
The day or month of Easter, aka ‘Eostur-month’, as it was called by the Anglo-Saxons (500AD) or month of Phamenot by the Egyptians (2800BC), is a celebratory act of the day in which Osiris, amid his brief resurrection from the dead, during the so-called black rite, “gave fecundity to Isis” (Kendrenos, 1050AD), therein seeding the child Horus. As this religious model passed into neighboring cultures, over time (see: god character rescripts), Isis became Ishtar, in Akkadian mythology (1200BC), who became Eostre, in Anglo-Saxon mythology, and hence the “Easter” festival in modern times, amid which, in Roman mythology, Osiris-Horus became Jesus.

The day or month of Easter, aka ‘Eostur-month’, as it was called by the Anglo-Saxons (500AD) or month of Phamenot by the Egyptians (2800BC), is a celebratory act of the day in which Osiris, amid his brief resurrection from the dead, during the so-called black rite, “gave fecundity to Isis” (Kendrenos, 1050AD), therein seeding the child Horus. As this religious model passed into neighboring cultures, over time (see: god character rescripts), Isis became Ishtar, in Akkadian mythology (1200BC), who became Eostre, in Anglo-Saxon mythology, and hence the “Easter” festival in modern times, amid which, in Roman mythology, Osiris-Horus became Jesus.

In religio-mythology, Easter, from the Germanic spring goddess “Eostre” (aka "Ostara") (Bede, 725) (Ѻ) or Saxon April goddess Easter goddess (Chambers, 1728) f2

(Chambers, 1728), both a cultural migration rescript of “Ishtar” (1600BC), which the Akkadian goddess rescript of Isis (aka "Sirius") (2500BC), the Old Testament equivalent of "Sarah", and is the name of the holiday symbolic of the spring celebration of the mass of “Christ’s resurrection”, originally Osiris as Christ (2800BC), then Osiris-Ra as Christ (1500BC), and eventually, following the Roman recension, Jesus, as an Osiris-Horus god man syncretism, as Christ, an event astro-theologically occurring, on a Sunday closest to the full moon of the fourth month of the year, nearest the vernal equinox.

Sirius | Isis | Ishtar | Eostre
The name “Easter”, in a modern cultural sense, a term not found in the Bible, is symbolic of the period of the resurrection of Jesus, raised from the dead, with the help of two “Maries”, Mary Magdalene and "another Mary" (aka Virgin Mary), who visit his tomb and climb “up onto” the sepulcher before he rises from the dead. How this “day” came to be called “Easter”, occurred, over time, via a cultural religion migration transmission, involving a certain amount of yet clarified etymological complexity.

In the original version (2,500BC) of the myth, as told in Egypt, based on astro-theology, it was Osiris who rises from the dead with the help of the two Mert goddesses, Isis, representative of the star Sirius (aka Stella Maris) and Nephthys, who “fly over” his mummified body, as pictured (above, left), in the form of kites or birds, and use the spiritual power of wing flapping, along with the time stopping power of Thoth, in the "black rite", to raise him from the dead, let him get and erection, and impregnate the Isis, incarnate as a bird.

Over time, this motif was transferred to the Akkadians (1200BC), wherein, in Akkadian mythology, Isis was rescripted (see: god character rescripts) into the goddess Ishtar.

In 200AD, this Isis/Ishtar motif was carried by migrants into the north, into Nordic mythology, Ishtar was rescripted into the spring goddess Eostre (aka "Ostara"), and hence into the name of the spring holiday Easter; the following are synopsis quotes of this etymology:


The article (Ѻ) on Easter, from the 2-volume 1728 English non-controversial Cyclopaedia, by Ephraim Chambers, stating that the term Easter comes from the “Saxon goddess worshiped with peculiar ceremony in the month of April”. [9]

The article (Ѻ) on Easter, from the 2-volume 1728 English non-controversial Cyclopaedia, by Ephraim Chambers, stating that the term Easter comes from the “Saxon goddess Easter goddess (Chambers, 1728) f2

worshiped with peculiar ceremony in the month of April”. [9]

“The Angelo-Saxons called the fourth month ‘Eosturmonath’ [Eostur month], 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-honored name of the old observance.”
— Bede (725), The Reckoning of Time [2]

“The English name Easter, and the German Ostern, are derived from the name of the Teutonic goddess Ostera (Anglo-Saxon Eostre), whose festival was celebrated by the ancient Saxons with peculiar solemnities in the month of April; and for which the first Roman missionaries substituted the paschal feast.”
— George Tylor (1858), Encyclopedia of Religious Knowledge [5]

