October 25, 2025 • 53 mins
A single line from Tacitus sparks a mystery: some of the Suebi “also sacrificed to Isis.” Was a Roman historian just confused, or did he glimpse a northern goddess through a Mediterranean lens? We pull on that thread and follow it across ships, stars, flood cycles, and royal power to see where it leads.
We start with the emblem at the heart of the claim: a Liburnian ship. That detail does heavy lifting. It evokes border cults, sea trade, and portable rites that travel with sailors and merchants. From there, we outline how interpretatio Romana works—why Mercury can stand for Odin, Hercules for Thor, and Mars for Tyr—then ask why Tacitus kept “Isis” instead of swapping in Venus or Minerva. The best answer isn’t error; it’s function. Late antique Isis is queen of heaven and patron of ships, a mother and mourner, a healer and magician, star-linked to Sirius and aligned with the Nile’s life-giving inundation. Through syncretism with Hathor and Nephthys, she carries joy, music, sovereignty, funerary care, and the power of a necklace that enthrones.
With that profile fixed to Tacitus’ timeframe, we build an attribute map—ships, sovereignty, fertility, prophecy, weaving, fate, gold and copper, rain and river sources, life and death, resurrection motifs—and test northern candidates. Freya brings Brísingamen, love, seiðr, battle-choice, and hints of maritime symbolism. Frigg and Sága contribute prophecy, weaving, water halls, and enthronement by marriage. Iðunn offers renewal and lifespan through apples, braided into poetry and skill. Regional figures like Nehalennia add dogs, sea altars, and underworld travel. The question shifts from name-matching to role-matching: which goddess occupies the liminal seam between sea and field, birth and burial, crown and cosmos?
Rather than declare a neat winner, we show you the method to get there. Align by traits specific to the era, not timeless clichés; follow ritual technology like ships and necklaces; respect how ideas move along frontiers. Next, we’ll dig deeper into Freya, Frigg, Iðunn, and coastal cults to test the best fit with stories, archaeology, and language evidence.
If this kindles your curiosity, follow the show, share it with a friend who loves myth and history, and leave a review telling us which goddess you think Tacitus saw. Your theory might shape the next deep dive.
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Transcript
Episode Transcript
Available transcripts are automatically generated. Complete accuracy is not guaranteed.
SPEAKER_00 (00:04):
Hello everyone.
So today we're going to be doingsomething a little different
than what I normally do.
If you are listening on thepodcast, this is going to be
very visual because I'm going tobe giving a slide flow
presentation.
I'm also going to be doing thatfor the next one on here.
So today's presentation is goingto be about ISIS among the
(00:25):
Swavey or among the Germanicpeoples and whatnot.
And we're going to try tounderstand what tachitus meant
here.
I'm also going to be going intohow this has to do with grail
sciences as long along with theother videos that I posted out
there recently with JamesBlackley, having to do with the
(00:46):
Sumerian stuff that we put outthere and whatnot.
It's all connected, everythingthat I'm doing, even if it
doesn't seem like it is, is allconnected to the to the grail in
some capacity or another.
And I'm going to be building upinto it.
So we're also going to be makingit so that way we understand how
the new seasons are going to beworking.
(01:06):
From this point forward, they'regoing to be done in terms of
like playlists and whatnot.
So every time I do something onthe Nordic stuff, that's going
to go in there.
Every time I do something on theSumerian, it's going to go in
there.
Every time I'm going to dosomething that's on the
Arthurian, it's going to go inthere.
Some of it's going to be its ownseparate category, some of it's
going to be where it can bemultiple playlists.
(01:27):
So we'll have to figure that outas we go along.
But without further ado, I'mgoing to get um straight into
today's presentation.
And I hope you enjoyed thisformat because it's different
than what I've done before.
And it's more akin to how I dothings for the couple workshops
that I've done in the past,which you can purchase from my
(01:49):
website at GrailSciences.com.
Anyway, let's begin.
(02:16):
That's what the presentation iscalled.
And it's pulled from Tacitus'Germania.
Tacitus wrote this inapproximately the year ninety to
one hundred AD or so.
Most people believe around 98 ADnow.
And so this is 1900 plus yearsago.
(02:43):
And he's talking about somethingthat just doesn't fit with the
rest of the narrative, and it'sbeen very interesting to try to
understand what he means bythis.
And we'll go into that today.
And so this is exactly whatTacitus states.
(03:04):
He makes it so that way he saysthe following, basically, and
whatnot in the Englishtranslation.
Please note that I've boldedcertain parts and even
highlighted something that thehighlighted and bolded part is
obviously what we're talkingabout today.
So, quoting Tacitus, he says thefollowing Among the gods,
(03:26):
Mercury is one of the theyprincipally worship it.
They regard it as a religiousduty to offer to him on fixed
days, human as well as othersacrificial victims.
Hercules and Mars they appeaseby animal offerings of the
permitted kind.
Part of the Swabi sacrificed toIsis as well.
(03:47):
I have whoops.
Sorry about that.
I have little idea what theorigin or explanation of this
foreign cult is, except that thegoddess's emblem, which
resembles a light worship, and Iput an asterisk next to that
because we're going to coverthat in a little bit, indicates
(04:09):
that cult came from abroad.
So interpretatio romana, akaRoman interpretation.
This is how Tacitus and otherscholars during his time would
go and interpret other gods.
They would do that using godsthat their audience is familiar
(04:29):
with, in this case, Roman ones,and comparing them to ones that
are of foreign cults and saying,okay, these share the same
general identity as Mercury orof Hercules or as Mars, as he's
pointing out here.
So that way he could make itunderstood by his audience very
(04:52):
easily that he was writing forback home.
So this is two translations ofthat same part that's going on
here, one from Burley and onefrom Rives.
And then I also have theoriginal Latin that he was
writing in up there.
So Burley says part of the Swabisacrificed to Isis as well.
(05:16):
I have little idea what theorigin or explanation of this
foreign cult is, except that thegoddess's emblem, which
resembles light worship,indicates that cult came from
abroad.
All right, so this is Rive'stranslation.
It's a little different, mostlythe same for what's going on,
just word choice different,except for when it comes to the
(05:37):
worship part.
He uses a specific worship,which is a Libernian worship,
which is actually, of course,the true one.
When you can see it over here inLatin when I bolded both of them
for what's going on there.
So in that part, Rive'stranslation is definitely a
better translation.
And he says, some of the Swabisacrifice also to Isis.
(05:59):
I cannot determine the reasonand origin of this foreign cult,
but her emblem, fashioned in theform of a Libernian ship, proves
that her worship comes fromabroad.
So on the screen here, you cansee that this is a picture of
Italy and the surroundingregions and whatnot.
(06:20):
And you can see right across thesea from Italy, there, you have
Libernian, right between theIllyrian uh area and you know,
next Venetic and Etruscan.
And this is where the Libernianstuff were to come from, from
their warships and that kind ofstuff, with that very much part
(06:42):
of the Roman uh area of conquestduring this time period, and
that is the type of ships thatthey are comparing it to.
Here is a couple of examples ofLibernian warships.
One of them on the uh screen isobviously like a kind of like a
toy model for what's going onthere.
(07:04):
The other one is an artist'simpression.
You can clearly see that this isvery much the same idea and same
boat, maybe slightly variations,but that's true of any ship
during that time period becausethey're all handmade for what's
going on there.
As you can see, this isbasically a light warship, as
has been mentioned, and it kindof looks like something that the
(07:27):
Vikings would be having muchlater on for what's going on
there with some oars, one sailat the mast and whatnot that's
kind of happening there with it.
So keep that in mind for lateron in this presentation.
Here are a few archaeologicalexamples, or at least what are
believed to be archaeologicalexamples by the archaeological
(07:48):
community for what's going onthere.
I know it's a little hard totell on one of them of what
exactly is being shown there,but you can clearly see that
it's the same general conceptthat's playing out here between
the two of them as the examplesthat were given above and
whatnot.
And it makes it very clear as towhat type of ship that uh
(08:10):
Tacitus is referring to in hiswritings.
And here we have two otherexamples that I give of a Roman
warship and a Egyptian warship.
The Egyptian one is from 3,200years ago, the Roman one is more
from Tacitus' era.
(08:30):
Again, it's very similar to theLibernian one because that's
what Rome does for it is, butyou can even see in the Egyptian
one 1200, 1300 years beforeTacitus' time, that it that's
still very much a similarconcept, and you can even note
the type of flag that they havesail that they have up there
(08:52):
that's very similar to a Vikingship's decor that we've come to
associate with their sails andwhatnot.
So this is all kind of importantfor what's happening there.
So here's something that's evenmore interesting and more
telling, in my opinion.
(09:13):
Tacitus names all of the godsthat he refers to in this
section after Roman ones, exceptfor whoever this Isis is, that
we're trying to figure outinside of the story that's
happening here, what that he'skind of giving of the people of
Germania uh 1900-ish years ago.
So when Tacitus mentionsMercury, he's really saying the
(09:37):
characters or gods or uh of ofthe Germanic and Nordic people
of Odin, Woden, and Wotan.
Obviously different ways ofsaying it and spelling it
depending upon the tribe, theregion, the, and the era that's
going on there.
When Tacitus mentions Hercules,he's really saying Thor or Donar
(10:00):
or other variants of thisparticular name for what's going
on there as well.
And then when Tacitus mentionsMars, the their war god, he is
referring to Thui or Tyr orother variants of that
particular name.
