| INTERPRETATION OF QUATRAIN VI-81 |
A while back, I mentioned I would give two other interpretations of quatrains that link in the story of the re-creation of
the State of Israel. I said those two (there are others) link to quatrain III-97, telling the story behind that event. I listed
the “serial numbers” of those other quatrains to look forward to as being VI-81 and IX-34. If you have been looking
those up on the Internet, I’m sure you are scratching your head, and dying to hear my interpretations. Well, this is the
interpretation of quatrain VI-81. Quatrain IX-34 will be explained, in-depth, later.
The Old French of Nostradamus shows quatrain VI-81 stating:
Pleurs, crys & plaincts, hurlement effraieur,
Coeur inhumain, cruel, noir, & transy:
Leman, les isles de Gennes les maieurs,
Sang espancher, frofaim à nul mercy.
What some think this says is as follows:
Tears, cries & laments, howls, terror,
Inhuman heart, cruel, black & shudder with fear:
Geneva, the isles of Genoa the superiors,
Blood to be shed, hunger for bread and cheese to none mercy.
Okay. Before now, no one has known what this quatrain is saying. The way it reads seems like someone with a deep,
spooky voice (like Orson Wells) should read it slowly, through a loud speaker, while children wait in line at a spook
house on Halloween. Oooooohhhh! It is soooo scarey. Must be about … dare I say the word … Armageddon!?!?
Aaaaahhhhhhhhggggghhhhh.
Nope. Not about Armageddon, other than it is part of The Prophecies, which (all-in-all) is about the End Times. This
one, however, is closer to the Begin Times of the End Times. To understand that, you have to look at the words
written, and actually think about each word a little bit, before jumping to wild conclusions. Let me show you how that is
done.
Look at the whole of line one. If you read it as one whole statement, based on the translation given, what would that
make you think the main theme of this quatrain is? The only answer could be some general idea that a lot of pain and
agony is around. That is an unworthy main theme. That kind of general theme could apply to Darfur, or Iraq, or
Lebanon, or (fill in the blank) anywhere. A Nostradamus main theme is NEVER that general. It ALWAYS gives you
something upon which to slip a “thought chock” into, and tug it till it’s tight enough to clip on the carabiner and climb
higher (mountain climbing analogy).
The first word is ALWAYS important, because it is capitalized. In this case, Nostradamus wrote the word, “Pleurs”,
which states the plural number. You have to notice these small details, because often a plural makes a word read
differently. The word “pleur” can translate as, “a tear, a trickle; also weeping, or lamentation.” The plural makes that,
“tears, trickles, or lamentations.” Some words, like “weeping”, does not read well with an “s” at the end (“weepings”).
In a case like that (should it be necessary to use that translation), as is the case with Nostradamus and The
Prophecies, such a word would indicate “ones who weep”, or “weeping ones.” That is a plural number of people
“weeping.”
You also have to realize that capitalization elevates a word to a higher meaning, higher than it holds in the lower case.
For example, “bob” is of lower value than “Bob”, because “Bob” is living and breathing, while “bob” is just an action.
That means, of the four possibilities for translating “Pleurs”, one has to determine which translation seems like it could
make more sense on a higher level.
To keep you from scratching your head too long, consider the capitalized word, “Lamentations”. Does that sound like
something worthy of personification, like a title you might have heard before? It does to me. When you see it too, you
will instantly find that the main theme is pointing one immediately to the book written by the prophet Jeremiah, named
the Book of Lamentations (it follows the Book of Jeremiah in the Bible, so many see the same author connection).
It is important to have a word like “Lamentations” because one word has to make a complete statement. I say that
because a comma comes after “Pleurs”. A comma means everything before it makes a complete statement, through
the series of one-word statements leading up to the comma. Since only one word is written, that one word statement
says it all. Sit and ponder on this a little longer, as it is an important concept to grasp, if one wants to understand the
meaning of The Prophecies. One word has important meaning all by itself.
This means one has to understand the Book of Lamentations at this point. One has to know about whom the book
was written. It is about the Jews of Judah (around 586 B.C.), who were lamenting the loss of their land, and the
traumas put upon the people by captivity in a foreign land, Babylon. This means the first word of line one is identifying
the Jews, and their major (important) lesson of Lamentation. This is where the plural changes Lamentations into
Lamentation ones. The first word of this quatrain means the whole world’s view of Jews as complainers, because they
lost their land. That is important to see.
This then leads to the second word, “crys”, which is another plural word, where the root word is “cri”. The word “cri”
can translate as, “a cry, clamor, shriek; shout; an outcry, loud noise, acclamation; and also, a proclamation.” One then
has to ask oneself two questions at this point. First, because “crys” is also a stand-alone, one-word statement,
because it too is followed by a comma, which translation bears the most meaning by itself? Then, two, because it
follows “Lamentation ones,” which translation best connects in a meaningful way to the first word’s one-word statement?
The answer comes from using a dictionary (if one needs to), to see if “acclamation” and “proclamation” fits the mood of
“lamentation.” Since “acclamation” has a tone of happiness, I see “proclamation” as the best translation choice. Still,
because a comma can represent a separation in time and/or space, such that what comes before a comma happens
before what happens after the comma, both words could fit. So, let’s look at how “proclamation” fits.
Following the years of Lamentation (587-586 B.C.), the exile of the Lamentation ones (Jews) in Babylon began. By
looking up some history, one can find out that by 539 B.C. (47 years later), Cyrus II, of Persia (Cyrus the Great),
invades and conquers Babylon and Phoenicia. In 538 B.C., Cyrus occupied Jerusalem, and he made a “proclamation”
that the captive Jews of Babylon could return to their old land. There was no real reason for “acclamation,” because
Cyrus II was the ruler, a Persian, with Jerusalem part of the Persian Empire. Still, that is good to know.
This means that the main theme is about the Jews, the Lamentation ones, who lost their land, and were sent into
captivity. Later, they would be freed from captivity by “proclamation,” and allowed to return home. That was kind of
like slaves returning to where they were from, only still as slaves. So, the Jews are both the Lamentation ones,
followed by the proclamation ones (another plural identifier).
After the comma following “crys,” one finds an ampersand. As I have said before, an ampersand (by Nostradamus)
does not mean, “and”. It means, “NOTICE! SOMETHING IMPORTANT FOLLOWS”. Since we had another comma
before the ampersand (you might notice that is not typical use in syntactical language, as it implies through symbols,
“and and”), we know the important stuff to follow is also later in time than 538 B.C.
What we find next is the plural word, “plaincts”. This spelling is indicating the past participle of the word, “plaindre”,
meaning it is an “-ed” word, where plurals of the past tense verbs don’t work (as an example, I say, “I work, I worked,”
but never do I say, “I workeds”). The Old French dictionary (1611) shows “plainct” was not the past participle form.
Instead, that later dictionary shows the same translations for the word, “plaint”. From knowing that, we are then able to
translate “plainct” as from, “complaint, bewailed, bemoaned, complained of, found fault with, and repined at.” In the
plural form, it means that these possibilities of translation then connect to the word, “ones”, as, “complained of ones.”
Let’s think about that for a while. It means that after the Jews were taken into captivity, having lost their land, they
were allowed to return to their land, only it was no longer their land. After the Persians came a long line of conquerors
of Palestine, none of which were Jewish. This led to some important bellyaching by the Jews. It is so important
because the level of “complaint” is so strongly part of the Jewish mentality that it turns around on them, so that non-
Jews see Jews as complainers. That, in turn, makes them complainers too, complaining about the Jews. It all stems
from them having lost their land, because they lost their faith, and lost God’s protection. They were scattered to the
four corners of the globe, in order to find places to live.
Following the comma that separates “complained of ones” from the rest of the line, one finds that two words make up
the last segment of this them. Those two words are, “hurlement effraieur”. Taking one word at a time, “hurlement”
translates to state, “a howling, or yelling.” The word, “effrayeur”, due to the “-eur” suffix, is “one who” is defined by the
verb, “effrayer,” meaning, “to affright, to fray, to scare, to fear; also to daunt, to appall, to dismay, and to amaze.” In
modern terms, we would call “one who” does these “fear” tactics a “terrorist”. Still, when both words go together, they
give the impression of a “howling dismayer”, or a “yelling amazer”. For all practical purposes, I just use, “yelling
terrorist”.
