Gallica quem genuit retinetque Britannica tellus

Calluit Hermetis quicquid in arte fuit

THE TRUE
PROPHECIES
OR
PROGNOSTICATIONS
OF
Michael Nostradamus,
PHYSICIAN
TO
Henry II. Francis II. and Charles IX.
KINGS of FRANCE,
And one of the best
ASTRONOMERS that ever were.

A
WORK full of Curiosity and Learning.

Translated and Commented by THEOPHILUS de
GARENCIERES, Doctor in Physick Colleg. Lond.

LONDON,

Printed by Thomas Ratcliffe, and Nathaniel Thompson, and are to be sold by John Martin, at the Bell in St. Pauls Church-yard, Henry Mortlack at the White Hart in Westminster-Hall, Thomas Collins, at the Middle-Temple Gate, Edward Thomas, at the Adam and Eve in Little Britain, Samuel Lowndes over against Exeter-house in the Strand, Rob. Bolter, against the South door of the Exchange, Jon. Edwin, at the Three Roses in Ludgate-street, Moses Pits at the White Hart in Little Britain, 1672.

To his most Honoured Friend
NATHANIEL PARKER
OF
Grayes-Inne, Esq;
THEOPHILUS de GARENCIERES,
D. Med. Colleg. Lond.
Humbly Dedicateth this Book.

Namque erit ille mihi, &c. Virg. Eccl. I.

TO THE
Courteous Reader.

Reader,

Before thou goest on further to the perusing of this Work, thou art humbly intreated by the Authour, to forgive him his Anglicisme; for being born a Forreigner, and having had no body to help him to the polishing of it, for several reasons, it cannot be expected he should please thine Ears, so much as he may perhaps do thy Fancy. Every Exotick Plant can hardly become Domestical under one or two Generations: Besides that, the Crabbedness of the Original in his own Idiome, can scarce admit a Polite Eloquency in another. The very Antient English Language in this refined Age, is become both obsolete and unintelligible, as we may see in Chaucer, Gower, and others. If you adde to this, that the Authours Nation hath been alwayes famous for its Civility to those that were Strangers to their Language, as not onely to abstain from laughing at them when they spoke amiss, but also in redressing them charitably to the best of their power. I may probably expect you will measure me with the same measure, as you would be if you were in my case.

As for the Errataes of the Press, I could not help them, being out of Town most part of the time that the Book was a Printing; when you meet with any, I hope your Charitable Pen will either mend or obliterate them, and not lay another mans fault upon me, who neither for pride nor ostentation undertook this laborious Work, but that I might give some Satisfaction and Recreation to the Learned and Curious, who have had a longing for it ever since its Birth.

Farewell.

IN
Explicatum à doctissimo sagacissimoq; Viro Domino
De
GARENCIERES
FAMOSI
Nostradami Vaticinium.

Abdita qui medici legit præsagia Vatis,

Non valet hoc quisquam pandere carmen, ait.

Falleris, en Medicus merito quoque nomine Vates,

Invia luminibus permeat antra novis.

Sed minus ingenio tantum mirere laborem

Id succisivo tempore fecit opus.

Petrus Cottereau.

Aliud.

Præteritos in vate tuo cognoscere casus

Vix licet; ast etiam nota futura tibi.

Si potes è mediis lucem proferre tenebris;

Ipsa metallorum semina te-ne latent?

Nulla tuum fugiunt naturæ arcana cerebrum,

Per quem Nostradami Pythica verba patent.

Idem.

Perenni Famæ Doctissimi Viri Theophili de Garencieres Doctoris Medici Colleg. Lond. de Interpretatione NOSTRADAMI Fatidici Tetrastichon hoc dicavit.

Dudleyus, dimidia pars ipsius animæ.

Qvæ primus fecit, facit illa secundus Apollo,

Conjungens medicis oracula sacra triumphis.

Quis major, rogitas? facile est discernere noris

Si Latonigenæ cessare oracula Phœbi.

By the same,
To the Author of this, and a more Excellent Work.

Mystically.

The God of Arts that gives thee Light, as clear

As his, that thou might’st be his Agent here

In all his Secrets; courts thee to go on,

Till thou hast made thy self another Sun.

Æternum vivant si vera Oracula Phœbi

Nostradami vivent; & Patris illa mei;

Petrus.

THE
PREFACE
TO THE
READER.

READER,

Before I speak any thing of the Author, or of his Works, I think it convenient to speak somthing of my self, and of my intention in setting out this Translation, with my Annotations.

The Reputation that this Book hath amongst all the Europeans, since its first coming out, which was in the year 1555. and the curiosity that from time to time the learned have had to see the Mysteries contained in it, unfolded: is a sufficient warrant for my undertaking.

Many better Pens (I confess) could have performed this work with better success, but not with greater facility than I, having from my youth been conversant with those that pretended or endeavered to know somthing in it. Otherwise, it would have been impossible for a man of my profession to wade through it. This Book was the first after my Primmer, wherein I did learn to read, it being then the Custom in France, about the year 1618. to initiate Children by that Book; First, because of the crabbidness of the words; Secondly, that they might be acquainted with the old and absolete French, such as is now used in the English Law; and Thirdly, for the delightfulness and variety of the matter, so that this Book in those days was printed every year like an Almanack, or a Primer for Children. From that time, without any other Study than reading of History, and observing the events of the world, and conversing with those that made it their Study, (some of which were like to run mad about it) I have attained to so much Knowledge, as to bring it into a Volume.

The Book is written in the Nature of Prophecies, digested into old French Verses, most of which are very hard to be understood, and others impossible at all, whether the Author did affect obscurity, or else wanted the faculty to express himself, which is the cause that it could not be rendred into English Verses, it being troublesome enough to be understood in Prose, as the Reader will find. That’s the reason that I have translated it almost word for word, to make it as plain as I could; as also because the Reader (if curious of it) may benefit himself in the knowledge of the French Tongue, by comparing the English and French together. The rest that can be said upon this subject, you shall find either in the Authors Life, or in the Appology made for him.

And because I have told you before, that many have been like to run mad by over-studying these, and other Prophecies, give me leave to give you this advice, that in vain, or at least without any great profit, thou shalt bestow thy time, care, and study upon it: for which I will give thee the chief reasons, that have disswaded me from it.

The first is, that the thing it self, which you may think to understand, is not certain in it self; because the Author disguiseth it in several manners, sometimes speaking a double sense, as that of the ancient Oracle.

Aio te Æacida Romanos vincere posse.

Which is to be understood two ways, and cannot be determinated, till the event of it be past.

It is true, that the Author doth mark so many particular Circumstances, that when the thing is come to pass, every one may clearly see that he pretended to Prophecie that particular thing. And besides he doth sometimes deliver the thing in so obscure terms, that without a peculiar Genius, it is almost impossible to understand it.

The second is, that though the Prophecie be true in it self, yet no body knoweth, neither the time, nor how: For example, he plainly foretelleth, that the Parliament of England should put their King to death; nevertheless no body could tell, nor when, nor how, till the thing was come to pass, nor what King it should be, till we had seen it.

The third is, that he marketh the times with Astrological terms, viz. when such and such Planets, shall be in such and such Signs; but as those Planets are often here, and go out of it, and come there again, no certain judgement can be made of it.

The fourth is, that many times he giveth some peculiar Circumstances to those he speaketh of, which may be found in others. Thus the Royal first born might have been applied to Lewis the XIII. to Lewis the XIV. to the first born of Philip the II. and Philip the III. King of Spain, and to Kings of England, Father and Son. Nevertheless we find that this word Royal first born, was intended for Henry IV. Grandfather on his Mothers side, as we shall shew hereafter. This being so, it cannot be expounded, but after the event.

The fifth is, that the knowledge of future things, belongeth to God alone, and no body can pretend by any study, to have a certain acquisition of it in all its Circumstances.

The sixth is, that the orders of Gods providence, which cause the several events in all States, will not permit that men should have a publick notion of his designs, sometimes he revealeth them to his Servants, or to some particular man as he pleaseth, but he will not have them to be known among the common sort of men.

The seventh, is the experience we have had of many, who pretending to understand the Author, have made a quantity of false Prophecies, expounding the Stanza’s according to their fancy, as if God had given them the same understanding that he gave the Author, and what ought to confirm us more in this point, is, that they have expounded some Prophecies, as if they were to come to pass, which were past already, by which we see the darkness of humane wit, who without authority pretendeth to bite into the forbidden fruit of knowledge.

The eighth is, that this knowledge is no way profitable for the Vulgar; because those things being decreed by God, they shall come to pass without forceing our liberty, nor hindering the contingency of sublunary things, where we must observe that the Prophecies which were revealed to men, are many times conditional, as we see in that of Jonas against Ninive, but those that they have left in writing for the times that should come after them, are absolutely true, and shall infallibly come to pass, as they have foretold them. This no ways hindereth, but God may reveal some secrets of his to private men, for their benefit, and that of their friends, without imparting it to the Vulgar, who may be, should laugh at them.

