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.
Barbare empire par le tiers vsurpe,
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 grouin 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 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' relationshito God that dominated debate in the fourth century of the current era.
C3 Q59 L4
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.
(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 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. By these connections this period provides the allegory which underlies the cryptic message of Nostradamus’ text.
greater part of his blood he will put to death.
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 sangraell 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 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 doub t 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.
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 L3
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 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.