Again, the question becomes thiswho is this Isis figure?
(10:24):
Questions to considering here,besides just that, is you know,
what I view that we must beasking ourselves is why does
Tacitus break the Roman schemeof interpretation here only for
this god slash goddess?
Okay, he doesn't do it for anyof the other ones, he uses that.
(10:44):
Why doesn't he use another Romangod or one that was more known
potentially, like Minerva orVenus or Ceres?
Why does he refer to it as aforeign cult that came from
abroad and is associated withships, of course?
And then, of course, why does heuse an Egyptian goddess?
(11:05):
And who could she be possiblyrepresented in the Germanic
slash Nordic pantheon?
These are what we're going totry to figure out, uh, or and
whatnot.
So, huge question that needs tobe asked also is was Tacitus
mistaken?
He even mentioned himself thathe has little idea or origin of
(11:30):
this cult is.
So, did Tacitus make a mistake?
It is generally accepted byscholars that he did not see or
witness all this stuff forhimself, that he's getting it
from second-hand accounts,meaning that he wasn't there to
witness it, but he's getting itfrom other people that are
(11:52):
relaying the information to him.
And so, you know, maybe hedoesn't understand what he's
saying there with it, or thatthey made a mistake, whoever was
giving him this information, orwhatever.
We need to consider thispossibility as well, of course.
So, what do scholars say aboutthe cult of ISIS among the
(12:13):
Swabi?
Well, in general, there is notrue scholarly consensus.
There is debate on who the ISISfigure is supposed to represent,
but most scholars seem tobelieve the Tacitus was mistaken
and do not take the claims allthat seriously.
As the proof of that particularpoint, is taken from Wikipedia,
(12:34):
which obviously you can takewith a grain of salt that is
Wikipedia, after all, but isstill a useful source of
starting point for informationthat can be gleaned from most
people for free, which is thehuge spelling point of
Wikipedia.
It says the following in histranslation of Germania, scholar
(12:56):
J.B.
Rives comments that while inTacitus' time the cult of ISIS
was widespread and is wellattested in the provinces on the
border of Germania, Tacitus'identification is problematic
because the cult of Isis seemsto have spread with Greco-Roman
culture.
Rives comments that mostscholars believe that Tacitus
(13:17):
has misidentified a nativeGermanic ritual that bore some
resemblance to a well-knownAsiatic ritual that involved a
ship.
Yes, that's not a mistake onTacitus' part.
What Rives is saying isobviously correct, but it should
(13:39):
also be that noted that Tacituswas writing for a Roman audience
and then had to choose gods orgoddesses that they would have
been familiar with.
So the whole point is that whileRives says that he must be
mistaken, it can't possibly beIsis, meaning the Egyptian
goddess there that they wereworshiping.
This is true.
(14:00):
But he's using again aninterpretation, meaning that
he's replacing one goddess foranother goddess, and in this
case, he chose Isis.
That's what he did there.
So when Tacitus refers to it asa foreign cult, but which he has
little idea or origin of, inother words, the scholars miss
(14:22):
the point entirely.
Tacitus knows that it's notIsis, but something that
resembles Isis, that he has noexplanation for it.
AKA he knows it was not becauseof Roman expansion.
So it's not because of Romanexpansion, and it's not because
of that.
I don't understand how scholarsdon't get to this.
(14:45):
This should not be debated thathe was mistaken in this instance
for what's going on there, atleast for why scholars are
saying for what it is.
The people that he's gettinginformation from could be
mistaken, of course, but that'snot what most scholars are
trying to say, as it's pointedout by Rive's own comment here.
(15:07):
So, how are we going to findthis ISIS?
That's what we need to do here,how we need to understand this.
Snorri in his prose Edda wrotethat you can come to know a god
or goddess by his or herattributes and associations and
family.
So Snorri was writing poetry andwhatnot.
(15:30):
He wrote his prose Edda, whichwas a commentary on how to write
and understand the old Nordicpoems that were written down.
And he did this in the 1200s andaround 1220 to 1225 is what most
scholars think.
And in it, he writes the notionthat you can know these things
(15:51):
by the associations andattributes and family members of
the of the other gods andgoddesses.
So an example of this is if Isay tear's hammer, well, tear
doesn't have a hammer, Thor hasa hammer, so we know that tear
is actually being replaced here,and it's actually a stand-in for
(16:13):
Thor in this instance for what'sgoing on there, because with the
association of Molnir, the nameof Thor's hammer, that's going
on in this particular thing withit.
So that's all well and good.
I'm each Snori obviously iswriting hundreds of years after
the fact, but the point is thatthese songs that were done in
(16:34):
poetry are much older.
We don't know how old some ofthese things are.
Some of them could be onlyhundreds of years older than
they were written down, but someof them could be much, much
older.
It's hard to say.
It really depends on the storyand all these other things.
We know in the archaeologicalrecord that we can find stuff
that goes back well to Tacitus'time for certain Germanic
(16:55):
entities that are on there.
So we're using this as a litmustest, if you will, to help us
find Isis in this instance,whoever this so-called Isis is.
We also know that the Romaninterpretation, the Tacitus, is
using the exact same idea.
He's saying that when we arecalling Mercury Odin, excuse me,
(17:19):
we're calling Odin Mercury, andwhen we're calling Thor
Hercules, and when we're callingTyr Mars, he's doing the exact
same idea.
Coming to know a god or goddessby their attributes and
associations.
So there's no difference on thatfront with it.
Tacitus is using it, and we knowthat we're doing it later on for
(17:40):
what's happening here.
This is just the way that thingswere done.
We are given the following cluesby Tacitus: ships as an emblem
and Isis as a goddess for what'sgoing on here.
These are very important.
So obviously, as I mentioned,gods and goddesses can change
over time, and we need to belooking for a goddess that
existed about 2,000 years ago innorthern Germanic lands and
(18:04):
compare it to the goddess Isisof 2,000 years ago as well.
This is important.
We don't want to be pullingattributes from Isis that are
from 5,000 years ago only.
That won't help us in oursearch.
If those attributes start 5,000years ago and continue down to
the time when Tacitus wrote,then that is a valid attribute,
(18:27):
obviously.
And so Isis has a complexhistory and many changes to the
understanding of her and hercult throughout her mythological
cycle.
We only need to concernourselves with what was
understood to be attributed toher at the time of the writing
by Tacitus.
(18:49):
So, who is Isis?
What are her attributes and herassociations?
So you can see here that there'sa picture of Isis and whatnot.
This is how you would find herdressed up in various different
ways inside of how she wouldshow up in the hieroglyphics and
whatnot.
Please note that the thing onher head that's there with it.
(19:13):
It is a throne.
That's what it is in terms ofthe hieroglyphic understanding
of it.
This is important to understandher.
There is another god, andthere's excuse me, other
goddesses that look very similarto her that we'll meet later on
in an encounter later on, thatyou literally could not tell the
difference between them withouthaving this particular part that
(19:38):
denotes her in comparison.
So let's begin with associationsand attributes.
Hathor, the two goddesses.
We're starting with Hathor.
The Hathor is the other one herethat I was talking about, that
she looks almost exactly thesame with.
(19:59):
The two goddesses are often soalike in appearance that only
the hieroglyphic inscription canconfirm which one of them is
actually portrayed.
Alright.
Both Hathor and Isis were linkedto the star.
I want you to keep that in mind,star here, Spika, which is a
part of Virgo, aka you know themaiden, the virgin.
(20:24):
That's what it would be in theclassical understanding of the
constellations here.
This star first appears aroundharvest time, so therefore it
should be associated withfertility in some components or
another for what's going onthere.
A further link is provided bythe fact that when Horus chopped
(20:45):
off Isis's head, because Isiswould not strike the fatal blow
against her brother Set, sheresponded by causing the head of
a cow, one of the most commonforms of Hathor, to grow in its
place.
So, in other words, they'reliterally so linked that even
when Isis has her head choppedoff, another one grows in and
it's the head of Hathor.
(21:06):
So we need to study Hathor aswell in order to understand Isis
here, and therefore to also helpus understand what's going on
with the goddess that we'retrying to find of the Germanic
peoples of the Swabi here.
So to understand this story alittle bit better, that I
mentioned here, Set is a hugeproblem.
(21:29):
He went and murdered Osiris andwhatnot, and Horus is the son of
Osiris and Isis, but is also areincarnation of Osiris through
magical means.
So that is kind of what'shappening here.
(21:50):
This is why he's upset about itand why he loses his temper when
Isis refuses to kill off theirmortal foe, basically, or in
this case their divine foe.
So, yeah.
If you translate to the name ofHathor or Isis in this case
(22:10):
specifically, her nametranslated from Egyptian means
female or lady of the throne.
So please keep this in mind withthe lady idea and throne or
queen of the throne for what'sgoing on there, because this
will help us locate theindividual goddess later on that
(22:31):
we're trying to find in theNordic slash Germanic pantheon.
More associations and attribute.
So now we have a goddess that'sassociated with knowledge as
well.
Another possible translation isfemale slash lady, which we've
(22:52):
already covered, of flesh.
So you have that.
In this instance, it does notnecessarily mean in physical
form, it's more associated interms of it, meaning sexuality
here for what's going on.
So Isis as the personificationof the throne, she was obviously
(23:15):
has a huge importance and thesource of the pharaoh's power.
This is obviously prior to theRoman occupation for what's
going on here.
