On the 16th July 2008 I struck upon a most remarkable discovery, namely that Nostradamus suggests that the orthodox view of the Catholic Church, in which God and Jesus have equal status, would be overturned in favor of the Arian heresy ( which places Jesus below God in a hierarchy of the divine).
I can establish these findings in a quite compelling way that draws on and reinforces all my other discoveries on Nostradamus' coding methods. It involves the strength given by the relevance of the anagrams hidden in the text of a line of Nostradamus verse and the strength of the relationshito the meaning given in the visible content of the line. (An anagram is a word made up by arranging letters in a different order).
In my other papers on this site I have already indicated that every message has an element of past, present and future. I also claim that the elements of the past, used by Nostradamus, are mainly drawn from classical allegorical reference
In the instance of the verses in this paper, the past event is the evolution of Christianity that took place in 324CE and it encompasses the Nicene Council and the Antioch Council that preceded it.
The anagrams which act as the key to unlocking the mystery are so unusual (agennetos, aeigenes and Agennetogene) as to need an explanation as to why I would seek such words as well as needing an explanation as to what they mean.
But first, I will show the wording of the three verses which hold these anagrams as they are shown in an original publication of Nostradamus' Prophecies. I also include the commonly given translation of the text to aid the reader. The anagrams I am discussing here are shown below in bold within the lines in which they occur. The first two are found as whole anagrams (no extra letters in the sequence) and these verses are the only ones where the whole anagrams occur. Most of the other lines of these verses are shown later in this paper.
C10 Q65 L.1 & 2
O vast Rome, thy ruin approaches,
Pardon given to the race which denies Christ.
[The second word aigenEs, (from Gk: a=without / not, eigen= separate item) occurs as a whole anagram when wrapped around the end and start of the line. The third word agennetoGene, (from Gk: a=a=without/ not, gennos=beget, -tos =by means of, -genos = kin / race) is actually a split anagram (two parts in same line), it has no occurrence as a whole anagram anywhere in the text and its only occurrence is in the manner shown. The first word agennetos, (from Gk a=without/ not, gennos=beget, -tos =by means of) is a complete anagram. ]
The very religious nature of these lines and the common theme running through them is what alerted me that I might be on a relevant track.
On the 17th July 2008, while writing this screed, I explored the meaning of Agennetos and found the early church fathers had often labeled Jesus' birth as both Agennetos (without normal way of birth ) and Gennetos (normal way). I therefore searched for the latter word (gennetos) as an anagram as I had already found the first. To my surprise it also occurs and only once in a different line of one of the three verses named above.
There is also the anagram genetos (by means of kin), Gk: from genos=kin / race, -tos =by means of) made from the same root but found in the same segment of the line of verse in C6 Q18. It too only occurs here in Nostradamus' prophecies. The single versus double 'n' that differentiates the words came to be seen as the difference between created and begotten, but this occurred only in the latter part of the third century. Before that these words had been used interchangeably by the early Christian writers.
In this context the appearance of both Gennetos and Genetos in the verse where I had identified the split anagram of agennetoGene (without race) adds an additional interpretation for the verse. These new words also add a significant element to the analysis since the distinction between Agennetos and Genetos (as written in different early tracts) was at the heart of the theological problem dividing the Church in the fourth century. Those who adhered to the concept of the Christ born in the Normal Way were attacked by those who believed he was not only Begotten of God, but was of the same status as God in every way.
As a consequence of these fourth century conferences those who followed Arius' beliefs came to be branded heretics.
C6 Q18 L3
The establishment of the correct context left me with five unusual, words central to a religious debate appearing uniquely in three verses related to the place of Christ in religious thinking.
The level of unlikelihood is raised further by the means by which I found them. The evaluation of the coincidence level is tied to whether I sought out words of obvious religious content in these three verses or found the verses by searching for known religious words in a particular context and found the lines to also be religious.
