The true prophecies or prognostications of Michael Nostradamus, physician to Henry II, Francis II, and Charles IX, kings of France and one of the best astronomers that ever were a work full of curiosity and learning / translated and commented by Theophilvs de Garencieres ...

THE LIFE OF Michael Nostradamus, Physitian in Ordinary to HENRY the II. and CHARLES the IX. Kings of France.

MIchael Nostradamus, the most renowned and famous Astrologer, that hath been these many Ages, was born in St. Remy, a Town of Provence, in the year 1503. upon a Thursday, the 14th of De∣cember, about noon. His father was James Nostradamus, a No∣tary of the said Town, his Mother was Renata of St. Remy, whose Grandfathers by the Fathers and Mothers side, were men very skilfull, in Mathematick and Physick, one having been Physitian to Renatus, King of Jerusalem, and Sictly, and Earl of Provence, and the other Physition to John, Duke of Calabria, Son to the said Renatus, whence cometh that our Author saith in his Commentaries, that he hath received from hand to hand the Knowledge of Mathematicks, from his ancient Progenitors. After the death of his great Grandfather by the Mothers side, who first gave him a slight tincture, and made him in love with the Mathematicks, he was sent to School to Avignon. After that he went to Mount Pelier, to study Philosophy and Physick, till a great Plague coming, he was compelled to go to Narbonne, Thoulouse, and Bourdeaux, where he first began to practise, being then about 22 years of age. Having lived four years in those parts, he went back again to Monpelier, to get his degrees, which he did with a great deaal of applause. Going to Thoulouse, he past through Agen, where Julius Caesar Scaliger stayed him, with whom he was very familiar and intimately acquainted, though they fell out afterward; there he took to wife a very honourable Gentlewoman, by whom he had two Children, a Son and a Daughter, all which being dead, and seeing himsel•• alone, he resolved to retire himself into Provence his Native Countrey. After he had gone to Mar∣scille, he went to Aix, where the Pa••liament of Provence sitteth, and was there kept three years at the City Charges; because of the violent Plague that raged then in the year 1546. as you may read in the Lord of Launay's Book, called the Theater of the World, who describeth that Plague according to the informations

our Author gave him. Thence he went to Salon de Craux, a City distant from Aix one dayes Journey, and in the middle way between Avignon and Marseille; there he Married his second Wife Anna Ponce Genelle, by whom he had three Sons and one Daughter, the eldest was Michael Nostradamus, who hath written some pieces of Astrology, Printed at Paris in the year 1563.

The second was Caesar Nostradamus, who hath deserved to be numbred among the French Historians, by reason of the great Volume be hath written of Pro∣vence.

The third was a Capuchine Frier. Caesar did insert in his History the propagation of that Order in Provence. The fourth was a Daughter.

Nostradamus having found by experience that the perfect knowledge of Physick dependeth from that of Astrology, he addicted himself to it, and as this science wanteth no allurement, and that besides his Genius he had a peculiar disposition and inclination to it; he made such a progress in it, that he hath deserved the Title of the most illustrious one in France, insomuch that making some Almanacks for recreation sake, he did so admirably hit the conjuncture of events, that he was sought for far and near.

This success was the cause of an extraordinary diminution of his fame; for the Printers and Booksellers seeing his same, did print and vent abundance of false Almanacks under his name for lucre sake, whence it came that his reputation suffer∣ed by it, and was the cause that the Lord Pavillon wrote against him, and that the Poet Jodele made this bitter Distichon.

Nostra damus cum falsa damus, nam fallere nostrumest, Et cum falsa damus, nil nisi Nostra damus.

To which may be answered.

Nostra damus cum verba damus quae Nostradamus dat, Nam quacunque dedit nil nisi vera dedit.

Or thus

Vera damus cum verba damus quae Nostradamus dat, Sed cum Nostra damus, nil nisi falsa damus.

Nevertheless the Beams of Truth did shine through the Clouds of Calumny; for he was singularly esteemed of by the Grandees, Queen Katharine of Medicis, who had a natural inclination to know furture things.

And Henry the II King of France, who sent for him to come to the Court in the year 1556. and having had private conference with him about things of great concernment, sent him honourably back again with many gifts. He went from Salon to the Court upon the 14 of July in the year 1555. and came to Paris upon the 15 of August. Assoon as he was come to Town, the Lord Constable of Mont∣morency went to see him at his Inn, and presented him to the King, who received him with much satisfaction, and commanded that his lodging should be at the Pa∣lace of the Cardinal of Bourbon Archbishop of Sens.

There he was taken with the Gout for ten or twelve days, after which his Majesty sent him one hundred Crowns in Gold in a Velvet Purse, and the Queen as much. Their Majesties desired him to go to Blios to see the Princes their Children, and to tell them his opinion of them. It is certain that he did not tell them what he thought, considering the Tragical end of those three Princes, viz. Francis the II. Charles the IX. and Henry the III.

Having been so much honoured at Court, he went back again to Salon, where he made an end of his last Centuries, two years after he dedicated them to the King Henry the II. in the year 1557. and in his Luminary Epistle discovereth unto him the future events that shall happen from the Birth of Lewis the XIV. now Reigning, till the coming of Antichrist.

While he was at Salon he received there the Duke of Savoy, and the Lady Mar∣garet of France, Sister to Henry the II. who was to Marry the said Duke according to the treaty of the general Peace made at Cambresis, both entertained him very fami∣liarly, and honoured him often with their presence. The Duke came in October and the Lady in December.

