Okay, now we have to understand how critical it is to look deeply at the Letter of Preface and learn how to make
sense of it. We have seen the definition of the word, preface. Since this is the first word listed on the title page of this
letter, stating the title to be the preface to The Prophecies, it goes beyond assumption to expect the following
document to give an overview of that book. What is left to do, at this point, is read that document, and determine the
general meaning.
When some have proposed that Nostradamus wrote of random glimpses of the future, they have made this
assumption, based on the readily apparent disassociation of the listed quatrains. It is for this reason that everyone in
the past has maintained the published order of the quatrains, rather than attempt to move them around, placing them
into some new order where collectively they seem to make sense. In every book of interpretation I have read, I have
seen the authors make notes for the reader, telling us the one quatrain being interpreted appears to be in some way
related to one or more other quatrains. These other quatrains appear in different places in the book far removed
from the one being interpreted. They make these notes because they see the connection; but instead of rearranging
them together, they tell us just in case the reader would like to skip around and check those others out.
This theory should be referred to in a preface, if that randomness were to be the case. In fact, the preface says
absolutely nothing that could even slightly be construed as meaning anything about The Prophecies is random. On
the other hand, a theme is quickly established which is found repeated throughout the pages of the preface. That
theme is one of divinity; and that supports the title's root word, prophecy, as matching the definition and based on the
context of the explanatory language.
On the second page of the 1555 edition of The Prophecies, keeping in mind the first page was mostly taken up with
large typeset, we run into the following section of words that I am going to print here, separate from the rest of the
text. I want you to take note that I am not beginning with a capitalized first word. I am beginning at the combination of
marks, which are a colon, followed immediately by an ampersand. Nostradamus wrote:
& que le tout est regy & gubern par la puissance de Dieu inextimable, nous inspirant non par bacchante fureur ne par
limphatique mouvement, mais par astronomiques assertions, Soli numine divino afflati praesagiunt, & spiritu
prophetico particularia.
Okay, you may have noticed this is not in English. Nostradamus wrote in Old French, because he was an Old
Frenchman. As a man of letters (meaning he possessed a college education), and as a Catholic, he also knew Latin.
The bold type indicates the Latin words; and the regular type indicates the exact spelling that appears in the copies of
that original text. The punctuation and marks are also exactly as they appear in that work. It is important to see what
Nostradamus actually wrote (for yourself), because you have to be able to cross check my translations. The
translations must be done literally, in a word-by-word order, with the marks maintained to indicate directional needs.
The translation into English, you will notice, appears to be much longer, which it is. However, it is longer mainly
because one word written by Nostradamus can have several possible translation options. I provide those for you here:
& that the whole is ruled (or guided or directed or governed) & governed (or steered or directed) by the power of God
inestimable, we inspiring (or breathing into) not by bacchante (or fury of a priestess of Bacchus [god of wine and
intoxication]) fury (or rage or madness or outrageousness) nor by raving (or frantic or mad or fantastical) moving (or
stirring or free will or inclination), but by astronomical ones assertions (or demonstrating or affirmation), Alone God's
will to foretell (or to prophesy) breathed on (or inspired) prognosticating, & inspired to prophesy in small part (or a
particle of).
Right off the bat, we see Nostradamus stating, the whole (or everything about The Prophecies) is directed. Once we
understand this important statement, we see another important statement follows, giving more information about who
gave Nostradamus direction. He wrote, everything was directed by the power of God.
Now, let me give you a little heads up here, the previous statement is not as simple as it appears, although it does
state the truth in that way. It is just a bad habit to get into, reading such large gulps of Nostradamus all at once. It
really states (additionally), The Prophecies were directed by the power. This power is the power, which is de Dieu.
The French preposition, de, has the ability to accurately translate as, "of", but also as, "from, and to, and with." When
we see the power is of God, from God, and with God, it becomes like the Trinity, the Father, the Son, and the Holy
Spirit. The Son, of course, is Jesus Christ, who would obviously have to be in Spirit form. Still, no matter how you
slice it, the power given to Nostradamus, of prophecy, is stated to be owed to God.
This leaves the last word of this between directional marks series of words as, inestimable. This word is then directly
related to describing God. By definition, the word, inestimable, means, impossible to estimate or compute, and/or of
immeasurable value and worth; invaluable. Certainly, something impossible for a simple brain to estimate, compute,
measure, or value is on a level beyond comprehension; and God fits this definition. However, this word, after
describing God, also this applies to the word, power. This makes this incomprehensible element apply to the level of
power that directed Nostradamus.