The first method based on the search within these three verse would have done little to lift the confidence level of their significance but to look for defined words and discover them in lines of relevance would be more amazing. It was the second method I used and the reasons for my search were based on earlier leads I had uncovered. They had taken me to the heart of the Christian crisis in 324 which centered on the relationshiof Jesus to God and the divinity of Christ.
In order to take these findings to the next level of evidence I need, at this point of my presentation, to give some background to the Arian controversy. Conveniently, it emerges quite simply by following the means by which I came to look for these unusual words.
The words that became the sub ject of my search were found in an article on Arianism in Early Christianity by Octavian Sarbatoare (BA USyd). Note: The following quote below sets out the orthodox position that Arius opposed but not the full Arian position (more of Arius' view is given in summary, later in my paper).
Arius's work of bringing forth a new doctrine became apparent a decade before 319 CE, the year in which he published his ideas in a work known as Thalia (The Banquet), that was a summary of his doctrine. Thalia as a composite work did not survive to the present days. It is believed that Arius as priest became frustrated with the doctrinal ideas of his BishoAlexander of Alexandria, who was supported by Athanasius (296-373) in the key ideas of consub stantiality of the Father and the Son.
According to it, the Son is present in the Father without birth (agennetos), he was ever-begotten (aeigenes), and is unbegotten-begotten (agennetogene). But, Arius' logical assumption was that a father must somehow precede his son, such an inference leading to the idea that the Son has a beginning of his existence.
The origins of my particular search go back to June, 2008 when I began looking at the relevance of Philo Judaeus, the Alexandrian Jewish philosopher; born about 20 BC at Alexandria, Egypt and who died after 40 CE. My reason for doing so was that I had found Philo's name associated with some of my earlier research.
One of the six verses within Nostradamus' Prophecies in which this name occurs as a whole anagram is given below. It contains sets of adjacent anagrams saying Philo informs, Antioch PaneL (Le Pan - ta chion- a philo - n mis for) and Utopists duet (t puis os - te du). In addition the first line of this verse immediately suggests relevance through its fish and flesh imagery linking it to Christ.
The words in the visible text suggest a relevance to these anagrams and I therefore looked more closely at Philo's work.
This study revealed that Philo tried to synthesize Greek Philosophy with Judaism by means of an allegorical and emblematic interpretation of scripture (which I believe fits to the model in Nostradamus' Prophecies). The following quote comes from Wikipedia.
Philo also argued that the personal deity of scripture is identical with the Form of the Good in Plato (author of Utopia), and the logos is its mediating creative force. Both Plato and Philo became cornerstone authorities for the Gnostic philosophy and it is from this standpoint that, at a later date, the views of people such as Saint Lucian of Antioch and Arius were built.
Arianism had a more humanist view than its opponents- and it was during the 4th-century that this doctrine was first deemed heretical by orthodox Christianity. Arius proposed that Christ was merely the noblest of men and, being of a different sub stance, was not the son of God.
By making these ideas heretical the concepts of the old ones, Philo and Plato, were removed from the scene as referred to in Nostradamus' verse immediately above. Another pointer to their allegoric significance is that Plato's Utopia had at its core the idea of Everything as Communal property and responsibility.
Philo expressly taught the doctrine of 'creatio ex materia', in which God uses an invisible sub strate to create the visible world- (from this basis reason leads to the idea Christ could only be created by God not begotten at the same time as him). Plato contains similar themes to that given by Philo and of course Philo may have adopted his ideas from Plato.
There is historical support for the idea that Philo, a Jew, had an impact on Christian thinking in Antioch and Nicaea. It was, after all, in these places that the cornerstones of Christianity were forged and we know he had an impact.
SEE: PHILO OF ALEXANDRIA and the Beginnings of Christian Thought by David T. Runia which includes the following:
All of this gives extra weight to the visible text of the three verses with
anagrams related to creation and begetting. One quatrain even talks of 'blood and sub
while another talks of the 'sub
stance of the body and holy spirit'.