“Ishtar was one of the most prominent of the deities of the Acadian and Assyrian pantheon. She was the Assyrian goddess of love. She was the , Ashtoreth of the Jews or Hebrews. She is the planetary Venus, and in general features corresponds with the classical goddess of love. Her name Ishtar is that by which she was known in Assyria, and the same name prevailed, with slight modifications, among the Semite nations generally. In Babylonia the goddess was known as Nana, which seems to be the Nanaea of the second book of Maccabees (2 Mac 1:13-15), and the Nani of the modern Syrians. She was the goddess of the moon, or moon-faced goddess. The crescent was supposed to have adorned her crown or diadem, hence she was called the moon-faced goddess’ or the ‘goddess with the horned face. She may be identified with Eostre of the Germans or Easter. To this goddess our Saxon or German ancestors sacrificed in April, which was therefore by them styled ‘Eostur-month’, and from these arose our word Easter, which the Saxons retained after their conversion to Christianity, so that our Easter day is nothing more nor less than Ishtar’s day.”
— Leonidas Hamilton (1888), Ishtar and Izdubar [5]

“The English word ‘Easter’ is distinctly derived from the Anglo-Saxon goddess of spring, Ostara; in the Saxon language, the month of April had the name Oestur-month.”
— Karel Hujer (1946), “The Astronomical Significance of Easter” [6]

“This book is intended to fulfil a number of roles: a brief introduction to philological methods for historians, a (necessarily partial) analysis of the nature of pre-Christian religious life in Anglo-Saxon England, but also a rescue. Not only does it seek to rescue a pair of goddesses in distress, Eostre and Hreda, from being considered to be ‘an etymological fancy’ (Page, 1992) and relegated to a series of notes on the unlikelihood of their existence — it also seeks to rescue the Venerable Bede himself from the charge of having invented these pre-Christian deities.”
— Philip Shaw (2011), Pagan Goddess in the Early Germanic World: Eostre, Hreda and the Cult of Matrons [3]

In 595AD, Pope Gregory sent a mission of 40 monks to England with instructions to convert the pagan inhabitants to Christianity, but in such a way to allow the outward forms of the old festivals to remain intact, but to superimpose Christian ceremonies and philosophy on them. [4] In this period, the then extant Anglo-Saxon “Eostre month” was merged with the then extant Roman April celebration of the resurrection of “Jesus”, as it was known then, to become what we now refer to as “Easter”.

In 1583 to 1664, of note, theologians had been keeping track (Ѻ) of which day “Easter day” was being celebrated throughout the world, e.g. in Roman, England, France, Holland, New Zealand, Africa, and Asia, but were perplexed at how it fell on different days scattered throughout April, depending on country.


A photo of Orion “rising” followed by the star Sirius above Easter Island; though the exact astro-theological meaning of this, in its original Egyptian format is not precisely known, it is known that the god Osiris, representative of the Orion and the moon, and Isis, representative of the star Sirius and the moon, are the two key original gods behind the Easter holiday.

A photo of Orion “rising” followed by the star Sirius above Easter Island; though the exact astro-theological meaning of this, in its original Egyptian format is not precisely known, it is known that the god Osiris, representative of the Orion and the moon, and Isis, representative of the star Sirius and the moon, are the two key original gods behind the Easter holiday.

Astro-theology
In day of Easter, occurring on 21 Apr 2019, presently, or 25 Mar 19AD, two millinnea ago, falls on the date when the number of hours of sunlight begins to overtake the number of hours of night:

“It is evident that the celebration of this resurrection is symbolic of the return of spring, conditioned by the position of the sun exactly as it crosses the celestial equator, which is on March 21; 2000 years ago, this apparently occurred on March 25.”
— Karel Hujer (1946), “The Astronomical Significance of Easter” [6]

In Egyptian terms, this month of March, or “Phamenot” as they called it, was the month in which Osiris rose from the dead, during a ritual act called the “black rite”, and gave his seed to the goddess Isis:

"The first day of the first month is the first of the month Nisan; it corresponds to the 25th of March of the Romans, and the Phamenot of the Egyptians. On that day Gabriel saluted Mary in order to make her conceive the savior. I observe that it is the same month Phamenot, that Osiris gave fecundity to Isis, according to Egyptian theology. On the very same day, our god savior — Christ, Jesus, after the termination of his career, arose from the dead; that is what our forefathers called Passover, or the passage of the Lord.”
— George Kendrenos (c.1050), A Concise History of the World; cited by Charles Dupuis [6]