When Charles the IX. went a progress through his Kingdom, he came into Pro∣vence, and did fail not to go to Salon to visit our Author, who in the name of the Town went to salute him, and make a Speech, this was in the year 1564. the 17 of November.

The extraordinary satisfaction that the King and the Queen Mother received from him was such, that being both at Lion, they sent for him again, and the King gave him 200 Crowns in Gold, and the Queen almost as much, with the quality of Phy∣sician in Ordinary to the King, with the Salaries and profits thereunto appertaining. Being come back to Salon he lived about 16 Months longer, and died upon the 2 of July 1566. in his Climacterical year of 63. having all his Senses about him: His Disease was a Gout at first, which turned into a Dropsie; the time of his death it seemeth was known to him; for a friend of his witnesseth, that at the end of June in the said year he had writen with his own hand upon the Ephemerides of John Stavius those Latine words, Hic prope mors est; that is, near here is my death, and the day before his death that friend of his having waited on him till very late took his leave, saying, I shall see you again to morrow morning, you shall not see me alive when the Sun riseth, which proved true. He died a Roman Catholick, having received all his Sacraments, and was solemnly buried in the Church of the Franciscan Friers at Salon, on the left hand of the Church door, where his Widow erected him a Marble Table fastened in the Wall with this Epitaph, with his Figure to the Life, and his Arms above it.

The Inscription of his EPITAPH is in imitation of that of Titus Livius, and is thus.

D. M.

Ossa clarissimi Michaelis Nostradami, unius omnium pene mortalium digni, cujus Divino calamo totius Orbis ex astrorum influxu futuri eventus conscriberentur. Vixit annos LXII. menses VI. dies X. Obiit. Salonae CI•• I••LXVI. Anna Pontia Gemella, conjugi optimo. V. E.

Which may be rendred thus:

Here lies the Bones of the most famous Nostradamus, one who a∣mong Men hath deserved by the opinion of all, to set down in writting with a Quill almost Divine, the future Events of all the Universe, caused by the Coelestial influences; he lived 62 years 6. Months and 10. days, he died at Salon, in the year 1566.

O Posterity do not grudge at his rest.

Anna Pontia Gemella wisheth to her most loving Husband the true Happiness.

He had a Brother named John Nostradamus, famous for several Works that he hath witten, the Catalogue of which is in the Book of Mr. du Maine de la Croix, Intitled, the Library.

As for our our Author, he hath left several Works, among which is a Book of Receits, for the preservation of health, Printed at Poitiers, in the year 1556.

Another concerning the means of beautifying the Face and the Body, that was Printed at Antwerp by Plantin in the year 1557. which he Dedicated to his Brother John Nostradamus, an Attorney at the Parliament of Aix.

Besides this, he Translated from Latine into French the Paraphases of Galen, upon the Exhortation of Menedotus, which was Printed at Lyon by Antony du Rhosne, in the year 1557.

But before we conclude, it will not be amiss to give some recreation to the Reader, by relating a merry passage that happened to Nostradamus being in Lorrain, for being in the Castle of Faim, belonging to the Lord of Florinville, and having in cure the Mother of the said Lord; it chanced one day that they both walking in the Yard, there was two little Piggs, one white, and the other black, whereupon the Lord en∣quired of Nostradamus in jest, what should become of these two Piggs? he answered presently, we shall eat the black, and the Wolf shall eat the white.

The Lord Florinville intending to make him a Lyar, did secretly command the Cook to dress the white for Supper; the Cook then killed the white, drest it, and spitted it ready to be rosted when it should be time; In the mean time having some business out of the Kitchin, a young tame Wolf came in, and eat up the Buttocks of the white Pig, that was ready to be rosted; the Cook coming in the mean time, and fearing least his Master should be angry, took the black one, killed it, and drest it, and offered it at Supper. Then the Lord thinking he had got the Victory, not knowing what was befallen, said to Nostradamus, well Sir, we are eating now the white Pigg, and the Wolf shall not touch it. I do not believe it (said Nostradamus) it is the black one that is upon the Table. Presently the Cook was sent for, who confessed the accident, the relation of which was as pleasing to them as any meat.

In the same Castle of Faim, he told many that in a little Hill that was near the Castle, there was a Treasure hidden, which should never be found, if it were sought with design, but that it should be discovered when the Hill should be digged for some other intent. There is a great probability in this prediction, for there was an ancient Temple built upon it, and when they dig there, many times several Anti∣quities are found. All France telleth several Histories foretold by the Author, but I am unwilling to write any thing without good warrant. His Stanza's are sufficient to prove the extraordinary Talent he had in foretelling future things.

APOLOGY FOR Michael Nostradamus.

CHAP. I.

IT is not unusual for Calumny to follow the best Wits, and those whom God hath endowed with so extraordinary Talent, upon weak and slight grounds. It is not also unusual for Men to side easier with calumny against innocent persons, then with those truths that justifie them; therefore no body ought to wonder, if Michael Nostradamus hath been so much cried down and de∣famed by several Authors, being in the number of those extraordinary persons, whom God had priviledged with that grace so much desired by curious Men, viz. the knowledge of Future events.

Besides that, there was four things in him, which might have been the grounds of this diffamation.

The first was the vulgar life which he led in the Roman Catholik Religion, which seemed to bear no proportion with such an extraordinary favour of God.

