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Mikhail Bulgakov

Mikhail Afanasyevich Bulgakov (Михаил Афанасьевич Булгаков; 15 May 1891 – 10 March 1940) was a Russian, later Soviet writer, medical doctor, and playwright active in the first half of the 20th century. He is best known for his novel The Master and Margarita, published posthumously, which has been called one of the masterpieces of the 20th century.

He is also known for his novel The White Guard; his plays Ivan Vasilievich, Flight (also called The Run), and The Days of the Turbins; and other works of the 1920s and 1930s. He wrote mostly about the horrors of the Russian Civil War and about the fate of Russian intellectuals and officers of the Tsarist Army caught up in revolution and Civil War.

Some of his works (Flight, all his works between the years 1922 and 1926, and others) were banned by the Soviet government, and personally by Joseph Stalin, after it was decided by them that they "glorified emigration and White generals". On the other hand, Stalin loved The Days of the Turbins (also called  The Turbin Brothers) very much and reportedly saw it at least 15 times.

Early life
Mikhail Bulgakov was born on 15 May 1891 in Kiev, Kiev Governorate of the Russian Empire, into a Russian family. He was the oldest of the seven children of Afanasiy Bulgakov – a state councilor, a professor at the Kiev Theological Academy, as well as a prominent Russian Orthodox essayist, thinker and translator of religious texts. His mother was Varvara Mikhailovna Bulgakova (nee Pokrovskaya), a former teacher. Both of his grandfathers were clergymen in the Russian Orthodox Church.

Afanasiy Bulgakov was born in Bryansk Oblast, Russia, where his father was a priest, and he moved to Kiev to study in the academy. Varvara Bulgakova was born in Karachev, Russia. According to Edythe C. Haber, in his "autobiographical remarks" Bulgakov stated that she was a descendant of Tartar hordes, which supposedly influenced some of his works. From childhood, Bulgakov was drawn to theater. At home, he wrote comedies, which his brothers and sisters acted out.

In 1901, Bulgakov joined the First Kiev Gymnasium, where he developed an interest in Russian and European literature (his favourite authors at the time being Gogol, Pushkin, Dostoyevsky, Saltykov-Shchedrin, and Dickens), theatre and opera. The teachers of the Gymnasium exerted a great influence on the formation of his literary taste. After the death of his father in 1907, Mikhail's mother, a well-educated and extraordinarily diligent person, assumed responsibility for his education. After graduation from the Gymnasium in 1909, Bulgakov entered the Medical Faculty of Kiev University. In 1913, Bulgakov married Tatiana Lappa.

Bulgakov was staying with Lappa's parents in Saratov at the outbreak of the First World War. He returned to Kiev and volunteered for the Red Cross, after which he then took a position as an undergraduate physician at hospital in Chernovtsy. After passing medical exams with special commendation, he was sent to frontline field hospitals in western Ukraine. In 1916 he was transferred to the village of Nikolskoye in the Smolensk Oblast. Bulgakov wrote short stories based on his experience working there, which would be published separately in 1925–1926 when he was already an established writer, and later collected and republished into a short story cycle entitled A Young Doctor's Notebook. The most known story, Morphine, is based on the author's actual addiction to morphine, which he started taking to alleviate the allergic effects of an anti-diphtheria drug, after accidentally infecting himself with the disease while treating a child with the same condition. While visiting Kiev with his wife, they received advice from Bulgakov's stepfather on countering his addiction in the form of injecting distilled water instead of morphine, which gradually helped Bulgakov to end his addiction.

In 1917 he was transferred to the village of Vyazma, but later left for Moscow in an unsuccessful attempt to gain a military discharge, and also possibly to seek clinical help for his addiction. After briefly visiting Lappa's parents in Saratov, they returned to Kiev in February 1918. Upon returning Bulgakov opened a private practice at his home at Andreyevsky Descent, 13. Here he lived through the Civil War and witnessed ten coups. Successive governments drafted the young doctor into their service while two of his brothers were serving in the White Army against the Bolsheviks.

In February 1919, he was mobilised as an army physician by the White Army and assigned to the Northern Caucasus. There, he became seriously ill with typhus and barely survived. In the Caucasus, he started working as a journalist, but when he and others were invited to return as doctors by the French and German governments, Bulgakov was refused permission to leave Russia because of the typhus. That was when he last saw his family; after the Civil War and the rise of the Soviets most of his relatives emigrated to Paris.

Career
After his illness, Bulgakov abandoned his medical practice to pursue writing. In his autobiography, he recalled how he began: "Once in 1919 when I was traveling at night by train I wrote a short story. In the town where the train stopped, I took the story to the publisher of the newspaper who published the story". His first book was an almanac of feuilletons called Future Perspectives, written and published the same year. In December 1919, Bulgakov moved to Vladikavkaz. He wrote and saw his first two plays, Self Defence and The Turbin Brothers, being produced for the city theater stage with great success.

After travelling through the Caucasus, Bulgakov headed for Moscow, intending "to remain here forever". It was difficult to find work in the capital, but he was appointed secretary to the literary section of Glavpolitprosvet (Central Committee of the Republic for Political Education). In September 1921, Bulgakov and his wife settled near Patriarch's Ponds, on Bolshaya Sadovaya street, 10 (now close to Mayakovskaya metro station). To make a living, he started working as a correspondent and feuilletons writer for the newspapers Gudok, Krasnaia Panorama and Nakanune, based in Berlin. For the almanac Nedra, he wrote Diaboliad, The Fatal Eggs (1924), and Heart of a Dog (1925), works that combined bitter satire and elements of science fiction and were concerned with the fate of a scientist and the misuse of his discovery. The most significant features of Bulgakov's satire, such as a skillful blending of fantastic and realistic elements, grotesque situations, and a concern with important ethical issues, had already taken shape; these features were developed further in his most famous novel.

Between 1922 and 1926, Bulgakov wrote several plays (including Zoyka's Apartment), none of which were allowed production at the time. The Run, treating the horrors of a fratricidal war, was personally banned by Joseph Stalin after the Glavrepertkom (Department of Repertoire) decided that it "glorified emigration and White generals". In 1924, Bulgakov divorced his first wife and the next year married Lyubov Belozerskaya.

When one of Moscow's theatre directors severely criticised Bulgakov, Stalin personally protected him, saying that a writer of Bulgakov's quality was above "party words" like "left" and "right". Stalin found work for the playwright at a small Moscow theatre, and next the Moscow Art Theatre (MAT). Bulgakov's first major work was the novel The White Guard (Belaya gvardiya [Белая гвардия]), serialized in 1925 but never published in book form. On 5 October 1926, The Days of the Turbins, the play which continued the theme of The White Guard (the fate of Russian intellectuals and officers of the Tsarist Army caught up in revolution and Civil war) was premiered at the MAT. Stalin liked it very much and reportedly saw it at least 15 times.

His plays Ivan Vasilievich (Иван Васильевич), Don Quixote (Дон Кихот) and Last Days (Последние дни [Poslednie Dni], also called Pushkin) were banned. The premier of another, Moliėre (also known as The Cabal of Hypocrites), about the French dramatist in which Bulgakov plunged "into fairy Paris of the XVII century", received bad reviews in Pravda and the play was withdrawn from the theater repertoire. In 1928, Zoyka's Apartment and The Purple Island were staged in Moscow; both comedies were accepted by the public with great enthusiasm, but critics again gave them bad reviews. By March 1929, Bulgakov's career was ruined when Government censorship stopped the publication of any of his work and his plays.

In despair, Bulgakov first wrote a personal letter to Joseph Stalin (July 1929), then on 28 March 1930, a letter to the Soviet government. He requested permission to emigrate if the Soviet Union could not find use for him as a writer. In his autobiography, Bulgakov claimed to have written to Stalin out of desperation and mental anguish, never intending to post the letter. He received a phone call directly from the Soviet leader, who asked the writer whether he really desired to leave the Soviet Union. Bulgakov replied that a Russian writer cannot live outside of his homeland. Stalin gave him permission to continue working at the Art Theater; on 10 May 1930, he re-joined the theater, as stage director's assistant. Later he adapted Gogol's Dead Souls for stage.

In 1932, Bulgakov married for the third time, to Yelena Shilovskaya, who would prove to be inspiration for the character Margarita in his most famous novel, on which he started working in 1928. During the last decade of his life, Bulgakov continued to work on The Master and Margarita, wrote plays, critical works, and stories and made several translations and dramatisations of novels. Many of them were not published, others were "torn to pieces" by critics. Much of his work (ridiculing the Soviet system) stayed in his desk drawer for several decades. The refusal of the authorities to let him work in the theatre and his desire to see his family who were living abroad, whom he had not seen for many years, led him to seek drastic measures. Despite his new work, the projects he worked on at the theatre were often prohibited, and he was stressed and unhappy.

Last years
In the late 1930s, he joined the Bolshoi Theatre as a librettist and consultant. He left after perceiving that none of his works would be produced there. Stalin's favor protected Bulgakov from arrests and execution, but he could not get his writing published. His novels and dramas were subsequently banned and, for the second time, Bulgakov's career as playwright was ruined. When his last play Batum (1939), a complimentary portrayal of Stalin's early revolutionary days, was banned before rehearsals, Bulgakov requested permission to leave the country but was refused.

In poor health, Bulgakov devoted his last years to what he called his "sunset" novel. The years 1937 to 1939 were stressful for Bulgakov, veering from glimpses of optimism, believing the publication of his masterpiece could still be possible, to bouts of depression, when he felt as if there were no hope. On 15 June 1938, when the manuscript was nearly finished, Bulgakov wrote in a letter to his wife: "'In front of me 327 pages of the manuscript (about 22 chapters). The most important remains – editing, and it's going to be hard, I will have to pay close attention to details. Maybe even re-write some things... 'What's its future?' you ask? I don't know. Possibly, you will store the manuscript in one of the drawers, next to my 'killed' plays, and occasionally it will be in your thoughts. Then again, you don't know the future. My own judgement of the book is already made and I think it truly deserves being hidden away in the darkness of some chest...'"