So, you know, you see this withCleopatra, and you see this with
other queens and that kind ofstuff, that the female line is
actually what determined theimportance of who the pharaoh
(23:41):
was.
Not the male that's theimportant.
Without the female that he ismarrying, uh, he has no right to
rule.
And so you're seeing a variantof this showing up here as as
well, where the female is theone that is enthroning the
person that's going on therewith it.
(24:02):
So she is referred to as one whogives birth to heaven and earth,
knows the orphan, knows thewidow, seeks justice for the
poor, and shelter from the weak.
This is from the Egyptian Bookof the Dead, also known as the
Egyptian book of going forth byday.
Isis was part of the Ennead, anaka grouping of nine gods and
(24:24):
goddesses.
So she's associated with thenumber nine.
So we need to keep this in mindfor what's happening.
So we've got knowledge, flesh,nine, someone that gives birth
to heaven and earth, and is uhsomeone that seeks justice.
From the new kingdom, so duringTacitus' time, but not
necessarily the entirety ofIsis's existence.
(24:47):
She was considered to be thearchetypical mother and was a
patron goddess of childbirth andmotherhood.
So we have childbirth andmotherhood.
Isis and her husband Osiris hadactually ruled Egypt before the
time of the pharaohs.
This is what was believed by theEgyptians themselves, according
to some of their own stuff thatsurvived and whatnot.
(25:11):
So they could actually have beenof the actual physical flesh as
well, and it could have actuallybeen a mortal thing with it, and
then they became deified lateron.
This is a possibility.
Even if that is the case, thegods and goddesses became
symbols of understanding ofnature and other things later on
(25:31):
as well.
So with the adoption ofmythology of Helopolis as the
national religion, this began topromote Osiris to the position
of king of the netherworld,which was previously held by
Anubis, who is directly behindme here, that I keep up there
(25:52):
with that, with the weighing ofthe heart and the feather, which
is all associated with the stuffthat we're talking about now.
So we're going to continue onwith more associations and
attributes.
Isis is also associated withprophecy.
In the pyramid text, it hasimplied that she knows her
(26:16):
spouse Osiris is going to die,but she is incapable of stopping
it.
Her priestesses were said tohave magical powers such as
interpreting dreams, the abilityto control the weather by
braiding or combing their hair.
Isis was also depicted as awinged goddess or a kite.
(26:36):
Kite is a type of bird.
From the New Kingdom, she alsoadopted the vulture headdress
with cow horns on either side ofa sun disk between them.
There is an amulet that she woreknown as the jet.
Might be mispronouncing that.
(27:04):
The Egyptian Book of the Deadclaims that it should be red in
color, although blue and yellowvariants have been discovered in
the archaeological finds.
It also looks similar to an onk,except arms are bent downward
and is a knot of magical powerassociated with resurrection and
(27:26):
rebirth, just like the lastthree episodes that I had put
out with the Sumerian stuff thatwas going on there with Inana,
Dumizid, and Gilgamesh, where wewere talking about these same
notions of trying to findimmortality, resurrection, and
rebirth.
(27:50):
So here is a picture of her anda surviving manuscript that
shows her with her vulturewings.
These are also sometimesdescribed as falcon wings that's
going on there.
Then you have in the center herea picture of the tajet, and on
(28:11):
the right, you have one of theonk.
They're very similar looking interms of their general notion of
things that are happening here,of course.
So there has been many peoplebelieve, many scholars believe
that there's a direct uhassociation with this.
If not, then at least anindirect one, potentially.
(28:34):
All right.
So we're gonna go into moreassociations and attributes.
During the Ptolemaic period, shewas linked with a start, which
is a goddess that was inside ofthe Levant in terms of the
importance for what was going onthere.
And that particular goddess wasassociated with ship uh and with
(28:57):
other things of that particularnature for what's happening
there.
Astart actually gets us to bethe same goddess as Ishtar for
the Babylonians and whatnot, andIshtar gets us inanna for what's
going on there for theSumerians.
So this is important becausewe're actually talking about
(29:20):
Inanna as well in a way forwhat's going on here at the same
time from the Sumerian side ofthings.
So this is what part of thebuildup for that aspect of
things that were going on isbefore I did this particular
study here that I put forth.
So anyway, if you want to golearn about those three things
(29:42):
that I mentioned before, they'reall connected to this
presentation as well, some of itindirectly, some of it directly.
So her Latin epithet, meaningIsis's Latin epithet, was
stellar maris, aka the star.
Of the sea.
She was also known as RegniaKoeli.
(30:07):
Might be slightly mispronouncingthat, which means Queen of
Heaven, which again is directlyassociated with Inanna, as I had
done earlier.
In later times, Isis becameassociated with another star
known as Sopet, which meansskilled wolf, skilled woman, and
(30:28):
also known as Sothis, which isrepresented by the star that we
know in the Western world asSirius, the dog star.
So now we have an associationwith dogs.
Sirius was the most importantstar to the ancient Egyptian
astronomers because it signaledthe approach of the inundation
and the beginning of a new year.
(30:56):
So in other words, we haveinundation now and fertility and
bringing water to the land and adesert, water is some of the
most precious stuff you canhave.
Osiris became associated withconstellation Orion, the hidden
one called Sahu by the Egyptiansand whatnot.
(31:19):
Hercules is associated with theconstellation Orion inside of
the Romanic or Greco-Romantradition for what's going on
there, and that would make itThor inside of the Nordic one,
(31:40):
in terms of how the Romans wouldhave interpreted it.
I'm not saying that's how theNordics actually interpreted it,
just how the Romans would haveinterpreted that.
Horus was associated with Suptu,generally the East Rising Sun,
and sometimes Venus.
And this form was a falcon.
(32:02):
So it's always a falcon whenhe's in Supdu's form, and it's
sometimes it's usuallyassociated with the rising sun,
but also sometimes the planetVenus.
Isis is also associated withcrops filled, cultivated land,
and the inundation of the Nile,as well as an earth goddess.
So the inundation part willbecome important, crops filled
(32:26):
and cultivated land will becomeimportant, and the notion of an
earth goddess will becomeimportant.
Pretty much anything that I putit in bold would be something
that is highly important and canhelp us find who ISIS is in
terms of what it means for theGermanic goddess andor goddesses
(32:47):
that we're trying to find.
Isis is also associated withships and boats.
Okay, so Tacitus mentioned shipsand boats earlier.
A start is mentioned with shipsand boats.
As we talked about before, we'vegot the sea here that's going on
with it.
There's lots of associationsthat are starting to line up
with the limited informationthat Tacitus has given us.
(33:11):
There are many goddesses thatare deemed as aspects of Isis.
We will only be looking at a fewcore ones.
Ma'at, Hathor, which we touchedon a little bit already, and
Nephitis.
And Nephitis is the sister ofIsis.
She is married to Set, which webriefly touched upon earlier.
(33:34):
When I say aspects, that meansthat they share the same,
they're considered part of thesame goddess and that they are
separate from them in certainfunctions, but all overall they
go back to that same goddess.
Again, this is not necessarilyhow they were deemed originally.
This is during the time ofTacitus and how things came
(33:55):
down.
A lot of gods and goddesses gotabsorbed by other gods and
goddesses as their cults grew inpower for what's happening
there.
There are other reasons forthis, but that's not the point
of this video, so we're notgoing to go into that at this
moment.
We are just going to make it sothat way it is about this.
(34:15):
So Nephitis is so closelyassociated with her sister Isis
that it's impossible to tellthem apart without their
headdresses.
So on the left hand side, hereon the screen, you can see Isis.
You can denote her by her thronethat's on her head.
You have Osiris in the middle,which is Isis's sister.
(34:39):
And then you have Nephitus onthe right-hand side.
And as you can see, there is nodifference between them, at
least for how this image isportrayed, other than the very
top of the headdress that'sthere for what's going on there,
which is separate from that.
Now I know this is not what itactually is, but if you go and
(35:03):
look at it, it's supposed to bea basket on top of a house
that's there with it.
Notice how it almost looks likea chalice, though, which I find
very interesting since all thisstill has to do with
resurrection and whatnot that'sgoing on.
That's the whole point of thestory of Osiris that's happening
here.
Reincarnation, rebirth, whateveryou want to call it, and you
(35:25):
know, trying to find immortalityto a certain extent that's
happening there with it.
And Nephitus is vital forbringing back Osiris together
for what's happening.
They make it so that way almostall of his parts are found.
He was chopped up into 15,according to the dismemberment
story that was going on therewith it.
(35:45):
They find all of them exceptone, in this case, his phallus,
his penis, and they have tocraft that.
And then, of course, by means ofmagic, they do that, and then
Isis gets pregnant from herdeceased husband.
He becomes king of thenetherworld, not until later on,
(36:07):
of course.
Originally that was Anubis, andthat makes it, or at least
that's what's believed byscholars, and that makes it so
that way she gives a new, shegets a new son who is just the
reincarnation in terms of aliving form of Osiris called
Horus.
That's the general shortenedversion of all this.
(36:29):
Nephitis helps with grabbing theparts, helps with preserving the
body, and other things of thisnature for what's happening
there.
But again, they look basicallylike they're twins for what's
happening here in terms of theEgyptian account.
So Nephitis and her association.
She's called the mistress orlady of the house.
(36:50):
We've already seen the notion ofthe house idea and her headdress
that's there.
