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Ēostra (Latinized from Anglo-Saxon *Ēostre) is a goddess who Bede attests is the namesake of the Anglo-Saxon month Ēostur-monath (Anglo-Saxon "Ēostra month"), and whose name may survive in the name of the festival of Easter. Bede solely mentions Eostre in his 8th century work De temporum ratione, where Bede states that Ēostur-monath was the equivalent to the month of April, and that feasts held her in honor during Ēostur-monath had died out by the time of his writing, replacing the "Paschal month." Using comparative linguistic evidence from continental Germanic sources, the 19th century scholar Jacob Grimm proposed the existence of an equivalent form of Eostra among the pre-Christian beliefs of the continental Germanic peoples, whose name he proposed as *Ostara.

Eostre is attested only by Bede and subsequently scholars have produces theories about whether or not Eostra is an invention of Bede, theories connecting Eostra with records of Germanic folk custom (including hares and eggs), and theories connecting Eostra with the Proto-Indo-European goddess of the dawn through the etymology of her name. Grimm's reconstructed *Ostara has had some influence in modern popular culture.

Etymology

According to Robert Barnhart, Ēostre ultimately derives from ēast ("east", itself deriving from Proto-Germanic *austa-, austra) and etymologically points to a "goddess of dawn," cognate to the Indo-European goddesses Aurora (Roman) and Eos (Greek). Barnhart says that Ēostre is cognate to Old High German ōstarūn (which is "Easter," plural, and developed into modern German "Ostern") and that Easter developed from Old English Eastre CE.

Calvert Watkins says that Ēastre (Ēostre) derives from Proto-Germanic *austrōn- (meaning "dawn"), and further from the Indo-European root aus- ("to shine (said especially of the dawn)"), and that it is "probably suffixed from *ausōs-, dawn, also Indo-European goddess of dawn."

Attestations

In chapter 15 of his work De temporum ratione, Bede describes the indigenous month names of the English people. After describing the worship of the goddess Hretha during the Anglo-Saxon month of Hrethmonath, Bede writes about Eosturmonath, the month of the goddess Eostra:

Original Latin: Eostur-monath, qui nunc Paschalis mensis interpretatur, quondam a Dea illorum quæ Eostre vocabatur, et cui in illo festa celebrabant nomen habuit: a cujus nomine nunc Paschale tempus cognominant, consueto antiquæ observationis vocabulo gaudia novæ solemnitatis vocantes.

Modern English translation: Eosturmonath has a name which is now translated "Paschal month", and which was once called after a goddess of theirs named Eostre, in whose honour feasts were celebrated in that month. Now they designate that Paschal season by her name, calling the joys of the new rite by the time-honoured name of the old observance."

Theories

Jacob Grimm and Ostara

In volume I of his work Deutsche Mythologie, 19th century scholar Jacob Grimm cites comparative evidence to reconstruct a potential continental Germanic form of Eostra, *Ostara. Grimm states of Bede that "it would be uncritical to saddle this father of the church, who everywhere keeps heathenism at a distance, and tells us less of it than he knows, with the invention of these goddesses. There is nothing improbable in them, nay the first of them is justified by clear traces in the vocabularies of Germanic tribes."

Specifically regarding Eostra, Grimm continues that:

We Germans to this day call April ostermonat, and ôstarmânoth is found as early as Eginhart (temp. Car. Mag.). The great christian festival, which usually falls in April or the end of March, bears in the oldest of OHG. remains the name ôstarâ , it is mostly found in the plural, because two days were kept at Easter. This Ostarâ, like the Eástre, must in heathen religion have denoted a higher being, whose worship was so firmly rooted, that the christian teachers tolerated the name, and applit to one of their own grandest anniversaries.

Grimm notes that "all of the nations bordering on us have retained the Biblical 'pascha'; even Ulphilas writes paska, not áustrô, though he must have known the word ." Grimm that the Old High German adverb ôstar "expresses movement towards the rising sun", as did the Old Norse term austr, and potentially also Anglo-Saxon eástor and Gothic áustr. Grimm compares these terms to the identical Latin term auster. Grimm says that the cult of the goddess may have worshiped an Old Norse form, Austra, or that her cult may have already been extinct by the time of Christianization.

Grimm notes that in the Old Norse Prose Edda book Gylfaginning, a male being by the name of Austri is attested, who Grimm describes as a "spirit of light." Grimm comments that a female version would have been Austra, yet that the High German and Saxon tribes seem to have only had formed Ostarâ and Eástre, feminine, and not Ostaro and Eástra, masculine. Grimm additionally speculates on the nature of the goddess and surviving folk customs that may have been associated with her in Germany:

Ostara, Eástre seems therefore to have been the divinity of the radiant dawn, of upspringing light, a spectacle that brings joy and blessing, whose meaning could be easily adapted by the resurrection-day of the christian's God. Bonfires were lighted at Easter and according to popular belief of long standing, the moment the sun rises on Easter Sunday morning, he gives three joyful leaps, he dances for joy . Water drawn on the Easter morning is, like that at Christmas, holy and healing ; here also heathen notions seems to have grafted themselves on great christian festivals. Maidens clothed in white, who at Easter, at the season of returning spring, show themselves in clefts of the rock and on mountains, are suggestive of the ancient goddess .

Reliability of Bede

Writing in the late 20th century, Rudolf Simek comments that, despite doubts, Bede's account of Eostra should not be completely disregarded, and that a "Spring-like fertility goddess" must be assumed rather than a "goddess of sunrise" regardless of the name, reasoning that "otherwise the Germanic goddesses (and matrons) are mostly connected with prosperity and growth." Simek points to a comparison with the goddess Hretha, also attested by Bede.

