sugar syrup, sometimes followed by rolling them in nuts.

text: 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.[190] While there is evidence of such incidents,[191] 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.[192]

text: One custom that persists in modern-day Ireland is the baking (or more often nowadays, the purchase) of a barmbrack (Irish: báirín breac), which is a light fruitcake, into which a plain ring, a coin, and other charms are placed before baking. It is 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.

text: List of foods associated with Halloween:

text:
Barmbrack (Ireland)
Bonfire toffee (Great Britain)
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)
Caramel apples
Caramel corn
Colcannon (Ireland; see below)
Halloween cake
Novelty candy shaped like skulls, pumpkins, bats, worms, etc.
Roasted pumpkin seeds
Roasted sweet corn
Soul cakes

tag: ul

text: Christian religious observances

text: 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.[193] 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.[194] In Mexico children make an altar to invite the return of the spirits of dead children (angelitos).[195]

text: 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.[196] This church service is known as the Vigil of All Hallows or the Vigil of All Saints;[197][198] an initiative known as Night of Light seeks to further spread the Vigil of All Hallows throughout Christendom.[199][200] 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.[201][202] 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".[203]

text: 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.[204][205] Some of these practices include praying, fasting and attending worship services.[1][2][3]

text: O LORD our God, increase, we pray thee, and multiply upon us the gifts of thy grace: that we, who do prevent the glorious festival of all thy Saints, may of thee be enabled joyfully to follow them in all virtuous and godly living. Through Jesus Christ, Our Lord, who liveth and reigneth with thee, in the unity of the Holy Ghost, ever one God, world without end. Amen. —Collect of the Vigil of All Saints, The Anglican Breviary[206]

text: 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.[207][208] This is because Martin Luther is said to have nailed his Ninety-Five Theses to All Saints' Church in Wittenberg on All Hallows' Eve.[209] Often, "Harvest Festivals" or "Reformation Festivals" are held on All Hallows' Eve, in which children dress up as Bible characters or Reformers.[210] 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.[211] Others order Halloween-themed Scripture Candy to pass out to children on this day.[212][213]

text: 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.[214] 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."[215] In more recent years, the Roman Catholic Archdiocese of Boston has organized a "Saint Fest" on Halloween.[216] 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.[217] Christian minister Sam Portaro wrote that Halloween is about using "humor and ridicule to confront the power of death".[218]

text: In the Roman Catholic Church, Halloween's Christian connection is cited, and Halloween celebrations are common in Catholic parochial schools throughout North America and in Ireland.[219][better source needed] 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.[220] Others consider Halloween to be completely incompatible with the Christian faith due to its putative origins in the Festival of the Dead celebration.[221] 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.[222]

text: Analogous celebrations and perspectives

text: Judaism

text: According to Alfred J. Kolatch in the Second Jewish Book of Why, in Judaism, Halloween is not permitted by Jewish Halakha because it violates Leviticus 18:3, which forbids Jews from partaking in gentile customs. Many Jews observe Yizkor, which is equivalent to the observance of Allhallowtide in Christianity, as prayers are said for both "martyrs and for one's own family".[223] Nevertheless, many American Jews celebrate Halloween, disconnected from its Christian origins.[224] 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.[225] Jews do have the Purim holiday, where the children dress up in costumes to celebrate.[226]

text: Islam

text: 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".[227] 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".[228]

text: Hinduism

text: Most Hindus do not observe All Hallows' Eve, instead they 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.[229] The celebration of the Hindu festival Diwali sometimes conflicts with the date of Halloween; but some Hindus choose to participate in the popular customs of Halloween.[230] 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".[231]

text: Neopaganism

text: 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,[232] 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",[233] and "avoid Halloween, because of the interruptions from trick or treaters".[234] 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."[232]

text: Around the world

text: The traditions and importance of Halloween vary greatly among countries that observe it. In Scotland and Ireland, traditional Halloween customs include children dressing up in costume going "guising", holding parties, while other practices in Ireland include lighting bonfires, and having firework displays.[235][236] In Brittany children would play practical jokes by setting candles inside skulls in graveyards to frighten visitors.[237] 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,[238] Australia,[239] New Zealand,[240] (most) continental Europe, Japan, and other parts of East Asia.[241] In the Philippines, during Halloween, Filipinos return to their hometowns and purchase candles and flowers,[242] in preparation for the following All Saints Day (Araw ng mga Patay) on 1 November and All Souls Day —though it falls on 2 November, most of them observe it on the day before.[243] In Mexico and Latin American in general, it is referred to as " Día de los 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.[244]


document_title: Back to the Future Part II

question_text: when did marty mcfly go to the future in 2015

root

text: Back to the Future Part II

text: Plot[edit]

text: On October 26, 1985, Dr. Emmett Brown arrives in his flying time machine and persuades Marty McFly and his girlfriend, Jennifer Parker, to come back to the future with him to help their future children. Biff Tannen witnesses their departure. They arrive on October 21, 2015, where Doc electronically knocks out Jennifer and leaves her asleep in an alley, explaining that she should not have too much knowledge of future events. He has Marty pose as his own son and lookalike Marty Jr. to refuse an offer to participate in a robbery with Biff's grandson Griff, thus saving both of Marty's children from prison.