In 1939, Mikhail Bulgakov organized a private reading of The Master and Margarita to his close circle of friends. Elena Bulgakova remembered 30 years later, "When he finally finished reading that night, he said: 'Well, tomorrow I am taking the novel to the publisher!' and everyone was silent", "...Everyone sat paralyzed. Everything scared them. P. (P. A. Markov, in charge of the literature division of MAT) later at the door fearfully tried to explain to me that trying to publish the novel would cause terrible things", she wrote in her diary (14 May 1939).

In the last month of his life, friends and relatives were constantly on duty at his bedside. On 10 March 1940, Mikhail Afanasyevich Bulgakov died from nephrotic syndrome (an inherited kidney disorder). His father had died of the same disease, and from his youth Bulgakov had guessed his future mortal diagnosis. On 11 March, a civil funeral was held in the building of the Union of Soviet Writers. Before the funeral, the Moscow sculptor Sergey Merkurov removed the death mask from his face. He was buried in the Novodevichy Cemetery in Moscow.

Works
During his life, Bulgakov was best known for the plays he contributed to Konstantin Stanislavski's and Nemirovich-Danchenko's Moscow Art Theatre. Stalin was known to be fond of the play Days of the Turbins (Дни Турбиных, 1926), which was based on Bulgakov's novel The White Guard. His dramatization of Molière's life in The Cabal of Hypocrites (Кабала святош, 1936) is still performed by the Moscow Art Theatre. Even after his plays were banned from the theatres, Bulgakov wrote a comedy about Ivan the Terrible's visit into 1930s Moscow. His play Batum (Батум, 1939) about the early years of Stalin was prohibited by the premier himself. Bulgakov later reflected his experience of being a Soviet playwright in Theatrical Novel (Театральный роман, 1936, unfinished).

Bulgakov began writing novels with The White Guard (Белая гвардия) (1923, partly published in 1925, first full edition 1927–1929, Paris) – a novel about a life of a White Army officer's family in civil war Kiev. In the mid-1920s, he came to admire the works of Alexander Belyaev and H. G. Wells and wrote several stories and novellas with elements of science fiction, notably The Fatal Eggs (Роковые яйца) (1924) and Heart of a Dog (Собачье сердце) (1925). He intended to compile his stories of the mid-twenties (published mostly in medical journals) that were based on his work as a country doctor in 1916–1918 into a collection titled Notes of a Young Doctor (Записки юного врача), but the book came out only in 1963.

The Fatal Eggs tells of the events of a Professor Persikov, who, in experimentation with eggs, discovers a red ray that accelerates growth in living organisms. At the time, an illness passes through the chickens of Moscow, killing most of them, and to remedy the situation, the Soviet government puts the ray into use at a farm. Due to a mix-up in egg shipments, the Professor ends up with chicken eggs, while the government-run farm receives the shipment of ostrich, snake and crocodile eggs ordered by the Professor. The mistake is not discovered until the eggs produce giant monstrosities that wreak havoc in the suburbs of Moscow and kill most of the workers on the farm. The propaganda machine turns on Persikov, distorting his nature in the same way his "innocent" tampering created the monsters. This tale of a bungling government earned Bulgakov his label of counter-revolutionary.

Heart of a Dog features a professor who implants human testicles and a pituitary gland into a dog named Sharik (means "Little Balloon" or "Little Ball" – a popular Russian nickname for a male dog). The dog becomes more and more human as time passes, resulting in all manner of chaos. The tale can be read as a critical satire of liberal nihilism and the communist mentality. It contains a few bold hints to the communist leadership; e.g. the name of the drunkard donor of the human organ implants is Chugunkin  which can be seen as a parody on the name of Stalin ("stal'" is steel). It was adapted as a comic opera called The Murder of Comrade Sharik by William Bergsma in 1973. In 1988, an award-winning film version Sobachye Serdtse was produced by Lenfilm, starring Yevgeniy Yevstigneyev, Roman Kartsev and Vladimir Tolokonnikov.

The Master and Margarita

The novel The Master and Margarita is a critique of Soviet society and its literary establishment. The work is appreciated for its philosophical undertones and for its high artistic level, thanks to its picturesque descriptions (especially of old Jerusalem), lyrical fragments and style. It is a frame narrative involving two characteristically related time periods, or plot lines: a retelling in Bulgakov's interpretation of the New Testament and a description of contemporary Moscow.

The novel begins with Satan visiting Moscow in the 1930s, joining a conversation between a critic and a poet debating the most effective method of denying the existence of Jesus Christ. It develops into an all-embracing indictment of the corruption of communism and Soviet Russia. A story within the story portrays the interrogation of Jesus Christ by Pontius Pilate and the Crucifixion.

It became the best known novel by Bulgakov. He began writing it in 1928, but the novel was finally published by his widow only in 1966, twenty-six years after his death. The book contributed a number of sayings to the Russian language, for example, "Manuscripts don't burn" and "second-grade freshness". A destroyed manuscript of the Master is an important element of the plot. Bulgakov had to rewrite the novel from memory after he burned the draft manuscript in 1930, as he could not see a future as a writer in the Soviet Union at a time of widespread political repression.

Exhibitions and museums

 * Several displays at the One Street Museum are dedicated to Bulgakov's family. Among the items presented in the museum are original photos of Mikhail Bulgakov, books and his personal belongings, and a window frame from the house where he lived. The museum also keeps scientific works of Prof. Afanasiy Bulgakov, Mikhail's father.

Mikhail Bulgakov Museum, Kyiv
The Mikhail Bulgakov Museum (Bulgakov House) in Kyiv has been converted to a literary museum with some rooms devoted to the writer, as well as some to his works. This was his family home, the model for the house of the Turbin family in his play The Days of the Turbins.

The Bulgakov Museums in Moscow
In Moscow, two museums honour the memory of Mikhail Bulgakov and The Master and Margarita. Both are situated in Bulgakov's old apartment building on Bolshaya Sadovaya street nr. 10, in which parts of The Master and Margarita are set. Since the 1980s, the building has become a gathering spot for Bulgakov's fans, as well as Moscow-based Satanist groups, and had various kinds of graffiti scrawled on the walls. The numerous paintings, quips, and drawings were completely whitewashed in 2003. Previously the best drawings were kept as the walls were repainted, so that several layers of different colored paints could be seen around the best drawings.

There is a rivalry between the two museums, mainly maintained by the later established official Museum M.A. Bulgakov, which invariably presents itself as "the first and only Memorial Museum of Mikhail Bulgakov in Moscow".

The Bulgakov House
The Bulgakov House (Russian: Музей – театр "Булгаковский Дом") is situated at the ground floor. This museum has been established as a private initiative on 15 May 2004.

The Bulgakov House contains personal belongings, photos, and several exhibitions related to Bulgakov's life and his different works. Various poetic and literary events are often held, and excursions to Bulgakov's Moscow are organised, some of which are animated with living characters of The Master and Margarita. The Bulgakov House also runs the Theatre M.A. Bulgakov with 126 seats, and the Café 302-bis.

The Museum M.A. Bulgakov
In the same building, in apartment number 50 on the fourth floor, is a second museum that keeps alive the memory of Bulgakov, the Museum M.A. Bulgakov (Russian: Музей М. А. Булгаков). This second museum is a government initiative, and was founded on 26 March 2007.

The Museum M.A. Bulgakov contains personal belongings, photos, and several exhibitions related to Bulgakov's life and his different works. Various poetic and literary events are often held.

Other places named after him

 * A minor planet, 3469 Bulgakov, discovered by the Soviet astronomer Lyudmila Georgievna Karachkina in 1982, is named after him.

Literature

 * Salman Rushdie said that The Master and Margarita was an inspiration for his novel The Satanic Verses (1988).
 * John Hodge's play Collaborators (2011) is a fictionalized account of the relationship between Bulgakov and Joseph Stalin, inspired by The Days of the Turbins and The White Guard.

Music

 * According to Mick Jagger, Master and Margarita was part of the inspiration for The Rolling Stones' "Sympathy for the Devil" (1968).
 * The lyrics of Pearl Jam's song "Pilate", featured on their album Yield (1998), were inspired by Master and Margarita. The lyrics were written by the band's bassist Jeff Ament.
 * Alex Kapranos from Franz Ferdinand-based "Love and Destroy" on the same book.