As Osiris was associated with the moon (and the Orion constellation), Isis with the star Sirius, and Horus or Ra (as Osiris-Ra) with the sun, Geb, the father of the former, in the form of a goose who laid eggs, with the earth, there would seem to be an astro-theological significance of Easter or Phamenot occurring on the full moon of the vernal equinox when the sun crosses the celestial equator? Opinions on this, given the state of knowledge concerning Egyptian astro-theology, are undecided and vary; to cite one example:

“We have either Temples of Osiris pointing to the sunset at equinox or Temples of Isis pointing to the sunrise at equinox, but in either case in relation to the pyramids.”
— Norman Lockyer (1894), Dawn of Astronomy (pg. 143) [6]

This description, supposedly, is based on the investigations of Jean Biot (c.1823) (Ѻ) and Egyptian astronomy (Ѻ) associated with the Ramesseum.

Full moon
Why does the celebration of the resurrection of Jesus from the dead have to occur on or near a full moon and on a Sunday? The celebration of resurrection on the day of the “sun”, aka Sunday, according to Dan Brown (2003), was the result of emperor Constantine (272-337), who wanted to align the celebration with the then extant sun worship cult of Sol Invictus, or the Invincible Sun. Debate about which Sunday to use in respect to the “full moon” and the vernal equinox, began to erupt (Ѻ) , supposedly, in the period 190 to 350AD.

The need to have the holiday of Easter on or near a full moon, however, can be explained with respect to the original myth. Specifically, in the original story of the resurrection of Osiris, the Egyptian moon god Thoth has to magically “stop time”, during the ceremony of the black rite, in order for Isis, in the form of a kite, resurrect Osiris from the dead. In the Roman recension rescript of this story, a “full moon” has to be present when Jesus is resurrected. The same moon + sun motif, of note, can be seen the story when Horus was brought back to life by Isis, Thoth (moon), and Ra (sun), after being stung by a scorpion (see: Joshua 10:13).


The gist of Heliopolis creation myth, according to which the egg-laying pair Geb and Nut father the dying and rising god Osiris, who rises from the dead in the ancient Egyptian vernal equinox month of Phamenot, which becomes ‘Eostur-month’ in Anglo-Saxon (500AD) times, and hence later Easter day (c.1500) celebration.

The gist of Heliopolis creation myth, according to which the egg-laying pair Geb and Nut father the dying and rising god Osiris, who rises from the dead in the ancient Egyptian vernal equinox month of Phamenot, which becomes ‘Eostur-month’ in Anglo-Saxon (500AD) times, and hence later Easter day (c.1500) celebration.

Eggs
In Heliopolis, in the so-called Heliopolis creation myth (3100BC), the sun god Atum or Atum-Ra is created first, who then creates Shu (air) and Tefnut (moisture), who in turn create Geb (earth) and Nut (sky). Geb, aka the “Great Cackler”, in characteristics, is frequently depicted as a goose or a man with a goose on his head. The name of Geb, in hieroglyphics, is shown with an goose:

(goose + god symbol), egg:

(egg + god symbol), or star

(astro-theology + god symbol). The following speaks about how the deceased, prior to his resurrection as a "person Osiris", e.g. "Osiris Ani", i.e. Ani resurrected as Osiris in the afterlife, must have a spell recited over their mummified body, stating that they guarded the sacred egg of Geb and that if the egg grows, so to will the deceased in the afterlife:

“Oh Atum, give me the sweet breath which is in your nostril, for I am this ‘egg’ which is in the Great Cackler [Geb], I am the guardian of this great being [Shu] who separates the earth from the sky. If I live, she will live; I grow young, I live, I breath the air. I am he who splits iron, I go around the egg, tomorrow is min though the striking power of Horus and the strength of Seth.”
— Ani scribe (1250), Egyptian Book of the Dead (§:54: Chapter for giving breath to Ani in the god’s domain) (pg. 65)

“I have guarded this egg of the Great Cackler [Geb]. If it grows, I will grow; if it lives, I will live, if it breaths the air, I will breath the air.”
— Ani scribe (1250), The Egyptian Book of the Dead (§:59: Chapter for breathing air and having power over the water in god’s domain) (pg. 66)

It was the egg-laying god Geb who fathered Osiris, the original dying and rising god, who in turn fathered Horus, himself later seen as a dying and rising god, the joint syncretism of which, as Osiris-Horus, becoming, amid the Roman recension, the god man Jesus, as shown adjacent. The following shows the “sacred egg of Heliopolis” and “Typhon’s egg” (aka Set's egg, if the labeling is correct [?]): [8]

In other accounts (Ѻ), Geb and Nut laid the cosmic egg that contained the sun.

