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N's Gnostic leanings.

Patrons influence on N's Prophecies.

The role of Marguerite d'Navarre and Angouleme.

Jean d'Bernuy, patron extrordinaire.

Jules Scaliger of Agen

Bernuy's link to the legend of Christ's Bloodline.

N's Europe-wide connection network. 

Nostradamus’ sect: Patrons and Colleagues
Allan Webber 2009, 2013. 

My aims for this Paper.

In this series of my writings I will attempt to unveil details of the sect to which Nostradamus belonged and show his prophecies were written for the benefit of its members. I will also show that Nostradamus' Prophecies are in part a diary of the events surrounding their development and it is a commentary on the changing influence wrought by those in charge. It tells of his relationships with other members and even records his own acts for which he is remorseful. It is also a history, past and future, of the cult that was written at the urgings of its leaders.

There can be no real surprise for us to find Nostradamus was a member of a sect for even today when the dangers and benefits are much less than in his time people still create unions to strengthen their cause. In the 16th century business people, persons of intellect and talent, those who sought power had need to be united but at the same time they needed to be protected from the tyranny of the church, the king and state. And Nostradamus lived in Southern France in the 16th century where all of this was especially true.

I believe the evidence shows that Nostradamus sect was linked to the Gnostic, intellectual stream of Rex Deus, the Templars, the Rosicrucian's and the Freemasons. The strongest attribute of the sect to which Nostradamus belonged was its focus on the future and its use of seers. Nostradamus refers to the sect as his patron and it is likely the patrons of the sect are contained in the numerous references to the parts of the body.

In his narratives on the sect Nostradamus hides his theme through the use of sub stitute symbology. So each body part refers to a role within the sect where the eyes refer to Nostradamus and other generations of seers, the hands relate to patrons who engineer the sects projects and so forth. The moon and sun are also used as symbols representing the dual aspects of religion while monsters refer to institutions which are anathema to the sect, comets refer to people who rise to prominence rapidly and references to animals imply sect members whose attributes relate to that animal. The following verse illustrates my point.

Nostradamus and his Gnostic leanings

    C04 Q31 (Click left for full analysis)

The Moon in the full of night over the high mountain
The new sage with a unique brain sees it
By his disciples invited to be immortal,
Eyes to the south. Hands in bosoms, bodies in the fire.

La Lune au plain de nuict Sur le haut mont
Le nouueau Sophe d'vn seul cerueau l'a veu.
Par Ses diSciples eStre immortel Semond.
Yeux au midy en Seins mains corps au feu.

Using the symbology method I can see  this verse as saying on a night of the full moon at the place where the Magdalene used to be worshipped, (as at Les Baux and  Mount Bugarach in Southern France), I, Nostradamus was initiated in front of the sect members, while the leaders invited me to become their seer.

There are several complex anagrams underpinning the above cultish theme. The first line is the only one in the Prophecies to hold the name Lucretius (uictSurle), an ancient writer who provided the poetic literature for atomism,  a belief in a rational natural world that requires no belief in a God. However the fourth line includes one of three anagrams for masonic (mainsco). The Masonic sect requires that candidates declare a belief in a Supreme Being, but this term is loosely defined allowing  persons of most faiths to be members.  In the first line off the above verse there is also a linear sequence of adjacent anagrams that have unity with the anagram Epistles (ipleseSt), found in line three. The sequence in the first line says something along the line:

Luther' (+L.3 ) Epistles (tSurleh autmon denuic in neaupla).

The Epistles of St Paul cover many of the debates and controversies surrounding Christian belief in the first few centuries after the foundation of Christianity and their inclusion here complements the other sect related terms. It is worth noting that the frequency of  the key words in this sequence is very low with most having well under four occurrences. The anagram for amount however occurs eleven times and there are 28 occurrences of induce. There is therefore good reason to conclude that they may not be the product of chance since all these words and ideas fit well to the visible text. If so they would imply that this particular sect embraces many ideas and attracts followers from the broad spectrum of humanity.


