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Nostradamus’ sect:
Patrons and Colleagues
© Allan Webber 2009, 2013.
My aims for this Paper.
In this series of my writings I will
attempt
to unveil details of the sect to which Nostradamus belonged and show his prophecies
were written for the benefit of its members. I will also show that Nostradamus'
Prophecies are in part a diary of the events surrounding their development and
it is a commentary on the changing influence wrought by those in charge. It
tells of his relationships with other members and even records his own acts for
which he is remorseful. It is also a history, past and future, of the cult that
was written at the urgings of its leaders.
There can be no real surprise for us to
find Nostradamus was a member of a sect for even today when the dangers and
benefits are much less than in his time people still create unions to strengthen
their cause. In the 16th century business people, persons of intellect and
talent, those who sought power had need to be united but at the same time they
needed to be protected from the tyranny of the church, the king and state. And
Nostradamus lived in Southern France
in
the 16th century
where all of this was
especially
true.
I
believe
the
evidence
shows
that Nostradamus sect was linked to the Gnostic, intellectual
stream of Rex Deus, the Templars, the Rosicrucian's and the Freemasons.
The strongest attribute of the sect to which Nostradamus belonged was its
focus on the future and its use of seers.
Nostradamus refers to
the sect as his patron and
it is
likely
the
patrons
of
the
sect are
contained
in
the numerous references to the parts of the body.
In
his
narratives
on
the
sect
Nostradamus
hides
his
theme
through
the
use
of sub
stitute
symbology.
So each body part refers to a role within the sect
where the eyes
refer
to Nostradamus
and other generations of seers,
the hands
relate
to patrons
who
engineer
the
sects
projects
and so
forth.
The
moon and sun are
also
used
as
symbols
representing
the dual aspects of
religion
while
monsters refer to institutions which
are anathema to the
sect,
comets refer to people who rise to
prominence rapidly and
references to animals
imply
sect
members
whose
attributes
relate
to
that
animal.
The following verse illustrates my point. |
|
Nostradamus
and his Gnostic leanings
C04 Q31
(Click left for full analysis)
The
Moon in the full of night over the high mountain
The
new sage with a unique brain sees it
By
his disciples invited to be immortal,
Eyes
to the south. Hands in bosoms, bodies in the fire.
La Lune au plain de nuict Sur le haut mont.
Le nouueau Sophe d'vn seul cerueau l'a veu.
Par Ses diSciples eStre immortel Semond.
Yeux au midy en Seins mains corps au feu.
Using
the
symbology
method
I can
see
this verse
as
saying on a
night of the full moon at the place where the Magdalene
used
to be
worshipped,
(as
at
Les
Baux
and
Mount
Bugarach in Southern
France),
I, Nostradamus was initiated in front of
the sect members,
while
the leaders
invited
me to become their seer.
There
are
several
complex
anagrams
underpinning
the
above
cultish
theme.
The
first
line
is
the
only
one
in
the
Prophecies
to
hold
the
name Lucretius (uictSurle),
an
ancient
writer
who
provided
the
poetic
literature
for
atomism,
a
belief
in a
rational
natural
world
that
requires
no
belief
in a
God.
However
the
fourth
line
includes
one
of
three
anagrams
for masonic (mainsco).
The
Masonic
sect
requires
that
candidates
declare
a
belief
in a
Supreme
Being,
but
this
term
is
loosely
defined
allowing
persons
of
most
faiths
to be
members.
In
the
first
line
off
the
above
verse
there
is
also
a
linear
sequence
of
adjacent
anagrams
that have unity with
the
anagram
Epistles (ipleseSt),
found
in
line three. The sequence in the first line
says
something
along
the
line:
Luther's.amount.induce.in.paulean (+L.3 ) Epistles
(tSurleh
autmon denuic in neaupla).
The
Epistles
of St
Paul
cover
many
of
the
debates
and
controversies
surrounding
Christian
belief
in
the
first
few
centuries
after
the
foundation
of
Christianity
and
their
inclusion
here
complements
the
other
sect
related
terms.
It is
worth
noting
that
the
frequency
of
the
key
words
in
this
sequence
is
very
low
with
most
having
well
under
four
occurrences.
The
anagram
for
amount
however
occurs eleven times
and
there
are
28
occurrences
of
induce.
There
is
therefore
good
reason
to
conclude
that
they
may
not
be
the
product
of
chance
since
all
these
words
and
ideas
fit
well
to
the
visible
text.
If so
they
would
imply
that
this
particular
sect
embraces
many
ideas
and
attracts
followers
from
the
broad
spectrum
of
humanity.
Patron's influence on Nostradamus'
Prophecies.
In
this
presentation
I claim that Nostradamus was a
member of a sect and that he was also an observer of other sects. In order that the
issues I wish to emphasize aren't lost I will
use the
least number of quatrains needed to make each point.
