ADDENDUM TO I 96 THIS IS HIM: BOOKENDS
Nostredame’s numbering of the Centuries quatrains may have intended to deter others from framing individual quatrains as their own. But why is the sequencing so chaotic chronologically?
It’s widely held that Michel deNostredame first wrote his quatrains in chronological content sequence and then figuratively shuffled the pack or threw them up in the air, numbering them where they chanced to settle.
Casually by chance, perhaps sometimes purposefully, some original pairs lay together side-by-side.
Can we identify clearly such a quatrain pair? Commonality of content is probably the key clue although a common theme might turn the trick also.
I’ve dealt in depth with the quatrain I 96 THIS IS HIM – suggesting that this is the emergence of a future leader of an unusual sort – so let’s take a look at the pair of ‘bookend’ quatrains I 95 and I 97 as well.
1 95 has its published variants all amounting to the same story:
Deuant moustier trouué enfant besson,
D’heroic sang de moine & vetustique:
Son bruit par secte, langue & puissance son,
Qu’on dira fort esleué/efleué le Vopisque.
A twin is found in front of a monastery,
A foundling from the bold blood and vestments of a monk:
His reputation is sound by membership, by use of words and by strength of action,
So that one will say the twin is well-raised (and alike to Strabo Vopiscus of Rome).
Note: Abandoning a newborn in front of a female temple or a convent at night is still a
common practice around the world. They are treated as orphans. In Medieval Europe babies, and children too, were often left abandoned in front of monasteries as well as convents (though some were gone down to brothels). Some monasteries and convents doubled as small hospitals. Monks had belief in the divine origin of herbs and held that this was where their healing powers mostly came from. (The origin of todays Big Pharma was Creation Theology?)
However, the abandoning of kids was not covered by civic or ecclesiastical laws although efforts were made to deter the choosing of religious sites. This particular infant has been found in front of a religious building for males and somehow Nostredame knows the lineage of the child and its future, even as he writes.
Is the reference to Vopisque just another way of saying a twin – and one that rhymes with ‘vetustique’, at that. But why mention that irrelevant vesture at all let alone struggle to find a rhyme for it? In OF it doesn’t even seem to fit the construction, especially with an ampersand in front of it. It seems the important entry must be Vopisque.
The famed repute of Ancient Rome’s Strabo Vopiscus seems to fit well here yet he was neither abandoned nor an orphan. A role model, perhaps?
Gaius Julius Caesar Strabo Vopiscus was an orator, a playwright, a politician, an uncle to Mark Antony and a man of action. Apparently his cognomina suggest that he was the survivor of a pair of twins. He died in 87 BC during the Civil War. (As it happens, the letters of an apposite phrase ‘tué par les partisans de Marius’, killed by the supporters of Marius, are available from the first three lines.)
Curiously his name is jumbled within the lettering of the last three lines of the quatrain, as follows
Line 2 ‘Gaius’
Line 3 Simultaneously, ‘Gaius’ (duplicate ‘a’ and ‘i’) and ‘Julius’ (with ‘I’ for ‘J’) and ‘Caesar’ and ‘Strabo’
Line 4, OF ‘Vopisque’ standing for the Latin patronym Vopiscus.
The letters employed in Line 4 alone contain the jumbled titles of all three official appointments of Strabo Vopiscus in his lifetime,
‘Quaetor’, ‘Aedile’ and ‘Pontifex’ (but sans the letter ‘x’ which perhaps was ‘que’ in some Medieval translatination – such as is found in ‘pontifique’, pontifical.)
Fragments of three plays written by Gaius Caesar Strabo Vopiscus have survived, entitled
‘Teutras’, lettered into Line 1
‘Tecmesa’, lettered in the Middle Couplet (Lines 2 & 3) as is famous ‘Cicero’ and his dialogue with Strabo Vopiscus that he called ‘De Oratore’. (Lettered in Line 2 using a duplicate letter ‘r’ or in full in the Middle Couplet).
‘Adrastus’ is available from Line 4 with duplication of the letter ‘a’.
Line 1, OF ‘moustier’ was a monastery or a church near a monastery or a parish church. OF ‘enfant’ meant a person’s child of any age/a human being aged between conception and adolescence/a foundling. OF ‘besson’ was a workman who used a ‘besse’, a gardening tool for stirring and turning the soil, or adjectivally it describes one of a pair from the same birth, just like its non-identical twin ‘jumeau’, and is related to OF ‘byssus’, two times. This might be an oblique astrological reference to Gemini, also.
Line 2, ‘heroic’ seems to be English and taken from the Latin heroicus. The OF might more likely have been ‘héroïque’.
OF ‘moine’ means monk and is from the Latin ‘monachus’ (which, it seems to me, might also relate to ‘monarch/monarque’, a more public and indulged version of a ‘solitaire’).
