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. 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.
^ Jump up to: a b Mary Mapes Dodge, ed. (1883). St. Nicholas Magazine. Scribner & Company. p. 93. 'Soul-cakes,' which the rich gave to the poor at the Halloween season, in return for which the recipients prayed for the souls of the givers and their friends. And this custom became so favored in popular esteem that, for a long time, it was a regular observance in the country towns of England for small companies to go from parish to parish, begging soul-cakes by singing under the windows some such verse as this: 'Soul, souls, for a soul-cake; Pray you good mistress, a soul-cake!'
In 1962, Stan Lee and Steve Ditko took to creating a story for what would be the final issue of a soon to be cancelled comic, and in it they created one of the biggest pop culture juggernauts ever: Spider-Man. That classic look has stayed with the character throughout his 50+ years of consistent publication, and as iconic as it may be there have been some alterations to the Spider-Man costumes over the years.
Spider-Man also fought the Rhino, Shocker, and the Scorpion. At one point, Peter felt that he was unable to carry the burden of being Spider-Man any longer and considered retiring from super-heroics. When the Kingpin of Crime made his move to take over the city, Peter knew that it was still his responsibility to protect the innocent and so he defeated this crime-lord and returned to crime fighting.
Spider-Man Noir: Eyes Without a Face is a sequel to Spider-Man Noir, which takes place a few months after the Goblin's death. In 1934, Peter Parker, Spider-Man, has a new problem: The Crime Master is a masked criminal who has taken over as the city’s crime boss. As he investigates, his relationship with Felicia Hardy, owner of The Black Cat speakeasy, develops. He returns home to find Joe and Robbie Robertson talking with Aunt May. As a struggling black reporter, Robbie asks Peter to set up a meeting with Doctor Otto Octavius who is experimenting on Ellis Island. A few days later they meet with him and learn that he is experimenting on monkeys to understand more about the human mind. Octavius himself is wheelchair bound but employs controlled robotic arms, attached to the back of his chair, to help him. After they leave, Robbie suggests the story is deeper. That night a delivery of black slaves are delivered to Ellis Island.
What sets the superhero apart from the “everyday” hero such as the fireman who’s job is to do things that might be seen is perfectly heroic, is that the Superhero generally is symbolic. The superhero does what nobody else is doing, in a way that most people can’t, at least not readily. Batman has, in some incarnations, rationalized that he does what he does because nobody else can. Notice if you will, that most if not all superheroes are beyond (but not neccessarily above) what regular people think of as the law. Superman regularly does things that would, if you think about it, break scores of laws. And the activities of Batman - or Robin Hood - go without saying. Part of what makes the superhero super, perhaps, is his ability to perform these duties and not abuse the fact that he must operate outside the normal bounds of citizens.
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.