C10 Q65 L.1 & 2
C8 Q99 L2, 3 & 4
C6 Q18 L2 & 4
From the visible text we can see there is a threat hanging over the future of the sacred seat in Rome. There is a further implication in the last line of the second verse for it goes on to say that the division between sub stance and spirit 'will be restored and received as the true seat. And all of this is consistent with threat of the Arian heresy.
There are another two anagrams of importance held in the verse C8 Q99. They are the anagrams of jerusalem (lieusera m) and islam (misla) in the second line [Note I and J appear the same in Nostradamus' writing]. The line generates quite complex adjacent anagrams saying Jerusalem Seals in its aiegEnes true lie (lieuseram - slesa - in - tsi,- siegeEna - utre - lie) and Maries' use latinises genE (eramis - use - latinises - genE ). These terms have religious significance and seem to fit well with the message contained in the visible text. They also hint at the source of the implied threat in the verses.
It is possible to make a distinction between C8 Q99 and the other two that are given above, since, as I have shown aboveC6 Q18 L.4 incorporates the Arian-biased word Genetos (created of the flesh) as well as Gennetos (begotten of the flesh) while C10 Q65 refers to an adverse outcome for the Church based on its unbegotten faith. It would be likely that C6 Q18 is about the progeny of mortals in some way linked to the philosophical battle fought out at Antioch and Nicea. It thereby points inevitably towards a birth line based on Christ and its recognition through the support of the Jewish and Islamic peoples. This can be supported from further analysis of the contents of these verses.
It would be wrong to conclude that on the basis of these materials a bloodline does still exist because the nature of this analysis so far, could have been stated by Nostradamus as a part of his beliefs.
There is nothing in the foregoing that is inconsistent with the notion that Nostradamus was writing a secret code for members of a Gnostic/Arian sect of which he was a fellow traveller. It would then make sense of his writings and of the code contained within these verses. If such were the case then his messages of an Arian based triumph over the Catholic Church might well be false, merely a compliant expression of the 'party line'. However there is more to consider before we can reach that conclusion.
So far I have only drawn on anagrams to which Nostradamus could reasonably be expected to have access; words such as Antioch Jerusalem, Islam, Philo and of course the three words from studies of the conferences of the fourth century. The arguments hang together even with this small base but there is more detail once we make the bold stethat I have made in all my other papers on this site.
But firstly, I will confine my word list to those that make sense of a narrative based only in the past and present views of a sixteenth century Frenchman. The previous part has shown how relevant an allegory of the past is as a means of code that can be decoded by a hidden set of anagrams. This next steextends it to Nostradamus' time and those things to which he was exposed in the sixteenth century.
I was particularly bemused when I discovered that one of the verses in my series of three was Centuries 6. Quatrain 18. The reason for my bemusement was that in 2007 I ended my novel on Nostradamus' youth called Nostradamus; The Serpent's Child (on sale on Kindle ) with this quatrain. I therefore knew that it contained a word that linked it directly to the Arian faith and the cult of the Magdalene. I wrote this novel to gain insight into the way Nostradamus might have viewed the world and to give a context to his early years that are not covered well in his biographies. It therefore spends a lot of time with his youth in St Remy and his early adulthood in the Pyrenees and especially Alet les Bains.
Now Alet is a few kilometres north of Chateau les Rennes and both are in the heartland of the Grail and Magdalene legends. In the modern day they are also at the core of Dan Brown's The De Vinci Code narrative. The Pyrenees are a major place where a form of Arian-Gnostic religion took root over a thousand years ago. It grew into a cult called the Cathars (also called Albigensians) who were destroyed in a crusade against the Albigensian heresy by the Roman Catholic church in the early part of the last millennium.