A major
aim is
to
show
that
Nostradamus' prophecies served a purpose in his own day. However although this
may seem of little relevance to voyeurs of the future
I
believe
it helps to know the nature and
content of his temporal work especially since Nostradamus
also used these
same
verses
to
underpin his presentation of future
events The second
point I want to bring out is that he had patrons that affected what he wrote.
A verse
that contains all these elements
is
the twentieth
quatrain
in Centuries
II.
C02 Q20
(Click left for full analysis)
Brothers
and sisters captive in diverse places
Will
find themselves passing near the monarch:
Contemplating
them
these
branches attentive,
Displeasing
to see the marks on chin, forehead and nose.
Freres
et Seurs endiuers lieux captifs.
Set rouueront
paSSer pres du monarque
Les
contempler Ses rameaux
ententifz
Des plaiSant voir
meton, front,
nez, les
marques.
This verses'
surface
narrative
aptly
tells
the
story of the imprisonment of Francis I in
1525
and
the
endeavours
of his sister
Marguerite de Navarre
in
negotiating Francis'
release. The last
two
lines
line
relate to the benefactor whom Francis would need to
complete the deal.
At
the
same
time
this
benefactor
was
of
immediate
interest
to
Nostradamus.
However
this
reading
of
the
verse
means
it
is
not
a
prophecy
at
all
since
all
these
events
took
place
thirty
years
before
the
Prophecies
were
published.
I
believe
Nostradamus
relied
on
the
record
of
the
past
for
allegories
to
represent
the
future
and
the
visible
content
of
this
verse
has
this
end
by
serving
as
a
loose
reference
to
the
royal
family
and
the
region
of
Nerac
and
Agen.. The
second
line
contains
a
set
of
adjacent
anagrams
saying uurote.Patrons.Pressured.roman.Request (trouue
rontpaS
Serpresdu
monar
queSetr)
while
the
first
line
contains
the
sequence
Refer Sets
I
ensured
rules
(Frere
setS
eursend
I
uersl).
Now
in
the
first
line
there also is
a
unique
anagram
for Eruditeness (etSeursendi) and
the
sequence
of
anagrams
may
then
be
if
cafits
refers
eruditeness
rules
I
uxe
(catifs
Freres
etSuersendi
uersl
i
eux). The
term
erudite
does
fit
to
the
Agen
Nerac
region
since
wise
men
of
learning
constantly
journeyed
to
Marguerite's
court
and
to
Jules
Scaliger
home
in
Agen.
Marguerite's
court
at
Nerac
was
within
walking
distance
of
Agen
where
Nostradamus
lived
in
the
1530's.
The
future
story
bound
into
this
verse
is
that
of
Nostradamus
role
in
serving
his
patrons.
This
seems
to
be
the
creation
of
a
record
setting
out
the
risks
of
imprisonment
for
future
men
and
women
members
of
the
sect.
The
rules
set
by
the
patrons
required
Nostradamus
to
be
erudite
despite
the
fact
that
the
sensitivities
of
the
sect
members
might
cause
them
to
resent
his
identifying
description
of
them.
Amongst the anagrams that form the backbone of this verse there are
three
that
only occur in this verse.
Eruditeness occurs in the
first line and is aptly applied to Francis sister who was known as the most
learned woman of her time.
It
also
applies
to
Jules
Scaliger
who
was
considered
to
be
amongst
the
foremost
scholars
of
that
era. The other two
anagrams
occur in the last line
as
normative (antvoirmet) and
Variations
(aiSantvoir)
which
are
words
totally
suited
to
the
identification
of
a
person
by
their
blemishes
and
distinguishing
marks. Combined with other
infrequently occurring anagrams
included
in
the
above
sequences
they yield the sense that I have
set
out.
History supports the story in this verse. While a captive in Madrid, Francis
had tried to gain the aid of Suleyman, the Islamic Sultan of the Turks. One of the terms for Francis to
be released was
that
his sons were to be exchanged as hostages as surety for the
payment of the agreed ransom. In addition Marguerite entered Spain in order to
negotiate his release and was threatened by Charles Quint that she would be
held prisoner if she did not quit Spain. The second and third lines also fit
to the history of the period.
Although
the
word
'rules'
consists
of
simple
lettering
and
occurs
commonly
in
the
prophecies
its
occurrences
here
seem
aptly
placed.
In
fact
it gives
considerable
meaning
to
the
sequences
shown
above.
Not
only
is
it
likely
that
Nostradamus
would
have
used
a
set
of
rules
he
would
have
wanted
to
include
them
in
his
work
to
make
true
his
claim
that
one
day
some
one
would
be
able
to
unambiguously
read
his
work
(see
Preface
of
1555).
Further
it
was
a
common
practice
for
authors
to
have
such
rules
and
tellingly
the
Templars'
Latin
rules
align
with
the
idea
of
Roman
based
rules
that
emerges
from
the
above
lines.