Patron's influence on Nostradamus' Prophecies.

In this presentation I claim that Nostradamus was a member of a sect and that he was also an observer of other sects. In order that the issues I wish to emphasize aren't lost I will use the least number of quatrains needed to make each point. A major aim is to show that Nostradamus' prophecies served a purpose in his own day. However although this may seem of little relevance to voyeurs of the future I believe it helps to know the nature and content of his temporal work especially since Nostradamus also used these same verses to underpin his presentation of future events The second point I want to bring out is that he had patrons that affected what he wrote. A verse that contains all these elements is the twentieth quatrain  in Centuries II. 

    C02 Q20 (Click left for full analysis)

Brothers and sisters captive in diverse places
Will find themselves passing near the monarch:
Contemplating them these branches attentive,
Displeasing to see the marks on chin, forehead and nose.

Freres et Seurs endiuers lieux captifs.
Set rouueront paSSer pres du monarque
Les contempler Ses rameaux ententifz
Des plaiSant voir meton, front, nez, les marques.

This verses' surface narrative aptly tells the story of the imprisonment of Francis I in 1525 and the endeavours of his sister Marguerite de Navarre in negotiating Francis' release. The last two lines line relate to the benefactor whom Francis would need to complete the deal. At the same time this benefactor was of immediate interest to Nostradamus. However this reading of the verse means it is not a prophecy at all since all these events took place thirty years before the Prophecies were published. I believe Nostradamus relied on the record of the past for allegories to represent the future and the visible content of this verse has this end by serving as a loose reference to the royal family and the region of Nerac and Agen..

 The second line contains a  set of adjacent anagrams saying uurote.Patrons.Pressured.roman.Request  (trouue rontpaS Serpresdu monar queSetr) while the first line contains the sequence Refer Sets I ensured rules (Frere setS eursend I uersl). Now in the first line there also is a unique anagram for Eruditeness (etSeursendi) and the sequence of anagrams may then be if cafits refers eruditeness rules I uxe (catifs Freres etSuersendi uersl i eux). The term erudite does fit to the Agen Nerac region since wise men of learning constantly journeyed to Marguerite's court and to Jules Scaliger home in Agen.  Marguerite's court  at Nerac was within walking distance of  Agen where Nostradamus lived in the 1530's. The future story bound into this verse is that of Nostradamus role in serving his patrons. This seems to be the creation of a record setting out the risks of imprisonment for future men and women members of the sect. The rules set by the patrons required Nostradamus to be erudite despite the fact that the sensitivities of the sect members might cause them to resent his identifying description of them.

Amongst the anagrams that form the backbone of this verse there are three that only occur in this verse. Eruditeness occurs in the first line and is aptly applied to Francis sister who was known as the most learned woman of her time. It also applies to Jules Scaliger who was considered to be amongst the foremost scholars of that era. The other two anagrams occur in the last line as normative (antvoirmet) and Variations (aiSantvoir) which are words totally suited to the identification of a person by their blemishes and distinguishing marks. Combined with other infrequently occurring anagrams included in the above sequences they yield the sense that I have set out.

History supports the story in this verse. While a captive in Madrid, Francis had tried to gain the aid of Suleyman, the Islamic Sultan of the Turks. One of the terms for Francis to be released was that his sons were to be exchanged as hostages as surety for the payment of the agreed ransom. In addition Marguerite entered Spain in order to negotiate his release and was threatened by Charles Quint that she would be held prisoner if she did not quit Spain. The second and third lines also fit to the history of the period. 

Although the word 'rules' consists of simple lettering and occurs commonly in the prophecies its occurrences here seem aptly placed. In fact it gives considerable meaning to the sequences shown above. Not only is it likely that Nostradamus would have used a set of rules he would have wanted to include them in his work to make true his claim that one day some one would be able to unambiguously read his work (see Preface of 1555). Further it was a common practice for authors to have such rules and tellingly the Templars' Latin rules align with the idea of  Roman based rules that emerges from the above lines.

