The Kiss of Spring Greenman. Taken from a painting by the Greenman artist CK
Content taken from Wikipedia, whilst we find the time to translate the information into a more pagan format
Derived from a reconstruction produced by linguist Jacob Grimm of an Old High German form of the Old English goddess name Ēostre, Ostara marks the vernal equinox in some modern Pagan traditions.
Some debate has occurred over whether or not the goddess was an invention of Bede's, particularly in the 19th century before more widespread reconstructions of the Proto-Indo-European dawn goddess. Writing in the late 19th century, Charles J. Billson notes that scholars before his writing were divided about the existence of Bede's account of Ēostre, stating that "among authorities who have no doubt as to her existence are W. Grimm, Wackernagel, Sinrock, and Wolf. On the other hand, Weinhold rejects the idea on philological grounds, and so do Heinrich Leo and Hermann Oesre. Kuhn says, 'The Anglo-Saxon Eostre looks like an invention of Bede;' and Mannhardt also dismisses her as an etymological dea ex machina." Billson says that "the whole question turns ... upon Bede's credibility", and that "one is inclined to agree with Grimm, that it would be uncritical to saddle this eminent Father of the Church, who keeps Heathendom at arms' length and tells us less of than he knows, with the invention of this goddess." Billson points out that the Christianization of England started at the end of the 6th century, and, by the 7th, was completed. Billson argues that, as Bede was born in 672, Bede must have had opportunities to learn the names of the native goddesses of the Anglo-Saxons, "who were hardly extinct in his lifetime."
Writing in the late 20th century, Rudolf Simek says that, despite expressions of doubts, Bede's account of Ēostre should not be disregarded. Simek opines that a "Spring-like fertility goddess" must be assumed rather than a "goddess of sunrise" regardless of the name, reasoning that "otherwise the Germanic goddesses (and matrons) are mostly connected with prosperity and growth". Simek points to a comparison with the goddess Rheda, also attested by Bede.
Scholar Philip A. Shaw (2011) writes that the subject has seen "a lengthy history of arguments for and against Bede's goddess Ēostre, with some scholars taking fairly extreme positions on either side" and that some theories against the goddess have gained popular cultural prominence. Shaw, however, notes that "much of this debate, however, was conducted in ignorance of a key piece of evidence, as it was not discovered until 1958. This evidence is furnished by over 150 Romano-Germanic votive inscriptions to deities named the matronae Austriahenae, found near Morken-Harff and datable to around 150–250 AD". Most of these inscriptions are in an incomplete state, yet most are in a complete enough for reasonable clarity of the inscriptions. As early as 1966 scholars have linked these names etymologically with Ēostre and an element found in Germanic personal names. Shaw argues against a functional interpretation of the available evidence and concludes that "the etymological connections of her name suggests that her worshippers saw her geographical and social relationship with them as more central than any functions she may have had".
In Northern Europe, Easter imagery often involves hares and rabbits. Citing folk Easter customs in Leicestershire, England where "the profits of the land called Harecrop Leys were applied to providing a meal which was thrown on the ground at the 'Hare-pie Bank'", late 19th-century scholar Charles Isaac Elton theorizes a connection between these customs and the worship of Ēostre. In his late 19th-century study of the hare in folk custom and mythology, Charles J. Billson cites numerous incidents of folk custom involving the hare around the period of Easter in Northern Europe. Billson says that "whether there was a goddess named Ēostre, or not, and whatever connection the hare may have had with the ritual of Saxon or British worship, there are good grounds for believing that the sacredness of this animal reaches back into an age still more remote, where it is probably a very important part of the great Spring Festival of the prehistoric inhabitants of this island."
Some scholars have linked customs and imagery involving hares to Ēostre and the Norse goddess Freyja. Writing in 1972, John Andrew Boyle cites commentary contained within an etymology dictionary by A. Ernout and A. Meillet, where the authors write that "Little else ... is known about [Ēostre], but it has been suggested that her lights, as goddess of the dawn, were carried by hares. And she certainly represented spring fecundity, and love and carnal pleasure that leads to fecundity." Boyle responds that nothing is known about Ēostre outside of Bede's single passage, that the authors had seemingly accepted the identification of Ēostre with the Norse goddess Freyja, yet that the hare is not associated with Freyja either. Boyle writes that "her carriage, we are told by Snorri, was drawn by a pair of cats — animals, it is true, which like hares were the familiars of witches, with whom Freyja seems to have much in common." However, Boyle adds that "on the other hand, when the authors speak of the hare as the 'companion of Aphrodite and of satyrs and cupids' and point out that 'in the Middle Ages it appears beside the figure of Luxuria', they are on much surer ground and can adduce the evidence of their illustrations."