House in Egyptian could alsorepresent sky.
That's important to note here.
Nephitis was given a place onRa's boat, so she could
accompany him on his journeythrough the underworld.
So we have a boat again, and wehave the underworld association
(37:14):
again.
She is married to Set, who seemsto represent like the desert or
the barren wasteland andwhatnot, and she represents the
air.
Hence the sky part that we'retalking about here.
Isis and Nephitis are alwaystogether in funerary scenes.
This is hugely important.
They are always together, theyare not separated.
(37:35):
She can take on the form of avulture.
This is the she's the goddess ofdeath and mourning, as in like
crying for somebody after theybecome dead or deceased.
She's the source of the Nile,and she is associated with rain.
So she's associated with water,various different forms of
(37:57):
water.
And she is the protector ofwomen in childbirth.
Alright.
There are a few myths in whichNephitis pretends to be Isis and
gets Osiris to sleep with her,showing just how similar the two
were, where even he cannot tellthem apart except for what's
(38:18):
going on there.
We've already touched a littlebit on Hathor before, but we're
going to go deeper into things.
Hathor was known as the one, thegreat one of many names.
Her titles and attributes wereso numerous that she was
important in every area of lifeand death of the ancient
(38:41):
Egyptians.
She was originally apersonification of the Milky
Way, which was considered to bethe milk that flowed from the
udders of a heavenly cow.
Hathar was a sky goddess knownas the lady of the stars and
sovereign of the stars, and islinked to Sirius, again, the dog
(39:05):
star, which we already know isassociated with Isis.
That's here with it.
You get sovereignty here, andyou get the notion of stars
popping up again that'shappening here with it.
So you have where Isis andHathor are sharing the exact
same components here.
And again, we've talked aboutthe story briefly of the head
being chopped off for Isis andit being replaced with Hathor to
(39:27):
show that this is the truenature of them, that they are
the same goddess ultimately.
She, unlike other gods andgoddesses, had both male and
female priests.
Typically, a god or goddess hadonly one gender that was doing
stuff.
(39:49):
Obviously, it changes from time,period, and place and that kind
of stuff.
We're just speaking ingeneralities here for ancient
Egypt.
We are not talking in terms ofblanket statements.
That would be absurd.
Hathor's birthday was celebratedon the day that Sirius first
rose in the sky, heralding thecoming of the inundation, which
(40:12):
is typically in July in ancientEgyptian times.
So you have the inundation ideaagain, and you have the exact
same association with Isisthat's being done here.
She is known as the mistress,lady, andor queen of heaven.
She was called the celestialnurse.
She nursed the Pharaoh in theguise of a cow or as a sycamore
(40:36):
fig.
This is because the sycamore figexudes a white milky substance,
which gives us the notion of herbeing associated with the Milky
Way, and of course, with breastmilk and that of a divine cow
and giving milk.
She was called the mother ofmothers, so she's the originator
(40:59):
of everything, just like Isis,and the goddess of women,
fertility, children, andchildbirth, everything's showing
up exactly the same.
The mistress of life, and wasseen as the embodiment of joy,
love, romance, perfume, perfume,excuse me, dance, music, and
alcohol.
(41:20):
That last association is veryimportant.
So yeah, we'll continue on.
Hathor was associated withtorquoise, malachite, gold, and
copper.
Gold is a huge importance thatyou will find later on for stuff
that you can find in the Nordicstuff.
(41:43):
She was the patron of miners andthe goddess of the Sinai
Peninsula.
Now, this is important becausethis location is famous for the
turquoise and copper mines ofthat region that is going on
there with that, too.
Just giving even more of adirect association in terms of
(42:07):
something to do with miners aswell.
She was associated with theMinot necklace, also known as
the Great Minot.
I find it interesting also thatnecklace in Sumerian, if memory
serves me correctly, maybeBabylonian, that it is called
Min.
(42:27):
So keep this in mind.
This is a very important pointfor helping us find who Istis is
in the Germanic gods andgoddesses.
The necklace, like a thestrum,may have function as a
percussion instrument inreligious functions.
So there's another associationwith shamanic stuff, I guess you
(42:52):
could say, if trance like statesthings of this particular
nature.
Shamanic here meaning anumbrella term, not obviously for
the Siberian people where theterm comes from.
It may have also functioned as amedium through which she
transmitted her power.
Okay.
In many images of the goddess,she is shown offering the
(43:14):
necklace to the king.
So by giving the necklace awayto the king, she's invoking her
power to raise him up tosovereignty.
That is potentially one meaningof it.
The Manat appears to have beenassociated with such concepts of
life, potency, fertility, birth,and renewal, and rebirth of the
(43:42):
dead.
So huge amount of power thatthis is associated with.
(44:53):
So the sun comes up in the eastand it rises there.
That makes it that way it'sbirthed there, and the sun is
associated with life.
That's how we grow everything,that's how we're able to do our
daily things with it.
And the darkness is associatedwith death in the ancient world,
(45:14):
especially in Egypt.
And when the sun is setting, itis in the west, and therefore
death.
That's how that's playing outthere, and the very short
confined version of the stuff orwhat's going on there.
She occasionally took on theform of seven Hathors, which is
(45:36):
very interesting, who wereassociated with fate and fortune
telling.
Could be the Seven Sisters, it'skind of going on here, which
would be the Pleiades.
The seven Hathors knew thelength of every person's life
from the day it was born andquestioned the dead of souls as
(45:56):
they traveled to the land of thedead.
Hathors Associations, partthree.
(46:30):
Hathor was also a goddess ofdestruction, and her role as the
eye of Ra, defender of the sungod.
According to legend, peoplestarted to criticize Ra when he
ruled as Pharaoh.
Ra decided to send his eyeagainst them in the form of
Sekhmet.
(46:50):
She began to slaughter people bythe hundred.
When Ra relented and asked herto stop, she refused, as she was
in bloodlust.
The only way to stop theslaughter was to color beer red
in order to resemble blood, andpour the mixture over the
(47:12):
killing fields.
When she drank the beer, shebecame drunk and drowsy and
slept for three days.
When she awoke with a hangover,she had no taste for human
flesh, and mankind was saved.
Ra renamed her Hathor, and shebecame the goddess of love and
(47:34):
happiness.
As a result, soldiers alsoprayed to Hathor slash Sechmet
to give them her strength andfocus in battle.
Her name is translated as theHouse of Horus, which refers
both to the sky where Horuslived as the hawk slash falcon,
(47:55):
and to the royal family.
It's a good question.
Why did I go so in depth withall this stuff?
Well, here's a listing of theattributes and associations.
(48:16):
We got ships, we've got life anddeath, we have prophecy,
resurrection, very stars slashconstellations, we have cows, we
have associated with alcohol,kingship slash sovereignty, the
number nine, motherhood andchildbirth, destiny.
(48:37):
Right?
I mean, anybody who's familiarwith the Nordic stuff slash
Germanic stuff can already kindof begin to see where this is
going.
We also have vulture slashfalcon wings.
We have dream interpretation,knots, threads, and weaving.
We have association with hair,magical power, dance and music,
sexuality and love, judgment ofthe dead, the planet Venus, star
(49:03):
of the sea, an earth goddess,fortune telling, like a mother
earth figure, a dog, wolf, orjackal, that she is someone
who's a very skilled woman,queen of heaven, crops, fields,
and cultivated lands,inundation, rain, fertility,
(49:24):
sovereignty, medicine, slash,healing, music, gold, copper,
and mining, and of course theMinot Necklace.
She's also associated with thelength of a lifespan that
someone has, seven cities,blood, killing fields, strength
(49:44):
and focus in battle, justiceslash cosmic order, and then
other ones that are morespecific, potentially the
Pallades, the Orion, definitelythe Orion, Sirius, and Virgo,
and then wisdom and truth.
So potential Norse or Germaniccandidates.
(50:05):
We have Isa, Ziza, Tisa, andIfa, which is very interesting
in terms of the name associationbeing that way.
Jacob Grimm is the from like theGrimm's fairy tales, like Hansel
and Gretel, that kind of stuff,for what's going on there and
other things that he wrote alongwith his brother.
(50:27):
That they collect, well, Ishould say compiled and
collected instead.
He wrote extensively about thisand theorized that this
particular goddess is whoTacitus was referring to as
Isis.
Obviously, the name uh fits.
We'll have to go and look and ather stories and associations and
(50:47):
stuff later to see if that makesany sense or not.
You have the goddess Nahalania.
She's associated with dogs andthe underworld and other things
of this particular nature that'sgoing on there.
So we know that there arecertain things that fit with
her.
You have Frig slash Saga.
(51:08):
Now you might be thinking,aren't they two different
goddesses?
No, saga is an part of Friggthat's going on there.
Saga is associated with prophecyand storytelling.
Same thing with Frigg for theprophecy part, and she's
associated with inundationwaters and whatnot, and that
kind of thing that's going onthere.
Frigg is associated with love,married to the god of the
(51:33):
underworld and and well, god ofassociated with death, I should
say, not the underworld that'sgoing on there with it.
So there's certain associationsthat are definitely there that
we can look into further to seeif she makes the good candidate
for what's going on there.
You have Edu and her apple.
Now, obviously, apples weren'texplicitly mentioned for what's
(51:54):
going on there, but Idu is kindof in a way the mother of all
the gods and goddesses thatcannot exist without her.
Specifically the apples that shegives them.
Without her, they all die.