This series of fragment-like statements, so early in the letter of preface, confirm immediately the divinity of the subject
matter included in Les Propheties. It becomes the theme statement, which will be repeated and supported throughout
the preface. Still, this early block of fragments that includes these thematic statements continues to give more
information, which further hammers home the point that nothing within humanly powers was behind the book that
would follow this preface.
Following the comma that is the new direction marker, we find the plural pronoun we (or us) used (from the French
word, nous). Well, guess what? Nostradamus has just talked about direction by the power of God without measure,
which implies he was the one directed. This use of we is then stating clearly that Nostradamus was not alone, even
though we have ample evidence that he stated he would sit alone, at night, studying. We even read the statement
from one of the quatrains, which made the point of saying, Alone thrust upon the seat of brass. We can only
conclude that we means Nostradamus and (minimally) God.
The word that then connects to we is the present participle of the verb, inspirer, which translates as either, to inspire;
to breathe into; or to move. With the word written being, inspirant, we see that the we involved the present action of,
inspiring, or breathing into, or moving, all with the immeasurable element of God being with Nostradamus. This gives
the impression that Nostradamus was the one being inspired, or breathed into by God.
At this point, Nostradamus made it clear what was not at the root cause of this inspiring that was going on. Here he
wrote it was not by bacchante. This is the actual word written in Old French; and the word is understood in English as
just that, bacchante. This word is defined as from Greek and Roman mythology, meaning, A priestess or female
votary of Bacchus. The word votary means, A person bound by vows to live a life of religious worship or service; A
devout adherent of a cult or religion; a committed worshiper, A person who is fervently devoted, as to a leader or
ideal; a faithful follower, and finally, A person who is filled with enthusiasm, as for a pursuit or hobby; an enthusiast.
The god Bacchus, perhaps you remember, was the Roman name for the god of wine and intoxication; but the Greeks
also knew him as Dionysus.
This brings up another point of distinction that so often comes up when someone thinks they can interpret
Nostradamus. They run over such a word as bacchante, without the slightest intention of promoting a full
understanding of the word. Even if they themselves took the time to look it up to see what the word meant, they
certainly do not encourage anyone to grasp the fact that Nostradamus has just claimed that God and he (we) were
joined in inspiration; but by no means can you call this anything like historical myth teaches us, where some
prophetesses have been inspired from getting wildly drunk. You see this when you understand the mythical stories
behind Bacchus and Dionysus. To fail to know those stories and thus understand their connection to prophecy is to
fail to understand the meaning here.
Wikopedia explains Dionysus, in the first paragraph, as the inspirer (the root word of Nostradamus' inspirant) of ritual
madness and ecstasy. In paragraph two they explain, the frenzy he induces is called bakcheia, which is not too far
from bacchante. He is also said to be called, the Liberator (Eleutherios), freeing one from one's normal self, by
madness, ecstasy, or wine. He was also said to be worshipped at Delphi (during the spring festival), which was where
the Oracle of Apollo would prophesy the truth. The religion that was built up around Bacchus is called bacchanalia,
which degenerated into licentious excesses and drunkenness. It becomes important to understand these elements of
bacchante, so we see Nostradamus denying any connection to inspiration that would come from human ritual
dedicated to pagan religions.
The next word that follows bacchante is the Old French word, fureur, which means, fury. However, the word also
translates as, rage; madness; extreme wrath; fierceness; outrageousness; anger; and, impatience. We can see that
some of the terms are defining the state of frenzy that comes from being excessively drunk. As such, Nostradamus is
pointing out how a drunken state often releases inner rage. He is stating that nothing of this sort was related to the
inspiring that he experienced with God.
Here, Nostradamus continues stating what was not part of this inspiration, which led to the writing of The Prophecies.
He adds a second negative word, ne, which, when combined with the first negative, non, yields a neither nor
sequence. In essence, Nostradamus is stating, nor did he become inspired by, limphatique mouvement. Raise your
hand if you known the meaning of the word, lymphatic.
In English, the word lymphatic is medically defined, as being related to the lymph nodes. Now, Nostradamus was an
educated man, one who had studied medicine; and most probably, he observed and practiced cutting on cadavers.
So, he may have known of the medical term related to lymph nodes and the lymphatic system. However, Webster's
etymology puts the year 1649 on the adjective, lymphatic, and the year 1667 on the noun, lymphatic. It does list an
archaic meaning under the word, lymph, said to be related to, the sap of plants.
