Follow Spider-Man’s action-packed journey, from his struggle to harness the extraordinary gifts that will prove to be both blessing and curse, to his fight to save innocent lives while the media tears him to pieces. It all leads up to his ultimate battle high above New York streets, against the death-dealing madman known as the Green Goblin. While the city watches helplessly and countless lives hang in the balance, Spider-Man confronts his archnemesis, and the Goblin puts Spider-Man’s vow to fight crime to the ultimate test...
Spider-Queen has now evolved into a massive, spider-like monster, drawing strength from all infected New Yorkers. Mary Jane realizes that, because of her long relationship to Peter, she has some immunity against the disease, gaining spider-powers but not the subsequent mutations. Peter gives Kaine the Stealth Suit (immune to the Queen's sonic attacks) and Kaine goes to attack the Queen. Peter and Mary Jane gather several octobots, outfitting each with several doses of the cure, making them go out to cure people. Peter then connects with the antennae on top of the Empire State Building, curing many people at once, while Mary Jane fights off the spider-like creatures attacking them. Kaine jumps inside the Queen's mouth, killing her by reflecting her sonic scream on her insides. The Jackal uses a disguise to get samples of the Queen's bone marrow for future experiments.
A similar system for augmenting your superhero abilities is 'DNA', allowing you to genetically augment yourself with the remains of fallen enemies. Of course, there always has to be balance i science, so strength comes at the cost of health and speed and vice versa. No, this system isn't the work of Dr. Alphonse Mephesto - it's actually Jimmy Valmer's latest side project.
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.