The second was his application to judicial Astrology, which is condemned by ma∣ny learned Men, and detested by those that pretend to ignorant devotion.

The third was a suspition brought by his enemies, and many devout persons in his time, that he was a Negromancer, and had samiliarity with the Augel of dark∣ness.

The fourth was the obscurity of his Stanza's, which was made worse by the enormous faults of those that first Copied them, and by the carelesness of the Prin∣ters.

CHAP. II.

How the first Objection hath caused the Author to be reputed a false Prophet.

IN consequence of the first Objection, calumny hath endeavoured to place him among the false Prophers, because scarce any body can persuade himself, that there being among the Faithful so many Illustrious persons in Holiness and Learning, the Holy Ghost would have made choice of a common person, and to reveal him so many rare secrets, concerning the future Estate of his Church, and of those King∣doms that acknowledge her for their Mother, seeing that the Holy Scriptures shew us, that the knowledge of future things (chiefly if it be extraordinary in its extent) is a special Priviledge wherewith God honoureth his most faithful Servants.

And to say truth, when the Holy Fathers and the Interpreters of the Scripture speak of the Prerogatives of the Apostle St. John, they make the chiefest to be that by which being full of Prophetical Spirit, he foretold the future Estate of the Church; and in the Old Testament, so many Prophets were so many Miracles and Prodigies

of Holiness, and the only name of Prophet in the Scripture is the most glorious Title that is given to those that were Gods most faithful Servants.

If we find in the Scripture that Balaam hath Prophesied notwithstanding his per∣sidiousness, and that the High Priest Cai••phas, notwithstanding his wicked design of murdering Christ, hath also Prophesied; it was only for a few things, and in such cases where God would singularly shew forth his Glory, by those that would have smothered it.

How can we then believe the same of Nostradamus, who had not so much as an extraordinary atom of Christian piety, by which he might have been so much pri∣viledg'd of God, as to know by his Divine Light the future Estate of the Church, her Persecutions and her Victories from the year 1555. to the end of the World.

Can it be possible that a Physician, an Astrologer, and one of the common sort of people should have been chosen of God among so many thousands his betters, to impart unto him those Graces, which have been the reward of the purity and holiness of his Apostles, and of the faithfulness of St. John the Evangelist.

This seemeth altogether improbable to Christian piety.

CHAP. III.

The second Objection hath ranked the Author among Dreamers and false Visionaries.

Some are more moderate in the censuring of this Author, and being unwilling to call him maliciously a false Prophet, would have him to be a foolish Dreamer, who believed his own imaginations, and took pleasure in his own fancies, whence came that Latine Distick of the Poet Jodelle,

Nostra damus cum falsa damus, nam fallere nostrum est, Et cum falsa damus, nil nisi Nostra damus.

This Distick was so pleasing to the Wits of the times, that without further in∣quiry, since that time Nostradamus went for a Dreamer and a doting fool.

This opinion increased more and more by his making of many Almanacks, where∣in every body may see how much he was taken with judicial Astrology; and we see often in his Stanza's the decision of the times, by the conjunction of the Planets with the Signs, and by the Eclipses, whence sometimes he doth infer some events that were to happen.

But what did undo him most, was the covetousness of the Printers and Booksellers of his time, who seeing his Almanacks so well received, did set forth a thousand others under his name, that were full of lies and fopperies.

From that time the Author went for one of those poor Astrologers, who get their living by foretelling absurdities; and pretend to read in the Heavens, that which is only in their foolish imagination.

CHAP. IV.

The third Objection accuseth the Author of medling with the black Art, of being a Negromancers and a Disciple of the Devil.

IF the precedents have been moderate in their censure; others have been more se∣vere in delivering their opinion, accusing him to have kept acquaintance with the Devil, as the Negromancers and other Prestigiators of the ancient times did.

The reason that made them think so is, that seeing so many things come to pass; just as the Author had foretold; they could not attribute it to the knowledge of ju∣dicial Astrology, nor to Divine Revelation, and consequently concluded, that it must of necessity come from Satan.

They could not attribute it to judicial Astrology, either because they had no opi∣nion of it, or that the greatest defensors of that Astrology do agree among them∣selves, that it cannot reach so far as to foretell a thousand peculiar circumstances; which depend purely from the freedom of Men, such as proper names are, and the like, which nevertheless our Author did foretell.

They could neither attribute it to Divine Revelation, for the reasons alledged in the first objection; moreover, because he was accused of a thousand falsities and sop∣peries, Printed in those Almanacks that went falsly under his name, whence they concluded that it could not come by Divine Revelation, seeing that the Holy Ghost is the Spirit of Truth.

It followeth then (say they) that it must come from the Devil, by the help of the Black Art; the Lord Florimond de Raimond a very considerable Author, was of that opinion in his Book of the Birth of Heresies, Chap. 3.

CHAP. V.

The fourth Objection maketh him the Head of those Seductors and Im∣postors, which are dangerous in a Common-wealth.

AS Fame doth increase by continuation of time, so doth calumny increase by the multiplicity of opinions, she was not contented to deflour slightly the Au∣thors reputation, by making him pass for some sottish Dreamer, and to rank him amongst the false Prophets, by accusing him to meddle with the black Art, but must needs also sacrifice him to the infernal Furies, by making him the Prince of Seductors and Impostors, that ought to be banished out of every Common-wealth. The fondamental reason of this was the obscurity of his Stanza's, where there was neither rime nor reason; the obscurity did proceed of abundance of gross fau ts, which the Copisters and Printers have inserted in them, from the omission of several words, from the changing and altering of others, and from the addition of some others, which did destroy the sense.

