1 {{Short description|Religious cake to commemorate the dead}}
2 {{Use dmy dates|date=March 2020}}
3 [[File:Soul cakes.jpg|thumb|Soul cakes eaten during Halloween, All Saints' Day and All Souls' Day]]
4 A '''soul cake''', also known as a '''soulmass-cake''', is a small round [[cake]] (though they more resemble in appearance and texture a [[shortbread]] biscuit, with sweet spices) which is traditionally made for [[Halloween]], [[All Saints' Day]] and [[All Souls' Day]] to commemorate the dead in many Christian traditions.<ref name=Dodge/><ref>{{cite book|last=Simoons|first=Frederick J.|title=Plants of Life, Plants of Death|publisher=[[University of Wisconsin Press]]|year=1998|isbn=0-299-15904-3}}</ref> The cakes, often simply referred to as souls, are given out to soulers (mainly consisting of children and the poor) who go from door to door during the days of [[Allhallowtide]] singing and saying [[Christian prayer|prayers]] "for the souls of the givers and their friends",<ref name=Dodge/> especially the souls of deceased relatives, thought to be in [[Purgatory]].<ref>Cleene, Marcel. ''Compendium of Symbolic and Ritual Plants in Europe''. Man & Culture, 2002. p. 108. Quote: "Soul cakes were small cakes baked as food for the deceased or offered for the salvation of their souls. They were therefore offered at funerals and feasts of the dead, laid on graves, or given to the poor as representatives of the dead. The baking of these soul cakes is a universal practice".</ref> The practice in England dates to the medieval period,<ref name="Carmichael2012">{{cite book|last=Carmichael|first=Sherman|title=Legends and Lore of South Carolina|year=2012|publisher=[[The History Press]]|language=en |isbn=9781609497484|page=70|quote=The practice of dressing up and going door to door for treats dates back to the middle ages and the practice of souling.}}</ref> and was continued there until the 1930s.<ref name="Hood2014">{{cite book|last=Hood|first=Karen Jean Matsko|title=Halloween Delights|date=1 January 2014|publisher=Whispering Pine Press International|language=en |isbn=9781594341816|page=33|quote=The tradition continued in some areas of northern England as late as the 1930s, with children going from door to door "souling" for cakes or money by singing a song.}}</ref><ref name=Mosteller>{{cite book|last=Mosteller|first=Angie |title=Christian Origins of Halloween |date=2 July 2014|publisher=Rose Publishing |language=en |isbn=978-1596365353|quote=In Protestant regions souling remained an important occasion for soliciting food and money from rich neighbors in preparation for the coming cold and dark months.}}</ref><ref name=Dodge>{{cite book|title=St. Nicholas Magazine|editor=Mary Mapes Dodge|editor-link=Mary Mapes Dodge|year=1883|publisher=Scribner & Company|language=en |page=93|quote="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!"|title-link=St. Nicholas Magazine}}</ref> In [[Sheffield]] and [[Cheshire]], the custom has continued into modern times. In [[Lancashire]] and in the [[North East England|North-east]] of England soul cakes were known as Harcakes, a kind of thin [[Parkin (cake)|parkin]].<ref>{{cite book |last=Ditchfield |first=Peter Hampson |author-link=Peter Ditchfield |title=Old English Customs Extant at the Present Time |year=1896 |pages=165–166|url=https://books.google.com/books?id=hHVbAAAAQAAJ&pg=PA166}}</ref>
6 The practice of giving and eating soul cakes continues in some countries today, such as [[Portugal]] (where it is known as [[Pão-por-Deus]] and occurs on [[All Saints' Day]] and [[All Souls' Day]]), as well as the [[Philippines]] (where it is known as Pangangaluwa and occurs on All Hallows' Eve).<ref name="Fieldhouse2017">{{cite book|author= Paul Fieldhouse|title=Food, Feasts, and Faith: An Encyclopedia of Food Culture in World Religions|date=17 April 2017|publisher=[[ABC-CLIO]]|page=256}}</ref><ref>{{cite book|author= Por Joaquim de Santa Rosa de Viterbó|title=Elucidario Das Palavras, Termos E Frases, que Em Portugal Antigamente Se Usaram|date=1865|publisher=A. J. Fernandes Lopes|page=[https://archive.org/details/elucidariodaspa00vitegoog/page/n642 265]|url=https://archive.org/details/elucidariodaspa00vitegoog|quote= dia dos fieis defuntos.}}</ref> In other countries, souling is seen as the origin of the practice of [[trick-or-treat]]ing.<ref name="Kullstroem2009">{{cite book|last=Kullstroem|first=Chris|title=Making a Monstrous Halloween: Themed Parties, Activities and Events|url=https://archive.org/details/makingmonstroush00kull|url-access=limited|date=27 May 2009|publisher=McFarland|language=en |isbn=9780786444380|page=[https://archive.org/details/makingmonstroush00kull/page/n93 85]|quote=The Halloween tradition of trick-or-treating started as a European Christian custom called souling.}}</ref> In the [[United States]], some churches, during [[Allhallowtide]], have invited people to come receive sweets from them and have offered to "pray for the souls of their friends, relatives or even pets" as they do so.<ref>{{cite web |title=Is Halloween a Christian event? |last=Nevares |first=Diana |date=29 October 2014 |url=http://standrews-pcusa.org/is-halloween-a-christian-event/ |publisher=St. Andrew's Presbyterian Church |language=en |archive-url=https://web.archive.org/web/20141029172021/http://standrews-pcusa.org/is-halloween-a-christian-event/ |archive-date=29 October 2014 |url-status=dead |quote=This Allhallowtide at St. Andrew’s, we are experimenting with a reverse of the "souling" tradition. As children in the Gregory Gardens neighborhood come to St. Andrew’s collect candy, we are offering to pray for the souls of their friends, relatives or even pets. On Sunday, when we celebrate All Saint’s Day we will include these prayers and remembrances along with the names of the saints who have passed away in the last year.}}</ref> Among [[Catholic Church|Catholics]] and [[Lutheranism|Lutherans]], some parishioners have their soul cakes [[Blessing#Christianity|blessed]] by a priest before being distributed; in exchange, the children promise to pray for the souls of the deceased relatives of the giver during the month of November, which is a month dedicated especially to praying for the [[Holy Souls]]. Any leftover soul cakes are shared among the distributing family or [[Alms#Christianity|given to the poor]].
