Ostara, Ostara, Ostara
Scroll all the way down for a fun, family friendly springtime ritual
By DeAnnah Kleitz-Singleton
February 9, 2021
Ostara is the celebration of the Spring Equinox in late March in the Northern Hemisphere. One of eight sacred festivals celebrating the natural cycles of the Earth by many neo-pagans and witches across many traditions. What’s more is that regardless of the name given to the day, a great many practices, traditions, religions around the world hold the equinox in high regard. We can look across the myriad of world religions and see a number of holy days that celebrate rebirth, resurrection, fertility, abundance, and the rejuvenation of the earth. Many of these practices have blended and mixed, co-opting aspects of one another. The many histories and traditions are important to consider in the choices we make presently regarding how we shape our practices and rituals today and into the future, especially for those in eclectic and new age practices.
Let’s break it down, shall we?
To begin, the Wheel of the Year- the calendar of sabbat holidays used by many neo-pagans and eurocentric witches- is not an ancient calendar, but an invention that came with the rise of modern iterations of alternative spirituality, namely Wicca which came to fruition during the first half of the 20th century. It’s creator, Jacob Grimm- who first wrote about the wheel in 1835, is incredibly important when considering there is relatively little written about the holy days that predates him. Jacob Grimm was a noteworthy folklorist and scholar, theorizing and crafting his contemporary interpretation of old texts. Despite what might ostensibly seem to be ancient in origin, the Wheel of the Year co-opts aspects of many traditions into one amalgam. This might explain why there are some pretty contentious debates regarding many of the sabbats. Imbolc, Beltane, Litha, Lughnasadh, Samhain are Celtic derivatives while Yule is norse and Ostara is perhaps Anglo-Saxon.
I am not a historian nor am I an authority on how anyone is supposed to practice their days of reverence. My hope is that in examining the aspects of the historical claims, I can trace the thematic connections that unite all the stories and enable readers to find their own meanings for reverence at the equinox.
The oldest origin story in writing for Ostara is by Anglo-Saxon Christian monk Bede (c. 725 AD). There are three paragraphs from Bede’s work Temporum Ratione that speak to the rites of spring and Eostre, who he names as a Anglo-axon pagan goddess.. Eostre has been likened to the Norse goddesses Freya, Frigg, Idun, Saxon Walburga- all embody fertility in one form or another and all celebrated in the Spring. The Anglo-Saxon word for the lunar month we now call April was Eosturmonath and was, according to Bede, a time marking and celebrating the rites of spring.
Jacob Grimm, creator of the Wheel, wrote that Eostre was the growing light of spring and the new budding seen throughout the natural world was her expression. From the morning dew, to the animals that emerge from their dens (like rabbits and other ground animals), the vernal equinox was her time to renew, rejoice, and remind us how tenuous, fragile, and yet resilient life can be.
It is interesting to me that our first written history of Eostre is by a Christian monk in a time when maintaining England as a Christian stronghold was top priority. Eostre sounds a lot like Easter and Ostara. “Ostara'' linguistically and historically does not have a credible pagan, pre-christian origin at all. Ostra in Swedish means East...seems on theme, but a bit of a stretch. Eostre also is not mentioned outside of the English monk Bede’s work from the 8th century which Jacob Grimm read and ran with when he coined “Ostara” in 1835. Following Grimm’s publication, a trend in the lore of the time emerges in Germany spreading to Victorian England during which time stories about the Easter Hare, or Ostara and the Hare, start to gain popularity. These stories are printed with notes that claim ancient origins to the Easter Bunny story and Ostara the goddess perhaps to give them more merit with the growing fascination in the occult and Spiritualism movement happening at the time. However, there is no credible proof of this supposed ancient origin especially when the earliest written record are not pagan
While the lore’s origin is perhaps a product of the zeitgeist of the time, it is beautifully laced with themes of rebirth, transformation, natural cycles, and reverence for nature- all things universally celebrated with the rites of Spring. Here’s the story in a nutshell: goddess of Spring, Ostara/Eostre arrived to the snow covered landscape with the first bursting rays of the dawn marking the end of the winter season and the return of the sun. Walking down an icy path, she discovered a bird with its wings frozen. Taking pity on the helpless creature, Ostara/Eostre transformed the bird into a furry rabbit to keep itself warm during the harsh winters to come, burrowing in an underground den, warm in its new fur. Ostara/Eostre let the transformed rabbit keep the egg laying abilities it had as a bird. Now, on Ostara/Eostre’s festal day the rabbit lays beautifully colored eggs in gratitude for surviving the winter.