She is married to Bragi, thegoddess, the god of poetry.
(52:14):
So that gives us certain aspectsthat we're looking for in terms
of music and prophecy andwhatnot.
And she is known as the skilledwoman for what's going on there.
So there are certainassociations with her.
Freya obviously has associationsthat are being done with it.
She has the ships, she hasfertility that are associated
(52:36):
with it.
She has a necklace, things ofthis nature.
So these are all potentialcandidates that we can be
looking into in the next episodefor what's going on there.
This one was just to seteverything up to see how things
went and to get everythingsituated.
The next one will be where we gointo figuring out who the exact
(52:59):
candidate is, if any of them,why they are that particular
one, through the variousdifferent stories and
associations that are going onthere.
So if you enjoyed this, pleaseleave a like and subscribe for
what's going on there.
If you're on YouTube, share thiswith anybody that's there with
it.
I do encourage people whonormally listen to the podcast
(53:23):
only on the various differentplatforms that are out there to
actually go to YouTube to watchthis, mainly because there was a
lot of visual stuff that wasincorporated into this to help
showcase what's going on here.
And I hope everybody enjoyed it,and I'll see you all in the next
one.
Hello everyone.
So today we're going to be doingsomething a little different
than what I normally do.
If you are listening on thepodcast, this is going to be
very visual because I'm going tobe giving a slide flow
presentation.
I'm also going to be doing thatfor the next one on here.
So today's presentation is goingto be about ISIS among the
(00:25):
Swavey or among the Germanicpeoples and whatnot.
And we're going to try tounderstand what tachitus meant
here.
I'm also going to be going intohow this has to do with grail
sciences as long along with theother videos that I posted out
there recently with JamesBlackley, having to do with the
(00:46):
Sumerian stuff that we put outthere and whatnot.
It's all connected, everythingthat I'm doing, even if it
doesn't seem like it is, is allconnected to the to the grail in
some capacity or another.
And I'm going to be building upinto it.
So we're also going to be makingit so that way we understand how
the new seasons are going to beworking.
(01:06):
From this point forward, they'regoing to be done in terms of
like playlists and whatnot.
So every time I do something onthe Nordic stuff, that's going
to go in there.
Every time I do something on theSumerian, it's going to go in
there.
Every time I'm going to dosomething that's on the
Arthurian, it's going to go inthere.
Some of it's going to be its ownseparate category, some of it's
going to be where it can bemultiple playlists.
(01:27):
So we'll have to figure that outas we go along.
But without further ado, I'mgoing to get um straight into
today's presentation.
And I hope you enjoyed thisformat because it's different
than what I've done before.
And it's more akin to how I dothings for the couple workshops
that I've done in the past,which you can purchase from my
(01:49):
website at GrailSciences.com.
Anyway, let's begin.
(02:16):
That's what the presentation iscalled.
And it's pulled from Tacitus'Germania.
Tacitus wrote this inapproximately the year ninety to
one hundred AD or so.
Most people believe around 98 ADnow.
And so this is 1900 plus yearsago.
(02:43):
And he's talking about somethingthat just doesn't fit with the
rest of the narrative, and it'sbeen very interesting to try to
understand what he means bythis.
And we'll go into that today.
And so this is exactly whatTacitus states.
(03:04):
He makes it so that way he saysthe following, basically, and
whatnot in the Englishtranslation.
Please note that I've boldedcertain parts and even
highlighted something that thehighlighted and bolded part is
obviously what we're talkingabout today.
So, quoting Tacitus, he says thefollowing Among the gods,
(03:26):
Mercury is one of the theyprincipally worship it.
They regard it as a religiousduty to offer to him on fixed
days, human as well as othersacrificial victims.
Hercules and Mars they appeaseby animal offerings of the
permitted kind.
Part of the Swabi sacrificed toIsis as well.
(03:47):
I have whoops.
Sorry about that.
I have little idea what theorigin or explanation of this
foreign cult is, except that thegoddess's emblem, which
resembles a light worship, and Iput an asterisk next to that
because we're going to coverthat in a little bit, indicates
(04:09):
that cult came from abroad.
So interpretatio romana, akaRoman interpretation.
This is how Tacitus and otherscholars during his time would
go and interpret other gods.
They would do that using godsthat their audience is familiar
(04:29):
with, in this case, Roman ones,and comparing them to ones that
are of foreign cults and saying,okay, these share the same
general identity as Mercury orof Hercules or as Mars, as he's
pointing out here.
So that way he could make itunderstood by his audience very
(04:52):
easily that he was writing forback home.
So this is two translations ofthat same part that's going on
here, one from Burley and onefrom Rives.
And then I also have theoriginal Latin that he was
writing in up there.
So Burley says part of the Swabisacrificed to Isis as well.
(05:16):
I have little idea what theorigin or explanation of this
foreign cult is, except that thegoddess's emblem, which
resembles light worship,indicates that cult came from
abroad.
All right, so this is Rive'stranslation.
It's a little different, mostlythe same for what's going on,
just word choice different,except for when it comes to the
(05:37):
worship part.
He uses a specific worship,which is a Libernian worship,
which is actually, of course,the true one.
When you can see it over here inLatin when I bolded both of them
for what's going on there.
So in that part, Rive'stranslation is definitely a
better translation.
And he says, some of the Swabisacrifice also to Isis.
(05:59):
I cannot determine the reasonand origin of this foreign cult,
but her emblem, fashioned in theform of a Libernian ship, proves
that her worship comes fromabroad.
So on the screen here, you cansee that this is a picture of
Italy and the surroundingregions and whatnot.
(06:20):
And you can see right across thesea from Italy, there, you have
Libernian, right between theIllyrian uh area and you know,
next Venetic and Etruscan.
And this is where the Libernianstuff were to come from, from
their warships and that kind ofstuff, with that very much part
(06:42):
of the Roman uh area of conquestduring this time period, and
that is the type of ships thatthey are comparing it to.
Here is a couple of examples ofLibernian warships.
One of them on the uh screen isobviously like a kind of like a
toy model for what's going onthere.
(07:04):
The other one is an artist'simpression.
You can clearly see that this isvery much the same idea and same
boat, maybe slightly variations,but that's true of any ship
during that time period becausethey're all handmade for what's
going on there.
As you can see, this isbasically a light warship, as
has been mentioned, and it kindof looks like something that the
(07:27):
Vikings would be having muchlater on for what's going on
there with some oars, one sailat the mast and whatnot that's
kind of happening there with it.
So keep that in mind for lateron in this presentation.
Here are a few archaeologicalexamples, or at least what are
believed to be archaeologicalexamples by the archaeological
(07:48):
community for what's going onthere.
I know it's a little hard totell on one of them of what
exactly is being shown there,but you can clearly see that
it's the same general conceptthat's playing out here between
the two of them as the examplesthat were given above and
whatnot.
And it makes it very clear as towhat type of ship that uh
(08:10):
Tacitus is referring to in hiswritings.
And here we have two otherexamples that I give of a Roman
warship and a Egyptian warship.
The Egyptian one is from 3,200years ago, the Roman one is more
from Tacitus' era.
(08:30):
Again, it's very similar to theLibernian one because that's
what Rome does for it is, butyou can even see in the Egyptian
one 1200, 1300 years beforeTacitus' time, that it that's
still very much a similarconcept, and you can even note
the type of flag that they havesail that they have up there
(08:52):
that's very similar to a Vikingship's decor that we've come to
associate with their sails andwhatnot.
So this is all kind of importantfor what's happening there.
So here's something that's evenmore interesting and more
telling, in my opinion.
(09:13):
Tacitus names all of the godsthat he refers to in this
section after Roman ones, exceptfor whoever this Isis is, that
we're trying to figure outinside of the story that's
happening here, what that he'skind of giving of the people of
Germania uh 1900-ish years ago.
So when Tacitus mentionsMercury, he's really saying the
(09:37):
characters or gods or uh of ofthe Germanic and Nordic people
of Odin, Woden, and Wotan.
Obviously different ways ofsaying it and spelling it
depending upon the tribe, theregion, the, and the era that's
going on there.
When Tacitus mentions Hercules,he's really saying Thor or Donar
(10:00):
or other variants of thisparticular name for what's going
on there as well.
And then when Tacitus mentionsMars, the their war god, he is
referring to Thui or Tyr orother variants of that
particular name.
Again, the question becomes thiswho is this Isis figure?
(10:24):
Questions to considering here,besides just that, is you know,
what I view that we must beasking ourselves is why does
Tacitus break the Roman schemeof interpretation here only for
this god slash goddess?
Okay, he doesn't do it for anyof the other ones, he uses that.
(10:44):
Why doesn't he use another Romangod or one that was more known
potentially, like Minerva orVenus or Ceres?
Why does he refer to it as aforeign cult that came from
abroad and is associated withships, of course?
And then, of course, why does heuse an Egyptian goddess?
(11:05):
And who could she be possiblyrepresented in the Germanic
slash Nordic pantheon?
These are what we're going totry to figure out, uh, or and
whatnot.
So, huge question that needs tobe asked also is was Tacitus
mistaken?
He even mentioned himself thathe has little idea or origin of
(11:30):
this cult is.
So, did Tacitus make a mistake?
It is generally accepted byscholars that he did not see or
witness all this stuff forhimself, that he's getting it
from second-hand accounts,meaning that he wasn't there to
witness it, but he's getting itfrom other people that are
(11:52):
relaying the information to him.