tag: p

text: Marty switches places with Marty Jr. and refuses Griff's offer, but Griff goads Marty into a fight. Griff and his gang are arrested, saving Marty's future children. Before rejoining Doc, Marty purchases an almanac containing the results of major sporting events from 1950 to 2000. Doc discovers it and warns Marty about attempting to profit from time travel, but before Doc can adequately dispose of it, they are interrupted by the police, who have found Jennifer incapacitated and are taking her to her 2015 home. They pursue, as does Biff, who has overheard their conversation and picked up the almanac which Doc discarded.

text: Jennifer wakes up in her 2015 home and hides from the McFly family. She overhears that her future self's life with Marty is not what she expected, due to his involvement in an automobile accident. She witnesses Marty being goaded by his co-worker Douglas J. Needles into a shady business deal, which leads to Marty's firing. Attempting to escape the house, Jennifer encounters her 2015 self and they both faint. While Marty and Doc attend to her, Biff steals the time machine and uses it to travel back to 1955 and give the almanac to his younger self to get rich betting, then returns to 2015. Marty, Doc, and an unconscious Jennifer return to 1985, unaware of Biff's actions.

text: The 1985 to which they return has changed drastically: Biff has become wealthy and corrupt, and has changed Hill Valley into a chaotic dystopia. Marty's father, George, was killed in 1973 and Biff has forced Marty's mother, Lorraine, to marry him. Doc has been committed to an insane asylum. Marty and Doc determine that 2015 Biff took the time machine to change 1985, and Marty learns from 1985 Biff that he got the almanac on November 12, 1955. Biff attempts to kill Marty, but Marty flees and returns to 1955 with Doc, leaving Jennifer on her own front porch.

text: Marty secretly follows the 1955 Biff and watches him receive the almanac from his 2015 self. Marty then follows him to the high school's dance, being careful to avoid interrupting the events from his previous visit. Marty and the 1955 Biff steal the almanac back and forth, but Marty and Doc retrieve it and leave Biff to crash into a manure truck. Marty burns the almanac, reversing Biff's changes to the timeline, as Doc hovers above in the time machine. Before Marty can join him inside, the machine is struck by lightning and disappears. A Western Union courier immediately arrives and delivers a letter to Marty; it is from Doc, who explains that he was transported back to 1885. Marty races back into town to find the 1955 Doc, who had just helped the original Marty return to 1985. Shocked by Marty's sudden reappearance, Doc faints.

text: Cast[edit]

text:
Michael J. Fox as Marty McFly, Marty McFly, Jr., and Marlene McFly
Christopher Lloyd as Dr. Emmett "Doc" Brown
Thomas F. Wilson as Biff Tannen and Griff Tannen
Lea Thompson as Lorraine Baines-McFly
Elisabeth Shue as Jennifer Parker
James Tolkan as Mr. Strickland
Jeffrey Weissman as George McFly

Crispin Glover as George McFly (archival footage)

Flea as Douglas J. Needles

text: Elijah Wood, eight years old at the time of filming, makes his first film appearance as one of the boys watching Marty playing the Wild Gunman arcade game in 2015.[5]

text: Development[edit]

text: Director Robert Zemeckis said that, initially, a sequel was not planned for the first film, but its huge box office success led to the conception of a second installment. He later agreed to do a sequel, but only if Michael J. Fox and Christopher Lloyd returned as well. With Fox and Lloyd confirmed, Zemeckis met with screenwriting partner Bob Gale to create a story for the sequel. Zemeckis and Gale would later regret that they ended the first one with Jennifer in the car with Marty and Doc Brown, because it required them to come up with a story that fit her in, rather than a whole new adventure.[6]

text: Gale wrote most of the first draft by himself, as Zemeckis was busy making Who Framed Roger Rabbit. At first, the film was to take place in 1967, but Zemeckis later stated that the time paradoxes of it provided a good opportunity to go back to 1955 and see the first one's events in a different light. While most of the original cast agreed to return, a major stumbling block arose when negotiating Crispin Glover's fee for reprising the role of George McFly. When it became clear that he would not be returning, the role was rewritten so that George is dead when the action takes place in the alternative version of 1985.[6]

text: The greatest challenge was the creation of the futuristic vision of Marty's home town in 2015. Production designer Rick Carter wanted to create a very detailed image with a different tone from the film Blade Runner, wishing to get past the smoke and chrome. Carter and his most talented men spent months plotting, planning and preparing Hill Valley's transformation into a city of the future.[7] Visual effects art director John Bell stated they had no script to work with, only the indications that the setting would be 30 years into the future featuring "something called hoverboards".[8]