So
we have
Nostradamus'
elements of past (1525-1527) , present (1555) and future
enfolded
in this quatrain.
And the interwoven threads of this verse indicate there was an organization that
influenced
the
prophet's
writings and made possible his
success. There are additional details in this story that tell us other salient points
about Nostradamus' associations and these will now become the focus of my
immediate writings.
However
the
topic
involves
a
secret
sect
so
the
public
records
will
be of
little
help.
The
evidence
must
of
necessity
be
circumstantial
and
any
documentary
evidence
is a
bonus.
In
May
2012
I
visited
the Archives
Departmentale
de
lot
et
Garonne
in
Agen
with
the
specific
aim
of
finding
sub
stantial
facts
linking
Julius
Scaliger,
Nostradamus
Don
Juan
Bernuy
and
Queen
Marguerite
of
Navarre.
Although
there
is
little
documentation
as to
Nostradamus
time
in
Agen
there
is
strong
circumstantial
evidence
that
he
was
there
between
1533
and
1538.
This
evidence
shows
that
he
was
linked
to
Scaliger
at
that
time.
The
basis
for
this
claim
is
the
references
by
Scaliger
after
Nostradamus
left
Agen
and
began
publishing
his
prophecies.
At no
time
did
Scaliger
deny
in
his
writings
that
he
and
Nostradamus
had
worked
together
in
fact
his
vitriolic
dislike
of
the
later
Nostradamus
was a
reflection
of a
betrayal
by
Nostradamus
of Scaliger's
beliefs.
His
descriptions
of
Nostradamus
reflected
on
Nostredame's
competency
to
predict
the
future
when
as a
physician
he
had
been
unable
to
prevent
his
own
wife
and
child
from
dying.
And
through
a
visit
to
the
remains
of
Marguerite's
Court
at
nearby
Nerac
I was
able
to
confirm
a
link
Between Marguerite 'dAngouleme and Jues
Scaliger
for
in its
exhibits
name
is a plaque stating Jules
was
the
chief
physician
for
Marguerite
at a
date
several
years
after
Nostradamus
left
Agen.
In
order
to
present
my
claim
that
Nostradamus
wrote
about
a
sect
that
affected
his
writings
my
presentation
will
rely
on
the
materials
found
in
Nostradamus'
writings
at
the
visible
and
hidden
level.
I
will
use
the
wording
found
in
the
esoteric
anagrams
to
enlighten
the
description
presented
to
all
the
world.
|
Marguerite
d'Navarre and the role of the Angouleme-Valois line in the sect.
My previous entry showed how Centuries II Q20 is based around
the captivity of Francis I in 1525. There are only two quatrains that hold
anagrams of the name Francis and
they
are
shown
below
with
the
anagram
of
Francis
in
bold.
The
hidden
message
of
the
first
of
these
verses C
III Q23 confirms
that
it is
about
Francis
I
while
the
text
shows
that
it is
the
period
in
the
late
1520's,
twenty-five
years
or
more before
the
first
official
publication
of
the
Prophecies.
C03 Q23
(Click left for full analysis)
If, France, you pass beyond the Ligurian Sea,
You will see yourself shut uin islands and seas:
Mahomet contrary, more so the Adriatic Sea:
You will gnaw the bones of horses and asses.
Si France paSSes
outre mer lyguStique
Tu te verras en iSles
et mers enclos.
Mahommet contraire
plus mer Hadriatique
Cheuaux et d'ASnes
tu rongeras les os.
Thematic
relevance
is
one
of
the
qualities
I
claim
show
that
anagrams
are
likely
to be
intentional.
This
is
shown
in
this
verse
where
the
first
line
yields FranciS eScapeS routeS quite.ugly.outremers merely paSS (SiFranc
cepaSSe esoutr tique lygu esoutremer
emerly paSS).
'Francis',
'escapes'
and 'outremers'
each
occurs
as an
anagram
here
and in one
other
(but
different)
verse.
The
word
'Outremers'
is a
word adopted
by
the English
language
but
it is
of
French
origin
and
describes
the
Crusader
lands
established
after
the
first
Crusade.
The
French
origin
of
this
anagram
and
its
neat
fit
to
the
wording
of
the
text
one
again
enhances
the
impact
of
its
being
found
here.
It is
likely
that
the
verse
provides
a
prediction
paralleling
the
tale
of
Francis
but
placed
in
the
Middle
East.
The
second
verse
containing
an
anagram
of
Francis
is
CII
Q13 and it
possesses
a strange
quality
which is
consistent with my earlier statement about the way the story of the sect
is encoded.
By
its
usage
Nostradamus
invites
the
reader
to link
him with
a sect
whose
prime goal
appears
to be the revival of the bloodline of Christ.