The ninth is, that God hath peculiarly reserved to himself the knowledge of times. Daniel, by a special favour, knew the end of the Babylonian Captivity, and the time of the Messiah’s birth, and yet the interpreters can scarce yet expound clearly the meaning of the seventy weeks of Daniel, and we see, that since 1600 years ago, holy men, from age to age, have foretold the proximity of Dooms-day, and the coming of Antichrist.

The tenth is, that the foretelling of future things in this Author, is for the most part included in business of State, and one might be guilty of a criminal temerity, if he would discover things that concern us not, and the concealing of which, is commended by all prudent persons, seeing that we owe respect, love, and submission to those that bear rule over us.

For these reasons (dear Reader) I would not have thee intangle thy self in the pretentions of knowing future things. If you have light concerning them, keep thine own secret, and make use of it for thy self: Preserve peace, and let the Almighty govern the World: for he can turn all things to his Glory, and may when he pleaseth, raise up some Wits that will make known unto us, what we desire, without any further trouble to our selves. Before I make an end, I cannot but acquaint thee for gratitude sake, of my Obligation to several persons, which have lent me Books, to help me towards the finishing of this work, as namely that worthy Gentleman, and the Honour of his profession Mr. Francis Bernard, Apothecary to St. Bartholemews Hospital, and Mr. Philip Auberton Gentleman, belonging to the Right Honourable the Earl of Bridgwater. Farewell.

THE
LIFE
OF
Michael Nostradamus,
Physitian in Ordinary to HENRY the II. and
CHARLES the IX. Kings of France.

Michael Nostradamus, the most renowned and famous Astrologer, that hath been these many Ages, was born in St. Remy, a Town of Provence, in the year 1503. upon a Thursday, the 14th of December, about noon. His father was James Nostradamus, a Notary of the said Town, his Mother was Renata of St. Remy, whose Grandfathers by the Fathers and Mothers side, were men very skilfull, in Mathematick and Physick, one having been Physitian to Renatus, King of Jerusalem, and Sicily, and Earl of Provence, and the other Physition to John, Duke of Calabria, Son to the said Renatus, whence cometh that our Author saith in his Commentaries, that he hath received from hand to hand the Knowledge of Mathematicks, from his ancient Progenitors. After the death of his great Grandfather by the Mothers side, who first gave him a slight tincture, and made him in love with the Mathematicks, he was sent to School to Avignon. After that he went to Mount Pelier, to study Philosophy and Physick, till a great Plague coming, he was compelled to go to Narbonne, Thoulouse, and Bourdeaux, where he first began to practise, being then about 22 years of age. Having lived four years in those parts, he went back again to Monpelier, to get his degrees, which he did with a great deal of applause. Going to Thoulouse, he past through Agen, where Julius Cæsar Scaliger stayed him, with whom he was very familiar and intimately acquainted, though they fell out afterward; there he took to wife a very honourable Gentlewoman, by whom he had two Children, a Son and a Daughter, all which being dead, and seeing himself alone, he resolved to retire himself into Provence his Native Countrey. After he had gone to Marseille, he went to Aix, where the Parliament of Provence sitteth, and was there kept three years at the City Charges; because of the violent Plague that raged then in the year 1546. as you may read in the Lord of Launay’s Book, called the Theater of the World, who describeth that Plague according to the informations our Author gave him. Thence he went to Salon de Craux, a City distant from Aix one dayes Journey, and in the middle way between Avignon and Marseille; there he Married his second Wife Anna Ponce Genelle, by whom he had three Sons and one Daughter, the eldest was Michael Nostradamus, who hath written some pieces of Astrology, Printed at Paris in the year 1563.

The second was Cæsar Nostradamus, who hath deserved to be numbred among the French Historians, by reason of the great Volume he hath written of Provence.

The third was a Capuchine Frier. Cæsar did insert in his History the propagation of that Order in Provence. The fourth was a Daughter.

Nostradamus having found by experience that the perfect knowledge of Physick dependeth from that of Astrology, he addicted himself to it, and as this Science wanteth no allurement, and that besides his Genius he had a peculiar disposition and inclination to it; he made such a progress in it, that he hath deserved the Title of the most illustrious one in France, insomuch that making some Almanacks for recreation sake, he did so admirably hit the conjuncture of events, that he was sought for far and near.

This success was the cause of an extraordinary diminution of his fame; for the Printers and Booksellers seeing his fame, did print and vent abundance of false Almanacks under his name for lucre sake, whence it came that his reputation suffered by it, and was the cause that the Lord Pavillon wrote against him, and that the Poet Jodele made this bitter Distichon.

Nostra damus cum falsa damus, nam fallere nostrum est,

Et cum falsa damus, nil nisi Nostra damus.

To which may be answered.

Nostra damus cum verba damus quæ Nostradamus dat,

Nam quæcunque dedit nil nisi vera dedit.

Or thus

Vera damus cum verba damus quæ Nostradamus dat,

Sed cum Nostra damus, nil nisi falsa damus.

Nevertheless the Beams of Truth did shine through the Clouds of Calumny; for he was singularly esteemed of by the Grandees, Queen Katharine of Medicis, who had a natural inclination to know future things.

And Henry the II. King of France, who sent for him to come to the Court in the year 1556. and having had private conference with him about things of great concernment, sent him honourably back again with many gifts. He went from Salon to the Court upon the 14 of July in the year 1555. and came to Paris upon the 15 of August. As soon as he was come to Town, the Lord Constable of Montmorency went to see him at his Inn, and presented him to the King, who received him with much satisfaction, and commanded that his lodging should be at the Palace of the Cardinal of Bourbon Archbishop of Sens.

There he was taken with the Gout for ten or twelve days, after which his Majesty sent him one hundred Crowns in Gold in a Velvet Purse, and the Queen as much. Their Majesties desired him to go to Blois to see the Princes their Children, and to tell them his opinion of them. It is certain that he did not tell them what he thought, considering the Tragical end of those three Princes, viz. Francis the II. Charles the IX. and Henry the III.

Having been so much honoured at Court, he went back again to Salon, where he made an end of his last Centuries, two years after he dedicated them to the King Henry the II. in the year 1557. and in his Luminary Epistle discovereth unto him the future events that shall happen from the Birth of Lewis the XIV. now Reigning, till the coming of Antichrist.

While he was at Salon he received there the Duke of Savoy, and the Lady Margaret of France, Sister to Henry the II. who was to Marry the said Duke according to the treaty of the general Peace made at Cambresis, both entertained him very familiarly, and honoured him often with their presence. The Duke came in October and the Lady in December.

When Charles the IX. went a progress through his Kingdom, he came into Provence, and did fail not to go to Salon to visit our Author, who in the name of the Town went to salute him, and make a Speech, this was in the year 1564. the 17 of November.

The extraordinary satisfaction that the King and the Queen Mother received from him was such, that being both at Lion, they sent for him again, and the King gave him 200 Crowns in Gold, and the Queen almost as much, with the quality of Physician in Ordinary to the King, with the Salaries and profits thereunto appertaining. Being come back to Salon he lived about 16 Months longer, and died upon the 2 of July 1566. in his Climacterical year of 63. having all his senses about him: His Disease was a Gout at first, which turned into a Dropsie; the time of his death it seemeth was known to him; for a friend of his witnesseth, that at the end of June in the said year he had writen with his own hand upon the Ephemerides of John Stavius these Latine words, Hic prope mors est; that is, near here is my death, and the day before his death that friend of his having waited on him till very late took his leave, saying, I shall see you again to morrow morning, you shall not see me alive when the Sun riseth, which proved true. He died a Roman Catholick, having received all his Sacraments, and was solemnly buried in the Church of the Franciscan Friers at Salon, on the left hand of the Church door, where his Widow erected him a Marble Table fastened in the Wall with this Epitaph, with his Figure to the Life, and his Arms above it.

The Inscription of his EPITAPH is in imitation of that of Titus Livius, and is thus.

D. M.

Ossa clarissimi Michaelis Nostradami, unius omnium pene mortalium digni, cujus Divino calamo totius Orbis ex astrorum influxu futuri eventus conscriberentur. Vixit annos LXII. menses VI. dies X. Obiit. Salonæ CIↃ IↃLXVI. Anna Pontia Gemella, conjugi optimo. V. E.

Which may be rendred thus:

Here lies the Bones of the most famous Nostradamus, one who among Men hath deserved by the opinion of all, to set down in writting with a Quill almost Divine, the future Events of all the Universe, caused by the Cœlestial influences; he lived 62. years 6. Months and 10. days, he died at Salon, in the year 1566.

O Posterity do not grudge at his rest.

Anna Pontia Gemella wisheth to her most loving Husband the true Happiness.

He had a Brother named John Nostradamus, famous for several Works that he hath written, the Catalogue of which is in the Book of Mr. du Maine de la Croix, Intitled, the Library.