At this point, one has to be careful when looking at the whole line, which has (so far) told of the history of the Jews,
after losing their land, and led that thought process up to being known as “complained of ones”, or “ones complained
of”, or “ones repined at”, or “ones found fault with”. That history can disappear when one uses the word “terrorist”
these days. The line has not made it up to now quite yet. For that reason, one has to see the end of line one being
about the times after Jews left the Middle East, because they could not get along with the Arabs, due to their constant
complaints.
They left to find Europe, and their history shows how well that match was meant to be. The European history of the
Jews has been a “love-hate” relationship, with the times of “hate” meaning many Jews have been “yelling terrorist”, at
the people throwing them in the Thames River, or forcing them to convert to Catholicism, in France and Spain
particularly (Inquisitions), or be killed in some ugly fashion. Ancient Europe was a hotbed for “terrorists”, back before it
got civilized and then later became Reborn Civilians (the Renaissance).
This means that line one is a perfect match for the history of the Jews, away from the Promised Land, and into other
places in the world, away from the Middle East. That connects this quatrain to quatrain III-97, which is when they went
back to reclaim that land.
Line two of this quatrain is the most difficult to interpret. In the sense that it is the secondary theme, playing off the
main theme of the Jews losing their land, it initially appears as vaguely stated as the main first appeared. There are
important clues in line two, such as the capitalized first word, “Coeur”, an ampersand before the last word, and a colon
at the end. It is from knowing how the systems make every quatrain work the same general way that means line two
can be set aside, until the information of lines three and four are gleaned. It is like filming a movie. All the parts are
not necessarily filmed in the same order they appear in, once the movie is finished. Whatever helps to make sure line
two fits perfectly into both information and historic events the whole of this quatrain is about the better. The second
line could actually make more sense if was looked at after all the other three lines had become perfectly clear.
Still, let’s look at line two with this perspective: Line one is the perspective of history of Jews, as told by Jews. Line two
is then the perspective of the Jews, by non-Jews through Jewish history. A key to this is the word “noir”, which means,
“black” (primarily). When Nostradamus used the words “black” and “white”, as well as any word of a color, the word
bears a philosophical-religious meaning. For instance, “white” means Christianity, either outright, or through a strong
use of amphibology (multiple meanings). The word “black” always refers to a Muslim. While Jews are neither
Christians nor Muslim, because Jesus was the source of Christianity, and he was Jewish, Jews fall into the “color
category” of “white.” They certainly are not “black”.
This does not mean the secondary theme is only about Muslim views towards Jews. As you can see, there are several
commas in line two, with each being a separate period of time, representing multiple (and separate) views on Jews.
The most important thing to realize at the beginning is the capitalized first word, “Coeur”. That French word is at the
root of the English word, “Courage”, and that is one translation possibility for “Coeur”. It primarily means, “Heart,” the
true source of Courage, but it can also translate as, “mind, thought, affection; inward - conceit, fancy, or opinion;
courage, metal, stomach; also the core of fruit.” With the capitalization meaning the highest level meaning from those
choices, Heart makes for a good selection.
The first word of a mid-quatrain line is important (beyond the capitalization) because it specifically links the last word of
the previous line (possibly more than the last word) to the line it leads. In this regard, Heart is connecting with
terrorist. One does not require much thought to see that a terrorist promotes fear, which is a strong emotion.
Emotions are centered in the Heart, and the calming emotions, of peace, love, and unity, are sourced to God. God
works the mind of believers through the believer’s Heart. Thus, we now know that the Jews yelling terrorist were yelling
to God, through loud prayers and cries to their greatest source of strength, seeking a large quantity of Courage to put
up with persecution.
Once we move back from the Jewish perspective of line one, we can seen the non-Jewish Mind appear. This is where
Inward opinion of Jews has often been based on one of another religion’s views, whose Heart is led to follow Christ or
Allah, closed off that Heart to Jews (and those of another religion – thus black vs. white). When mankind is led by its
big brains, it slinks around full of Inward opinion and Inward conceit, such that non-Jews don’t need to feel the good of
Jews (as human beings). They just know (a mind function), having been taught not to trust Jews.
This type of Thought is because people have often allowed themselves to see Jews as inhuman, or as Adolph Hitler
described their flaw, sub-human. This line of Opinion leads people actually to become the inhumane ones. The word
“inhumain” can also translate to state, “ungentle, discourteous, uncivil; beastly, cruel, rude; and barbarous.” All of
those words are based on some sense of societal togetherness, where common practices, mores, laws, and rules lead
people to get along as gentlemen, acting courteous and civil, proving something higher than “the laws of the jungle”
govern them. This segment tells one that people have too often seen Jews and found reason, more than Heart, or
Courage, as justification to act like animals, in rude ways, as if suddenly barbarous, and without the constraints of
social justice.
One of the translation possibilities for inhumain is also found as a possibility for the next word, following the comma.
Because “cruel” is stated as a possibility for “inhumain”, it eliminates cruel as a translation for “cruel”. As such, it
should be noted that Nostradamus went to great lengths not to repeat word use in the same quatrain (redundancy),
any more than necessary. Nothing would be gained from using two words to say the same thing, or one word to state
the same repeatedly. Each word should be sought to have the best unique fit to the whole, while still having the
capacity for the whole of possibility to be available for each unique word. This means that “cruel” does mean “cruel’,
but not when “inhumain” means “cruel”.
By itself, the word “cruel” can translate as, “cruel, fell, ungentle, fierce; tyrannous, rigorous, unmerciful; bloody, blood-
thirsty, and bloody minded.” These possibilities allow one to see how the level of disconnect has grown, from the initial
important focus on Heart. More than Thought that lead one to act rude and uncivil, acting out on one’s Inner opinions
about Jews, from things one heard about them, or things observed that were strange about them, cruel progresses the
meaning to a level of drawing blood. This is where there is very little Heart, because one is unmerciful. The laws
meant to govern everyone in society are changed, to exclude the Jews, through tyrannous actions of leaders led by
inhumane Mind. The word cruel is representative of the deaths that Europeans have caused for Jews, over their time
spent in the various countries of Europe.
This persecution does not stop in Europe, as it next leads our line of thought to “noir”, or the Muslim world. This one
word carries multiple levels of meaning, as far as Jewish history is concerned. On one level, from the perspective of
Europeans, Jews were seen as being equally dangerous to Christian believing peoples, as dangerous as the Muslims
of Europe. Both of those groups of people, representing two opposing religions, immigrating from outside of Europe,
with no loyalties to the Church of Rome, were both ultimately deemed unworthy of legal sanctions in Europe. In this
sense, the Jews suffered the same persecutions in Spain and France, as did the Moors. Both were driven out of
Europe, specifically when they refused to convert to Christianity. Many chose death from persecution as a sign of
devotion to their faiths.
On another level, from the Muslim perspective of Jews, there are two views to consider. Initially, when both Moors and
Jews were facing rejection from Europe, the Jews actually found most Arab rulers gladly taking them into their worlds,
at that time (the 14th century). The “eastern” world had a need then for skilled laborers, artisans, and craftsmen. This
meant that many Jews returned to Muslim lands, rather than be persecuted by Christians in Europe. Meanwhile, the
Muslims were at war with the European Christians, effecting a “the enemy of my enemy is my friend” situation.
However, after a couple hundred years, this halo effect wore off. By the 18th century, the Muslims had returned to
disliking the Jews, and acting towards them as the Europeans had before. This led to a return to Europe by many
Jews.
