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The Easter Bunny Is Not Pagan · Abide Meditation App

• 0:00
  Speaker 1: Every spring, a familiar claim starts circulating online. The Easter
• 0:03
  Speaker 1: bunny is an ancient symbol with deep roots in pagan
• 0:06
  Speaker 1: mythology and religious practice. And I'm not just talking about
• 0:10
  Speaker 1: random people on social media. You can find this claim
• 0:12
  Speaker 1: in otherwise reputable sources. Here's a guy with a PhD
• 0:15
  Speaker 1: writing for the Smithsonian magazine saying that the Easter bunny
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  Speaker 1: seems to recall these pre Christian celebrations of spring, heralded
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  Speaker 1: by the vernal equinox and personified by the goddess Austre.
• 0:25
  Speaker 1: And here's a quote from the BBC saying that an
• 0:28
  Speaker 1: Anglo Saxon deity named Aostre was accompanied by a rabbit
• 0:31
  Speaker 1: because she represented the rejuvenation and fertility of springtime. The
• 0:35
  Speaker 1: problem neither of these claims hold up to scrutiny. The
• 0:38
  Speaker 1: real history of the Easter bunny is far more modern
• 0:41
  Speaker 1: than these articles suggest. The earliest known reference to anything
• 0:45
  Speaker 1: resembling an Easter bunny comes from a sixteen eighty two
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  Speaker 1: treatise by a German physician named Yorg Frank von Francanau.
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  Speaker 1: He mentions an Easter egg hunting tradition involving a hare
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  Speaker 1: in three historical regions of the Holy Roman Empire in
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  Speaker 1: what's now western Germany and eastern France, Westphalia, Alsace, and
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  Speaker 1: the Palatinate. He writes, they called these eggs hairs eggs
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  Speaker 1: from the story told by children and the simple minded,
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  Speaker 1: that a hare, the Easter hare, laid the eggs to
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  Speaker 1: hatch hidden in the gardens, grass bushes, et cetera. That's it.
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  Speaker 1: That's the earliest mention of an Easter bunny, well, technically
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  Speaker 1: an Easter hare, because if we're being scientifically precise here,
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  Speaker 1: because of course we must on this channel. Hairs and
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  Speaker 1: rabbits are not the same animal, though they are both
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  Speaker 1: part of the order Lagomorpha, though Easter lagomorph just doesn't
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  Speaker 1: have the same ring to it now. Easter egg traditions
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  Speaker 1: are older. Eggs seem to have been linked to Easter's
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  Speaker 1: sometime in the medieval period. Christian sources such as the
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  Speaker 1: Council of Truleeau and six ninety two CE stipulated that
• 1:36
  Speaker 1: Christians were supposed to abstain from eating animal products, including eggs,
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  Speaker 1: during Lent, and eggs were a common food that people
• 1:42
  Speaker 1: ate to break their fast after Lent. But the Easter
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  Speaker 1: bunny seems to be a later invention. Francanau is our
• 1:48
  Speaker 1: historical ground zero. He is the earliest concrete evidence of
• 1:52
  Speaker 1: a local folk tradition involving an Easter hare among these
• 1:55
  Speaker 1: Protestant German speaking populations in sixteen eighty two, and was
• 1:59
  Speaker 1: people from these very very same regions who carried the
• 2:01
  Speaker 1: tradition across the Atlantic, where the Easter hare moved from
• 2:04
  Speaker 1: a local German folk custom to becoming internationally famous. In
• 2:08
  Speaker 1: the early seventeen hundreds, German speaking Anabaptists from places like
• 2:12
  Speaker 1: the Palatinate and Alsace emigrated to Pennsylvania, becoming the community
• 2:15
  Speaker 1: known as the Pennsylvania Dutch from Deutsch meaning German. This
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  Speaker 1: includes both the Amish and the Mennonites, and they brought
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  Speaker 1: with them a bunch of folk customs, including the Easter hair.