C02 Q13
(Click left for full analysis)
The body without soul no longer to
be sacrificed:
Day of death put for birthday:
The divine spirit will make the soul happy,
Seeing the word in its eternity.
Le corps Sans
ame plus n'eStre en Sacrifice
Jour de la
mort mis en natiuite.
L'esprit
diuin fera l'ame felice
Voyant le
verbe en Son eternite.
My analyses
of
this
verse
begins by noting the wording in a letter by
Francis' sister, Marguerite, to Anne de Montmorency.
As for my news, the body is but too well ; but the spirit,
I cannot deny it, remembers that which is left behind... Marguerite of Navarre in letter dated
20th November 1525
The
wording
by
Marguerite
parallels
that
of
Nostradamus
and
reinforces
the
likelihood
of it
being
a
symbolic
code
representing
a
grouof
like
minded
people.
Now Anne de Montmorency was a male friend of both Marguerite and
Francis and he would become the Baron of Les
Baux in
1528
and remain in that role until the year before Nostradamus died.
This provides
an interesting connection
since Les Baux is one of
several places
able
to be linked to
Nostradamus' life
through
its
nearness
to a
town
in
which
he
he wa born and
lived
for twenty year. Les Baux lies within a few hours walking distance from St Remy where
Nostradamus was born. The motto of Les Baux is Au hasard, Balthazar
(perchance Balthasar) and
this
simple
saying
underscores the esoteric and heretical
Christ-based
beliefs
that have dominated this citadel. From the foundation of the settlement the
Lords of Baux
claimed direct lineage from Balthasar, who they asserted was
one
of the attendants at Christ's birth.
This provides the historic link to the
nativity presented in the second line of C2 Q13
and
its
reference
of
the
'day
of
the
death'
since Anne de Montmorency was
appointed baron to this place when Les Baux was
near to its demise and ruled it until both he and Nostradamus were near to death.
Although Nostradamus no longer lived in St Remy
when
Montmerency
ruled
Les
Baux I believe
his connections
with
events
in Les Baux
would
have
been
strong. Relevantly both
Queen
Marguerite
of
Navarre
and de
Montmorency were considered heretics whose open support of the Protestant cause
depended on Francis' good will. But Montmorency would revert to support of the
Catholic cause while Marguerite would become a focal point for the
Calvinist-aligned Hugenots.
Montmorency died in 1567 after being wounded in a battle he led against the
Hugenots. In a
later
reign Les Baux was destroyed
because it sheltered Protestants and those who plotted against the Roman Catholic King.
The first line of this verse holds anagrams that say
process_a_name
as_plumes_enters_Francis
(ecopsSs
a
nsame,
sa
meplus
nestre
e
nSacrif) and
the
implications
of
these
words
fit
to my
theme.
These
anagrams
imply
the
sub
stitution
of
names
and
they
helmake
sense of
this verse
as
well
as the words of Marguerite.
So Francis, being the king becomes the
soul
mentioned
in
the
verse,
while
Marguerite as the female carrier of the bloodline is the
body
in
both
instances.
It is
by
these
nom-de-plumes
their
names
are
concealed. And
this
continues
with Montmorency
being the spirit or the guide to the King and Nostradamus the one who sees eternity
via the
divine word.
This rendering then
changes
Marguerites' words
to
Montmorency
by
revealing
to him
a far
more
earthy
message: As
for my news, I, the child bearer, am safe but I know you as the king's guide are
concerned my mission
hasn't succeeded.
And Nostradamus' verse
becomes The child-bearer so long without the kingly child will no longer need
to
worry
about
that goal. On the death of the King , our
new King, who bears the same
title, will be born.
It will be through the king's guide Montmorency(soul) that
I,
the seer Nostradamus
(revealer
of
the
divine
spirit)
bring
to you assurance our goal will be
achieved.
The peculiar phrase Day of the death put into nativity
can
then
be
seen
as
also
relating
to the oddity that on the death of King Henry III of France in 1589, King Henry
III of Navarre became King Henry IV of
France
so
when Henry
III
(of
France)
died,
HenryIII
(of
Navarre)
was
reborn
as Henry
IV
(of
France).
It is the marriage of Marguerite
to Henri d'Albret of Navarre in 1527 that achieved this goal. And
it
is possible
Nostradamus
played
a
part
in causing a sect to
believe that the line of Jesus would be
enhanced
by
this
union.
This
connection
is
quite
feasible
for
all
these
persons
were
united
by
physical
proximity,
heresy,
heritage,
intellectual
interests
and
timing.
I
believe
that
many
of
these
same
qualities
make
it
plausible
that
another
name
to be
found
in
Nostradamus
prophecies
was
part
of
this
same
interest
grouand a
member
of
the
same
secret
sect.
