Analyses of all verses
|
Web Site |
 All
Sefirots |
|
Nostradamus' quatrains on Arian Heresy and Nicean Council of 325 CE.© Allan Webber 2008, 2013. My aims for this Paper. I will reveal in this page Nostradamus focus on the early life of the Christian church culminating in the declaration of heresy on the Arians at the Nicean Council of 325 CE. I will provide the evidence to show the primary verse is rightfully placed in that past environment and that it alludes to matters central to the Christian church's reason for being. I will then show how the use of special Greek words at the Nicene Council are used in his verses to convey the debate between Christ begotten and Christ created by God. I then show that the second line holds potent messages suggesting Saint Paul became the father of a child after marrying Christ's daughter. I will also demonstrate why Nostradamus may have placed this in his work. They were common beliefs in the parts of France in which he lived and even if he didn't endorse them they form an essential part of the rift that still exists in Christian faiths. |
The Root Source of Nostradamus' Heresy.
Using a verse from Nostradamus’ Prophecies I will seek to show something of great significance, insight into the future of religion based on its divisive past. The verse is shown below in its original French form (1568 edition) and its interpreted translation. Its place in the sequence of verses on this topic is immediately apparent through its references in the highlighted lines.
C3 Q59
Barbarian empire usurped by the third
The greater part of his blood he will put to death
Through senile death the fourth struck by him
For fear that the blood through the blood be not dead
Barbare empire par le tiers vsurpe,
La plus grand part de son sang mettra a mort.
Par mort senile par luy le quart frappe,
Pour peur que sang parle sang ne soit mort.
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 any anagram can be found for this cluster of letters it is almost needless to observe there is only one anagram with this letter group in the whole of the text.
C3 Q59 L2
The greater part of his blood he will put to death
La plus grand part de son sang mettra a mort.
xxxxxxxxxxd part deson s ang mettra a mort.
transposed tetragrammaton.
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 doubts about them existing side by side by chance alone but it 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' relationship to God that dominated debate in the fourth century of the current era.
C3 Q59 L4
For fear that the blood through the blood be not dead.
Pour peur que sang parle sang ne soit mort.
Anagrams derived from above
sang ne soit mort
angneso, ngneso, ngnesoitmo
agennos, gennos, monogenist.
The three words that I want to highlight relate to the presentations in this paper and their sense lies within the compass of Christ's bloodline as a threat to the Church if his seed continues and he didn't die in the manner believed by many Christian faiths.
- gennos=properly conceived,
- agennos=conceived without a father and
- monogenist=believer in a single forefather.
(There is only one occurrence of monogenist, eight of agennos (See Agennos Quatrains for all eight) 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 doubt 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. By these connections this period provides the allegory which underlies the cryptic message of Nostradamus’ text.
The
greater part of his blood he will put to death.
For fear that the blood through the blood be not dead.
There is an anagram in L.4 worth highlighting at this point. This is the letter grouping for San Grael (arle sang) meaning the Holy Grail which is also sang real meaning the Royal Blood. The lettering of sangrael occurs nine times throughout the Prophecies.)
There is much more in this verse which provides convincing detail implicating Saint Paul in the lineage of Christ. The place of Paul in this debate is particularly enthralling for it can be drawn out of this verse that Saint Paul fostered the Gnostic views and may have been the father of a child borne by Jesus' daughter.
.
Saint Paul and the Holy Grail.In the previous section I have shown that line four of C3 Q59 contains an anagram of San Grael, the Holy Grail. I also pointed out that the verse talks about the blood line being extinct and that this is consistent with the persisting legend of a bloodline of Christ. There is more in this verse and it centres on a letter grouping in line two which gives the name of a saint around whom there is much debate. The line contains the name of Paul and it is the same line that holds the anagrams for Tetragramamaton transposed.
C3 Q59 L.2
The greater part of his blood he will put to death
La plus grand part de son sang mettra a mort.
x aplus xxxxx xxxx xx xxx xxxx mettra amortL
pauls matter mortaL
pauls mortaL matter
transposed tetragrammaton.
The name of this saint linked as it is to the anagrams mortal matter has a compelling logic that speaks of a Jewish priestly marriage. The Essenes, the Jewish sect based around Qumran , during the period in which the stories of Jesus relate required that their priests practiced celibacy. However in order to further the lineage of their important families the high officials had a ritualistic variance from celibacy in order to conceive. In order to deal with the mortal matter of child bearing they entered an unclean or non-celibate state which allowed them to marry and to conceive before returning to the celibate way. It was customary for such marriages to be to the virginal daughters of important families to whom they were linked.
Barbara Thiering in her book interpreting the Dead Sea Scrolls and titled ‘Jesus : the Man’ (Doubleday 1992) narrates that Paul entered into marriage with Phoebe in September AD 53. Now on losing her virginity a woman took on a new name, in this case Phoebe. Immediately prior to marriage Paul had been joined in Athens by a woman named Damaris. Thiering ventures that this is the virginal name of Paul’s bride. She points out that Damaris is a variant of the name Tamar, both of which she applies to a most interesting hypothetical person, the first born child of Jesus and Mary who in 53 AD would have turned 20 and reached the most favoured age for priestly marriage.