Nostradamus spelled the word, limphatique, where it is normal in his spellings to find an i being interchangeable with a
y. The word, lymphatique does appear in Randall Cotgrave's 1611 French-English Dictionary, translatable as,
allayed, or mixed with water; also, mad, furious, bestraught; giddy, or fantastical. In other words, Nostradamus is
combining two forms of insanity (temporary or otherwise), stating his inspiration was neither from wine-induced
madness, nor from any other form of consumed (with a water base) hallucinogen, leading to fantastical inspiration.
This is then connected to the final word in this string, mouvement, which means, moving. Again referring to the
Randall Cotgrave dictionary, this word in Old French meant, A moving or stirring; motion, agitation, course; agility;
movableness; an inclination, disposition, or free will. When this is defining how Nostradamus was not fantastically
inspired, the movement would be primarily an inner stirring. Still, when one sees how the properties of the word does
allow for physical movement, we see that The Prophecies, or the quatrains that were to follow this preface, were not
through some insanity or drug-induced state, which Nostradamus came to on his own free will, because he was moved
to write prophecies. There was inner stirring, which Nostradamus freely allowed to overtake him, to move his body
parts (such as the power that thrust him upon the stool of brass). This means Nostradamus' body was possessed by
God, while his mind was free to see everything clearly, in the unity of we as one, to be the source inspiring Les
Propheties.
At this point in the block explaining the theme of the letter, Nostradamus used a conjunctive word, one that states an
exception to what was just stated. That word is, but. This means that the exception to this movement, which was
contrary to the inner movements of Nostradamus' mind and the external movements of his body in his room was found
in astronomical movements. This means the movements of the planets did have some kind of fantastical appearance
to Nostradamus. This would be related to his being a gifted astrologer, who had an uncanny ability to understand the
meaning of various planetary alignments. This is why the word, assertions, follows.
The word, assertion, is defined to mean, Something declared or stated positively, often with no support or attempt at
proof. There can be no proof of astrology, unless you are one inclined to become an astrologer. One who can see
astronomic arrangements as a way of understanding means that one is a believer in astrology. Nostradamus was,
perhaps, the best astrologer of his day, certainly the best-known astrologer of his nation, maybe even the entire 16th
Century Catholic world (when astrology was accepted by the highest ranks of the Church). I see this exception stating
that the only part of the inspiring that went on, between Nostradamus and the power of God, was him being able to
see the timing elements of this future played out in his mind, through his ability to see the moving planets.
sense of it. We have seen the definition of the word, preface. Since this is the first word listed on the title page of this
letter, stating the title to be the preface to The Prophecies, it goes beyond assumption to expect the following
document to give an overview of that book. What is left to do, at this point, is read that document, and determine the
general meaning.
When some have proposed that Nostradamus wrote of random glimpses of the future, they have made this
assumption, based on the readily apparent disassociation of the listed quatrains. It is for this reason that everyone in
the past has maintained the published order of the quatrains, rather than attempt to move them around, placing them
into some new order where collectively they seem to make sense. In every book of interpretation I have read, I have
seen the authors make notes for the reader, telling us the one quatrain being interpreted appears to be in some way
related to one or more other quatrains. These other quatrains appear in different places in the book far removed
from the one being interpreted. They make these notes because they see the connection; but instead of rearranging
them together, they tell us just in case the reader would like to skip around and check those others out.
This theory should be referred to in a preface, if that randomness were to be the case. In fact, the preface says
absolutely nothing that could even slightly be construed as meaning anything about The Prophecies is random. On
the other hand, a theme is quickly established which is found repeated throughout the pages of the preface. That
theme is one of divinity; and that supports the title's root word, prophecy, as matching the definition and based on the
context of the explanatory language.
On the second page of the 1555 edition of The Prophecies, keeping in mind the first page was mostly taken up with
large typeset, we run into the following section of words that I am going to print here, separate from the rest of the
text. I want you to take note that I am not beginning with a capitalized first word. I am beginning at the combination of
marks, which are a colon, followed immediately by an ampersand. Nostradamus wrote:
& que le tout est regy & gubern par la puissance de Dieu inextimable, nous inspirant non par bacchante fureur ne par
limphatique mouvement, mais par astronomiques assertions, Soli numine divino afflati praesagiunt, & spiritu
prophetico particularia.
Okay, you may have noticed this is not in English. Nostradamus wrote in Old French, because he was an Old
Frenchman. As a man of letters (meaning he possessed a college education), and as a Catholic, he also knew Latin.
The bold type indicates the Latin words; and the regular type indicates the exact spelling that appears in the copies of
that original text. The punctuation and marks are also exactly as they appear in that work. It is important to see what
Nostradamus actually wrote (for yourself), because you have to be able to cross check my translations. The
translations must be done literally, in a word-by-word order, with the marks maintained to indicate directional needs.