See my following pages for more
detail:
|
Marguerite d'Angouleme (also titled Marguerite of Navarre and
Marguerite d'Alencon) played a crucial role in the securing of her brother
Francis' release from prison in Madrid. See my paper called
Angouleme
for details of where her story appears in the Prophecies)
Her involvement is totally logical but
one of the other players reasons are not so easily to explained.
C02
Q20 which I presented at the start of this current
paper finished with
Displeasing
to see the marks on chin, forehead and nose.
I have good reason to
believe this is a reference to Francis and Marguerite's dependence on a man with a strong Jewish
ancestry Don Juan de Bernuy (Jean de Bernuy) of Toulouse.
And the
wording
found
in
C2 Q20
may well
reflect
Nostradamus
remembrance
of
Francis' reaction
when meeting Bernuy in 1533.
Jean de Bernuy is a man deserving of
a better historical
appreciation than he receives. This is the one man in France
who
was prepared to put uthe money to guarantee that the King's ransom would be paid. This is also
a
man who played a large part in transforming the woad industry in and
around Toulouse by integrating its many parts into
a
thriving
economic entity. He also
provided the bulk of the super-tax demanded by Francis -I from the country's
landowners a few years later.
Yet history gives him cursory treatment making him
a sidenote to the architecture of his home, or to the visit of Francis-I to
Toulouse in 1533 where he
arranged
to
meet
both Bernuy and
the scene-stealing Pauline,
reputedly
the
most beautiful woman in all of France.
It is
apparent
that
if
Bernuy
was
doing
a
favour
to a
member
of
the
Royal
family
it
was
not
the
influence
of
influence
that
brought
it
about
but
either
Marguerite
or
someone
close
to
her.
It is hard to explain
why a
guarantee for the King from Northern
France
would
be
undertaken by
Bernuy
because
his
background
was
far
removed
form
that
which
would
ever
be
rewarded
by
his
king.
He
was a
rich Jewish exile from Burgos,
Spain
who
became
a resident of
Toulouse
and
by
his
own
skills
brought
about
a
change
in
the
fortunes
of
both
that
city
and
himself.
As a
citizen
of Southern
France
he
had no
visible
bond
to a
Royalty
based
in
Paris
that
could
outweigh the
financial
risk
that
he
alone
in
all
of
France
was
prepared
to
undertake.
However
Bernuy
must
have believed Francis' rescue was imperative to his own
ends. That Bernuy was so forthcoming in his support provides a foundation for my
claiming that Bernuy was a member of
a
sect that
sought the placement of the Bourbon line on the throne of France.
In the absence
of Bernuy's guarantee there was a real threat that Francis would be forced to
abdicate thus removing the King's and Marguerite's accession rights. It was the
sects interpretation of the royal pair, especially Marguerite, being vessels for
the bloodline of Christ that is
relevant
regardless of
whether
these
views
were right or
mere
fallacy.
And
we
have
good
reason
to
believe
that
Bernuy
would
have
had close connections
with Marguerite
since
it
was
her that played a major
role in Francis' release. And
it
was Bernuy that provided
both the financial
guarantee
and
money.
|
Jules
of Agen, Colleague and Patron during the 1530's
Nostradamus
would equally have had ties with
Bernuy, if not in his time in Alet-les-Bains (1520's), then while in Agen
(1530's) when we was an associate of Jules Scaliger, an internationally renowned
scholar of his day. Toulouse where Scaliger lived and Agen where Scaliger
resided both lie on the central part of the Garonne River. Trade and local
reputations would have meant these two men knew of each other.
Nostradamus in later part of his stay in Agen would have a bitter fallout with
Jules
which is a feature in
the hidden text of Nostradamus' verses. And Jules is clearly named
as the person with
whom Nostradamus debated.
The text of
C3 Q63
says
Hidden
civil hatreds and debates while its anagrams
shape the message I
debate Jules
occults
hesitances.
Occultes haines ciujles
et debats Hidden civil
hatreds and debates
And in
C9 Q11
fourth line
there is a powerful reference held as an adjacent sequence which says Jules of_Agen.
Le juSte a tort a mort l'on viendra mettre
Publiquement et due millieu eStaint
Si grande peSte en ce lieu viendra naiStre
Que les jugeans fouyr Seront conStraint |
Wrongly will they come to put the just one to death
Publicly and in the middle of his duty extinguished:
So great a nuisance will come to be born in this place
That
the years needed to dig it up will be withheld.
|
Yet
while anagrams
for 'Jules'
only occur five times in the quatrains two of them occur in this verse.
There
is
evidence
in
the
prophecies
that
their
eventual
disagreement
were
founded
in ideas
about
Christ's status.
It would be a
diversion to
present any of these verses in full
as I
have
done
this
in
other
papers
(
see
Jules
of
Agen)
but in them there is evidence
from their
hidden text that Jules changed his view over time to become more orthodox.