As for our Author, he hath left several Works, among which is a Book of Receits, for the preservation of health, Printed at Poitiers, in the year 1556.

Another concerning the means of beautifying the Face and the Body, that was Printed at Antwerp by Plantin in the year 1557. which he Dedicated to his Brother John Nostradamus, an Attorney at the Parliament of Aix.

Besides this, he Translated from Latine into French the Paraphases of Galen, upon the Exhortation of Menedotus, which was Printed at Lyon by Antony du Rhosne, in the year 1557.

But before we conclude, it will not be amiss to give some recreation to the Reader, by relating a merry passage that happened to Nostradamus being in Lorrain, for being in the Castle of Faim, belonging to the Lord of Florinville, and having in cure the Mother of the said Lord; it chanced one day that they both walking in the Yard, there was two little Piggs, one white, and the other black, whereupon the Lord enquired of Nostradamus in jest, what should become of these two Piggs? he answered presently, we shall eat the black, and the Wolf shall eat the white.

The Lord Florinville intending to make him a Lyar, did secretly command the Cook to dress the white for Supper; the Cook then killed the white, drest it, and spitted it ready to be rosted when it should be time; In the mean time having some business out of the Kitchin, a young tame Wolf came in, and eat up the Buttocks of the white Pig, that was ready to be rosted; the Cook coming in the mean time, and fearing least his Master should be angry, took the black one, killed it, and drest it, and offered it at Supper. Then the Lord thinking he had got the Victory, not knowing what was befallen, said to Nostradamus, well Sir, we are eating now the white Pigg, and the Wolf shall not touch it. I do not believe it (said Nostradamus) it is the black one that is upon the Table. Presently the Cook was sent for, who confessed the accident, the relation of which was as pleasing to them as any meat.

In the same Castle of Faim, he told many that in a little Hill that was near the Castle, there was a Treasure hidden, which should never be found, if it were sought with design, but that it should be discovered when the Hill should be digged for some other intent. There is a great probability in this prediction, for there was an ancient Temple built upon it, and when they dig there, many times several Antiquities are found. All France telleth several Histories foretold by the Author, but I am unwilling to write any thing without good warrant. His Stanza’s are sufficient to prove the extraordinary Talent he had in foretelling future things.

APOLOGY
FOR
Michael Nostradamus.

CHAP. I.

It is not unusual for Calumny to follow the best Wits, and those whom God hath endowed with so extraordinary Talent, upon weak and slight grounds. It is not also unusual for Men to side easier with calumny against innocent persons, then with those truths that justifie them; therefore no body ought to wonder, if Michael Nostradamus hath been so much cried down and defamed by several Authors, being in the number of those extraordinary persons, whom God had priviledged with that grace so much desired by curious Men, viz. the knowledge of future events.

Besides that, there was four things in him, which might have been the grounds of this diffamation.

The first was the vulgar life which he led in the Roman Catholik Religion, which seemed to bear no proportion with such an extraordinary favour of God.

The second was his application to judicial Astrology, which is condemned by many learned Men, and detested by those that pretend to ignorant devotion.

The third was a suspition brought by his enemies, and many devout persons in his time, that he was a Negromancer, and had familiarity with the Angel of darkness.

The fourth was the obscurity of his Stanza’s, which was made worse by the enormous faults of those that first Copied them, and by the carelesness of the Printers.

CHAP. II.
How the first Objection hath caused the Author to be reputed a false Prophet.

In consequence of the first Objection, calumny hath endeavoured to place him among the false Prophets, because scarce any body can persuade himself, that there being among the Faithful so many Illustrious persons in Holiness and Learning, the Holy Ghost would have made choice of a common person, and to reveal him so many rare secrets, concerning the future Estate of his Church, and of those Kingdoms that acknowledge her for their Mother, seeing that the Holy Scriptures shew us, that the knowledge of future things (chiefly if it be extraordinary in its extent) is a special Priviledge wherewith God honoureth his most faithful Servants.

And to say truth, when the Holy Fathers and the Interpreters of the Scripture speak of the Prerogatives of the Apostle St. John, they make the chiefest to be that by which being full of Prophetical Spirit, he foretold the future Estate of the Church; and in the Old Testament, so many Prophets were so many Miracles and Prodigies of Holiness, and the only name of Prophet in the Scripture is the most glorious Title that is given to those that were Gods most faithful Servants.

If we find in the Scripture that Balaam hath Prophesied notwithstanding his perfidiousness, and that the High Priest Caiaphas, notwithstanding his wicked design of murdering Christ, hath also Prophesied; it was only for a few things, and in such cases where God would singularly shew forth his Glory, by those that would have smothered it.

How can we then believe the same of Nostradamus, who had not so much as an extraordinary atom of Christian piety, by which he might have been so much priviledg’d of God, as to know by his Divine Light the future Estate of the Church, her Persecutions and her Victories from the year 1555. to the end of the World.

Can it be possible that a Physician, an Astrologer, and one of the common sort of people should have been chosen of God among so many thousands his betters, to impart unto him those Graces, which have been the reward of the purity and holiness of his Apostles, and of the faithfulness of St. John the Evangelist.

This seemeth altogether improbable to Christian piety.

CHAP. III.
The second Objection hath ranked the Author among Dreamers and false Visionaries.

Some are more moderate in the censuring of this Author, and being unwilling to call him maliciously a false Prophet, would have him to be a foolish Dreamer, who believed his own imaginations, and took pleasure in his own fancies, whence came that Latine Distick of the Poet Jodelle,

Nostra damus cum falsa damus, nam fallere nostrum est,

Et cum falsa damus, nil nisi Nostra damus.

This Distick was so pleasing to the Wits of the times, that without further inquiry, since that time Nostradamus went for a Dreamer and a doting fool.

This opinion increased more and more by his making of many Almanacks, wherein every body may see how much he was taken with judicial Astrology; and we see often in his Stanza’s the decision of the times, by the conjunction of the Planets with the Signs, and by the Eclipses, whence sometimes he doth infer some events that were to happen.

But what did undo him most, was the covetousness of the Printers and Booksellers of his time, who seeing his Almanacks so well received, did set forth a thousand others under his name, that were full of lies and fopperies.

From that time the Author went for one of those poor Astrologers, who get their living by foretelling absurdities; and pretend to read in the Heavens, that which is only in their foolish imagination.

CHAP. IV.
The third Objection accuseth the Author of medling with the black Art, of being a Negromancer, and a Disciple of the Devil.

If the precedents have been moderate in their censure; others have been more severe in delivering their opinion, accusing him to have kept acquaintance with the Devil, as the Negromancers and other Prestigiators of the ancient times did.

The reason that made them think so is, that seeing so many things come to pass, just as the Author had foretold; they could not attribute it to the knowledge of judicial Astrology, nor to Divine Revelation, and consequently concluded, that it must of necessity come from Satan.

They could not attribute it to judicial Astrology, either because they had no opinion of it, or that the greatest defensors of that Astrology do agree among themselves, that it cannot reach so far as to foretell a thousand peculiar circumstances, which depend purely from the freedom of Men, such as proper names are, and the like, which nevertheless our Author did foretell.

They could neither attribute it to Divine Revelation, for the reasons alledged in the first objection; moreover, because he was accused of a thousand falsities and fopperies, Printed in those Almanacks that went falsly under his name, whence they concluded that it could not come by Divine Revelation, seeing that the Holy Ghost is the Spirit of Truth.

It followeth then (say they) that it must come from the Devil, by the help of the Black Art; the Lord Florimond de Raimond a very considerable Author, was of that opinion in his Book of the Birth of Heresies, Chap. 3.

CHAP. V.
The fourth Objection maketh him the Head of those Seductors and Impostors, which are dangerous in a Common-wealth.

As Fame doth increase by continuation of time, so doth calumny increase by the multiplicity of opinions, she was not contented to deflour slightly the Authors reputation, by making him pass for some sottish Dreamer, and to rank him amongst the false Prophets, by accusing him to meddle with the black Art, but must needs also sacrifice him to the infernal Furies, by making him the Prince of Seductors and Impostors, that ought to be banished out of every Common-wealth. The fondamental reason of this was the obscurity of his Stanza’s, where there was neither rime nor reason; the obscurity did proceed of abundance of gross faults, which the Copisters and Printers have inserted in them, from the omission of several words, from the changing and altering of others, and from the addition of some others, which did destroy the sense.

From this great obscurity, calumny draweth this argument, to ruine utterly the Author, charging him to be all at once a false Prophet, a dotish Dreamer, a Magician, and an infamous Seductor of people.

If God had inspired him what he hath written, he would have done it for the good of his Church and true Believers, seeing he never granteth this Prophetical Grace to any, but to that end as it appeareth in the Holy Scriptures.

This being so, what profit can any body draw from him, if the sense of his Stanza’s be so obscure, as not to be understood? and although it should be granted, that some accidents that have happened in Christendom, may sometimes be found in his Prophecies, what fruit hath the Church reaped of it, seeing that those accidents that were foretold, were never known, till they had come to pass, and that there was no avoiding of them?

