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Secure Web
Application
Development
A Hands-On Guide with Python and
Django
—
Matthew Baker
Secure Web
Application
Development
A Hands-On Guide with Python
and Django
Matthew Baker
Secure Web Application Development: A Hands-On Guide with Python
and Django
Matthew Baker
Kaisten, Aargau, Switzerland
Acknowledgments�����������������������������������������������������������������������������xxi
Chapter 1: Introduction������������������������������������������������������������������������1
1.1 About This Book����������������������������������������������������������������������������������������������1
1.2 Who This Book Is For���������������������������������������������������������������������������������������3
1.3 Types of Attack������������������������������������������������������������������������������������������������3
Server-Side Attacks�����������������������������������������������������������������������������������������4
Client-Side Attacks������������������������������������������������������������������������������������������5
1.4 Defense in Depth���������������������������������������������������������������������������������������������6
1.5 Conventions Used in This Book�����������������������������������������������������������������������7
1.6 How This Book Is Organized����������������������������������������������������������������������������7
v
Table of Contents
vi
Table of Contents
vii
Table of Contents
Base64 Encoding�������������������������������������������������������������������������������������������75
Digital Signatures������������������������������������������������������������������������������������������76
Key Exchange������������������������������������������������������������������������������������������������80
4.3 Authentication and Certificates���������������������������������������������������������������������82
Proving Authenticity��������������������������������������������������������������������������������������82
Types of Certificates��������������������������������������������������������������������������������������86
Popular Authentication Authorities����������������������������������������������������������������88
4.4 HTTPS�����������������������������������������������������������������������������������������������������������89
TLS Version 1.2����������������������������������������������������������������������������������������������89
Perfect Forward Secrecy�������������������������������������������������������������������������������91
TLS Version 1.3����������������������������������������������������������������������������������������������92
4.5 Summary������������������������������������������������������������������������������������������������������92
viii
Table of Contents
ix
Table of Contents
PUT Requests����������������������������������������������������������������������������������������������166
PATCH Requests������������������������������������������������������������������������������������������166
DELETE Requests����������������������������������������������������������������������������������������168
REST APIs in Django������������������������������������������������������������������������������������170
6.3 Unit Testing Permissions�����������������������������������������������������������������������������175
6.4 Deserialization Attacks��������������������������������������������������������������������������������179
XML Attacks�������������������������������������������������������������������������������������������������180
Function Calls and Creation�������������������������������������������������������������������������184
Defending Against Deserialization Attacks��������������������������������������������������185
6.5 Summary����������������������������������������������������������������������������������������������������186
x
Table of Contents
xi
Table of Contents
xii
Table of Contents
xiii
Table of Contents
xiv
Table of Contents
Bibliography�������������������������������������������������������������������������������������453
Index�������������������������������������������������������������������������������������������������457
xv
Another Random Document on
Scribd Without Any Related Topics
explains it as ‘mensis immolationum, quia in ea pecora
quae occisuri erant, Diis suis voverent.’
[794] Burton, 15, notes a tradition at Disley, in Cheshire, that
the local wake was formerly held after the first fall of snow.
[795] Tille, Y. and C. 18.
[796] Mogk, iii. 391; Tille, Y. and C. 24, find the winter feast in
the festival of Tanfana which the Marsi were celebrating
when Germanicus attacked them in a. d. 14 (Tacitus, Ann.
i. 51). Winter, though imminent, had not yet actually set in,
but this might be the case in any year after the festival had
come to be determined by a fixed calendar.
[797] Tille, Y. and C. 57.
[798] Rhys, C. H. 513, says that the Samhain fell on Nov. 1.
The preceding night was known as Nos Galan-geaf, the
‘night of winter calends,’ and that following as Dy’ gwyl y
Meirw, ‘the feast of the Dead.’ In F. L. ii. 308 he gives the
date of the Manx Samhain as Nov. 12, and explains this as
being Nov. 1, O. S. But is it not really the original date of
the feast which has been shifted elsewhere to the
beginning of the month?
[799] Tille, Y. and C. 12, citing M. Heyne, Ulfilas, 226: ‘In a
Gothic calendarium of the sixth century November, or
Naubaímbaír, is called fruma Iiuleis, which presupposes
that December was called *aftuma Iiuleis.’
[800] Bede, de temp. rat. c. 15. Tille, Y. and C. 20, points out
that the application of the old tide-name to fit November
and December by the Goths and December and January by
the Anglo-Saxons is fair evidence for the belief that the tide
itself corresponded to a period from mid-November to mid-
January.