So  we have Nostradamus' elements of past (1525-1527) , present (1555) and future enfolded in this quatrain. And the interwoven threads of this verse indicate there was an organization that influenced the  prophet's writings and made possible his success. There are additional details in this story that tell us other salient points about Nostradamus' associations and these will now become the focus of my immediate writings.

However the topic involves a secret sect so the public records will be of little help. The evidence must of necessity be circumstantial and any documentary evidence is a bonus. In May 2012 I visited  the Archives Departmentale de lot et Garonne in Agen with the specific aim of finding sub stantial facts linking Julius Scaliger, Nostradamus Don Juan Bernuy and Queen Marguerite of Navarre.   

Jules Scaliger physician to Nerac CourtAlthough there is little documentation as to Nostradamus time in Agen there is strong circumstantial evidence that he was there between 1533 and 1538. This evidence shows that he was linked to Scaliger at that time. The basis  for this claim is the references by Scaliger after Nostradamus left Agen and began publishing his prophecies. At no time did Scaliger deny in his writings that he and Nostradamus had worked together in fact his vitriolic dislike of the later Nostradamus was a reflection of a betrayal by Nostradamus of Scaliger's beliefs.

His descriptions of Nostradamus reflected on Nostredame's competency to predict the future when as a physician he had been unable to prevent his own wife and child from dying. And through a visit to the remains of Marguerite's Court at nearby Nerac I was able to confirm a link Between Marguerite 'dAngouleme and Jues Scaliger for in its exhibits name is a plaque stating Jules was the chief physician for Marguerite at a date several years after Nostradamus left Agen.

In order to present my claim that Nostradamus wrote about a sect  that affected his writings my presentation will rely on the materials found in Nostradamus' writings at the visible and hidden level. I will use the wording found in the esoteric anagrams to enlighten the description presented to all the world. 


Marguerite d'Navarre and the role of the Angouleme-Valois line in the sect.

My previous entry showed how Centuries II Q20 is based around the captivity of Francis I in 1525. There are only two quatrains that hold anagrams of the name Francis and they are shown below with the anagram of Francis in bold. The hidden message of the first of these verses C III Q23 confirms that it is about Francis I while the text shows that it is the period in the late 1520's, twenty-five years or more before the first official publication of the Prophecies. 

   C03 Q23 (Click left for full analysis)

If, France, you pass beyond the Ligurian Sea,
You will see yourself shut uin islands and seas:
Mahomet contrary, more so the Adriatic Sea:
You will gnaw the bones of horses and asses.

Si France paSSes outre mer lyguStique
Tu te verras en iSles et mers enclos.
Mahommet contraire plus mer Hadriatique
Cheuaux et d'ASnes tu rongeras les os.

Thematic relevance is one of the qualities I claim show that anagrams are likely to be intentional. This is shown in this verse where the first line yields FranciS eScapeS routeS quite.ugly.outremers merely paSS (SiFranc cepaSSe esoutr tique lygu esoutremer emerly paSS)

'Francis', 'escapes' and 'outremers' each occurs as an anagram here and in one other (but different) verse. The word 'Outremers' is a word adopted by the English language but it is of French origin and describes the Crusader lands established after the first Crusade. The French origin of this anagram and its neat fit to the wording of the text one again enhances the impact of its being found here. It is likely that the verse provides a prediction  paralleling the tale of Francis but placed in the Middle East.

The second verse containing an anagram of Francis is CII Q13 and it possesses a strange quality which is consistent with my earlier statement about the way the story of the sect is encoded. By its usage Nostradamus invites the reader to link him with a sect whose prime goal appears to be the revival of the bloodline of Christ.