There is a highly controversial meme that circulates every Easter that depicts an image of the Burney Relief (a relief carving dating to the Old Babylonian era or 1900 BCE depicting a feminine deity) with an explanation that Ostara or Easter is named for Ishtar. The meme claims that Easter is the correct pronunciation of Ishtar and the day of celebration is meant to give reverence to the ancient Assyrian/Babylonian goddess and her purveyance over sex and fertility, likening rabbits’ sexual fecundity to the welcoming of abundance through the holiday we call Easter with eggs and rabbits.
Don’t believe the memes you see. In my research, I came across next to nothing that validates the claims of this meme. Some scholars believe celebrating the spring equinox began in Mesopotamia in the same era, but it’s not a direct link to Ishtar or Inanna. Ishtar has a beautiful resurrection story, but as a goddess she is representative of sex, fertility, childbirth as well as war and fate. Her symbols include the morning star, a 6/8/10 pointed star, the storehouse/pantry and the lion. Eggs are not included in that lineup of symbolic associations. From it’s tone and lack of historical accuracy, I would say this meme is at best misinformed, at worst an attack against Christianity. The truth probably lies somewhere in between.
I still think Ishtar’s story is worth knowing, especially if you’re inspired by her in your practice. Even a quick study, you may find Ishtar is linked to Sumerian Inanna and Semitic Astarte. Her story bears a strong resemblance to these goddesses as well as Aphrodite, Venus, and Persephone- especially as a story of love, death, and resurrection.
Ishtar descends into the Underworld, the land of the dead, threatening to raise the dead and set them upon the living unless she is given parlance to see her sister, Ereshkigal, Goddess of the Underworld. Gaining access and being stripped of her regalia she is set to appear before her sister, naked and disarmed, to beseech her for power. Some iterations claim her motivation is her rightful seat of power denied her or ambitions she is hoping to achieve. Ishtar is struck dead by her sister causing a great drought to occur across the Earth as well as animals to no longer procreate. The celestial gods scheme to get Ishtar out of the Underworld and ultimately her husband (or lover depending on the translation) offers to take her place. Balance and abundance are restored to the Earth and the boundaries between life and death are codified making Ishtar’s return a resurrection and restoration for all.
In this story we can see the themes of balance and order between life and death emulated in the season’s cycles from winter to spring. I think the story absolutely relates to the numerous spring specific tales of rebirth. Persephone’s return from the underworld ends the winter, transitions the world into a rebirth. To propose that Ishtar is Easter is historically baseless, but to weaponize the story to badger Christian traditions seems misguided to me as Jesus’ resurrection restores the earth in a similar manner to Ishtar’s regarding the rites of Spring: life, death, rebirth, balance.
Another story that emphasizes the balance needed between life and death lies with the arrival of Brigid at the hearth and the promises of Imbolc that materialize through Spring till the arrival of Bealtaine (Beltane on the Wheel of the Year). There are many Brigid stories from Celtic lore, many interpretations of the manifestations of the goddess and saint, but my favorite is the shared story between Na Cailleach Bhuer and Brigid.
On Imbolc, the Cailleach has to decide to gather firewood. If the skies are clear, we know there are more winter storms to come because the Cailleach decided to get up and resupply. If nasty, winter weather rages on Imbolc, the Cailleach chose to sleep in, gauging that her supplies will last marking a shortened winter ahead. Imbolc is the same day Brigid knocks at our door, perhaps after being imprisoned for the winter by the Cailleach as some stories go.
