II 2 II 74 II 94 III 75 III 87 IV 34 V 7 V 12 V 85 VIII 10 and VIII 61

II 2

La teste bleuë fera la teste blanche
Autant de mal que France à fait leur bien,
Mort à l’anthenne, grand pendu sur la branche,
Quand des prins siens le Roy dira combien

The blue (witness/executioner/head?) will make for the white (witness/executioner/head?)
So much harm (he) whom France has made their own,
Dead at the yardarm, hanging upon the branch,
At which moment the Prince will announce auspiciously “the King”

Alternatively OF ‘prins siens’ in Line 4 is mistaken and should be substituted (perhaps by such as OF ‘prinçoyer’ meaning one acting as if a prince or the acting prince-regent).

I’m guessing that “Quand … combien” is an obscure or lost grammatical construct much like the English “At which moment” that could introduce an interrogative sentence but is more often used in the same way as “At that moment …”

Otherwise if there is no “Quand … combien” construct in play and these are separate words, the latter acting mainly as a rhyme for “bien”, then it may be too difficult to decipher surely.

My guess is that this describes the downfall of a powerful, non-native, minister-cum-regent so ceding place to his prince-monarch at which moment the happy youth announces himself as King.

II 74

De Sens, d’Autun viendront iusques au Rosne
Pour passer outre vers les monts Pyrennees
La gent sortir de la marque d’Auconne,
Par terre & mer le suyura à grands trainnées

From Sens, from Autun (they) will come as far as the Rhone
Proceeding further in the direction of the Pyrenees mountains
The people who escape the authorised reprisals of Auconne,
By land & sea the guaranteed ones in great trains.

Today Sens and Autun are in Burgundy in Northern France as is Auxonne which for all of Nostredame’s lifetime was designated a border town of the two Burgundies, one belonging to the Kingdom of France and the other the Germanic HRE. Serious divisions of loyalties occurred with much bravery and once the town was found guilty of lese majesté.

OF ‘suruya’ does not seem to have existed in OF or this is a very local word used to mean a surety or being guaranteed to, vouched for. There are one or two foreign proper nouns like it from India and Japan but we may suspect an old Spanish source as being more likely. OF ‘trainnées’ is very like the mod.Fr. ‘trainées’ meaning trains or trails.

As a trusted Court insider Michel may have received information from Catherine de Medici that we do not know about even to this day but probably these events are of the future and must happen first before we may make sense of this quatrain.

II 94

Gran, Po, grand mal pour Gaulois receura,
Vaine terreur au maritin Lyon :
Peuple infiny par la mer passera,
Sans eschapper vn quart d’vn million.

Line 1, OF ‘Gran’ is a proper noun and in Spanish it would mean “Great” but Gran is also the old name for a city of Hungary near the Danube River which eventually reaches the Black Sea. In that case Po might be Poland even though the name usually attaches to the River Po in Italy which reaches the Adriatic near Venice. Poland is due East from Northern Germany and Hungary is well East of Italy.

OF ‘recevra/recevoir’ means receive, of course, but it was also used for accepting the surrender of a hostile state. It could be figurative here. There is a latent hostility between all elements of Europe but in view of a widespread disaster – perhaps affecting all of Southern England and Northern France – some of the fleeing refugees are reaching as far afield as Eastern Europe.

Line 3 OF ‘maritin Lyon’ could well be the Gulf of Lyon/golfe du Lion, the embayment around the coast of Languedoc-Roussilon and Provence. It stretches out from Catalonia and over to Toulon embracing Marseilles and the mouths of the Hérault and Rhône among other rivers.

(Strangely the major net-fish of the region is Latinized as Merluccius Merluccius and these odd words are swimming among the jumbled-up letters of this quatrain once we allow duplications of the letter ‘c’, quite normal in Medieval anagrams. An odd coincidence, I suppose.)

Alternatively this could have intended Great Britain during its three centuries of maritime lionising or at a push the French city of Lyon which, whilst not by the sea, inclines toward a maritime climate and marks the juncture of the major rivers Rhône and Saône that together form a watery corridor to the Mediterranean.

Hungary, Poland, accept supplicant Gauls because of a great disaster
OR receive the Gallic surrender,
Terrifying sinking of land at the the Gulf of Lion OR Southern England                                   No end of people will cross over the water,
To be exact a quarter of a million.

III 75

Pau, Veronne, Vincence, Saragousse,
De glaiues loings, terroirs de sang humides :
Peste si grande viendra à la grande gousse
Proches secours & bien loings les remedes.