It cannot therefore be believed, that God should have been the Author of his Predictions, but rather the Subtle Spirit of Satan, with whom he was acquainted by such like black Arts.

According to those four Objections, the Lord Sponde in the third Volume of his Annals, made him this Epitaph in the year 1566. Mortuus est hoc anno nugax ille toto orbe famosus Michael Nostradamus, qui se præscium & præsagum eventuum futurorum per astrorum influxum venditavit, sub cujus deinceps nomine quivis homines ingeniosi suas hujusmodi cogitationes protendere consueveruent, in quem valde apposite lusit qui dixit. Nostra damus cum falsa damus, &c. In English. In the year 1566. died that Trifler so famous through all the World, Michael Nostradamus who boasted while he lived, to know and foretell future things, by the knowledge he had of the influences of the Planets, under whose name afterwards many ingenious Men have vented their Imaginations, insomuch, that he that made that Distick, Nostra damus cum falsa damus, &c. seemeth to have very well said.

CHAP. VI.
Proofs setting forth evidently that Nostradamus was enlightned by the Holy Ghost.

In consequence of these objections forged by calumny, Nostradamus name hath been so cried down, that I have thought me self oblidged to make his Apology, to give the greater credit to his Prophecy, the exposition of which I do here undertake, and to proove, that effectually he was enlightned by the Holy Ghost: first, by writting the History of his Life, as I have done in the beginning of this Book; Secondly, by answering to all the said Objections; Thirdly, by alledging the Elogies given him by several Grave and Authentical Authors.

First, I maintain that he was enlightned by the Holy Ghost, by an unanswerable reason, drawn out the Theology, but before we discourse of it, let us suppose that Nostradamus hath foretold many things, which absolutely depends from the free will of men, and cannot be known, neither by judicial Astrology, nor by Satan himself, such are for exemple the proper names of Persons, which nevertheless he doth in his Prophecies.

He nameth the Lord of Monluc, the Sprightful Gascon, the Captain Charry, his Camerade, the Lord de la Mole, Admiral of Henry the II. Galleys, Entragues, who was beheaded by order of Lewis the XIII. the Headsman of the Duke of Montmorency, named Clerepegne; the Bassa Sinan, destroyer of Hungary; the Murderer of Henry the III. named Clement; the Attorney David, the Captain Ampus; the Mayor of the City of Puy in Gelay, named Rousseau, under Henry the IV. Lewis Prince of Condé, under Francis II. Sixtus V. calling him the Son of Hamont; Gabrielle d’Estrée; the Lord Mutonis sent to Paris by those of Aix, under Charles the IX. the Lord Chancellor of France, named Antony de Sourdis; the Queen Leuise: Antony of Portugal: the Governour of Cazal under Henry II.

Secondly, The number of things is of the same nature: Nostradamus doth often calculate it; he reckoneth fourteen Confederates for the service of Henry IV. in the City of Puy: ten great Ships prosecuting extreamly the Admiral in the Battle of Lepanto: five Ships taken from the Spaniard by those of Diepe, under Henry II. nine hundred thousands Mores that went out of Spain under Henry IV. three hundred and fifty thousands killed under Charles IX. and Henry III. three saved at the taking of a Town in Hungary by the Turks: nine separated from the company of Seditious, that were to be put to death, three Princes of Turky Massacred, and the fourth being the youngest saved; thirty Conspirators upon London Bridge, against the Majesty of King Charles I. and such like.

Thirdly, We find in these Prophecies, the Prodigies that have no other causes in nature, then the meer will of God; such as Comets are, the casting of monstrous Fishes by the Sea upon the Land, the Armies in the Air, the speaking of Dogs, the birth of Monsters, and such like.

Fourthly, We find in those Prophecies those actions that are purely indifferent; for example, that the King of England did appear upon a Scaffold without his Doublet; that in the place where he was beheaded, another man had been killed three days before; that Libertat went a Hunting with a Greyhond, and a Blood-hond; that the two little Royals were conducted to St. Germain, rather then to any other place, and such like.

Fifthly, We find the Birth of several particular persons that were born after his death.

Sixthly, The Governments of Places given by the free will of Kings to such and such.

All these things cannot be known by judicial Astrology, seeing that in Heaven there is neither Names, nor Numbers, nor extraordinary Prodigies: seeing also that judicial Astrology presupposeth the Birth of persons, that one may foretel their future actions; the same things are also unknown to Satan, for the Angelical species know nothing of individual things, but under the notion of possible, and not of future.

Whence I conclude with this irrefragable Argument, that the Author hath known many several things that are not written in the Heavenly Book, nor represented to him by Angelical Species, therefore he hath known them from God himself.

The Author himself in his Epistle to his Son Cæsar Nostradamus confesseth, that he hath foretold many things by Divine Virtue and Inspiration.

And a little after he saith, that the knowledge of those things, which meerly depends from free will, cannot be had either by humane auguries, nor by any other humane knowledge, nor by any secret virtue that belongeth to sublunary things, but only by a Light, belonging to the Order of Eternity.

This is not a small Argument, to confirm what we have said, and to prove that the Author hath evidently been conscious, that his knowledge came from Heaven, and that Gods goodness did him that grace; for having rejected and abhorred other means, that Impostors make use of for foretelling something.

He writteth all these things of himself: First, in his Liminary Epistle to his Son Cæsar, he conjureth him, that when he should go about to study the foretelling of future things by Astrology, to avoid all kind of Magick, prohibited by the Holy Scripture, and the Canons of the Church; and to encourage him the more to it, he relateth what happened to him, viz. that having been Divinely enlightned, and fully persuaded that God only can give the knowledge of future things, which absolutely depends of the free will of men, he did burn abundance of Writings, wherein was taught the Art of Prophecying, and as they were a burning, there came out a great flame, which was like (he thought) to burn his House all to ashes, by which accident he understood the falsity of such Writings, and that the Devil was vexed to see his plots discovered; besides that, he confesseth that being the greatest Sinner of the World, nevertheless he got that favour from Heaven by a Divine Inspiration; and because no body should doubt of it, he learnedly expoundeth wherein consisteth that inspired Revelation, he saith that it is, A participation of the Eternal Divinity, by which we come to judge of what the Holy Ghost imparteth to us; by that participation of Eternity, the Author doth not understand a communication of the continuance of the Divine being, but a participation of the Divine knowledge, measured by its Eternity, as the Schools terms it.

Effectively, the Author compareth this participation to a glistering flame, which createth a new day in our understanding, which flame proceeding from Gods infinite knowledge, who seeth and comprehendeth what is Eternity, doth impart unto us what is inclosed in the volubility of the Heavens.

After this testimony, which wholly destroyeth the Sinister opinions that men had of his Prophecies, he sheweth how Judicial Astrology may agree with the knowledge of that which proceedeth from a Prophetical Spirit.

It is true, saith he, that sometimes God imparteth this Light not only to the unlearned, and to his Holy Prophets, but also to those that are versed in Judicial Astrology, making that instrumental for the confirmation of his inspired truths: As we see that natural Sciences, help the light of the Faith, and make a certain disposition in the mind fitter then ordinary, to receive those Divine impressions.

Thus (saith he) in the beginning of the Epistle, God did supernaturaly inspire me, not by any Bacchick fury, nor by Lymphatical motions, as he did the Sybilles; but by Astronomical assertions; that is to say, that God gave him that grace, not by any Extasy, but by studying those rules, which Astrology teacheth.

The same things he saith again a little after in this manner: the Astrologer being in his Study, and consulting the Astronomical Rules upon the motions of the Heavens, the Conjunction and several Aspects of the Planets, he guesseth at some future events, of which being not certain, this Divine Light riseth in his mind, and imparteth clearly to him what he knew before, only Ænigmatically and obscurely, and in the shade of that natural light.

Sometimes also (saith he) this Light cometh the first into the Astrologers mind, and he afterwards comparing the thing revealed unto him with the Astronomical rules, he seeth that they do wholly agree together; and this is the method that he hath made use of, to know whether the inspired truths were agreeing with the Astronomical Calculations; a method that he hath made use of some times, but not always, for he hath foretold many things, which he could not read in the Heavens.

By these testimonies of the Author himself, every one may see how he made use of Judicial Astrology, and wherefore he studied it so much; how far his knowledge did extend; the glory he giveth to God alone, for his Prophetical knowledge; what horrour he hath always had against unlawful means to attain unto it; how much he did value that Grace, considering his unworthiness; and the manner how the Lord was pleased to gratifie him.

CHAP. VII.
Answer to the first Objection against Nostradamus, which pretendeth to rank him among the false Prophets.