Na Cailleach Bhear, the Winter Witch, is a creatrix deity giving life to the ancestors and ancients of Scotland, but she also beats back life and halts growth in winter. She commands the winter weather and swirling storms. The point is that new life cannot begin until what precedes it ends. The vernal equinox to many Scottish folk practitioners is La na Cailleach and marks the point when days are half day and half night and when the sun hits the Cailleach’s mound, she pauses her pursuit of beating back new growth and returns to her stone keep. As she returns underground, the burrowing critters emerge to forage and gather to last them through the late winter and early spring storms.
Brigid, goddess of the hearth and champion of justice and healing, travels the Cetlic lands accompanied by a cow with red ears, a symbol of connection between this world and the underworld, or more literally a symbol of life sustaining as the giver of milk. “Be gentle, Brigid, and welcome” is the tone of many blessings and prayers for Imbolc. Brigid is a fierce being, full of grit. Brigid can weather the storm of Spring and the Cailleach as she brings back daylight and the warmth of the sun. Her perseverance is a mark of her surviving the countless winters and countless returns to Spring, she and her arrival are moments to celebrate but to also proceed with caution: winter rages on. These two formidable forces tango in this liminal time of transformation till we arrive at Bealtaine and Brigid carries us into the summer. I can gush on and on about these stories as they are stories deeply embedded in my own practice, but outside of that I particularly appreciate the space given to the transformation of the seasons and the liminal therein.
I have mentioned the rites of spring and I think it is important to note what exactly I mean.The rites of spring I am speaking to are the actions humans have taken to mark our place in nature, to venerate and revere its power, and offer through tradition and custom of offering, sacrifice, celebration, and solemnity specific to each time of year and relationship we bear to the passing of time. The Earth’s natural cycles through the seasons contain specific happenings that mark the passage of time: with Spring, the snow melts as the sun’s warmth grows, the budding of new life faces the challenges of harsh spring rainstorms, the rain in turn giving much needed water to the ground making it soft and supple for the planting. So it goes that spring makes way for summer, which turns into fall and fall decays into winter resetting the land only to be reborn in the spring. Humanity has its own markings of time as rites of passage as young children experience life and grow into adults, adults age into wise and wizened elders. Throughout history, humanity has incorporated the passing of the seasons into corresponding customs and traditions marking our interconnectedness and dependency to the earth. Moreso in days of yore than today, humanity was at the mercy of the elements and nature’s power could bring great abundance or destroy us outright. And not just from natural disasters. Living in Michigan, I am quite drawn to the timing of nature’s events and how it affects our cherry and apple harvests.
Our siblings in the Southern Hemisphere are undergoing the opposite but equal seasonal transformation into Autumn. When we think of Halloween and Samhain, we immediately consider how thin the veil starts to become. The veil doesn’t just zip itself up and the time spent transitioning out of the dark half of the year into the light half is met with similar etheric swirling of liminal transformation. Perhaps this is why the boundaries between life and death are emphasized in so many mythologies. Perhaps this is why rejoicing and rebirth are thematic across the celebrations. Perhaps this is why reverence of the power of winter and the ongoing chores of survival can make these days as solemn as they are relieving. We see our own instincts and desires mirrored in nature: the budding of new flowers in our own coming of age stories, the return of innocence and the joyful procreation seen in humans and animals alike- like that of rabbits, the enduring strength of life itself as shown in the sturdy shell of an egg, and the magic of sacrifice and dedication in survival in general.
If Ostara is essentially a modern invention in its current iteration, does that mean we are able to practice and celebrate willy nilly, no-holds-bar? Tread carefully. Paganism and witchcraft are broad umbrellas containing numerous traditions, many of which are practiced by vulnerable peoples, some are even closed traditions meaning there is a defined boundary determining who is a part of the practicing community and who is not. These boundaries have to be respected, especially in the interest of preserving and protecting practitioners and their practices. Traditions with specific cultures and cosmologies develop deep relationships between practitioners and deity or spirit. To cherry-pick deities or traditions without the full breadth of reverence can feel like a slap in the face to those who are dedicated to preserving their customs against the tide of misappropriation and dilution.