Film

 * The Flight (1970) — a two-part historical drama based on Bulgakov's Flight, The White Guard and Black Sea. It was the first Soviet adaptation of Bulgakov's writings directed by Aleksandr Alov and Vladimir Naumov, with Bulgakov's third wife Elena Bulgakova credited as a "literary consultant". The film was officially selected for the 1971 Cannes Film Festival.
 * The Master and Margaret (1972) — a joint Yugoslav-Italian drama directed by Aleksandar Petrović, the first adaptation of the novel of the same name, along with Pilate and Others. It was selected as the Yugoslav entry for the Best Foreign Language Film at the 45th Academy Awards, but was not accepted as a nominee.
 * Pilate and Others (1972) — a German TV drama directed by Andrzej Wajda, it was also a loose adaptation of The Master and Margarita novel. The film focused on the biblical part of the story, and the action was moved to the modern-day Frankfurt.
 * Ivan Vasilievich: Back to the Future (1973) — an adaptation of Bulgakov's science fiction/comedy play Ivan Vasilievich about an unexpected visit of Ivan the Terrible to the modern-day Moscow. It was directed by one of the leading Soviet comedy directors Leonid Gaidai. With 60.7 million viewers on the year of release it became the 17th most popular film ever produced in the USSR.
 * Dog's Heart (1976) — a joint Italian-German science fiction/comedy film directed by Alberto Lattuada. It was the first adaptation of the Heart of a Dog satirical novel about an old scientist who tries to grow a man out of a dog.
 * The Days of the Turbins (1976) — a three-part Soviet TV drama directed by Vladimir Basov. It was an adaptation of the play of the same name which, at the same time, was Bulgakov's stage adaptation of The White Guard novel.
 * Heart of a Dog (1988) — a Soviet black-and-white TV film directed by Vladimir Bortko, the second adaptation of the novel of the same name. Unlike the previous version, this film follows the original text closely, while also introducing characters, themes and dialogues featured in other Bulgakov's writings.
 * The Master and Margarita (1989) — a Polish TV drama in four parts directed by Maciej Wojtyszko. It was noted by critics as a very faithful adaptation of the original novel.
 * After the Revolution (1990) – a feature-length film created by András Szirtes, a Hungarian filmmaker, using a simple video camera, from 1987 to 1989. It is a very loose adaptation, but for all that, it is explicitly based on Bulgakov's novel, in a thoroughly experimental way. What you see in this film is documentary-like scenes shot in Moscow and Budapest, and New York, and these scenes are linked to the novel by some explicit links, and by these, the film goes beyond the level of being but a visual documentary which would only have reminded the viewer of The Master and Margarita.
 * Incident in Judaea, a 1991 film by Paul Bryers for Channel 4, focussing on the biblical parts of The Master and Margarita.
 * The Master and Margarita (1994) — Russian film directed by Yuri Kara in 1994 and released to public only in 2011. Known for a long, troubled post-production due to the director's resistance to cut about 80 minutes of the film on the producers' request, as well as copyright claims from the descendants of Elena Bulgakova (Shilovskaya).
 * The Master and Margarita (2005) — Russian TV mini-series directed by Vladimir Bortko and his second adaptation of Bulgakov's writings. Screened for Russia-1, it was seen by 40 million viewers on its initial release, becoming the most popular Russian TV series.
 * Morphine (2008) — Russian film directed by Aleksei Balabanov loosely based on Bulgakov's autobiographical short stories Morphine and A Country Doctor's Notebook. The screenplay was written by Balabanov's friend and regular collaborator Sergei Bodrov, Jr. before his tragic death in 2002.
 * The White Guard (2012) — Russian TV mini-series produced by Russia-1. The film was shot in Saint Petersburg and Kyiv and released to mostly negative reviews. In 2014 the Ukrainian Ministry of Culture banned the distribution of the film, claiming that it shows "contempt for the Ukrainian language, people and state".
 * A Young Doctor's Notebook (2012–2013) — British mini-series produced by BBC, with Jon Hamm and Daniel Radcliffe playing main parts. Unlike the Morphine film by Aleksei Balabanov that mixed drama and thriller, this version of A Country Doctor's Notebook was made as a black comedy.
 * The Master and Margarita. (2024) − Film directed by Michael Lockshin.

Medical eponym
After graduating from the Medical School in 1909, he spent the early days of his career as a venereologist, rather than pursuing his goal of being a pediatrician, as syphilis was highly prevalent during those times. It was during those early years that he described the symptoms and characteristics of syphilis affecting the bones. He described the abnormal and concomitant change of the outline of the crests of the shin-bones with a pathological worm-eaten like appearance and creation of abnormal osteophytes in the bones of those suffering from later stages of syphilis. This became known as "Bulgakov's Sign" and is commonly used in the former Soviet states, but is known as the "Bandy Legs Sign" in the west.

Novels

 * The White Guard (1925/1975)
 * The Master and Margarita (1940/1967)
 * Theatrical Novel (1936/1967, aka Black Snow)

Novellas and short stories

 * Notes on the Cuffs (1923)
 * Diaboliad (1924)
 * The Fatal Eggs (1925)
 * A Young Doctor's Notebook (1926/1963)
 * Heart of a Dog (1925/1968)
 * "Morphine" (1927)
 * "The Murderer" (1928)

 * Great Soviet Short Stories (1962)
 * The Terrible News: Russian Stories from the Years Following the Revolution (1990)
 * Diaboliad and Other Stories (1990)
 * Notes on the Cuff & Other Stories (1991)
 * The Fatal Eggs and Other Soviet Satire, 1918–1963 (1993)

Theatre

 * Zoyka's Apartment (1925)
 * The Days of the Turbins (1926)
 * Flight (1927)
 * The Cabal of Hypocrites (1929)
 * Adam and Eve (1931)
 * Ivan Vasilievich (1936)

Biography

 * Life of M. de Molière, 1962

Biographies of Bulgakov

 * Chudakova, Marietta. 2019, Mikhail Bulgakov: the Life and Times. Glagoslav Publications.
 * Curtis, J.A.E., 2017. Critical Lives. Reaktion Books
 * Michalopoulos, Dimitris, 2014, Russia under Communism: Bulgakov, his Life and his Book, Saarbruecken: Lambert Academic Publishing. ISBN 978-3-659-53121-7
 * Drawitz, Andrzey 2001. The Master and the Devil. transl. Kevin Windle, New York: Edwin Mellen.
 * Haber, Edythe C. 1998. Mikhail Bulgakov, the early years. Harvard University Press.
 * Milne, Leslie 1990. Mikhail Bulgakov: a critical biography. Cambridge University *Press.
 * Proffer, Ellendea 1984. Bulgakov: life and work. Ann Arbor: Ardis.
 * Proffer, Ellendea 1984. A pictorial biography of Mikhail Bulgakov. Ann Arbor: Ardis.
 * Wright, Colin 1978. Mikhail Bulgakov: life and interpretation. University of Toronto Press.

Letters, memoirs

 * Belozerskaya-Bulgakova, Lyubov 1983. My life with Mikhail Bulgakov. transl. Margareta Thompson, Ann Arbor: Ardis.
 * Cockrell, Roger. 2013. Diaries and Selected Letters. transl. Roger Cockrell. United Kingdom: Alma Classics. ISBN 978-1847496058
 * Curtis J.A.E. 1991. Manuscripts don't burn: Mikhail Bulgakov: a life in letters and diaries. London: Bloomsbury.
 * Vozvdvizhensky, Vyacheslav (ed) 1990. Mikhail Bulgakov and his times: memoirs, letters. transl. Liv Tudge, Moscow: Progress.
 * Vanhellemont, Jan, 2020, The Master and Margarita - Annotations per chapter, Vanhellemont, Leuven, Belgium, 257 pp., ISBN 978-9-081853-32-3, https://www.masterandmargarita.eu/en/10estore/bookse.html.

title: Mikhail Bulgakov


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Microware

Microware Systems Corporation was an American software company based in Clive, Iowa, that produced the OS-9 real-time operating system.

Microware Systems Corporation existed as a separate entity from 1977 until September 2001, when it was bought by RadiSys Corp., and became a division of that company. The rights to Microware OS-9 and related software were purchased by a group of distributors on 1 March 2013. The new owner was Microware LP. Microware initially produced a version of BASIC and a real-time kernel for the Motorola 6800 processor, and was asked by Motorola to develop what turned into BASIC09 for the then-new Motorola 6809 processor. Having written BASIC09, they decided it needed an operating system underlying it, and they created the first version of OS-9.

OS-9 was ported to the 68000 family of processors and, after being rewritten mostly in C, to the Intel 80x86, PowerPC, ARM, MIPS, and some of the Hitachi SuperH (SH) series processors. Initially, in the days of the SS-50 bus and SS-50C bus systems such as SWTPC, Gimix, and Smoke Signal Broadcasting, OS-9 was used more as a general purpose microcomputer operating system and had a large, active hobbyist-user population. OS-9 was also popular with industrial and embedded-system users. This was especially true when OS-9 was available for popular 6809-based computers such as the FM-7, FM-77, and the Tandy TRS-80 Color Computer and its near-clone, the Dragon. Over time, Microware concentrated on industrial customers and neglected the hobbyist base that was porting a great many Unix packages and utilities to OS-9.

Microware products

 * RT68 – the original product for the 6800
 * OS-9 and OS-9000 – real-time operating systems for a wide range of embedded CPU architectures.
 * CD-RTOS – the operating system used in the Philips CD-i players, which was a special version of OS-9/68K v2.4.
 * DAVID – the Digital Audio Video Interactive Decoder platform for digital TV.
 * Ariel – a micro OS based on an OS Microware acquired (MTOS-UX by IPI).
 * Color Computer 3 BASIC ROM extensions to support 80-column text and new graphics modes not in the CoCo 1 and 2's Extended Color BASIC ROM

External link

 * Official site

license: Creative Commons - Attribution Share-Alike - https://creativecommons.org/licenses/by-sa/4.0/

title: Microware


text:
Talk:Anti-psychiatry

Severely non-NPOV
This article is about a pseudoscientific movement, and yet it presents everything as if they are facts (except for a few throw-away lines that seem to have been inserted in order to pretend that this article is NPOV). The entire article reads as if it were written by a pseudoscience true believer. This is especially pernicious because it deals with a topic that has life-and-death consequences. — Preceding unsigned comment added by 192.195.76.57 (talk) 20:01, 8 January 2024 (UTC)

 * Psychiatry is not science in the first place. 79.18.247.218 (talk) 20:20, 15 April 2024 (UTC)
 * Agreed.The regular inability to replicate results from experiments should strongly suggest so. ProofCreature (talk) 22:30, 15 April 2024 (UTC)