This then leads to the last word of line two, “transi”, which translates as, “fallen into a trance, or [state of
sorrowfulness]; whose heart, sense, and vital spirits have failed him; astonished, amazed, appalled; half-dead.” This
word is preceded by an ampersand, which (again) says, “STOP! SOMETHING IMPORTANT IS TO FOLLOW!” This
importance focused on “transi” means that after the Jews were forced to return to Europe, having been forced out of
their native place on earth, unable to live under dominion on their historic soil, their Heart was at its lowest ebb. The
Jews lost touch with their Yahweh. They were going through the motions of life. They were exhausted by being
Jewish. Without a place to find safety and security, a place to call home, they were “half-dead”. The return of Jews to
Europe brought back bad memories. These memories are why the Jews returned to Europe as zombies, low “in vital
spirits.”
As one will notice, a colon follows the last word in line two, meaning line three is giving an example, or clarification, of
what was previously stated. While line two told a series of events that led up to that “half-dead” condition, line three
sums up that state in one word, “Leman”. That is the historic name for both the lake and town on the lake, each
sharing that name. Leman is now named “Geneva”.
That one name is deeply connected to the history of Jews. It runs so deep that just by stating the name elicits
memories of the past. From history of the Jewish people, and the history of European dynasties, one finds Geneva
played a role in several ways. One way explains why the Jews departed Europe. Another way clarifies how the Jews of
Europe exacted a measure of revenge on the powers of Europe. Still, a third way shows one how Europe would finally
come to realize that those “half-dead” Jews needed a place to call home … as long as it was not Europe.
Because line three follows line two, its primary function is to show subsequent events taking place. This is because a
quatrain’s line order lists a specific flow of events, which in turn requires a match to an historic event’s specific order of
recorded occurrences for the quatrain to be found absolutely true. This line three, however, becomes a good example
of how history often mimics itself (never is there an exact repetition, as in “history repeats”), in generally the same
order. An example of such similarities in history is Napoleon’s failed attempt to conquer Russia (1812), followed by
Hitler’s same failure (1941-42). In this regard of similarity, the place Geneva played an important role in initiating the
Europeans against the Jews, before they departed.
This requires knowing something of 14th through 15th century European history. Much has been written about the
Black Death (bubonic plague) that swept through Europe, peaking between the years 1348 and 1350. During those
years that the plague ravaged Medieval Europe, it is estimated (minimally) to have killed a quarter of Europe’s total
population. Somewhere between 25 – 100-million Europeans are believed to have lost their lives to it. What is not as
commonly known is that the Jews were blamed for having caused the plague. That believe (or rumor) came from ones
proposing that the Jews had some hidden agenda, which involved a plan to “wipe out” Christianity. The place this
rumor first found an outlet was Geneva, in the years 1348-49.
In the year 1348, several Jews living on the shores of Lake Geneva, in the place known as Châtel (now Châtel-Saint-
Denis, Switzerland), were rounded up and tortured into confessing to having been participants in a plot to poison the
drinking water of wells in Venice, and northern Italy. This poison was supposed to be the source of the plague, and
the poison was said to originate from a Jewish doctor from Chambéry, Savoy (now southeastern France). The result
of those confessions was a very widespread “cleansing” of Jews, specifically those from the Germanic regions of
Europe.
Still, Jews still lived in significant numbers in Spain, as well as on several of “the islands” of the Mediterranean Sea. In
particular, there was a strong Jewish presence in the Balearic Islands of Spain, primarily on the island Majorica, which
is a play on the use of “majeurs”, at the end of line three. They also had a large presence in Sicily, another major
island of the Mediterranean.
When Spain had finally consolidated as a united country, under King Ferdinand II and Isabella I, the royal edict of 1482
began the Spanish Inquisition, which included the forced banishment of Jews and Moors from Spain. That
proclamation caused every Catholic nation to evict Jews as well. Jews were forced onto ships, then to be taken to
Genoa, Italy, where they would face further persecution. That is if not thrown overboard to drown, or sold into slavery
to the Corsair of Genoa first.
There are public records of the tortured confessions of many Jews during this period. This leads one to a closer
examination of the only capitalized word written in the middle of line three, Gennes. As we know, all capitalized words
are importance, and yield a higher level meaning than the ordinary. The French spelling for Genoa is “Gênes, where
it is assumed the accented “e” (ê) is a shortening from “es”, which makes “Gennes” a certainty to mean Genoa.
However, is that the highest level meaning one can find?
The answer is, “Not so quick.” In Randle Cotgrave’s 1611 Old French dictionary, the word “genne” is found as a word,
not specific to a place. That listing instructs one to look up the word “gehenne” (or “gehenné”, its past tense version).
This new spelling for genne, where the added “h” comes on instruction, not from a magic desire to make one appear,
gives us a lower case definition, which can then be elevated to a higher level of importance by capitalization. The word
“gehenne” meant, “A rack, or torture; a place, or instrument of racking, and retching torment.” In the past participle
form, it meant, “Racked; retched, or stretched upon a rack; tortured, tormented.” This means that both translations
are correct, as Jews were Tortured ones (adding the plural to the past participle), as well as sent to Genoa, where they
were Tortured ones some more. The higher level means many were tortured, rather than just a few random
scatterings of examples.
The result of that edict was the initial removal of the majorities of Jews from Europe. Some found Naples, Italy
welcoming, but for the most part, the places where Jews had thrived for centuries were without Jews. The word
actually in print is maieurs, where Old French often used an “i” instead of a “j”. In the case of this particular spelling,
the word maieur actually meant, “mayor of a town, major, ancestor, or forefather.” When the j is replaced, majeur
meant, “majority, more, bigger part, and larger side.” This then captures both sides of this issue, whereas the
majorities of Jews had to leave Europe, because the mayors of towns refused to allow them to do business. If a Jew
wanted to practice the religion of his ancestors, he had to leave. If he wanted to remain in the land where his
forefathers were buried, he had to convert to Catholicism.
That is the “past” meaning of line three, which means all that took place as an explanation of why the people of Europe
treated the Jews with inhumane Mind. It occurred before the facts of line two were complete, since that view of line
three is prior to the insertion of “black”, or Muslim homes being the only place the Jews could rest. Still, there is
another element of meaning, which is not as easy to see, although it is historically accurate. It deals with the Jews
being known as the “money-changers”, whereas the city-state of Geneva becomes the initial focal point again.
This period has moved forward in time, into the 18th century. The Sun King, Louis XIV had died in 1715, turning the
throne over to his son, Louis XV. During the 59 years Louis XV ruled, the world had begun to change more rapidly.
The Protestant Reformation, begun by Martin Luther (1514), had led to 130 years of religious wars, which officially
ended in 1648; five years after Louis XIV took his throne. The European world had finally come to accept ideas that
had never been accepted many places before, for many hundreds of years. One very important place in this new
“freedom of thought” setting was in Geneva. John Calvin found his Protestant home in Geneva, which declared itself a
free city during his life. By the 18th century, Geneva is credited for producing the works of such great philosophers,
as Rousseau and Voltaire.
While these historic facts are known, people tend to miss the connection between Geneva and the French Revolution.
By the time Louis XIV had died, leaving behind a wealth of expensive landmarks (such as Versailles), he also left
France in significant debt to its lenders in Geneva. A large portion of that debt was due to 130 years of religious-
related wars. The lenders in Geneva, those initial rudimentary bankers of Europe, were of Jewish descent. They
claimed to be Jewish, but were Jewish only by race, not religion. They were the ones Europe had feared for so long
before, as those who had wealth, while so many were slaves, serfs, and indentured servants. Europe never liked the
fact that Jews had wealth, during times when only royalty owned possessions of value. In the free city of Geneva,
these wealthy Jews began putting pressures on Louis XV to begin repaying his national debt. At the same time, they
began a program of riling up the peasants, getting them to begin opening their eyes to the huge difference between
the “haves” and the “have-nots.” This type of negative influence led to an assassination attempt on Louis XV (1757).
By the time Louis XVI assumed the throne of France (1774), at the immature age of 19, the philosophy of democracy
was gaining increased value. The New World’s colonies were seeking independence from their royal dominion, Great
Britain, requesting financial aid from France. Young Louis’ advisors (perhaps influenced by Geneva?) were putting
pressure on the king to aid revolution against a royal realm, because it was a way to do harm to the historic enemy of
the French. Meanwhile, France was going beyond its ability to repay its debt, which would ultimately lead to its own
ruin.