In Memphis, according to Memphis creation myth (2800BC), alternatively, the creator god Ptah was said to have made a golden egg, on his potter’s wheel, out of which the sun was born.

As people wanted to be “reborn” again, like the sun daily and yearly, so they believed, they put decorated eggs in their tombs and graves. Later the Sumerians, influenced by the Egyptians, followed later by the Ukrainians, adopted this practice. [4]

In 1900BC, during the so-called Theban recension (see: recension theory), the local Theban god Amen was made “supreme god” of Egypt, sold as a syncretism of the former four main supreme gods: Nun, Ra, Ptah, and Atum, such that Amen was conceived as being incarnate in those previous forms, hence the “egg” birth theory of the sun was carried over into the god Amen, which is now the "word" said at the end of modern Easter Sunday prayers, around which colored eggs are hidden, after which people eat eggs during Sunday brunch.

The practice of dying eggs, e.g. red to represent the blood of Christ, was introduce, supposedly, by early Mesopotamian Christians and officially adopted by Pope Paul V in 1610. [4]

Bunnies
The addition of bunnies and rabbit eggs, into the Easter holiday mix, seems to have been a late 19th century German addition; the following is an example quote:

“The Easter Hare is inexplicable to me, but probably the hare was the sacred animal of Ostara; just as there is a hare on the statue of [the Celtic goddess] Abnoba.”
— Adolf Holtzmann (1874), German Mythology [7]

Likely, the rabbit motif was added on as being animals symbolic of spring and fecundity, particularly in the northern regions.

See also
● Christmas | Khoiak festival
● Atheist holidays

References
1. (a) Easter – Online Etymology Dictionary.
(b) Sora, Steven. (2011). “Easter, the Rites of Spring: Tracking the Ancient and Universal Celebrations of Rebirth and Renewal” (Ѻ), Atlantis Rising Magazine, 87, May/Jun.
(c) D’Costa, Krystal. (2013). “Beyond Ishtar: the Tradition of Eggs at Easter: Don’t Believe Every Meme you Encounter”, Blog, Scientific American, Mar 31.
(d) Scott, Johnny. (2018). Eostre and Easter: What are the origins of this Spring festival?”, The Field, Mar 30.
2. (a) Bede (725). The Reckoning of Time (De temporum ratione) (pg. 54). Publisher.
(b) The Reckoning of Time – Wikipedia.
(c) Winick, Stephen. (2016). “On the Bunny Trail: in Search of the Easter Bunny”, Blog, Library of Congress, Folklife Today, Mar 22.
3. (a) Shaw, Philip A. (2011). Pagan Goddess in the Early Germanic World: Eostre, Hreda and the Cult of Matrons (Amz). Bristol Classical Press.
(b) Page, Ray I. (1992). “Anglo-Saxon Paganism: the Evidence of Bede”, Pagans and Christians: the Interplay between Christian Latin and traditional Germanic cultures in early medieval Europe: Proceedings of the Second Germania Latina Conference held at the University of Groningen, May (editors: Tette Hofstra, L. Houwen, and Alasdair MacDonald) (pgs. 99-129, quote, pg. 125). Egbert Forsten, 1995.
4. Scott, Johnny. (2018). Eostre and Easter: What are the origins of this Spring festival?”, The Field, Mar 30.
5. Hamilton, Leonidas. (1888). Ishtar and Izdubar: the Epic of Babylon; or, The Babylonian Goddess of Love and the Hero and Warrior King – Restored in Modern Verse – Constructed from Translations of the Great Acadian Epic and the Legends of Assyria and Babylon, Found in Cuneiform Inscriptions on Tablets Lately Discovered on the Site of the Ruins of Nineveh, and New Deposited in the British Museum (note 5, pgs 206-07). W.H. Allen.
6. Hujer, Karel. (1946). “The Astronomical Significance of Easter” (Ѻ), Popular Astronomy, 154:131-34.
7. Winick, Stephen. (2016). “On the Bunny Trail: in Search of the Easter Bunny”, Blog, Library of Congress, Folklife Today, Mar 22.
8. Bryant. (1807). Mythology, Volume Three (pg. 62) (Ѻ). Publisher.
9. Chambers, Ephraim. (1728). Cyclopedia (§: Easter) (Ѻ). Publisher.

Further reading
● Stone, Garden. (2015). Eostre, Ostara, Eostar (Amz). Publisher.

External links
● Easter – Wikipedia.