The name Tamar (trama) also occurs in the same line which contains Tetragrammaton transposed and ‘Paul’s mortal metter’. The implication of the anagrams is that Nostradamus did believe there was a legend that Paul married Jesus’ daughter. Such an act is in line with the work of Thiering and with the suggestions made by Nostradamus in this verse.
‘For fear that the blood through the blood be not dead’ makes sense when it is interpreted as the response to claims that Jesus’ and Paul’s mortal matter (by which had been born the daughter of Jesus’ blood) ensured the mortal family line.
There are other anagrams in this verse that are infrequent but highly telling in the context of the foregoing. The two towns Montpeliers and Arles can be found as well as ‘sons depart’. Together they form a picture of a family’s history that is in keeping with the legends of the Grail in Southern France . It is in some ways irrelevant whether this connection is factual for it would be sufficient that Nostradamus knew of the story and used it as an allegory.
Regardless of whether Nostradamus saw it as fact or a useful fiction there can be little doubt that at every level this verse of Nostradamus raises questions about Jesus’ mortality and the lineage tales that flowed from various non-orthodox beliefs. Moreover the nature of the anagrams is so intertwined with that tale that it is likely that they were intentionally placed there by Nostradamus.
|
Verse C3 Q59 in which Christ’s Status is raised. So far I have concentrated on the second and fourth lines of verse C3 Q49 and shown that the last line in particular challenges the idea that Christ' bloodline died out with his crucifixion. However, I cannot totally ignore the other two lines and I need to show their relationship to the era before moving on. C3 Q59
Their key lies in lettering found as le tiers vs in the first line which is an anagram for Silvester and it gains support from the content of both lines one and three. Anagrams for Silvester only occur twice, once in this verse and in the fourth verse beyond this one (C3 Q 63). In that verse it is also the key but at this point it is only necessary to show the visible text of its first line which says “The Roman power will be thoroughly abased”. This helps us to identify that Silvester is a high official in the Roman Church and once we have that information the lines of our current verse become more meaningful. Par mort senile par luy le quart frappe (Through senile death the fourth struck by him) becomes relevant since the first line applies to Silvester III (see below) while Silvester IV was the last pope to adopt the name Silvester and each took office in much the way given in these brief lines. These two lived in a later era but their usage forces our attention to the first pope who took this name since during his reign the Roman empire was thoroughly abased as stated in the other verse containing Silvester's name, a verse that lies close by. The Catholic Encyclopaedia details four popes named Silvester, the first was St Silvester: Pope St. Sylvester I (314-335): Date of birth unknown; d. 31 December , 335 . According to the "Liber pontificalis" (ed. Duchesne , I, 170) he was the son of a Roman named Rufinus. It was during this period that the Roman Emperor, Constantine I (305-337), helped sow the seeds of the empire’s collapse. He, like his predecessor, split the army into border and mobile components. The border troops became soldier-farmers and the Roman forces then declined rapidly in efficiency, though they were still paid. Diocletian and Constantine both allowed many barbarians into the army, which had the result of decreasing its fighting efficiency or abasing the Roman power as stated in Nostradamus’ verse (L.1 C III Q63) given above. Both Constantine and Sylvester lived at the time of the Council of Nicaea (325AD), and both occupied positions from which they could influence the matter at the heart of the Council; Arianism versus what is now termed Orthodoxy. This is the theme I have already identified in analysing lines two and four. The visible text of line one and three can also be applied to later Popes. Sylvester III (1045 Jan-Mar) who was considered to be a false Pope, an Antipope, or usurper, had his election cancelled on the charge of using bribery to gain office. Sylvester IV (1105, Nov 18) was the last pope to use this name and he too was an Antipope. I have now shown that each of the lines details a story that takes us unerringly to the 4th century and the Arian debate. By the use of the underlying anagrams I am fulfilling the claim that Nostradamus made; his work can be interpreted to have only one meaning without ambiguity or false clues.
|
|
Nicene Council supplies keywords to Nostradamus Code. So far I have shown the case presented by a single verse and used the ideas in its text together with its anagrams to identify other verses that reinforce my evidence. But those presented so far are only a very minute part of an impressive pool of references on this subject and all of them lead to startling new ideas regarding what Nostradamus foresaw. Amongst these Nostradamus suggests the orthodox view of the Catholic Church, in which God and Jesus have equal status, would be overturned in favour of the Arian heresy ( which places Jesus below God in a hierarchy of the divine). Equally as startling is his verses give credence to the heresies of southern France where the Magdalene legend designates Christ as the genearch of the Merovingian kings of France. 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 relationship to 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 L1 & 2 O vast Rome, thy ruin approaches,C8 Q99 L2, 3 &4 C6 Q18 L4 Pardon given to the race which denies Christ.
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.
|
The debate on Begotten versus Created.
On the 17th July 2008, while writing this screed, I explored the meaning of Agennetos and found the early church fathers had often labelled 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 L3He and his kindred pushed high in the realm,
Luy et son genre au regne hault pouse.
The establishment of the correct context left me with the quite unlikely coincidence whereby five unusual, words central to a religious debate appear 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 then found the lines to 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 was more amazing. It was this second method that 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 centred on the relationship of 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.
