Samhain/Calan Gaeaf marked the end of the harvest season and beginning of winter or the 'darker half' of the year. 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 (/iːsˈʃiː/ eess-SHEE), the 'spirits' or 'fairies', could more easily come into this world and were particularly active. 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. 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. The souls of the dead were also said to revisit their homes seeking hospitality. Places were set at the dinner table and by the fire to welcome them. 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. 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".
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. In a trunk-or-treat event, the trunk (boot) of each automobile is decorated with a certain theme, such as those of children's literature, movies, scripture, and job roles. 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".
In this universe, Peter's Uncle Ben does not die. Instead, he encourages Peter - otherwise known as the Amazing Spider - to create a machine that allows him to absorb the powers of counterparts from other realities, killing them in the process. Using this device, Peter becomes the most powerful person on Earth and capable of defeating the likes of Thanos. When 616 Spider-Man enters the Amazing Spider's reality, he tries to absorb Spider-Man's powers as well but is ultimately defeated when his Uncle Ben accidentally attaches the power absorbing machine to him.
Dr. Doom has broken Dr. Octopus out of prison as the final mover in the latest plan for world conquest. Using Ock's expertise to help him draw on the arcane energies of the Negative Zone, Doom has found a way to wield absolute power. Now the only thing standing between Doom and his goals are Spider-Man and the Fantastic Four--and one of the F.F. is already Doom's prisoner!
i would say that that, in the comic book format, the first super-powered character would be popeye, who was capable of superhuman feats of strength by eathing spinach (1929). the same year also provided the comic book format with the first sort of vigilante-crime-fighter, the shadow. the full costumed crime fighter debuted in 1936 with the phantom. you can argue that the first time the medium of the comic book, the costume, and the super powers (not of magical origin - and i make that distinction because science, technology, mutation, etc. are devices that influence literature far more prominently post-industrial revolution, wheras magic and divinity were devices with long histories) were brought together was, indeed, the action comics superman debut issue.
From at least the 16th century, the festival included mumming and guising, which involved people going house-to-house in costume (or in disguise), usually reciting verses or songs in exchange for food. It may have originally been a tradition whereby people impersonated the Aos Sí, or the souls of the dead, and received offerings on their behalf. Impersonating these beings, or wearing a disguise, was also believed to protect oneself from them. It is suggested that the mummers and guisers "personify the old spirits of the winter, who demanded reward in exchange for good fortune". F. Marian McNeill suggests the ancient pagan festival included people wearing masks or costumes to represent the spirits, and that faces were marked (or blackened) with ashes taken from the sacred bonfire. In parts of southern Ireland, 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. In 19th century Scotland, youths went house-to-house with masked, painted or blackened faces, often threatening to do mischief if they were not welcomed. In parts of Wales, men went about dressed as fearsome beings called gwrachod, while in some places, young people cross-dressed. Elsewhere in Europe, mumming and costumes 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". It has also been suggested that the wearing of Halloween costumes developed from the custom of souling, which was practised by Christians in parts of Western Europe from at least the 15th century. At Allhallowtide, groups of poor people would go door-to-door, collecting soul cakes – either as representatives of the dead, or in return for saying prayers for them. One 19th century English writer said it "used to consist of parties of children, dressed up in fantastic costume, who went round to the farm houses and cottages, signing a song, and begging for cakes (spoken of as "Soal-cakes"), apples, money, or anything that the goodwives would give them". The soulers typically asked for "mercy on all Christian souls for a soul cake". The practice was mentioned by Shakespeare his play The Two Gentlemen of Verona (1593). Christian minister Prince Sorie Conteh wrote on the wearing of costumes: "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 recognised by any soul that might be seeking such vengeance, people would don masks or costumes to disguise their identities". In the Middle Ages, statues and relics of martyred saints were paraded through the streets at Allhallowtide. Some churches who could not afford these things had people dress as saints instead. Some believers continue the practice of dressing as saints, biblical figures, and reformers in Halloween celebrations today. Many Christians in continental Europe, especially in France, believed that on Halloween "the dead of the churchyards rose for one wild, hideous carnival," known as the danse macabre, which has often been depicted in church decoration. An article published by Christianity Today claimed the danse macabre was enacted at village pageants and at court masques, with people "dressing up as corpses from various strata of society", and suggested this was the origin of Halloween costume parties.