Debunking Easter is Pagan Myths

The Biblical Precedent

Now the question at hand is part of a touchy subject. We have all heard the claims that Easter has pagan origins and that the “colonization of Christianity” in the early world led to the reshaping of pagan practices to make the worship of Christ easier for the once-pagan communities.

Christians are people of the truth, therefore we ought to analyze these claims and see if what we are being told on TikTok, YouTube, Facebook (and other forms of social media) are actually true and what the primary sources are for such claims.

Always remember that one person’s claims seem right until another can come along and cross-examine them (Proverbs 18:17), and this is exactly how we should deal with the claims of the pagans who state that Easter was originally a pagan holiday. We should treat the claims with seriousness by diligently cross-examining them to history to see whether or not the claims hold any weight.

What is a primary source?

"Primary sources are the raw materials of history — original documents and objects which were created at the time under study. They are different from secondary sources, accounts, or interpretations of events created by someone without firsthand experience (1)."

You can look at the end of this blog and cited is the source from which this definition was gathered, anytime you are researching something you need to be extremely careful to make sure that the information that you are citing can be verified through primary sources. Meaning that our source is not derived from some random article, from the History Channel, or some other blog. Instead, you should aim to verify the source from which even the History Channel or Blog received the information and whether or not that source is even a primary source. The lack of verification of primary sources leads to the spreading of false information, especially in terms of history where many people are extremely opinionated.

This is exactly what has happened to the modern myths associated with Easter and the pagan traditions. We have many articles, blogs, and even “trusted” television shows that continue to spread the myth that Easter has pagan origins, let's take a look at some of the claims and see if they can be verified through primary or contemporary sources.

The Ishtar Myth

Goddess Ishtar on an Akkadian Empire seal, 2350–2150 BCE. She is equipped with weapons on her back, has a horned helmet, and is trampling a lion held on a leash.

You may have stumbled upon this myth accidentally during the month of April. Many Pagans like to take the time to make one-minute videos announcing to the world the so-called relation between Ishtar and Easter. I mean look Ishtar/Easter they even are almost spelled the same and they sound so similar, therefore they must be connected! Let’s take a look now and see if there are any primary sources or contemporary sources that agree with the claims.

Claims

Ishtar sounds like Easter therefore it must be connected
Ishtar symbology contains bunnies and eggs
Pagan worship of Ishtar the fertility goddess was the origin of Easter

Ishtar (also known as Inanna) was an ancient Mesopotamian goddess of love, fertility, and war, and she was never associated with bunnies or eggs in Mesopotamian mythology. Instead, she was commonly depicted with a star, a dove, a sphinx, a lion, and a gate, among other symbols.

What we do know about Ishtar comes from modern interpretations of the following primary sources:

The Descent of Inanna (Ishtar) which s a Sumerian poem dating back to the 3rd millennium BC. This poem gives the story of Ishtar's fall into the underworld, where her powers are taken from her until she is rescued by her servant Ninshubur.
Epic of Gilgamesh, an Akkadian poem from the 18th century BC, there we find a description of Ishtar's attempt to seduce Gilgamesh and his subsequent rejection of her advances.

You can check out these primary sources yourself and there is nothing to do with bunnies or eggs. I’ll show you know where the Epic of Gilgamesh mentions Ishtar:

the Epic of Gilgamesh that mentions Ishtar is in Tablet VI, lines 1-70. Here is a translation of the section:

"Ishtar went into her chamber of wine, She put on her jeweled tiara, She put on her robe of splendor, She looked into the mirror and said: "O my! Am I not beautiful?" And she went out, frowning at the gate, The keeper of the gate said: "O Lady, why do you frown at me? If you want to come in, let me give you the love-joy of my god." She said: "I am looking for Gilgamesh, I must find Gilgamesh and have him know my desire." The keeper of the gate said: "Come, my lady, let me bring him to you; He will see you and be pleased." And he called to Gilgamesh saying: "May your ears hear what Ishtar wants! She is here to offer you her sex. Be ready to love her and embrace her! Be her husband, take her into your palace!" Gilgamesh heard this and laughed at him; He said to his servant Enkidu: "Come on, Enkidu, let's go see this lady. What would happen if we refused her?" They went to her, and they refused her. She was very angry and went up to heaven, She went before her father Anu and cried: "Father, Gilgamesh has insulted me! He has refused me when I offered myself to him! Please give me the Bull of Heaven, So that I may punish him with death!" Anu said to her: "What are you doing to me, Ishtar? If I give you the Bull of Heaven, what can you do with it? Can you handle it, control it?" Ishtar said to Anu: "I will break its horns, I will trample its hide, I will make it for the people a game to play. Come, Father, and give me the Bull of Heaven!" Anu gave her the Bull of Heaven, And Ishtar led it down to the earth (2)."

This translation is based on the version of the Epic of Gilgamesh found in the Assyrian tablets. The source for this translation is "The Epic of Gilgamesh: An English Version with an Introduction" by Andrew George (Penguin Classics, 2003).

As you can see there is nothing in this primary source that mentions, bunnies, rights, and rituals associated with Ishtar. With regards to the “Descent of Inanna” you can go read the modern translations yourself and you will find nothing about bunnies or eggs. I am not able to quote all of what the “Descent of Inanna” states about Ishtar because the whole writing is about her. You can find a translation written by Diane Wolkstein and Samuel Noah Kramer titled "Inanna: Queen of Heaven and Earth: Her Stories and Hymns from Sumer." If you are interested.

The point is that through the analysis of the primary sources in relation to Ishtar, the modern myth that tries to associate Ishtar with Easter is just that, it isn’t credible, it is a myth.

We are going to stop here, let’s take a look at all of the festivals that pagans claim are the true origins of Easter.

Pagan Festival Origins of Easter?

19th Century mythical rendition of Ostara by Johannes Gertes

Some of the more well-known pagan spring festivals in Europe include the Germanic Ostara, the Roman Hilaria, and the Celtic Beltane. Like many spring festivals, these festivals were typically associated with the equinox or solstice and often involved rituals such as bonfires, feasting, and the exchange of gifts.

However, the exact practices and dates associated with these festivals are difficult to trace due to the limited surviving historical records. We will now dive into the primary sources of each of the Festivals.

Primary Sources for the Germanic Ostara

The name "Ostara" or "Eostre" is only mentioned in one historical record, and there is limited information about the specific practices and traditions associated with the festival.

The earliest known reference to Ostara comes from the 8th-century Anglo-Saxon monk Bede in his work "De temporum ratione" (The Reckoning of Time), where he mentions that the month of April was known as Eostremonath, named after the goddess Eostre. Bede wrote:

"Eostremonath 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 (3)."

Apart from Bede's work, there are no other primary sources that provide detailed information about Ostara.

It is important to note that Bede's mention of Eostre is the ONLY known primary source that specifically links the name to a goddess and a spring festival. However, some scholars believe that the name Eostre may have been derived from the Old Germanic word for "east," which could have been a reference to the direction of the rising sun at the spring equinox. In this case, the name Eostre may not have originally been associated with a goddess or a specific festival.

Overall, the historical evidence for the festival of Ostara or Eostre is limited, and much of what is known about it is based on speculation and conjecture. Due to the mysterious nature of Eostre, myths have been concocted that associate Easter with Eostre, one such myth is this:

The story of Eostre and the bird turning into a bunny is actually a modern legend that does not have a basis in historical or primary sources. It appears to have originated in the 19th century and is likely a fabrication or a fanciful interpretation of the original myth of Eostre. There is no known primary source or ancient text that mentions such a story. Again, the earliest known source for Eostre is Bede's "The Reckoning of Time," written in the 8th century, and it does not mention any such story about a bird and a bunny.

Primary Sources for the Roman Hilaria

To describe to you what the Roman Festival Hilaria was, let me give you a primary source. The Roman historian Ovid details Hilaria in his work "Fasti," 8 AD.