Let us see now what calumny pretendeth for the obscuring this Prophet of our days; the knowledge of future things (saith she) is a priviledge belonging to the Saints, and to those whom God hath endowed with an eminent vertue. I acknowledge, it is so commonly, and in the ordinary way of Grace, but if God be pleased to impart that priviledge to those that have not attained to that Degree of Holiness, and that it really appeareth by the reasons of Theologie, that they have been gratified with it, we are bound to admire his Royal bounty, which giveth when, and to whom he pleaseth: for example, no body deserveth to be a Marshal of France, but he that hath been in several Battles, and at the taking of many Towns; but if the King be pleased to honour with that Dignity a Gentleman that never Warred but against the Deer, the Kings goodness is to be praised, which extendeth even to those that have not deserved it; it is the same reason here, it is visibly apparent that Nostradamus hath been enlightned by the Holy Ghost, and yet he hath not imitated the lifes of those great Saints of the Church: what can be inferred from thence, but that it was Gods pleasure to extend his bounty upon his poor Creatures, which is easie to be granted in this point, because the gift of Prophecy is not a sanctifying Grace, but a supernatural gift, of which a sinner is capable of, as we see in Balaam, Caiaphas, and the Sybilles, and much more in a Christian, who observeth Gods Commandments, and endeavoureth to keep himself in his Grace.

But (saith calumny) Christian piety seemeth to be repugnant to this Divine disposition, seeing that in Nostradamus time, there were thousands in the Church of God that were capable of this favour, and to prefer to them a Physitian, an Astrologer, and an Almanack-maker, is a thing that the Wits cannot apprehend so well, as to frame a good opinion for this Author.

Hold there Reader, do not enter into the Sanctuary of Gods secret Judgements, you should loose you self, and never find the way out: how many such questions might I ask you? why did God in former times chuse the Family and person of David, and preferred it to so many others of the Children of Israel? why did Christ raise Judas to the dignity of an Apostle, preferring him before Nathaniel, and so many others that lived Holily.

Bring therefore no more such questions, but say with the Scripture, As it pleased the Lord, so it was done: I will nevertheless give you some satisfaction in that point. There was two things in the Author which might have procured that blessing from God.

The first is, that having in his possession those writtings which promised the knowledge of future things, to which he was much inclined, he slighted and burnt them, being persuaded that God alone was the Author of this Grace; I do esteem that action very Heroical in its circumstance, because being inticed by a vehement curiosity to know future things, and having in his hand the means that opened the way to it, he did Sacrifice them to God, for which perhaps God was willing to gratifie him with this favour.

The second thing that was in Nostradamus is, that he had naturally a Genius for the knowing of future things, as himself confesseth in two Epistles to King Henry the II. and to Cæsar his own Son, and besides that Genius, the knowledge of Astrology, did smooth him the way to discover many future events. Having those two things, he had a greater disposition then others to receive those Supernatural Lights; and as God is pleased to work sweetly in his Creatures, and to give some forerunning dispositions to those Graces he intendeth to bestow, it seemeth that to that purpose he did chuse our Author to reveal him so many wonderful secrets.

We see every day that God in the distributing of his Graces carrieth himself towards us, according to our humours and natural inclinations, he employeth those that have a generous and Martial heart for the defence of his Church, and the destruction of Tyrants; he leadeth those of a melancholick humour into Colledges and Cloisters, and cherisheth tenderly, those that are of meek and mild disposition; even so, seeing Nostradamus inclined to this kind of knowledge, he gave him in a great measure the grace of it.

CHAP. VIII.
Answer to the second Objection, which would have him pass for a Doctor.

We shall not have much to say to these more moderate persons, seeing that we have already given the reason of it, viz. the covetousness of the Booksellers and Printers, who made use of the Authors name, for the better sale of their false Almanacks, therefore if Jodelle the Poet grounded upon this opinion, made that Satyrical Distick.

Nostra damus cum falsa damus, nam fallere nostrum est,

Et cum falsa damus, nil nisi Nostra damus.

We answer him,

Nostra damus cum verba damus quæ Nostradamus dat,

Nam quæcunque dedit nil nisi vera dedit.

Or thus

Vera damus cum verba damus quæ Nostradamus dat,

Sed cum Nostra damus, nil nisi falsa damus.

CHAP. IX.
Answer to the third Objection, which accuseth him of the Black Art, and of Negromancy.

The more doth Calumny lift up her self against this great man, the weaker are her arguments, like the smoke which is so much the easier dissipated, as it ascendeth higher.

Her reason is impertinent in this distributive argument, he hath known those things (saith she) which he could not know by the Planets, and he had them not from God, therefore he had them from Satan.

And we answer this argument in the same way, he hath known those things which he could not know by the Planets, nor by Satan, therefore he had them from God; this Argument is concluding, but that of calumny halteth, for it ought to have proved that he had not his knowledge from God, and that all those things he hath known may be known to Satan, which two things we have manifestly proved to be false, therefore if the Lord Florimond de Raimond was alive, I believe he would correct what he hath written against him.

CHAP. X.
Answer to the fourth Objection, of Calumny, which brandeth our Author with the title of Chief of the Seductors and Impostors.

The Weapons of this Medusa are sharper in this point then in others, therefore our Buckler accordingly must be of the best mettle and temper.

We cannot deny but Nostradamus hath affected obscurity, himself acknowledgeth it in his two Epistles, in that to Cæsar his son, he saith, he hath done it, not only because of the times wherein he lived, but also by reason of those that were to follow, in the times wherein he lived the Case was as it is now, Veritas odium parit, and this hatred in powerful men is prejudicial to those that speak the Truth, he was also cautious in that, by reason of the times following; for if he had plainly declared what he meant, the Wits would have laughed at it, and would not have believed those strange revolutions that came to pass, and which our Author had foretold. In his Epistle to Henry the II he telleth him, that he doth purposely make use of obscure terms to express his mind, for the reasons before alledged.

Now Calumny saith, that this affectation of obscurity is a sign that God was not the Author of his Knowledge, seeing that by this obscurity they have proved unprofitable to the Church.

I answer first, that the consequence is false; for the Holy Prophets have spoken so obscurely, that a great part of what they had Prophecied was not known till after it had come to pass.

I answer secondly, that although Prophecies were not understood till after the fulfilling thereof, it doth not follow that they were unprofitable; because by their fulfilling in due time, we gather, that he who revealed them was the true God, Lord of times and Eternity, and therefore being the God of Israel, and of the Christians, he ought to be worshiped. By this principle Cyrus and Alexander knew the true God, Cyrus by having seen the Prophecies of Isaiah, and Alexander those of Daniel.

Therefore as the Prophecies of the Saints have not been fruitless, though not understood till they were fulfilled, even so we must not infer that Nostradamus’s Prophecies have been useless, though they have remained in obscurity so long a while.

Besides, there is no doubt but Nostradamus having Prophecied so many several things that are come to pass, but that hereafter when the Heathen shall see it they shall glorifie God, and shall acknowledge a true Religion, as did Cyrus, who many Authors believe to have obtained Salvation.

I answer in the third place, that God permitteth ordinarily that Prophecies lie long in the dark, and then raiseth the Spirit of some men to expound them, as he did that of Daniel to interpret the 70 Weeks of the Babylonian Captivity, Prophecied by Jeremiah, to incourage the faithful three ways.

First, in shewing them, that if the first Prophecies have been punctually fulfilled, the rest will likewise come to pass, seeing the same God hath dictated them.

Secondly, in unfolding to them the future wonders, of which they shall be partakers.

Thirdly, in giving warning how they may attain to them, and shew those accidents that might be an hindrance. Thus God did permit, that for the space of 100. years Nostradamus Prophecies should lie in darkness, and be contemned, but after that time God will raise some body to interpret them, whence the faithful seeing so many things foretold come to pass so exactly, will incourage one another by seing so many wonderful prodigies, of whom they shall be Eye Witnesses.

As for my part I have undertaken this Work, only to authorise the wonders that shall be seen in our days, and to invite the Christian Princes to the same design.

The conclusion of this discourse is, that our Medusa Calumny, must needs retreat in her dens, and that we ought to forgive those Authors that have spoken so ill of our Author, seing they wanted the Intelligence of his Prophecies, and that the Church did suspend the authorising of them.

CHAP. XI.
Some difficulties against what we have said, drawn out of Nostradamus his own Epistles.

We have (thanks be to God) sheltered this famous man from the back-biting of Calumny, but that we may clear wholly the Heaven of this reputation, we add this Chapter more for the clearing of some words that are in his Epistles, which seem to contradict some of those things we have said; the Author in his Epistles to his Son Cæsar, after he had said that God had disposed him to receive thy impression of supernatural lights, not by a Bacchant furor, nor by a Lymphatical motion, but by Astronomical assertions, he saith in the same Epistle towards the end; That sometimes in the Week being surprised by a Lymphatick humor, and making his Nocturnal Studies sweet by his calculations, he made Books of Prophecies, each one containing a hundred Astronomical Stanza’s, which he endeavoured to set out something obscurely, from which words it might be gathered, that he made his Prophecies by a Lymphatical Spirit, and by the only judicial Astrology.

