Celtic, Germanic, and Slavic Festivals
Ostara, Beltane, and Walpurgis Night are some of the most important and beautiful pagan festivals. Both Slavic, Viking, Germanic, and Celtic tribes celebrated this festival. It marks the beginning of the spring equinox, signifying life, fertility, and love, both of the land and its inhabitants, humans, and animals alike. The spring festival of the goddess Ēostre (or similar goddesses) was revered by Germanic, Celtic, and Slavic peoples. The festival dates back to the time of our Indo-European ancestors and is celebrated in both Europe and Asia, where the Indo-European culture settled.
In this blog, we delve into the origin of this pagan festival, provide some tips on how to celebrate it, and put together the best accompanying outfit.
Ostara, a Proto-Indo-European Festival
Scholars have not only linked the name of the goddess Ēostre to a range of Germanic personal names and place names but have also discovered more than 150 inscriptions from the 2nd century AD that refer to the matronae Austriahenae, goddesses with related names worshiped on the European continent. This leads to a complex linguistic reconstruction, tracing the origin of Ēostre back to the Proto-Indo-European goddess of dawn, *H₂ewsṓs. Traces of her name and influence extend across the Germanic linguistic landscape, from Old English to Old High German. There are theories associating Ēostre with Easter traditions among the Germanic peoples, such as hares and eggs. The debate among scholars about the origin of this goddess has received some attention, especially before the revelation of the matronae Austriahenae and new insights into Indo-European studies.
Etymology
The names Ēastre (Old English) and Ôstara (Old High German) are linguistic relatives, stemming from a common source. They are derived from the Proto-Germanic *Austrō(n), itself derived from Proto-Indo-European (PIE) *h₂ews-reh₂ (similar to Lithuanian auš(t)rà, meaning 'dawn, daybreak'), derived from the PIE root *h₂ews-, meaning 'shine, glow (red)'. The modern English word "east" also comes from this root, via the Proto-Germanic adverb *aust(e)raz ('east, in an eastern direction'), from an earlier PIE *h₂ews-tero- ('east, towards dawn').
According to linguist Guus Kroonen, the Germanic and Baltic languages replaced the old formation *h₂éws-os, the name of the PIE dawn goddess, with a form containing *-reh₂-, also found in the Lithuanian deity Aušrinė. In Anglo-Saxon England, her spring festival gave its name to a month (Northumbrian: Ēosturmōnaþ, West Saxon: Eastermonað), roughly corresponding to April, and later to the Christian feast of Easter that replaced it. In South medieval Germany, the festival Ôstarûn similarly gave its name to the month Ôstarmânôth and to the modern feast of Ostern ('Easter'), suggesting that a goddess named *Ôstara was also worshipped there. The name of the month survived in 18th-century German as Ostermonat. An Old Saxon equivalent of the spring goddess named *Āsteron can also be reconstructed from the term asteronhus, translated by most scholars as 'Easter house', which would parallel the medieval Flemish Paeshuys ('Easter house'). The Frankish historian Einhard also writes in his Vita Karoli Magni (early 9th century AD) that after Charlemagne defeated and converted the continental Saxons to Christianity, he gave Germanic names to the Latin months of the year, including the Easter month Ostarmanoth.
Therefore, the Old English Ēastre is closely related to numerous other dawn goddesses found among Indo-European speakers, such as Uṣás, Ēṓs, and Aurōra. In the words of the Encyclopedia of Indo-European Culture, the presence of a Proto-Indo-European goddess of dawn is supported by both related names and the similarity of the mythical representation of the dawn goddess among different Indo-European groups. In Ireland, Britida, the goddess of spring, is associated with the Beltane fire ritual. Her name comes from Proto-Celtic Briganti, which is related to the Sanskrit Brhati, meaning 'high'.
Goddess of Dawn
All this evidence allows us to posit a Proto-Indo-European *h a éusōs 'goddess of dawn', characterized as a 'reluctant' bringer of light for which she is punished. With the presence of similar figures in European, Baltic, Greek, and Indo-Iranian cultures such as Latin Aurora, Greek EOS, and Vedic Ushas in India. This lends additional linguistic support to the existence of a Proto-Indo-European 'goddess of dawn' as she is described as the 'daughter of the sky'.