In the work "Fasti," Ovid shows that the festival of Hilaria was a time of merrymaking and revelry. Here is a quote from Book 4 of "Fasti," which describes the celebrations of March:

"Then Hilaria comes, the Mother's festive day, when Rome's joyous populace wears masks, when merriment is the order of the day and crowds fill the streets. Then the wealthy and the poor don their disguises alike, and a general holiday is proclaimed throughout the city. The arena is crowded with sightseers, and the theatrical performances are particularly splendid (4)."

This citation shows that Hilaria was a time of public celebration in Rome, indicated by the wearing of masks, theatrical performances, and general merrymaking. The festival was held in honor of the goddess Cybele, this public worship spectacle did not have any association to Christian Easter.

Another primary source we have on the Festival of Hilaria comes from the Christian apologist Tertullian. He mentions Hilaria in his work "De Idololatria," which was written around the year 200 AD. In his work "De Idololatria," Tertullian condemns the festival of Hilaria and other pagan festivals, arguing that they are incompatible with Christianity:

"But if any part of these observances has been derived from the Scriptures or from the Lord, which has not been mentioned above, let them produce their evidence. But you cannot produce it without falling into the heresy of Valentinus and Basilides, and dedicating your celebrations to angels and powers, and fashioning your own god out of the Scriptures. For the Scriptures teach us no such thing; they do not teach us to make gods of human inventions but to worship the one God who made all things. You therefore who are bent on preserving the dignity of the Church, avoid Hilaria and their processions, the celebrations of Ceres and Bacchus and their merrymaking, and all the other things that are done by those who serve idols (5)."

Tertullian viewed Hilaria as a pagan festival that was incompatible with Christian worship. He urged his readers to not join in the festivities and to instead worship the one God who made all things. Again through this source, we see no connection between Easter and Hilaria. Furthermore, during this time Easter was indeed already being celebrated (which you will see later in the blog).

The Roman historian Cassius Dio mentions Hilaria in his "Roman History," Book 77, Chapter 17. He describes the festival as a time of wild celebration and raucous behavior, the section on Hilaria was likely written in the early 3rd century AD here is a quote from the passage.

"On this occasion the people, wearing garlands and dressed in white, with much shouting and tumultuous behaviour, carry the goddess [Cybele] and her images through the city and into the temple; then they bring her forth again and perform various ceremonies, some of which are of a mystic character. Women, too, take part in them, and there is an especially large gathering of them on this occasion, some of whom go mad and, inspired by the goddess, shout out prophecies (6)."

The festival of Hilaria was a raucous affair, with large crowds of people carrying idols of Cybele through the roads of Rome. Women also played an important role in the festival and were said to be particularly susceptible to the goddess's influence. Can you find anything in this celebration that resembles Easter?

To show even more emphasis on the difference between Christian Easter and the Roman Festival of Hilaria we find that the Christian historian Eusebius details the killing of Christians by Rome in celebration of the festival, in his work "Chronicle," which was written in the early 4th century AD:

"In the year of Abraham 2020 [i.e., 81 AD], when Anicetus was bishop of Rome, the Jews made war on the Romans, and many of them were killed in Hadrian's time. In the same year the games of Hilaria were celebrated in Rome, in honor of the mother of the gods, and many people were killed in the amphitheater (7)."

We find that the festival of Hilaria was still being celebrated in Rome during the early Christian era and that it was dedicated to the mother of the gods Cybele. Eusebius also notes that many people were killed during the Hilaria games, which were held in the amphitheater. The specific source for this quote is "Chronicle" by Eusebius, which was written around the year 325 AD.

Primary Sources of the Pagan Festival Beltane

Modern Day Beltane Celebrations (done thinking that they are actually celebrating it as the ancients though there are no sources that actually show all that was done during Beltane)

The third and final claim is that the pagan origins of Easter come from the Celtic Festival Beltane. Paga "De Bello Gallico" (On the Gallic War) by Julius Caesar - This account of Caesar's campaigns in Gaul was written in the 1st century BC, and it includes descriptions of Beltane celebrations among the Celtic tribes of Britain.

"…they [the Britons] think that all things are produced and are born in that month [May], and therefore they celebrate [it] with sacrifices, and they think that the power of the immortal gods is present and active at that time (8)."