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  Speaker 1: Our earliest evidence for this are paintings by the Pennsylvania
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  Speaker 1: Dutch folk artist Johann Conrad Gilbert. Gilbert moved from Germany
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  Speaker 1: to Pennsylvania in seventeen fifty seven, and he made this
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  Speaker 1: drawing sometime after that an Easter hair carrying a basket
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  Speaker 1: or bag filled with painted eggs, and was here among
• 2:39
  Speaker 1: the Pennsylvania Dutch that the Easter hare officially became the
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  Speaker 1: Easter bunny. See just like how the English language distinguishes
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  Speaker 1: between hares and rabbits, the German language has two different words,
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  Speaker 1: and haza means hair, and in the original tradition described
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  Speaker 1: by franca Now he explicitly refers to an Easter hair
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  Speaker 1: Oaster hasea. But among the Pennsylvania Dutch, haza was commonly
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  Speaker 1: translated as rabbit rather than hair, because hairs were rare
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  Speaker 1: in Pennsylvania while rabbits were very very common. So English
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  Speaker 1: speaking descendants of the Pennsylvania Dutch began referring to the
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  Speaker 1: tradition as involving the Easter rabbit or Easter bunny rather
• 3:10
  Speaker 1: than the Easter hair, and contemporary observers in the late
• 3:13
  Speaker 1: eighteen hundreds explicitly linked the growing popularity of the Easter
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  Speaker 1: hare in America to recent German immigration. For example, an
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  Speaker 1: eighteen ninety article in The Atlantic refers to the Easter
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  Speaker 1: hair as a quirky novelty that had only recently become
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  Speaker 1: familiar to American culture. For more seasons than one cares
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  Speaker 1: to count, the Easter egg has been the familiar symbol
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  Speaker 1: of the Great Spring Festival but of late years, owing
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  Speaker 1: probably to the immense increase of our foreign population, another
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  Speaker 1: emblem has begun to dispute its supremacy in the confectioners shop,
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  Speaker 1: and for some time hairs at Easter have become almost
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  Speaker 1: as numerous as the eggs. The author clearly links the
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  Speaker 1: rising popularity of Easter hares to the influx of immigrant populations,
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  Speaker 1: and she probably had German immigrants in mind, implying that
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  Speaker 1: prior to this wave of immigration, the tradition was not
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  Speaker 1: widely practiced among other groups. This strongly suggests that the
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  Speaker 1: Easter hair was distinctly German in origin and not part
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  Speaker 1: of a broader European tradition. Okay, that's the recent history.
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  Speaker 1: That's how we get from Francanow in sixteen eighty two
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  Speaker 1: to today. But what about before Francanau. Francanow's passing reference
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  Speaker 1: to the Easter hair among German speaking Protestants in Western
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  Speaker 1: Germany and eastern France is our firmest historical ground. But
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  Speaker 1: before that the trail goes cold. We simply don't know
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  Speaker 1: when this tradition began. It's entirely plausible, and I would
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  Speaker 1: even say probable that the Easter hair tradition predates Francanow's lifetime,
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  Speaker 1: existing unnoticed or unrecorded, but for how long as someone
• 4:32
  Speaker 1: who studies the ancient Roman Empire. Sixteen eighty two is
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  Speaker 1: already quite late historically speaking. Even if we push the
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  Speaker 1: origins of the Eastern hair in Germany back two three
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  Speaker 1: four generations, over one hundred years before to the lifetime
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  Speaker 1: of Martin Luther, or all the way back to the
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  Speaker 1: fourteen hundreds to Gutenberg and his printing press, we're still
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  Speaker 1: dealing with a thoroughly Christian cultural context. We would need
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  Speaker 1: to push it back over one thousand years before we
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  Speaker 1: reach Germanic paganism. I would not be surprised if it
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  Speaker 1: was invented by German speaking Protestants in this region, maybe
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  Speaker 1: pre dating Francanal by a few generations. But I'm completely
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  Speaker 1: speculating when I say that. And the further back you
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  Speaker 1: try to push the origins before sixteen eighty two, the
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  Speaker 1: more speculative the theory becomes without evidence for direct cultural
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  Speaker 1: transmission and historical continuity. For example, that's consider the popular
• 5:15
  Speaker 1: theory that we've already seen that the Easter bunny was
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  Speaker 1: somehow linked to a springtime goddess named Aostre. That BBC
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  Speaker 1: reporter literally says she had a rabbit sidekick. But this
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  Speaker 1: is a complete fabrication. Now I go over this more
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  Speaker 1: in detail of my video on Aostre. But briefly, our
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  Speaker 1: only direct reference to a goddess named Aostra comes from
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  Speaker 1: the Venerable Bead, an English monk writing in seven twenty
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  Speaker 1: five CE. Beade mentions a month on the old English
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  Speaker 1: calendar corresponding to the month of April, called aostro Monoth,
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  Speaker 1: which he says was named after a goddess called Aostre,
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  Speaker 1: in whose honor feasts were celebrated in that month. Beyond
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  Speaker 1: this single passage, there are no other ancient sources, no
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  Speaker 1: surviving myths, no inscriptions, no archaeological evidence for her worship. Now,
• 5:57
  Speaker 1: linguistic studies have suggested that the name Ao may derive
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  Speaker 1: from a word meaning east or from the east, which
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  Speaker 1: could imply a connection to the dawn or spring equinox.