9 The term "Soal Cakes" is a corruption of the phrase "Wassail Cakes", for the Wassail/Christmas season.{{Citation needed|date=October 2022}} The tradition of giving soul cakes was celebrated in [[Great Britain|Britain]] and [[Ireland]] during the [[Middle Ages]],<ref>{{cite book |first =Nicholas |last =Rogers |title =Halloween: From Pagan Ritual to Party Night |url =https://archive.org/details/halloweenfrompag00roge |url-access =limited |publisher =Oxford University Press |year =2002 |pages =[https://archive.org/details/halloweenfrompag00roge/page/n37 28]–30 |isbn =0-19-514691-3}}</ref> although similar practices for the souls of the dead were found as far south as Italy.<ref>{{cite book |last=Castella |first=Krystina |title=A World of Cakes: 150 Recipes for Sweet Traditions from Cultures Near and Far |year=2010 |publisher=Storey Publishing |isbn=978-1-60342-576-6 |page=[https://archive.org/details/worldofcake150re0000cast/page/76 76] |url=https://archive.org/details/worldofcake150re0000cast/page/76 }}</ref>
11 The cakes are usually filled with [[allspice]], [[nutmeg]], [[cinnamon]], [[ginger]] or other sweet spices, [[raisins]] or [[Zante currant|currant]]s, and before baking are topped with the mark of a cross to signify that these were [[alms]]. They were traditionally set out with glasses of wine, an offering for the dead as in early Christian tradition,<ref>[https://books.google.com/books?id=4D7XAAAAMAAJ&q=wine+ Eason, Cassandra (1997) The Mammoth Book of Ancient Wisdom. Robinson]</ref> and either on All Hallows' Eve (Halloween),<ref name="books.google.co.uk">[https://books.google.com/books?id=gR9KAQAAMAAJ&q=penn Publications, Volume 106. W. Glaisher, Limited, 1940]</ref> [[All Saints' Day]] or [[All Souls' Day]], children would go "souling",<ref>{{cite book|last=Bogle|first=Joanna |title=A Book of Feasts and Seasons|publisher=Gracewing Publishing|year=1993|pages=193|isbn=0-85244-217-3}}</ref> or ritually begging for cakes door to door.
14 [[File:Souling on Halloween.png|thumb|Souling was a Christian practice carried out in many English towns on [[Halloween]] and [[Christmas]].]]
15 Souling is a Christian practice carried out during [[Allhallowtide]] and [[Christmastide]], with origins in the [[medieval era]].<ref name="Carmichael2012"/> The custom was popular in England and is still practised to a minor extent in [[Sheffield]] and parts of [[Cheshire]] during Allhallowtide. The custom was also popular in [[Wales]] and has counterparts in [[Portugal]] and the [[Philippines]] (a former Spanish colony) that are practiced to this day.<ref name="Fieldhouse2017"/>
17 According to Morton (2013), Souling was once performed throughout the British Isles and the earliest activity was reported in 1511,<ref name="Morton, Lisa 2013">Morton, Lisa (2013) Trick or Treat: A History of Halloween.Reaktion Books [https://books.google.com/books?id=h6vDoVs5aioC&q=caking]</ref> and Shakespeare mentioned "pulling like a beggar at [[All Saints' Day|Hallowmas]]" in ''[[The Two Gentlemen of Verona]]'' (1593).<ref>{{Cite book|title=Cheshire Sheaf 3S:1|year=1896|pages=104–105}}</ref> However, by the end of the 19th century, the extent of the practice during [[Allhallowtide]] was limited to parts of England and Wales.
20 Souling is an [[English festivals|English festival]]. According to Gregory (2010), Souling involved a group of people visiting local farms and cottages. The merrymakers would sing a "traditional request for apples, ale, and soul cakes."<ref>Gregory, David (2010) The Late Victorian Folksong Revival: The Persistence of English Melody, 1878-1903 Scarecrow Press [https://books.google.com/books?id=xMoCmsn4UGYC&dq=souling+oswestry&pg=PA107]</ref> The songs were traditionally known as Souler's songs and were sung in a lamenting tone during the 1800s.<ref>Fleische (1826) An Appendix to His Dramatic Works. Contents: the Life of the Author by Aus. Skottowe, His Miscellaneous Poems; a Critical Glossary, Comp. After Mares, Drake, Ayscough, Hazlitt, Douce and Others [https://books.google.com/books?id=xZhLAAAAcAAJ&dq=har+cakes+souling&pg=PA129]</ref> Sometimes adult soulers would use a musical instrument, such as a [[concertina]].<ref name="Morton, Lisa 2013"/> In 1899, a version was sung by boys in [[Harrogate]], Yorkshire, who were "running beside carriage, begging".<ref>{{Cite web|title=The Roads is Very Dirty (Roud Folksong Index S395069)|url=https://www.vwml.org/record/RoudFS/S395069|access-date=2020-10-04|website=The Vaughan Williams Memorial Library|language=en-gb}}</ref>
22 Rogers (2003) believes Souling was traditionally practised in the North and West of England, in the counties of [[Yorkshire]], [[Lancashire]], [[Cheshire]], [[Staffordshire]], the [[Peak District]] area of [[Derbyshire]], [[Somerset]] and [[Herefordshire]].<ref name="Rogers, Nicholas 2003">Rogers, Nicholas (2003) Halloween: From Pagan Ritual to Party Night. Oxford University Press. [https://books.google.com/books?id=stWZ_UDteMIC&dq=souling+mobile+jack+o+lantern&pg=PA29]</ref> Palmer (1976) states that Souling took place on All Saints day in [[Warwickshire]].<ref>Palmer, Roy (1976) The folklore of Warwickshire, Volume 1976, Part 2 Batsford [https://books.google.com/books?id=Mv3ZAAAAMAAJ&q=souling+]</ref> However, Hutton (2001) believes Souling took place in [[Hertfordshire]].<ref name="Hutton, Ronald 2001">Hutton, Ronald (2001) Stations of the Sun: A History of the Ritual Year in Britain. OUP Oxford [https://books.google.com/books?id=Tb0CmbFokF4C&dq=souling+sheffield&pg=PT585]</ref>
24 The custom of Souling ceased relatively early in Warwickshire but the dole instituted by John Collet in [[Solihull]] (now within [[West Midlands (county)|West Midlands]]) in 1565 was still being distributed in 1826 on All Souls day. The announcement for collection was made by ringing church bells.<ref>[https://books.google.com/books?id=Gf4-AQAAIAAJ&q=relatively+ v (2007) Dugdale Society]</ref> Further, soul-cakes were still made in Warwickshire (and other parts of Yorkshire) even though no one visited for them.<ref name="Hutton, Ronald 2001"/>