From this great obscurity, calumny draweth this argument, to ruine utterly the Author, charging him to be all at once a false Prophet, a dotish Dreamer, a Magi∣cian, and an infamous Seductor of people.

If God had inspired him what he hath written, he would have done it for the good of his Church and true Believers, seeing he never granteth this Prophetical Grace to any, but to that end as it appeareth in the Holy Scriptures.

This being so, what profit can any body draw from him, if the sense of his Stanza's be so obscure, as not to be understood? and although it should be granted, that some accidens that have happened in Christendom, may sometimes he found in his Pro∣phecies, what fruit hath the Church reaped of it, seeing that those accidents that were foretold, were never known, till they had come to pass, and that there was no avoiding of them?

It cannot therefore be believed, that God should have been the Author of his Predictions, but rather the subtle Spirit of Satan, with whom he was acquainted by such like black Arts.

According to those four Objections, the Lord Sponde in the third Volume of his Annals, made him this Epitaph in the year 1566. Mort••us est hoc anno nugax ille

toto orbe famosus Michael Nostradamus, qui se pr••scium & praesagum eventuum futuro∣rum per astrorum influxum venditavit, sub cujus deincept nomine quivis homines inge∣niosisuas ••ujusmodi cogitationes protendere consueveruent, in quem valde apposite lusit qui dixit. Nostra damus cum falsa damus, &c. In English. In the year 1566. died that Tri••ler so famous through all the World, Michael Nostradamus who boasted while he lived, to know and foretell future things, by the knowledge he had of the influences of the Planets, under whose name afterwards many ingenious Men have vented their Imaginations, insomuch, that he that made that Distick, Nostra damus cum falsa d••mus, &c. seemeth to have very well said.

CHAP. IV.

Proofs setting forth evidently that Nostradamus was enlightned by the Holy Ghost.

IN consequence of these objections forged by calumny, Nostradamus name hath been so c••ied down, that I have thought me self oblidged to make his Apology, to give the greater credit to his Prophecy, the exposition of which I do here undertake, and to proove, that effectually he was enlightned by the Holy Ghost: first, by writting the History of his Life, as I have done in he beginning of this Book; Secondly, by answering to all the said Objections; Thirdly, by alledging the Elogies given him by several Grave and Authentical Authors.

First, I maintain that he was enlightned by the Holy Ghost, by an unanswerable reason, drawn out the Theology, but before we discourse of it, let us suppose that Nostradamus hath foretold many things, which absolutely depends from the free will of men, and cannot be known, neither by judicial Astrology, nor by Satan himself, such are for exemple the proper names of Persons, which nevertheless he doth in his Prophecies.

He nameth the Lord of Monluc, the Sprightful Gascon, the Captain Charry, his Camerade, the Lord de ••a Mole, Admiral of Henry the II. Galleys, Entragues, who was beheaded by order of Lewis the XIII. the Headsman of the Duke of Montmoren∣cy, named Clerepegne; the Bassa Sinan, destroyer of Hungary; the Murderer of Henry the III. named Clement; the Attorney David, the Captain Ampus; the Mayor of the City of Puy in Gelay, named Rousseau, under Henry the IV. Lewis Prince of Condé, under Francis II. Sixtus V. calling him the Son of Hamont; Gabrielle d'Estrie; the Lord Mutonis sent to Paris by those of ••ix, under Charles the IX. the Lord Chan∣cellor of France, named An••ony de Soudis; the Queen Leuise: Antony of Portugal: the Governour of Cazal under Henry II.

Secondly, The number of things is of the same nature: Nostradamus doth often calculate it; he reckoneth fourteen Confederates for the service of Henry IV. in the City of Puy: ten great Ships prosecuting extreamly the Admiral in the Battle of Lepanto: five Ships taken from the Spaniard by those of Diepe, under Henry II. nine hundred thousands Mores that went out of Spain under Henry IV. three hundred and fifty thousands killed under Charles IX. and Henry III. three saved at the taking of a Town in Hungary by the Turks: nine separated from the company of Seditious, that were to be put to death, three Princes of Turky Massacred, and the fourth being the youngest saved; thirty Conspirators upon London Bridge, against the Majesty of King Charles I. and such like.

Thirdly, We find in these Prophecies, the Prodigies that have no other causes in nature, then the meer will of God; such as Comets are, the casting of monstrous

Fishes by the Sea upon the Land, the Armies in the Air, the speaking of Dogs, the birth of Monsters, and such like.

Fourthtly, We find in those Prophecies those actions that are purely indifferent; for example, that the King of England did appear upon a Scaffold without his Dou∣blet; that in the place where he was beheaded, another man had been killed three days before; that Libertat went a Hunting with a Greyhond, and a Blood-hond; that the two little Royals were conducted to St. Germain, rather then to any other place, and such like.

Fifthly, We find the Birth of several particular persons that were born after his death.

Sixthly, The Governments of Places given by the free will of Kings to such and such.

