Chapter II: 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