Pagan Easter Quotes

Strange as it may seem, the association of eggs and bunnies at Easter time are actually connected and, to discover more, we must once again turn our attention to the Saxon fertility Goddess, Eostre.

There is a delightful story which tells of Eostre finding an injured bird on the ground and, in order to save its life, she transformed it into a hare. The transformation however was incomplete and, although the bird looked like a hare, it still retained the ability to lay eggs. Regardless of this slight mishap, the hare was so grateful for the goddess saving her life that on Eostre’s festival the hare would lay eggs, decorate them and leave them as a token of thanks. In Germany today, many young children still believe that their Easter eggs are laid and delivered by the Easter hare.

There,' said Wednesday, 'is one who "does not have the faith and will not have the fun". Chesterton. Pagan indeed. So. Shall we go out onto the street, Easter my dear, and repeat the exercise? Find out how many passers-by know that their Easter festival takes its name from Eostre of the Dawn? Let's see - I have it. We shall ask a hundred people. For every one that knows the truth, you may cut off one of my fingers, and when I run out of them, toes; for every twenty who don't know you spend a night making love to me. And the odds are certainly in your favour here - this is San Francisco, after all. There are heathens and pagans and Wiccans aplenty on these precipitous streets.

Most Christian holidays were Pagan holidays first. Christmas trees and Easter eggs have absolutely nothing to do with Jesus. They are Pagan symbols. Christianity is thinly disguised Paganism.

Like most people, when I look back, the family house is held in time, or rather it is now outside of time, because it exists so clearly and it does not change, and it can only be entered through a door in the mind. I like it that pre-industrial societies, and religious cultures still, now, distinguish between two kinds of time – linear time, that is also cyclical because history repeats itself, even as it seems to progress, and real time, which is not subject to the clock or the calendar, and is where the soul used to live. This real time is reversible and redeemable. It is why, in religious rites of all kinds, something that happened once is re-enacted – Passover, Christmas, Easter, or, in the pagan record, Midsummer and the dying of the god. As we participate in the ritual, we step outside of linear time and enter real time. Time is only truly locked when we live in a mechanised world. Then we turn into clock-watchers and time-servers. Like the rest of life, time becomes uniform and standardised. When I left home at sixteen I bought a small rug. It was my roll-up world. Whatever room, whatever temporary place I had, I unrolled the rug. It was a map of myself. Invisible to others, but held in the rug, were all the places I had stayed – for a few weeks, for a few months. On the first night anywhere new I liked to lie in bed and look at the rug to remind myself that I had what I needed even though what I had was so little. Sometimes you have to live in precarious and temporary places. Unsuitable places. Wrong places. Sometimes the safe place won’t help you. Why did I leave home when I was sixteen? It was one of those important choices that will change the rest of your life. When I look back it feels like I was at the borders of common sense, and the sensible thing to do would have been to keep quiet, keep going, learn to lie better and leave later. I have noticed that doing the sensible thing is only a good idea when the decision is quite small. For the life-changing things, you must risk it. And here is the shock – when you risk it, when you do the right thing, when you arrive at the borders of common sense and cross into unknown territory, leaving behind you all the familiar smells and lights, then you do not experience great joy and huge energy. You are unhappy. Things get worse. It is a time of mourning. Loss. Fear. We bullet ourselves through with questions. And then we feel shot and wounded. And then all the cowards come out and say, ‘See, I told you so.’ In fact, they told you nothing.

she came out—dancing around in a white shirt with nothing underneath, the rosy coins of her nipples visible under the thin fabric—asking for a wood saw and spackle, he’d been jumpy as a jackrabbit sniffing Easter candy. He could have looked in the bedroom when she left to sleep, to go to Brass and Bones, to go wherever sex-witch art-fairies go. She came back every day with packages from the Indian import store, bags from the pagan crystal shop, boxes that smelled like incense and old wood. But he didn’t look because deep down he liked the mystery, that a woman had claimed a space in the house he’d designed, made it hers to reveal on her terms.

Dr. John G. Jackson quotes Kenneth R.H. Mackenzie as follows: “From the woolly texture of the hair, I am inclined to assign to the Budda of India, the Fuhi of China, the Sommanoacom of the Siamese, the Xaha of the Japanese, and the Quetzalcoatl of the Mexicans, and the same, and indeed an African, or rather ‘Nubian’ origin.” Most of these black gods were regarded as crucified saviours who died to save mankind by being nailed to a cross, or tied to a tree with arms outstretched as if on a cross, or slain violently in some other manner. Of these crucified saviors, the most prominent were Osiris and Horus of Egypt, Krishna of India, Mithra of Persia, Quetzalcoatl of Mexico, Adonis of Babylonia and Attis of Phrygia. Nearly all of these slain savior-gods have the following stories related about them: They are born of a virgin, on or near December 25th (Christmas); their births are heralded by a star; they are born either in a cave or stable; they are slain, commonly by crucifixion; they descend into hell, and rise from the dead at the beginning of Spring (Easter), and finally ascend into heaven. The parallels between the legendary lives of these pagan messiahs and the life of Jesus Christ as recorded in the BIBLE are so similar that progressive Bible scholars now admit that stories of these heathen have been woven into the life-story of Jesus.