Besides
the
name
of
Jules
Scaliger
there are also four anagrams of Bernuy
and
they
too
offer
links
to
that
man's
role. One of these makes it clear that he helps Nostradamus sort the
data into their correct periods but this isn't my current focus. There is one verse out of this four
(C6 Q37)
that can illustrate the two
main points I wish to make in this section of my writing,
namely that Nostradamus was not just a recorder of history but placed some of
his own events, warts and all, into his verses.
|
Bernuy's
connection to the legend of Christ's Birthline.
An important issue is the extent
to which Nostradamus' life was influenced by the secretive legacy of Southern
France
and
the
patrons
that
offered
him
membershiin
one
of
its
secret
sects.
There is
a four-fold
occurrence
of
the
anagram
for
the name Bernuy whichi s
unusual
because
other
anagrams
that
replace
the
letter
B
with
a
consonant
of
similar
frequency
are
much
lower
in
occurrence.
For instance the
letters
G,Q,D,F,H
generate
no
occurrences
while
C
generates 1
and two.
This
provides
one
of
the
factors
justifying
my interest in this word but the links in the four verses it occurs fit well to
Jean Bernuy of Toulouse raising my interest further..
For
example
the
verses
containing
the
name
Bernuy
as an
anagram
highlight
a
theme
based
on
the
royal
lineage
of
Christ.
In so
doing
they
give
detail
to
the
theme
of
death
and
rebirth
found
in
C2
Q13.
C06 Q25
(Click left for full analysis)
Through adverse Mars
will the monarchy be tried
Of the great fisherman be in ruinous trouble:
The young red black one will seize the hierarchy,
The traitors will act on a day of drizzle.
Par
Mars
contraire
Sera
la monarchie
Du
grand
peScheur
en
trouble ruyneux
Jeune
noir
rouge
prendra
la hierarchie
Les
proditeurs
iront
iour
bruyneux.
The
second
line
of
the
verse
refers
to
the
great
fisherman
a
term
often
ascribed
to
Jesus
Christ.
Its
linkage
to
the
monarchy
in
the
first
line
makes
it
possible that
Nostradamus
wanted
to
draw
attention
of
persons
of
his
day
that
believed
the
southern
France
legend that
the
French
royal
line
led
back
to Jesus.
There
are
other
links
since
in
the
first
line
adjacent
anagrams
for Roman
cipher
(monar
rchieP)
link
to
the
earlier
stated
theme
of
nom
-de-plumes
based
on
Roman
rules.
And
in
the
last
line
where
Bernuy
is
found
a
series
of
adjacent
anagrams
imply
that Bernuy.lux(wealth).true.into.our.
periods
(bruyne
euxL
esprodi
teur).
And the
third
line
with
its
reference
to
the
young,
red
black
one hints
at
masonic-type
rituals
surrounding
a
royal
master. This is again
something
that
would
be in
keeping
if
Bernuy
was a
member
of a
sect
of
which
Nostradamus
was
familiar.
And
this
verse's
visible
message
is
also
in
tune
with
the
story
of
Jean
Bernuy
in
Toulouse
since
Francis
I's
adverse
wars
elevated
Bernuy
uthe
hierarchy
of
influence
(he
was
made
a
Bourgeois
by
Francis
I and
a
Capitoul
by
the
Toulouse
parliament).
And his
motivations
may be found in these verses for
in helping
King
Francis, Bernuy
may
have
been
attempting to
rescue
what
believed
was
the
bloodline
of
the
great
fisherman.
And
the
last
line
of the above verse may
well
be a
reference
to
events
that
took
place
in
1540
inside
Juan
Bernuy's
mansion.
In 1540 Jean de Bernuy died in an unusual way. A keen
supporter of bullfighting he had
had a ring built into his home in Toulouse. In a
bout between a dog and a bull, the seventy-five year old somehow ends ufalling
into the
ring and is fatally gored.
The
first
line
also adds support since there
exists
adjacent
anagrams
for recreations
alarm
and
in
line
two
there
is
an anagram
for
archer
and
while
none
of
these
is
particularly
rare
they
do
fit
quite
well
to
the
idea
that
the
death
of
Bernuy
was
an
assassination.
The
same
ideas
about
Bernuy's
death
can
be
found
in
the
next
verse.
The
second
line
has regular
archers
as
anagrams
as
well
as
rare
anagrams
for ricochet and underlay
both
of
which
are
consistent
words
for
an
archer
firing
through
the
open
roof
from
the
depths
of a
nearby
thicket.
Its
implication
is
that
Bernuy
is
shot
from
outside
the
house
by an
archer
hidden
in a
copse
of
trees
and
the
innocent
one
mentioned
in
the
third
line
is
the
bull.
The
anagrams
of
the
fourth
line
say
something
along
the
line unreasonably
I
teach.. Bernuy
alias
connect.. on
ethical
accent.