The translation into English, you will notice, appears to be much longer, which it is. However, it is longer mainly
because one word written by Nostradamus can have several possible translation options. I provide those for you here:
& that the whole is ruled (or guided or directed or governed) & governed (or steered or directed) by the power of God
inestimable, we inspiring (or breathing into) not by bacchante (or fury of a priestess of Bacchus [god of wine and
intoxication]) fury (or rage or madness or outrageousness) nor by raving (or frantic or mad or fantastical) moving (or
stirring or free will or inclination), but by astronomical ones assertions (or demonstrating or affirmation), Alone God's
will to foretell (or to prophesy) breathed on (or inspired) prognosticating, & inspired to prophesy in small part (or a
particle of).
Right off the bat, we see Nostradamus stating, the whole (or everything about The Prophecies) is directed. Once we
understand this important statement, we see another important statement follows, giving more information about who
gave Nostradamus direction. He wrote, everything was directed by the power of God.
Now, let me give you a little heads up here, the previous statement is not as simple as it appears, although it does
state the truth in that way. It is just a bad habit to get into, reading such large gulps of Nostradamus all at once. It
really states (additionally), The Prophecies were directed by the power. This power is the power, which is de Dieu.
The French preposition, de, has the ability to accurately translate as, "of", but also as, "from, and to, and with." When
we see the power is of God, from God, and with God, it becomes like the Trinity, the Father, the Son, and the Holy
Spirit. The Son, of course, is Jesus Christ, who would obviously have to be in Spirit form. Still, no matter how you
slice it, the power given to Nostradamus, of prophecy, is stated to be owed to God.
This leaves the last word of this between directional marks series of words as, inestimable. This word is then directly
related to describing God. By definition, the word, inestimable, means, impossible to estimate or compute, and/or of
immeasurable value and worth; invaluable. Certainly, something impossible for a simple brain to estimate, compute,
measure, or value is on a level beyond comprehension; and God fits this definition. However, this word, after
describing God, also this applies to the word, power. This makes this incomprehensible element apply to the level of
power that directed Nostradamus.
This series of fragment-like statements, so early in the letter of preface, confirm immediately the divinity of the subject
matter included in Les Propheties. It becomes the theme statement, which will be repeated and supported throughout
the preface. Still, this early block of fragments that includes these thematic statements continues to give more
information, which further hammers home the point that nothing within humanly powers was behind the book that
would follow this preface.
Following the comma that is the new direction marker, we find the plural pronoun we (or us) used (from the French
word, nous). Well, guess what? Nostradamus has just talked about direction by the power of God without measure,
which implies he was the one directed. This use of we is then stating clearly that Nostradamus was not alone, even
though we have ample evidence that he stated he would sit alone, at night, studying. We even read the statement
from one of the quatrains, which made the point of saying, Alone thrust upon the seat of brass. We can only
conclude that we means Nostradamus and (minimally) God.
The word that then connects to we is the present participle of the verb, inspirer, which translates as either, to inspire;
to breathe into; or to move. With the word written being, inspirant, we see that the we involved the present action of,
inspiring, or breathing into, or moving, all with the immeasurable element of God being with Nostradamus. This gives
the impression that Nostradamus was the one being inspired, or breathed into by God.
At this point, Nostradamus made it clear what was not at the root cause of this inspiring that was going on. Here he
wrote it was not by bacchante. This is the actual word written in Old French; and the word is understood in English as
just that, bacchante. This word is defined as from Greek and Roman mythology, meaning, A priestess or female
votary of Bacchus. The word votary means, A person bound by vows to live a life of religious worship or service; A
devout adherent of a cult or religion; a committed worshiper, A person who is fervently devoted, as to a leader or
ideal; a faithful follower, and finally, A person who is filled with enthusiasm, as for a pursuit or hobby; an enthusiast.
The god Bacchus, perhaps you remember, was the Roman name for the god of wine and intoxication; but the Greeks
also knew him as Dionysus.
This brings up another point of distinction that so often comes up when someone thinks they can interpret
Nostradamus. They run over such a word as bacchante, without the slightest intention of promoting a full
understanding of the word. Even if they themselves took the time to look it up to see what the word meant, they
certainly do not encourage anyone to grasp the fact that Nostradamus has just claimed that God and he (we) were
joined in inspiration; but by no means can you call this anything like historical myth teaches us, where some
prophetesses have been inspired from getting wildly drunk. You see this when you understand the mythical stories
behind Bacchus and Dionysus. To fail to know those stories and thus understand their connection to prophecy is to
fail to understand the meaning here.