Researchers have linked the name of the goddess to various Germanic personal names, a range of place names (toponyms) in England, and more than 150 inscriptions from the 2nd-3rd centuries CE referring to the matronae Austriahenae, discovered in 1958.
Votive Inscriptions
In 1958, more than 150 Roman-German votive inscriptions for the matronae Austriahenae, a trio of goddesses, were discovered near Morken-Harff, Germany. They date back to around 150-250 CE. Most of these inscriptions are incomplete, but many are still reasonably legible. Some of these inscriptions refer to the Austriates. The name of these goddesses is certainly derived from the stem austri-, which, if Germanic, would be related to the Old English Eostre, although the goddesses could have developed entirely independently.
Temporum ratione
The Anglo-Saxon name for the month of April was Ēosturmōnaþ ('Ēostre's month'). In chapter 15 (De mensibus Anglorum, 'The English Months') of his work De temporum ratione ('The Reckoning of Time') from the 8th century, Bede describes the native month names of the English people. After describing the worship of the goddess Rheda during the Anglo-Saxon month Hrēþ-mōnaþ, Bede continues with Ēosturmōnaþ, the month dedicated to the goddess Ēostre.
Freya
With so many Indo-European dawn goddesses, one might expect there to be a goddess of dawn in Scandinavian culture as well. However, so far, we have not been able to establish any linguistic connections.
However, scholars speculate that the goddess Freya in Scandinavia fulfills the role of Ostara. Freya means lady, which gives the impression that she actually had another name that we no longer know today. She is known to be sexually alluring and beautiful. She is accused of having had sex with multiple partners, and her attribute is her necklace 'Brísingamen'. Both Eos and Aurora were beautiful and had multiple lovers.
Horse Twins
In many Indo-European traditions, the goddess of dawn is associated with the gods of the horse twins. The Baltic goddess Saule is often drawn forward by the twins. Georges Dumézil suggests that in Norse mythology, the horse twins transformed into Freyr and Njördr. And Freyr's twin sister is Freya, which also links her to the horse twins.
Many dawn goddesses are also associated with gold and treasures. They also have tears of gold and amber. Freya cries tears of gold because she misses her husband.
Easter Hares and Easter Eggs
The connection between the goddess Ēostre and hares has been noted by scholars such as Adolf Holtzmann and Charles Isaac Elton, who speculated that hares might have been sacred animals of Ēostre. Charles J. Billson described various folk customs around hares during the Easter season in Northern Europe, suggesting that the sanctity of hares might date back to prehistoric spring festivals. A modern legend arose in which Ēostre transformed a bird into an egg-laying hare, according to speculations by Holtzmann. In the 18th century, the Easter hare was first mentioned in Southwest Germany but only became known elsewhere in Germany in the 18th century. Richard Sermon suggests that hares may have been the origin of hiding colored eggs in gardens, while a European tradition suggested that hares themselves laid eggs due to similarities between hare scratching and lapwing nests. The popularity of the Easter hare spread throughout Europe through Easter cards, toys, and books, eventually being exported to Britain and America by German immigrants.
Sexuality
We can assume that the goddess of dawn, like Freya, is associated with sexuality and spring. This allows us to place the old Germanic and English pagan Easter traditions more clearly in connection with her cult. Even today, these festivals have a clear sexual significance, with a young virgin paraded through the streets as a goddess and crowned May Queen. The Maypole can also be associated with the phallic symbol. But until recent centuries, there were even more sexual examples. In 1583, the Puritan Philip Stubbs indignantly noted that the girls who spent the night in the woods on the evening of May Day no longer came home as virgins. The Puritans banned the celebration of May 1st, just like Christmas, considering it pagan, which it indeed is. Grimm also wrote about German traditions in which girls wore white dresses and displayed themselves at cliffs and in the mountains, which can be traced back to the ancient goddess Ostara.
