Ostara (1884) by . The sole source about her is Bede, who briefly mentioned her attempting to explain the word "Easter". Later she was popularized by Jacob Grimm. Now the authenticity of the goddess is questioned. Richard Sermon, "From Easter to Ostara: the Reinvention of a Pagan Goddess?" Pseudo-mythology , Russian term: "кабинетная мифология" ( kabinetnaya mifologiya, "office mythology", literally "cabinet mythology") are myths and deities which do not exist in genuine mythology and folklore or their existence is doubtful or disproved. It may be created by researchers who liberally interpret scarce sources.Топорков А. Л. Кабинетная мифология // Славянская мифология: Энциклопедический словарь. Изд. 2-е, испр. и доп. М., 2002.H. J. Rose, "Italian Pseudo-mythology", In: A Handbook of Greek Mythology, Routledge. Quote: "The mythologist <...> must share the disgust of the historian when he realizes that the overwhelming majority of them are not genuine popular native traditions at all, but comparatively late, artificial tales, put together either by Greeks or under Greek influence" Germanic mythology Several pseudo deities come from the research of Jacob Grimm presented in his 1835 treatise Deutsche Mythologie. It was the first comprehensive study of German mythology. Later his methods in the study of mythology were criticized.Tom Shippey, 'A Revolution Reconsidered: Mythography and Mythology in the Nineteenth Century', in The Shadow-Walkers: Jacob Grimm’s Mythology of the Monstrous, ed. by Tom Shippey, Medieval and Renaissance Texts and Studies, 291/Arizona Studies in the Middle Ages and the Renaissance, 14 (Tempe, AZ: Arizon Center for Medieval and Renaissance Studies, 2005), pp. 1-28 (pp. 17-18), citing K.-S. Kramer, 'Jacob Grimm und seine "volkskundliche Quellen": Zur Frage der Zeugniskraft von "Sitte und Sage" für die "Deutsche Mythologie" ', in Germanische Religionsgeschichte: Quellen und Quellenprobleme, ed. by Heinrich Beck, Detlev Ellmers, and Kurt Schier (Berlin: De Gruyter, 1992), pp. 588-607. While modern researchers were able to prove that goddesses such as Zisa, Rheda/Hruoda, or Ostara cannot be historically attested, some of them repeatedly appear as genuine deities, especially in non-scientific or popular science media. Baltic states Lithuania Jan Łasicki in his Concerning the gods of Samagitians, and other Sarmatians and false Christians (De diis Samagitarum caeterorumque Sarmatarum et falsorum Christianorum,De diis Samagitarum... at the internet archive written and published in 1615) provides a a list of 78 deities and spirits. However he was criticized already in 19th century, e.g., by , who also questioned the authenticity of the mythology of Teodor Narbutt, who was popular during the national awakening of Lithuania. . <ref>, 'Jan Łasicki : źródło do mytologii litewskiej, Krakow, 1870 (book review, in Polish)</ref> Only a few of Łasicki's deities are considered authentic now. Estonia writes that the Estonian pantheon started shaping in  19th century during the period of national awakening. The older sources about ancient Estonian deities are scarce and ambiguous, while the 19th century research was uncritical. Still, 19th century writings shaped the modern interpretation of Estonian mythology. Therefore Põldvee writes that the term "pseudo-mythology" is applicable here. ,"Agricola’s List (1551) and the Formation of the Estonian Pantheon", In: Re-Forming Texts, Music, and Church Art in the Early Modern North, pp.449-474, . Quote: "It is appropriate to use the term pseudo-mythology here, as older information about the ancient gods and beliefs of the Estonians is very scarce and ambiguous, while the nineteenth century records are in most cases uncritical and also too late. A large proportion of the materials representing Estonian mythology is at best characterized with the term fakelore" In particular, it is traceable how the Estonian god Vanemuine was reconstructed by Estonian intellectuals from Finnish Väinämöinen, whose authenticity (at least the whole mythology around him) has also been questioned.Aivar Põldvee, "The Birth of Vanemuine. Additions to the History of Estonian Pseudo-Mythology" (abstract)