26 According to Brown (1992) Souling was performed in Birmingham and parts of the West Midlands;<ref name="Brown, Richard 1992">Brown, Richard (1992)The Folklore, Superstitions and Legends of Birmingham and the West Midlands. Westwood Press Publications [https://books.google.com/books?id=I_DZAAAAMAAJ&q=souling+birmingham]</ref> and according to Raven (1965) the tradition was also kept in parts of the [[Black Country]].<ref>Raven, Michael (1965)Folklore and Songs of the Black Country, Volume 1. Wolverhampton Folk Song Club [https://books.google.com/books?id=It3ZAAAAMAAJ&q=souling]</ref> The prevalence of Souling was so localised in some parts of Staffordshire that it was observed in [[Penn, West Midlands|Penn]] but not in [[Bilston]], both localities now in modern [[Wolverhampton]].<ref>[https://books.google.com/books?id=O7y5AAAAIAAJ&q=souling+bilston++I+have+not+marked+Bilston+as+a+%E2%80%9C+souling+%E2%80%9D+locality+on+the+map,+because+Mr.+Lawley,+who+was+only+a+schoolboy+at+the+time Folklore, Volume 25 (1969)]</ref><ref>Publications, Volume 106. W. Glaisher, Limited, 1940.[https://books.google.com/books?id=gR9KAQAAMAAJ&q=penn] The tradition was noted in 1892 to be held in Penn which is now in Wolverhampton, West Midlands.</ref> In Staffordshire, the "custom of Souling was kept on [[Halloween|All Saints' Eve]]" (halloween).<ref name="books.google.co.uk"/>
28 Similarly in Shropshire, during the late 19th century, "there was set upon the board at All Hallows Eve a high heap of Soul-cakes" for visitors to take.<ref>Walsh, William Shepard (1898) Curiosities of Popular Customs and of Rites, Ceremonies, Observances, and Miscellaneous Antiquities. Gale Research Company [https://books.google.com/books?id=2PeBAAAAMAAJ&q=souling+cakes+shropshire+hallows]</ref> The songs sung by people in [[Oswestry]] (Shropshire), which borders Wales, contained some Welsh.<ref>The Saturday Review of Politics, Literature, Science and Art, Volume 62 (1886) J. W. Parker and Son [https://books.google.com/books?id=MY8_AQAAIAAJ&q=souling+shropshire++children]</ref>
31 The customs associated with Souling during [[Allhallowtide]] include or included consuming and/or distributing soul cakes, singing, carrying lanterns, dressing in disguise, bonfires, playing divination games, carrying a horse's head and performing plays.<ref name=":0">Harrowven, Jean, (1979) The Origins of Rhymes, Songs and Sayings. Kaye & Ward [https://books.google.com/books?id=pMvXAAAAMAAJ&q=%27Soul+cake%27+]</ref>
34 [[File:Soul cakes for Samhain! (5159453650).jpg|thumb|150px|left|Soul cakes]]
35 Soul cakes formed a key part of the Souling traditions. In Staffordshire, the cakes were also called Soul-mass or "somas" cakes. In East Yorkshire, "somas loaves" were traditionally distributed.<ref>Morton, Lisa (2003)The Halloween Encyclopedia. McFarland [https://archive.org/details/halloweenencyclo00mort_0 <!-- quote=east yorkshire. -->]</ref> In some counties, the Soul-mass cake was "made on All Souls' Day, November 2nd, and always in a triangular shape".<ref>[https://books.google.com/books?id=xXdHAQAAMAAJ&q=soulmass+cakes Country Life, Volume 36 (1914)]</ref> Soul-mass cakes were often kept for good luck with one lady in Whitby being reported in the 1860s having a soul-mass loaf one hundred years old.<ref>Notes and Queries
36 (1869) Oxford University Press [https://books.google.com/books?id=F0sAAAAAYAAJ&dq=soulmass+cakes&pg=PA602]</ref> According to Atkinson (1868), soul-mass loaves "were sets of square farthing cakes with currants in the centre, commonly given by bakers to their customers".<ref>Atkinson, J. Christopher (1868) A Glossary of the Cleveland Dialect: Explanatory, Derivative, and Critical [https://archive.org/details/aglossaryclevel01atkigoog/page/n491 <!-- quote=soulmass loaves. -->]</ref> Sometimes, oat cakes were given in Lancashire and Herefordshire.<ref>Viereck, Wolfgang (2005) Selected Writings: History of science, English surnames, American English, languages in contact, language and school, [[Atlas Linguarum Europae]][https://books.google.com/books?id=EVUdAQAAIAAJ&q=soulmass+cakes]</ref> In Warwickshire, during the 1840s, it was traditional to consume seed cakes during Halloween which coincided with "the end of the wheat seed-time".<ref>Brand. J. (1841)
37 Popular Antiquities, Volume 1 [https://books.google.com/books?id=WJM9AAAAcAAJ&dq=soul+cakes+warwickshire&pg=PA217]</ref>
40 =====Lanterns and disguise=====
41 [[File:TurnipJackolantern.jpg|thumb|170px|right|Turnip lantern]]
42 The traditions associated with Souling included Soulers visiting houses with "hollowed-out turnip lanterns" with a candle inside which represented a soul trapped in purgatory.<ref name="Rogers, Nicholas 2003"/> Smith (1989) notes that in parts of Yorkshire, "children still appear on door steps with turnip lanterns and disguised as witches, ghosts and skeletons".<ref>Smith, Julia (1989) Fairs, feasts and frolics: customs and traditions in Yorkshire. Smith Settle [https://books.google.com/books?id=zDHYAAAAMAAJ&q=lanterns]</ref> In Northern England, people sometimes went souling in disguise wearing long black cloaks.<ref>[https://books.google.com/books?id=b5oJAQAAMAAJ&q=cloaks English Folk Dance and Song Society (1932) Journal, Volumes 1-3]</ref> At times, children went out Souling in disguise.<ref>[https://books.google.com/books?id=QwHaAAAAMAAJ&q=souling+disguise+children Lore and Language, Volume 3, Issues 6-10. 1982]</ref><ref>[https://books.google.com/books?id=EhV2gzNgj9oC&q=souling+disguise+children Ashton, Kate (2005) Mother and Child. M Q Publication]</ref> According to the Folk-lore Society publication of 1940, children went Souling in costume.<ref>[https://books.google.com/books?id=dZ1LAQAAMAAJ&q=souling+costumes Publications of the Folk-lore Society, Volume 106 1940]</ref> Such masquerading in costume was either a tribute to saints<ref>[https://books.google.com/books?id=hsYUAQAAIAAJ&q=souling+masquerading Kirk, Connie Ann (2006) The J.K. Rowling Encyclopedia. Greenwood Press]</ref> or imitated spirits.<ref>[https://books.google.com/books?id=RTorAQAAMAAJ&q=souling+masquerading Exclusively Yours, Volume 53 (1999) Patten Company]</ref>
44 =====Bonfires and candles=====
45 [[File:Large bonfire02.jpg|thumb|180px|left|Bonfire]]