Unreasonably,
accent
and
ethical
occur
only
here
in
this
line
while
connect
occurs
in
two
other
verses.
Here
we
have
Nostradamus
clue
as to
the
pseudonym
for both
Bernuy
and
his killer
and
it
implies
it is
a
reworking
of
the
term
'the
drizzle'.
C06 Q37
(Click left for full analysis)
The ancient work will be
finished,
Evil ruin will fall upon the great one from the roof.
Dead they will accuse an innocent one of the deed,
The guilty one hidden in the copse in the drizzle.
L'oeuure
ancienne Se paracheuera
Du
toict cherra Sur le grand mal ruyne.
Innocent
faict mort on accusera,
Nocent
caiche taillis a la bruyne.
The
next
verse
containing
an
anagram
for
Bernuy
carries
wording
that
justifies
the
selection
of
the
name
through
vocation.
The
fourth
line
alludes
to
escapees
hidden
in bundles
of
flax
or
linen.
Jean
Bernuy
transformed
the
Pastel
industry
in
Toulouse
after
being
forced
to
flee
Burgos,
Spain
due
to an
edict
by
Queen
Isobel.
He
took
with
him
some
of
the
family
company's
stock
and
set
utrade
between
Burgos
and
Toulouse.
C6 Q27
(Click left for full analysis)
Within the Isles of
five rivers to one,
Through the crescent/increase of the great Chyren Selin:
Through the drizzles in the air the fury of one,
Six escaped, hidden bundles of flax.
Dedans
les
isles
de
cinq
fleuues
a vn,
Par
le
croiSSant
du
grand
Chyren Selin.
Par
les
bruynes
de
laer
fureur
del vn,
Six
eSchapes
caches
fardeaux
de lyn.
The
hidden
messages
also
refer
to
linen
but
some
of it
come
from
an
earlier
period.
The
second
line
holds
anagrams
that
reveal
De-Charny
paler
linens.. guard
saints.core.
Now
de
Charny
was a Knight
Templar
who
was
its
leader
at
the
time
of the First Crusade
and
he
was
the
first
person reputed
to
have
possession
of
the Turin
Shroud,
a
linen
relic
linked
to
Jesus
death
by
the
image
found
in
the
material
of
the
shroud. In the previous verse there is a hint of the place where it was
found. Its first line has
anagrams saying Lower.nicean.See
(L'oeuure ancienn eSe) and such an
event is in keeping with the wording of that line. It is possible that at
some stage the shroud was in the keeping of Bernuy because of his skills
in the linen trade and the transportation routes he had at his
disposal.
|
Nostradamus'
European Network, Erasmus, Anne Boleyn, Shakespeare.
The foregoing
interpretation
of Verse C6 Q27 is
given
strength
by
the
first
lines
reference
to
the
Isles
of
five
rivers
to
one.
Several
rivers
lead
from
the
Pyrenees
into
the
Garonne
and
the
lands
between
them
were
traditionally
called
isles.
It
is
likely
this
verse
had
meaning to a small grouof people in Europe
when
written
by
Nostradamus. This
was
the
land which
both
Jean Bernuy
and
Geoffrey
de
Charny
habited
albeit
in
different
centuries.
In Geoffrey
de
Charny's
time(14th
C) a
battle
was
fought
in
l'Isle
de
Jourdain
so
the
use
of
the
word
of
Isles
By Nostradamus may
also
serve
as a
dating
mechanism.
The
third
line
containing
the
name
of
Bernuy
also
holds
rare
anagrams
associated
with
trading
such
as buyers
(1)
and
barrels
(5)
while
the
anagram
for
Bernuy
is
followed
by
dealers
(sbruyne
sdelaer)
a
word
for
which
there
are many
anagrams
in
the
prophecies
but
through
its
ties
to
the
others
in
the
line
and
its
adjacent
position
it
should
be
noted.
If
these
messages
have
the
meanings
I
imply
above
then
it is
likely
the de
Charny
family
was
part
of
the
sect
to
which
Nostradamus
refers
and
that
they
were
smuggling
out
items
from
the
south
of
France
to
buyers
throughout
Europe.
It is
further
likely
that the
recipients
would
have
been
familiar
with
English
and
that
many
of
its
members
in
the
16th
century
resided
overseas
in
England.
People
such
as
Marguerite, Anne
de
Montmorency
certainly
spoke
English
while
it
was
Anne
Boleyn's
native
tongue.
As
the
16thC
unfolded
and
the
religious
persecutions
increased
more
and
more
refugees
fled
to
England
and
gathered
together
in
areas
such
as
Shoreditch,
London
surrounding
the
theatre's
in
which
Shakespeare's
plays
were
originally
performed.
(Click
here
for further
detail
on
the
Shakespearean
connection
to
Nostradamus'
work
on
sects).