And so, you know, maybe hedoesn't understand what he's
saying there with it, or thatthey made a mistake, whoever was
giving him this information, orwhatever.
We need to consider thispossibility as well, of course.
So, what do scholars say aboutthe cult of ISIS among the
(12:13):
Swabi?
Well, in general, there is notrue scholarly consensus.
There is debate on who the ISISfigure is supposed to represent,
but most scholars seem tobelieve the Tacitus was mistaken
and do not take the claims allthat seriously.
As the proof of that particularpoint, is taken from Wikipedia,
(12:34):
which obviously you can takewith a grain of salt that is
Wikipedia, after all, but isstill a useful source of
starting point for informationthat can be gleaned from most
people for free, which is thehuge spelling point of
Wikipedia.
It says the following in histranslation of Germania, scholar
(12:56):
J.B.
Rives comments that while inTacitus' time the cult of ISIS
was widespread and is wellattested in the provinces on the
border of Germania, Tacitus'identification is problematic
because the cult of Isis seemsto have spread with Greco-Roman
culture.
Rives comments that mostscholars believe that Tacitus
(13:17):
has misidentified a nativeGermanic ritual that bore some
resemblance to a well-knownAsiatic ritual that involved a
ship.
Yes, that's not a mistake onTacitus' part.
What Rives is saying isobviously correct, but it should
(13:39):
also be that noted that Tacituswas writing for a Roman audience
and then had to choose gods orgoddesses that they would have
been familiar with.
So the whole point is that whileRives says that he must be
mistaken, it can't possibly beIsis, meaning the Egyptian
goddess there that they wereworshiping.
This is true.
(14:00):
But he's using again aninterpretation, meaning that
he's replacing one goddess foranother goddess, and in this
case, he chose Isis.
That's what he did there.
So when Tacitus refers to it asa foreign cult, but which he has
little idea or origin of, inother words, the scholars miss
(14:22):
the point entirely.
Tacitus knows that it's notIsis, but something that
resembles Isis, that he has noexplanation for it.
AKA he knows it was not becauseof Roman expansion.
So it's not because of Romanexpansion, and it's not because
of that.
I don't understand how scholarsdon't get to this.
(14:45):
This should not be debated thathe was mistaken in this instance
for what's going on there, atleast for why scholars are
saying for what it is.
The people that he's gettinginformation from could be
mistaken, of course, but that'snot what most scholars are
trying to say, as it's pointedout by Rive's own comment here.
(15:07):
So, how are we going to findthis ISIS?
That's what we need to do here,how we need to understand this.
Snorri in his prose Edda wrotethat you can come to know a god
or goddess by his or herattributes and associations and
family.
So Snorri was writing poetry andwhatnot.
(15:30):
He wrote his prose Edda, whichwas a commentary on how to write
and understand the old Nordicpoems that were written down.
And he did this in the 1200s andaround 1220 to 1225 is what most
scholars think.
And in it, he writes the notionthat you can know these things
(15:51):
by the associations andattributes and family members of
the of the other gods andgoddesses.
So an example of this is if Isay tear's hammer, well, tear
doesn't have a hammer, Thor hasa hammer, so we know that tear
is actually being replaced here,and it's actually a stand-in for
(16:13):
Thor in this instance for what'sgoing on there, because with the
association of Molnir, the nameof Thor's hammer, that's going
on in this particular thing withit.
So that's all well and good.
I'm each Snori obviously iswriting hundreds of years after
the fact, but the point is thatthese songs that were done in
(16:34):
poetry are much older.
We don't know how old some ofthese things are.
Some of them could be onlyhundreds of years older than
they were written down, but someof them could be much, much
older.
It's hard to say.
It really depends on the storyand all these other things.
We know in the archaeologicalrecord that we can find stuff
that goes back well to Tacitus'time for certain Germanic
(16:55):
entities that are on there.
So we're using this as a litmustest, if you will, to help us
find Isis in this instance,whoever this so-called Isis is.
We also know that the Romaninterpretation, the Tacitus, is
using the exact same idea.
He's saying that when we arecalling Mercury Odin, excuse me,
(17:19):
we're calling Odin Mercury, andwhen we're calling Thor
Hercules, and when we're callingTyr Mars, he's doing the exact
same idea.
Coming to know a god or goddessby their attributes and
associations.
So there's no difference on thatfront with it.
Tacitus is using it, and we knowthat we're doing it later on for
(17:40):
what's happening here.
This is just the way that thingswere done.
We are given the following cluesby Tacitus: ships as an emblem
and Isis as a goddess for what'sgoing on here.
These are very important.
So obviously, as I mentioned,gods and goddesses can change
over time, and we need to belooking for a goddess that
existed about 2,000 years ago innorthern Germanic lands and
(18:04):
compare it to the goddess Isisof 2,000 years ago as well.
This is important.
We don't want to be pullingattributes from Isis that are
from 5,000 years ago only.
That won't help us in oursearch.
If those attributes start 5,000years ago and continue down to
the time when Tacitus wrote,then that is a valid attribute,
(18:27):
obviously.
And so Isis has a complexhistory and many changes to the
understanding of her and hercult throughout her mythological
cycle.
We only need to concernourselves with what was
understood to be attributed toher at the time of the writing
by Tacitus.
(18:49):
So, who is Isis?
What are her attributes and herassociations?
So you can see here that there'sa picture of Isis and whatnot.
This is how you would find herdressed up in various different
ways inside of how she wouldshow up in the hieroglyphics and
whatnot.
Please note that the thing onher head that's there with it.
(19:13):
It is a throne.
That's what it is in terms ofthe hieroglyphic understanding
of it.
This is important to understandher.
There is another god, andthere's excuse me, other
goddesses that look very similarto her that we'll meet later on
in an encounter later on, thatyou literally could not tell the
difference between them withouthaving this particular part that
(19:38):
denotes her in comparison.
So let's begin with associationsand attributes.
Hathor, the two goddesses.
We're starting with Hathor.
The Hathor is the other one herethat I was talking about, that
she looks almost exactly thesame with.
(19:59):
The two goddesses are often soalike in appearance that only
the hieroglyphic inscription canconfirm which one of them is
actually portrayed.
Alright.
Both Hathor and Isis were linkedto the star.
I want you to keep that in mind,star here, Spika, which is a
part of Virgo, aka you know themaiden, the virgin.
(20:24):
That's what it would be in theclassical understanding of the
constellations here.
This star first appears aroundharvest time, so therefore it
should be associated withfertility in some components or
another for what's going onthere.
A further link is provided bythe fact that when Horus chopped
(20:45):
off Isis's head, because Isiswould not strike the fatal blow
against her brother Set, sheresponded by causing the head of
a cow, one of the most commonforms of Hathor, to grow in its
place.
So, in other words, they'reliterally so linked that even
when Isis has her head choppedoff, another one grows in and
it's the head of Hathor.
(21:06):
So we need to study Hathor aswell in order to understand Isis
here, and therefore to also helpus understand what's going on
with the goddess that we'retrying to find of the Germanic
peoples of the Swabi here.
So to understand this story alittle bit better, that I
mentioned here, Set is a hugeproblem.
(21:29):
He went and murdered Osiris andwhatnot, and Horus is the son of
Osiris and Isis, but is also areincarnation of Osiris through
magical means.
So that is kind of what'shappening here.
(21:50):
This is why he's upset about itand why he loses his temper when
Isis refuses to kill off theirmortal foe, basically, or in
this case their divine foe.
So, yeah.
If you translate to the name ofHathor or Isis in this case
(22:10):
specifically, her nametranslated from Egyptian means
female or lady of the throne.
So please keep this in mind withthe lady idea and throne or
queen of the throne for what'sgoing on there, because this
will help us locate theindividual goddess later on that
(22:31):
we're trying to find in theNordic slash Germanic pantheon.
More associations and attribute.
So now we have a goddess that'sassociated with knowledge as
well.
Another possible translation isfemale slash lady, which we've
(22:52):
already covered, of flesh.
So you have that.
In this instance, it does notnecessarily mean in physical
form, it's more associated interms of it, meaning sexuality
here for what's going on.
So Isis as the personificationof the throne, she was obviously
(23:15):
has a huge importance and thesource of the pharaoh's power.
This is obviously prior to theRoman occupation for what's
going on here.
So, you know, you see this withCleopatra, and you see this with
other queens and that kind ofstuff, that the female line is
actually what determined theimportance of who the pharaoh
(23:41):
was.
Not the male that's theimportant.
Without the female that he ismarrying, uh, he has no right to
rule.
And so you're seeing a variantof this showing up here as as
well, where the female is theone that is enthroning the
person that's going on therewith it.
(24:02):
So she is referred to as one whogives birth to heaven and earth,
knows the orphan, knows thewidow, seeks justice for the
poor, and shelter from the weak.
This is from the Egyptian Bookof the Dead, also known as the
Egyptian book of going forth byday.
Isis was part of the Ennead, anaka grouping of nine gods and
(24:24):
goddesses.
So she's associated with thenumber nine.
So we need to keep this in mindfor what's happening.
So we've got knowledge, flesh,nine, someone that gives birth
to heaven and earth, and is uhsomeone that seeks justice.
From the new kingdom, so duringTacitus' time, but not
necessarily the entirety ofIsis's existence.
(24:47):
She was considered to be thearchetypical mother and was a
patron goddess of childbirth andmotherhood.