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  Speaker 1: Some scholars have attempted to link her to a wider
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  Speaker 1: Indo European dawn goddess tradition, comparing her name to the
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  Speaker 1: names of dawn goddesses like Aos and Greek Aurora. In
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  Speaker 1: Latin and Ushas in Sanskrit, but this remains heavily debated,
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  Speaker 1: and other scholars doubt the connection because her name doesn't
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  Speaker 1: match the old English word for the dawn. Other scholars
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  Speaker 1: think from the East might just refer to a regional identity.
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  Speaker 1: For example, the scholar Philip Shaw thinks she was a
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  Speaker 1: highly localized goddess, possibly tied to Kent, a county in
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  Speaker 1: southeastern England. But all this to say, her connection to
• 6:35
  Speaker 1: the modern Christian holiday is linguistic rather than religious. She
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  Speaker 1: gave her name to the month in which Eastern most
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  Speaker 1: often fell, and it stuck among English speaking Christians, and
• 6:44
  Speaker 1: I want to emphasize that English speaking Christians, most non
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  Speaker 1: English speaking Christians use variations of the word pasca to
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  Speaker 1: refer to the holiday, a Greek word for the Jewish
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  Speaker 1: holiday Passover. So where did the bunny sidekick idea come from?
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  Speaker 1: For that, we need to meet this guy. Jacob Grim.
• 7:00
  Speaker 1: Grimm was a German linguist and folklorist, most famous for
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  Speaker 1: co editing Grimm's fairy tales with his brother Wilhelm. In
• 7:05
  Speaker 1: his book German Mythology, published in eighteen thirty five, Grim
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  Speaker 1: theorized that Austre had a German counterpart, a goddess named Ostara,
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  Speaker 1: basing this on an etymological argument that the Old High
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  Speaker 1: German word for Easter oster run, seems to be linked
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  Speaker 1: to the name Austre, but no direct evidence exists for Ostara.
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  Speaker 1: Grimm's argument was entirely linguistic, working backward from a German
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  Speaker 1: word for Easter, rather than from any surviving primary sources.
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  Speaker 1: A few decades later, in eighteen seventy four, the German
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  Speaker 1: scholar Adolf Holtzmann made our first known connection between Ostara
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  Speaker 1: and the Easter hare, writing, the Easter hare is inexplicable
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  Speaker 1: to me, but probably the hair was the sacred animal
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  Speaker 1: of Ostara, just as there is a hare on the
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  Speaker 1: statue of Abnoba. Now, Abnoba was a Celtic hunting goddess
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  Speaker 1: linked with the Roman goddess Diana, known as Artemis to
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  Speaker 1: the Greeks. Here Holtzmann is referencing this statue of Abnoba
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  Speaker 1: that was discovered in southwestern Germany, which depicts her beside
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  Speaker 1: a hunting dog holding a hare. All right, so let's
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  Speaker 1: pause for a moment and reflect on how we got here.
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  Speaker 1: We started with beads, passing reference to the name of
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  Speaker 1: a month in the seven hundreds, which may or may
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  Speaker 1: not indicate the worship of a goddess named Aostre sometime
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  Speaker 1: in late Antique England. Then over one thousand years later
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  Speaker 1: Jacob Grimm makes a linguistic conjecture Ostara, based on the
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  Speaker 1: unsupported assumption that if the English had a goddess named Aostre,
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  Speaker 1: the Germanic peoples must have had their own version. And
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  Speaker 1: then Holtzmann, struggling to explain the already popular tradition of
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  Speaker 1: the Easter hair, which he outright admits is inexplicable to him,
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  Speaker 1: proposes a speculative connection, linking the Easter hair to a
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  Speaker 1: completely unrelated Celtic goddess who appears in a single depiction
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  Speaker 1: as a huntress with a dog holding a hair. Nothing
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  Speaker 1: about this suggests the hair was a sacred animal, just
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  Speaker 1: that it was well hunted. So if you're claiming that
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  Speaker 1: the Easter Buddy traces back to an ancient springtime goddess,
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  Speaker 1: you're not relying on actual historical evidence. You're echoing the
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  Speaker 1: creative speculations of nineteenth century German folklorists. There is no
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  Speaker 1: ancient myth of a goddess with a sacred hair, no
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  Speaker 1: evidence linking rabbits to a pre Christian spring festival, and
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  Speaker 1: no continuity between Aostre, assuming she even existed, and the
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  Speaker 1: Easter bunny. What we have instead is a trail of assumptions,
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  Speaker 1: from Grimm's linguistic guesswork, to Haltzmann's attempt to explain an
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  Speaker 1: already existing folk tradition that dates back to at least
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  Speaker 1: sixteen eighty two, and from Holtzmann. The Ostara Easter hair
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  Speaker 1: connection was picked up and shared again and again without support.