text: When writing the script for the film, Gale wanted to push the first one's ideas further for humorous effect. Zemeckis said he was somewhat concerned about portraying the future because of the risk of making wildly inaccurate predictions. According to Gale, they tried to make the future a nice place, "where what's wrong is due to who lives in the future as opposed to the technology" in contrast to the pessimistic, Orwellian future seen in most science fiction.[6] To keep production costs low and take advantage of an extended break Fox had from Family Ties (which was ending its run when filming began), it was shot back-to-back with sequel Part III.[9]

text: Production[edit]

text: It took two years to finish the set building and the writing on the script before shooting could finally begin. During the shooting, the creation of the appearance of the aged characters was a well-guarded secret, involving state-of-the-art make-up techniques. Michael J. Fox described the process as very time consuming. "It took over four hours, although it could be worse".[6] Principal photography began on February 20, 1989.[9] For a three-week period nearing the conclusion of the film, the crew split and, while most remained shooting Part III, a few, including writer-producer Gale, focused on finishing its predecessor. Zemeckis himself slept only a few hours per day, supervising both films, having to fly between Burbank, where it was being finished, and other locations in California for Part III.[10]

text: The film was considered one of the most ground-breaking projects for Industrial Light & Magic. It was one of the effects house's first forays into digital compositing, as well as the Vistaglide motion control camera system, which enabled them to shoot one of its most complex sequences, in which Fox played three separate characters (Marty Sr., Marty Jr., and Marlene), all of whom interacted with each other. Although such scenes were not new, the VistaGlide allowed, for the first time, a completely dynamic scene in which camera movement could finally be incorporated. The technique was also used in scenes where Thomas F. Wilson, Christopher Lloyd, and Elisabeth Shue's characters encounter and interact with their counterparts.[6] It also includes a brief moment of computer-generated imagery in a holographic shark used to promote a fictional Jaws 19, which wound up unaltered from the first test done by ILM's digital department because effects supervisor Ken Ralston "liked the fact that it was all messed up.”[8]

text: Animation supervisor Wes Takahashi, who then was the head of ILM's animation department, worked heavily on the film's time travel sequences, as he had done in the original film and in Part III.[11][12] As the film neared release, sufficient footage of Part III had been shot to allow a trailer to be assembled. It was added at the conclusion of Part II, before the closing credits, as a reassurance to moviegoers that there was more to follow.[13]

text: Replacement of Crispin Glover[edit]

text: Crispin Glover was asked to reprise the role of George McFly. He expressed interest, but could not come to an agreement with the producers regarding his salary. He later stated in a 1992 interview on The Howard Stern Show that the producers' highest offer was $125,000, which was less than half of what the other returning cast members were offered. Gale has since asserted that Glover's demands were excessive for an actor of his professional stature at that point in time.[13] Later, in an interview on the Opie and Anthony show in 2013, Glover stated that his primary reason for not doing Part II was a philosophical (and ethical) disagreement on the overall moral that the film was conveying.[14]

text: Rather than writing George McFly out of the film, Zemeckis used previously filmed footage of Glover from the first film as well as new footage of actor Jeffrey Weissman, who wore prosthetics including a false chin, nose, and cheekbones. Various techniques were used to obfuscate Weissman's appearance, such as placing him in the background rather than the foreground, having him wear sunglasses, and even hanging him upside down. Glover filed a lawsuit against the producers of the film on the grounds that they neither owned his likeness nor had permission to use it. As a result of this suit, there are now clauses in the Screen Actors Guild collective bargaining agreements which state that producers and actors are not allowed to use such methods to reproduce the likeness of other actors.[15]

text: Replacement of Claudia Wells[edit]

text: Claudia Wells, who had played Marty McFly's girlfriend Jennifer Parker in the first film, was to reprise her role, but turned it down due to her mother's ill health. The producers cast Elisabeth Shue instead, which involved re-shooting the closing scenes of the first film for the beginning of Part II. The re-shot sequence is a near shot-for-shot match with the original, with only minor differences: for example, Doc noticeably hesitates before reassuring Marty that his future self is fine – something he did not do in the first film. Marty is also wearing a watch in the second film whereas he was not in the first.[16][17]

text: Wells returned to Hollywood with a starring role in the 1996 independent film Still Waters Burn. She is one of the few cast members not to make an appearance within the bonus material on the Back to the Future Trilogy DVD set released in 2002. However, she is interviewed for the Tales from the Future documentaries in the trilogy's 25th anniversary issue on Blu-ray Disc in 2010. In 2011, she finally had the opportunity to reprise her role from the first film, 26 years after her last appearance in the series. She provided the voice of Jennifer Parker for Back to the Future: The Game by Telltale Games.[18]

text: Hoverboard hoax[edit]

text: Zemeckis said on the film's behind-the-scenes featurette that the hoverboards (flying skateboards) used in it were real, yet not released to the public, due to parental complaints regarding safety.[7] Footage of "real hoverboards" was also featured in the extras of a DVD release of the trilogy. A number of people thought Zemeckis was telling the truth and requested them at toy stores. In an interview, Thomas F. Wilson said one of the most frequent questions he was asked was if they are real.[19]

