The Germanic Goddess Ēostrē and the meaning of Ēostrē mōnaþ
Ēostrē-mōnaþ is named after our Germanic ancestral Goddess of Spring-tide, the dawn of spring and the opening cycle of life as corresponding to Spring, Ēostrē, by name, is evidenced in Bede’s 725.CE historical account, De temporum ratione (the Reckoning of Time) recounting the most immediate Anglo-Saxon past traditions.
Goddess Ēostrē is often stated as Ostara, which is not true to the original Anglo-Saxon form or the German discovery which was unnamed. However etymology connections (as explored by Grimm in his work, Deutsche Mythologie, 1835) between related Germanic languages of which Anglo-Saxon is a Western Germanic Language gives us approximate potential names of varying form.
Included in these are:
Ēostrē – In West Saxon & Mercian
Ēastro – In Northumbrian
Ēastre – In Old english
Ôstara – In Old High German*
*Old High German is often abbreviated as OHG, which is what that means if you have seen that being used.
However Ēostrē as stated by Bede is the only verified and attested spelling from an original source detailing the existence of Eostre and Eostre-Month.
The tradition pre-dates this mere recounting of an established tradition by Bede in 725 that most likely dated back in proto-variants thousands of years old and in its current format easily reaches to well before the observations of outsiders (such as Tacitus) made of our folk before we were corrupted from external influences that suppressed our ancestral, racial traditions and knowledge of the meaning of Ēostrē mōnaþ and of our Goddess Ēostrē.
“In olden time the English people — for it did not seem fitting to me that I should speak of other people’s observance of the year and yet be silent about my own nation’s — calculated their months according to the course of the moon. Hence, after the manner of the Greeks and the Romans (the months) take their name from the Moon, for the Moon is called mona and the month monath.
The first month, which the Latins call January, is Giuli; February is called Solmonath; March Hrethmonath; April, Eosturmonath; May, Thrimilchi; June, Litha; July, also Litha; August, Weodmonath; September, Halegmonath; October, Winterfilleth; November, Blodmonath; December, Giuli, the same name by which January is called. …
Nor is it irrelevant if we take the time to translate the names of the other months. … Hrethmonath is named for their goddess Hretha, to whom they sacrificed at this time. 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.”
-Bede.V, De temporum ratione, Faith Wallis Translation, (The reckoning of time), Liverpool University Press 1988, pp.53-54, Section 15)
It is clear how the name became corrupted and how Christian subversives latched onto and plagiarized pre-existing traditions to make their Semitic faith more palatable via manipulative gradualism and insidious concealment. Through learning its original meaning we can reclaim this and all aspects of our Germanic traditions.
Corroborating source evidence exists for Ēostrē in the form of the 150 inscriptions discovered in the town of Morken-Harff, Germany. These votive inscriptions are unique to this one location and are dedicated to a Mother Goddess, with the name of Austriahenae, which is as a result of a Latin corruption, written in Latin script as AVSTRIAHENIS. The inscriptions were likely made by Germanic conscripts (many whom were abducted and raised with Roman names in Rome) in a Roman unit stationed in or sourced from the area prior to the victories of Herman against the Romans.
The traditions associated with Ēostrē -mōnaþ and Goddess Ēostrē.
Our Goddess Ēostrē and Ēostrē-mōnaþ were focused on Rebirth and the opening of spring. However the source material is the single reference as cited above and the potential corroboration from the Matronae Austriahenae which is the Latin term given to the German discovery of inscriptions referring to a Goddess believed to be the continental Germanic Ēostrē. We can understand through knowing that our natural ancestral spirituality was and is based upon our evolutionary experience and the natural world around us that Ēostrē’s meaning derives from her role in that month which bears her name. Through observing the empirical world around them our ancestors developed our Gods and Goddesses and because of this we know that the world around us in reflection with our internal Germanic spiritual sense shaped the meaning Months and the role of those pure, naturally formed Goddesses and Gods that embody them and all aspects of our ancestral traditions and spirituality purely and without external influence in their original folk-forms.
The false modern notion of the Easter Bunny was invented around 1682 and has no ancient verified connection or basis for such artificial detail. The same with painted eggs which appears to be an Eastern European import based upon egg painting. However the presence of newborn life in our ancestral environment during Ēostrē-mōnaþ within the season of Spring undoubtedly informed our pure ancestral perspectives on the role and meaning of the month and Ēostrē herself. An additional etymology connection has been proposed that Ēostrē-mōnaþ may refer to the notion of a month that is the start or opening of life in our ancestral environment.
Due to the destruction of our oral-lore by genocidal Christian subversives, driven by their Judaized hatred of other race’s ancestral uniqueness, we were not handed down the original lore and inevitable sagas or tales relating to the wonderful Goddess Ēostrē.
However, as with all things in Asatru: if we refine and focus our perspectives of our lore to what is evidenced as the pure product of our ancestral spirituality we can understand the original intentions and have already started to refine an understanding that mirrors the original form in strict accordance with empirically observable facts about in this instance: what occurs within the timeframe designated as Ēostrē-mōnaþ in reflection with our unique Germanic perspective on such.
This is because this ancestral Asatru spirituality was as a result of our ancestors unique genetics-determined psychological perspectives, attitudes and evolution forged values and tendencies relating to their ancestral environment in accordance with their internal spiritual perspective.
These same genetics and racial tendencies in thought, culture, resulting language and perspective which is present in us to this day as the default perspective we Germanic/Northern Germanic peoples display and feel when not corrupted can easily restore the original meaning in a closely aligned form through understanding the empirical evidence our ancestors reflected upon to develop the original meaning of Ēostrē-mōnaþ and our Goddess Ēostrē in accordance with the patterns that define our Germanic nature.
Grimm reconstructed the name ‘Austro’ in 1835 which he related to Eostre prior even to the discovery of the 150 inscriptions indicating the name Austriahenae in 1958 proving this broad method is even able to approximately reconstruct the names of Goddesses in regional variants. This process can be deployed in relation to almost all aspects of gaps in our ancestral lore without looking to foreign sources.
This is how we have even learned to attest to Ēostrē -mōnaþ and Goddess Ēostrē the meanings of Spring and of new life, the opening of the season of spring and associated empirically observable facts that occur still today despite that all we have of records of Ēostrē is of a 2 attestations, through the pure form of Ēostrē as noted by Bede and a related continental Germanic connection through the Mothers Austriahenae which is believed to relate to Ēostrē.
Our Goddess Ēostrē and Ēostrē-mōnaþ were focused on Rebirth, the cycle of Spring starting. This we can state authoritatively from the etymology of the names and the correlation of meanings in the pattern formed along with the other month names, which refer to the natural world, the seasons and our perspective in reflection of such.
There are many modern artistic depictions of Eostre as below, most based upon the 1884 artwork ‘Ostara’ by Johannes Gehrts, inline above.
Article Author: Dan Rayner/ EnglishNews.org / Article Published: 12th Night of Ēostrē-mōnaþ 2269.RE / 12th Night of April 2019.CE