When it comes to choosing how to celebrate Ostara, you have choices. While it is a more modern invention in name, in practice it easily goes back 4,000 years. Whether you indulge with pomegranates in honor of Persephone, tend to the hearth with Brigid giving offering of milk or butter, eat Pesach meals for the Passover Shabbat, paint eggs and eat jelly beans before going to mass, or you’re looking to create a new tradition altogether, it’s important to remember we all go through the trials of winter, some more so than others. Researching, respecting the boundaries of closed traditions, and avoiding misappropriating the cultures of at-risk peoples are all ways to craft your own Ostara.
My suggestion is that you begin with your own experience of surviving this past winter. Covid-19 certainly made this winter an incredibly unique one. Many of us have struggled with housing, food, and financial insecurities- consider an abundance ritual or altar with beautiful, rich greens (cloth, candles, stones, food) or gold (a gold wrapped piece of chocolate, brass bowl of water or melted snow). Many have lost loved ones- a simple, white candle and perhaps a photograph or item of remembrance can be incorporated into your reverence. Many have relief in staying healthy or regaining their health- planting a seed into soil, getting up with the sun, or including body positive affirmations can represent that new life within you.
One of my personal practices for Ostara is to look back to the most recent Imbolc and the events of the day. I have found that Imbolc is a day of precedence for the rest of spring chronologically and intentionally. Typically, what begins for me on Imbolc carries forward to Bealtaine and then my birthday (mid-May). Meditating on this, and any deeper implications can help me gather what intentions I need to focus on at Ostara to shape my will and energies moving forward. I have a personal affinity for rabbits and their associations in Scottish lore, so whether I make a basket from the Easter Bunny or squeal in delight seeing the rabbit tracks in the snow scattered across my yard celebrating their return is also celebrating the return of the sunny side of the year -which is also how I make my eggs on Ostara- sunny side up.
Bibliography
“Brighid, the Cailleach, and the Battle for Spring.” Brighid, the Cailleach, and the Battle for Spring - The Druid's Egg: Imbolc-Ostara 2008, www.druidsegg.reformed-druids.org/newsimbolc08-05.htm.
D'Costa, Krystal. “Beyond Ishtar: The Tradition of Eggs at Easter.” Scientific American Blog Network, Scientific American, 31 Mar. 2013, blogs.scientificamerican.com/anthropology-in-practice/beyond-ishtar-the-tradition-of-eggs-at-easter/.
Freeman, Mara. Kindling the Celtic Spirit: Ancient Traditions to Illumine Your Life throughout the Seasons. HarperSan Francisco, 2001.
Ishtar's Descent into the Underworld: Babylonian Myth: HistoryWiz Primary Source, www.historywiz.com/primarysources/ishtarsdescent.html.
La na Cailleach – Spring Equinox – Fools. “Fools, Cuckoos, Ladies Day n' the Devil: Cailleachs Herbarium.” Cailleach's Herbarium, 21 Aug. 2018, cailleachs-herbarium.com/2016/03/fools-cuckoos-the-lady-and-the-devil-spring-equinox/.
Pearse, Roger. Bede, on 'Eostre', www.tertullian.org/rpearse/bede_on_eostre.htm.
Weber), Weber Courtney (courtney. Brigid - History, Mystery, and Magick of the Celtic Goddess. Red Wheel/Weiser, 2015.
Winick, Stephen. “Ostara and the Hare: Not Ancient, but Not As Modern As Some Skeptics Think.” Ostara and the Hare: Not Ancient, but Not As Modern As Some Skeptics Think | Folklife Today, 28 Apr. 2016, blogs.loc.gov/folklife/2016/04/ostara-and-the-hare/#:~:text=One%20popular%20story%20you%20might,colored%20eggs%20for%20her%20festival.
Butter Ritual for spring!