The “fast track” to revolution had begun. The American Revolution and the French Revolution, as well as a smaller
revolution in Orange (the Dutch Republic) in 1795, were the beginning of them islands of men, leading seas of
peasants to think of themselves as “equal” and “free”. During the time known as the “Reign of Terror” in France,
under the guidance of Maximilien Robespierre, and his Committee of Public Safety, a “reverse Inquisition” took place.
One has to realize that this part of the story of Nostradamus tells of the beginning of the end. The beginning of the
End Time is said to occur when Royals, Church, and Sects become diametrically opposite to where they were in 1555.
The revolution in France meant the beheading of a King, who was King by birth only because he was of a bloodline
linked to Jesus Christ, thus God. The Church was stripped of all its land holdings, leading to the beginning of the end
of Roman Catholic influence in France. The Roman Catholic Church, despite it many mistakes (the same can be said
for many errant kings), was the common man’s connection to God and Christ, through holy men linked by spiritual
blood – the Holy Spirit. The revolutions of Europe severed those connections the people once had, meaning the fears
of 1348 (the Jews wanted to eliminate Christianity from Europe) was nearly realized by 1800. The Sects had stolen the
throne of France, while also holding the reigns of America.
Seeing this as what happened, one finds it easy to realize that a high level of Gehennés (Tortured ones) was the
result, as far as the use of the “rack” called the “guillotine” was concerned, also known as the “National Razor.” The
heads of their king, queen, and other important royal figures were lost. These figures can certainly be summed up as,
“them major ones”, whose “ancestry” was their birthright to ruling a nation.
With that “hidden agenda” meaning seen as an explanation of part of the history of European Jews, it still is not the
primary meaning to gain. Even though it does follow line two on a historic timetable, we need to get a little closer to the
recreation of Israel timing now. This secondary meaning is a deeper way of further clarifying why European Christians
hated Jews. That reason for hatred actually was not focused on the ordinary, typically struggling, hard-working,
religiously devout Jews. The biblical Jews of God and Jesus were not the ones angering the Christian populace. Jews
were hated generally, simply because of those who were far from being religious, like those who settled in Switzerland.
Men of wealth, led by non-practicing Jews, who were constantly seeking to gain power, control, and influence (through
their wealth), like the ones of Geneva, were who Europeans saw all Jews to be like. Those few seemed bound and
determined to weaken the power of Christianity in Europe, as well as the royal monarchs still in place. Such a
weakened religious and political position is what leads one to find the ultimate meaning of line three, which is where we
find the 20th century (the main focus of The Prophecies) come into play.
The 20th century was a time when two world wars were fought, over the space of 35 years. At the end of World War I,
Woodrow Wilson came up with the plan to have a League of Nations keep the world from ever fighting another war that
big. As I wrote in the interpretation of quatrain III-97, a movement known as Zionism had begun in 1890, with wealthy,
politically influential Jews backing a plan for a new Jewish state in Jerusalem. That plan grew into a concrete plan (the
Sykes-Picot Agreement – in 1916, followed by the Balfour Declaration – in November 1917), which was prepared
before the actual surrender of Ottoman Turkey (Armistice in June 1918, Treaty of Versailles November 1919). This
means that Geneva allowed for the beginning of a process that would lead to the creation of the State of Israel, well
before anyone other than the Ottomans possessed that region.
Following the end of World War II, which the League of Nations failed miserably to prevent, a new league was formed,
still in Geneva, which would go by the name of United Nations. This is the group that would actually make the
pronouncement that it recognized the State of Israel as a new nation, in 1948. Although the United Nations had its
meetings on Israel in New York (mostly), the general headquarters were then, and are now in Geneva. However,
before that proclamation was finalized, the world had to have a good reason for legally recognizing a nation of Jews,
on a land that had not been home to Jews for many, many centuries. That reason was provided by Adolph Hitler, as
the European allies began finding them islands of near starved to death Jews (and other prisoners) in concentration
camps in the last regions to be liberated.
Hitler had POW camps, which included Jews, scattered all across Europe, West and East. Many of these had been
liberated as the allies closed in on Poland and Germany, so the higher-ups knew this problem would explode in the
news, once the war was over. The end of the war brought the terrible pictures, to go along with the news that Jews
had been the victims of heinous Tortures, including the medical experiments performed by Dr. Josef Mengele. These
camps of death had been the islands where Hitler had planned for them majorities of European Jews (in his opinion, an
“inferior race”) to be exterminated. As such, the majority of Germans were seen as superior.
This leads one to the final line, which is much easier to understand, with the exception of a Nostradamus “word that is
not a word”, “frofaim.” The capitalized first word states, “Sang”, which typically translates as, “Blood”. However, one
has to see this in a higher sense that just red liquid “blood”, due to the capitalization. In that sense of importance, one
has to see the alternate translation choices, such as, “Race, Stock, Kindred, Lineage, and Parentage.” This means
Jewish Blood, where Jews represent a separate Race.
This is then connected to the word “espancher,” which means, “to spill, to shed, to pour out disorderly, and to pour out
hastily.” This is then saying that the European Jews, after horrid treatment by the Nazis, and the lack of anyone
speaking out in defense of Jews losing their homes, and businesses, and being transported out to “relocation camps,”
the ones still alive were rushing wildly to get to the new Geneva approved new Israel. The Jewish Blood was to pour
out hastily from where they were, although those detained by the Soviets had to wait a while longer.
The word “frofaim” is one of the many words that must be recognized as a “simple anagram”, according to the systems
necessary to learn, so understanding becomes possible. A simple anagram means (usually) only one letter is
removed, and replaced in a new position. As such, frofaim becomes for-faim (hyphenated because it is two words,
combined to make a “new word”). That combination works out to say, “badly hungry; ill desire after something; court
dearth; and place for pleading famine.” This means that after 2,100 years of being cast to the winds of the earth, the
Jews were badly desiring after something, which was Israel. In the case of the United Nations, and quatrain III-97 (“New
law land new to occupy”), the Jews finally found a place for pleading their perspective of hungering for a place to call
home.
Meanwhile, as the world’s eyes became teary, due to the way the “Jewish Problem” (official Nazi term) had finally been
exposed, the people who had lived in Palestine were completely aghast at what was taking place. To the Arabs, they
did not wish to give up anything. For that reason, it is easy to understand how the Palestinians were happy with none
of the United Nations’ proposals. The Arabs refused to agree to this new plan. They had not any pity for the plight of
the Jews. They could not one pardon this theft of their land. On the other side of that coin, the Jews would be
relentless in maintaining what had just been given. They would give to none of the Palestinians any compassion.
This is the meaning of quatrain VI-81. It is a very solid link to quatrain III-97, as it gives us the history of the Jews, while
leaving us with a new issue. Line four is a line that begins with an elevated meaning of Blood, where the Jewish Race
has been carved out of their willingness to follow the commands of the One God. In that sense, the Blood of the lamb
is what kept them from death, allowing them to escape from bondage, and eventually find the Promised Land.
The people of this New Israel are then missing the point of forgiveness, and giving thanks for a benefit, as the
Promised Land is only God’s to give. No matter how great one thinks the United Nations is, it is not God. The Jews
lost their land because they turned away from God, and refused to listen to the prophets telling them to turn back, or
lose that gift. Had they done that, God would have forgiven them, and allowed them to recover their land. Had God
done that, the Jews would have been giving thanks for that benefit. It is hard to see how killing Palestinians, to retain
stolen land, falls under the heading of thanking God.