Merge proposal
A 2021 discussion related to another proposal (see Talk:Mental disorder/Archive 4) was archived with a final view that Mental illness denial might be better merged to Anti-psychiatry. I'm hence restarting the discussion here, based on this alternative target. I'm rather neutral on the proposal, but RJJ4y7 and Xurizuri were more positive in their assessment (from November). Klbrain (talk) 06:48, 16 April 2022 (UTC)
 * Support I was a bit wary of this causing WP:NPOV. But I think I'm okay with this. There is a concept of "lack of insight" that shows up in psychiatry. And I don't think *this concept* belongs in anti-psychiatry (apart from criticism about the misuse of the diagnosis "if you don't agree it's evidence that you are crazy). I don't think it's correct to identify the entire anti-psychiatry movement as a "lack of insight" into their disorder and there seems to be an attempt to identify "lack of insight" with "criticism of psychiatric diagnosis" within the denialism article. This is suspiscious... but maybe that's genuinely what some literature is trying to do. Talpedia (talk)
 * Oppose "Mental illness denial" denies the existence of mental illnesses. "Anti-psychiatry" opposes the modern treatments of mental illnesses. Conceptually, they are completely separate. In the same vein, criticism of medieval medical practices and the denial of disease are different. - (from Talpedia: I think this is for. 99.160.141.248)
 * Oppose per unsigned comment (why is nobody using signatures or even just saying “User X wrote this”?) above, denying mental illness exists and opposing modern treatments are completely different things. Dronebogus (talk) 14:11, 16 June 2022 (UTC)
 * Oppose Modern anti psychiatry is more so about rejecting modern approaches towards mental health rather than denying its existence. 98.35.9.22 (talk) 04:36, 30 June 2022 (UTC)

 * Oppose Theses are different matters: one can be opposed to the instution of psychiatry or diagnoses, or even its scientific grounds without denying that mental illness exists. This would merge two different POV. Hploter (talk) 13:27, 28 July 2022 (UTC)
 * Comment More generally, I note that there is a distinction between "the study of the people who think X" and "the study of X" and that slipping between the two is a way to discredit X and something to watch for. So we have "study of conspiracy theories surrounding covid" rather than "lab leak hypothesis", and "mental health denialism" rather than "criticism of the legitimacy of some mental health diagnoses". "The people who think X and why they think it" is a valid area of study, and yet strangely it is more applied to things that people think are false rather than true. For flat earther this is entirely legitimate, the world is round, some people think it's flat isn't that weird and interesting; the problem comes when people don't really know whether X is true or false and then oddly focus on the reasons that people believe X rather than whether X is true or not. You also get fun comments like "Research suggests that people tend to overestimate the relationship between immigration and criminality" an interesting fact, but is it really the most important fact about Immigration and crime such that it is second sentence of the article, rather than you know talking about wheter immigration in any way relate to crime. Talpedia (talk)
 * Comment The similarities between these subjects seem overstated. While they both concern rethinking the true nature of mental illness, they come from completely different angles. Mental illness denial is more about how people outright deny the suffering of people, like how it mentioned South Park and India. Anti-psychiatry, however, is more about the idea that psychiatry views mental illness wrong more broadly. Even radicals, such as Thomas Szasz, don't flat out deny that people can be depressed or schizophrenic, but instead treat the idea of mental ILLNESS as a misnomer. The anti-psychiatry article is also about critiques of specific psychiatric practices. — Preceding unsigned comment added by 99.160.141.248 (talk) 00:23, 31 May 2022 (UTC)
 * just saw this a few minutes ago. I still think the 2 articles should be merged. as a said before mental illness denial doesn't warrant its own article and should be merged with anti-psychiatry.RJJ4y7 (talk) 13:53, 16 June 2022 (UTC)
 * OPPOSE: Psychiatry is an aspect of psychology that has historically been weaponized against marginalized groups. Just like evolutionary psychology has been used to assert that some groups are inherently inferior to others, psychiatry has been used to assert that some groups are inherently less capable of autonomy and self-determination than others. If it is already tenuous enough to define concepts like "consciousness," then attempts to define WHO is at an ACCEPTABLE level of consciousness lies on similarly shaky ground. IPausedMyVPNForThis (talk) 21:42, 6 July 2022 (UTC)
 * OPPOSE: The mental illness denial page is just a slightly jumbled page with an identity crisis. It currently makes little/no distinction between the wider movements that criticise how we conceptualise and treat mental health, and cases where individuals disagree with mental health professions about their personal issues, or cultural stigma and skepticism. I think both of those topics deserve their own articles. While they are related, I think a proper rewriting of mental health denial page (removing the reference to Szasz which is already covered in the anti-psychiatry page) would be a more balanced solution. Djelibey (talk) 13:20, 23 July 2022 (UTC)
 * Oppose: These are two separate subjects with vast complexity and wide coverage in reliable medical sources. Wretchskull (talk) 12:14, 3 August 2022 (UTC)
 * Oppose, for reasons that have basically been stated above. Anti-psychiatry is a broad range of philosophical and political positions (indeed, positions held by many psychiatrists) that exist in opposition to the modern practices of government, corporate, and academic institutions. Mental illness denial is a specific thing which occurs when someone denies mental illness. Even if your opinion is that antipsychiatry is incorrect or whatever, they're obviously two separate things: we wouldn't merge Lying and Presidency of Richard Nixon (or Presidency of Bill Clinton, for that matter) on the basis that "he lied about a bunch of stuff". jp×g 09:06, 14 August 2022 (UTC)
 * Oppose, For reasons that denial would entail denial of symptoms or incompatibility with society while Anti-psy entails a problem with modern treatment. Warmallis0n (talk) 03:11, 6 September 2022 (UTC)
 * Oppose: Agree with most of the above. There is certainly overlap between mental illness denial and anti-psychiatry, but the latter is a distinct thing that refers to a particular political/social movement and discourse.
 * With that said, it seems like there is very strong consensus against merger. Should I go ahead and remove the template? Donna's Cyborg 🏳⚧(talk)(contribs) 16:45, 8 September 2022 (UTC)
 * Oppose: Two completely different things with some similarities, as stated above by many. Reliable sources very clearly distinguish the two. Wretchskull (talk) 14:35, 9 October 2022 (UTC)
 * Oppose: Antipsychiatry has examined academically. including professors like Bonnie Burstow who identify as antipsychiatry (i'm pretty sure). also individuals like Thomas Szasz are labeled as antipsychiatry despite vehemently rejecting the label. antipsychiatry seems notable historically and academically. anyone who thinks it should be merged with mental illness denial seems extremely biased. I will admit that i am biased myself, since i have read many szasz books including Antipsychiatry: Quackery Squared. relavent article by szasz Mental illness: psychiatry's phlogiston phlogiston. limitless peace 🕉🐉🐅 Michael Ten (talk) 02:45, 27 October 2022 (UTC)

Dead links
85 and 87 are dead links. Shoesoft93 (talk) 09:29, 8 September 2022 (UTC)

 * Sorta fixed it. The nofreelunch citation goes to archive now. All I could find for the other one was this google scholar page, which is where it goes now. Donna's Cyborg 🏳⚧(talk)(contribs) 17:06, 8 September 2022 (UTC)

anti psychiatry vs anti coercion
since szasz is mentioned.... maybe note that Szasz embraced "anti-coercion" rather than "antipsychiatry".

Anti-Coercion Is Not Anti-Psychiatry

The Case against Psychiatric Coercion Michael Ten (talk) 02:37, 27 October 2022 (UTC)

Website...
...is www.cchr.org - Website links to a antipsychiatry human rights org founded by Scientology. I have a Satellite TV unit and I do have the Scientology Channel on it. My unit has it as SCNTV, channel 320. Can that be used as well? Thanks. Nuclear Sergeant (talk) 16:46, 8 July 2023 (UTC)

 * I've seen several anti psychiatry documentaries on this system. Nuclear Sergeant (talk) 16:48, 8 July 2023 (UTC)

title: Talk:Anti-psychiatry


text:
Talk:Easter egg

The Custom's Pagan Antecedents
This article seems justified towards the side Christian Apologetics. While it is indeed valuable data about how the Christians came to adopt this custom, this article and even recent extremist scholars (e.g.. Prof. Ronald Hutton in "The Stations of the Sun") blatantly ignore the pagan antecedents of this custom as demonstrated by a venerable work cited by both, by contrast to the overly Christian meme of each: Venetia Newall's "An Egg At Easter" emphatically concludes that the custom is pagan in origin. The Introduction also seems somewhat skewed as it infers to the reader that this custom is a purely Christian invention despite the evidence to the contrary; in fact, the quoted sources re essentially modern interpretations that seek to justify the Easter Egg as a Christian symbol. This makes the intro. little more than Christian propaganda as it is phrased. A drastic re-write is in order, and I thoroughly recommend wiping the intro. almost entirely because of its propagandist nature! — Preceding unsigned comment added by 70.39.20.191 (talk) 06:25, 13 April 2012 (UTC)

Agreed; indeed, Easter is originally an English holiday that is held in celebration of the English goddess Eastre (aka Eostre or Ostara, depending regionally). She was the goddess of the dawn and of the spring, and was associated with eggs (as she was responsible for the 'birth' of new days and of spring, which brought about new life in the crops) and with hares. Current tradition (in England, at least) dictates that we hand out eggs and rabbits (which it is easy to see have evolved from hares over the last couple of thousand years) on the same day that the feast of Eastre was held in England back when paganism was still the #1 religion. How people can seriously believe that Easter eggs, or even the holiday of Easter itself are Christian in the slightest is beyond me and just makes me believe that everyone who wrote this article was blissfully ignorant of their holidays pagan English origins. Never forget that English culture is almost entirely based upon paganism, and that many of the holidays celebrated internationally originated in Britain (eg Halloween and Easter) and can be easily traced back to pagan beliefs. Modern people seem to horrendously exaggerate just how Christian western (and more specifically, British) culture is. Also remember that paganism is one of the largest religions in Britain to this day, so taking credit for all pagan holidays seems quite offensive to a very large national demographic 2.98.196.100 (talk) 23:48, 29 May 2012 (UTC)

