Dr. Watts (appeared in Spider-Man 2: Enter Electro): Dr. Watts (first name unknown) is a prominent scientist. She is the creator of the Bio-Nexus Device and a world-renowned scholar of biology. In the game, she is kidnapped by Hammerhead while attending the Science Industry Ball. During Spider-Man's fight with Hammerhead, Dr. Watts disappears, which led Spider-Man to believe that the Sandman took her. Due to an anonymous tip, Spider-Man tracks Dr. Watts to a museum, where she is taken hostage by Electro. After Electro leaves the museum, Dr. Watts tells Spider-Man that Electro went to the Twin Towers.
Spider-Man Noir returns in the episode "Return to the Spider-Verse" Part 3", where he finds the "Ultimate" Spider-Man and Kid Arachnid tangle with Mr. Fixit (a Noir version of the Hulk) and his minions, Thunderbolt and A-Bombardier, who are in a gang war with the Noir version of Hammerhead. When Spider-Man Noir shows up, he doesn't want Spider-Man and Kid Arachnid to break up the gang war because since they last saw him, he lost his Mary Jane in an accident caused by Hammerhead's gang, for which he blames Mr. Fixit. Spider-Man finds the Siege Perilous fragment in the new machine gun that was provided by Hammerhead's minion Martin Li. Upon touching the Siege Perilous, Martin Li becomes the Mister Negative in order to become the new crime lord; he can transmutate anything to stone, and overthrows Hammerhead. After Mister Negative fends off Wolf Spider, Spider-Man and Kid Arachnid persuade Spider-Man Noir and Mr. Fixit to work together to help to stop Mister Negative. During the final fight, Noir Peter sacrifices himself by turning to stone after taking a blast meant for Fixit, but Fixit manages to restore everyone back to normal after taking the shard from Mr. Negative, which also restores the world to color. Noir Peter thanks Ultimate Peter and Miles before they leave and begins a partnership with Fixit. In the episode "Return to the Spider-Verse: Part 4", Noir Spider-Man is among the spider-powered individuals who had their life-force drained by Wolf Spider. He gets his life-force back upon Wolf Spider's defeat.
Perhaps, Spider-Man's most famous piece of equipment is his self built web-shooters which allow him to shoot sticky ropes of webbing which he uses to swing from building to building. They are a pair of special wrist devices of Peter's own design that contain a material that mixes with air to web-like material. They can be used in many different ways by varying the pressure and adjusting the nozzles of the spinnerets. They can take the form of strong thin lines, as fine quick spreading lines, or as a thick adhesive liquid. Spider-Man can either use the webbing as web-gloves to protect his hands, as a Web-Parachute, an air-proof Web-Dome, a Web-Shield that offers protection from bullets and energy blasts, as small "web-bullets" that bounce off opponents, use the webbing to ensnare an opponent, tie foes up with a rope and hang them upside down from vertical poles, pulling his foes towards him, or shoot them in any direction he chooses Spider-Man's primary means of transportation is by the use of his webbing to swing around the city. He shoots a strand of webbing to a high location, like the edge of a building, and pushes his body towards any direction he chooses while holding on to the web, allowing him to traverse at an accelerated speed. This artificial webbing lasts for an hour before fading away. More recently he has evolved biological web shooters that spray webbing from his forearms but this power has been erased by Mephisto after the One More Day storyline.
In Ireland and Scotland, the turnip has traditionally been carved during Halloween, 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. The American tradition of carving pumpkins is recorded in 1837 and was originally associated with harvest time in general, not becoming specifically associated with Halloween until the mid-to-late 19th century.
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.