text: Depiction of the future[edit]

text: According to Zemeckis, the 2015 depicted in the film was not meant to be an accurate depiction of the future. "For me, filming the future scenes of the movie were the least enjoyable of making the whole trilogy, because I don't really like films that try and predict the future. The only ones I've actually enjoyed were the ones done by Stanley Kubrick, and not even he predicted the PC when he made A Clockwork Orange. So, rather than trying to make a scientifically sound prediction that we were probably going to get wrong anyway, we figured, let's just make it funny." Despite this, the filmmakers did do some research into what scientists thought may occur in the year 2015.[20] Bob Gale said, "We knew we weren't going to have flying cars by the year 2015, but God we had to have those in our movie."[21]

text: However, the film did correctly predict a number of technological and sociological changes that occurred by 2015, including: the rise of ubiquitous cameras; unmanned flying drones for mundane tasks; flat panel, widescreen television sets mounted on walls with multiple channel viewing; video chat systems; hands-free video games; talking hologram billboards; wearable technology; Tablet computers with fingerprint scanners; and head-mounted displays.[22][23] Payment on personal portable devices is also depicted. Although payment by thumbprint is not widely used, fingerprint scanning is in use as security at places such as airports and schools, where it is also used to authorize payments for meals.[23] Cars and other vehicles have been able to be run using fuel generated from food wastes, though not through a fusion reactor as suggested in the film.[24] The popularity of 3-D film in the 2010s was also somewhat accurately predicted, although overlaid polarized imagery remains the standard format (as it has been since the 1950s, since updated in modern times to digital) and holography is still not in use for major films.

text: Other aspects of the depiction of the future had not come to pass by 2015, but efforts were made to replicate the technology advances.

text:
The film shows Marty putting on Nike "Air Mag" tennis shoes with automatic shoelaces. Nike released a version of their Hyperdunk Supreme shoes, which appear similar to Marty's, in July 2008. Fans dubbed them the Air McFly.[25] In April 2009, they filed the patent for self-lacing shoes, and their design bears a resemblance to those worn by Marty in the film.[26] In 2010, a fan named Blake Bevin created shoes that tie themselves.[27] Though Nike had made very limited quantity of Air Mags in the same style as the movie, they stated in September 2011 that their consumer-line MAG line of shoes would not feature the self-lacing feature shown in it.[28][29] Tinker Hatfield, one of the shoe's designers, indicated in 2014 that they would introduce shoes with power-lacing technology the following year, 2015.[30] In March 2016, Nike unveiled the HyperAdapt 1.0 shoe, which is a consumer-market model of the Air Mag and features the same self-lacing technology they used for the commemorative Air Mags, and are expected to start selling in late 2016.[31]
The concept of the hoverboard—a skateboard that can float off the ground—has been explored by various groups since the release of the film. Attempts similar to hoverboats, which blast air at the ground, have been demonstrated,[32] with a 2015 record distance of 275 meters.[33] A different type is the MagBoard, developed by researchers at the Paris Diderot University. It uses a large superconductor plate on the bottom cooled with liquid nitrogen as to achieve the Meissner effect and allow it to float over a special track; it was shown capable of carrying the weight of a human in its practical demonstration. However, the requirement to run the superconductor at higher, more ambient temperatures prevents this from becoming practical.[34][35] In March 2014, a company named HUVr Tech purportedly demonstrated a working hoverboard along with several celebrities including Lloyd, though this shortly was revealed as a hoax created by the website Funny or Die.[36] self-balancing 'hoverboards' became popular in 2015 even though they do not hover above the ground.[37]

text: In the 2015 scene, the film imagines the Chicago Cubs winning the 2015 World Series against the fictional Miami-based Gators, referencing the Cubs' longstanding failure to win a championship. In the actual 2015 season, the Cubs qualified for the postseason, their first postseason appearance since 2008,[38] but the Cubs lost the National League Championship Series (not the World Series) to the New York Mets on October 21, 2015, which coincidentally was the same day as "Back to the Future Day," the day Marty McFly arrived in 2015 in the film.[39] Despite losing in 2015, one year later the Cubs did win the 2016 World Series against the Cleveland Indians.[40] In the real 2015 World Series, the Kansas City Royals defeated the Mets to win their first World Series championship since 1985, the same year from which Marty and Doc time traveled in the film. As for the fictional Miami Gators, when the film was made Florida did not yet have a Major League Baseball team,[41] but the state has since gained two franchises: the Florida Marlins (now the Miami Marlins) in 1993 and the Tampa Bay Devil Rays (now the Tampa Bay Rays) in 1998. Neither qualified for the postseason in 2015.