All these things cannot be known by judicial Astrology, seeing that in Heaven there is neither Names, nor Numbers nor extraordinary Prodigies: seeing also that judicial Astrology presupposeth the Birth of persons, that one may foretel their fu∣ture actions; the same things are also unknown to Satan, for the Angelical species know nothing of individual things, but under the notion of possible, and not of future.

Whence I conclude with this irrefragable Argument, that the Author hath known many several things that are not written in the Heavenly Book, nor repre∣sented to him by Angelical Species, therefore he hath known them from God him∣self.

The Author himself in his Epistle to his Son Caesar Nostradamus confesseth, that he hath foretold many things by Divine Virtue and Inspiration.

And a little after he saith, that the knowledge of those things, which meerly de∣pends from free will, cannot be had either by humane auguries, nor by any other hu∣mane knowledge, nor by any secret virtue that belongeth to sublunary things, but only by a Light, belonging to the Order of Eternity.

This is not a small Argument, to confirm what we have said, and to prove that the Author hath evidently been conscious, that his knowledge came from Heaven, and that Gods goodness did him that grace; for having rejected and abhorred other means, that Impostors make use of for foretelling something.

He writteth all these things of himself: First, in his Liminary Epistle to his Son Caesar, he conjureth him, that when he should go about to study the foretelling of future things by Astrology, to avoid all kind of Magick, prohibited by the Holy Scripture, and the Canons of the Church; and to encourage him the more to it, he relateth what happened to him, viz. that having been Divinely enlightned, and fully persuaded that God only can give the knowledge of future things, which absolutely depends of the free will of men, he did burn abundance of Writings, wherein was taught the Art of Prophecying, and as they were a burning, there came out a great flame, which was like (he thought) to burn his House all to ashes, by which accident he understood the falsity of such Writings, and that the Devil was vexed to see his plots discovered; besides that, he confesleth that being the greatest Sinner of the World, nevertheless he got that favour from Heaven by a Divine Inspiration; and because no body should doubt of it, he learnedly expoundeth wherein consisteth that inspired Revelation, he faith that it is, A participation of the Eternal Divinity, by which we come to judge of what the Holy Ghost imparteth to us; by that partici∣pation of Eternity, the Author doth not understand a communication of the conti∣nuance of the Divine being, but a participation of the Divine knowledge, measured by its Eternity, as the Schools terms it.

Effectively, the Author compareth this participation to a glistering flame, which createth a new day in our understanding, which flame proceeding from Gods infinite

knowledge, who seeth and comprehendeth what is Eternity, doth impart unto us what is inclosed in the volubility of the Heavens.

After this testimony, which wholly destroyeth the Sinister opinions that men had of his Prophecies, he sheweth how Judicial Astrology may agree with the knowledge of that which proceedeth from a Prophetical Spirit.

It is true, faith he, that sometimes God imparteth this Light not only to the un∣learned, and to his Holy Prophets, but also to those that are versed in Judicial Astro∣logy, making that instrumental for the confirmation of his inspired truths: As we see that natural Sciences, help the light of the Faith, and make a certain disposition in the mind fitter then ordinary, to receive those Divine impressions.

Thus (saith he) in the beginning of the Epistle, God did supernaturaly inspire me, not by any Bacchick fury, nor by Lymphatical motions, as he did the Sybilles; but by Astronomical assertions; that is to say, that God gave him that grace, not by any Extasy, but by studying those rules, which Astrology teacheth.

The same things he saith again a little after in this manner: the Astrologer being in his Study, and consulting the Astronomical Rules upon the motions of the Hea∣vens, the Conjunction and several Aspects of the Planets, he guesseth at some fu∣ture events, of which being not certain, this Divine Light riseth in his mind, and im∣parteth clearly to him what he knew before, only Aenigmatically and obscurely, and in the shade of that natural light.

Sometimes also (saith he) this Light cometh the first into the Astrologers mind, and he afterwards comparing the thing revealed unto him with the Astronomical rules, he seeth that they do wholly agree together; and this is the method that he hath made use of, to know whether the inspired truths were agreeing with the Astro∣nomical Calculations; a method that he hath made use of some times, but not al∣ways, for he hath foretold many things, which he could not read in the Heavens.

By these testimonies of the Author himself, every one may see how he made use of Judicial Astrology, and wherefore he studied it so much; how far his knowledge did extend; the glory he giveth to God alone, for his Prophetical knowledge; what horrour he hath always had against unlawful means to attain unto it; how much he did value that Grace, considering his unworthiness; and the manner how the Lord was pleased to gratifie him.

CHAP. VII.

Answer to the first Objection against Nostradamus, which pretendeth to rank him among the false Prophets.

LEt us see now what calumny pretendeth for the obscuring this Prophet of our days; the knowledge of future things (saith she) is a priviledge belonging to the Saints, and to those whom God hath endewed with an eminent vertue. I ac∣knowledge, it is so commonly, and in the ordinary way of Grace, but if God be pleased to impart that priviledge to those that have not attained to that Degree of Holiness, and that it really appeareth by the reasons of Theologie, that they have been gratified with it, we are bound to admire his Royal bounty, which giveth when, and to whom he pleaseth: for example, no body deserveth to be a Marshal of France, but he that hath been in several Battles, and at the taking of many Towns; but if the King be pleased to honour with that Dignity a Gentleman that never Warred but against the Deer, the Kings goodness is to be praised, which extendeth even to those that have not deserved it; it is the same reason here, it is visibly appa∣rent that Nostradamus hath been enlightned by the Holy Ghost, and yet he hath not

imitated the lifes of those great Saints of the Church: what can be inferred from thence, but that it was Gods pleasure to extend his bounty upon his poor Creatures, which is easie to be granted in this point, because the gift of Prophecy is not a san∣ctifying Grace, but a supernatural gift, of which a sinner is capable of, as we see in Balaam, Caiaphas, and the Sybilles, and much more in a Christian, who observeth Gods Commandments, and endeavoureth to keep himself in his Grace.