May Queen
In some areas such as the British Isles, May 1st is celebrated grandly. This is also mentioned in ancient Germanic traditions, which also seem to refer to an Indo-European tradition. In many villages, a pretty girl was chosen and paraded through the streets. This custom persisted even after the introduction of Christianity. In some cases, an image of the Virgin Mary was paraded through the streets in a similar manner, adorned with flowers. Bede the Venerable writes that Ostara was celebrated throughout the month of April, so May 1st was possibly the last day of the celebration. Bede writes that throughout April, various celebrations were held. These celebrations are now replaced by the Christian holiday we call Easter. The folklorist Grimm collected stories from farmers throughout Germany in the 19th century, which revealed a similar picture, with Germans talking about an Ostara month.
Easter Fires
Lighting bonfires was a common practice during the spring equinox and the subsequent festivals. These fires were often lit on hills or prominent places and served as symbols of dispelling darkness and welcoming the light of spring. Grimm describes this in his findings on how the Germans celebrate the Ostara month, a spectacle that brings joy and blessings. According to tradition, when the sun rises, people jump and dance three times in a dance of joy.
Maypole
Today, in Romania, similar traditions exist. On the first day of May or Armindeni (Day of the Drunkards), young people go into the woods, and when they return, they lay green branches at the doors of their houses, reminiscent of bringing back the maypole. In England, young girls who were still virgins danced around the maypole, suggesting a fertility cult. The young girls brought back branches of poplar, ash, or oak, which are sacred trees in the Indo-European tradition. In some areas, such as Transylvania, these are made into a maypole, often decorated with a sunwheel. In Sweden, they do exactly the same thing during Midsummer, adding a sunwheel to the pole. Nowadays, everyone, including boys, dances around the pole, but originally, it was only young girls or women.
Beltane & Walpurgis Night
Ireland has Beltane, which is essentially the same as the May Day celebration. Traditionally, there were Beltane fires. In Sweden, a similar festival is celebrated as Valborg, derived from Walpurgis Night. This is the night before May 1st and is celebrated with fires. In all cases, it later became associated with witches. Originally, there were clear connections, but later these festivals were divided as different Christian holidays. Walpurgis is actually the name of a Christian Anglo-Saxon saint who went to Germania to convert pagans. Her name was given to this pagan tradition in an attempt to Christianize it.
Ritual Dew Washing
In Ireland, Romania, Scotland, and Lithuania, it is a tradition for women to wash their face or body in the May dew. The Lithuanians perform a similar ritual after Midsummer (Rasos). Girls and women perform a ritual washing representing beauty. This undoubtedly has an Indo-European origin. This is likely connected to the goddess of dawn because the dew falls in the morning. In England, there are Morris dances where people dance all night to welcome the May sun. The dance coincides with the falling of the dew. As mentioned earlier, before washing themselves with the dew, women would have spent the entire night in the woods. According to an English saying, it is unlucky to marry a woman on the first day of May because women are believed to be so sexually potent at that time that they would easily dominate the man. In Ireland, it was possibly customary that the night before May was a kind of pass to seek out a man and have sex with him instead of waiting for marriage. Again, washing oneself with the dew is seen as a ritual washing after these adventures. The exact meaning is unclear, but it is definitely related to beauty and female power over men. It may also have to do with purification.
Ensembles
Especially for these important festive occasions, we have two paganistic compositions of women's clothing.
Celtic Indo-European Outfit
In this outfit, we have created a combination that fits well with the festivals of Ostara and Beltane.
Goddess Dress
For the dress, we have chosen a modern type of dress inspired by the classic peplos. These dresses are ideal for celebrating the most beautiful days of the year. They are functional and perfect for making you feel feminine and beautiful. Especially on the days of Ostara and Beltane, this is extra important.
https://www.celticwebmerchant.com/en/goddess-dress-aphrodite-white.html
As an alternative, this short dress would also be suitable.
https://www.celticwebmerchant.com/en/goddess-dress-hera-white.html
Jewelry
I wear these dresses in combination with various pieces of jewelry, each of which plays a symbolic role for me.