All of this is better recognized, although still nowhere close to seeing all of this quatrain’s possibilities of meaning, when
it is finally translated to look like this:
Lamentation ones, proclamation & complained ones, howling terrorist,
Mind uncivil, unmerciful, dark, & half-dead:
Geneva, them islands to Tortured ones the majorities,
Race to pour out hastily, ill-desire after something with no man giving thanks for a benefit.
the State of Israel. I said those two (there are others) link to quatrain III-97, telling the story behind that event. I listed
the “serial numbers” of those other quatrains to look forward to as being VI-81 and IX-34. If you have been looking
those up on the Internet, I’m sure you are scratching your head, and dying to hear my interpretations. Well, this is the
interpretation of quatrain VI-81. Quatrain IX-34 will be explained, in-depth, later.
The Old French of Nostradamus shows quatrain VI-81 stating:
Pleurs, crys & plaincts, hurlement effraieur,
Coeur inhumain, cruel, noir, & transy:
Leman, les isles de Gennes les maieurs,
Sang espancher, frofaim à nul mercy.
What some think this says is as follows:
Tears, cries & laments, howls, terror,
Inhuman heart, cruel, black & shudder with fear:
Geneva, the isles of Genoa the superiors,
Blood to be shed, hunger for bread and cheese to none mercy.
Okay. Before now, no one has known what this quatrain is saying. The way it reads seems like someone with a deep,
spooky voice (like Orson Wells) should read it slowly, through a loud speaker, while children wait in line at a spook
house on Halloween. Oooooohhhh! It is soooo scarey. Must be about … dare I say the word … Armageddon!?!?
Aaaaahhhhhhhhggggghhhhh.
Nope. Not about Armageddon, other than it is part of The Prophecies, which (all-in-all) is about the End Times. This
one, however, is closer to the Begin Times of the End Times. To understand that, you have to look at the words
written, and actually think about each word a little bit, before jumping to wild conclusions. Let me show you how that is
done.
Look at the whole of line one. If you read it as one whole statement, based on the translation given, what would that
make you think the main theme of this quatrain is? The only answer could be some general idea that a lot of pain and
agony is around. That is an unworthy main theme. That kind of general theme could apply to Darfur, or Iraq, or
Lebanon, or (fill in the blank) anywhere. A Nostradamus main theme is NEVER that general. It ALWAYS gives you
something upon which to slip a “thought chock” into, and tug it till it’s tight enough to clip on the carabiner and climb
higher (mountain climbing analogy).
The first word is ALWAYS important, because it is capitalized. In this case, Nostradamus wrote the word, “Pleurs”,
which states the plural number. You have to notice these small details, because often a plural makes a word read
differently. The word “pleur” can translate as, “a tear, a trickle; also weeping, or lamentation.” The plural makes that,
“tears, trickles, or lamentations.” Some words, like “weeping”, does not read well with an “s” at the end (“weepings”).
In a case like that (should it be necessary to use that translation), as is the case with Nostradamus and The
Prophecies, such a word would indicate “ones who weep”, or “weeping ones.” That is a plural number of people
“weeping.”
You also have to realize that capitalization elevates a word to a higher meaning, higher than it holds in the lower case.
For example, “bob” is of lower value than “Bob”, because “Bob” is living and breathing, while “bob” is just an action.
That means, of the four possibilities for translating “Pleurs”, one has to determine which translation seems like it could
make more sense on a higher level.
To keep you from scratching your head too long, consider the capitalized word, “Lamentations”. Does that sound like
something worthy of personification, like a title you might have heard before? It does to me. When you see it too, you
will instantly find that the main theme is pointing one immediately to the book written by the prophet Jeremiah, named
the Book of Lamentations (it follows the Book of Jeremiah in the Bible, so many see the same author connection).
It is important to have a word like “Lamentations” because one word has to make a complete statement. I say that
because a comma comes after “Pleurs”. A comma means everything before it makes a complete statement, through
the series of one-word statements leading up to the comma. Since only one word is written, that one word statement
says it all. Sit and ponder on this a little longer, as it is an important concept to grasp, if one wants to understand the
meaning of The Prophecies. One word has important meaning all by itself.
This means one has to understand the Book of Lamentations at this point. One has to know about whom the book
was written. It is about the Jews of Judah (around 586 B.C.), who were lamenting the loss of their land, and the
traumas put upon the people by captivity in a foreign land, Babylon. This means the first word of line one is identifying
the Jews, and their major (important) lesson of Lamentation. This is where the plural changes Lamentations into
Lamentation ones. The first word of this quatrain means the whole world’s view of Jews as complainers, because they
lost their land. That is important to see.
This then leads to the second word, “crys”, which is another plural word, where the root word is “cri”. The word “cri”
can translate as, “a cry, clamor, shriek; shout; an outcry, loud noise, acclamation; and also, a proclamation.” One then
has to ask oneself two questions at this point. First, because “crys” is also a stand-alone, one-word statement,
because it too is followed by a comma, which translation bears the most meaning by itself? Then, two, because it
follows “Lamentation ones,” which translation best connects in a meaningful way to the first word’s one-word statement?
The answer comes from using a dictionary (if one needs to), to see if “acclamation” and “proclamation” fits the mood of
“lamentation.” Since “acclamation” has a tone of happiness, I see “proclamation” as the best translation choice. Still,
because a comma can represent a separation in time and/or space, such that what comes before a comma happens
before what happens after the comma, both words could fit. So, let’s look at how “proclamation” fits.
Following the years of Lamentation (587-586 B.C.), the exile of the Lamentation ones (Jews) in Babylon began. By
looking up some history, one can find out that by 539 B.C. (47 years later), Cyrus II, of Persia (Cyrus the Great),
invades and conquers Babylon and Phoenicia. In 538 B.C., Cyrus occupied Jerusalem, and he made a “proclamation”
that the captive Jews of Babylon could return to their old land. There was no real reason for “acclamation,” because
Cyrus II was the ruler, a Persian, with Jerusalem part of the Persian Empire. Still, that is good to know.
This means that the main theme is about the Jews, the Lamentation ones, who lost their land, and were sent into
captivity. Later, they would be freed from captivity by “proclamation,” and allowed to return home. That was kind of
like slaves returning to where they were from, only still as slaves. So, the Jews are both the Lamentation ones,
followed by the proclamation ones (another plural identifier).
After the comma following “crys,” one finds an ampersand. As I have said before, an ampersand (by Nostradamus)
does not mean, “and”. It means, “NOTICE! SOMETHING IMPORTANT FOLLOWS”. Since we had another comma
before the ampersand (you might notice that is not typical use in syntactical language, as it implies through symbols,
“and and”), we know the important stuff to follow is also later in time than 538 B.C.
What we find next is the plural word, “plaincts”. This spelling is indicating the past participle of the word, “plaindre”,
meaning it is an “-ed” word, where plurals of the past tense verbs don’t work (as an example, I say, “I work, I worked,”
but never do I say, “I workeds”). The Old French dictionary (1611) shows “plainct” was not the past participle form.
Instead, that later dictionary shows the same translations for the word, “plaint”. From knowing that, we are then able to
translate “plainct” as from, “complaint, bewailed, bemoaned, complained of, found fault with, and repined at.” In the
plural form, it means that these possibilities of translation then connect to the word, “ones”, as, “complained of ones.”
Let’s think about that for a while. It means that after the Jews were taken into captivity, having lost their land, they
were allowed to return to their land, only it was no longer their land. After the Persians came a long line of conquerors
of Palestine, none of which were Jewish. This led to some important bellyaching by the Jews. It is so important
because the level of “complaint” is so strongly part of the Jewish mentality that it turns around on them, so that non-
Jews see Jews as complainers. That, in turn, makes them complainers too, complaining about the Jews. It all stems
from them having lost their land, because they lost their faith, and lost God’s protection. They were scattered to the
four corners of the globe, in order to find places to live.
Following the comma that separates “complained of ones” from the rest of the line, one finds that two words make up
the last segment of this them. Those two words are, “hurlement effraieur”. Taking one word at a time, “hurlement”
translates to state, “a howling, or yelling.” The word, “effrayeur”, due to the “-eur” suffix, is “one who” is defined by the
verb, “effrayer,” meaning, “to affright, to fray, to scare, to fear; also to daunt, to appall, to dismay, and to amaze.” In
modern terms, we would call “one who” does these “fear” tactics a “terrorist”. Still, when both words go together, they
give the impression of a “howling dismayer”, or a “yelling amazer”. For all practical purposes, I just use, “yelling
terrorist”.