But (saith calumny) Christian piety seemeth to be repugnant to this Divine dis∣position, seeing that in Nostradamus time, there were thousands in the Church of God that were capable of this favour, and to prefer to them a Physitian, an Astrolo∣ger, and an Almanack-maker, is a thing that the Wits cannot apprehend so well, as to frame a good opinion for this Author.

Hold there Reader, do not enter into the Sanctuary of Gods secret Judgements, you should loose you self, and never find the way out: how many such questions might I ask you? why did God in former times chuse the Family and person of David, and preferred it to so many others of the Children of Israel: why did Christ raise Judas to the dignity of an Apostle, preferring him before Nathaniel, and so many others that lived Holily.

Bring therefore no more such questions, but say with the Scripture, As it pleased the Lord, so it was done: I will nevertheless give you some satisfaction in that point. There was two things in the Author which might have procured that blessing from God.

The first is, that having in his possession those writtings which promised the know∣ledge of future things, to which he was much inclined, he slighted and burnt them, being persuaded that God alone was the Author of this Grace; I do esteem that action very Heroical in its circumstance, because being inticed by a vehement curiosi∣ty to know future things, and having in his hand the means that opened the way to it, he did Sacrifice them to God, for which perhaps God was willing to gratifie him with this favour.

The second thing that was in Nostradamus is, that he had naturally a Genius for the knowing of future things, as himself confesseth in two Epistles to King Henry the II. and to Caesar his own Son, and besides that Genius, the knowledge of Astrolo∣gy, did smooth him the way to discover many future events. Having those two things, he had a greater disposition then others to receive those Supernatural Lights; and as God is pleased to work sweetly in his Creatures, and to give some forerunning dispositions to those Graces he intendeth to bestow, it seemeth that to that purpose he did chuse our Author to reveal him so many wonderful secrets.

We see every day that God in the distributing of his Graces carrieth himself to∣wards us, according to our humours and natural inclinations, he employeth those that have a generous and Martial heart for the defence of his Church and the de∣struction of Tyrants; he leadeth those of a melancholick humour into Colledges and Cloisters, and cherisheth tenderly, those that are of meek and mild disposition; even so, seeing Nostradamus inclined to this kind of knowledge, he gave him in a great measure the grace of it.

CHAP. VIII.

Answer to the second Objection, which would have him pass for a Doctor.

WE shall not have much to say to these more moderate persons, seeing that we have already given the reason of it, viz. the covetousness of the Book∣sellers and Printers, who made use of the Authors name, for the better sale of their false Almanacks, therefore if Jodelle the Poet grounded upon this opinion, made that Satyrical Distick.

Nostra damus cum falsa damus, nam fallere nostrumest, Et cum falsa damus, nil nisi Nostra damus.

We answer him,

Nostra damus cum verba damus quae Nostradamus dat, Nam quacumque dedit nil nisi vera dedit.

Or thus

Vera damus cum verba damus quae Nostradamus dat, Sed cum Nostra damus, nil nisi falsa damus.

CHAP. IX.

Answer to the third Objection, which accuseth him of the Black Art, and of Negromancy.

THe more doth Calumny lift up her self against this great man, the weaker are her arguments, like the smoke which is so much the easier dissipated, as it ascendeth higher.

Her reason is impertinent in this distrubutive argument, he hath known those things (saith she) which he could not know by the Planets, and he had them not from God, therefore he had them from Satan.

And we answer this argument in the same way, he hath known those things which he could not know by the Planets, nor by Satan, therefore he had them from God; this Argument is concluding, but that of calumny halteth, for it ought to have pro∣ved that he had not his knowledge from God, and that all those things he hath known may be known to Satan, which two things we have manifestly proved to be false, therefore if the Lord Florimond de Raimond was alive, I believe he would correct what he hath written against him.

CHAP. X.

Answer to the fourth Objection, of Calumny, which brandeth our Au∣thor with the title of Chief of the Seductors and Impostors.

THe Weapons of this Medusa are sharper in this point then in others, there∣fore our Buckler accordingly must be of the best mettle and temper.

We cannot deny but Nostradamus hath affected obscurity, himself ac∣knowledgeth it in his two Epistles, in that to Caesar his Son, he saith, he hath done

it, not only because of the times wherein he lived, but also by reason of those that were to follow, in the times wherein he lived the Case was as it is now, Veritas odium parit, and this hatred in powerful men is prejudicial to those that speak the Truth, he was also cautious in that, by reason of the times following; for if he had plainly declared what he meant, the Wits would have laughed at it, and would not have believed those strange revolutions that came to pass, and which our Author had foretold. In his Epistle to Henry the 11 he telleth him, that he doth purposely make use of obscure terms to express his mind, for the reasons before alledged.

Now Calumny faith, that this affectation of obscurity is a sign that God was not the Author of his Knowledge, seeing that by this obscurity they have proved un∣profitable to the Church.

