NOSTRADAMUS Mutations, War, Doctrine and Environment

In this series of my writings I will 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.

Although many will judge that it is Nostradamus' prophecies that are the thing of most interest this belief is a clear example of not seeing the forest for the trees. The prophecies can only be of limited benefit to mankind, the oddity that they and the hidden enigmatic code do exist serves the greater cause which is the uncovering of another of the universes natural riches. I rapidly approach the time when I must show the connection of the verses to the future but as I do so it becomes more necessary to ensure the real purpose of these works doesn't get lost. Unveiling Nostradamus' role in the origins of these works is an essential part of understanding what these Prophecies are all about.

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 where all of this was true in spades.

As I begin to write I have not uncovered all the details, that is what makes it so interesting for me but I have seen enough to be certain of the truth of what I have said above. I expect to show that Nostradamus sect was linked to the Gnostic, intellectual stream of Rex Deus, the Templars, the Rosicrucians and the Freemasons. I also know the strongest attribute of the sect to which Nostradamus belonged was its focus on the future and its use of seers. I do know that Nostradamus refers to the sect as his patron and I also know that in those verses referring to the patron there are numerous references to the parts of the body. I suspect that each body part refers to a role within the sect so that the eyes are Nostradamus and other generations of seers and the hands are those of the patron and so forth. The verses then begin to unfold as the symbols come to be understood. The moon and sun are dual aspects of religion, monsters refer to institutions which are anathema to the sect. I also suspect that comets refer to people who rise to prominence rapidly and any reference to animals implies the behaviour of a member of the sect. The following verse illustrates my point .

C.04 Q.031
La Lune au plain de nuict Sur le haut mont..................The Moon in the full of night over the high mountain
Le nouueau Sophe d'vn seul cerueau l'a veu.................The new sage with a unique brain sees it
Par Ses diSciples eStre immortel Semond......................By his disciples invited to be immortal,
Yeux au midy en Seins mains corps au feu......................Eyes to the south. Hands in bosoms, bodies in the fire

To me this verse says on a night of the full moon at the place where the Magdalene is worshipped, on Mount Bugarach in Southern France, Nostradamus was initiated in front of the sect members, heretics already condemned by the Church, as the leaders invited him to become their seer.

I have a great deal of material that I could present to establish the authenticity of my 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 restrict the presentation to the least number of quatrains needed to make each point. The major point is that Nostradamus' prophecies served a purpose in his own day . However although this may seem of little relevance to voyeurs of the future it helps to know the nature and content of his temporal work especially since Nostradamus used the set task 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. There is one verse that contains all these elements in a manner I think can be grasped without further verses being needed. This quatrain is the twentieth in Centuries II.

This verses' narrative contains the story of the imprisonment of Francis I in 1525. It also relates to his sister Marguerite de Navarre who was instrumental in the negotiations for Francis' release. The last line relates to the benefactor whom Francis would need to complete the deal. And in the third line is the ongoing storyline of Jesus' bloodline through the grandson of Marguerite. I will show the outline that supports these elements but the detail of this brief tale should fall in place as I use other verses to establish other significant aspects.

Hidden in the anagrams are the distinctive sequences next-ten and on-front-ten (in lines 3 and 4). The second line contains messages that state Nostradamus' patron repressed any verses in which he saw evidence of the Qoran (Patron-repress, Qoran-use-rewrote). The last line indicates that the first ten quatrains of Centuries II caused the patron offence so Nostradamus met the request for change (displeases, normative, variations-met). The task Nostradamus had been set was to record the various imprisonments of members of the sect but rather than covering the full gamut he was now required to change some of the verses so that they were about members that lived in Western Europe. However Nostradamus wasn't so easily deterred and in other verses he indicates that although his patrons were concerned that he should not offend or scare the French public he worked around his Patron's constraints. However whenever Patrons changed he rewrote into his text the censored stories and relied on their greater tolerance or lack of diligence to allow some to get through.

Amongst the anagrams that form the backbone of this verse there are four 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. This line also holds an anagram of UUesternised (westernised). The other two which occur in the last line are normative and variations. Combined with other infrequently occurring anagrams they yield the sense that I have given above.

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. This may well have been the type of reference which the patron censored since it put Francis interests ahead of his countries. One of the terms for Francis to be released was 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 line s also fit to the history of the period. In 1564 Marguerite and her grandson met with Nostradamus during the visit of the Queen Regent, Catherine de Medici, to Salon. Nostradamus upon seeing the eleven year old boy observes, despite its improbability, that Henry would one day be king. King Charles IX , who had been one of the hostages exchanged for Francis, also visits Salon in October of that year in order to have his horoscope read by Nostradamus.

So once again we have the elements of past (1525-1527) , present (1555) and future (1564) which are enfolded in this quatrain. And the interwoven threads of this verse indicate there was an organisation that influenced Nostradamus' 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.

My previous entry showed how Centuries II Q.20 is based around the captivity of Francis I in 1525. There are only two quatrains that hold anagrams of the name Francis and together they constitute a pair that Nostradamus was forced to transpose. The first is C.II Q.13 and it is a strange verse which is certainly within ten of C.II Q.20. Additionally its wording is consistent with my earlier statement about the way the story of the sect is encoded. However before analysing this verse I want to show the second verse since it confirms that the hidden message is relevant to both. C. III Q.32 appears to be one of the censored verses relating to the dread fate of France at the hands of an Islamic ruler.

It is however the first of these verses that achieves my main aim which is to link Nostradamus to this sect and to show their prime goal concerns the revival of the bloodline of Christ.