And in the Epistle to King Henry the II. he seemeth to confess, that his Prophecie is nothing but a natural Genius, which he had by Inheritance from his Ancestors.

To these difficulties I answer, supposing first that anciently those were called Lymphaticks, who were mad for Love; because the first that was observed among the Ancients to be mad with that passion, threw himself into the water, which in Latine is called Lympha, whence all those that were afterwards transported with the excess of any passion, either of Love, Melancholy, Choler or Envy, have been called Lymphaticks.

So that in this place a Lymphatical motion is nothing properly but a deep Melancholy, which separating us from all Earthly things, doth transport the mind to extraordinary thoughts either good or bad.

This being suposed, I say that the Author confesseth, that his retreat, solitariness, nocturnal Watchings, and Melancholy, have disposed him much to the receiving of that Heavenly flame, which is the cause of Vaticination and Prophecie.

And because he did often spend the whole nights in this study, this Nocturnal retreat caused in him a retirement from all worldly things, at which time he felt a Divine elevating Virtue, that raised his understanding to those Divine Knowledges.

And because this elevating Vertue was caused in him by Divine operation, he doth attribute always his Prophecies to God alone; and by reason that this elevation hath some resemblance with that of the Lymphaticks, he saith, that sometimes he did Lymphatise not properly speaking, but by resemblance.

So that it is true, our Author did not receive his Prophecies by Lymphatical motion, or Bacchant furie, but from God himself, who did work in him while he observed his Astronomical assertions; and it is also true, that he felt this Divine operation by a kind of a Lymphatical motion.

Concerning what he saith to Henry the II. it is certain he maketh use of that Language as much by a motive of Truth to conceal that Grace which he had received from God, as of Humility.

By a Motive of Truth, because effectually; because all the Nostradamus’s had some tincture of Prophecie, and his Son the Capucin acknowledgeth it himself.

By a Motive of Humility; because acknowledging himself to be a miserable sinner, and seeing that this gift of Prophecie was not ordinarily granted but unto Saints. He chuseth rather to attribute his Prophecies to his Genius, than otherways to procure a Fame and Authority to his predictions.

In confirmation of what we have said, That he was often in that transport, many years before his death he made the Stanza of the Century, in which is contained all the great Works of the Philosophers, and foretelleth, that a great Divine shall attain to the perfection of that great Work, which Divine is called, the Divine Verbe, turning into French the Word θεολογος, which signifieth Divine Word or Verb. Nevertheless he never wrought himself at that Work, but got his living Honourably by his practise of Physick, by which we may see, that he did write some things which himself understood not, unless they were such general ones, as might be read in the Heavens.

CHAP. XII.
Elogies given to Nostradamus by several Authentical Authors.

If several Authors either by envy or ignorance have defamed our Author, others of no shall repute have taken his defence in hand.

D’Aurat one of the most excellent Poets of France, living at the same time as Nostradamus, made a few explications of his Prophecies, which as the report goes, did please the Readers. I am sorry I could not get them, it would have been some ease to me; for it is easier to add than to invent. The first Volume of the Lord la Croix du Main, maketh honourable mention of him, the same saith, that his Motto was Felix Oviam prior Ætas, Happy the first Age that was contented with their Flock, shewing by that, what esteem he had of frugality and sincerity of manners, and what aversion he had against the Vices of his Age, the unruliness of manners, and cousenage of men. Ronsard the Prince of the French Poets singeth his praises: The Lord Boucher in that great Volume, intitled the Mistical Crown, in favour of the future Croisade, doth vindicate our Author from Calumny, and expoundeth some of his Prophecies pretty happily.

I will not relate here what his Son Cæsar Nostradamus writeth modestly of him in his History of Provence, under Lewis the XII. Henry the II. and Charles the IX. his Evidence may be suspected, because of the Consanguinity.

One of the greatest Wits of this last Age, who desireth to be nameless, giveth him this Character.

First, That God Almighty hath chosen Michael Nostradamus among the common sort of Christians, to impart unto him the knowledge of many prodigious and extraordinary future things.

Secondly, He maintaineth, that after the Apostles and Canonical Prophets, he is the first of all in three things, in his certainty and infallibility, in the generality and in the quantity. As to the first, he doth not doubt but the Abbot Joachim ought to give him place; for though he hath foretold some things that have come to pass, he hath written a hundred others which are meer fopperies.

Thirdly, He maintaineth that the Emperour Leo in his prophetical Tables is far below him; for he doth only aim at those things which regard the Eastern Empire, as Theophrastus Paracelsus hath done for the Western.

Concerning the quantity of things, he maintaineth, that none of the others can dispute it with him; for Nostradamus hath made above a thousand stanza’s (if we had them all) each of which containeth two or three prophetical Truths, some of which regard the East, others the West, others some private Kingdoms and States others private and particular things, and all with Truth and certainty.

CHAP. XIII.
What these Stanza’s Prophecie of.

The Author in his Epistle to King Henry the II. saith, that he treateth of things which were to happen in many Cities and Towns of Europe, and of a part of Asia and Africa.

And to say Truth, I have found nothing in them concerning the East or West, Jappan or China.

He treateth chiefly of France as of his Native Kingdom, and of his own Countrey Provence, and that which is next to it, viz. Piemont.

He speaketh amply of the Popes, and of Italy, Turky and England: As for the Empire Spain, and Suedeland, he doth moderately speak of them. Concerning Æthiopia and Africa there is some nine or ten Stanza’s.

In all those places he foretelleth many things, not only general for every State, but also particular and individual for several persons. He also foretelleth many supernatural prodigies in the Heavens, the Air, the Sea, and the Land.

He hath inserted among his Prophecies four Horoscopes, the first of the Grandfather of the Lord l’Ainier in the Province of Anjou; the second of one called Urnel Vausile; the third of one Cosme du Jardin; and the fourth of one, whom he nameth not, but describeth him by his stature.

CHAP. XIV.
Since what time these Prophecies began.

It is certain that they began in January 1555. because he dedicated the first seven Centuries to his Son Cæsar the first day of March in the said year, and consequently they were made before that time, and we cannot allow less than two Months to an Author for the making of 700. Stanza’s: Nevertheless for a greater manifestation of his prophetical Spirit, I have not found any of his Prophecies that did come to pass before the first of March 1555.

As for the Eight, Ninth and Ten Century, there is reason to believe, that the effect of them doth not begin before the 27 June 1558. which is the date of his Liminary Epistle to Henry the II. Nevertheless he saith in the same Epistle, that in a writing by it self he will set down the exposition of his Prophecies, beginning the 14 of March 1557. and in the Epistle to Nostradamus his Son, he saith in general that he hath composed Books of Prophecies, each one containing one hundred Stanza’s, without specifying whether he spoke of the seven that he dedicated to him, or of all the others.

As for my part, I believe he had made them all in the year 1555. but that he had not yet examined the three last Centuries, according to the Calculation of his Astronomical assertions, as he seemeth to indicate often in his Epistle to Henry II. and to say the truth, I have found some Stanza’s, which were fulfilled before the year 1558. though very few.

As for the extent of his Prophecies, it is certain, that it is to the end of the World, as I shall make it appear in the explication of the 48, the 49, and 56. Stanza’s of the first Century, and the 72, 73, and 94. of the tenth, and all according to the Holy Scripture.

All these things being premised, we shall proceed to the explication of the Prophecies, setting first the Authors Luminary Epistle to his Son.

THE
PREFACE
TO Mr.
Michael Nostradamus
HIS
PROPHECIES,
Ad Cæsarem Nostradamum Filium vita & Felicitas.

Thy late coming, Cæsar Nostradamus, my son, hath caused me to bestow a great deal of time in continual and nocturnal watchings, that I might leave a Memorial of me after my death, to the common benefit of Mankind, concerning the things which the Divine Essence hath revealed to me by Astronomical Revolutions; and since it hath pleased the immortal God, that thou are come late into this World, and canst not say that thy years that are but few, but thy Months are incapable to receive into thy weak understanding, what I am forced to define of futurity, since it is not possible to leave thee in Writing, what might be obliterated by the injury of times, for the Hereditary word of occult prædictions shall be lockt up in my brest, considering also that the events are definitely uncertain, and that all is governed by the power of God, who inspired us not by a Bacchant fury or Lymphatick motion, but by Astronomical affections. Soli numine Divino afflati præsagiunt & Spiritu Prophetico particularia: Although I have often foretold long before what hath afterwards come to pass, and in particular Regions, acknowledging all to have been done by Divine Vertue and Inspiration, being willing to hold my peace by reason of the injury, not onely of the present time, but also of the future, and to put them in Writing, because the Kingdoms, Sects, and Regions shall be so Diametrically opposed, that if I should relate what shall happen hereafter, those of the present Reign, Sect, Religion and Faith, would find it so disagreeing with their fances, that they would condemn that which future Ages shall find and know to be true; considering also the saying of our Saviour, Nolite Sanctum dare canibus ne conculcent pedibus & conversi discumpant vos, which hath been the cause that I have withdrawn my tongue from the Vulgar, and my Pen from Paper. But afterwards I was willing for the common good to enlarge my self in dark and abstruse Sentences, declaring the future Events, chiefly the most urgent, and those which I foresaw (what ever humane mutation happened) would not offend the hearers, all under dark figures more then Prophetical, for although, Abscondisti hæc a sapientibus & prudensibus, i. e. potentibus & Regibus enucleasti ea exiguis & tennibus, and the Prophets by means onely of the immortal God and good Angels, have received the Spirit of Vaticination, by which they foresee things, and foretel future events; for nothing is perfect without him, whose power and goodness is so great to his Creatures, that though they are but men, nevertheless by the likeness of our good Genius to the Angels, this heat and Prophetical power draws near us, as it happens by the Beams of the Sun, which cast their influence both on Elementary and not Elementary bodies; as for us who are men, we cannot attain any thing by our natural knowledge, of the secrets of God our Creator. Quia non est nostrum nosse tempora nec momenta, &c.