[801] Tille, Y. and C. 147. The terms gehhol, geóhel, geól, giúl,
iûl, &c. signify the Christmas festival season from the ninth
century onwards, and from the eleventh also Christmas
Day itself. The fifteenth-century forms are Yule, Ywle, Yole,
Yowle. In the A.-S. Chronicle the terms used for Christmas
are ‘midewinter,’ ‘Cristes mæssa,’ ‘Cristes tyde,’ ‘Natiuitedh.’
As a single word ‘Cristesmesse’ appears first in 1131 (Tille,
Y. and C. 159). The German ‘Weihnacht’ (M.H.G. wich,
‘holy’) appears †1000 (Tille, D. W. 22).
[802] Pfannenschmidt, 238, 512.
[803] The notion is of a circular course of the sun, passing
through the four turning-or wheeling-points of the solstices
and equinoxes. Cf. ch. vi for the use of the wheel as a solar
symbol.
[804] Mogk, iii. 391, quoting Kluge, Englische Studien, ix. 311,
and Bugge, Ark. f. nord. Filolog. iv. 135. Tille, Y. and C. 8,
148, desirous to establish an Oriental origin for the Three
Score Day tides, doubts the equation *jehwela = ioculus,
and suggests a connexion between the Teutonic terms and
the old Cypriote names ἰλαῖος, ἰουλαῖος, ἰουλίηος, ἰούλιος
for the period Dec. 22 to Jan. 23 (K. F. Hermann, Über
griech. Monatskunde, 64), and, more hesitatingly, with the
Greek Ἴουλος or hymn to Ceres. Weinhold, Deutsche
Monatsnamen, 4; Deutsche Jahrteilung, 15, thinks that
both the Teutonic and Cypriote names are the Roman
Julius transferred from mid-summer to mid-winter. Northall,
208, makes yule = ol, oel, a feast or ‘ale,’ for which I
suppose there is nothing to be said. Skeat, Etym. Dict. s.
v., makes it ‘a time of revelry,’ and connects with M.E.
youlen, yollen, to ‘yawl’ or ‘yell,’ and with A.-S. gýlan, Dutch
joelen, to make merry, G. jolen, jodeln, to sing out. He
thus gets in a different way much the sense given in the
text.
[805] At a Cotswold Whitsun ale a lord and lady ‘of yule’ were
chosen (Gloucester F. L. 56). Rhys, C. H. 412, 421, 515,
and in F. L. ii. 305, gives Gwyl as a Welsh term for ‘feast’ in
general, and in particular mentions, besides the Gwyl y
Meirw at the Samhain, the Gwyl Aust (Aug. 1, Lammas or
Lugnassad Day). This also appears in Latin as the Gula
Augusti (Ducange, s. v. temp. Edw. III), and in English as
‘the Gule of August’ (Hearne, Robert of Gloucester’s Chron.
679). Tille, Y. and C. 56, declares that Gula here is only a
mutilation of Vincula, Aug. 1 being in the ecclesiastical
calendar the feast of St. Peter ad Vincula.
[806] Kluge and Lutz, English Etymology, s. v. Yule.
[807] Bede, D. T. R. c. 15 ‘ipsam noctem nobis sacrosanctam,
tunc gentili vocabulo Modranicht [v.l. Modraneht], id est,
matrum noctem appellabant; ob causam ut suspicamur
ceremoniarum, quas in ea pervigiles agebant.’
[808] Mogk, iii. 391. Tille, Y. and C. 152, gives some earlier
explanations, criticizes that of Mogk, and offers as his own
a reference to a custom of baking a cake (placenta) to
represent the physical motherhood of the Virgin. The
practice doubtless existed and was condemned by Pope
Hormisdas (514-23), by the Lateran Council of 649, the
Council of Hatfield (680), and the Trullan Council (692). But
Bede must have known this as a Christian abuse, and he is
quite plainly speaking of a pre-Christian custom. J. M.
Neale, Essays in Liturgiology (1867), 511, says, ‘In most
Celtic languages Christmas eve is called the night of Mary,’
the Virgin, here as elsewhere, taking over the cult of the
mother-goddesses.
[809] Tille, Y. and C. 65. In his earlier book D. W. 7, 29, Dr.
Tille held the view that there had always been a second
winter feast about three weeks after the first, when the
males held over for breeding were slain.
[810] According to Bede, D. T. R. c. 15, the Anglo-Saxons had
adopted the system of intercalary months which belongs to
the pre-Julian and not the Julian Roman calendar. But
Bede’s chapter is full of confusions: cf. Tille, Y. and C. 145.
[811] All Saints’ day or Hallowmas (November 1) and All Souls’
day (November 2) have largely, though not wholly,
absorbed the November feast of the Dead.
[812] Pfannenschmidt, 203; Jahn, 229; Tille, Y. and C. 21, 28,
36, 42, 57; D. W. 23.