So we have childbirth andmotherhood.
Isis and her husband Osiris hadactually ruled Egypt before the
time of the pharaohs.
This is what was believed by theEgyptians themselves, according
to some of their own stuff thatsurvived and whatnot.
(25:11):
So they could actually have beenof the actual physical flesh as
well, and it could have actuallybeen a mortal thing with it, and
then they became deified lateron.
This is a possibility.
Even if that is the case, thegods and goddesses became
symbols of understanding ofnature and other things later on
(25:31):
as well.
So with the adoption ofmythology of Helopolis as the
national religion, this began topromote Osiris to the position
of king of the netherworld,which was previously held by
Anubis, who is directly behindme here, that I keep up there
(25:52):
with that, with the weighing ofthe heart and the feather, which
is all associated with the stuffthat we're talking about now.
So we're going to continue onwith more associations and
attributes.
Isis is also associated withprophecy.
In the pyramid text, it hasimplied that she knows her
(26:16):
spouse Osiris is going to die,but she is incapable of stopping
it.
Her priestesses were said tohave magical powers such as
interpreting dreams, the abilityto control the weather by
braiding or combing their hair.
Isis was also depicted as awinged goddess or a kite.
(26:36):
Kite is a type of bird.
From the New Kingdom, she alsoadopted the vulture headdress
with cow horns on either side ofa sun disk between them.
There is an amulet that she woreknown as the jet.
Might be mispronouncing that.
(27:04):
The Egyptian Book of the Deadclaims that it should be red in
color, although blue and yellowvariants have been discovered in
the archaeological finds.
It also looks similar to an onk,except arms are bent downward
and is a knot of magical powerassociated with resurrection and
(27:26):
rebirth, just like the lastthree episodes that I had put
out with the Sumerian stuff thatwas going on there with Inana,
Dumizid, and Gilgamesh, where wewere talking about these same
notions of trying to findimmortality, resurrection, and
rebirth.
(27:50):
So here is a picture of her anda surviving manuscript that
shows her with her vulturewings.
These are also sometimesdescribed as falcon wings that's
going on there.
Then you have in the center herea picture of the tajet, and on
(28:11):
the right, you have one of theonk.
They're very similar looking interms of their general notion of
things that are happening here,of course.
So there has been many peoplebelieve, many scholars believe
that there's a direct uhassociation with this.
If not, then at least anindirect one, potentially.
(28:34):
All right.
So we're gonna go into moreassociations and attributes.
During the Ptolemaic period, shewas linked with a start, which
is a goddess that was inside ofthe Levant in terms of the
importance for what was going onthere.
And that particular goddess wasassociated with ship uh and with
(28:57):
other things of that particularnature for what's happening
there.
Astart actually gets us to bethe same goddess as Ishtar for
the Babylonians and whatnot, andIshtar gets us inanna for what's
going on there for theSumerians.
So this is important becausewe're actually talking about
(29:20):
Inanna as well in a way forwhat's going on here at the same
time from the Sumerian side ofthings.
So this is what part of thebuildup for that aspect of
things that were going on isbefore I did this particular
study here that I put forth.
So anyway, if you want to golearn about those three things
(29:42):
that I mentioned before, they'reall connected to this
presentation as well, some of itindirectly, some of it directly.
So her Latin epithet, meaningIsis's Latin epithet, was
stellar maris, aka the star.
Of the sea.
She was also known as RegniaKoeli.
(30:07):
Might be slightly mispronouncingthat, which means Queen of
Heaven, which again is directlyassociated with Inanna, as I had
done earlier.
In later times, Isis becameassociated with another star
known as Sopet, which meansskilled wolf, skilled woman, and
(30:28):
also known as Sothis, which isrepresented by the star that we
know in the Western world asSirius, the dog star.
So now we have an associationwith dogs.
Sirius was the most importantstar to the ancient Egyptian
astronomers because it signaledthe approach of the inundation
and the beginning of a new year.
(30:56):
So in other words, we haveinundation now and fertility and
bringing water to the land and adesert, water is some of the
most precious stuff you canhave.
Osiris became associated withconstellation Orion, the hidden
one called Sahu by the Egyptiansand whatnot.
(31:19):
Hercules is associated with theconstellation Orion inside of
the Romanic or Greco-Romantradition for what's going on
there, and that would make itThor inside of the Nordic one,
(31:40):
in terms of how the Romans wouldhave interpreted it.
I'm not saying that's how theNordics actually interpreted it,
just how the Romans would haveinterpreted that.
Horus was associated with Suptu,generally the East Rising Sun,
and sometimes Venus.
And this form was a falcon.
(32:02):
So it's always a falcon whenhe's in Supdu's form, and it's
sometimes it's usuallyassociated with the rising sun,
but also sometimes the planetVenus.
Isis is also associated withcrops filled, cultivated land,
and the inundation of the Nile,as well as an earth goddess.
So the inundation part willbecome important, crops filled
(32:26):
and cultivated land will becomeimportant, and the notion of an
earth goddess will becomeimportant.
Pretty much anything that I putit in bold would be something
that is highly important and canhelp us find who ISIS is in
terms of what it means for theGermanic goddess andor goddesses
(32:47):
that we're trying to find.
Isis is also associated withships and boats.
Okay, so Tacitus mentioned shipsand boats earlier.
A start is mentioned with shipsand boats.
As we talked about before, we'vegot the sea here that's going on
with it.
There's lots of associationsthat are starting to line up
with the limited informationthat Tacitus has given us.
(33:11):
There are many goddesses thatare deemed as aspects of Isis.
We will only be looking at a fewcore ones.
Ma'at, Hathor, which we touchedon a little bit already, and
Nephitis.
And Nephitis is the sister ofIsis.
She is married to Set, which webriefly touched upon earlier.
(33:34):
When I say aspects, that meansthat they share the same,
they're considered part of thesame goddess and that they are
separate from them in certainfunctions, but all overall they
go back to that same goddess.
Again, this is not necessarilyhow they were deemed originally.
This is during the time ofTacitus and how things came
(33:55):
down.
A lot of gods and goddesses gotabsorbed by other gods and
goddesses as their cults grew inpower for what's happening
there.
There are other reasons forthis, but that's not the point
of this video, so we're notgoing to go into that at this
moment.
We are just going to make it sothat way it is about this.
(34:15):
So Nephitis is so closelyassociated with her sister Isis
that it's impossible to tellthem apart without their
headdresses.
So on the left hand side, hereon the screen, you can see Isis.
You can denote her by her thronethat's on her head.
You have Osiris in the middle,which is Isis's sister.
(34:39):
And then you have Nephitus onthe right-hand side.
And as you can see, there is nodifference between them, at
least for how this image isportrayed, other than the very
top of the headdress that'sthere for what's going on there,
which is separate from that.
Now I know this is not what itactually is, but if you go and
(35:03):
look at it, it's supposed to bea basket on top of a house
that's there with it.
Notice how it almost looks likea chalice, though, which I find
very interesting since all thisstill has to do with
resurrection and whatnot that'sgoing on.
That's the whole point of thestory of Osiris that's happening
here.
Reincarnation, rebirth, whateveryou want to call it, and you
(35:25):
know, trying to find immortalityto a certain extent that's
happening there with it.
And Nephitus is vital forbringing back Osiris together
for what's happening.
They make it so that way almostall of his parts are found.
He was chopped up into 15,according to the dismemberment
story that was going on therewith it.
(35:45):
They find all of them exceptone, in this case, his phallus,
his penis, and they have tocraft that.
And then, of course, by means ofmagic, they do that, and then
Isis gets pregnant from herdeceased husband.
He becomes king of thenetherworld, not until later on,
(36:07):
of course.
Originally that was Anubis, andthat makes it, or at least
that's what's believed byscholars, and that makes it so
that way she gives a new, shegets a new son who is just the
reincarnation in terms of aliving form of Osiris called
Horus.
That's the general shortenedversion of all this.
(36:29):
Nephitis helps with grabbing theparts, helps with preserving the
body, and other things of thisnature for what's happening
there.
But again, they look basicallylike they're twins for what's
happening here in terms of theEgyptian account.
So Nephitis and her association.
She's called the mistress orlady of the house.
(36:50):
We've already seen the notion ofthe house idea and her headdress
that's there.
House in Egyptian could alsorepresent sky.
That's important to note here.
Nephitis was given a place onRa's boat, so she could
accompany him on his journeythrough the underworld.
So we have a boat again, and wehave the underworld association
(37:14):
again.
She is married to Set, who seemsto represent like the desert or
the barren wasteland andwhatnot, and she represents the
air.
Hence the sky part that we'retalking about here.
Isis and Nephitis are alwaystogether in funerary scenes.
This is hugely important.
They are always together, theyare not separated.
(37:35):
She can take on the form of avulture.
This is the she's the goddess ofdeath and mourning, as in like
crying for somebody after theybecome dead or deceased.
She's the source of the Nile,and she is associated with rain.
So she's associated with water,various different forms of
(37:57):
water.
And she is the protector ofwomen in childbirth.
Alright.
There are a few myths in whichNephitis pretends to be Isis and
gets Osiris to sleep with her,showing just how similar the two
were, where even he cannot tellthem apart except for what's
(38:18):
going on there.
We've already touched a littlebit on Hathor before, but we're
going to go deeper into things.
Hathor was known as the one, thegreat one of many names.