My analyses 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

Anne de Montmorency was a male friend of both Marguerite and Francis and he would become the Baron of Les Baux in 1528. Les Baux is one of several places that can be linked to Nostradamus, each of which had a passionate belief in the bloodline of Christ in France. 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 it underscores the esoteric and heretical 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 C.II Q.13 since Anne de Montmorency was appointed baron to this place with its links to the nativity when Les Baux was near to its demise. Although Nostradamus no longer lived in St Remy I believe connections with Les Baux remained. Relevantly both Marguerite and de Montmorency were considered heretics whose open support of the Protestant cause depended on Francis' good will and Les Baux was destroyed at a later date because it sheltered Protestants and those who plotted against the Roman Catholic King.

The first line of this verse holds anagrams that say process_names, enters_as_plumes (nom-de plumes) and that is exactly what I imply makes sense of the verse and the words of Marguerite; Francis as the king is the soul, Marguerite as the female carrier of the bloodline is the body, Montmorency is the spirit or the guide to the King and Nostradamus is he who sees eternity via the divine word. This rendering then has Marguerites' words saying As for my news, I, the child bearer, am safe but I know you as the king's guide are concerned my mission didn't succeed. And Nostradamus' verse becomes The child-bearer so long without the kingly child will no longer need to pursue the goal. On the death of the King , our King, who bears the same title, will be born. It will be through the king's guide Montmorency that I, the seer Nostradamus bring you assurance our goal will be achieved.

The peculiar phrase Day of the death put into nativity relates 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. It is the marriage of Marguerite to Henri d'Albret of Navarre that achieved this goal for through her marriage in 1527 the sect believed the line of Jesus would be enhanced.

Several years ago the history of St Remy and Les Baux and their links to heresy inspired me to write a fictional account of Nostradamus' youth but it is based in the people, events and history of these places. For those wanting a different way of understanding Nostradamus' environment click here for the relevant chapters of my tale.

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. Her involvement is totally logical but one of the other players reasons are not so easy to explain. C.02 Q.020 which I presented at the start of this current series 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. It may well express Francis' reaction to 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 prepared to put up the 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 an 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 met Bernuy and the scene-stealing Pauline, the most beautiful woman in all of France. I have been aware of Bernuy's import to Nostradamus for several years and in 2007 I built a less fragmented background of Jean de Bernuy than can be found on the internet into my fiction on Nostradamus' youth. This was done in order that others might better understand my reasoning which is set out below.

It is hard to explain the guarantee for the King from Northern France that was undertaken by Bernuy, the rich Jewish exile from Burgos, Spain, resident of Toulouse, Southern France, if there was no underpinning bond between the parties that outweighed the financial risk. Bernuy had to believe 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 the cult 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 to my narrative regardless of whether they were right or wrong in their beliefs. We can also surmise that Bernuy did have close connections through Francis' sister since it was Marguerite that played a major role in Francis' release while Bernuy provided the financial guarantee.

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. Nostradamus would later have a bitter fallout with Jules. It is therefore not surprising that Jules Scaliger is mentioned in the hidden text of Nostradamus' verses where he is described as the person with whom Nostradamus debated the ideas of Christ's status. It would be a diversion to prevent any of these verses in full but in them there is evidence in their hidden text that Jules changed his view over time to become more orthodox which may well explain his falling out with Nostradamus. The anagram of Jules occurs five times in the quatrains and two of them occur in C.IX. Q.11. Significantly the fourth line of this verse contains a striking sequence that says Jules_of_Agen. (The first line holds the other anagram of his name and most of the other anagrams of import). Nostradamus' text from a line of one of the other verses containing Jules' name says Hidden civil hatreds and debates which seems historically apt. But no more on Jules Scaliger at this point since this should prove sufficient to show that Nostradamus described the persons roles whenever he used names of special import to his own work.

There are also four anagrams of Bernuy that similarly tell of Bernuy'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 (C.VI Q.37) that can illustrate the two 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. The second point is the extent to which Nostradamus' life was influenced by the secretive legacy of Southern France.

In 1540 Jean de Bernuy died in an unusual way. A keen supporter of bullfighting he 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 up in the ring and is fatally gored.

The second line can be applied to Bernuy's death while the first can be seen as Nostradamus' comment on the completion of his own work despite Bernuy's death. It is the last two lines that seem at odds with history but the hidden message gives reason to believe the public explanation of the death was a cover-up. It becomes explicable in the light of the hidden text especially in line four where there is a complete sequence which reads I accent on Bernuy ethical alias. But there are other sequences that build on that same allusion Alas once Bernuy ill I can't cheat or Unreasonably I accent ethical and I connect Allisia Bernuy. It may seem that I read too much into the line but from these traces I surmise that Bernuy's death becomes a basis of suspicion amongst the members while Nostradamus knows that the only killer is the bull (the guilty one hidden in the woods). Accordingly he has to recant his claim.

It is not my intent to pursue these associations to any greater depth at this time but my reasons for including any of them at all is that they allow an explanation of Nostradamus' interest in the Gnostic sects historically, in his own day and into the future. It also was necessary for me to show that each contains an element of the future which, by my reading of these verses, came true. It is by knowledge of these verses construction that the future given in Nostradamus' Prophecies can possibly be stripped of any ambiguity. And all of this was as claimed by Nostradamus since the hidden text is a form of prose that sets things out more fully and by their provability as accurate predictions enable confidence to be had in those still to unfold.

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Copyright Allan Webber December 7, 2009