In "De Bello Gallico," Julius Caesar does not mention Beltane by name. However, he does describe the customs of the Celtic tribes in Britain during the month of May, which is believed to have been the time of the Beltane festival.

While it is not explicitly stated, this passage is often interpreted as a reference to the Beltane festival, which was a celebration of the beginning of summer and the fertility of the land. The fact that it occurred in May and involved sacrifices to the gods fits with Caesar's description. It's also worth noting that Beltane was a widely celebrated festival among the Celtic peoples, so it's reasonable to assume that similar customs would have been observed in Britain as well. Yet we must remember that this extrapolation is surmised and not explicitly a reference to the Celtic Beltane because the primary sources we have for what happened at the festival are few and written almost one-thousand years after.

The "Sanas Cormaic" (Cormac's Glossary) is one of those texts written many years later. It is a medieval Irish text that is believed to have been written by Cormac mac Cuilennáin, who was a king and bishop of Munster in the 9th century.

The "Sanas Cormaic" contains definitions and explanations of various terms from Irish mythology, history, and culture. It mentions Beltane as one of the four major festivals of the ancient Irish calendar, along with Samhain, Imbolc, and Lughnasadh.

"Beltraine .i. beli i t-shruthibh a taenur hi comairce a laimhe .i. na tuathaibh druidhecha do tabairt a n-anmannaib .i. beli deit iat i. latha n-aire na samna .i. a ced oir do bith i n-aimsir sin"
Translation "Beltraine, i.e. the fire of Bel in the streams, i.e. the druidic communities used to give their names to it. Bel was a god. It is a day of festival in the beginning of summer, i.e. the first of the two periods of summer then (9)."

According to the "Sanas Cormaic," Beltane was celebrated on the first day of May, and marked the beginning of summer. While the "Sanas Cormaic" is not a contemporary (written during the time of the festivals) account of Beltane, it provides valuable insights into the festival in medieval Ireland.

Continuing on we find that The "Leabhar Gabhála Éireann" (Book of Invasions of Ireland) is a collection of medieval Irish legends and myths that describe the various waves of invaders and settlers who came to Ireland over the course of its history. This book is the most cited, and best historical account of Beltane that we have. The book was compiled by Christian monks in the 11th-century Middle Ages, drawing on earlier oral traditions and written sources.

The Book of Invasions mentions Beltane in the context of the arrival of the Tuatha Dé Danann, a mythological race of supernatural beings who were said to have ruled Ireland before the coming of the Milesians, the Gaelic people who are considered the ancestors of the Irish. According to the book, the Tuatha Dé Danann arrived in Ireland on Beltane and defeated the Fir Bolg, the previous inhabitants of the island, in a great battle at a place called Mag Tuired (the Plain of Towers). The Tuatha Dé Danann then ruled over Ireland for many years, until they were defeated by the Milesians in another legendary battle.

The "Leabhar Gabhála Éireann" (Book of Invasions) is a work of mythology and legend rather than history, and its stories should be understood as symbolic rather than literal. Notwithstanding, the book provides important insights into the religious and cultural beliefs of the medieval Irish, and it is still studied and valued by scholars today.

Here is a quote about Beltane from the Book of Invasions:

"The king who was at Tara was wont to kindle the great fire on Beltane-day, and whoever saw the smoke of the fire that night was bound to give obedience to the king of Ireland, under penalty of being deprived of his cattle and of his goods (10)"

While these later accounts may not be entirely accurate or complete, they can still provide valuable insights into the ways in which Beltane was celebrated in different times and places and the meanings and beliefs associated with the festival. Yet it is important for us to understand that according to these primary sources, there is nothing that resembles Easter celebrated by Christians throughout the millennia.

This leads us to the question, what exactly is Easter and why do we celebrate it when we do? Well, first we must understand the Passover which is a foreshadowing of the fulfillment of Christ’s sacrifice in Easter.

Why is the Passover celebrated when it is?