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  Speaker 1: In an eighteen eighty three book called Remains of Germanic
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  Speaker 1: Paganism in Christianity, the German writer ka Oberlay elaborated that
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  Speaker 1: the Easter hair must have originally been a bird, which
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  Speaker 1: the goddess transformed into a hair and thus somehow retained
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  Speaker 1: its egg laying abilities. This story was then amplified in
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  Speaker 1: eighteen ninety six by Popular Science. Of all places, the
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  Speaker 1: association of the hair with eggs is curious, and the
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  Speaker 1: explanation is found in the belief that originally the hair
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  Speaker 1: seems to have been a bird, which the ancient Teutonic
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  Speaker 1: goddess Ostara turned into a quadruped In later decades, the
• 9:51
  Speaker 1: story got more and more fanciful. The Minnesota based newspaper
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  Speaker 1: The War in Chief published an article in nineteen eleven
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  Speaker 1: claiming that the Easter bunny was originally a bird that
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  Speaker 1: drew the chariot of the Gold Goddis of Spring every year. However,
• 10:01
  Speaker 1: at the coming of spring, the hair remembers and in
• 10:04
  Speaker 1: commemoration of its original bird, nature lays eggs as an
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  Speaker 1: offering to spring and youth. It symbolizes. And at this
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  Speaker 1: point we are deep into the realm of speculative imagination.
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  Speaker 1: Where did the idea of a chariot come from? Or
• 10:16
  Speaker 1: that the eggs were an offering to the goddess? Completely
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  Speaker 1: made up. That's not to say that rabbits and hairs
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  Speaker 1: haven't been notable religious or mythological symbols and cultures all
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  Speaker 1: over the world for thousands of years, even within Christianity,
• 10:28
  Speaker 1: to its credit. That's basically what this BBC article does.
• 10:30
  Speaker 1: It's a rundown of a bunch of different bunny themed
• 10:32
  Speaker 1: religious traditions and Buddhism. For example, there's a tale in
• 10:35
  Speaker 1: which the Buddha in a past life lived as a
• 10:37
  Speaker 1: selfless hare who offered his own body as food to
• 10:39
  Speaker 1: a starving traveler. The traveler ended up being the god
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  Speaker 1: Chakra in disguise, and instead of letting the hair perish,
• 10:45
  Speaker 1: Chakra honors his sacrificed by drawing his image on the moon.
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  Speaker 1: Mythology from the Meshika people in Mesoamerica included the four
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  Speaker 1: hundred Rabbits, a group of divine rabbits linked with intoxication
• 10:55
  Speaker 1: and drunken revelry, and rabbits were indeed a symbol of
• 10:59
  Speaker 1: fertility for coldltures all over the world. The ancient Romans,
• 11:02
  Speaker 1: for example, were very well aware that they are prolific breeders,
• 11:05
  Speaker 1: with some species capable of producing multiple litters per year.
• 11:08
  Speaker 1: The Roman writer Plenty of the Elder mentions them devastating
• 11:11
  Speaker 1: the ecosystem of the Balaric Islands off the coast of Spain,
• 11:14
  Speaker 1: and their reproductive speed led to the belief that rabbits
• 11:16
  Speaker 1: and hairs were capable of parthenogenesis or virgin birth, which
• 11:20
  Speaker 1: is mentioned by the medieval friar Vincent dee Bouvet in
• 11:22
  Speaker 1: his Encyclopedia Speculum Mayus. This obviously links the rabbit or
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  Speaker 1: hair to the virgin mary, as seen in some European paintings.