Wikopedia explains Dionysus, in the first paragraph, as the inspirer (the root word of Nostradamus' inspirant) of ritual
madness and ecstasy. In paragraph two they explain, the frenzy he induces is called bakcheia, which is not too far
from bacchante. He is also said to be called, the Liberator (Eleutherios), freeing one from one's normal self, by
madness, ecstasy, or wine. He was also said to be worshipped at Delphi (during the spring festival), which was where
the Oracle of Apollo would prophesy the truth. The religion that was built up around Bacchus is called bacchanalia,
which degenerated into licentious excesses and drunkenness. It becomes important to understand these elements of
bacchante, so we see Nostradamus denying any connection to inspiration that would come from human ritual
dedicated to pagan religions.
The next word that follows bacchante is the Old French word, fureur, which means, fury. However, the word also
translates as, rage; madness; extreme wrath; fierceness; outrageousness; anger; and, impatience. We can see that
some of the terms are defining the state of frenzy that comes from being excessively drunk. As such, Nostradamus is
pointing out how a drunken state often releases inner rage. He is stating that nothing of this sort was related to the
inspiring that he experienced with God.
Here, Nostradamus continues stating what was not part of this inspiration, which led to the writing of The Prophecies.
He adds a second negative word, ne, which, when combined with the first negative, non, yields a neither nor
sequence. In essence, Nostradamus is stating, nor did he become inspired by, limphatique mouvement. Raise your
hand if you known the meaning of the word, lymphatic.
In English, the word lymphatic is medically defined, as being related to the lymph nodes. Now, Nostradamus was an
educated man, one who had studied medicine; and most probably, he observed and practiced cutting on cadavers.
So, he may have known of the medical term related to lymph nodes and the lymphatic system. However, Webster's
etymology puts the year 1649 on the adjective, lymphatic, and the year 1667 on the noun, lymphatic. It does list an
archaic meaning under the word, lymph, said to be related to, the sap of plants.
Nostradamus spelled the word, limphatique, where it is normal in his spellings to find an i being interchangeable with a
y. The word, lymphatique does appear in Randall Cotgrave's 1611 French-English Dictionary, translatable as,
allayed, or mixed with water; also, mad, furious, bestraught; giddy, or fantastical. In other words, Nostradamus is
combining two forms of insanity (temporary or otherwise), stating his inspiration was neither from wine-induced
madness, nor from any other form of consumed (with a water base) hallucinogen, leading to fantastical inspiration.
This is then connected to the final word in this string, mouvement, which means, moving. Again referring to the
Randall Cotgrave dictionary, this word in Old French meant, A moving or stirring; motion, agitation, course; agility;
movableness; an inclination, disposition, or free will. When this is defining how Nostradamus was not fantastically
inspired, the movement would be primarily an inner stirring. Still, when one sees how the properties of the word does
allow for physical movement, we see that The Prophecies, or the quatrains that were to follow this preface, were not
through some insanity or drug-induced state, which Nostradamus came to on his own free will, because he was moved
to write prophecies. There was inner stirring, which Nostradamus freely allowed to overtake him, to move his body
parts (such as the power that thrust him upon the stool of brass). This means Nostradamus' body was possessed by
God, while his mind was free to see everything clearly, in the unity of we as one, to be the source inspiring Les
Propheties.
At this point in the block explaining the theme of the letter, Nostradamus used a conjunctive word, one that states an
exception to what was just stated. That word is, but. This means that the exception to this movement, which was
contrary to the inner movements of Nostradamus' mind and the external movements of his body in his room was found
in astronomical movements. This means the movements of the planets did have some kind of fantastical appearance
to Nostradamus. This would be related to his being a gifted astrologer, who had an uncanny ability to understand the
meaning of various planetary alignments. This is why the word, assertions, follows.
The word, assertion, is defined to mean, Something declared or stated positively, often with no support or attempt at
proof. There can be no proof of astrology, unless you are one inclined to become an astrologer. One who can see
astronomic arrangements as a way of understanding means that one is a believer in astrology. Nostradamus was,
perhaps, the best astrologer of his day, certainly the best-known astrologer of his nation, maybe even the entire 16th
Century Catholic world (when astrology was accepted by the highest ranks of the Church). I see this exception stating
that the only part of the inspiring that went on, between Nostradamus and the power of God, was him being able to
see the timing elements of this future played out in his mind, through his ability to see the moving planets.
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