   C02 Q13 (Click left for full analysis)

The body without soul no longer to be sacrificed:
Day of death put for birthday:
The divine spirit will make the soul happy,
Seeing the word in its eternity.

Le corps Sans ame plus n'eStre en Sacrifice
Jour de la mort mis en natiuite.
L'esprit diuin fera l'ame felice
Voyant le verbe en Son eternite.

My analyses of this verse begins by noting the wording in a letter by Francis' sister, Marguerite, to Anne de Montmorency.

As for my news, the body is but too well ; but the spirit, I cannot deny it, remembers that which is left behind... Marguerite of Navarre in letter dated 20th November 1525

The wording by Marguerite parallels that of Nostradamus and reinforces the likelihood of it being a symbolic code representing a grouof like minded people.

Now Anne de Montmorency was a male friend of both Marguerite and Francis and he would become the Baron of Les Baux in 1528 and remain in that role until the year before Nostradamus died.

This provides an interesting connection since Les Baux is one of several places able to be linked to Nostradamus' life through its nearness to a town in which he he wa born and lived for twenty year. Les Baux lies within a few hours walking distance from St Remy where Nostradamus was born. The motto of Les Baux is Au hasard, Balthazar (perchance Balthasar) and this simple saying underscores the esoteric and heretical Christ-based beliefs that have dominated this citadel. From the foundation of the settlement the Lords of Baux claimed direct lineage from Balthasar, who they asserted was one of the attendants at Christ's birth.

This provides the historic link to the nativity presented in the second line of C2 Q13 and its reference of the 'day of the death' since Anne de Montmorency was appointed baron to this place when Les Baux was near to its demise and ruled it until both he and Nostradamus were near to death.

Although Nostradamus no longer lived in St Remy when Montmerency ruled Les Baux I believe his connections with events in Les Baux would have been strong. Relevantly both Queen Marguerite of Navarre and de Montmorency were considered heretics whose open support of the Protestant cause depended on Francis' good will. But Montmorency would revert to support of the Catholic cause while Marguerite would become a focal point for the Calvinist-aligned Hugenots.

Montmorency died in 1567 after being wounded in a battle he led against the Hugenots. In a later reign Les Baux was destroyed because it sheltered Protestants and those who plotted against the Roman Catholic King. 

The first line of this verse holds anagrams that say process_a_name   as_plumes_enters_Francis (ecopsSs a nsame,  sa meplus nestre e nSacrif) and the implications of these words fit to my theme.

These anagrams imply the sub stitution of names and they helmake sense of this verse as well as the words of Marguerite.

So Francis, being the king becomes the soul mentioned in the verse, while Marguerite as the female carrier of the bloodline is the body in both instances.

It is by these nom-de-plumes their names are concealed. And this continues with Montmorency being the spirit or the guide to the King and Nostradamus the one who sees eternity via the divine word.

This rendering then changes Marguerites' words to Montmorency by revealing to him a far more earthy message: As for my news, I, the child bearer, am safe but I know you as the king's guide are concerned my mission hasn't succeeded

And Nostradamus' verse becomes The child-bearer so long without the kingly child will no longer need to worry about that goal. On the death of the King , our new King, who bears the same title, will be born. It will be through the king's guide Montmorency(soul) that I, the seer Nostradamus (revealer of the divine spirit) bring to you assurance our goal will be achieved. 

The peculiar phrase Day of the death put into nativity can then be seen as also relating to the oddity that on the death of King Henry III of France in 1589, King Henry III of Navarre became King Henry IV of France so when Henry III (of France) died,  HenryIII (of Navarre) was reborn as Henry IV (of France).

It is the marriage of Marguerite to Henri d'Albret of Navarre in 1527 that achieved this goal. And it is possible Nostradamus played a part in causing a sect to believe that the line of Jesus would be enhanced by this union.

This connection is quite feasible for all these persons were united by physical proximity, heresy, heritage, intellectual interests and timing. I believe that many of these same qualities make it plausible that another name to be found in Nostradamus prophecies was part of this same interest grouand a member of the same secret sect. 