The Passover is celebrated on the 15th day of the Hebrew month of Nisan, which typically falls in March or April on the Gregorian calendar. The timing of the Passover is based on the lunar cycle and is determined by the sighting of the new moon.

The Passover commemorates the Israelites' liberation from slavery in ancient Egypt, as described in the biblical book of Exodus. We should all know what happened, God commanded Moses to lead the Israelites out of Egypt and to mark their doors with the blood of a lamb so that the Angel of Death would "pass over" their homes and spare their firstborn sons.

The celebration of the Passover includes a traditional meal called the Seder, during which participants retell the story of the Exodus and eat symbolic foods such as unleavened bread (matzah) and bitter herbs. The Passover is one of the most important holidays in the Jewish calendar and is celebrated by Jews around the world.

The Jewish calendar is a lunisolar calendar, which means that it is based on both lunar and solar cycles. The months are determined by the cycles of the moon, with each month beginning at the sighting of the new moon. However, to keep the calendar in sync with the solar year, an extra month is added seven times in a 19-year cycle.

The month of Nisan, in which Passover falls, begins with the sighting of the new moon, but the 15th day of Nisan is determined by counting 14 days from the first sighting. So while the date of Passover is ultimately determined by the lunar cycle, it is based on a specific day in the month of Nisan, rather than being tied to the phases of the moon.

It is important to note that while Easter and Passover often occur around the same time, Easter Sunday does not always fall on Passover. This is because the two holidays are based on different calendars. Passover is based on the Hebrew/Jewish calendar, which is lunar-based, while Easter is based on the Gregorian calendar, which is solar-based. The difference between the solar and lunar calendars is the reason why Easter and Passover do not always coincide. It is not related to any pagan influence on the celebration of Easter or the date of Passover.

Historical Christian Mentions of Easter Celebration

Melito of Sardis was a bishop and theologian who lived in the 2nd century AD. He wrote a treatise on Easter, which is still extant in fragments. Here is a quote from that work:

"For the passover of the Lord is the salvation of those who believe, and is the destruction of those who do not believe. For those who believed in him and marked themselves with the sign of the blood, he passed over, but those who did not believe were destroyed, just as Egypt was destroyed with those who did not believe (11)."

The exact year in which Melito wrote his treatise is uncertain, but it is generally believed to have been composed in the late 2nd century AD, around the year 170-180.

The treatise by Melito of Sardis that was referenced earlier is known as "Peri Pascha" in Greek, which means "On the Passover" or "On Easter." This was written as a defense of the Christian celebration of Easter, and it explained the theological significance of the holiday.

It is important to note, however, that the exact title of Melito's treatise is not known with absolute certainty, as the original manuscript has been lost and only fragments of the text survive in quotations by other writers. Nonetheless, the title "Peri Pascha" is widely accepted among scholars as an accurate representation of the content and focus of the work.

Victor I in the late 2nd century AD, around the year 190-200. The letter was addressed to Polycrates of Ephesus, who was one of several bishops in Asia Minor who celebrated Easter on the 14th day of the Jewish month of Nisan, regardless of the day of the week. Victor I, on the other hand, favored celebrating Easter on the Sunday following the 14th of Nisan, in accordance with Roman practice. The letter is an example of the early church's attempts to establish a universal date for the celebration of Easter:

"I am pleased with your harmony and concord, and I am inclined to overlook the fact that some of your colleagues have followed the practice of celebrating the holy day of Easter at the same time as the Jews, even though they know it is contrary to the practice of the church. But when I received letters from the bishop of Corinth, who has been accused of the same error, I could no longer remain silent. Therefore, I urge you, my dear brother, to join us in keeping the tradition handed down to us from the apostles, which we have received from the Lord Jesus himself. For it is not right that those who have been redeemed by his blood should follow the customs of the Jews, who have rejected him. And if some insist on celebrating Easter on the day when the Jews observe their Passover, let them do so apart from the church, for this practice is contrary to the unity of the church and the gospel of Christ (12)."