With all the comments about Easter's pagan roots being omitted, I'm surprised no one has added it to the article yet... Is there any way to make an open request for edits?Terukiyo (talk) 19:43, 22 February 2013 (UTC)

I don't have time to make edits to the article, but I found two sources that could be used for starters for someone else to make the necessary corrections:

http://www.nbcnews.com/id/36149164/ns/technology_and_science-science/

http://www.guardian.co.uk/commentisfree/belief/2010/apr/03/easter-pagan-symbolism

Berserk798 (talk) 21:05, 24 February 2013 (UTC)

Actually, all those claims about Eostre are speculation at best. We know absolutely nothing about the attributes given to Eostre, there are absolutely no records (written by pagans or Christians) about her mythos, her attributes, the character of the supposed celebration or anything else at all. As far as the Christian celebration coming from a English pagan one, we don't even hear of Eostre or Easter until the 7th century by Bede and he says nothing about her attributes in any way either. It has all been made up based on "Well, it must be so" kind of logic and the creation of anachronisms. In reality we hear of Pascha being celebrated by Christians before the English, or Angles, Saxons and Jutes, ever existed. It is logically impossible then for it to have been derived from them. — Preceding unsigned comment added by 65.32.225.25 (talk) 20:54, 23 February 2014 (UTC)

Neither of the sources for the statement "The custom of the Easter egg, however, originated in the early Christians of Mesopotamia, who stained eggs red in memory of the blood of Christ, shed at his crucifixion.[9][10]" confirm or support the statement. They both say that easter eggs were incorporated into christianity at that time, but don't preclude a previous origin. Either get a real cite or I will delete the statement.Skeptonomicon (talk) 23:18, 21 April 2014 (UTC)

Comment
"One well-known early Easter egg found in a couple of OSes caused them to respond to the command make love with not war?."

That quote can't be correct....? "Make love not war," you mean?-

--- I would move the article on easter eggs (decorative) here. It is what is meant by the vast majority of the population when they say easter egg. Even if Google might show otherwise. - SimonP 18:01, Feb 14, 2004 (UTC)

 * Fine with me. It would seem to be more logical. Just make sure the edit history doesn't get lost (i.e. delete this page and then MOVE the easter egg decorative here). Jor 18:05, 14 Feb 2004 (UTC)

 * The majority of the history is still in this article so I think in this case it is best to just copy and paste. - SimonP 18:57, Feb 14, 2004 (UTC)

 * Go ahead :) Jor 18:58, 14 Feb 2004 (UTC)

Weird article...
Its all about the mostly defunct tradition of egg decorating- there should at least be a partial mention of the chocolate eggs which today are what you are taken to mean when you say easter egg --Josquius 11:03, 23 March 2006 (UTC)
 * Depends where you live. Bazza 12:04, 15 April 2006 (UTC)

I don't know where Josquius lives, but here in Brazil where I live Easter eggs are ONLY associated with chocolate eggs. —Preceding unsigned comment added by 201.74.96.127 (talk) 22:29, 9 April 2009 (UTC)

Article incomplete
I'm surprised that the article completely leaves out the fact that colouring of and exchanging of eggs at the beginning of spring has been a tradition in Persia from before the birth of Christianity.

Agrred the article seems to have been written by Christians seeking to distort history as usual. It makes no mention of the Teutonic goddess of spring "Eastre" which is patently ridiculous in fact no mention of the obvious pagan origins of easte rat all : The name "Easter" originated with the names of an ancient Goddess and God. The Venerable Bede, (672-735 CE.) a Christian scholar, first asserted in his book De Ratione Temporum that Easter was named after Eostre (a.k.a. Eastre). She was the Great Mother Goddess of the Saxon people in Northern Europe. Similarly, the "Teutonic dawn goddess of fertility [was] known variously as Ostare, Ostara, Ostern, Eostra, Eostre, Eostur, Eastra, Eastur, Austron and Ausos." Despite attempts to Christianise it Easter is accepted by all scholars to be a pagan fertility rite in origin celebrating the rebirth of life in spring.

 * More propaganda. Any actual evidence to back your claims?  How about signing up for an account and signing your comments? Dogface 05:20, 9 December 2006 (UTC)

I actually find this interesting and would like to see an expansion. I really thought that easter eggs to be some sort of perverted idea for commercializing Easter and now it has an actual meaning! Someone please do the research on this! I would be eternally grateful. 22:01, 20 February 2008 (UTC) Buggs —Preceding unsigned comment added by 63.201.26.70 (talk)

 * The pagan origin of the Slavic Easter egg is tradition is mentioned in the article on Egg decorating in Slavic culture, and the Anglo-Saxon origin of the English name Easter from the goddess Ēostre is mentioned in the article on Easter. Nobody has denounced these as "propaganda". The Encyclopedia Britannica's article on "church year (Christianity): Easter" says "As at Christmas, so also at Easter, popular customs reflect many ancient pagan survivals—in this instance, connected with spring fertility rites, such as the symbols of the Easter egg and the Easter hare or rabbit". And so on - there are plenty of reliable sources to back up the theory that Easter eggs have a pre-Christian origin, although there are plenty of others that deny it. It seems odd, at least - not to say biased - that the current article does not even mention it as a possibility. HairyDan (talk) 11:31, 22 February 2009 (UTC)

I'm surprised to see that this article has not been expanded to include discussion of Oestre and also some mention of the myth of the egg-laying hare 'Osterhase'. The view given here is narrow and potentially misleading. — Preceding unsigned comment added by 212.140.250.54 (talk) 20:24, 9 April 2012 (UTC)

Easter Egg roll at the White House
The article says that The most well-known egg roll is done at the White House. It might be the most well-known in the US, but it may not be anywhere else. Until there's a citation to prove the assertion, I have amended it to the Easter Egg Roll has become a much-loved annual event on the White House lawn. Bazza 12:11, 15 April 2006 (UTC)

Easter Eggs in video games
It would be interesting to disambiguate Easter Eggs and create a new article about "Easter Eggs" in video games, that is, secret areas, messages, or objects put into games which is popular among today's game designers. There's certainly enough about those to make a new article for it.--67.172.10.82 21:33, 21 September 2006 (UTC)
 * You may perhaps be looking for Easter egg (media), which is linked at the top of this article. Powers T 15:10, 22 September 2006 (UTC)
 * I agree there should be should be a Disabiguation page, any one else feel this way? 72.185.138.138 00:32, 20 February 2007 (UTC)

Easter-Orthodox Easter eggs
The material already in the article fits in well with what i have heard, that is not described: two people each holding such an egg, and crying different versions of the Resurrection news (in Greek, for Greek O.) while they hit them together to see which one's shell is cracked -- the cracking symbolizing the opening of the tomb. Someone should be able to get the details better than i would manage. --Jerzy•t 04:20, 3 December 2006 (UTC)

Proposed move of Easter article
Hi. I've started a discussion regarding moving Easter (disambiguation) to Easter (after having moved Easter to Easter (Christian festival) (or something similar). Discussion to please take place at Talk:Easter_%28disambiguation%29, NOT here. Many thanks! --Rebroad 10:31, 10 April 2007 (UTC)

Deep Fried Easter Egg
Erm, I suspect the bit at the end about "deep fried easter eggs in scotland" is an urban myth. Is there anyone there who can testify to having found such a thing. (if so was it any good? ((and what is the recipe?!)))
 * Aye, I think this needs a cite -- can't see a hollow chocolate egg surviving deep frying that well. A deep-fried Creme Egg sounds more plausible, but I've never seen one. Mendor 18:51, 8 April 2006 (UTC)
 * http://www.historyishappening.com/Apophis/BatteredEasterEgg.jpg <<< I can certify that, as I read it in the "Press and Journal" newspaper, cut it out, and took that scan, a long time ago... If I looked around, i could find the original scan, but couldnt get you a date. Still, you'll know roughly when its from. If you do decide to include it, perhaps upload that image to imageshack, etc, incase that site goes down. Popher (talk) 00:41, 29 January 2008 (UTC)

National differences
See my comments on Talk:Chocolate egg. --SJK (talk) 09:44, 24 March 2008 (UTC)

WikiProject Food and drink Tagging
This article talk page was automatically added with WikiProject Food and drink banner as it falls under Category:Food or one of its subcategories. If you find this addition an error, Kindly undo the changes and update the inappropriate categories if needed. The bot was instructed to tagg these articles upon consenus from WikiProject Food and drink. You can find the related request for tagging here. If you have concerns, please inform on the project talk page -- TinucherianBot (talk) 10:45, 3 July 2008 (UTC)

Egg not a just a symbol, but a feature of spring
The article ought to make clear that the association of eggs with Easter and spring is not just symbolic, but a fact of nature.

Seasonality of eggs in New York Times Freakonomics column

"Easter’s symbols of rebirth, eggs, chicks, baby rabbits, lambs and the like are simple enough to understand in the Christian tradition but I'm always surprised when people fail to understand that it is much more than that. Eggs and baby animals were some of the very first fresh food that pre-industrial populations would have after a long winter, and would in many cases be the only food available. Spring was known as the “starving time” for most of man's history (in temperate climates) because much of the previous year's harvest and stores would have been consumed by March and April. Thus, as soon as you could begin to move around outdoors in the daylight you'd begin looking for eggs and game to supplement your diet. Thus the Easter tradition of egg hunting is more mimicry of our starving ancestors than many would like to think." -- Kai Carver (talk) 01:37, 9 April 2009 (UTC)

Easter Bunny
The "Easter Bunny" would seem to be a purely North American tradition, with some spillage into other cultures. It should be qualified as such in the summary.--Rfsmit (talk) 19:18, 9 April 2009 (UTC)
 * Nope, the Easter bunny is originally German, or Alsatian: Easter_Bunny --Kai Carver (talk) 13:51, 18 April 2009 (UTC)

Brazilian Easter Eggs
Easter Eggs in Brazil are far different from the original painted Easter Eggs from Europe. Here, Easter Eggs are generally ostrich-big, hollow chocolate capsules with chocolate candies inside, and externally wrapped in brilliantly-colored aluminum paper.