• 11:29
  Speaker 1: The key question, though, is whether any particular rabbit tradition
• 11:32
  Speaker 1: from any particular culture can be proven to have directly
• 11:35
  Speaker 1: inspired the Easter hair tradition mentioned by franca Now in
• 11:38
  Speaker 1: sixteen eighty two. Even artistic depictions of the Virgin Mary
• 11:41
  Speaker 1: alongside rabbits or medieval beliefs about rabbit reproductive biology don't
• 11:45
  Speaker 1: automatically serve as evidence for the origins of a children's
• 11:48
  Speaker 1: egg hunting tradition among German speaking Protestants nearly four centuries later.
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  Speaker 1: Rabbits and hairs are native to most parts of the world,
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  Speaker 1: meaning that nearly every human culture has had the opportunity
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  Speaker 1: to create some form of rabbit related mythology or symbolism.
• 12:01
  Speaker 1: Now we can reasonably speculate, as many have, that rabbits
• 12:04
  Speaker 1: or hairs became linked to a springtime festival because they're
• 12:06
  Speaker 1: particularly active in the spring. The European brown hair in
• 12:09
  Speaker 1: particular is very energetic during the spring and can be
• 12:12
  Speaker 1: seen boxing with other hairs. But this doesn't mean they
• 12:14
  Speaker 1: were ever part of a religious tradition. Rather, their association
• 12:18
  Speaker 1: with Easter is more likely a product of common observation.
• 12:21
  Speaker 1: In his study on the Easter bunny, The folklorist Stephen
• 12:23
  Speaker 1: Winnick explains this by making a distinction between symbolic and
• 12:26
  Speaker 1: indexical connections. A symbolic connection is arbitrary and relies on
• 12:30
  Speaker 1: cultural convention, like how a red octagon means stop just
• 12:34
  Speaker 1: because we all agree on that. But indexical connections are
• 12:37
  Speaker 1: based on real world relationships, like how dark clouds indicate
• 12:41
  Speaker 1: rain because they naturally occur together. He argues that rabbits
• 12:44
  Speaker 1: and hairs are indexically linked to spring in the European
• 12:48
  Speaker 1: context because they actually appear and behave in ways signaling
• 12:51
  Speaker 1: the season. This means that different cultures could independently link
• 12:54
  Speaker 1: rabbits with springtime or fertility without any direct borrowing from
• 12:57
  Speaker 1: one another. Different groups observe the same non natural patterns
• 13:00
  Speaker 1: and responded the same. Though, the scholar Peter Gainsford argues
• 13:04
  Speaker 1: that searching for the easter bunny's origins as a specifically
• 13:07
  Speaker 1: rabbit related tradition is probably the wrong approach. See In
• 13:10
  Speaker 1: different parts of Germany, the role of Easter egg deliverer
• 13:12
  Speaker 1: has been assigned to various animals depending on the region.
• 13:16
  Speaker 1: Northern Germany had an Easter fox, the region of Fransonia
• 13:19
  Speaker 1: still has an Easter stork. So doctor Gainsford argues that
• 13:21
  Speaker 1: the choice of animal was flexible and not inherently tied
• 13:24
  Speaker 1: to rabbits at all. So rather than searching for some
• 13:27
  Speaker 1: ancient bunny fiend, mythology or fertility goddess, it makes more
• 13:31
  Speaker 1: sense to see this as a general folk tradition where
• 13:33
  Speaker 1: any small, familiar animal could take on the same role.
• 13:36
  Speaker 1: Instead of talking about an Easter bunny, he says, we
• 13:38
  Speaker 1: should really be talking about a German easter critter of
• 13:40
  Speaker 1: indeterminate species, which I personally think we should bring back
• 13:44
  Speaker 1: give some other animals the honor to deliver Easter eggs.
• 13:46
  Speaker 1: So while it's tempting to view the Easter bunny as
• 13:49
  Speaker 1: a relic of the deep past, in all likelihood it's
• 13:51
  Speaker 1: quite modern. Religious traditions are not static artifacts of the past.
• 13:55
  Speaker 1: They shift and change, sometimes shifting dramatically, even within a
• 13:59
  Speaker 1: generationation or two. This is actually something I discuss in
• 14:02
  Speaker 1: next week's video, which is a little different from my
• 14:04
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• 14:18
  Speaker 1: worship even in unexpected places. And for me, this was
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