The appearance of an ampersand before ‘vetustique’ in this version of I 95 may be part of the pervasive problem of text dictation during the haste of hot-metal typesetting. Could confusing speech or sloppy hearing in the busy workshop explain this rather unnecessary ampersand? And, please remember, the quatrains were almost as bizzare to read back then as they are for us today.
This Line 4 could even have been launched into print dictation with the Latin “vestuti que” but landed-up in print as OF ‘vetustique’. (In Latin “que” at the end of a word is the same as “et” in front of that word, so connecting the adjective that “que” is following to the immediately prior description.)
Latin ‘vetusti’ meant vesture, vestments, clothing, dress, robes or toga. The Latin ‘vetus’, though looking like a particle of ‘vetusti’, had the contradistinct meaning of old or stale or aged. The common translation of ‘vetustique’ as ‘ancient’ appears oddly placed although the OF adjective ‘vétuste’ could suggest ‘hors d’usage’, out of service, no longer in use, or ‘dépassé’, old-styled.
Line 3, OF ‘secte’ would mean a supporting group, the followers or disciples of a divergent doctrine.
Line 4, OF ‘esleué, efleué’ is either OF ‘efleué/effluer’, to escape to or else to sink or spread or it is OF ‘eslevé/eslever’, to lift, to elevate, to raise, to bring up. This verb covers several bases including the notions of height, higher values, upward movement, causality and manifestation, a wholly natural form of development, angry protest, bringing a person up to a higher level of development, increased access to the high levels and the raising of a child.
This quatrain I 95 is about the nascence of a future figure of a sort that history has known before.
Ce que fer, flamme, n’a sceu paracheuer,
La douce langue au conseil viendra faire
Par repos, songe, le Roy fera resuer,
Plus l’ennemy en feu, sang militaire.
Line 1, OF ‘sceu’ has a meaning distinct from the similar OF ‘sceau’, as follows:
Ce que fer, flamme n’a sceu paracheuer = What iron, flame, did not bring to an end,
Ce que fer, flamme, n’a sceau parachever = What iron, flame, did not seal,
Line 2, OF ‘conseil’ has various meanings, including:
Competent advice, wisdom or sound judgement given
Opinions or, by metonym, assistance, advice, help
A recommendation made
Divine recommendation/the monastic vow
A notice of attendance
Advisor to a great one
Adviser (the one who assists)
The place of a council assembly
A consultation or interview as to what to do
Resolution, purpose, intention
Collective advisory assembly
(to a prince or grandee)
A meeting of people who advise, deliberate
or, by metonym, the resulting decision
OF ‘aconseil’ is also a council (an assembly for deliberations/the place where that happens).
So, a council or a consul?
OF ‘au’ can be translated as to or at or in (‘au xvies’ = In the Fifteenth Century, ‘Gargantua’, Rabelais)
Line 2, OF ‘langue’ is tongue. This word is closely related to ‘lingua’.
Line 3, OF ‘resuer’ as ‘ressuer/ressuyer’ was to take the wetness or humidity out of something, to dry it out.
English Nostradamus researchers have mostly gone for ‘resuer’ = reshape. Well it does look a little like restructure, I suppose. If we dig deeper we find the Latinised ‘resurgere’ giving rise to ‘resordre/ressourdre’ meaning to rejuvenate, reassemble, get back up, re-emerge, resurrect or, by analogy, repel.
Or should we change the ‘t’ for ‘u’ we get OF ‘rester’ meaning to stay someone or else to stay in place or, as a kind of Latinism, to continue in opposition, to persist at resistance.
Line 4, OF ‘plus’, more, the most, longer, higher, intenser still, to the maximum degree, at best/at worst, at most/at least.
That will be achieved which iron weapon or flame has not been known to bring to an end,
The sweet tongue in the Council/to the Consul, will come
At repose, in his dreams, the King sees the steam taken out of an issue, OR
the King sees all reassembled, OR the King’s will is resurgent, OR The Kings enemy is repelled, OR the King’s men return to the fight, OR the King’s enemy is stayed, OR the King’s men stand their ground/resist persistently,
Most of the enemy is ablaze, blood of their military.
This quatrain I 97 is about a newcomer with verbal powers that will induce a king to reconsider the extent of a troubling problem.
Is there commonality of content? Not really. A common theme? Read my summaries below,
I 95 A FUTURE FIGURE OF A SORT THAT HISTORY HAS KNOWN BEFORE
I 96 HE WHO BRINGS TRUTH
I 97 HERE IS AGREEABLE LUCIDITY AND A STRIKING INFLUENCE
As evidence of original sequencing this quatrain series, though tempting at first sight, is quite inconclusive.
Some similarities may be put down to the curious careering of ‘coincidence’ along Life’s highway.
At least a subtle message has come through by combining these three separate themes.
NigelRaymondOfford (C) 2018