See my following pages for more detail:


Links to Jean de Bernuy of Toulouse (b.1465 d.1540), patron extraordinaire.

Marguerite d'Angouleme (also titled Marguerite of Navarre and Marguerite d'Alencon) played a crucial role in the securing of her brother Francis' release from prison in Madrid. See my paper called Angouleme for details of where her story appears in the Prophecies)

Her involvement is totally logical but one of the other players reasons are not so easily to explained.

C02 Q20 which I presented at the start of this current paper finished with Displeasing to see the marks on chin, forehead and nose. I have good reason to believe this is a reference to Francis and Marguerite's dependence on a man with a strong Jewish ancestry Don Juan de Bernuy (Jean de Bernuy) of Toulouse. And the wording found in C2 Q20 may well reflect Nostradamus remembrance of  Francis' reaction when meeting Bernuy in 1533.

Jean de Bernuy is a man deserving of a better historical appreciation than he receives. This is the one man in France who was prepared to put uthe money to guarantee that the King's ransom would be paid. This is also a man who played a large part in transforming the woad industry in and around Toulouse by integrating its many parts into a thriving economic entity. He also provided the bulk of the super-tax demanded by Francis -I from the country's landowners a few years later.

Yet history gives him cursory treatment making him a sidenote to the architecture of his home, or to the visit of Francis-I to Toulouse in 1533 where he arranged to meet both Bernuy and the scene-stealing Pauline, reputedly the most beautiful woman in all of France. It is apparent that if Bernuy was doing a favour to a member of the Royal family it was not the influence of influence that brought it about but either Marguerite or someone close to her.  

It is hard to explain why a guarantee for the King from Northern France would be  undertaken by Bernuy because his background was far removed form that which would ever be rewarded by his king.

He was a rich Jewish exile from Burgos, Spain who became a resident of Toulouse and by his own skills brought about a change in the fortunes of both that city and himself. As a citizen of Southern France he had no visible bond to a Royalty based in Paris that could outweigh the financial risk that he alone in all of France was prepared to undertake.

However Bernuy must have believed Francis' rescue was imperative to his own ends. That Bernuy was so forthcoming in his support provides a foundation for my claiming that Bernuy was a member of a sect that sought the placement of the Bourbon line on the throne of France.

In the absence of Bernuy's guarantee there was a real threat that Francis would be forced to abdicate thus removing the King's and Marguerite's accession rights. It was the sects interpretation of the royal pair, especially Marguerite, being vessels for the bloodline of Christ that is relevant regardless of  whether these views were right or mere fallacy.

And we have good reason to believe that Bernuy would have had close connections with Marguerite since it was her that played a major role in Francis' release. And it was Bernuy that provided both the financial guarantee and money.

Jules of Agen, Colleague and Patron during the 1530's

Nostradamus would equally have had ties with Bernuy, if not in his time in Alet-les-Bains (1520's), then while in Agen (1530's) when we was an associate of Jules Scaliger, an internationally renowned scholar of his day. Toulouse where Scaliger lived and Agen where Scaliger resided both lie on the central part of the Garonne River. Trade and local reputations would have meant these two men knew of each other.

Nostradamus in later part of his stay in Agen would have a bitter fallout with Jules which is a feature in  the hidden text of Nostradamus' verses.  And  Jules is clearly named as the person with whom Nostradamus debated. The text of C3 Q63 says Hidden civil hatreds and debates while its anagrams shape the message I debate Jules occults hesitances

Occultes haines ciujles et debats
Hidden civil hatreds and debates

And in C9 Q11 fourth line there is a powerful reference held as an adjacent sequence which says Jules of_Agen.