I answer first, that the consequence is false; for the Holy Prophets have spoken so obscurely, that a great part of what they had Prophecied was not known till after it had come to pass.

I answer secondly, that although Prophecies were not understood till after the fulfilling thereof, it doth not follow that they were unprofitable; because by their fulfilling in due time, we gather, that he who revealed them was the true God, Lord of times and Eternity, and therefore being the God of Israel, and of the Christians, he ought to be worshiped. By this principle Cyrus and Alexander knew the true God, Cyrus by having seen the Prophecies of Isaiah, and Alexander those of Daniel.

Therefore as the Prophecies of the Saints have not been fruitless, though not understood till they were fulfilled, even so we must not infer that Nostradamus's Pro∣phecies have been useless, though they have remained in obscurity so long a while.

Besides, there is no doubt but Nostradamus having Prophecied so many several things that are come to pass, but that hereafter when the Heathen shall see it they shall glorifie God, and shall acknowledge a true Religion, as did Cyrus, who many Authors believe to have obtained Salvation.

I answer in the third place, that God permitteth ordinarily that Prophecies lie long in the dark, and then raiseth the Spirit of some men to expound them, as he did that of Daniel to interpret the 70 Weeks of the Babylonian Captivity, Prophecied by Jeremiah, to incourage the faithful three ways.

First, in shewing them, that if the first Prophecies have been punctually fulfilled, the rest will likewise come to pass, seeing the same God hath dictated them.

Secondly, in unfolding to them the future wonders, of which they shall be par∣takers.

Thirdly, in giving warning how they may attain to them, and shew those acci∣dents that might be an hindrance. Thus God did permit, that for the space of 100. years Nostradamus Prophecies should lie in darkness, and be contemned, but after that time God will raise some body to interpret them, whence the faithful see∣ing so many things foretold come to pass so exactly, will incourage one another, by seing so many wonderful prodigies, of whom they shall be Eye Witnesses.

As for my part I have undertaken this Work, only to authorise the wonders that shall be seen in our days, and to invite the Christian Princes to the same design.

The conclusion of this discourse is, that our Medusa Calumny, must needs retreat in her dens, and that we ought to forgive those Authors that have spoken so ill of our Author, seing they wanted the Intelligence of his Prophecies, and that the Church did suspend the authorising of them.

CHAP. XI.

Some difficulties against what we have said, drawn out of Nostradamus his own Epistles.

VVE have (thanks be to God) sheltered this famous man from the back∣biting of Calumny, but that we may clear wholly the Heaven of this reputation, we add this Chapter more for the clearing of some words that are in his Epistles, which seem to contradict some of those things we have said; the Au∣thor in his Epistles to his Son Caesar, after he had said that God had disposed him to receive thy impression of supernatural lights, not by a Bacchans furor, nor by a Lym∣phatical motion, but by Astronomical assertions, he saith in the same Epistle towards the end; That sometimes in the Week being surprised by a Lymphatick humor, and making his Nocturnal studies (weet by his calculations, he made Books of Prophecies, each one containing a hundred Astronomical Stanza's, which he endeavoured to set out something obscurely. from which words it might be gathered, that he made his Prophecies by a Lymphatical Spirit, and by the only judicial Astrology.

And in the Epistle to King Henry the II. he seemeth to confess, that this Prophe∣cie is nothing but a natural Genius, which he had by Inheritance from his Ancestors.

To these difficulties I answer, supposing first that anciently those were called Lymphaticks, who were mad for Love; because the first that was observed among the Ancients to be mad with that passion, threw himself into the water, which in Latine is called Lympha, whence all those that were afterwards transported with the excess of any passion, either of Love, Melancholy, Choler or Envy, have been called Lymphaticks.

So that in this place a Lymphatical motion is nothing properly but a deep Melan∣choly, which separating us from all Earthly things, doth transport the mind to ex∣traordinary thoughts either good or bad.

This being suposed, I say that the Author confesseth, that his retreat, solitari∣ness, nocturnal Watchings, and Melancholy, have disposed him much to the receiving of that Heavenly flame, which is the cause of Vaticination and Prophecie.

And because he did often spend the whole nights in this study, this Nocturnal retreat caused in him a retirement from all worldly things, at which time he felt a Divine elevating Virtue, that raised his understanding to those Divine Knowledges.

And because this elevating Vertue was caused in him by Divine operation, he doth attribute always his Prophecies to God alone; and by reason that this elevation hath some resemblance with that of the Lymphaticks, he saith, that sometimes he did Lymphatise not properly speaking, but by resemblance.

So that it is true, our Author did not receive his Prophecies by Lymphatical mo∣tion, or Bacchant furie, but from God himself, who did work in him while he ob∣served his Astronomical assertions; and it is also true, that he felt this Divine ope∣ration by a kind of a Lymphatical motion.

Concerning what he saith to Henry the II. it is certain he maketh use of that Lan∣guage as much by a motive of Truth to conceal that Grace which he had received from God, as of Hnmility.

By a Motive of Truth, because effectually; because all the Nostradamus's had some tincture of Prophecie, and his Son the Capucin acknowledgeth it himself.

By a Motive of Humility; because acknowledging himself to be a miserable sin∣ner, and seeing that this gift of Prophecie was not ordinarily granted but unto Saints.

He chuseth rather to attribute his Prophecies to his Genius, than otherways to pro∣cure a Fame and Authority to his predictions.

