Ēostre or Ostara ---------------- Ēostre or Ostara is a goddess in Germanic paganism who, by way of the Germanic month bearing her name is a goddess in Germanic paganism who, by way of the Germanic month bearing her name is the namesake of the festival of Easter. Ēostre is attested solely by Bede in his 8th-century work De temporum ratione, where Bede states that during Ēosturmōnaþ (the equivalent to the month of April) feasts were held in Eostres honor among the pagan Anglo-Saxons, but had died out by the time of his writing, replaced by the Christian Paschal month (a celebration of the resurrection of Jesus).is the namesake of the festival of Easter. Ēostre is attested solely by Bede in his 8th-century work De temporum ratione, where Bede states that during Ēosturmōnaþ (the equivalent to the month of April) feasts were held in Eostres honor among the pagan Anglo-Saxons, but had died out by the time of his writing, replaced by the Christian Paschal month (a celebration of the resurrection of Jesus). theories and interpretations-- Some debate has occurred over whether or not the goddess was an invention of Bedes, particularly in the 19th century before more widespread reconstructions of the Proto-Indo-European dawn goddess. Writing in the late 19th century, Charles J. Billson notes that scholars before his writing were divided about the existence of Bedes account of Ēostre, stating that among authorities who have no doubt as to her existence are W. Grimm, WackernagelSome debate has occurred over whether or not the goddess was an invention of Bedes, particularly in the 19th century before more widespread reconstructions of the Proto-Indo-European dawn goddess. Writing in the late 19th century, Charles J. Billson notes that scholars before his writing were divided about the existence of Bedes account of Ēostre, stating that among authorities who have no doubt as to her existence are W. Grimm, Wackernagel Sinrock 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 Bedes 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 6th century, and, by the 7th, 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., 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 Bedes 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 6th century, and, by the 7th, 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. In Northern Europe, Easter imagery often involves hares and rabbits. Citing folk Easter 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 theorizes a connection between these customs and 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.In Northern Europe, Easter imagery often involves hares and rabbits. Citing folk Easter 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 theorizes a connection between these customs and 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. ~madness~
Posted on: Wed, 19 Mar 2014 19:49:22 +0000
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