At this point, one has to be careful when looking at the whole line, which has (so far) told of the history of the Jews,
after losing their land, and led that thought process up to being known as “complained of ones”, or “ones complained
of”, or “ones repined at”, or “ones found fault with”. That history can disappear when one uses the word “terrorist”
these days. The line has not made it up to now quite yet. For that reason, one has to see the end of line one being
about the times after Jews left the Middle East, because they could not get along with the Arabs, due to their constant
complaints.
They left to find Europe, and their history shows how well that match was meant to be. The European history of the
Jews has been a “love-hate” relationship, with the times of “hate” meaning many Jews have been “yelling terrorist”, at
the people throwing them in the Thames River, or forcing them to convert to Catholicism, in France and Spain
particularly (Inquisitions), or be killed in some ugly fashion. Ancient Europe was a hotbed for “terrorists”, back before it
got civilized and then later became Reborn Civilians (the Renaissance).
This means that line one is a perfect match for the history of the Jews, away from the Promised Land, and into other
places in the world, away from the Middle East. That connects this quatrain to quatrain III-97, which is when they went
back to reclaim that land.
Line two of this quatrain is the most difficult to interpret. In the sense that it is the secondary theme, playing off the
main theme of the Jews losing their land, it initially appears as vaguely stated as the main first appeared. There are
important clues in line two, such as the capitalized first word, “Coeur”, an ampersand before the last word, and a colon
at the end. It is from knowing how the systems make every quatrain work the same general way that means line two
can be set aside, until the information of lines three and four are gleaned. It is like filming a movie. All the parts are
not necessarily filmed in the same order they appear in, once the movie is finished. Whatever helps to make sure line
two fits perfectly into both information and historic events the whole of this quatrain is about the better. The second
line could actually make more sense if was looked at after all the other three lines had become perfectly clear.
Still, let’s look at line two with this perspective: Line one is the perspective of history of Jews, as told by Jews. Line two
is then the perspective of the Jews, by non-Jews through Jewish history. A key to this is the word “noir”, which means,
“black” (primarily). When Nostradamus used the words “black” and “white”, as well as any word of a color, the word
bears a philosophical-religious meaning. For instance, “white” means Christianity, either outright, or through a strong
use of amphibology (multiple meanings). The word “black” always refers to a Muslim. While Jews are neither
Christians nor Muslim, because Jesus was the source of Christianity, and he was Jewish, Jews fall into the “color
category” of “white.” They certainly are not “black”.
This does not mean the secondary theme is only about Muslim views towards Jews. As you can see, there are several
commas in line two, with each being a separate period of time, representing multiple (and separate) views on Jews.
The most important thing to realize at the beginning is the capitalized first word, “Coeur”. That French word is at the
root of the English word, “Courage”, and that is one translation possibility for “Coeur”. It primarily means, “Heart,” the
true source of Courage, but it can also translate as, “mind, thought, affection; inward - conceit, fancy, or opinion;
courage, metal, stomach; also the core of fruit.” With the capitalization meaning the highest level meaning from those
choices, Heart makes for a good selection.
The first word of a mid-quatrain line is important (beyond the capitalization) because it specifically links the last word of
the previous line (possibly more than the last word) to the line it leads. In this regard, Heart is connecting with
terrorist. One does not require much thought to see that a terrorist promotes fear, which is a strong emotion.
Emotions are centered in the Heart, and the calming emotions, of peace, love, and unity, are sourced to God. God
works the mind of believers through the believer’s Heart. Thus, we now know that the Jews yelling terrorist were yelling
to God, through loud prayers and cries to their greatest source of strength, seeking a large quantity of Courage to put
up with persecution.
Once we move back from the Jewish perspective of line one, we can seen the non-Jewish Mind appear. This is where
Inward opinion of Jews has often been based on one of another religion’s views, whose Heart is led to follow Christ or
Allah, closed off that Heart to Jews (and those of another religion – thus black vs. white). When mankind is led by its
big brains, it slinks around full of Inward opinion and Inward conceit, such that non-Jews don’t need to feel the good of
Jews (as human beings). They just know (a mind function), having been taught not to trust Jews.
This type of Thought is because people have often allowed themselves to see Jews as inhuman, or as Adolph Hitler
described their flaw, sub-human. This line of Opinion leads people actually to become the inhumane ones. The word
“inhumain” can also translate to state, “ungentle, discourteous, uncivil; beastly, cruel, rude; and barbarous.” All of
those words are based on some sense of societal togetherness, where common practices, mores, laws, and rules lead
people to get along as gentlemen, acting courteous and civil, proving something higher than “the laws of the jungle”
govern them. This segment tells one that people have too often seen Jews and found reason, more than Heart, or
Courage, as justification to act like animals, in rude ways, as if suddenly barbarous, and without the constraints of
social justice.
One of the translation possibilities for inhumain is also found as a possibility for the next word, following the comma.
Because “cruel” is stated as a possibility for “inhumain”, it eliminates cruel as a translation for “cruel”. As such, it
should be noted that Nostradamus went to great lengths not to repeat word use in the same quatrain (redundancy),
any more than necessary. Nothing would be gained from using two words to say the same thing, or one word to state
the same repeatedly. Each word should be sought to have the best unique fit to the whole, while still having the
capacity for the whole of possibility to be available for each unique word. This means that “cruel” does mean “cruel’,
but not when “inhumain” means “cruel”.
By itself, the word “cruel” can translate as, “cruel, fell, ungentle, fierce; tyrannous, rigorous, unmerciful; bloody, blood-
thirsty, and bloody minded.” These possibilities allow one to see how the level of disconnect has grown, from the initial
important focus on Heart. More than Thought that lead one to act rude and uncivil, acting out on one’s Inner opinions
about Jews, from things one heard about them, or things observed that were strange about them, cruel progresses the
meaning to a level of drawing blood. This is where there is very little Heart, because one is unmerciful. The laws
meant to govern everyone in society are changed, to exclude the Jews, through tyrannous actions of leaders led by
inhumane Mind. The word cruel is representative of the deaths that Europeans have caused for Jews, over their time
spent in the various countries of Europe.
This persecution does not stop in Europe, as it next leads our line of thought to “noir”, or the Muslim world. This one
word carries multiple levels of meaning, as far as Jewish history is concerned. On one level, from the perspective of
Europeans, Jews were seen as being equally dangerous to Christian believing peoples, as dangerous as the Muslims
of Europe. Both of those groups of people, representing two opposing religions, immigrating from outside of Europe,
with no loyalties to the Church of Rome, were both ultimately deemed unworthy of legal sanctions in Europe. In this
sense, the Jews suffered the same persecutions in Spain and France, as did the Moors. Both were driven out of
Europe, specifically when they refused to convert to Christianity. Many chose death from persecution as a sign of
devotion to their faiths.
On another level, from the Muslim perspective of Jews, there are two views to consider. Initially, when both Moors and
Jews were facing rejection from Europe, the Jews actually found most Arab rulers gladly taking them into their worlds,
at that time (the 14th century). The “eastern” world had a need then for skilled laborers, artisans, and craftsmen. This
meant that many Jews returned to Muslim lands, rather than be persecuted by Christians in Europe. Meanwhile, the
Muslims were at war with the European Christians, effecting a “the enemy of my enemy is my friend” situation.
However, after a couple hundred years, this halo effect wore off. By the 18th century, the Muslims had returned to
disliking the Jews, and acting towards them as the Europeans had before. This led to a return to Europe by many
Jews.