The legends and the Cathars predate Nostradamus' time and Nostradamus predates the people listed in the tale set out in The De Vinci Code. Significantly, in respect to the arguments of this paper, Nostradamus not only lived in Alet les Bains in his early twenties but his family's origins go back to this town. His own family had moved from here at the time of the Jewish expulsions about two decades before his birth. However others of the family had stayed so there are good reasons for believing he would have been very aware of rumours in that region.
So the setting of this region is fertile ground in which to find verses about the Arian heresy and to understand why Nostradamus might have had an interest. However, when writing my novel, the reasons I had chosen verse C6 Q18 was not just that it referred to Judaism (Nostradamus' family were converted Jews), but to an unusual word in the third line, the same one that contains the ancient words for begotten in the flesh and created in the flesh. The word is Hautpouls. (C6 Q18 L3 Luy et son genre au regne hault pouse). And the text talks indirectly of a bloodline since it says He and his kindred pushed high in the realm. And it takes only a glance to see the family name is adjacent to an anagram for gene (egne). So who were the Hautpouls?
The Hautpouls were the lords of the Chateau Les Rennes for several centuries from the fourteenth century on. They were rich and powerful and very likely were clients of the young Nostradamus for at the time he was engaged in the work of an apothecary. Much has been made in modern times of a historical claim that the Hautpouls and Chateau Les Rennes hold the secret meaning of the Grail, with that secret being the blood line of Christ. This claim expands to imply the line is created from Jesus' child when Magdalene, the supposed mother of his child, and Jesus family, migrated to this region upon his death.
We do not have to believe or disbelieve this story ourselves in order to accept that such a tale may have been very seductive to the young Nostradamus. Nor would it be strange if countryside around Alet les Bains and that around his birth place had seduced him into a belief in a secret cult. Nor would it be surprising to learn he was part of such a cult.
This is the theme of my novel and I took it up ecause it was psychologically consistent with Nostradamus' personality and was the culture in which he was grounded. I do not suggest that I have any facts for this, my novel is after all a fiction, trying to fill a gain Nostradamus' life.
However, given that I have already assessed it as possible, based on his known history, I do not find it strange to find the word Hautpouls in a relevant verse written by him; they were a powerful family of his time that lived nearby. If he did live in Alet as a visitor or resident it is likely he would have known of this family and even had them as clients or patrons. Even though it is known Alet was famous in the sixteenth century for its alchemists I cannot however claim any more than the possibility of a link.
It is time to re-examine the visible text as it says "He and his kindred pushed high in the realm," which can be read as "the blood line is to be found in the high mountains of France." and additionally " the blood line will become very influential in France" or "Jesus bloodline becomes that of the Kings of France". All are possible and consistent with long seated beliefs of that region. Such a beautifully complex word-play would seem quite consistent with Nostradamus' style.
The real argument that I advance for the coded name for Hautpouls relateing to the bloodline is based on the Greek anagrams found in the same line as the family name. That claim is enhanced by examining the letters that precede this name (egne haultpous) which I have already indicated give Hautpouls gene. The word gene would have been known to Nostradamus but in a different context to that which we might apply today. It is a form of the Greek word Genos which means kin or family or race. The other words about the blood line have been in Greek so it would seem reasonable to apply this term in the manner of the Greeks. It is worth adding that because this word is in the form Gene and not Genos it implies a feminine aspect of the family.
None of this takes the work out of the credibility zone of orthodoxy. To have found code imbedded in Nostradamus text that identifies his beliefs and his projections is not outside of normal expectations. The credibility of his beliefs would not alter the orthodoxy. It could all be true and yet be the meaningless, failed predictions of a sixteenth century eccentric. After all every part of this is a reading of the past from a sixteenth century culture immersed in these exact tales.
A consequence of seeing the words, Hautpoul's gene, is a temptation to take the modern interpretation of the word gene and call it the definitive element of a bloodline. But this takes it outside the knowledge of a normal sixteenth century man. It could be taken as such but it would imply Nostradamus' Prophecies do incorporate knowledge of modern words. This does fit with his reputation as a prophet and my analyses do provide ample evidence that he may have done so.