Then we have the work "Church History" which was written by Eusebius of Caesarea in the early 4th century AD, around the year 325. The next primary source for the early Christian celebration of Easter is quoted by Eusebius in Book 5, Chapter 24, which is likely from a lost work by Irenaeus, called "On the Ogdoad." The precise date of this work is uncertain, but it is generally believed to have been written around the year 190-200 AD.

Eusebius, Church History, Book 5, Chapter 24, in which he quotes Irenaeus of Lyons:

"But the bishops of Asia, led by Polycarp, decided to observe the fourteenth day of the moon, on which the Jews were accustomed to celebrate the passover, as the feast of the Saviour’s resurrection, without regard to the day of the week. And they also alleged that they had an ancient tradition derived from John the apostle, to the effect that they had always observed this day. And when some contended that the observance should be on no other day but the Lord’s day, others objecting that it was fitting to end the fast on the fourteenth day (for that day was the day on which the Lord was crucified), Polycarp himself, the most celebrated bishop of the place, and most highly esteemed by all, forming a true judgment in the case, decided that it was better to observe the passover with the brethren on the fourteenth of Nisan, whatever day of the week it should happen to be, rather than to separate from the company of the brethren (13)."

This passage is a quotation from Irenaeus of Lyons, who lived in the 2nd century AD and was one of the most important theologians of the early Christian church. In this passage, Irenaeus describes a dispute in the early church about the proper day to celebrate Easter. The reason why these quotes are being shown as primary sources for the Christian celebration of Easter is that they show that apart from pagans, Christians actually have the primary sources that support our celebration of Easter, sources that predate that of the pagans.

As Christians, we also have the contemporary sources of the Synoptic Gospels and the letters of the Apostles that give us definitive proof of the celebration of Easter was every single week when Christians gathered on the Lord’s Day (the day of the resurrection). This was a day in which Christians gathered to celebrate the accomplishment of Christ’s work by worshipping Him in Spirit and Truth as the body of Christ in the church service. This has been happening for over two millennia and is still happening today. Unlike the pagans who rely on myths, and reinvented history, the Christian faith can celebrate Easter not only in worship to Christ but with historical certainty of what He accomplished in History.

PRIMARY SOURCES

Source: Library of Congress. “Primary Sources: Definition & Examples.” Library of Congress, 21 Apr. 2021, www.loc.gov/teachers/classroommaterials/primarysourcesets/definition-examples.
Epic of Gilgamesh that mentions Ishtar is in Tablet VI, lines 1-70. The Epic of Gilgamesh: An English Version with an Introduction" by Andrew George (Penguin Classics, 2003).
Bede, The Venerable. "The Reckoning of Time." Edited by Faith Wallis, Liverpool University Press, 1999, pp. 54-55.
Ovid. Fasti. Book 4, March 25. Translated by J.G. Frazer, Loeb Classical Library, Harvard University Press, 1931, pp. 137-139.
Tertullian. "De Idololatria." Christian Classics Ethereal Library, www.ccel.org/ccel/schaff/anf03.iv.iii.xiv.html.
Cassius Dio. Roman History. Book 77, Chapter 17. Translated by Earnest Cary. Harvard University Press, 1914.
Eusebius. "Chronicle." Edited and translated by Andrew Smith. Liverpool University Press, 2018, p. 43.
Caesar, Julius. "De Bello Gallico." The Latin Library. Accessed March 29, 2023. https://www.thelatinlibrary.com/caesar/gall1.shtml.
Stokes, Whitley, ed. "Sanas Cormaic: Cormac's Glossary." Calcutta: O.T. Cutter, 1868. p. 28.
(Lebor Gabála Érenn: The Book of the Taking of Ireland, edited by R. A. Stewart Macalister, Irish Texts Society, 1938, p. 52)
Source: Melito of Sardis, "Peri Pascha" (On the Passover/Easter), fragment 51.
Eusebius of Caesarea's Ecclesiastical History, Book V, Chapter 24, and it is a letter from Pope Victor I to Polycrates of Ephesus regarding the date of Easter.
Eusebius of Caesarea. Ecclesiastical History. Translated by Christian Frederick Cruse. Vol. 1. London: Samuel Bagster and Sons, 1847.