This big, family-size Easter Eggs are very popular here in Brazil, far more than the smaller, non-hollow versions and chocolate bunnies. The Brazilian Easter Egg is opened and served as a dessert after the Easter lunch.--MaGioZal (talk) 05:13, 11 April 2009

SERIOUS PROBLEMS WITH ARTICLE
This article infers that the Slavic people introduced the event of painting and cracking eggs to represent the ressurection of Christ where in fact, they were Pagans when they came to Europe. As a matter of fact, Christianity was introduced to them by the Eastern Orthodox Christians who had this event incorporated in their preachings ling before. I think this article has once again been sabotaged by certain extremists for political reasons to gain points for their agenda. For example, they infer Croatians use this tradition when we know that Croatians have always been Catholic. The real tell tale sign is the use of the term Macedonian which unless it refers to Greek Macedonians who lived in and around Constantinople or northern Greece at the time, then it can only be connected to political propaganda. If this is the case, it is sad that a sacred event such as easter is being used as a propaganda tool.

 * But the Easter Egg tradition was not and is not, as far as we know, an Slavic-Orthodox exclusivity. The tradition of painted eggs appears in other peoples of Central/Eastern Europe too, like Croatians and even Lithuanians.--MaGioZal (talk) 15:50, 13 April 2009 (UTC)

First Easter Eggs of 2010
Spotted in a supermarket today (4 January). Jackiespeel (talk) 23:04, 4 January 2010 (UTC)

Suggest removing references to Eostre
The "Origin and folklore" section contains a fair amount about the alleged goddess Ēostre:

"The pre-Christian Saxons had a spring goddess called Eostre, whose feast was held on the Vernal Equinox, around 21 March. Her animal was the spring hare. Some believe that Ēostre was associated with eggs and hares, and the rebirth of the land in spring was symbolised by the egg. Ēostre is only known from the writings of Bede Venerabilis, a seventh-century Benedictine monk. Bede mentions the pagan worship of Ēostre among the Anglo-Saxons as having died out before he wrote about it. Bede's De temporum ratione attributes her name to the festival, but does not mention eggs at all."

Given how little we know about Eostre--our only source for the existence of such a goddess is Bede, and he says nothing more than that she was honored in a month named for her, and that that month later gave its name to Easter--this seems unwarranted. All the actual connections between Eostre and easter eggs are marked with fact-check tags; according to the article on Eostre, these connections are all 19th-century speculation.

I suggest removing the references to Esotre from the article. If people want to know about the etymology of "Easter" (and speculations about the goddess), they'll find the info they need from the Easter page. -- Narsil (talk) 23:09, 29 March 2010 (UTC)

 * And, hearing no objections... -- Narsil (talk) 19:24, 30 March 2010 (UTC)

I object strenuously, post-hoc. Can this be reinstated please. (R Clarke) — Preceding unsigned comment added by 62.189.169.182 (talk) 20:26, 9 April 2012 (UTC)

Vandalism left in article for 364 days?
So I'm kinda half-reading, half skimming the article, when I come upon this caption on an image: "Candle dripped Easter eggs from Ord Mantell and South Bend, IN, USA". Being a Sci-Fi dork and a Star Wars fan, I immediately recognized 'Ord Mantell' as a planet from the Star Wars Expanded Universe. Granted, my first thought was 'What? Is there someplace real called that or is it just Vandalism?' Cursory examination turned up no such real place. In fact, Ord Mantell is an active redirect to it's entry in the List of Star Wars Planets. Probably why our vandal didn't link it.

Some slightly more involved searching turned up the exact page revision where it appeared: http://en.wikipedia.org/w/index.php?title=Easter_egg&diff=281414284&oldid=281334142

21:11 April 10th, 2009. I pulled it out of the article at 21:46 April 9th, 2010.

A guy adds a nonexistent planet to an image caption, in addition to the original, actual location that was listed... and it survives unremoved for 364 days, 15 minutes; 23.75 hours short of one year. In all that time, it would appear that not one single person that read, edited, or removed vandalism from the article checked that out at all. Nobody tried to link it, nobody tried to look up the article for it, nobody, in fact, bothered to try verifying it at all.

That Vandal has probably been laughing his ass off every single time he checks the page and sees it's still there. He's probably fair disappointed it missed 1 year by that narrow of a margin too.

-Graptor 208.102.243.30 (talk) 22:02, 9 April 2010 (UTC)

It´s very interesting the different forms of celebrating Easter in the different parts of the world. The chocolate eggs are a significant symbol established in speaking English countries. — Preceding unsigned comment added by Wikiteresa (talk • contribs) 21:08, 11 March 2011 (UTC)

Yet another theory
My wife and I happened to be in Greece during Greek Easter a few years ago and in a number of places we heard the following story for the Easter Egg tradition. Apparently, when the women went to Jesus' tomb on the Sunday morning, they went there after first collecting eggs as they had done on every other morning. But on this morning, the eggs had miraculously become coloured red. Yes, I recognize that this is hardly a "verified" story by any encyclopaedic definition. Old_Wombat (talk) 09:29, 13 March 2011 (UTC)

Problem with second sentence and sourcing
The second sentence reads as such:

"The egg is a pagan symbol of the rebirth of the Earth in celebrations of spring and was adopted by early Christians as a symbol of the resurrection of Jesus."

The source for this sentence is here. I question the validity of this sentence and its source. The source provides absolutely no attribution as to who wrote it, what their qualifications are, and exactly where their information comes from. (Plus the source includes "Easter songs and fingerplays" for preschool!) 67.233.245.55 (talk) 00:49, 22 April 2011 (UTC)

Egg tapping in respective languages
Under the Easter egg traditions section, there is a list of countries where egg tapping is practised. After that list, an editor has added 'They call it tucanje'. The languages spoken in that list of countries differ and that word seems (from my checking) to apply to very few of them. Tucanje is a word in Croatian, but not in Bulgarian - the correct term there is чукане/чукване (с яйца), transliterated as chukane/chukvane (s yaitsa), meaning literally knocking/tapping (with eggs). That's why I added a Who? to that sentence.

Options here are to either remove that phrase, or add (in brackets) the translations for each language by native speakers, similarly to Egg decorating in Slavic culture. The second option is my preferred. The Z UK B G  (talk)   11:32, 8 July 2011 (UTC)

Paschal Greeting with Easter Egg
Could somebody please clarify the following part of the article: "During Paschaltide, in some traditions the Paschal greeting with the Easter egg is even extended to the deceased." I cannot see how the Paschal greeting is extended to the deceased, especially if an Easter egg is meant to be involved. This is very confusing and should be improved upon. — Preceding unsigned comment added by 82.28.150.243 (talk) 21:51, 11 January 2012 (UTC)

Easter egg rearrangement
I did considerable rearrangement to the article just now - I didn't take anything out but a picture of some Cadbury eggs, though. The idea was to clarify how the Lent tradition gives a real explanation for egg eating on Easter, then proceed from there, marginalizing the non-Christian traditions which so far haven't been very convincingly linked to Easter by anything I've read here. Wnt (talk) 22:10, 4 April 2012 (UTC)
 * I"m not sure why "marginalizing the non-Christian traditions" seemed warranted to you, and reading this talk page makes it clear that several others have also attempted to hide the pagan origins of Easter eggs. Often, as implied by your comment there, the reason for doing this is for lack of "convincing" sources as to these links. Here are some, thus:
 * Barnett, James H. "The Easter Festival: A Study in Cultural Change." American Sociological Review 14.1 (1949): 62–70. Link.
 * Newall, Venetia. "Easter Eggs." The Journal of American Folklore 80.315 (1967): 3–32. Link.
 * Those are two I found with a quick Google Scholar search. There are no doubt many others. But to "[marginalize] the non-Christian traditions" seems to deny an important part of the Easter egg story. I hope this action will be rectified. 152.3.68.5 (talk) 18:28, 9 April 2012 (UTC)

Målade påskägg i Sverige
Discussion moved by Grotte from User talk:Grotte

Hej Grotte. Tycker du att man målar på ägg i Sverige? Jag bor själv i Sverige och jag tycker mig förstå att det ingalunda målas ägg här i Sverige på påsken, utan köpes i godisaffären och ges bort i stora påskägg gjorda av papp. Alternativt hängs det i påskriset eller serveras och ställs fram på bordet, i detta fall inslagna i färglada stanniolpapper. Dina ägg, på din bild (som jag förstod att du själv tog) verkade vara målade äkta hönsägg. Jag kan inte hålla med om att detta ger en rättvis bild av de rådande omständigheterna i dagsläget i Sverige, med tanke på att denna wikipedia är en encyklopedi. I en encyklopedi, som dessutom många läser världen över, borde stå en korrekt återgivning av det statistiskt riktiga sakläget. Ett uppslagsverk bör ge en korrekt och sanningsenligt bild över de rådande förhållandena i det subjekt som behandlas. Det kan möjligen funnits en viss tradition av äggmålning i Skåne och Halland, men det generella bruket är att äta ägg och att göra som ovan. Här följer ett citat ordagrant återgiven från den motsvarande artikeln på den svenska wikipedia:

”Traditionen att skänka ägg lever kvar, men idag handlar det främst om godisfyllda pappägg.” Vänligen beakta detta, och om du trots allt envisas med att ha kvar bilden i artikeln, så denna under-skrift ” Easter eggs from Sweden”, även om det möjligen kan vara tekniskt korrekt (det vill säga att de visserligen är ägg, och var troligen målade och antagligen har befunnits på ett bord, någonstans i Sverige) så speglar de inte de verkliga förhållandena som råder i landet. Man kan bara förundras ibland vilka underliga uppgifter hittar man då och då på den engelska wiki-pedian, angående svenska förhållanden. Som till exempel i artikeln List of soups

Fruktsuppa Dessert	A Swedish fruit soup, on dried fruit such as raisins and prunes.