This then leads to the last word of line two, “transi”, which translates as, “fallen into a trance, or [state of
sorrowfulness]; whose heart, sense, and vital spirits have failed him; astonished, amazed, appalled; half-dead.” This
word is preceded by an ampersand, which (again) says, “STOP! SOMETHING IMPORTANT IS TO FOLLOW!” This
importance focused on “transi” means that after the Jews were forced to return to Europe, having been forced out of
their native place on earth, unable to live under dominion on their historic soil, their Heart was at its lowest ebb. The
Jews lost touch with their Yahweh. They were going through the motions of life. They were exhausted by being
Jewish. Without a place to find safety and security, a place to call home, they were “half-dead”. The return of Jews to
Europe brought back bad memories. These memories are why the Jews returned to Europe as zombies, low “in vital
spirits.”
As one will notice, a colon follows the last word in line two, meaning line three is giving an example, or clarification, of
what was previously stated. While line two told a series of events that led up to that “half-dead” condition, line three
sums up that state in one word, “Leman”. That is the historic name for both the lake and town on the lake, each
sharing that name. Leman is now named “Geneva”.
That one name is deeply connected to the history of Jews. It runs so deep that just by stating the name elicits
memories of the past. From history of the Jewish people, and the history of European dynasties, one finds Geneva
played a role in several ways. One way explains why the Jews departed Europe. Another way clarifies how the Jews of
Europe exacted a measure of revenge on the powers of Europe. Still, a third way shows one how Europe would finally
come to realize that those “half-dead” Jews needed a place to call home … as long as it was not Europe.
Because line three follows line two, its primary function is to show subsequent events taking place. This is because a
quatrain’s line order lists a specific flow of events, which in turn requires a match to an historic event’s specific order of
recorded occurrences for the quatrain to be found absolutely true. This line three, however, becomes a good example
of how history often mimics itself (never is there an exact repetition, as in “history repeats”), in generally the same
order. An example of such similarities in history is Napoleon’s failed attempt to conquer Russia (1812), followed by
Hitler’s same failure (1941-42). In this regard of similarity, the place Geneva played an important role in initiating the
Europeans against the Jews, before they departed.
This requires knowing something of 14th through 15th century European history. Much has been written about the
Black Death (bubonic plague) that swept through Europe, peaking between the years 1348 and 1350. During those
years that the plague ravaged Medieval Europe, it is estimated (minimally) to have killed a quarter of Europe’s total
population. Somewhere between 25 – 100-million Europeans are believed to have lost their lives to it. What is not as
commonly known is that the Jews were blamed for having caused the plague. That believe (or rumor) came from ones
proposing that the Jews had some hidden agenda, which involved a plan to “wipe out” Christianity. The place this
rumor first found an outlet was Geneva, in the years 1348-49.
In the year 1348, several Jews living on the shores of Lake Geneva, in the place known as Châtel (now Châtel-Saint-
Denis, Switzerland), were rounded up and tortured into confessing to having been participants in a plot to poison the
drinking water of wells in Venice, and northern Italy. This poison was supposed to be the source of the plague, and
the poison was said to originate from a Jewish doctor from Chambéry, Savoy (now southeastern France). The result
of those confessions was a very widespread “cleansing” of Jews, specifically those from the Germanic regions of
Europe.
Still, Jews still lived in significant numbers in Spain, as well as on several of “the islands” of the Mediterranean Sea. In
particular, there was a strong Jewish presence in the Balearic Islands of Spain, primarily on the island Majorica, which
is a play on the use of “majeurs”, at the end of line three. They also had a large presence in Sicily, another major
island of the Mediterranean.
When Spain had finally consolidated as a united country, under King Ferdinand II and Isabella I, the royal edict of 1482
began the Spanish Inquisition, which included the forced banishment of Jews and Moors from Spain. That
proclamation caused every Catholic nation to evict Jews as well. Jews were forced onto ships, then to be taken to
Genoa, Italy, where they would face further persecution. That is if not thrown overboard to drown, or sold into slavery
to the Corsair of Genoa first.
There are public records of the tortured confessions of many Jews during this period. This leads one to a closer
examination of the only capitalized word written in the middle of line three, Gennes. As we know, all capitalized words
are importance, and yield a higher level meaning than the ordinary. The French spelling for Genoa is “Gênes, where
it is assumed the accented “e” (ê) is a shortening from “es”, which makes “Gennes” a certainty to mean Genoa.
However, is that the highest level meaning one can find?
The answer is, “Not so quick.” In Randle Cotgrave’s 1611 Old French dictionary, the word “genne” is found as a word,
not specific to a place. That listing instructs one to look up the word “gehenne” (or “gehenné”, its past tense version).
This new spelling for genne, where the added “h” comes on instruction, not from a magic desire to make one appear,
gives us a lower case definition, which can then be elevated to a higher level of importance by capitalization. The word
“gehenne” meant, “A rack, or torture; a place, or instrument of racking, and retching torment.” In the past participle
form, it meant, “Racked; retched, or stretched upon a rack; tortured, tormented.” This means that both translations
are correct, as Jews were Tortured ones (adding the plural to the past participle), as well as sent to Genoa, where they
were Tortured ones some more. The higher level means many were tortured, rather than just a few random
scatterings of examples.
The result of that edict was the initial removal of the majorities of Jews from Europe. Some found Naples, Italy
welcoming, but for the most part, the places where Jews had thrived for centuries were without Jews. The word
actually in print is maieurs, where Old French often used an “i” instead of a “j”. In the case of this particular spelling,
the word maieur actually meant, “mayor of a town, major, ancestor, or forefather.” When the j is replaced, majeur
meant, “majority, more, bigger part, and larger side.” This then captures both sides of this issue, whereas the
majorities of Jews had to leave Europe, because the mayors of towns refused to allow them to do business. If a Jew
wanted to practice the religion of his ancestors, he had to leave. If he wanted to remain in the land where his
forefathers were buried, he had to convert to Catholicism.
That is the “past” meaning of line three, which means all that took place as an explanation of why the people of Europe
treated the Jews with inhumane Mind. It occurred before the facts of line two were complete, since that view of line
three is prior to the insertion of “black”, or Muslim homes being the only place the Jews could rest. Still, there is
another element of meaning, which is not as easy to see, although it is historically accurate. It deals with the Jews
being known as the “money-changers”, whereas the city-state of Geneva becomes the initial focal point again.
This period has moved forward in time, into the 18th century. The Sun King, Louis XIV had died in 1715, turning the
throne over to his son, Louis XV. During the 59 years Louis XV ruled, the world had begun to change more rapidly.
The Protestant Reformation, begun by Martin Luther (1514), had led to 130 years of religious wars, which officially
ended in 1648; five years after Louis XIV took his throne. The European world had finally come to accept ideas that
had never been accepted many places before, for many hundreds of years. One very important place in this new
“freedom of thought” setting was in Geneva. John Calvin found his Protestant home in Geneva, which declared itself a
free city during his life. By the 18th century, Geneva is credited for producing the works of such great philosophers,
as Rousseau and Voltaire.
While these historic facts are known, people tend to miss the connection between Geneva and the French Revolution.
By the time Louis XIV had died, leaving behind a wealth of expensive landmarks (such as Versailles), he also left
France in significant debt to its lenders in Geneva. A large portion of that debt was due to 130 years of religious-
related wars. The lenders in Geneva, those initial rudimentary bankers of Europe, were of Jewish descent. They
claimed to be Jewish, but were Jewish only by race, not religion. They were the ones Europe had feared for so long
before, as those who had wealth, while so many were slaves, serfs, and indentured servants. Europe never liked the
fact that Jews had wealth, during times when only royalty owned possessions of value. In the free city of Geneva,
these wealthy Jews began putting pressures on Louis XV to begin repaying his national debt. At the same time, they
began a program of riling up the peasants, getting them to begin opening their eyes to the huge difference between
the “haves” and the “have-nots.” This type of negative influence led to an assassination attempt on Louis XV (1757).
By the time Louis XVI assumed the throne of France (1774), at the immature age of 19, the philosophy of democracy
was gaining increased value. The New World’s colonies were seeking independence from their royal dominion, Great
Britain, requesting financial aid from France. Young Louis’ advisors (perhaps influenced by Geneva?) were putting
pressure on the king to aid revolution against a royal realm, because it was a way to do harm to the historic enemy of
the French. Meanwhile, France was going beyond its ability to repay its debt, which would ultimately lead to its own
ruin.