Besides, although there is, or may come some persons, to whom God Almighty will reveal by impressions made on his understanding some secrets of the future, according to the Judicial Astrology, as it hath happened in former times, that a certain power and voluntary faculty possessed them as a flame of fire, so that by his inspiration, they were able to judge of Divine and Humane things: for the Divine works that are absolutely necessary, God will end. But my son, I speak to thee too obscurely; but as for the secrets that are received by the subtle Spirit of fire, by which the understanding being moved, doth contemplate the highest Celestial Bodies, as being active and vigilant to the very pronunciation without fear, or any shameful loquacity: all which proceeded from the Divine Power of the Eternal God, from whom all goodness floweth. Now my son, although I have inserted the name of Prophet here, I will not attribute to my self so sublime a Title, for qui Propheta dicitur hodie olim vocabatur videns, and Prophets are those properly (my Son) that see things remote from the natural knowledge of Men; but put the case, the Prophets by the means of the perfect light of Prophecy, may see as well Divine things as Humane, (which cannot be seeing the effects of future predictions) do extend a great way, for the secrets of God are incomprehensible, and the efficient power moveth afar off the natural knowledge, taking their beginning at the free will, cause those things to appear, which otherwise could not be known, neither by humane auguries, or any hidden knowledge or secret virtue under Heaven, but only by the means of some indivisible Eternal being, or Comitial and Herculean agitation, the causes come to be known by the Cœlestial motion. I say not therefore my Son, that you may not understand me well, because the knowledge of this matter cannot yet be imprinted in thy weak brain, but that future causes afar off are subject to the knowledge of humane Creatures, if (notwithstanding the Creature) things present and future were neither obscure nor hidden from the intellectual seal; but the perfect knowledge of the cause of things, cannot be acquired without the Divine Inspiration, seeing that all Prophetical Inspiration received, hath its original principle from God the Creator, next, from good Luck, and afterwards from Nature, therefore cases indifferently produced or not produced, the Prophecy partly happens where it hath been foretold, for the understanding being intellectually created, cannot see occult things, unless it be by the voice coming from the Lymbo, by the means of the thin flame, to which the knowledge of future causes is inclined; and also my Son I intreat thee not to bestow thy understanding on such fopperies, which drie up the Body and damn the Soul, bringing vexation to the Senses; chiefly abhor the vanity of the execrable Magick, forbidden by the Sacred Scriptures, and by the Canons of the Church; in the first of which is excepted Judicial Astrology, by which, and by the means of Divine Inspiration, with continual supputations, we have put in writting our Prophecies. And although this occult Philosophy was not forbidden, I could never be persuaded to meddle with it, although many Volums concerning that Art, which hath been concealed a great while, were presented to me; but fearing what might happen, after I had read them, I presented them to Vulcan, who while he was a devouring them, the flame mixing with the Air, made an unwonted light more bright then the usual flame, and as if it had been a Lightning, shining all the house over, as if it had been all in a flame; therefore that henceforth you might not be abused in the search of the perfect Transformation, as much selene as solar, and to seek in the waters uncorruptible mettal; I have burnt them all to ashes, but as to the judgement which cometh to be perfected by the help of the Cœlestial Judgement, I will manifest to you, that you may have knowledge of future things, rejecting the fantastical imaginations that should happen by the limiting the particularity of Places; by Divine inspiration, supernatural, according to the Cœlestial figures, the places, and a part of the time, by an occult, property, and by a Divine virtue, power and faculty, in the presence of which the three times are comprehended by Eternity, revolution being tyed to the cause that is past, present, and future, Quia omnia sunt Nuda & aperta, &c. therefore my Son, thou mayst notwithstanding thy tender brain comprehend things that shall happen hereafter, and may be foretold by cœlestial natural lights, and by the Spirit of Prophecy; not that I will attribute to my self the name of a Prophet, but as a mortal man, being no farther from Heaven by my sence, then I am from Earth by my Feet, possum errare, falli, decipi; I am the greatest Sinner of the World, subject to all humane afflictions, but being supprised sometimes in the week by a Prophetical humour, and by a long Calculation, pleasing my self in my Study, I have made Books of Prophecies, each one containing a hundred Astronomical Stanza’s, which I have joyned obscurely, and are perpetual Vaticinations from this year to the year 3797. at which some perhaps will frown, seeing so large an extention of time, and that I treat of every thing under the Moon, if thou livest the natural Age of a Man, thou shalt see in thy Climat, and under the Heaven of thy Nativity the future things that have been foretold, although God only is he who knoweth the Eternity of his Light, proceeding from himself; and I say freely to those to whom his incomprehensible greatness hath by a long melancholick inspiration revealed, that by the means of this occult cause Divinely manifested, chiefly by two principal causes, which are comprehended in the understanding of him that is Inspired and Prophecyeth, one is that he cleareth the supernatural Light in the person that foretelleth by the Doctrine of the Planets, and Prophecyeth by inspired Revelation, which is a kind of participation of the Divine Eternity, by the means of which the Prophet judgeth of what the Divine Spirit hath given him by the means of God the Creatour, and by a natural instigation, viz. that what is predicted is true, and hath taken its original from above, and such light and small flame is of all efficacy and sublimity, no less then the natural light makes the Philosophers so secure, that by the means of the principles of the first cause, they have attained the greatest depth of the profoundest science; but that I may not wander too far (my Son) from the capacity of thy sense, as also, because I find that Learning would be at a great loss, and that before the universal Conflagration shall happen so many great Inundations, that there shall scarce be any Land, that shall not be covered with water, and this shall last so long, that except Ænographies and Topographies all shall perish, also before and after these Inundations in many Countreys there shall be such scarcety of rain, and such a deal of fire, and burning stones shall fall from Heaven, that nothing unconsumed shall be left, and this shall happen a little while before the great conflagration; for although the Planet Mars makes an end of his course, and is come to the end of his last Period, nevertheless he shall begin it again, but some shall be gathered in Aquarius for many years, others in Cancer also for many years, and now we are governed by the Moon, under the power of Almighty God; which Moon before she hath finished her Circuit, the Sun shall come, and then Saturn, for according to the Cœlestial Signs, the Reign of Saturn shall come again, so that all being Calculated, the World draws near to an Anaragonick revolution, and at this present that I write this before 177. years, three Months, eleven Days, through Pestilence, Famine, War, and for the most part Inundations, the World between this and that prefixed time, before and after for several times shall be so diminished, and the people shall be so few, that they shall not find enough to Till the Ground, so that they shall remain fallow as long as they have been Tilled; although we be in the seventh Millenary, which ends all and brings us near the eighth, where the Firmament of the eighth Sphere is, which in a Latitudinary dimention is the place where the great God shall make an end of the revolution, where the Cœlestial Bodies shall begin to move again. By that Superiour motion that maketh the Earth firm and stable, non inclinabitur in seculum seculi, unless his will be accomplished, and not otherwise; although by ambiguous opinions exceeding all natural reasons by Mahometical Dreams, also sometimes God the Creator by the Ministers of his Messengers of fire and flame shows to our external senses, and chiefly to our eyes, the causes of future Predictions, signifying the future Event, that he will manifest to him that Prophecyeth for the Prophecy that is made by the Internal Light, comes to judge of the thing, partly with and by the means of External Light, for although the party which seemeth to have by the eye of understanding, what it hath not by the Lœsion of its imaginative sense, there is no reason why what he foretelleth should come by Divine Inspiration, or by the means of an Angelical Spirit, inspired into the Prophetick person, annointing him with vaticination, moving the fore part of his fancy, by divers nocturnal apparitions, so that by Astronomical administration, he Prophecyeth with a Divine certitude, joyned to the Holy prediction of the future, having no other regard then to the freedom of his mind. Come now my Son, and understand what I find by my revolutions, which are agreeing with the Divine Inspiration, viz. that the Swords draws near to us now, and the Plague and the War more horrid then hath been seen in the Life of three Men before, as also by Famine, which shall return often, for the Stars agree with the revolution, as also he said visitabo in virgâ ferreà iniquitates eorum & in verberibus percutiam eos, for the Mercies of God shall not be spread a while, my Son, before most of my Prophecies shall come to pass; then oftentimes shall happen sinister storms, (Conteram ergo (said the Lord) & confringam & non miserebor) and a thousand other accidents that shall happen by Waters and continual Rains, as I have more fully at large declared in my other Prophecies, written in solutâ oratione, limiting the places, times and prefixed terms, that men coming after, may see and know that those accidents are certainly come to pass, as we have marked in other places, speaking more clearly, although the explication be involved in obscurity, sed quando submovenda erit ignorantia, the case shall be made more clear; making an end here, my Son, accept of this Gift of thy Father Michael Nostradamus, hoping to expound to thee every Prophecy of these Stanza’s, praying to the Immortal God, that he would grant thee a long Life in Felicity.