Le juSte a tort a mort l'on viendra mettre
Publiquement et due millieu eStaint
Si grande peSte en ce lieu viendra naiStre
Que les jugeans fouyr Seront conStraint 
Wrongly will they come to put the just one to death  
Publicly and in the middle of his duty extinguished:  
So great a nuisance will come to be born in this place  
That the years needed to dig it up will be withheld.  

Yet while anagrams for 'Jules' only occur five times in the quatrains two of them occur in this verse.

There is evidence in the prophecies that their eventual disagreement  were founded in ideas about Christ's status. It would be a diversion to present any of these verses in full as I have done this in other papers ( see Jules of Agen) but in them there is evidence from their hidden text that Jules changed his view over time to become more orthodox.

Besides the name of Jules Scaliger there are also four anagrams of Bernuy and they too offer links to that man's role. One of these makes it clear that he helps Nostradamus sort the data into their correct periods but this isn't my current focus. There is one verse out of this four (C6 Q37) that can illustrate the two main points I wish to make in this section of my writing, namely that Nostradamus was not just a recorder of history but placed some of his own events, warts and all, into his verses. 


Bernuy's connection to the legend of Christ's Birthline.

An important issue is the extent to which Nostradamus' life was influenced by the secretive legacy of Southern France and the patrons that offered him membershiin one of  its secret sects.

There is a four-fold occurrence of the anagram for the name Bernuy whichi s unusual because other anagrams that replace the letter B with a consonant of similar frequency are much lower in occurrence. For instance the letters G,Q,D,F,H generate no occurrences while C generates 1 and two. This provides one of the factors justifying my interest in this word but the links in the four verses it occurs fit well to Jean Bernuy of Toulouse raising my interest further..

For example the verses containing the name Bernuy as an anagram highlight a theme based on the royal lineage of Christ. In so doing they give detail to the theme of death and rebirth found in C2 Q13. 

    C06 Q25 (Click left for full analysis)

Through adverse Mars will the monarchy be tried
Of the great fisherman be in ruinous trouble:
The young red black one will seize the hierarchy,
The traitors will act on a day of drizzle.

Par Mars contraire Sera la monarchie
Du grand peScheur en trouble ruyneux
Jeune noir rouge prendra la hierarchie
Les proditeurs iront iour bruyneux.

The second line of the verse refers to the great fisherman a term often ascribed to Jesus Christ.  Its linkage to the monarchy in the first line makes it possible that Nostradamus wanted to draw attention of persons of his day that believed the southern France legend that the French royal line led back to Jesus.

There are other links since in the first line adjacent anagrams for Roman cipher (monar rchieP) link to the earlier stated theme of nom -de-plumes based on Roman rules.

And  in the last line where Bernuy is found a series of adjacent anagrams imply that Bernuy.lux(wealth).true.into.our. periods (bruyne euxL esprodi teur).  And the third line with its reference to the young, red black one hints at masonic-type rituals surrounding a royal master. This is again something that would be in keeping if Bernuy was a member of a sect of which Nostradamus was familiar.

And this verse's visible message is also in tune with the story of Jean Bernuy in Toulouse since Francis I's adverse wars elevated Bernuy uthe hierarchy of influence (he was made a Bourgeois by Francis I and a Capitoul by the Toulouse parliament).

And his motivations may be found in these verses for in helping King Francis, Bernuy may have been attempting to rescue what believed was the bloodline of the great fisherman.

And the last line of the above verse may well be a reference to events that took place in 1540 inside Juan Bernuy's mansion. 

In 1540 Jean de Bernuy died in an unusual way. A keen supporter of bullfighting he had had a ring built into his home in Toulouse. In a bout between a dog and a bull, the seventy-five year old somehow ends ufalling into the ring and is fatally gored. The first line also adds support since there exists adjacent anagrams for recreations alarm and in line two there is an anagram for archer and while none of these is particularly rare they do fit quite well to the idea that the death of Bernuy was an assassination. 