The “fast track” to revolution had begun. The American Revolution and the French Revolution, as well as a smaller
revolution in Orange (the Dutch Republic) in 1795, were the beginning of them islands of men, leading seas of
peasants to think of themselves as “equal” and “free”. During the time known as the “Reign of Terror” in France,
under the guidance of Maximilien Robespierre, and his Committee of Public Safety, a “reverse Inquisition” took place.
One has to realize that this part of the story of Nostradamus tells of the beginning of the end. The beginning of the
End Time is said to occur when Royals, Church, and Sects become diametrically opposite to where they were in 1555.
The revolution in France meant the beheading of a King, who was King by birth only because he was of a bloodline
linked to Jesus Christ, thus God. The Church was stripped of all its land holdings, leading to the beginning of the end
of Roman Catholic influence in France. The Roman Catholic Church, despite it many mistakes (the same can be said
for many errant kings), was the common man’s connection to God and Christ, through holy men linked by spiritual
blood – the Holy Spirit. The revolutions of Europe severed those connections the people once had, meaning the fears
of 1348 (the Jews wanted to eliminate Christianity from Europe) was nearly realized by 1800. The Sects had stolen the
throne of France, while also holding the reigns of America.
Seeing this as what happened, one finds it easy to realize that a high level of Gehennés (Tortured ones) was the
result, as far as the use of the “rack” called the “guillotine” was concerned, also known as the “National Razor.” The
heads of their king, queen, and other important royal figures were lost. These figures can certainly be summed up as,
“them major ones”, whose “ancestry” was their birthright to ruling a nation.
With that “hidden agenda” meaning seen as an explanation of part of the history of European Jews, it still is not the
primary meaning to gain. Even though it does follow line two on a historic timetable, we need to get a little closer to the
recreation of Israel timing now. This secondary meaning is a deeper way of further clarifying why European Christians
hated Jews. That reason for hatred actually was not focused on the ordinary, typically struggling, hard-working,
religiously devout Jews. The biblical Jews of God and Jesus were not the ones angering the Christian populace. Jews
were hated generally, simply because of those who were far from being religious, like those who settled in Switzerland.
Men of wealth, led by non-practicing Jews, who were constantly seeking to gain power, control, and influence (through
their wealth), like the ones of Geneva, were who Europeans saw all Jews to be like. Those few seemed bound and
determined to weaken the power of Christianity in Europe, as well as the royal monarchs still in place. Such a
weakened religious and political position is what leads one to find the ultimate meaning of line three, which is where we
find the 20th century (the main focus of The Prophecies) come into play.
The 20th century was a time when two world wars were fought, over the space of 35 years. At the end of World War I,
Woodrow Wilson came up with the plan to have a League of Nations keep the world from ever fighting another war that
big. As I wrote in the interpretation of quatrain III-97, a movement known as Zionism had begun in 1890, with wealthy,
politically influential Jews backing a plan for a new Jewish state in Jerusalem. That plan grew into a concrete plan (the
Sykes-Picot Agreement – in 1916, followed by the Balfour Declaration – in November 1917), which was prepared
before the actual surrender of Ottoman Turkey (Armistice in June 1918, Treaty of Versailles November 1919). This
means that Geneva allowed for the beginning of a process that would lead to the creation of the State of Israel, well
before anyone other than the Ottomans possessed that region.
Following the end of World War II, which the League of Nations failed miserably to prevent, a new league was formed,
still in Geneva, which would go by the name of United Nations. This is the group that would actually make the
pronouncement that it recognized the State of Israel as a new nation, in 1948. Although the United Nations had its
meetings on Israel in New York (mostly), the general headquarters were then, and are now in Geneva. However,
before that proclamation was finalized, the world had to have a good reason for legally recognizing a nation of Jews,
on a land that had not been home to Jews for many, many centuries. That reason was provided by Adolph Hitler, as
the European allies began finding them islands of near starved to death Jews (and other prisoners) in concentration
camps in the last regions to be liberated.
Hitler had POW camps, which included Jews, scattered all across Europe, West and East. Many of these had been
liberated as the allies closed in on Poland and Germany, so the higher-ups knew this problem would explode in the
news, once the war was over. The end of the war brought the terrible pictures, to go along with the news that Jews
had been the victims of heinous Tortures, including the medical experiments performed by Dr. Josef Mengele. These
camps of death had been the islands where Hitler had planned for them majorities of European Jews (in his opinion, an
“inferior race”) to be exterminated. As such, the majority of Germans were seen as superior.
This leads one to the final line, which is much easier to understand, with the exception of a Nostradamus “word that is
not a word”, “frofaim.” The capitalized first word states, “Sang”, which typically translates as, “Blood”. However, one
has to see this in a higher sense that just red liquid “blood”, due to the capitalization. In that sense of importance, one
has to see the alternate translation choices, such as, “Race, Stock, Kindred, Lineage, and Parentage.” This means
Jewish Blood, where Jews represent a separate Race.
This is then connected to the word “espancher,” which means, “to spill, to shed, to pour out disorderly, and to pour out
hastily.” This is then saying that the European Jews, after horrid treatment by the Nazis, and the lack of anyone
speaking out in defense of Jews losing their homes, and businesses, and being transported out to “relocation camps,”
the ones still alive were rushing wildly to get to the new Geneva approved new Israel. The Jewish Blood was to pour
out hastily from where they were, although those detained by the Soviets had to wait a while longer.
The word “frofaim” is one of the many words that must be recognized as a “simple anagram”, according to the systems
necessary to learn, so understanding becomes possible. A simple anagram means (usually) only one letter is
removed, and replaced in a new position. As such, frofaim becomes for-faim (hyphenated because it is two words,
combined to make a “new word”). That combination works out to say, “badly hungry; ill desire after something; court
dearth; and place for pleading famine.” This means that after 2,100 years of being cast to the winds of the earth, the
Jews were badly desiring after something, which was Israel. In the case of the United Nations, and quatrain III-97 (“New
law land new to occupy”), the Jews finally found a place for pleading their perspective of hungering for a place to call
home.
Meanwhile, as the world’s eyes became teary, due to the way the “Jewish Problem” (official Nazi term) had finally been
exposed, the people who had lived in Palestine were completely aghast at what was taking place. To the Arabs, they
did not wish to give up anything. For that reason, it is easy to understand how the Palestinians were happy with none
of the United Nations’ proposals. The Arabs refused to agree to this new plan. They had not any pity for the plight of
the Jews. They could not one pardon this theft of their land. On the other side of that coin, the Jews would be
relentless in maintaining what had just been given. They would give to none of the Palestinians any compassion.
This is the meaning of quatrain VI-81. It is a very solid link to quatrain III-97, as it gives us the history of the Jews, while
leaving us with a new issue. Line four is a line that begins with an elevated meaning of Blood, where the Jewish Race
has been carved out of their willingness to follow the commands of the One God. In that sense, the Blood of the lamb
is what kept them from death, allowing them to escape from bondage, and eventually find the Promised Land.
The people of this New Israel are then missing the point of forgiveness, and giving thanks for a benefit, as the
Promised Land is only God’s to give. No matter how great one thinks the United Nations is, it is not God. The Jews
lost their land because they turned away from God, and refused to listen to the prophets telling them to turn back, or
lose that gift. Had they done that, God would have forgiven them, and allowed them to recover their land. Had God
done that, the Jews would have been giving thanks for that benefit. It is hard to see how killing Palestinians, to retain
stolen land, falls under the heading of thanking God.
All of this is better recognized, although still nowhere close to seeing all of this quatrain’s possibilities of meaning, when
it is finally translated to look like this:
Lamentation ones, proclamation & complained ones, howling terrorist,
Mind uncivil, unmerciful, dark, & half-dead:
Geneva, them islands to Tortured ones the majorities,
Race to pour out hastily, ill-desire after something with no man giving thanks for a benefit.
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