I
set
out
to
show
that
Nostradamus
was
referring
to a
sect
and
that
various
verses
that
seemed
unconnected
held
interconnections
through
their
hidden
content
particularly
when
they
were
linked
by a
common
name.
And the
recognition
of each
name
Nostradamus
bolstered
through
allusion
to
the
pseudonym
of
that
name
and
the
occupation
of
the
person.
This
is
true
in
the
verses that follow
all of which
link
back
to
earlier
versesthereby
reinforcing
the
images
I
have
drawn from
rare
anagrams
in
their
lines.
The
next
verse
I
present
establishes
detail
of
how
items
were
discovered
and
distributed
to
sect
members
in
Spain.
C8 Q26
(Click left for full analysis)
The planks of Caron found in
Barcelona,
placed, discovered, the site found again and ruined.
The great one who holds, but does not
hold, wants Pamplona,
drizzle at the abbey of Montferrat
De
Caron
es
trouues
en BarSellonne,
Mys
deScouuers
lieu
terrouers
et ruyne.
Le
grad
qui
tient
ne
tient
vouldra Pamplonne,
Par
l'abbage
de
Montferrat bruyne.
The
anagrams
in
this
verse
are
quite
powerful
with
each
line
contributing
to
the
strength
of
the
inter-woven
tale.
In
the
early
1520's Nostradamus
lived
in Alet-Les Bains,
the
town
of
his
ancestors,
in
the Pyrenees
above
Foix. This was the period when
Jean
de
Bernuy
of Toulouse was
at
the
peak
of
his
power.
The
first
line
of
the above verse
has a
message
suggesting
that
an
ancient
route
(probably
used
by Bernuy)
exists
in
this
region
and
that
it
used
some
of
the
sub
terraneous
tunnels
known
to
underlie
that
area.
The
anagram
for sub
terraneous
exists
nowhere
else
but
here
while
Caderonne,
a
small
town
between Alet-les
Bains
and
Quillan
occurs
here
and
in
one
other
verse.
These and other
anagrams
state
Ancestor_use_our
sub
terraneous
Caderonne_routes
(Caronest_rou_
ues
trouuesenbars neDeCaron_estrou).
In
constructing
this
message
I
have
ignored
what
other
analysts
do
with
the
text,
I
have
taken
it as
it is
printed
and
not
given
it
unsub
stantiated
meaning.
I
have
long
argued
that
these
aberrations
in
writing
are
deliberate
and
are
signs
of
code.
The
power
of
this
reasoning
is
startlingly
addressed
by
Nostradamus
in
the
anagrams
of
the
next
lines
where
the
words
My
codes
rules
lie
our
true
uerse(verse).
These
two
lines
then
allow
us to
conclude
that
Bernuy
shipped
his
linen
to Barcelona
through
the
Pyrenees
along
a
route
still
used
today
via Carcassone,
Foix, Alet-les Bains, Caderonne,
Quillan
and
into
Spain
and Barcelona
where
the
materials
are
hidden
under
planks
for
members
of
the
sect
to
find,
absorb
and
then
destroy
all
evidence
of
the
delivery.
But
Barcelona
is
not
the
only
destination
in
which
Jean
de
Bernuy
would
have had
an
interest.
His
business
grew
in
strength
because
of
the
one
member
of
his
family
that
had
changed
religion,
thereby
keeping
the
family's
wealth
intact
while
remaining
in
the
family
business
of
trade
in
Burgos.
A highly probable route for
getting across
the
Pyrenees
in
secrecy from Toulouse
to his family in
Burgos is
via
Pamplona.
In so
doing
couriers
might
well
pass
nearby
Montferrat
a
high
peak
on
the
border
of
Spain
and
France which is the final word in the verse.
The
anagrams
of
the
third
line
suggest
the
breadth
of
the
operation
which
fits
with
the
known
diaspora
of
the
Bernuy
clan.
They
say A_VUorld(world)_mainvoluted_intent
Englander
enlarged
polar map.
Within
this
sequence
there
seems
to be
detail
that
members
might
need
to
know
about
what
was
being
sent
and
how
it
was
to be
interpreted.
A
world
map,
involuted
and
polar-maare
all
unique
occurrences
yet
together
they
are
consistent
with
a
tale
of
Jean
Bernuy
being
the
person
who
sends
the
material
around
the
world,
drizzling
it
out
through
his
pastel-linen
exporting
business.
The
last
line
contains
the
adjacent
anagrams
Frater_Bernuy
where
frater
is a
common
term
used
by
sects
to
indicate
brotherhood.
|
For
more
detail
on
some
of
other persons
involvement
see
the
following
links
to my
works:
The Sefirot I present below illustrates each of the points made above.
To see all sefirots on my site
click hereAll
Sefirots
Access to the individual verses and the original paper where these analyses
first appeared can be gained via the links below:
END
OF SECTION
|