From Salon this 1. of March 1555.

THE TRUE
PROPHECIES
OR
PROGNOSTICATIONS
OF
Michael Nostradamus,
Physician to HENRY II. FRANCIS II.
And CHARLES IX. Kings of FRANCE, and
one of the most excellent Astronomers that ever were.

CENTURY I.

I.

French.

Estant assis, de nuit secrette estude,

Seul, reposé sur la selle d’airain,

Flambe exigüe, sortant de solitude,

Fait proferer qui n’est a croire vain.

English.

Sitting by Night in my secret Study

Alone, resting upon the Brazen Stool,

A slight flame breaking forth out of that solitude,

Makes me utter what is not in vain to believe.

ANNOTATION.

In this Stanza, Nostradamus expresseth those Humane dispositions which he made use of to be favoured of God, for the knowledge of future things, to the benefit of the Publick.

The first Disposition, was the tranquility of Mind, when he saith, Sitting by night; Because a troubled Mind cannot see clearly the Things it is busie about, no more than tossed Waters can distinctly represent the Objects that are opposed to them. Thus we read in the Scripture, that the Prophet Elishah, being transported with Zeal against Joram King of Israel; and nevertheless willing to consult God concerning the event of the Warr against the Moabites, called for a Minstrel, that the Harmony of the Instrument might quiet his Mind, as it did happen. And it came to pass when the Minstrel played, that the Hand of the Lord came upon him, 2 Kings chap. 3. ver. 15.

The Author in his Dedicatory Epistle to his Son Cæsar, calleth this Tranquility of Mind, A long Melancholick Inspiration; because the Melancholick Humour and Mind sequestreth a Man from the concerns of worldly things, and maketh him present to himself, so that his Understanding is not darkned by a multitude of Species that troubles its Operation.

The Second Disposition, was, the Silence of the Night; For Man who is compounded of Body and Soul, doth notably intricate himself in External things by the commerce of the Senses with the Objects; which obligeth him to withdraw himself from visible things, when he intends to apply himself to some serious Study. And as the silence of the Night causeth in the Universe a cessation of noises and clashings in Business, Visits and Colloquies, the Mind is then more at rest. Besides that, Night covering with her Darkness our Hemisphere, our Senses are less distracted, and our Internal Faculties are more united to serve the Operations of the Understanding.

Therefore the Author in his two Liminary Epistles, makes often mention of his continual Nocturnal Watchings, of his Sweet-smelling nocturnal Studies, and of his Nocturnal and Prophetical Calculations.

The Third Disposition, was Solitariness; that is, having no other Conversation then that of his Books, being retired in his Study, Alone. For it seemeth that God commonly maketh use of Solitariness when he doth impart himself to Men, and revealeth them his Oracles: And the Sybils were chosen to be Prophets, as much for their Solitariness, as for their Chastity.

The Author saith, that with those three Dispositions he raised himself to the knowledge of future things; which is signified by those words, Resting upon the Brazen Stool. Servius in his Commentaries upon Virgil, speaking of this Brazen Stool, saith two things of it. The First, that this Stool was a Table set upon a Trevet, called by the Greeks τρίπους, and by the Latines Tripus. The Second is, that the Sybils, or the Priests of the Delphick Temple of Apollo, got upon that Table, when they went about to pronounce their Oracles. Pliny, in his 33. Book, Chap. 3. saith, that they called those Tables Cortinas, and that some were made of Brass for the use aforesaid.

From the use of that Brazen Trevet is come the Proverb, Ex tripode loqui. When one speaketh like an Oracle. Thus the Author willing to express, that being in his Study in the solitariness of the Night, he raised himself to the Knowledge of Future things, to write them, and transmit them to Posterity; he saith, He was sitting or resting upon the Brazen Stool.

Thus raising himself, and taking his Pen in hand to write what he should learn, he saith in the Third Verse, that A slight Flame, or small Light did insinuate it self in his understanding, by whose splendor and brightness he saw future things.

The Author in his Epistle to Cæsar his Son, expoundeth always this Prophetical Light, by the comparison of a shining Flame, and calleth it rather a Flame than a pure Light, because this Light doth not only discover the Mysteries, but more-over it lightens in us a certain Heat and Prophetical Power, as himself terms it; as if we should say a Sacred Enthusiasm, even (saith he) as the Sun coming near us with his Light, not only darteth upon all Elementary things the brightness of his Beams, but withal infuseth in them a certain quickning heat, which causeth the Vegetables to grow, and upholdeth the Being of all other natural things; Even so (saith he) this good Genius, as the Ancients term it; or as we Christians say, that Divine Spirit of Prophecy coming near our understandings, not only importeth a Light to them, but more-over a certain heat and Prophetical Power, which strenghteneth them in the knowledge of the aforesaid things, and causeth them to breath out, as by a Sacred Enthusiasm some Prophetical Verses.

Which happeneth to them (saith the Author) coming out of Solitude, that is to say, when their Spirit stoopeth down, and by degrees cometh down from that sublime Region and high elevation, taking the Pen to write down the future time. Therefore he with his dispositions participating of that slight flame, coming out of his solitude, began to write and to utter, What is not in vain to believe.

The things that the Author hath written, shall not be unprofitable as we have proved already, and the time will come, when by the means of Divine Providence the Church shall receive the fruit thereof, at which we ought not to wonder, seeing that God saith of himself in Isaiah Chap. 48. Ver. 17. I am the Lord thy God, which teacheth thee to profit.

The Author foretelleth many wonders, of which we ought to be certain by the verification of those that are already past, seeing that it is the same Spirit that shewed them all.

The same Prophecies are also profitable, in that every where the Author condemneth Seditious and Rebellious persons, and Prophecieth the Churches Victory over her Enemies.

They are also profitable for particular Men that understand the meaning of them, for by it they may provide for their own business, according to the storm, undertaking nothing but upon sure grounds, following always the best party, and disposing themselves to patience, when the calamities are general, and involve together the guilty and guiltless. Therefore our Author saith well, A slight flame breaking forth out of that solitude, makes me utter what is not in vain to believe.

II.

French.

La Verge en main, mise au milieu des Branches,

De l’Onde je moüille & le Limbe & le Pied,

En peur j’escris fremissant par les manches;

Splendeur Divine: le Divine prez s’assied.

English.

With Rod in hand, set in the middle of the Branches,

With water I wet the Limb and the Foot,

In fear I writ, quaking in my sleeves,

Divine splendor! the Divine sitteth by.

ANNOT.

Amongst the customs, the Ancients observed, before they pronounced their Oracles; one was to take a Tuffie Branch of Laurel, and with it dipt in water, to sprinkle the edges and Columns of the Table, that was upon the Brazen Trevet, by which ceremonies they procured credit to their Oracles.

The Author willing to let us know, that his Verses were not only a simple writing, but also Prophetical and full of Oracles, doth represent them to us by this Metaphore of the Ancients, when they did amuse the people with their ambiguous, and many times fallacious Oracles.

Being then sitting and quiet in his solitariness; coming out of that great devotion of mind, animated by the virtue of his good Genius, he putteth first the Rod into his hand, that is the Pen, and putteth it in the middle of the Branches, putting it between his Fingers. Secondly he dippeth this Rod into Water, dipping his Pen in his Ink; with this Pen dipt in Ink, he wetteth the Limb and the Foot, writing upon his paper from one end to the other, and from the top to the bottom.

Which we must understand by this word Lymbe, which is a Latin word, signifying the long and narrow pieces of stuffe, which women wore at the bottom of their Petticoats, therefore the Latins called them Lymbos, from the Latin Verbe Lambo, which in matter of cloths signifieth, to leek or sweep; and because those pieces of cloath were in the bottom of their Garments, the word hath been afterwards employed to signifie the brims of some things, so that the Lymbs of a sheet of paper, are the two margines, and the top and the bottom, as if it were the four ends of a Quadrangular Figure.