Ostara Ritual for Brigid and the Butter
Brigid, goddess and saint, is welcomed into homes throughout the celtic isles in the spring to bless, protect, and guide as we shake off the winter aches and stretch into springs new growth. Brigid is often accompanied in the lore by a white cow with red ears. Milk is a universal symbol of lifeforce, but in much of western Europe, cows are particularly venerated as holding the line between this world and the next. As a kitchen witch, I particularly enjoy rituals that are centered in the hearth and home, often a domain of goddess like Brigid. The following ritual is one taught to me by a friend a few years ago. It is a full bodied, intentional ritual that results in the splendid decadence of homemade butter. Sorry, vegan friends- I don’t know a vegan alternative but feel free to apply the same concepts to homemade butter alternatives.
This is a great ritual to share with children. It’s accessible and relatively quick. Your arms may get tired, but I like to set intentions for that to embody the achy stretch our muscles feel after months of hunkering down during winter, the stretch of new growth.
You will need:
Jars with lids (1 jar and lid for each person partaking)
A fine mesh strainer or cheesecloth
Large bowl
Heavy cream
Salt
Access to cold running water
Optional: Honey for honey butter or dried herbs of your choice for a savory herb butter
Step 1:
Make sure your jars are clean and dry. Everyone needs a jar with a fitted, watertight lid. Children may do better with smaller jars. I go all out and grab a big jar, so go for it if you feel so bold.
Step 2:
Fill your jars about half way with heavy cream. Sprinkle in a pinch of salt.
Step 3:
Seal the jars tight. Super tight.
Step 4:
Shake. Shake. Shake.
Shake the jar as wildly as you’d like or can. The motion causes the cream to transform to butter as the lapping mimics churning. In effect, you are churning butter! This can take a couple of minutes so if you need to preserve your arm strength, try shaking in one hand then the other. I enjoy this ritual and recipe so much, I grab the jar two handed and shake like hell. In terms of technique, some friends swear by up and down others swear by all around. You’ll find your rhythm.
Step 5:
Keep shaking.
The cream will form a frothy, thick consistency. You’ll start to see whipped cream forming. Keep shaking and you’ll feel a lump start to form. It’ll thump and roll from one end of the jar to the other as you shake. This is what you want. This lump occurs because the curd is separating from the whey. Butter is made from churned curd. After this lump forms, the shaking will only take another minute or so. At that point, it’s easy to see the solids separate from the liquid.
Step 6:
It’s time to strain.
You’ll need your cheesecloth or fine mesh strainer at this point.Position your cheesecloth or strainer over your large bowl. Open your jar and pour them through the strainer or cheesecloth, letting the liquid flow into the bowl. The liquid in the bowl is buttermilk (oh, congrats you also just made buttermilk in this ritual). Save it and use it in other recipes or rituals.
Step 7:
Rinse.
With the solids still in the cheesecloth or strainer, gently run cold water over the solids. One tip I have is to transfer the buttermilk into a container, rinse the bowl, and use it to cradle the cheesecloth or strainer and gently rinse the solids, dumping the rinse water and rinsing again.
Step 8:
Shape and store
Don’t be afraid to get your hands a little messy, just make sure they’re clean and don’t work the butter too hard or it’ll melt. Kitchen stores sell a variety of butter presses and molds that can be really fun for the season. I put mine into a fresh jar, seal tight, and keep in the fridge. In the refrigerator the butter will last a good 10 days easy. At room temperature, it’s a much shorter 2-4 days. Removing as much buttermilk as possible helps with the butter’s longevity.
Optional Honey or Herbs
Once your butter is in it’s container, feel free to add honey if you have a perpetual sweet tooth like me or herbs if you’re a savory flavor person like my fiance. I use a 3:1 butter to honey ratio- so for every 1 cup of butter I add ⅓ cup honey. You can adjust the ratio to taste. For herbs, a big flavor difference exists between dried and fresh. Fresh always has more flavor in my opinion. You can always start with less, do a taste test, and add more as you go. We have garlic butter in our refrigerator right now with 5 cloves of chopped garlic for ½ cup of butter.
Oh, I almost forgot!
Step 9:
Enjoy!
Be well, well-fed, and as always
Get Wyrd
Stay Wyrd
Believe in Magick