text: Release and reception[edit]

text: Box office[edit]

text: The film was released to theaters in North America on Wednesday, November 22, 1989, the day before Thanksgiving. It grossed a total of $27.8 million over Friday to Sunday, and $43 million across the five-day holiday opening. On the following weekend, it had a drop of 56 percent, earning $12.1 million, but remained at #1.[42] Its total gross was $118.5 million in the United States and $213 million overseas, for a total of $331 million worldwide, ranking as 1989's sixth-most successful film domestically and the third-most worldwide—behind Indiana Jones and the Last Crusade and Batman.[43] However, this was still short of the first film's gross. Part III, which Universal released only six months later, experienced a similar drop.

text: Critical response[edit]

text: As of March 2016[update], the film received a 63% approval rating on Rotten Tomatoes, based on 60 reviews with an average rating of 6.1/10, with the critical consensus reading, "Back to the Future II is far more uneven than its predecessor, but its madcap highs outweigh the occasionally cluttered machinations of an overstuffed plot".[44] The film has a score of 57 out of 100 on Metacritic, based on 17 critics, indicating "mixed or average reviews".[45]

text: Roger Ebert of the Chicago Sun-Times gave the film three out of four stars. Ebert criticized it for lacking the "genuine power of the original," but praised it for its slapstick humor and the hoverboard in its chase sequence.[46] Janet Maslin of The New York Times wrote that the film is "ready for bigger and better things." Maslin later said that it "manages to be giddily and merrily mind-boggling, rather than confusing."[47] Tom Tunney of Empire magazine wrote that the film was well-directed, "high-energy escapism", and called it "solidly entertaining", though noting it as being inferior to the other two films in the franchise.[48]

text: Jonathan Rosenbaum of the Chicago Reader gave the film a negative review, criticizing Zemeckis and Gale for turning the characters into "strident geeks" and for making the "frenetic action strictly formulaic." He believed that it contained "rampant misogyny," because the character of Jennifer Parker "is knocked unconscious early on so she won't interfere with the little-boy games." He cited, as well, Michael J. Fox dressing in drag.[49] Variety said, "[Director Robert] Zemeckis' fascination with having characters interact at different ages of their lives hurts it visually, and strains credibility past the breaking point, by forcing him to rely on some very cheesy makeup designs."[50]

text: Accolades[edit]

text: The film won the Saturn Award for Best Special Effects (for Ken Ralston, the special effects supervisor), the BAFTA Award for Best Special Visual Effects (Ken Ralston, Michael Lantieri, John Bell and Steve Gawley),[51] an Internet-voted 2003 AOL Movies DVD Premiere Award for the trilogy DVDs, a Golden Screen Award, a Young Artist Award, and the Blimp Awards for Favorite Movie Actor (Michael J. Fox), and Favorite Movie Actress (Lea Thompson) at the 1990 Kids' Choice Awards. It was nominated in 1990 for an Academy Award for Visual Effects (John Bell, Steve Gawley, Michael Lantieri and Ken Ralston).[52]

text: Most visual effects nominations were due to the development of a new computer-controlled camera system, called VistaGlide, which was invented specifically for the film – it enables one actor to play two or even three characters in the same scene while the boundary between the sections of the split screen and the camera itself can be moving.

text: The film ranks 498 on Empire magazine's 2008 list of the 500 greatest movies of all time.[53]

text: Home media[edit]

text: The film was released on VHS and LaserDisc on May 22, 1990. Universal reissued it on VHS, LaserDisc, and compact disc in 1991, 1995, and 1998. On December 17, 2002, Universal released it on DVD in a boxed trilogy set, although widescreen framing problems led to a product recall.[54] The trilogy was released on Blu-ray Disc in October 2010.

text: Universal re-released the trilogy alongside new features on DVD and Blu-ray on October 21, 2015, coinciding with Back to the Future Day. The new set included a featurette called "Doc Brown Saves the World", where Lloyd, reprising his role as Doc Brown, explains the reasons for the differences between the future of 2015 as depicted in Back to the Future Part II and in real life.[55]

text: Soundtrack[edit]

text: The soundtrack was released by MCA Records on November 22, 1989. AllMusic rated it four-and-a-half stars out of five. [56] Unlike the previous soundtrack, it contains only a musical score by composer Alan Silvestri. None of the vocal songs featured throughout the film are featured.

text: Intrada release[edit]

text: On October 12, 2015, Intrada Records released the complete score of Back to the Future Part II in a 2-disc set including early scoring sessions and alternate takes.[57]


document_title: Horseshoe crab

question_text: what is the color of horseshoe crab blood

text: Horseshoe crab

text: Classification[edit]

text: Horseshoe crabs superficially resemble crustaceans but belong to a separate subphylum of the arthropods, Chelicerata, and are closely related to arachnids.[4] Horeshoe crabs are closely related to the extinct eurypterids (sea scorpions), which include some of the largest arthropods to have ever existed, and the two may be sister groups.[4][5] (Other studies have placed eurypterids closer to the arachnids in a group called Metastomata.)[6] The earliest horseshoe crab fossils are found in strata from the late Ordovician period, roughly 450 million years ago.