The same ideas about Bernuy's death can be found in the next verse. The second line has regular archers as anagrams as well as rare anagrams for ricochet and underlay both of which are consistent words for an archer firing through the open roof from the depths of a nearby thicket.

Its implication is that Bernuy is shot from outside the house by an archer hidden in a copse of trees and the innocent one mentioned in the third line is the bull.

The anagrams of the fourth line say something along the line unreasonably  I teach.. Bernuy alias connect.. on ethical accent. Unreasonably, accent and ethical occur only here in this line while connect occurs in two other verses. Here we have Nostradamus clue as to the pseudonym for both Bernuy and his killer and it implies it is a reworking of the term 'the drizzle'.


    C06 Q37 (Click left for full analysis)

The ancient work will be finished,
Evil ruin will fall upon the great one from the roof.
Dead they will accuse an innocent one of the deed,
The guilty one hidden in the copse in the drizzle.

L'oeuure ancienne Se paracheuera
Du toict cherra Sur le grand mal ruyne.
Innocent faict mort on accusera,
Nocent caiche taillis a la bruyne.

The next verse containing an anagram for Bernuy carries  wording that justifies the selection of the name through vocation. The fourth line alludes to escapees hidden in bundles of flax or linen. Jean Bernuy transformed the Pastel industry in Toulouse after being forced to flee Burgos, Spain due to an edict by Queen Isobel. He took with him some of the family company's stock and set utrade between Burgos and Toulouse.

    C6 Q27 (Click left for full analysis)

Within the Isles of five rivers to one,
Through the crescent/increase of the great Chyren Selin:
Through the drizzles in the air the fury of one,
Six escaped, hidden bundles of flax.

Dedans les isles de cinq fleuues a vn,
Par le croiSSant du grand Chyren Selin.
Par les bruynes de laer fureur del vn,
Six eSchapes caches fardeaux de lyn.

The hidden messages also refer to linen but some of it come from an earlier period. The second line holds anagrams that reveal De-Charny paler linens.. guard saints.core. Now de Charny was a Knight Templar who was its leader at the time of the First Crusade and he was  the first person reputed to have possession of the Turin Shroud, a linen relic linked to Jesus death by the image found in the material of the shroud. In the previous verse there is a hint of the place where it was found. Its first line has anagrams saying Lower.nicean.See (L'oeuure ancienn eSe) and such an event is in keeping with the wording of that line. It is possible that at some stage the shroud was in the keeping of Bernuy because of his skills in the linen trade and the transportation routes he had at his disposal. 


Nostradamus' European Network, Erasmus, Anne Boleyn, Shakespeare.

The foregoing interpretation of Verse C6 Q27 is given strength by the first lines reference to the Isles of five rivers to one. Several rivers lead from the Pyrenees into the Garonne and the lands between them were traditionally called isles.

 It is likely this verse had meaning to a small grouof people in Europe when written by Nostradamus. This was the land which both Jean Bernuy and Geoffrey de Charny habited albeit in different centuries. 

In Geoffrey de Charny's time(14th C) a battle was fought in l'Isle de Jourdain so the use of the word of Isles By Nostradamus may also serve as a dating mechanism. 

The third line containing the name of Bernuy also holds rare anagrams associated with trading such as buyers (1) and barrels (5) while the anagram for Bernuy is followed by dealers (sbruyne sdelaer) a word for which there are many anagrams in the prophecies but through its ties to the others in the line and its adjacent position it should be noted. 

If these messages have the meanings I imply above then it is likely the de Charny family was part of the sect to which Nostradamus refers and that they were smuggling out items from the south of France to buyers throughout Europe.

It is further likely that the recipients would have been familiar with English and that many of its members in the 16th century resided overseas in England.

People such as Marguerite, Anne de Montmorency certainly spoke English while it was Anne Boleyn's native tongue.

As the 16thC unfolded and the religious persecutions increased more and more refugees fled to England and gathered together in areas such as Shoreditch, London surrounding the theatre's in which Shakespeare's plays were originally performed. (Click here for further detail on the Shakespearean connection to Nostradamus' work on sects).