46 Bonfires were also lit on Halloween and during Hallowtide which Roud (2008) suggests may be related to the Purgation of souls by holy fire.<ref>[https://books.google.com/books?id=_ND2SpImki0C&dq=souling+fires&pg=PT686 Roud, Steve (2008) The English Year. Penguin UK]</ref> Fires known as Tindle fires were made by children on All Souls night in Derbyshire.<ref>The reliquary: depository for precious relics, legendary, biographical, and historical, Volume 7 (1867) [https://books.google.com/books?id=DbhSAAAAcAAJ&dq=tindle+fires+derbyshire&pg=PA71]</ref> In Lancashire, bonfires were lit on Halloween which were known as Teanlay fires which were lit on many hills to observe the fast (feast) of All Souls and the night was called Teanlay Night<ref>[https://books.google.com/books?id=SelRDwAAQBAJ&dq=teanlay+fires&pg=PA38 Wilkinson, John and Harland T.T. (2018) (reprint) Lancashire Folk-Lore]</ref><ref>[https://books.google.com/books?id=mK9OAQAAMAAJ&q=Fast+%28qu.+Feast%29+ Pickering, W (1879) Archaeologia Cambrensis]</ref> (after which the Teanlowe Shopping Centre is named in Poulton-le-Fylde).<ref>Storey, Christine (2012) Poulton-le-Fylde Through Time. Amberley Publishing Limited [https://books.google.com/books?id=-oOIAwAAQBAJ&dq=teanlay+poulton&pg=PT25]</ref>
48 According to Hardwick (1872), the burning of fires on Halloween may also be related to earlier practices.<ref>Hardiwck, Charles (1872)Traditions, Superstitions, and Folklore, (chiefly Lancashire and the North of England:) Their Affinity to Others in Widely-distributed Localities; Their Eastern Origin and Mythical Significance. A Ireland. [https://books.google.com/books?id=kMTYAAAAMAAJ&dq=lancashire+teanla&pg=PA31]</ref> In the English countryside, people lit bonfires to ward off evil spirits.<ref>Clifton D. Bryant, Dennis L. Peck (2009) Encyclopedia of Death and the Human Experience. SAGE Publications [https://books.google.com/books?id=4Zt2AwAAQBAJ&dq=souling+bonfires&pg=RA1-PA549]</ref> Glassie (1969) believes that fires on Halloween were lit into modern times in the Celtic areas of "northern and westernmost counties of England".<ref name="Glassie, Henry 1969">Glassie, Henry, H III. Keystone Folklore Quarterly, Volume 14 Lycoming College (1969) [https://books.google.com/books?id=_rLYAAAAMAAJ&q=halloween+&pg=PA125]</ref> During the 1850s, in [[Carleton, Lancashire]], fires were lit to "defend the corn from [[Lolium temulentum|darnel]]".<ref>Transactions of the Historic Society of Lancashire and Cheshire, Volume 4 (1852) [https://archive.org/details/transactionshis26chesgoog/page/n126 <!-- quote=halloween lancashire. -->]</ref>
50 As an alternative to bonfires, in Lancashire, candles were carried between 11 pm and midnight on Halloween in a procession up the hills in a custom known as 'lating the witches'. If the candles continuously burnt then the witches' powers would not affect the candle holder as "it was firmly believed in Lancashire that the witches assembled on this night at their general rendezvous in the Forest of Pendle"<ref>[https://books.google.com/books?id=_Zs9AAAAYAAJ&dq=lating+witches&pg=PA211 Lancashire Folk-lore (1867)]</ref> which relates to the 17th century [[Pendle witches]]. East of Pendle, candles were lit in every window an hour before midnight; if the candle burnt out before midnight, it was believed evil would follow.<ref>Lofthouse, Jessica (1976) North-country Folklore in Lancashire, Cumbria and the Pennine Dales. Hale [https://books.google.com/books?id=IRHaAAAAMAAJ&q=leeting]</ref> According to Frazer (1935) at [[Longridge Fell]], during the early part of the 19th century, "parties went from house to house in the evening collecting candles, one for each inmate, and offering their services to late or leet the witches".<ref>[https://books.google.com/books?id=q3qAeIoxtAYC&dq=lancashire+witches+hallowe%27en&pg=PT294 Fazer, J.G. (1935) Balder the Beautiful. Library of Alexandria]</ref> Hampson (1841) notes that the words 'lating' and 'leeting' are derived from the Saxon word 'leoht' meaning light.<ref>Hampson, Robert Thomas (1841) Medii Aevi Kalendarium: Or, Dates, Charters, and Customs of the Middle Ages : with Kalendars from the Tenth to the Fifteenth Century, and an Alphabetical Digest of Obsolete Names of Days, Forming a Glossary of the Dates of the Middle Ages, with Tables and Other Aids for Ascertaining Dates. AMPS Press [https://archive.org/details/mediiaevikalend02hampgoog/page/n371 <!-- quote=lating witches saxon. -->]</ref>
52 =====Divination games=====
53 [[File:Apple-bobbing at Ditherington Hallowe'en party (1498882).jpg|thumb|Apple-bobbing at [[Ditherington]] Hallowe'en party (1950)]]
54 [[File:Apple bobbing.jpg|thumb|left|Apple bobbing]]
55 Glassie (1969) suggests that long after 1 November was dedicated to All Saints' day, a Christian festival, people still continued to practice older pagan beliefs, such as playing divination games on All Saints' evening.<ref name="Glassie, Henry 1969"/> The Chambers's Encyclopædia (1871) states that on Halloween in England, "it was long customary to crack nuts, duck for apples in a tub of water, and perform other harmless fireside revelries".<ref>Chambers's Encyclopædia: A Dictionary of Universal Knowledge for the People, Volume 5 (1871) J.B. Lippincott & Company [https://books.google.com/books?id=VBQiAQAAIAAJ&dq=chambers+encyclopaedia+halloween+harmless+fireside&pg=PA204]</ref> According to Green (1859), "in some parts of England, the Souling Customs have nuts connected with them, and All Souls' Eve is then named, Nut-crack Night".<ref>Green, Henry (1859) Knutsford, Its Traditions and History: With Reminiscences, Anecdotes, and Notices of the Neighbourhood. Smith, Elder, & Company, [https://books.google.com/books?id=7kOgAAAAMAAJ&dq=souling+customs+nuts&pg=PA82]</ref> Such games were also played on Halloween leading to Halloween being known as nut-crack night in the north of England.<ref>Hall, Anna Maria Fielding (1846) Sharpe's London Magazine of Entertainment and Instruction, for General Reading, Volume 2 T.B. Sharpe [https://books.google.com/books?id=QWhPAQAAMAAJ&dq=nut+crack+night+north+england&pg=PA409]</ref>
57 Another game involved the use of apples and in some parts of England, Halloween was known as Snap-Apple Night.<ref>[https://books.google.com/books?id=FWwVAAAAIAAJ&q=snap+apple+night++england Grade Teacher, Volume 63 (1945)]</ref> In Staffordshire, one form of the game involved suspending a string from the ceiling, and attaching an apple at the end. The apple was then swung in a pendulum motion. The players would need to bite the apple with their hands behind their backs.<ref>Hackwood, Frederick William (1974) Staffordshire customs, superstitions & folklore. EP Publishing [https://books.google.com/books?id=0_vZAAAAMAAJ&q=string+ceiling]</ref> At [[Knowle, West Midlands|Knowle]] near [[Solihull]], the winner of a game of apple bobbing peeled the apple and "threw the parings over her shoulder. The shape of the peel on the ground could indicate the initials of a future spouse".<ref name="Brown, Richard 1992"/> [[Apple bobbing]] is still played on Halloween. According to Green (1980), "apples turn up in Hallowe'en games as an indication of immortality for you are trying to seize the magic fruit from under water, or from a string hung from the ceiling, as if you were snatching a fragment of life from the darkness".<ref>[https://books.google.com/books?id=hV6BAAAAMAAJ&q=hallowe%27en Green, Marian (1980) A Harvest of Festivals. Longman]</ref>