text: The Limulidae are the only recent family of the order Xiphosura, and contains all four living species of horseshoe crabs:[1]

text:
Carcinoscorpius rotundicauda, the mangrove horseshoe crab, found in Southeast Asia
Limulus polyphemus, the Atlantic horseshoe crab, found along the American Atlantic coast and in the Gulf of Mexico
Tachypleus gigas, found in Southeast and East Asia
Tachypleus tridentatus, found in Southeast and East Asia

text: Anatomy and behavior[edit]

text: The entire body of the horseshoe crab is protected by a hard carapace. It has two compound lateral eyes, each composed of about 1,000 ommatidia, plus a pair of median eyes that are able to detect both visible light and ultraviolet light, a single endoparietal eye, and a pair of rudimentary lateral eyes on the top. The latter become functional just before the embryo hatches. Also, a pair of ventral eyes is located near the mouth, as well as a cluster of photoreceptors on the telson. The horseshoe crab has five additional eyes on top of its shell. Despite having relatively poor eyesight, the animals have the largest rods and cones of any known animal, about 100 times the size of humans',[7][8] and their eyes are a million times more sensitive to light at night than during the day.[9] The mouth is located in the center of the legs, whose bases are referred to as gnathobases and have the same function as jaws and help grind up food. The horseshoe crab has five pairs of legs for walking, swimming, and moving food into the mouth, each with a claw at the tip, except for the last pair.

text:
External video

 Rendezvous with a Horseshoe Crab, August 2011, 4:34, NewsWorks

 The Horseshoe Crab Spawn, June 2010, 5:08, HostOurCoast.com

 Horseshoe Crabs Mate in Massive Beach "Orgy", June 2014, 3:29, National Geographic

tag: table

text: Behind its legs, the horseshoe crab has book gills, which exchange respiratory gases, and are also occasionally used for swimming.[10] As in other arthropods, a true endoskeleton is absent, but the body does have an endoskeletal structure made up of cartilaginous plates that support the book gills. They are more often found on the ocean floor searching for worms and molluscs, which are their main food. They may also feed on crustaceans and even small fish.[citation needed]

text: Females are larger than males; C. rotundicauda is the size of a human hand, while L. polyphemus can be up to 60 cm (24 in) long (including tail). The juveniles grow about 33% larger with every molt until reaching adult size.[11]

text: Breeding[edit]

text: During the breeding season, horseshoe crabs migrate to shallow coastal waters. A male selects a female and clings to her back. Often, several males surround the female and all fertilize together, which makes it easy to spot and count females as they are the large center carapace surrounded by 3-5 smaller ones. The female digs a hole in the sand and lays her eggs while the male(s) fertilize them. The female can lay between 60,000 and 120,000 eggs in batches of a few thousand at a time. The eggs take about two weeks to hatch; shore birds eat many of them before they hatch. The larvae molt six times during the first year.[17] Raising horseshoe crabs in captivity has proven to be difficult. Some evidence indicates that mating takes place only in the presence of the sand or mud in which the horseshoe crab's eggs were hatched. It is not known with certainty what is in the sand that the crab can sense, nor how they sense it.[18]

text: Threats[edit]

text: Harvest for blood[edit]

text: Horseshoe crabs use hemocyanin to carry oxygen through their blood. Because of the copper present in hemocyanin, their blood is blue. Their blood contains amebocytes, which play a similar role to the white blood cells of vertebrates in defending the organism against pathogens. Amebocytes from the blood of L. polyphemus are used to make Limulus amebocyte lysate, which is used for the detection of bacterial endotoxins in medical applications.[19] This means there is a high demand for harvesting the blood, which involves collecting and bleeding the animals, and then releasing them back into the sea. Most of the animals survive the process; mortality is correlated with both the amount of blood extracted from an individual animal, and the stress experienced during handling and transportation.[20] Estimates of mortality rates following blood harvesting vary from 3-15%[21] to 10-30%.[22] Approximately 500,000 crabs are harvested annually.[23]

text: The mortality rate of bled horseshoe crabs could be as high as 29%.[24][25] Bleeding may also prevent female horseshoe crabs from being able to spawn or decrease the number of eggs they are able to lay. Up to 30% of an individual's blood is removed, according to the biomedical industry, and the horseshoe crabs spend between one and three days away from the ocean before being returned. Some scientists are skeptical that certain companies return their horseshoe crabs to the ocean at all, instead suspecting them of selling the horseshoe crabs as fishing bait.[26]

text: Fishery[edit]

text: Horseshoe crabs are used as bait to fish for eels (mostly in the United States) and whelk, or conch. However, fishing with horseshoe crab is temporarily forbidden in New Jersey (moratorium on harvesting) and restricted to males in Delaware. A permanent moratorium is in effect in South Carolina.[27] The eggs are eaten in parts of Southeast Asia and China.[28]

text: A low horseshoe crab population in the Delaware Bay is hypothesized to endanger the future of the red knot. Red knots, long-distance migratory shorebirds, feed on the protein-rich eggs during their stopovers on the beaches of New Jersey and Delaware.[29] An effort is ongoing to develop adaptive-management plans to regulate horseshoe crab harvests in the bay in a way that protects migrating shorebirds.[30]

