In ancient Pagan cultures, goddesses played a significant role and were venerated for their different aspects and powers. These goddesses were believed to have control over various realms like love, fertility, war, wisdom, and the natural world. They were often associated with specific symbols and rituals. Here are some of the well-known Pagan goddesses and their names: 1. Aphrodite: The Greek goddess of love, beauty, and desire. 2.
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Whether they convey spirits, seasons, plants, or landforms, Pagan and Wicca-inspired baby names bring a mystical, magical feeling that will bring you and your little one closer to the magic of nature. Very little academic work on these two lesser-known deities has previously been attempted, and Shaw demonstrates an elegant panache for dismissing flimsy arguments built on half-understood linguistic cues and scant archaeological evidence a handful of place-name inscriptions, many not understood or discovered before 1958, and so missed by researchers before that time.
2. Bastet: The Egyptian goddess of home, fertility, and protection. 3.
Pagan Goddesses in the Early Germanic World
Heathens and Pagans of a Germanic bent are fairly familiar with goddesses such as Frigga, Freya, Idunna, Sif, Skadhi, Sigyn, Hela, and the three Norns, who weave the Wyrd of their followers. However, the distaff half of the Norse/Germanic pantheons did not end there; there were strictly Germanic goddesses like Nerthus, lesser-known goddesses such as Var, the Goddess of Oaths, and the handmaidens of Frigga. Even less well known than those, however, are Eostre — known (when She is known at all) only for the Spring holy day that bears Her name — and Hreda, whom I had never heard of before; some heathens consider Her a goddess of speed. Shaw’s book dissects what knowledge we have about these two goddesses — and the Cult of Matrons — with tools from many fields — archaeology and history, of course, but mostly linguistics, etymology, and linguistic history.
Shaw, the Lecturer in English Language and Old English at the University of Leicester in England, starts out by explaining these tools he uses in his work before moving on to a concise (if brief) exploration of the Romano-Germanic religious landscape and the early middle ages. He very briefly discusses the cult of the Matrons (known to the Romans as the “Matrones”) as well. Some of the latter ground was covered by Anne Ross in her work Pagan Celtic Britain, where a certain lack of distinction was made between Germanic tribes and Celtic ones (the Celtic tribes having emigrated from lands now considered Germanic.)
The real meat of the book starts in chapter 4, where Shaw digs into what we know (and don’t know) about Eostre, the better-known of the two goddesses discussed in this book; accounts of both of these goddesses are drawn from the works of the Christian monk known as the Venerable Bede, whose work Historia ecclesiastica gentis Anglorum (or The Ecclesiastical History of the English People), is one of the earliest original records of British history. Shaw points out that, according to Bede, the month of April was named after Eostre. Shaw’s main thrust, then, is to try to discern whether worship of the goddess Eostre, in April (the month of Easter/Ostara) was pan-Germanic or limited to specific portions of the countries inhabited by Germanic tribes. He works to refute Jacob Grimm’s claim (in Teutonic Mythology) that Eostre is simply a goddess of the dawn and its light. Shaw points out that proof for the goddess’ worship in ancient times can be verified by numerous place-name inscriptions containing etymological links to Eostre’s name.
In chapter 5, Shaw works to similarly prove or disprove the existence of the worship in ancient times of the goddess known as Hreda (or Hreða). Like Eostre, references to Hreda are found first in the work of Bede, with all later references taking their cues from the monastic historian. Such references mention only that Her name is found in connection with the name of the month of March, or “Hredmonath”. Shaw considers etymological connections of Her name to the Old English words “reed”, “goatskin”, “fierce”, “to rejoice”, “victory/glory”, and “quick”, and finds some more likely than others, but — as with Eostre — finds more evidence of the goddess’ name associated with place-names than any deific function.
Shaw’s work here is a vital, if not precisely essential, piece of the historical puzzle regarding pre-Christian worship in Anglo-Saxon and other Germanic areas. Very little academic work on these two lesser-known deities has previously been attempted, and Shaw demonstrates an elegant panache for dismissing flimsy arguments built on half-understood linguistic cues and scant archaeological evidence (a handful of place-name inscriptions, many not understood or discovered before 1958, and so missed by researchers before that time). The work reads fairly easily for an academic work, and is heavily footnoted, with sources provided and a full index at the back of the book. For those heathens and Germanic pagans interested in historical veracity over romantic imaginings, this book will prove a vital addition to their library.
[Jennifer Lawrence likes the fey and the strange, which explains most of her friends. Her interests include gardening, herbalism, mythology and fairy tales, theology, Celtic music, role-playing games, horror movies, and the martial arts. Her work has appeared in numerous publications, including Aphelion, Jabberwocky 4, Cabinet Des Fees, Goblin Fruit, and the Bibliotheca Alexandrina anthology Unbound: A Devotional Anthology in Honor of Artemis. She lives somewhere near Chicago.]
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Cerridwen: The Celtic goddess of wisdom and transformation. 4. Diana: The Roman goddess of the hunt, the moon, and childbirth. 5. Freyja: The Norse goddess of love, beauty, and fertility. 6. Gaia: The Greek goddess who personified the Earth. 7. Hecate: The Greek goddess associated with witchcraft, magic, and the moon. 8. Ishtar: The Mesopotamian goddess of love, war, and fertility. 9. Kali: The Hindu goddess of time, destruction, and power. 10. Morrigan: The Celtic goddess of war, death, and sovereignty. 11. Ostara: The Germanic goddess of spring, fertility, and rebirth. 12. Persephone: The Greek goddess of the underworld and springtime. 13. Rhiannon: The Welsh goddess of horses and the moon. 14. Selene: The Greek goddess of the moon. 15. Venus: The Roman goddess of love, beauty, and fertility. These are just a few examples of Pagan goddesses and their names. Each culture had its unique pantheon and legends associated with these powerful deities. The worship of these goddesses played a central role in ancient societies, and their influence can still be seen in various forms of modern spiritual practices and mythologies..
Reviews for "Resurrecting the Suppressed Goddesses: Pagan Names to Remember"
1. John - 1 star
The book "Pagan Goddesses Names" was a huge disappointment for me. I was expecting a comprehensive guide to explore different pagan goddesses and their significance, but instead, I got a poorly written book that lacked depth and substance. The research seemed shallow, and the author failed to provide any real insights into the goddesses' roles or mythology. The names were simply listed without any context or explanation, making it difficult for readers to connect with or understand the significance of these names. Overall, I found the book to be a waste of time and money.
2. Michelle - 2 stars
I was excited to read "Pagan Goddesses Names" as I am interested in learning more about pagan mythology. However, I found the book to be lacking in organization and clarity. The names were presented in a random order, and there was no clear categorization or classification of the goddesses. Additionally, the author provided very little background information or context for each name, leaving me confused and disconnected from the material. It felt like a missed opportunity to learn and engage with the subject matter, and I was left disappointed by the overall lack of depth in this book.
3. Sarah - 2 stars
As a beginner in paganism, I had high hopes for "Pagan Goddesses Names." Unfortunately, the book fell short of my expectations. The names were presented without any context or explanation, making it difficult for me to fully grasp their meanings or significance. I was hoping for more guidance on how to incorporate these names into rituals or to understand their cultural origins, but the book left me with more questions than answers. It seemed like the author was more focused on quantity rather than quality, cramming in as many names as possible without providing any real substance. I would not recommend this book to anyone seeking a deeper understanding of pagan goddesses and their names.