The sabbats mark the Wheel of the Year, the turning of the seasons. For Wiccans and Pagans of some other traditions, these are the spine of the Craft, and some fall on dates that are closely aligned with those of major Christian holidays: Yule, the winter festival from which we get the Twelve Days of Christmas; Ostara, the spring equinox and the source of Easter’s fertility symbols (the rabbit, the egg); Samhain,3 the time of communion with the dead, dressed up in mainstream culture as Halloween.

The home religion celebrates three spring sabbats, one in early February, one in late March, and one on the first of May. Though Imbolc celebrates the first stirrings of the seeds underground, aboveground is still locked in deep winter. By Ostara, the longer days and milder weather cheers us, but the festival isn’t widely observed among pagans, especially since the Christians renamed it Easter and made it perhaps their most important holiday. Beltane, though! By May Day, spring is in full bloom.

The difference, in point of time, betwixt the Christian Pasch, as observed in Britain by the native Christians, and the Pagan Easter enforced by Rome, at the time of its enforcement, was a whole month; and it was only by violence and bloodshed, at last, that the Festival of the Anglo-Saxon or Chaldean goddess came to supersede that which had been held in honour of Christ. Such is the history of Easter.

Firmicus distinguishes the mystic 'symbol' of the taurobolium, which had to be repeated after twenty years, although in ad 376 one who had taken part declared himself to be 'reborn for eternity' (CIL, 6, 510), perhaps to challenge those who, through baptism, claimed to be 'reborn in Christ'. It was, in fact, a time of extreme tension between the converts and the last of the pagans. Easter happened to coincide with the Mother-cult liturgies in March, and the Fathers of the Church could not find harsh enough words to denounce the horrors of the Anatolian cult.

The spring celebration of the Germanic goddess Eostre merged over time with the celebration of Christ’s death and resurrection to become the Christian festival Easter. Christians adopted the Celtic festival of Samhain at the end of October, sometimes known as the Feast of the Dead, by moving All Saints’ (Hallows’) Day from May to November, making All Hallows’ Eve a time to remember the dead. The midwinter pagan festival of Yuletide became Christmas.

The Church, at an early date, selected the heathen festivals of Sun worship for its own, ordering the birth at Christmas, a fixed time, and the resurrection at Easter, a varying time, as in all Pagan religions; since, though the Sun rose directly after the vernal equinox, the festival, to be correct in a heathen point of view, had to be associated with the new moon." [496:5]

They were marched in an easterly direction down a dirt road into the pitch-black forest, and Barclay was reminded again of a medieval king leading his serfs to some pagan rite. Flanking

All that genuinely remains of the ancient hymns or the ancient dances of Europe, all that has honestly come to us from the festivals of Phoebus or Pan, is to be found in the festivals of the Christian Church. If any one wants to hold the end of a chain which really goes back to the heathen mysteries, he had better take hold of a festoon of flowers at Easter or a string of sausages at Christmas. Everything else in the modern world is of Christian origin, even everything that seems most anti-Christian. The French Revolution is of Christian origin. The newspaper is of Christian origin. The anarchists are of Christian origin. Physical science is of Christian origin. The attack on Christianity is of Christian origin. There is one thing, and one thing only, in existence at the present day which can in any sense accurately be said to be of pagan origin, and that is Christianity.

I want to believe him, my lady!” Leofstan said earnestly. “I want to believe that this is a miracle to accompany my enthronement! That on Easter day we will have the joy of bringing a pagan horde into the service of Jesus Christ!” “This is Christ’s doing!” Father Ceolberht said through his toothless gums.

The violence of the cross is not what God does, the violence of the cross is what God endures. The cross is not what God inflicts upon Christ in order to forgive. This is what N.T. Wright has called a “paganized soteriology.”[7] The cross is not the violent appeasement of a pagan deity, but what God in Christ suffers as God pardons the world. God does not employ and inflict violence; God absorbs and forgives violence. The cross is where God in Christ transforms the hideous violence of Good Friday into the healing peace of Easter Sunday. The silent witness of every crucifix bears testimony to this, though I sadly admit we have been very slow to learn this lesson; at times the church has forgotten it all together.