59 Playing of divination games with apples was also popular on other days dedicated to saints such as St Clement's day on 23 November which was known as Bite-Apple night in places such as Wednesbury ([[Sandwell]]) and Bilston ([[Wolverhampton]])<ref>Hackwood, Frederick William (1974) Staffordshire customs, superstitions & folklore. EP Publishing [https://books.google.com/books?id=0_vZAAAAMAAJ&q=apples+clementing+++wednesbury+bilston]</ref> when people went "Clementing" in a similar manner to Souling. The Clementing custom was also observed in Aston, Sutton Coldfield, Curdworth, Minworth and Kingsbury.<ref>[https://books.google.com/books?id=Gf4-AQAAIAAJ&q=souling+midlands+traditions Occasional Papers (2007) Dugdale Society]</ref> During the 19th century, St. Clement was a popular saint in [[West Bromwich]] and during the 1850s, children and others in neighbouring [[Oldbury, West Midlands|Oldbury]] also begged for apples on St. Clement's day and money on St. Thomas's day,<ref>Hackwood, Frederick William (1974) Staffordshire customs, superstitions & folklore. EP Publishing [https://books.google.com/books?id=0_vZAAAAMAAJ&q=oldbury]</ref> which takes place on 21 December. In [[Walsall]], apples and nuts were provided by the local council on St. Clement's day.<ref>[https://books.google.com/books?id=rlgCAAAAMAAJ&q=walsall Publications, Volume 38 (1896) Folklore Society]</ref>
62 In some parts of Cheshire, during the 19th century, adults and children went Souling performing plays and carrying an Old Hob which consisted of a horse's head enveloped in a sheet.<ref>Journal of the British Archaeological Association (1850) British Archaeological Association [https://books.google.com/books?id=Kh4pAAAAYAAJ&dq=chester+souling&pg=PA252]</ref> The head would be put on a pole and sometimes, a candle would be lit inside, in which case the pole bearer would be covered in a sheet.<ref>Cuhulain, Kerr (2011) Pagan Religions: A Handbook for Diversity Training. Marion Street Press [https://books.google.com/books?id=OUEuiYx7YsAC&dq=souling+candles+horse+skulls&pg=PT132]</ref> During the early 1900s, men in [[Warburton, Greater Manchester|Warburton]] went out on All Saints day with lanterns at night with one of the men wearing a horse's skull called the "Old Warb" and visited farmer's houses for drink and money.<ref>Billington, Michael (2018) The Story of Urmston, Flixton and Davyhulme: A New History of the Three Townships. The History Press [https://books.google.com/books?id=X51ODwAAQBAJ&dq=souling+old+hobb&pg=PT180]</ref> Barber (1910) believes the use of an imitation of a horse's head by Soulers resulted in Souling "being grafted on to the pagan custom of '[[Hoodening|hodening]]'".<ref>Barber, Edward (1910) Memorials of old Cheshire, ed. by E. Barber and P.H. Ditchfield [https://books.google.com/books?id=92cUAAAAQAAJ&q=souling+hodening]</ref>
64 ====Modern observances====
65 By the latter half of the 19th century, states Simpson (1976), it was more usual for children to go out Souling. Further, by the 19th century, memories of begging for bread "for the sake of souls departed" had faded, "leaving only the name soul-cake".<ref name="Simpson, Jacqueline 1976">Simpson, Jacqueline (1976) The Folklore of the Welsh Border. B. T. Batsford [https://books.google.com/books?id=c86BAAAAMAAJ&q=souling]</ref>
67 The educational reforms of 1870 meant that children, other than very small children, went to school which was when Souling would be carried by children and this affected the extent of the practice. However, the custom persisted in "rural Cheshire, northern Shropshire and adjoining part of Staffordshire" up to the 1950s.<ref name="Hutton, Ronald 2001"/> Hole (1975) noted in her book "English Traditional Customs" that "in Cheshire and Shropshire, small bands of children still go Souling through the villages on All Souls' Day (or on All Saints' Day which is its Eve). They visit the houses and sing one or other of the traditional Souling-songs, and are then rewarded with gifts of money, or cakes, or sweets".<ref>[https://books.google.com/books?id=4_fZAAAAMAAJ&q=souling+cakes+shropshire+hallows Hole, Christina (1975) English Traditional Customs. Batsford]</ref> Simpson (1976) also states that in some villages in Cheshire, children have maintained the Souling tradition and go out Souling either on Halloween or the first two days of November.<ref name="Simpson, Jacqueline 1976"/>
69 =====Caking night=====
70 Hutton (2001) believes Souling is being observed in modern times in Sheffield.<ref name="Hutton, Ronald 2001"/> The custom on the outskirts of Sheffield is known as caking-night<ref>[https://books.google.com/books?id=_UMqAAAAYAAJ&q=sheffield+caking+night Hardman, Charlotte and Harvey, Graham (1995) Paganism Today. Thorsons]</ref> and traditionally took take place either on 30/31 October or 1/2 November where children "said the traditional caking rhyme ("Cake, cake, copper, copper"), and received about ten pence from each householder" as reported in Lore and Language, Volume 3, Issues 6–10 in 1982.<ref>[https://books.google.com/books?id=QwHaAAAAMAAJ&q=cake,+cake,copper,+copper,+souling Lore and Language, Volume 3, Issues 6-10 (1982)]</ref> Prior to the Second World War, children in [[Dungworth]], [[South Yorkshire]], went 'caking' wearing masks and visiting houses in the village, "asking the householder to guess their identity".<ref>AA Book of British Villages: A Guide to 700 of the Most Interesting and Attractive Villages in Britain (1980) Drive Publications for the Automobile Association [https://books.google.com/books?id=TF8JAQAAIAAJ&q=caking+night]</ref> According to Sykes (1977), caking night is also known as caking neet which traditionally takes place on 1 November, or the first Monday if the first falls on a Saturday or a Sunday.<ref>Sykes, Homer (1977) Once a Year: Some Traditional British Customs. G.Fraser [https://books.google.com/books?id=lFXgAAAAMAAJ&q=disguise]</ref> According to Chainey (2018), soul caking is still very popular in Cheshire.<ref name="Chainey, Dee Dee 2018">Chainey, Dee Dee (2018) A Treasury of British Folklore: Maypoles, Mandrakes and Mistletoe. Pavilion Books [https://books.google.com/books?id=vd50DwAAQBAJ&dq=Jones%E2%80%9D+Ale+Soul+Cakers&pg=PT17]</ref>