text: Shoreline development[edit]

text: Development along shorelines is dangerous to horseshoe crab spawning, limiting available space and degrading habitat. Bulkheads can block access to intertidal spawning regions as well.[31]


document_title: List of players with five or more goals in an NHL game

question_text: most goals in a game by one player nhl

question_tokens: most goals in a game by one player nhl

text: This is a list of games in which a player has scored five or more goals in a National Hockey League (NHL) game. Scoring five or more goals in a single game is considered a great feat, as it has only been accomplished 60 times, by only 44 players, in the history of the league.[1] The most recent player to do so was Johan Franzen, who scored five goals for the Detroit Red Wings on February 2, 2011, against the Ottawa Senators.

text: Joe Malone, playing in the early days of the NHL, holds the overall record with five different five-or-more goal games, including the NHL record seven goals in a game, as well as a six-goal game and three five-goal games. Overall, seven different players have scored six goals in a game—including brothers Corb and Cy Denneny, within a few weeks of each other in 1921. A total of 40 individual players have scored exactly five goals in a game, on one or more occasions. While five-goal games continue to occur from time to time, no player has scored six or more goals since Darryl Sittler scored six in February 1976.[2]

text: Next to Malone's achievement of five different games, both Wayne Gretzky and Mario Lemieux attained the feat four times, Newsy Lalonde did it three times, while four other players have had two five-goal games. Of the 60 different five-goal games, five instances were achieved in a playoff game.[3] Mario Lemieux is the only player in history to achieve a five-goal game by scoring in five different ways – on December 31, 1988, he scored an even-strength goal, a power-play goal, a short-handed goal, a penalty shot goal and an empty net goal.[4]

text: Of the 44 players to achieve the feat, Ian Turnbull is the only defenseman.

text: Scorers[edit]

text:
Name
Team
Date
Goals

 Malone, JoeJoe Malone
Montreal Canadiens
000000001917-12-19-0000December 19, 1917
5

 Hyland, HarryHarry Hyland
Montreal Wanderers
000000001917-12-19-0000December 19, 1917
5

 Malone, JoeJoe Malone
Montreal Canadiens
000000001918-01-12-0000January 12, 1918
5

 Malone, JoeJoe Malone
Montreal Canadiens
000000001918-02-02-0000February 2, 1918
5

 Lalonde, NewsyNewsy Lalonde[3]
Montreal Canadiens
000000001919-03-01-0000March 1, 1919
5

 Lalonde, NewsyNewsy Lalonde
Montreal Canadiens
000000001920-01-10-0000January 10, 1920
6

 Malone, JoeJoe Malone
Quebec Bulldogs
000000001920-01-31-0000January 31, 1920
7

 Roach, MickeyMickey Roach
Toronto St. Pats
000000001920-03-06-0000March 6, 1920
5

 Malone, JoeJoe Malone
Quebec Bulldogs
000000001920-03-10-0000March 10, 1920
6

 Denneny, CorbCorb Denneny
Toronto St. Pats
000000001921-01-26-0000January 26, 1921
6

 Lalonde, NewsyNewsy Lalonde
Montreal Canadiens
000000001921-02-16-0000February 16, 1921
5

 Denneny, CyCy Denneny
Ottawa Senators
000000001921-03-07-0000March 7, 1921
6

 Dye, BabeBabe Dye
Toronto St. Pats
000000001922-12-16-0000December 16, 1922
5

 Green, RedRed Green
Hamilton Tigers
000000001924-12-05-0000December 5, 1924
5

 Dye, BabeBabe Dye
Toronto St. Pats
000000001924-12-22-0000December 22, 1924
5

 Broadbent, PunchPunch Broadbent
Montreal Maroons
000000001925-01-07-0000January 7, 1925
5

 Lepine, PitPit Lepine
Montreal Canadiens
000000001929-12-14-0000December 14, 1929
5

 Morenz, HowieHowie Morenz
Montreal Canadiens
000000001930-03-18-0000March 18, 1930
5

 Conacher, CharlieCharlie Conacher
Toronto Maple Leafs
000000001932-01-19-0000January 19, 1932
5

 Getliffe, RayRay Getliffe
Montreal Canadiens
000000001943-02-06-0000February 6, 1943
5

 Howe, SydSyd Howe
Detroit Red Wings
000000001944-02-03-0000February 3, 1944
6

 Richard, MauriceMaurice Richard[5]
Montreal Canadiens
000000001944-03-23-0000March 23, 1944
5

 Richard, MauriceMaurice Richard
Montreal Canadiens
000000001944-12-28-0000December 28, 1944
5

 Meeker, HowieHowie Meeker
Toronto Maple Leafs
000000001947-01-08-0000January 8, 1947
5

 Geoffrion, BernieBernie Geoffrion
Montreal Canadiens
000000001955-02-19-0000February 19, 1955
5