[813] Tille, D. W. 29; Müller, 239, 248. According to Tille, D.
W. 63, Christmas only replaced the days of St. Martin and
St. Nicholas as a German children’s festival in the sixteenth
century.
[814] Tille, Y. and C. 34, 65; Pfannenschmidt, 206; Dyer, 418;
N. Drake, Shakespeare and his Times (1838), 93.
Martinmas was a favourite Anglo-Saxon and mediaeval
legal term. It survived also as a traditional ‘tyme of
slauchter’ for cattle. ‘Martlemas beef’ was a common term
for salt beef. In Scotland a Mart is a fat cow or bullock, but
the derivation of this appears to be from a Celtic word Mart
= cow.
[815] Rhys, in F. L. ii. 308.
[816] Mommsen, C. I. L. i2. 287; Pauly-Wissowa, Real-Encycl.
s. v. Bruma; Tomaschek, in Sitzb. Akad. Wiss. Wien, lx
(1869), 358.
[817] Ovid, Fasti, i. 163 ‘bruma novi prima est veterisque
novissima solis.’
[818] Cf. p. 112.
[819] Preller, ii. 408; P. Allard, Julien l’Apostat, i. 16; J. Réville,
La Religion à Rome sous les Sévères (1885); Wissowa,
306. An earlier cult of the same type introduced by
Elagabalus did not survive its founder.
[820] The earliest reference is probably that in the calendar of
the Greek astronomer, of uncertain date, Antiochus, Ἡλίου
γενέθλιον· αὔξει φῶς (Cumont, i. 342, from Cod. Monac.
gr. 287, f. 132). The Fasti of Furius Dionysius Philocalus
(a.d. 354) have ‘viii. kal. ian. n[atalis] invicti c[ircenses]
2
m[issus] xxx’ (C. I. L. i . 278, 338). Cf. Julian, Orat. 4 (p.
156 ed. Spanheim) εὐθέως μετὰ τὸν τελευταῖον τοῦ
Κρόνου μῆνα ποιοῦμεν ἡλίῳ τὸν περιφανέστατον ἀγῶνα,
τὴν ἑορτὴν Ἡλίῳ καταφημίσαντες Ἀνικήτῳ; Corippus, de
laud. Iust. min. i. 314 ‘Solis honore novi grati spectacula
circi’; cf. the Christian references on p. 242. Mommsen’s
Scriptor Syrus quoted C. I. L. i2. 338 tells us that lights
were used; ‘accenderunt lumina festivitatis causa.’
[821] Preller, ii. 410; Gibbon, ii. 446.
[822] On Mithraicism, cf. F. Cumont, Textes et Monuments
relatifs aux Mystères de Mithra (1896-9); also the art. by
the same writer in Roscher’s Lexicon, ii. 3028, and A.
Gasquet, Le Culte de Mithra (Revue des Deux Mondes for
April 1, 1899); J. Réville, La Religion à Rome sous les
Sévères, 77; Wissowa, 307; Preller, ii. 410; A. Gardner,
Julian the Apostate, 175; P. Allard, Julien l’Apostat, i. 18; ii.
232; G. Zippel, Le Taurobolium, in Festschrift f. L.
Friedländer (1895), 498. Mithra was originally a form of the
Aryan Sun-god, who though subordinated in the Mazdean
system to Ahoura Mazda continued to be worshipped by
the Persian folk. His cult made its appearance in Rome
about 70 b.c., and was developed during the third and
fourth centuries a.d. under philosophic influences. Mithra
was regarded as the fount of all life, and the yearly
obscuration of the sun’s forces in winter became a hint and
promise of immortality to his worshippers: cf. Carm. adv.
paganos, 47 ‘qui hibernum docuit sub terra quaerere
solem.’ Mithraic votive stones have been found in all parts
of the empire, Britain included. They are inscribed ‘Soli
Invicto,’ ‘Deo Soli Invicto Mithrae,’ ‘Numini Invicto Soli
Mithrae,’ and the like.
[823] Cumont, Textes et Mon. i. 325; ii. 66, and in Roscher’s
Lexicon, ii. 3065; Lichtenberger, Encycl. des Sciences
religieuses, s. v. Mithra.
[824] Preller, R. M. ii. 15; Mommsen, in C. I. L. i2. 337;
Marquardt and Mommsen, Handbuch der römischen
Alterthümer, vi. 562; Dict. of Cl. A. s. v. Saturnalia; Tille, Y.
and C. 85; Frazer, iii. 138; W. W. Fowler, 268; C. Dezobry,
Rome au Siècle d’Auguste (ed. 4, 1875), iii. 140.
[825] Horace, Satires, ii. 7. 4:
‘Hogmanay,
Trollolay,
Give us of your white bread and none of your grey’!