Ostara (1884) by . The sole source about her is Bede, who briefly mentioned her attempting to explain the word "Easter". Later she was popularized by Jacob Grimm. Now the authenticity of the goddess is questioned. Richard Sermon, "From Easter to Ostara: the Reinvention of a Pagan Goddess?" Pseudo-mythology ( or kabinetnaya mifologiya, "office mythology", literally "cabinet mythology") are myths and deities which do not exist in genuine mythology and folklore or their existence is doubtful or disproved. It may be created by researchers who liberally interpret scarce sources.Топорков А. Л. Кабинетная мифология // Славянская мифология: Энциклопедический словарь. Изд. 2-е, испр. и доп. М., 2002.H. J. Rose, "Italian Pseudo-mythology", In: A Handbook of Greek Mythology, Routledge. Quote: "The mythologist <...> must share the disgust of the historian when he realizes that the overwhelming majority of them are not genuine popular native traditions at all, but comparatively late, artificial tales, put together either by Greeks or under Greek influence" Germanic mythology Several pseudo deities come from the research of Jacob Grimm presented in his 1835 treatise Deutsche Mythologie. It was the first comprehensive study of German mythology. Later his methods in the study of mythology were criticized.Tom Shippey, 'A Revolution Reconsidered: Mythography and Mythology in the Nineteenth Century', in The Shadow-Walkers: Jacob Grimm’s Mythology of the Monstrous, ed. by Tom Shippey, Medieval and Renaissance Texts and Studies, 291/Arizona Studies in the Middle Ages and the Renaissance, 14 (Tempe, AZ: Arizon Center for Medieval and Renaissance Studies, 2005), pp. 1-28 (pp. 17-18), citing K.-S. Kramer, 'Jacob Grimm und seine "volkskundliche Quellen": Zur Frage der Zeugniskraft von "Sitte und Sage" für die "Deutsche Mythologie" ', in Germanische Religionsgeschichte: Quellen und Quellenprobleme, ed. by Heinrich Beck, Detlev Ellmers, and Kurt Schier (Berlin: De Gruyter, 1992), pp. 588-607. While modern researchers were able to prove that goddesses such as Zisa, Rheda/Hruoda, or Ostara cannot be historically attested, some of them repeatedly appear as genuine deities, especially in non-scientific or popular science media. Baltic states Lithuania Jan Łasicki in his Concerning the gods of Samagitians, and other Sarmatians and false Christians (De diis Samagitarum caeterorumque Sarmatarum et falsorum Christianorum,De diis Samagitarum... at the internet archive written and published in 1615) provides a a list of 78 deities and spirits. However he was criticized already in 19th century, e.g., by , who also questioned the authenticity of the mythology of Teodor Narbutt, who was popular during the national awakening of Lithuania. <ref>, 'Jan Łasicki : źródło do mytologii litewskiej, Krakow, 1870 (book review, in Polish)</ref> Only a few of Łasicki's deities are considered authentic now. Estonia writes that the Estonian pantheon started shaping in the 19th century during the period of national awakening. The older sources about ancient Estonian deities are scarce and ambiguous, while the 19th-century research was uncritical. Still, 19th century writings shaped the modern interpretation of Estonian mythology. Therefore Põldvee writes that the term "pseudo-mythology" is applicable here. ,"Agricola’s List (1551) and the Formation of the Estonian Pantheon", In: Re-Forming Texts, Music, and Church Art in the Early Modern North, pp.449-474, . Quote: "It is appropriate to use the term pseudo-mythology here, as older information about the ancient gods and beliefs of the Estonians is very scarce and ambiguous, while the nineteenth century records are in most cases uncritical and also too late. A large proportion of the materials representing Estonian mythology is at best characterized with the term fakelore" In particular, it is traceable how the Estonian god Vanemuine was reconstructed by Estonian intellectuals from Finnish Väinämöinen, whose authenticity (at least the whole mythology around him) has also been questioned.Aivar Põldvee, "The Birth of Vanemuine. Additions to the History of Estonian Pseudo-Mythology" (abstract)
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