74 =====Souling plays=====
75 [[File:Antrobus Soul Cakers.jpg|thumb|right|Antrobus Soul Cakers (Cheshire)]]
76 In the county of Cheshire, Souling plays were traditionally performed. This involved groups of soulers visiting farmhouses performing a death and resurrection play. One of the members would wear a horse-skull without which the play could not be performed.<ref>Whitmore, Ben (2010) Trials of the Moon: Reopening the Case for Historical Witchcraft. Briar Books [https://books.google.com/books?id=45qUKRtvsBgC&dq=souling+horse+skull&pg=PA75]</ref> According to Whitmore (2010), the plays were presided by [[Beelzebub]] (the Devil) and if two Soulers' gangs met, they had to fight and smash the losers' horse skull. A link between Souling and the deceased was made by Wilfred Isherwood, leader of the Antrobus cast, when he said in 1954 that they believed in Souling and ghosts.<ref>Whitmore, Ben (2010) Trials of the Moon: Reopening the Case for Historical Witchcraft. Briar books [https://books.google.com/books?id=45qUKRtvsBgC&dq=souling+witches&pg=PA75]</ref>
78 Souling plays still take place in Cheshire where groups such as the Jones' Ale Soul Cakers perform annually.<ref name="Chainey, Dee Dee 2018"/><ref>Curious Customs: A Guide to Local Customs and Festivals Throughout the British Isles (1993) Impact Books [https://books.google.com/books?id=aDXgAAAAMAAJ&q=souling+plays++cheshire]</ref> The villages of
79 [[Antrobus, Cheshire|Antrobus]] and [[Comberbach]] are also noted for Souling plays in Cheshire.<ref>Schofield, Bernard (1981) Events in Britain: A Complete Guide to Annual Events in Britain. Blandford Press [https://books.google.com/books?id=kDDgAAAAMAAJ&q=soul+plays+cheshire]</ref>
81 The Antrobus’ troop perform annually in pubs around Cheshire between 31 October and 12 November. The characters include the Letter-in, Black Prince, King George, the Quack Doctor, and ‘Dick’ the Wild Horse and his Driver. The characters are believed to represent the souls of the dead.<ref>SoCheshire (4/11/2018) Know Your Cheshire: Antrobus Soul Cakers (accessed 6/11/2018) [http://www.so-cheshire.co.uk/know-your-cheshire-antrobus-soul-cakers/]</ref>
84 =====Mischief Night=====
85 [[File:Toilet paper prank.jpg|thumb|90px|left|Toilet paper prank]]
86 In Lancashire, the evening before Halloween is known as Mischief Night.<ref>Lopez, Jamie (31.10.2018) ECHO. Fireworks fired at police horses in Mischief Night mayhem [https://www.liverpoolecho.co.uk/news/liverpool-news/fireworks-fired-police-horses-mischief-15354354] Lopez</ref> According to Sommerlad (2018), Mischief Night is "known by different dialect names from one region to another – "Mizzy Night" in Liverpool, "Chievous Night" in Yorkshire – the occasion has been likened to a coming of age ritual for teenagers, emboldened to throw eggs, stick chewing gum into the locks of car doors and deck neighbours’ trees in rolls of toilet paper. The seasonal availability of fireworks also provides a popular addition to the arsenal".<ref>Someerlad, Joe (03.11.2018) The Independent. Mischief Night: What is the anarchic celebration of lawlessness and what is its history?[https://www.independent.co.uk/news/uk/home-news/mischief-night-2018-when-is-what-date-uk-liverpool-bonfire-gunpower-plot-guy-fawkes-a8612086.html]</ref><ref>Browne, Amy (30.10.2017) ECHO Mischief Night - is it harmless fun or should it be banned?[https://www.liverpoolecho.co.uk/news/liverpool-news/mischief-night-harmless-fun-should-12075080]</ref> According to Roud (2010), Mischief Night "has proved a very strong pull in places like Liverpool" on 30 October, the eve of Halloween.<ref>Roud, Stephen (2010) The Lore of the Playground: One Hundred Years of Children's Games, Rhymes and Traditions. Random House [https://books.google.com/books?id=d-E9N-O8gCoC&dq=mischievous+night+30+october&pg=PA499]</ref>
90 Rogers (2003) believes Souling took place in [[Monmouth]] and [[Caernarfonshire]] in Wales.<ref name="Rogers, Nicholas 2003"/> According to Ross (2001), in many parts of Wales, up to the eighteenth century, the Souling ceremony involved lighting candles in the parish Church. Parishioners donated the candles and "when they were lit, the way in which the flame burned, faintly or brightly, would serve as a prognosis of the future". The ceremony also involved preparing sole cakes which were known as pice rhanna.<ref>[https://books.google.com/books?id=HM2BAAAAMAAJ&q=faintly+ Ross, Anne (2001) Folklore of Wales. Tempus]</ref> Sometimes, during the 19th century, upon receiving the soul cakes, people would "pray to God to bless the next crop of wheat".<ref>[https://books.google.com/books?id=dIbQAAAAMAAJ&dq=soul+cakes+in+wales&pg=PA12 Sharpe's London Magazine, Volumes 3-4 (1847)]</ref>
92 Souling was known as {{Lang|cy|hel solod}} and {{Lang|cy|hel bwyd cennady meirw}}, "collecting the food of the messenger of the dead". This custom took place in many parts of Wales on All Souls' Eve. In 1823, it was noted that there was a tradition in Wales for the messenger, known as ''{{Lang|cy|cennad ymeirw}}'', to knock on doors and say "''{{Lang|cy|Deca, Deca, dowch i'r drws, a rhowch ... igennady meirw}}''". [Deca, Deca, come to the door... and give to the messenger of death]. If nothing was received, the response would be "''{{Lang|cy|Deca, Deca, o dan y drws, a phen, y wraig yn siwtrws}}''" [Deca, Deca, under the door, and the wife's head in smithereens].<ref>Owen, Trefor M. (2016) The Customs and Traditions of Wales: With an Introduction by Emma Lile. University of Wales Press [https://books.google.com/books?id=_ckmDAAAQBAJ&dq=souling+wales+decca+decca&pg=PT98]</ref> Food known as Bwyd Cennad y Meirw was also left outside and the hearth was prepared at night for the arrival of the dead relatives.<ref>[https://books.google.com/books?id=UHNWAAAAYAAJ&q=wales+++bwyd+cennad Ferguson, Diana (1996) The magickal year. Quality Paperback Book Clu]</ref> According to Ellwood (1977), doors were left unbolted.<ref>Ellwood, Robert (1977) Words of the World's Religions: An Anthology. Prentice-Hall [https://books.google.com/books?id=sdeVWK87apUC&q=unbolted]</ref> Children went out on All Saints' day too in [[Denbighshire]] and [[Merionethshire]] asking for ''{{Lang|cy|Bwyd Cennad y Meirw}}'' in the late 1800s.