Aldrig hört talas om Fruktsoppa, (jag antar att detta ord syftar till det) på plommon och russin. M.v.h. Hafspajen (talk) 16:22, 5 February 2013 (UTC)
 * Målade ägg till påsk är väl inget konstigt, det förekommer i Sverige. Det säljs speciell färg http://www.pandurohobby.se/Katalog/95-Sasonger/9520-Pask/952015-Aggtillbehor/1/248871-Aggfarg-5-ml-6-st-marmorering osv. Att ha pappägg med godis eller som pynt gör väl inte att man inte kan ha färgade hönsägg. Varför skulle det ena utesluta det andra? Man äter nog bara de färgade äggen, man ger inte bort dem, vilket man kanske gjorde förr, men man färgar ägg i Sverige likväl. Sök på färga ägg och liknande i google så får du se, det verkar inte vara något som inte förekommer precis. Så att det skulle vara missvisande att ha med det kan jag inte hålla med om. Det är ju inte så att precis alla i Sverige måste göra något för att det skall få nämnas i wikipedia.

 * Fruktsoppa hittar du nog i en vanlig kokbok, även om det inte är den modernaste efterrätten. Är det typiskt svenskt är det väl det. Det behöver inte vara fel med att ha med det i den listan.

 * Detta gäller ju inte precis saker som inte förekommit på 1000 år.

 * Det andra målade äggen och sakerna som finns på bilderna i artikeln om påskägg, har du någon uppfattning om hur vanligt det är att folk gör sådana? Jag skulle kunna tänka mig att det är något som förekommer betydligt mer sällan än att folk färgar ägg i Sverige.

 * Grotte (talk) 16:51, 5 February 2013 (UTC)

Det är inte vanligt att måla ägg i Sverige. Man brukar inte måla ägg, så som man skaffar julgran och äter risgrynsgröt på julen, så som man dansar kring midsommarstången och så som man äter sill och potatis och går omkring med kransar i håret. Det vill säga, det är ingen tradition. Det har inte rötter i den svenska påsk traditionen. Alla äter hamburgare, men det är inte någon tradition. Alla köper och äter pizza, men det är inte någon svensk tradition heller. Man äter kinamat men man är inte kines för det. Jag pesonligen gillar målade ägg, men det blir inte svensk tradition för det.

Visst finns det fruktsoppa. Typiskt svenskt, som du säger. Men du är ouppmärksam, det är ingen bra egenskap det. För att de skriver fruktsuppa, med u,  s u ppa , så skriver man inte på svenska. Hafspajen (talk) 19:27, 5 February 2013 (UTC)

 * Det är vanligt att måla ägg i Sverige och det är en svensk tradition. Man har hållit på med det sedan 1700-talet sådär i Sverige. Och sen när är det bara traditioner det skall stå om på wikipedia, och vad skulle "ha rötter i den svenska påsk traditionen" betyda? Jag anmärker inte på folks stavning, inte ens sär skrivning, fast man inte skriver så på svenska. Är det felstavat så korrigera det. Grotte (talk) 19:46, 5 February 2013 (UTC)

"Jag anmärker inte på folks stavning, inte ens sär skrivning,...?" Då borde du inte skriva på en Encyclopedia, unge man, om du inte bryr dig om vad som är rätt och fel. Det tycker jag verkligen, och då har vi inte mer att diskutera.Hafspajen (talk) 13:37, 7 February 2013 (UTC)

Easter Eggs in Gaming
I won't add a new section of just one sentence, but I think I'd be nice to include something to the effect of: "'Easter Eggs' in video games are surprising often humorous elements put into a game that don't serve any real purpose. A lot of times they include things outside the universe of the game, other games, or simply a message to the player from the developer.  They generally go unnoticed hence the usage of the term since players hunt for them." — Preceding unsigned comment added by 24.63.2.246 (talk) 01:56, 6 August 2013 (UTC)

Agree with the above thought on adding Easter eggs in this context. — Preceding unsigned comment added by 66.223.207.98 (talk) 05:36, 26 November 2018 (UTC)

Proposed merge of Red Easter egg
When the only text is considered, Red Easter egg could be easily accommodated, as one variety, in the main article Easter egg, to aid navigation. As for the excessive use of images on the red egg content fork, many of them appear here, anyway. Shawn in Montreal (talk) 20:18, 9 April 2014 (UTC)
 * Support Hafspajen (talk) 20:20, 9 April 2014 (UTC)

While you're are it why not merge Easter egg into Easter? And why would we have a separate article for pysanka but not krashanky? And what about Easter egg tree? Or Easter custom? Or Easter food? Why not merge it all into one great big article? Candleabracadabra (talk) 20:50, 9 April 2014 (UTC)
 * Sounds messy. But those are different topics, food, tree, customs, but red eggs are just red coloured eggs, nothing else.
 * What more inportant, the Kraszanki (or krasahanky) is just a variety of the pysanka. Read the article on pysanka. Hafspajen (talk) 21:21, 9 April 2014 (UTC)

Just types of decorated Ukrainian eggs: Pysanka is often taken to mean any type of decorated egg, but it specifically refers to an egg created by the written-wax batik method and utilizing traditional folk motifs and designs. Several other types of decorated eggs are seen in Ukrainian tradition, and these vary throughout the regions of Ukraine.

So actually this should be merged into pysanka. And according to this definition the article red egg is incorrect, because Krashanky are eggs dyed a single color. Hafspajen (talk) 04:34, 12 April 2014 (UTC)
 * Krashanky –from krasyty (красити), "to decorate"– are boiled eggs dyed a single color (with vegetable dyes), and are blessed and eaten at Easter.
 * Pysanky –from pysaty (писати), "to write"– are raw eggs created with the wax-resist method (batik). The designs are "written" in hot wax with a stylus or a pin-head. Wooden eggs and beaded eggs are often referred to as "pysanky" because they mimic the decorative style of pysanky in a different medium.
 * Krapanky –from krapka (крапка), "a dot"– are raw eggs decorated using the wax-resist method, but with only dots as ornamentation (no symbols or other drawings). They are traditionally created by dripping molten wax from a beeswax candle onto an egg.
 * Dryapanky –from dryapaty (дряпати), "to scratch"– are created by scratching the surface of a dyed egg to reveal the white shell below.
 * Malyovanky –from malyuvaty (малювати), "to paint"– are created by painting a design with a brush using oil or water color paints. It is sometimes used to refer to coloring (e.g. with a marker) on an egg.
 * Nakleyanky –from kleyaty (клеяти), "to glue on"– are created by glueing objects to the surface of an egg.
 * Travlenky –from travlenya (травлення), “etching” – are created by waxing eggs and then etching away the unwaxed areas. This is not a traditional Ukraine practice, but has become popularized recently.
 * Biserky –from biser (бісер), "beads"– are created by coating an egg with beeswax, and then embedding beads into the wax to create geometric designs.
 * Lystovky –from lystya (листя), "leaves"– are created by dyeing an egg to which small leaves have been attached.

Despite your various and meandering argument, the subject of red Easter eggs is very substantially covered in reliable independent sources. In Greece, where they are known as kokkina avga, and in other countries they have a special practice and traditions and culinary practices associated with them that are separate and distinct from other Easter eggs. While there is nothing stopping us from merging any two subjects together, in order to maintain balance in this article and to cover the subject of the red eggs appropriately and with proper illustrations, it is best to keep the subjects separate. Candleabracadabra (talk) 16:30, 12 April 2014 (UTC)
 * Support the merger. Xanthomelanoussprog (talk) 20:32, 12 April 2014 (UTC)

 * Well, thanks, now everything is said twice, twice. Remove duplicate pictures, duplicate text and fringe theory about the sacred sacred tradition among followers of Eastern Christianity. Due to merger now we have text that say the same thing that is already in article. Hafspajen (talk) 16:23, 10 December 2014 (UTC)
 * In Christianity the sacred tradition is about the authority  of Church - passed on in the Church from one generation to the next without addition, alteration, or subtraction. Hafspajen (talk) 16:29, 10 December 2014 (UTC)

External links modified
Hello fellow Wikipedians,

I have just added archive links to 1 one external link on Easter egg. Please take a moment to review my edit. If necessary, add after the link to keep me from modifying it. Alternatively, you can add to keep me off the page altogether. I made the following changes:
 * Added archive https://web.archive.org/20081016010630/http://www.mieks.com:80/Faberge2/1885-Hen-Egg.htm to http://www.mieks.com/Faberge2/1885-Hen-Egg.htm

When you have finished reviewing my changes, please set the checked parameter below to true to let others know.

Cheers. —cyberbot II  Talk to my owner :Online 00:26, 26 August 2015 (UTC)

Article overhaul
I have done some overhaul on the article to reflect a number of issues. Specifically I was looking to address:
 * the heavy WP:UNDUE bias on Christian symbolism for Easter eggs
 * the complete lack of any mention of pre-christian history for Easter eggs, despite scholarly articles existing saying the contrary
 * the lack of mention for Eostre and links asserted by Joseph Grimm and Bede for decorated eggs
 * the poorly sourced and contradictory information about Christian symbolism for eggs (a newspaper Q&A article and a GCSE textbook are do not make reliable sources!)
 * the large amount of WP:SYNTH which meant the article was strongly suggestive of a Christian origin for eggs
 * Poorly sourced (and fairly unlikely) claims IN THE LEDE that easter eggs originated in Christian mesopotamia
 * the scattergun galleries, with a number of poor quality pictures, not related to sections they are in
 * the huge amount of repetition and contradicatory information at different points in the article

I hope we can work to improve this article signficantly. I would ask that you don't wholesale revert it, but work to bring it in to standard WP structures.