The wording in this paper's verses so far are very supportive of the claims I have made in other papers and will continue to make here. One of the things Nostradamus claims is the basis of his code is his use of events from past, present and future to produce a single eternal story.
Nostradamus doesn't introduce these words from the Arian debate in isolation, he makes them part of his own personal story and he does this through arrangements of anagrams that cannot easily be mistaken as occurring by chance alone. These complex sequences comply too strongly to the disciplined rules I have identified and used in every page on this site.
I commence the analysis illustrating these particular points with the line of verse that contains AGENNETOS (not born by normal means).
C10 Q65 L2
The above processes produce whole anagrams without any cheating on my part. The words imply that the concept or status of the Agennetos (which is the blood and sub stance of the Catholic Church) will be denounced.
This peculiarly immaculate set of anagrams has credibility in light of the visible text and the older-time code words found in the three verses, yet they are clearly English words and not French or Greek. There is only one occurrence of denouncements and agennetos and there is only one other occurrence of status (at C3, Q44, L.2). The coincidence therefore cannot be dismissed as a product of their frequency nor can it be diminished by their overlapping or their lack of adjacency, they are individually and collectively perfect.
This is surely quite remarkable in itself but there is more about this line that needs to be shown.
C10 Q65 L.2
By the same method as above I have revealed the name of Nostredamus and shown it to lie adjacent to the verb denotes which implies intent by the prophet. Once again the coincidence level is so extreme that it seems unlikely that this is the product of chance or my own personal bias.
It should not surprise anyone that I should find the Prophet's name within this work but is it a frequent product of chance lettering? In this form there is only one whole anagram. When spelt as 'Nostradamus', as nowadays applied, there are no occurrences. However there are three of Nostredame of which one is also of the form Nostredames. Nostradamus non-Latinized name was Michel de Nostredame so the forms found are consistent with this birth name. Given this, the form Nostredamus seems an acceptable variant and in this form there is only this verse. There are five occurrences of denotes.
The linked words 'Nostredamus denotes' when viewed on its own is obviously not of the same order of improbability as the previous example but it is an additional element with a low improbability in its own right and one that adds sense to the other sequence. It also has relevance for it places Nostradamus in this sequence of verses on the bloodline, the heresy and the story of Chateau les Rennes. It also has him making an act of denouncement of the orthodox position. There is also another word of import in the anagrams since 'nce Non de tes m' yields encodements, a word which again is only found here.
C10 Q65 L2
Not of thy walls; of thy blood and sub stance.
The line of verse just analysed, can now be read as Agennetos denouncements denotes Nostredamus' encodements status. In other words the encodement seen in Nostradamus' work is also conceived outside human means which is very consistent with statements made by Nostradamus in his Preface of 1555 and Epistle of 1558 where he says
"So what is predicted, and is true, has an ethereal origin. . This light and the thin flame [of inspiration] are altogether efficacious... it is the latter which renders philosophers so sure of themselves [as to believe] they have penetrated to the loftiest of doctrines.".
Such a view of the origin of the code seems absolutely essential and inescapable, given the complexity that is contained in just this one line.
The level of complex detail seen in the previous analysis is found throughout this sequence on the status of Christ's bloodline and in each case the rules of the anagrams force unambiguous solutions upon the meaning of the line, the verse and each anagrammatic sequence. With this in mind I return to anagrams found in C18 Q63 L.3 and show its relevance to the above. To do so I go back to the line containing the Hautpouls gene. Within this line I will once again resort to ancient Greek by employing gennos for begets.
C6 Q18 L3
He and his kindred pushed high in the realm.