<ref>Transactions (1896) Honourable Society of Cymmrodorion (London, England)[https://books.google.com/books?id=AjQLAQAAMAAJ&q=Merionethshire]</ref> People in North Wales also distributed soul-cakes on All Souls' Day<ref>[https://books.google.com/books?id=g4wVAAAAYAAJ&q=soul+cakes+in+wales Bye-gones, Relating to Wales and the Border Counties (1916)]</ref> and lit a great fire called ''Coel Coeth'' on All Saints' Eve "when every family about an hour in the night" made a great fire near their house.<ref>Hone, William (1830) The Every-day Book and Table Book: Or, Everlasting Calendar of Popular Amusements, Sports, Pastimes, Ceremonies, Manners, Customs, and Events, Incident to Each of the Three Hundred and Sixty-five Days, in Past and Present Times; Forming a Complete History of the Year, Months, and Seasons, and a Perpetual Key to the Almanac; Including Accounts of the Weather, Rules for Health and Conduct, Remarkable and Important Anecdotes, Facts, and Notices, in Chronology, Antiquities, Topography, Biography, Natural History, Art, Science, and General Literature; Derived from the Most Authentic Sources, and Valuable Original Communications, with Poetical Elucidations, for Daily Use and Diversion, Volume 1. T Tegg [https://archive.org/details/everydaybooktabl01honeuoft/page/n718 <!-- quote=hallow fires. -->]</ref>
94 In [[Pembrokeshire]], people went Souling for bread and cheese.<ref>Harris, P. Valentine (2016)South Pembrokeshire, Dialect and Place-Names. Read Books Ltd, [https://books.google.com/books?id=3tX7DAAAQBAJ&dq=souling+pembrokeshire&pg=PT43]</ref> In [[Gower Peninsula|Gower]], the dish associated with All Souls' day is souly cake which is a fruit/spice bun.<ref>[https://books.google.com/books?id=zcNdB_sl2JkC&dq=souly+wales&pg=PA225 Davidson, Alan (1981) Alan . Oxford Symposium]</ref> According to Duncan (2010), bakers gave souly cakes (small loaves) to their customers which were kept by them in their homes to bring good luck. Such cakes, according to Duncan, are still baked in Wales.<ref>Duncan, Dorothy (2010) Feasting and Fasting: Canada's Heritage Celebrations. Dundurn [https://archive.org/details/feastingfastingc0000dunc/page/250 <!-- quote=souly wales. -->]</ref>
97 The English "Souling Song" is categorised as number 304 in the [[Roud Folk Song Index]]. The song varies from place to place, and is also known as "Catherning", "Stafford Begging Song" and "Caking Song".
99 Historian [[George Ormerod]] collected a version entitled "Souling Song" in [[Chester]] and published it in his 1819 book ''History of the County Palatine and City of Chester.''<ref>{{Cite web|title=Souling Song (Roud Folksong Index S450109)|url=https://www.vwml.org/record/RoudFS/S450109|access-date=2020-10-04|website=The Vaughan Williams Memorial Library|language=en-gb}}</ref> A version collected in 1818 in Staffordshire entitled "Soul Cakes" and beginning "Soul, soul, for an apple or two" was published and discussed in [[Aris's Birmingham Gazette]] in 1858.<ref>{{Cite web|title=Soul Cakes (Roud Folksong Index S395180)|url=https://www.vwml.org/record/RoudFS/S395180|access-date=2020-10-04|website=The Vaughan Williams Memorial Library|language=en-gb}}</ref> A fragmented version beginning with 'One for Peter, two for Paul' was collected in Shrewsbury, Shropshire, and printed in a newspaper in 1856.<ref>{{Cite web|title=Souling (Roud Folksong Index S395181)|url=https://www.vwml.org/record/RoudFS/S395181|access-date=2020-10-04|website=The Vaughan Williams Memorial Library|language=en-gb}}</ref> In the 1880s, author and folklorist [[Charlotte Sophia Burne|Charlotte Sophia Burn]] collected several versions from Staffordshire.<ref>{{Cite web|title=Souling Song (Roud Folksong Index S377625)|url=https://www.vwml.org/record/RoudFS/S377625|access-date=2020-10-04|website=The Vaughan Williams Memorial Library|language=en-gb}}</ref><ref>{{Cite web|title=Souling Song (Roud Folksong Index S377626)|url=https://www.vwml.org/record/RoudFS/S377626|access-date=2020-10-04|website=The Vaughan Williams Memorial Library|language=en-gb}}</ref><ref>{{Cite web|title=Souling Song (Roud Folksong Index S377627)|url=https://www.vwml.org/record/RoudFS/S377627|access-date=2020-10-04|website=The Vaughan Williams Memorial Library|language=en-gb}}</ref>
101 In 1891, Rev. M. P. Holme of Tattenhall, [[Cheshire]], collected the song traditionally sung during souling, from a little girl at the local school.<ref>{{cite book |last=Gregory |first=E. David |title=The Late Victorian Folklore Revival |year=2010 |publisher=Scarecrow Press |isbn=978-0-8108-6988-2 |page=315}}</ref> Two years later, the text and tune were published by folklorist [[Lucy Broadwood]], who commented that souling was still practised at that time in Cheshire and Shropshire.<ref name="Broadwood">{{cite book|first1=Lucy Etheldred |last1=Broadwood |author-link1=Lucy Broadwood|first2=John Alexander |last2=Fuller-Maitland |title=English County Songs |url=https://books.google.com/books?id=x_c4AQAAIAAJ&pg=GBS.PA30 |year=1893|publisher=Leadenhall Press|pages=30–31}}</ref> A version was called 'Stafford Begging Song' was collected in Staffordshire in 1907, and further recordings of the traditional soul-cake song were collected in various parts of England until the 1950s.<ref>{{cite web |url=http://library.efdss.org/cgi-bin/query.cgi?index_roud=on&output=List&op=precise&query=304&field=20&output=List&length=50&submit=Submit+query |title=Roud Folksong Index entry on "Souling Song (Roud 304)" |publisher=Ralph Vaughan Williams Memorial Library, English Folk Dance and Song Society |url-status=dead |archive-url=https://web.archive.org/web/20120604104605/http://library.efdss.org/cgi-bin/query.cgi?index_roud=on&output=List&op=precise&query=304&field=20&output=List&length=50&submit=Submit+query |archive-date=2012-06-04 }}</ref> Folklorist Peter Kennedy made audio recordings of two traditional versions in the 1950s in Cheshire.<ref>{{Cite web|title=Souling Song (cheshire) (Roud Folksong Index S190972)|url=https://www.vwml.org/record/RoudFS/S190972|access-date=2020-10-04|website=The Vaughan Williams Memorial Library|language=en-gb}}</ref><ref>{{Cite web|title=Cheshire Souling Song (Roud Folksong Index S302977)|url=https://www.vwml.org/record/RoudFS/S302977|access-date=2020-10-04|website=The Vaughan Williams Memorial Library|language=en-gb}}</ref> Versions collected any later than this may have been influenced by folk revival recordings of the song by such groups as [[Peter, Paul and Mary]] and [[The Watersons]].