Torc
The torc I wear in this outfit is based on a Late Bronze Age torc. This torc can be Celtic, Germanic, or Late Bronze Age in origin. It connects me to my Indo-European ancestors, encompassing all the cultures I associate myself with. Originally, the torc symbolized status, but it also represented loyalty, as Vikings would swear oaths of loyalty on it.
https://www.celticwebmerchant.com/en/torque-with-celtic-spirals.html
Celtic Upper Arm Bracelet
As an upper arm bracelet, I've chosen one that complements the torc. Our Neolithic ancestors already utilized spiral motifs, a tradition that persisted well into Celtic culture.
https://www.celticwebmerchant.com/en/celtic-upper-bracelet-with-spirals.html
Amber Necklace
I wear a necklace made of imitation amber. As far back as the Bronze Age, amber was highly popular among our Indo-European ancestors. Amber from the Baltic regions was widely traded.
https://www.celticwebmerchant.com/en/necklace-birka.html
This amber necklace is a personal choice for me. You could also opt for a necklace made of real amber, or if you want to connect more with the goddess of dawn, you could wear a Freya amulet, for example.
https://www.celticwebmerchant.com/en/viking-amulet-freya.html
Peplos dress
Since the peplos was originally worn with two fibulae, I also wear this dress in the same manner. My fibulae are spiral-shaped bow fibulae. Again, the same spirals that make them match. Additionally, these fibulae have a special role for me because they have also been found in the Latin culture, which I deeply respect and have an interest in.
https://www.celticwebmerchant.com/en/spiral-shaped-spectacle-fibula.html
Celtic Bracelets
I wear two Celtic bracelets. The Celtic culture resonates deeply with me. I am a Celtologist, and since childhood, I have been drawn to Celtic mythology.
These bracelets are perfectly suitable for the Hallstatt style.
https://www.celticwebmerchant.com/en/celtic-bracelet-fiona.html
With this bracelet, I mix my artistic styles a bit because it is made in the style of the Celtic La Tène period.
https://www.celticwebmerchant.com/en/celtic-bracelet-with-spirals.html
Hallstatt Belt
Around my waist, I wear my favorite Hallstatt belt. This belt showcases how advanced Celtic art was during the Hallstatt Period. The buckle features two boars. The boar symbolizes strength in Indo-European culture and is revered by the late Germanic peoples, Celts in the form of the Arthurian legend, as well as in India (known as Vajapeya in Hindi). The front tip of the buckle is a human head. In Celtic tradition, it is believed that one's soul resided in the head.
https://www.celticwebmerchant.com/en/celtic-hallstatt-belt-glauberg.html
Extra Belt
To add a little extra color to my white dress, I wear a second belt. This long belt moves beautifully with me as I dance.
https://www.celticwebmerchant.com/en/viking-belt-elina-blue.html
Footwear
Underneath my dress, I wear sandals, believed to be the oldest type of footwear, dating back long before the Middle Ages or Iron Age.
https://www.celticwebmerchant.com/en/medieval-sandals-with-rubber-sole.html
Viking Outfit for Ostara
I've put together this ensemble with the thought of the still relatively chilly April evenings in mind.
Viking Underdress
I've built this outfit in layers, allowing you to decide to shed a layer halfway through the celebration while maintaining the same style.
https://www.celticwebmerchant.com/en/undergarment-aveline.html
Viking Dress
This dress is ideal for the Ostara celebrations. It's white, but not too white. Additionally, the different colors give the dress a unique appearance.
https://www.celticwebmerchant.com/en/viking-dress-lagertha-blue.html
Oseberg Viking Belt
The belt I've chosen for this outfit is a replica of the 9th-century original found in the Viking ship burial of Oseberg. In this burial, two Viking women were interred. It is one of the most luxurious ship burials in Viking history.
https://www.celticwebmerchant.com/en/viking-belt-oseberg.html
No hangeroc?
I deliberately chose not to wear a hangeroc in this ensemble. The hangeroc was a status symbol, and not every Viking woman wore one. Especially in the composition for the Ostara month, I opted for a more airy outfit where the hangeroc doesn't fit as well.
Viking Shoes
I've opted for Viking shoes based on an original from Jorvik. That's a personal choice. The shoes provide good ankle support for dancing, and they are closed with leather buttons, reducing the risk of loose laces.