Writing in the late 19th century, Charles J. Billson notes that scholars prior to his writing were divided about the existence of Bede's account of Ēostre, stating that "among authorities who have no doubt as to her existence are W. Grimm, Wackernagel, Sinrock , and Wolf. On the other hand, Weinhold rejects the idea on philological grounds, and so do Heinrich Leo and Hermann Oesre. Kuhn says, 'The Anglo-Saxon Eostre looks like an invention of Bede;' and Mannhardt also dismisses her as an etymological dea ex machina." Billson says that "the whole question turns , upon Bede's credibility", and that "one is inclined to agree with Grimm, that it would be uncritical to saddle this eminent Father of the Church, who keeps Heathendom at arms' length and tells us less of than he knows, with the invention of this goddess." Billson points out that the Christianization of England started at the end of the sixth century CE, and, by the seventh, was completed. Billson argues that, as Bede was born in 672, Bede must have had opportunities to learn the names of the native goddesses of the Anglo-Saxons, "who were hardly extinct in his lifetime."

Hares and Freyja

Citing folk customs in Leicestershire, England where "the profits of the land called Harecrop Leys were applied to providing a meal which was thrown on the ground at the "Hare-pie Bank," late 19th century scholar Charles Isaac Elton says that these customs were likely connected with the worship of Ēostre. In his late 19th century study of the Hare in folk custom and mythology, Charles J. Billson cites numerous incidents of folk custom involving the hare around the period of Easter in Northern Europe. Billson says that "whether there was a goddess named Eostre, or not, and whatever connection the hare may have had with the ritual of Saxon or British worship, there are good grounds for believing that the sacredness of this animal reaches back into an age still more remote, where it is probably a very important part of the great Spring Festival of the prehistoric inhabitants of this island."

Writing in 1972, John Andrew Boyle cites commentary contained within an etymology dictionary by A. Ernout and A. Meillet, where the authors write that "Little else is known about , but it has been suggested that her lights, as goddess of the dawn, were carried by hares. And she certainly represented spring fecundity, and love and carnal pleasure that leads to fecundity." Boyle responds that nothing is known about Ēostre outside of Bede's single passage, and that the authors had seemingly accepted the identification of Ēostre with the Norse goddess Freyja, yet that the hare is not associated with Freyja either. Boyle writes that "here carriage, we are told by Snorri, was drawn by a pair of cats — animals, it is true, which like hares were the familiars of witches, with whom Freyja seems to have much in common." However, Boyle adds that "on the other hand, when the authors speak of the hare as the 'companion of Aphrodite and of satyrs and cupids' and point out that 'in the Middle Ages it appears beside the figure of Luxuria', they are on much surer ground and can adduce the evidence of their illustrations."

Modern influence

Jacob Grimm's reconstructed *Ostara has had some influence in popular culture since. The name has been adapted as an asteroid (343 Ostara, 1892 by Max Wolf), a Mödling, Austria-based German nationalist book series and publishing house (1905, Ostara), a date on the Wiccan Wheel of the Year (Ostara, March 21), a musical group (Ostara, 2000), and an album by the The Wishing Tree (Ostara, 2009).

See also

• Mōdraniht, the Anglo-Saxon "Mothers night," also attested by Bede

Notes

1. Barnhart (1995:229).
2. Watkins (2000:6).
3. Giles (1843:179).
4. Wallis (1999:54).
5. Grimm (1882:289).
6. Grimm (1882:290).
7. Grimm (1882:290—291).
8. Grimm (1882:291).
9. Simek (2007:74).
10. ^ Billson (1892:448).
11. Elton (1882:408).
12. Boyle (1972:323—324).
13. Schmadel (2003:44).
14. Simek (2007:255).
15. Hubbard (2007:175).
16. Diesel, Gerten (2007:136).

References

• Barnhart, Robert K (1995). The Barnhart Concise Dictionary of Etymology: the Origins of American English Words. HarperCollins. ISBN 0-06-270094-7
• Billson, Charles J. (1892). "The Easter Hare" as published in Folklore, Vol. 3, No. 4 (December, 1892). Taylor & Francis, Ltd. on behalf of Folklore Enterprises Ltd.
• Boyle, John Andrew (1974). "The Hare in Myth and Reality: A Review Article" as published in Folklore, Vol. 84, No. 4 (Winter, 1973). Taylor & Francis, Ltd. on behalf of Folklore Enterprises Ltd.
• Diesel, Andreas. Gerten, Dieter (2007). Looking for Europe: Neofolk und Hintergründe. Index Verlag. ISBN 3936878021
• Grimm, Jacob (James Steven Stallybrass Trans.) (1882). Teutonic Mythology: Translated from the Fourth Edition with Notes and Appendix Vol. I. London: George Bell and Sons.
• Hubbard, Benjamin Jerome. Hatfield, John T. Santucci, James A. (2007). An Educator's Classroom Guide to America's Religious Beliefs and Practices. Libraries Unlimited. ISBN 1591584094
• Giles, John Allen (1843). The Complete Works of the Venerable Bede, in the Original Latin, Collated with the Manuscripts, and Various Print Editions, Accompanied by a New English Translation of the Historical Works, and a Life of the Author. Vol. IV: Scientific Tracts and Appendix. London: Whittaker and Co., Ave Maria Lane.
• Schmadel, Lutz D. (2003). Dictionary of Minor Planet Names, fifth edition, illustrated. Springer. ISBN 3540002383
• Simek, Rudolf (2007) translated by Angela Hall. Dictionary of Northern Mythology. D.S. Brewer. ISBN 0-85991-513-1
• Wallis, Faith (Trans.) (1999). Bede: The Reckoning of Time. Liverpool University Press. ISBN 0853236933
• Watkins, Calvert (2000). The American Heritage Dictionary of Indo-European Roots. Houghton Mifflin Harcourt. ISBN 0618082506

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