103 The 1891 Cheshire version contains a chorus and three verses:<ref name="Broadwood" />
107 A soul! a soul! a soul-cake!
108 Please good Missis, a soul-cake!
109 An apple, a pear, a plum, or a cherry,
110 Any good thing to make us all merry.
111 One for Peter, two for Paul
112 Three for Him who made us all.
115 God bless the master of this house,
117 And all the little children
118 That round your table grow.
119 Likewise young men and maidens,
120 Your cattle and your store;
121 And all that dwells within your gates,
122 We wish you ten times more.
125 Down into the cellar,
126 And see what you can find,
127 If the barrels are not empty,
128 We hope you will prove kind.
129 We hope you will prove kind,
130 With your apples and strong beer,
131 And we'll come no more a-souling
132 Till this time next year.
135 The lanes are very dirty,
136 My shoes are very thin,
137 I've got a little pocket
139 If you haven't got a penny,
141 If you haven't get a ha'penny,
142 It's God bless you</poem></blockquote>
144 In 1963, the American folk group [[Peter, Paul and Mary]] recorded this 1891 Cheshire version published by Lucy Broadwood as "A' Soalin", including all the verses as well as parts of "Hey, Ho, Nobody Home" and "[[God Rest You Merry, Gentlemen]]" (which are traditionally associated with Christmas). The musical arrangement (including the accompaniment, chords, and interpolations from the other traditional songs) is quite different from the published 1893 version and was copyrighted by members of the group.<ref name="Keyes">{{cite web |url=http://www.genekeyes.com/Souling/Souling.html |title=The Souling Song [Soul-Cake] |year=2014 |publisher=Gene Keyes}}</ref>
146 American [[Hallowe'en]] composer [[Kristen Lawrence]] found two historical tunes associated with soul cakes as she was researching souling songs for her 2009 ''A Broom With A View'' album. As Lawrence heard the traditional Cheshire tune, she was struck that the beginning notes were the same as the mediaeval [[plainchant]] [[Dies Irae]], "Day of Judgment", calling the people to repent and pray for the dead. It seemed plausible that the Cheshire tune could be a folk corruption of the chant as children and beggars asked for cakes in return for praying for the dead.<ref name="Broom Liner notes">{{cite book |last=Lawrence |first=Kristen |section=Hallowe'en Carols – Music for the Autumnal Season |year=2009 |title=A Broom With A View |type=CD Booklet |location=Santa Ana |publisher=Vörswell Music}}</ref>
148 The song "Soul Cake" from British rock musician [[Sting (musician)|Sting]]'s 2009 album ''[[If on a Winter's Night...]]'' seems to be an adaptation of the Peter, Paul, and Mary version, in that both depart from historical accuracy by referring to Christmas rather than All Saints' Day or All Souls' Day. But the 1893 version of the song already shares lines from similar Christmas carols: "Here We Come A-Wassailing" and "Christmas is A-Coming".<ref name="Keyes"/>
150 ===Philippines and Portugal===
151 In the Philippines, the practice of souling is called Pangangaluwa and is practiced on All Hallow's Eve among children in rural areas.<ref name="Fieldhouse2017"/> People drape themselves in white cloths to represent souls and then visit houses, where they sing in return for prayers and sweets.<ref name="Fieldhouse2017"/>
153 In Portugal, groups of children go souling on All Hallow's Day, collecting ''[[Pão-por-Deus]]'' (bread for God's sake) from their neighbours.<ref name="MuirWood">{{cite book|author= Robert Muir-Wood|title=The Cure for Catastrophe|date=17 April 2017|publisher=Oneworld Publications|page=28}}</ref>
156 {{Portal|Christianity}}
159 *[[Festival of the Dead]]
165 * [http://www.godecookery.com/godeboke/foodtv/foodtv.html Gode Cookery Food Network]
166 * [http://piereligion.org/hallsongs.html Soul-cake songs]
167 * [http://www.genekeyes.com/Souling/Souling.html The Souling Song (Soul-Cake)]
168 * [http://www.catholicculture.org/culture/liturgicalyear/recipes/view.cfm?id=1378 Catholic Culture]
169 * [https://books.google.com/books?id=x_c4AQAAIAAJ&pg=GBS.PA30 The Souling Song from "English County Songs: Words and Music", Collected and Edited by Lucy Broadwood and J.A. Fuller Maitland, 1893]
170 * [https://www.youtube.com/watch?v=RFh49uZPuPQ Sting – Soul Cake]
173 {{English festivals}}
175 {{DEFAULTSORT:Soul Cake}}
176 [[Category:Death customs]]
177 [[Category:Halloween food]]
178 [[Category:English folk songs]]
179 [[Category:Christian folklore]]
180 [[Category:Christianity and death]]
181 [[Category:Allhallowtide]]
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