Now the implication of 'Yet Ur era begets Haultpoul's gene' implies a bloodline going back to the city of UR. it is claimed in the Bible that the prophet ABRAHAM was born In the city of UR See Genesis 11.27-31. The word 'yet' implies an apology, perhaps an apology for the Jewish background of the Hautpouls raised in this verse whose visible text is about the failure of the Jewish people to serve a King but it can also be that the new royal line has ancient roots even though it its origins are more modern. With this as the basis the visible words "He and his kindred pushed high in the realm," together with this new code can also be interpreted as the bloodline of all the prophets, since the time of Abraham whose kin later took uexile in the Pyrenees (pushed high in the realm). The hidden keyword imputes that the name Hautpoul is one found amongst the descendents.
There is a completely new theme that arises from these findings for the genealogy of the Hautpoul family is part of the marker system established by Nostradamus in his 1558 Epistle to Henry. It leads unswervingly to other families such as the Beaufort Argyle lines and it invokes the legends of the Magdalene that have pervaded southern France since the earliest of Christian times. The beginning of this theme can be pursued by clicking on the following link to the Magdalene lineage.
Using a verse from Nostradamus’ Prophecies I will now seek to show something of equal potency to that already presented. The examination is reproduced from my page called Nicea -Agennos which establishes the legacy of another major theme, that of Jesus and his lineage. The verse is shown below in its original French form (1568 edition) and its interpreted translation. Its place in the sequence of above verses is immediately apparent through its references in the highlighted lines.
I have a long-held interest in the second line of this verse because it holds one of the most unlikely anagrams one might expect as a by-product of chance. It is fourteen letters long and involves complex repetitive lettering (aaaegmmnorrttt). Although it is remarkable that an anagram can be found for this cluster of letters it is almost needless to observe there is only one anagram with this letter grou(TETRAGRAMMATON) in the whole of the text.
C3 Q59 L2
It is embedded at the end of the line as ang mettra a mort . Until it is revealed it is difficult to see, but once revealed, it has a compelling logic of its own. From the lettering shown we can form the word tetragrammaton the word used for the four Hebrew letters usually transliterated as YHWH (Yahweh) or JHVH (Jehovah) signifying the Hebrew name for God which the Jews regarded as too holy to pronounce. One of the uses of the Tetragrammaton involves using the four letters in anagrams to create names that can be used as alternate ways of saying God's name aloud.
The words of God's name are formed by transposing the four letters. With this in mind it is worth examining the lettering that precedes those from which this unusual anagram is formed. Above I have shown how part de son sang mettra a mort. forms transposed tetragrammaton. There are only three other instances where transposed occurs in the text. This combination of two significantly related words of high complexity raises real doub ts about them existing side by side by chance alone but I can never preclude that possibility.
The fourth line reveals a different level of complexity hidden in the code because it contains key words that are Greek in origin and relate directly to similar words used in the preceding discussions. The use of Greek was certainly within Nostradamus' capacity since he studied the classic languages in order to read and debate the classics. From this background he would have been aware of the controversy around Jesus' relationshito God that dominated debate in the fourth century of the current era.There are three words that I want to highlight since they relate to the presentations in this paper gennos, agennos and monogenist which are all found in the end of L.4 in the form of sang ne soit mort, sang ne soit mort, sang ne soit mort. Their meaning is;
(There is only one occurrence of monogenist, eight of agennos and eleven of gennos (three of which are part of the agennos occurrences).
Suddenly a light is shone on the significance of these two lines. As with a lock the key either works or doesn't, but once the right key is inserted there can be little doub t as to its being correct. The keywords in lines two and four can now be seen as relating to the early centuries debates between the Gnostics / Arians who believed in a mortal Christ and those who held the view that God and Christ were a unity. This period is the source of the allegory which underlies the cryptic message of Nostradamus’ text.
greater part of his blood he will put to death
There is much more in this verse which provides convincing detail implicating Saint Paul in the lineage of Christ. This and evidence supporting the theme that Nostradamus referred to the Arian Heresy at the Nicene Council is presented in my paper called Nicea-Agennos.
END OF PAPER