Her titles and attributes wereso numerous that she was
important in every area of lifeand death of the ancient
(38:41):
Egyptians.
She was originally apersonification of the Milky
Way, which was considered to bethe milk that flowed from the
udders of a heavenly cow.
Hathar was a sky goddess knownas the lady of the stars and
sovereign of the stars, and islinked to Sirius, again, the dog
(39:05):
star, which we already know isassociated with Isis.
That's here with it.
You get sovereignty here, andyou get the notion of stars
popping up again that'shappening here with it.
So you have where Isis andHathor are sharing the exact
same components here.
And again, we've talked aboutthe story briefly of the head
being chopped off for Isis andit being replaced with Hathor to
(39:27):
show that this is the truenature of them, that they are
the same goddess ultimately.
She, unlike other gods andgoddesses, had both male and
female priests.
Typically, a god or goddess hadonly one gender that was doing
stuff.
(39:49):
Obviously, it changes from time,period, and place and that kind
of stuff.
We're just speaking ingeneralities here for ancient
Egypt.
We are not talking in terms ofblanket statements.
That would be absurd.
Hathor's birthday was celebratedon the day that Sirius first
rose in the sky, heralding thecoming of the inundation, which
(40:12):
is typically in July in ancientEgyptian times.
So you have the inundation ideaagain, and you have the exact
same association with Isisthat's being done here.
She is known as the mistress,lady, andor queen of heaven.
She was called the celestialnurse.
She nursed the Pharaoh in theguise of a cow or as a sycamore
(40:36):
fig.
This is because the sycamore figexudes a white milky substance,
which gives us the notion of herbeing associated with the Milky
Way, and of course, with breastmilk and that of a divine cow
and giving milk.
She was called the mother ofmothers, so she's the originator
(40:59):
of everything, just like Isis,and the goddess of women,
fertility, children, andchildbirth, everything's showing
up exactly the same.
The mistress of life, and wasseen as the embodiment of joy,
love, romance, perfume, perfume,excuse me, dance, music, and
alcohol.
(41:20):
That last association is veryimportant.
So yeah, we'll continue on.
Hathor was associated withtorquoise, malachite, gold, and
copper.
Gold is a huge importance thatyou will find later on for stuff
that you can find in the Nordicstuff.
(41:43):
She was the patron of miners andthe goddess of the Sinai
Peninsula.
Now, this is important becausethis location is famous for the
turquoise and copper mines ofthat region that is going on
there with that, too.
Just giving even more of adirect association in terms of
(42:07):
something to do with miners aswell.
She was associated with theMinot necklace, also known as
the Great Minot.
I find it interesting also thatnecklace in Sumerian, if memory
serves me correctly, maybeBabylonian, that it is called
Min.
(42:27):
So keep this in mind.
This is a very important pointfor helping us find who Istis is
in the Germanic gods andgoddesses.
The necklace, like a thestrum,may have function as a
percussion instrument inreligious functions.
So there's another associationwith shamanic stuff, I guess you
(42:52):
could say, if trance like statesthings of this particular
nature.
Shamanic here meaning anumbrella term, not obviously for
the Siberian people where theterm comes from.
It may have also functioned as amedium through which she
transmitted her power.
Okay.
In many images of the goddess,she is shown offering the
(43:14):
necklace to the king.
So by giving the necklace awayto the king, she's invoking her
power to raise him up tosovereignty.
That is potentially one meaningof it.
The Manat appears to have beenassociated with such concepts of
life, potency, fertility, birth,and renewal, and rebirth of the
(43:42):
dead.
So huge amount of power thatthis is associated with.
(44:53):
So the sun comes up in the eastand it rises there.
That makes it that way it'sbirthed there, and the sun is
associated with life.
That's how we grow everything,that's how we're able to do our
daily things with it.
And the darkness is associatedwith death in the ancient world,
(45:14):
especially in Egypt.
And when the sun is setting, itis in the west, and therefore
death.
That's how that's playing outthere, and the very short
confined version of the stuff orwhat's going on there.
She occasionally took on theform of seven Hathors, which is
(45:36):
very interesting, who wereassociated with fate and fortune
telling.
Could be the Seven Sisters, it'skind of going on here, which
would be the Pleiades.
The seven Hathors knew thelength of every person's life
from the day it was born andquestioned the dead of souls as
(45:56):
they traveled to the land of thedead.
Hathors Associations, partthree.
(46:30):
Hathor was also a goddess ofdestruction, and her role as the
eye of Ra, defender of the sungod.
According to legend, peoplestarted to criticize Ra when he
ruled as Pharaoh.
Ra decided to send his eyeagainst them in the form of
Sekhmet.
(46:50):
She began to slaughter people bythe hundred.
When Ra relented and asked herto stop, she refused, as she was
in bloodlust.
The only way to stop theslaughter was to color beer red
in order to resemble blood, andpour the mixture over the
(47:12):
killing fields.
When she drank the beer, shebecame drunk and drowsy and
slept for three days.
When she awoke with a hangover,she had no taste for human
flesh, and mankind was saved.
Ra renamed her Hathor, and shebecame the goddess of love and
(47:34):
happiness.
As a result, soldiers alsoprayed to Hathor slash Sechmet
to give them her strength andfocus in battle.
Her name is translated as theHouse of Horus, which refers
both to the sky where Horuslived as the hawk slash falcon,
(47:55):
and to the royal family.
It's a good question.
Why did I go so in depth withall this stuff?
Well, here's a listing of theattributes and associations.
(48:16):
We got ships, we've got life anddeath, we have prophecy,
resurrection, very stars slashconstellations, we have cows, we
have associated with alcohol,kingship slash sovereignty, the
number nine, motherhood andchildbirth, destiny.
(48:37):
Right?
I mean, anybody who's familiarwith the Nordic stuff slash
Germanic stuff can already kindof begin to see where this is
going.
We also have vulture slashfalcon wings.
We have dream interpretation,knots, threads, and weaving.
We have association with hair,magical power, dance and music,
sexuality and love, judgment ofthe dead, the planet Venus, star
(49:03):
of the sea, an earth goddess,fortune telling, like a mother
earth figure, a dog, wolf, orjackal, that she is someone
who's a very skilled woman,queen of heaven, crops, fields,
and cultivated lands,inundation, rain, fertility,
(49:24):
sovereignty, medicine, slash,healing, music, gold, copper,
and mining, and of course theMinot Necklace.
She's also associated with thelength of a lifespan that
someone has, seven cities,blood, killing fields, strength
(49:44):
and focus in battle, justiceslash cosmic order, and then
other ones that are morespecific, potentially the
Pallades, the Orion, definitelythe Orion, Sirius, and Virgo,
and then wisdom and truth.
So potential Norse or Germaniccandidates.
(50:05):
We have Isa, Ziza, Tisa, andIfa, which is very interesting
in terms of the name associationbeing that way.
Jacob Grimm is the from like theGrimm's fairy tales, like Hansel
and Gretel, that kind of stuff,for what's going on there and
other things that he wrote alongwith his brother.
(50:27):
That they collect, well, Ishould say compiled and
collected instead.
He wrote extensively about thisand theorized that this
particular goddess is whoTacitus was referring to as
Isis.
Obviously, the name uh fits.
We'll have to go and look and ather stories and associations and
(50:47):
stuff later to see if that makesany sense or not.
You have the goddess Nahalania.
She's associated with dogs andthe underworld and other things
of this particular nature that'sgoing on there.
So we know that there arecertain things that fit with
her.
You have Frig slash Saga.
(51:08):
Now you might be thinking,aren't they two different
goddesses?
No, saga is an part of Friggthat's going on there.
Saga is associated with prophecyand storytelling.
Same thing with Frigg for theprophecy part, and she's
associated with inundationwaters and whatnot, and that
kind of thing that's going onthere.
Frigg is associated with love,married to the god of the
(51:33):
underworld and and well, god ofassociated with death, I should
say, not the underworld that'sgoing on there with it.
So there's certain associationsthat are definitely there that
we can look into further to seeif she makes the good candidate
for what's going on there.
You have Edu and her apple.
Now, obviously, apples weren'texplicitly mentioned for what's
(51:54):
going on there, but Idu is kindof in a way the mother of all
the gods and goddesses thatcannot exist without her.
Specifically the apples that shegives them.
Without her, they all die.
She is married to Bragi, thegoddess, the god of poetry.
(52:14):
So that gives us certain aspectsthat we're looking for in terms
of music and prophecy andwhatnot.
And she is known as the skilledwoman for what's going on there.
So there are certainassociations with her.
Freya obviously has associationsthat are being done with it.
She has the ships, she hasfertility that are associated
(52:36):
with it.
She has a necklace, things ofthis nature.
So these are all potentialcandidates that we can be
looking into in the next episodefor what's going on there.
This one was just to seteverything up to see how things
went and to get everythingsituated.
The next one will be where we gointo figuring out who the exact
(52:59):
candidate is, if any of them,why they are that particular
one, through the variousdifferent stories and
associations that are going onthere.
So if you enjoyed this, pleaseleave a like and subscribe for
what's going on there.
If you're on YouTube, share thiswith anybody that's there with
it.
I do encourage people whonormally listen to the podcast
(53:23):
only on the various differentplatforms that are out there to
actually go to YouTube to watchthis, mainly because there was a
lot of visual stuff that wasincorporated into this to help
showcase what's going on here.
And I hope everybody enjoyed it,and I'll see you all in the next
one.
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