I set out to show that Nostradamus was referring to a sect and that various verses that seemed unconnected held interconnections through their hidden content particularly when they were linked by a common name. And the recognition of each name Nostradamus bolstered through allusion to the pseudonym of that name and the occupation of the person.

This is true in the verses that follow all of which  link back to earlier versesthereby  reinforcing the images I have drawn from rare anagrams in their lines.

The next verse I present establishes detail of how items were discovered and distributed to sect members in Spain.

    C8 Q26 (Click left for full analysis)

The planks of Caron found in Barcelona,
placed, discovered, the site found again and ruined.

The great one who holds, but does not hold, wants Pamplona,
drizzle at the abbey of Montferrat

De Caron es trouues en BarSellonne,
Mys deScouuers lieu terrouers et ruyne.
Le grad qui tient ne tient vouldra Pamplonne,
Par l'abbage de Montferrat bruyne.

The anagrams in this verse are quite powerful with each line contributing to the strength of the inter-woven tale.

 In the early 1520's Nostradamus lived in Alet-Les Bains, the town of his ancestors, in the Pyrenees above Foix. This was the period when  Jean de Bernuy of Toulouse was at the peak of his power.

The first line of the above verse has a message suggesting that an ancient route (probably used by Bernuy) exists in this region and that it used some of the sub terraneous tunnels known to underlie that area. The anagram for sub terraneous exists nowhere else but here while Caderonne, a small town between Alet-les Bains  and Quillan occurs here and in one other verse. These and other anagrams state Ancestor_use_our sub terraneous Caderonne_routes (Caronest_rou_ ues trouuesenbars neDeCaron_estrou).

In constructing this message I have ignored what other analysts do with the text, I have taken it as it is printed and not given it unsub stantiated meaning. I have long argued that these aberrations in writing are deliberate and are signs of code.

The power of this reasoning is startlingly addressed by Nostradamus in the anagrams of the next lines where the words My codes rules lie our true uerse(verse).

These two lines then allow us to conclude that Bernuy shipped his linen to Barcelona through the Pyrenees along a route still used today via Carcassone, Foix, Alet-les Bains, Caderonne, Quillan and into Spain and Barcelona where the materials are hidden under planks for members of the sect to find, absorb and then destroy all evidence of the delivery.

 But Barcelona is not the only destination in which Jean de Bernuy would have had an interest. His business grew in strength because of the one member of his family that had changed religion, thereby keeping the family's wealth intact while remaining in the family business of trade in Burgos.

A highly probable route for getting across the Pyrenees in secrecy from Toulouse to his family in Burgos is via Pamplona. In so doing couriers might well pass nearby Montferrat a high peak on the border of Spain and France which is the final word in the verse.

The anagrams of the third line suggest the breadth of the operation which fits with the known diaspora of the Bernuy clan. They say A_VUorld(world)_mainvoluted_intent Englander enlarged polar map. Within this sequence there seems to be detail that members might need to know about what was being sent and how it was to be interpreted.

A world map, involuted and polar-maare all unique occurrences yet together they are consistent with a tale of Jean Bernuy being the person who sends the material around the world, drizzling it out through his pastel-linen exporting business. The last line contains the adjacent anagrams Frater_Bernuy where frater is a common term used by sects to indicate brotherhood.

For more detail on some of other persons involvement see the following links to my works:

The Sefirot I present below illustrates each of the points made above.

To see all sefirots on my site click hereSefirot buttonAll Sefirots

Access to the individual verses and the original paper where these analyses first appeared can be gained via the links below:

  C9 Q01 C1 Q48 C3 Q08 C3 Q63 C10 Q10 C3 Q94 C9 Q27 C1 Q38 C7 Q32 C2 Q86


Nostradamus' Sefirot for Patron attributes 




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