 Rousseau, BobbyBobby Rousseau
Montreal Canadiens
000000001964-02-01-0000February 1, 1964
5

 Berenson, RedRed Berenson
St. Louis Blues
000000001968-11-07-0000November 7, 1968
6

 Cournoyer, YvanYvan Cournoyer
Montreal Canadiens
000000001975-02-15-0000February 15, 1975
5

 Sittler, DarrylDarryl Sittler
Toronto Maple Leafs
000000001976-02-07-0000February 7, 1976
6

 Sittler, DarrylDarryl Sittler[5]
Toronto Maple Leafs
000000001976-04-22-0000April 22, 1976
5

 Leach, ReggieReggie Leach[5]
Philadelphia Flyers
000000001976-05-06-0000May 6, 1976
5

 Murdoch, DonDon Murdoch
New York Rangers
000000001976-10-12-0000October 12, 1976
5

 Turnbull, IanIan Turnbull (D)
Toronto Maple Leafs
000000001977-02-02-0000February 2, 1977
5

 Trottier, BryanBryan Trottier
New York Islanders
000000001978-12-23-0000December 23, 1978
5

 Young, TimTim Young
Minnesota North Stars
000000001979-01-15-0000January 15, 1979
5

 Tonelli, JohnJohn Tonelli
New York Islanders
000000001981-01-06-0000January 6, 1981
5

 Gretzky, WayneWayne Gretzky
Edmonton Oilers
000000001981-02-18-0000February 18, 1981
5

 Gretzky, WayneWayne Gretzky
Edmonton Oilers
000000001981-12-30-0000December 30, 1981
5

 Mulvey, GrantGrant Mulvey
Chicago Black Hawks
000000001982-02-03-0000February 3, 1982
5

 Trottier, BryanBryan Trottier
New York Islanders
000000001982-02-13-0000February 13, 1982
5[6][7]

 Lindstrom, WillyWilly Lindstrom
Winnipeg Jets
000000001982-03-02-0000March 2, 1982
5

 Pavelich, MarkMark Pavelich
New York Rangers
000000001983-02-23-0000February 23, 1983
5

 Kurri, JariJari Kurri
Edmonton Oilers
000000001983-11-19-0000November 19, 1983
5

 Gustafsson, Bengt-AkeBengt-Ake Gustafsson
Washington Capitals
000000001984-01-08-0000January 8, 1984
5

 Hughes, PatPat Hughes
Edmonton Oilers
000000001984-02-03-0000February 3, 1984
5

 Gretzky, WayneWayne Gretzky
Edmonton Oilers
000000001984-12-15-0000December 15, 1984
5

 Andreychuk, DaveDave Andreychuk
Buffalo Sabres
000000001986-02-06-0000February 6, 1986
5

 Gretzky, WayneWayne Gretzky
Edmonton Oilers
000000001987-12-06-0000December 6, 1987
5

 Lemieux, MarioMario Lemieux
Pittsburgh Penguins
000000001988-12-31-0000December 31, 1988
5

 Nieuwendyk, JoeJoe Nieuwendyk
Calgary Flames
000000001989-01-11-0000January 11, 1989
5

 Lemieux, MarioMario Lemieux[5]
Pittsburgh Penguins
000000001989-04-25-0000April 25, 1989
5

 Sundin, MatsMats Sundin
Quebec Nordiques
000000001992-03-05-0000March 5, 1992
5

 Lemieux, MarioMario Lemieux
Pittsburgh Penguins
000000001993-04-09-0000April 9, 1993
5

 Bondra, PeterPeter Bondra
Washington Capitals
000000001994-02-05-0000February 5, 1994
5

 Ricci, MikeMike Ricci
Quebec Nordiques
000000001994-02-17-0000February 17, 1994
5

 Zhamnov, AlexeiAlexei Zhamnov
Winnipeg Jets
000000001995-04-01-0000April 1, 1995
5

 Lemieux, MarioMario Lemieux
Pittsburgh Penguins
000000001996-03-26-0000March 26, 1996
5

 Fedorov, SergeiSergei Fedorov
Detroit Red Wings
000000001996-12-26-0000December 26, 1996
5

 Gaborik, MarianMarian Gaborik[8]
Minnesota Wild
000000002007-12-20-0000December 20, 2007
5

 Franzen, JohanJohan Franzen[9]
Detroit Red Wings
000000002011-02-02-0000February 2, 2011
5

text: Players who scored five or more goals in multiple games[edit]

text:
Name
Nationality
Total

Malone, JoeJoe Malone
 Canada
5

Gretzky, WayneWayne Gretzky
 Canada
4

Lemieux, MarioMario Lemieux
 Canada
4

Lalonde, NewsyNewsy Lalonde
 Canada
3

Dye, BabeBabe Dye
 Canada
2

Richard, MauriceMaurice Richard
 Canada
2

Sittler, DarrylDarryl Sittler
 Canada
2

Trottier, BryanBryan Trottier
 Canada
2