In confirmation of what we have said, That he was often in that transport, many years before his death he made the Stanza of the Century, in which is contained all the great Works of the Philosophers, and foretelleth, that a great Divine shall at∣tain to the perfection of that great Work, which Divine is called, the Divine Verbe, turning into French the Word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifieth Divine Word or Verb. Nevertheless he never wrought himself at that Work, but got his li••ing Honourably by his practise of Physick, by which we may see; that he did write some things which himself understood not, unless they were such general ones, as might be read in the Heavens.

CHAP. XII.

Elogies given to Nostradamus by several Authentical Authors.

IF several Authors either by envy or ignorance have defamed our Author, others of no small repute have taken his defence in hand.

D' Aurat one of the most excellent Poets of France, living at the same time as Nostradamus, made a few explications of his Prophecies, which as the report goes, did please the Readers. I am sorry I could not get them, it would have been some ease to me; for it is easier to add than to invent. The first Volume of the Lord la Croix du Main, maketh honourable mention of him, the same saith, that his Motto was Faelix Oviam prior Aetas, Happy the first Age that was contented with their Flock, shewing by that, what esteem he had of frugality and sincerity of man∣ners, and what aversion he had against the Vices of his Age, the unruliness of man∣ners, and consenage of men. Ronsard the Prince of the French Poets singeth his praises: The Lord Boucher in that great Volume, intitled the Mistical Crown, in favour of the future Croisade, doth vindicate our Author from Calumny, and ex∣poundeth some of his Prophecies pretty happily.

I will not relate here what his Son Caesar Nostradamus writeth modestly of him in his History of Provence, under Lewis the XII. Henry the II. and Charles the IX. his Evidence may be suspected, because of the Consanguinity.

One of the greatest Wits of this last Age, who desireth to be nameless, giveth him this Character.

First, That God Almighty hath chosen Michael Nostradamus among the com∣mon sort of Christians, to impart unto him the knowledge of many prodigious and extraordinary future things.

Secondly, He maintaineth, that after the Apostles and Canonical Prophets, he is the first of all in three things in his certainty and infallibility, in the generality and in the quantity. As to the first, he doth not doubt but the Abbot Joachim ought to give him place; for though he hath foretold somethings that have come to pass, he hath written a hundred others which are meer fopperies.

Thirdly, He maintaineth that the Emperour Leo in his prophetical Tables is far below him; for he doth only aim at those things which regard the Eastern Empire, as Theophrastus. Paracelsus hath done for the Western.

Concerning the quantity of things, he maintaineth, that none of the others can dispute it with him; for Nostradamus hath made above a thousand stanza's (if we had them all) each of which containeth two or three prophetical Truths, some of which regard the East, others the West, others some private Kingdoms and States others private and particuler things. and all with Truth and certainty.

CHAP. XIII.

What these Stanza's Prophecie of.

THe Author in his Epistle to King Henry the II. saith, that he treatech of things which were to happen in many Cities and Towns of Europe, and of a part of Asia and Africa.

And to say Truth, I have found nothing in them concerning the East or West, Jappan or China.

He treateth chiefly of France as of his Native Kingdom, and of his own Countrey Provence, and that which is next to it, viz. Piemont.

He speaketh amply of the Popes, and of Italy, Turky and England: As for the Empire Spain, and Suedeland, he doth moderately speak of them. Concerning Aethiopia and Africa there is some nine or ten Stanza's.

In all those places he foretelleth many things, not only general for every State but also particular and individual for several persons. He also foretelleth many su∣pernatural prodigies in the Heavens, the Air, the Sea, and the Land.

He hath inserted among his Prophecies four Horoscopes, the first of the Grand∣father of the Lord l'Ainier in the Province of Anjou; the second of one called Urnel Vaucile; the third of one Cosme du Jardin; and the fourth of one, whom he nameth not, but describeth him by his stature.

CHAP. XIV.

Since what time these Prophecies began.

IT is certain that they began in January 1555. because he dedicated the first seven Centuries to his Son Caesar the first day of March in the said year, and consequently they were made before that time, and we cannot allow less than two Months to an Author for the making of 700. Stanza's: Nevertheless for a greater manifestation of his prophetical spirit, I have not found any of his Prophe∣cies that did come to pass before the first of March 1555.

As for the Eight, Ninth and Ten Century, there is reason to believe, that the effect of them doth not begin before the 27 June 1558. which is the date of his Li∣minary Epistle to Henry the II. Nevertheless he saith in the same Epistle, that in a writing by it self he will set down the exposition of his Prophecies, beginning the 14 of March 1557. and in the Epistle to Nostradamus his son, he saith in general that he hath composed Books of Prophecies, each one containing one hundred Stanza's, without specifying whether he spoke of the seven that he dedicated to him, or of all the others.

As for my part, I believe he had made them all in the year 1555. but that he had not yet examined the three last Centuries, according to the Calculation of his Astro∣nomical assertions, as he seemeth to indicate often in his Epistle to Henry II. and to say the truth, I have found some Stanza's, which were fulfilled before the year 1558. though very few.

As for the extent of his Prophecies, it is certain, that it is to the end of the World, as I shall make it appear in the explication of the 48, the 49, and 56. Stanza's of the first Century, and the 72, 73, and 94. of the tenth, and all according to the Holy Scripture.

All these things being premised, we shall proceed to the explication of the Pro∣phecies, setting first the Authors Luminary Epistle to his Son.