OwainDavies (about)(talk) edited at 08:13, 26 March 2016 (UTC)

 * Dear User:Owain.davies, thank you for reaching out to me via my talk page and here. I am happy to work with you on this article to improve it. One thing that we must keep in mind here is that this article is about Easter/Paschal eggs, not about how eggs were used in other cultures or religions. While it's okay to have some information regarding these practices, it should not be the focus of the article. The fact that Easter eggs originated among early Christians in Mesopotamia is well known and there are plenty of academic sources to confirm this (e.g. Routledge). I will add these to the article. Joseph Grimm's speculation is merely a theory and it does not belong in the lede. This is something that is, in fact, unlikely, as some modern scholars have disputed the claim. What we can put in the lede, however, is Nile Green's claim that the early Christian custom may have arisen due to contact with surrounding cultures. I agree with you on the "scattergun galleries" and will leave your reorganization of that. However, adding a new heading titled "Christian tradition" is misleading because that makes it appear that other customs, such "Decoration" and "Egg tapping" are not practiced in Christian cultures. As a result, I'm going to rework that. I will honor your request not to wholesale revert your changes in the spirit of collaboration. However, I'm going to ask you to work with good edits that I will bring to the article in order to improve it. I hope this helps and look forward to your thoughts. With regards, AnupamTalk 19:29, 26 March 2016 (UTC)
 * As user Skeptonomicon points out above, the sources do not actually support the assertion they are used to support; none of the sources even specify how old the Christian custom is in Mesopotamia (the only source that mentions "early Christians" is from 1881!), and hint at no evidence that the custom already existed in the early Christian period (i. e., in antiquity) – Kenneth merely speculates about an origin in Persia (which, however, it should be noted, would also mean that there is nothing Christian about the custom originally, only that the origin would lie in pre-Christian Persia!). Rather, the custom appears to be attested first in 1694, significantly later even than the attestation of the custom in the Roman Ritual (1610)! This is exactly the same kind of stretching and over-interpretation of the evidence that champions of pre-Christian (European) pagan origins of customs are accused of by Christians all the time. Clearly, there is a pro-Christian bias here, as scepticism is applied unequally; if Grimm's assertions are dismissed as speculation, so should the assertions of early Christian origin, because they are supported by no evidence, thus there is no "fact that Eastern eggs originated among early Christians in Mesopotamia" that is well known; it looks very much like an anti-Grimmian counter-speculation by pro-Christian scholars. In short, the origins of the Christian custom of painting Easter eggs are lost in the mists of history, as the case for an early Christian origin is just as flimsy as the one for a pagan origin. It is POV to present the Mesopotamian speculation as plain fact, rather than yet another hypothetical suggestion. --Florian Blaschke (talk) 17:17, 17 April 2017 (UTC)
 * Can I have your input here? I've tagged the statement. The assertion of a Mesopotamian origin of the Easter egg custom should definitely be toned down here and in related articles. --Florian Blaschke (talk) 17:20, 17 April 2017 (UTC)
 * I should caution that you seem to be framing your contentious claims as a WP:BATTLEGROUND, with your use of locutions such as "champions of pre-Christian (European) pagan origins" and "pro-Christian scholars". In addition, WP:CANVASSING other editors here who might agree with you is generally not encouraged. That being said, the article properly notes that eggs were used by adherents of pre-Christian cultures and then consequently discusses how Paschal/Easter eggs were used by early Christians in their celebration of Pascha/Easter. It also mentions that this custom entered Christianity "from Persia into the Greek Christian Churches of Mesopotamia", with support of an academic source, per Wikipedia's policy of WP:RS. I have added an additional source published by another academic press, ABC-CLIO, which states:

"The history of the Easter egg can be traced back to the time of the advent of Christianity in Mesopotamia (around the first to the third century), when people use to stain eggs red as a reminder of the blood spilled by Christ during the Crucifixion. In time, the Christian church in general adopted this custom with the eggs considered to be a symbol of both Christ's death and Resurrection. Moreover, in the earliest days of Christianity Easter eggs were considered symbolic of the thomb in which Jesus's corpse was laid after the Crucifixion for eggs, as a near universal symbol of fertility and life, were like Jesus's tomb, something from which new life came forth."

 * If you have a reliable source in which someone claims to refute the Mesopotamian origin of Easter eggs, we can gladly include that in the article . I hope this helps. With regards, AnupamTalk 21:42, 17 April 2017 (UTC)

Images
Because of the issue of the overload of images, perhaps it is wise we have a discussion section to discuss any changes in regards to images. A section where people may propose replacing/ adding images to this article. For that very reason, I have created this section.SecretName101 (talk) 23:55, 28 March 2017 (UTC)

 * A cute image that will likely not be added however, would be this one of the Clinton family cat Socks (cat) at the White House with a bunch of easter eggs: [[File:Photograph of Socks the Cat Posing Next to Easter Eggs Decorated with Paw Prints- 04-01-1994 (6461516025).jpg|thumb|center]]

SecretName101 (talk) 23:57, 28 March 2017 (UTC)

Jewish origins of Easter generally; eggs and lambs specifically?
So, the Jewish antecedents of Easter are well noted throughout the main article, but especially here and here. Given that the date, name, and many major symbols of Easter were explicitly borrowed from Jewish Passover whole-cloth, I don't understand how the Easter Egg article fails to discuss the importance of hardboiled eggs to to the Passover Seder and how that may have influenced the adoption of egg symbolism into Easter holiday traditions -- with the exception of a few, unsourced throwaway lines at the very end of the article. Like, the Christians and pagans weren't the only ones kicking around Mesopotamia at the beginning of the millenium, influencing early Christian doctrine.

Can someone add more balance to this article by incorporating this history more fully and with citations?

EmmeDave (talk) 19:46, 5 April 2017 (UTC)

Easter eggs not from Mesopotamia
I have been meaning to mention something about this here for a while. I used to think that Easter eggs originated in Mesopotamia as this article claims, but Peter Gainsford, a New Zealand classicist, has written an excellent and detailed article investigating the sources for the idea that Easter eggs originated in Mesopotamia which refutes this idea. Gainsford found that the earliest source mentioning Easter eggs in Mesopotamia is the book De Ludis Orientalibus ("On Eastern Games") by Thomas Hyde, published in 1694. There are no earlier sources recording Easter eggs in Mesopotamia before Hyde. Gainsford concludes that the idea of Easter eggs in Mesopotamia prior to the 1600s probably originates from people hearing the word "Mesopotamia" and automatically thinking "ancient Mesopotamia." He notes that there is evidence for Easter eggs in western Europe from long before the earliest evidence of Easter eggs in Mesopotamia, indicating the association of eggs with Easter actually originated in western Europe.

Concerning the origins of Easter eggs, Gainsford notes that scholars who study the Middle Ages generally conclude that Easter eggs most likely originated in western Europe during the Middle Ages as a result of the fact that eggs were forbidden during Lent, but, when Easter arrived, medieval Catholic Christians were permitted to eat eggs again. Because eggs were suddenly back on the menu on Easter Sunday, the tradition arose of blessing eggs for Easter. Thus, eggs became associated with Easter. Gainsford quotes a passage from the medievalist L. Gougaud in support of this. This actually makes a lot of sense. It seems that the association of eggs with Easter most likely originates not from paganism or from Christian symbolism, but rather from medieval prohibitions on which foods people were allowed to eat during Lent. —Katolophyromai (talk) 05:06, 28 November 2019 (UTC)
 * User:Katolophyromai, I have no objection if Peter Gainsford's theory is added in the article as one view of how Easter Eggs originated. I do object to the removal of the Mesopotamian origins view, since it is well-sourced to publications by ABC-CLIO and Routledge, both academic presses, among other references. We cannot allow the viewpoints expressed by one author in his own blog article to be the sole theory represented here. As such, I have attributed the claim you added by Peter Gainsford and have restored the information that was removed. To me, this seems to be a good WP:COMPROMISE. I hope this helps. With regards, AnupamTalk 01:37, 14 January 2020 (UTC)

Should this be a NPOV dispute?
Article in it's entirety is slanted toward Christianity and removes most of the pre-Christian and Pagan roots of the Easter Egg rituals. This has been mentioned numerous times in Talk and no corrective action has been previously taken. The goes against the neutrality principals of Wikipedia by pushing a POV from one primary religion. — Preceding unsigned comment added by Drumblog (talk • contribs) 18:47, 4 April 2021 (UTC)

 * Maybe because its about Christianity? BritishToff (talk) 01:47, 23 March 2022 (UTC)

 * It is titled "Easter" egg, and Easter is a Christian entity. Nonetheless, there is a section Parallels in other faiths which, methinks, more than suffices to address your concern.
 * Therefore, I move that the NPOV hatnote be removed! Vincent J. Lipsio (talk) 18:33, 7 April 2022 (UTC)
 * In light of the consensus here to remove the templates, I have done so. I too agree that the article is well-sourced and written. With regards, AnupamTalk 08:07, 14 April 2022 (UTC)
 * I thank you. Vincent J. Lipsio (talk) 16:52, 14 April 2022 (UTC)
 * This article is disgraceful. I doubt most children stuffing their faces with Easter Eggs think about Jesus or any other facet of Christianity. Frankly, this is probably the most biased and contrived nonsense of an article I have seen on Wikipedia. 2603:6080:A204:309A:A87B:2D1E:8823:27E8 (talk) 14:44, 17 April 2022 (UTC)
 * We don't write for "children". We write for general audiences. (CC) Tb hotch ™ 17:19, 17 April 2022 (UTC)

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