Line 2, OF ‘glaive’ is loosely defined but often translated as a sword. (In Old England a ‘glaive’ was a long-bladed pole-mounted weapon of over two meters in length with the front edge of the head honed for slashing and the back edge an axe with the leading point used for thrusting.)

Line 3, OF ‘gousse’ means an envelope like a grape skin or is an alternative word for a cauliflower (OF ‘cosse’). These do not fit at all. It could be a mistaken OF ‘grosse’ with “grande grosse” suggesting obesity but this does not make much sense either. Is this word borrowed from elsewhere? Franco-Latin yields ‘gossa’ a machine of war.


Pau, Verona, Vicenza, Saragossa,
From long swords/metal weapons held at a distance, lands misted with blood:
Such great suffering will come by the great war machine
Kith and kin tend to them and much later come remedies.

III 87

Classe Gauloise n’approches de Corsegne,
Moins de Sardaigne tu t’en repentiras,
Trestous mourrez frustrez de l’aide grogne.
Sang nagera captif ne me croiras.

French troupe approach not Corsica,
Lest thou will regret the parting from Sardinia,
Absolutely all dying groaning deprived of comforts and help.
You will not believe me trapped you will swim in blood.

IV 34

Le grand mené captif d’estrange terre,
D’or enchainé au Roy Chyren offert:
Qui dans Ausone, Milan perdra la guerre,
Et tout son ost mis à feu & à fer.

The great one who in Milan, Italy, will lose the war

And all his troop put to the fire and to the sword,

Is chained in gold and brought captive to King Chyren

From foreign parts to be set free.

From Solomon onwards golden chains have been the decoration of kings and emperors including upon breastplates, and whilst prisoners who were nobles and knights might be fettered a captured king would be tied loosely with gold chains.

During the years of war between Francois 1er of France and the HRE Charles V King of Spain over titles to lands in Italy there was an odd diversion for King Francis when King Henry VIII of England set up a vacation court in the ‘English Pale’ nearby to the French King’s own residence. They got on well enough and one morning France crossed the boundary line and came to the rooms of England and ribbed Henry with words such as “Dear cousin, I come to you of my own free will – I am now your prisoner!”. In response to this grand display of friendship and trust Henry placed a chain of gold around the French King to confirm in good humour that illustrious jest.

This good companionship ended happily but that didn’t deter England from siding with HRE Charles V against France only a few weeks later.

King Francis led the second attack on the Duchy of Milan in 1525. In the disastrous Battle of Pavia, 35km from Milan, Francis was defeated and captured with most of his nobles dead. He was imprisoned in Spain, the chosen homeland of Charles whose empire extended across much of the world, and released after some extreme diplomatic actions – including threats against a Charles-ruled territory by the Ottomans.

Chyren seems to be a constructed word that may have been intended to represent a King or an Emperor with Selin a Queen or Empress or else Chyren may be a Christian leader and Selin a Moslem one. The combination ‘Chyren Selin’ is also used. Nostradamus Quatrain VI 70 points clearly to HRE Charles V ‘Plus Oultre’ as being Chyren yet he may not be the only king labelled as Chyren in the Centuries.


plus the sections ‘Chyren’ and 
‘CHYREN selin’, quatrains VIII 54 and VI 70, in the Article SOME NAMES AND NOUNS IN NOSTRADAMUS 

Line 2, OF ‘Ausone’ is open to interpretation. There is a monument to the Roman Ausonius in Milan. Some small places he was associated with were named for him. However, Ausonia was once a general name for all Italy and I’ve taken that option as the better fit. Out of interest the Ausones appear in the Nostradamus Quatrains III 70 and VII 22  THE NEW AUSONES AND THE OLD ROMAN CONSUL

V 7

Montera haut sur le bien plus à dextre,
Demourra assis sur la pierre carree :
Vers le midy posé à sa fenestre,
Baston tortu en main bouche serree.

Will climb high the more to the right,
Sat aside on the cube of solid stone:
Leaning over toward the middle before the window,
Twisted wand in hand tight-lipped.

The traditional Tarot card The Emperor shows a crowned King seated with orb and sceptre upon a massive stone cube.

V 12 

Aupres du Lac Leman sera conduite,
Par garse estrange cité voulant trahir,
Auant son meurtre à Aspurg la grand fuitte,
Et ceux du Rhin la viendront inuahir.

Close by to the Lake Leman it will be directed,
By a foreign youth wishing to betray the city,
A great flight before his murder at Aspurg,
And those of the Rhine come to occupy by force.

V 85

Par les Sueues & lieux circonuoisins,
Seront en guerres pour cause des nuees,
Gamp marins locustes & cousins,
Du Leman fautes seront bien desnuees.

Through the Sueves and those settled around them,
They will be involved in wars because of the nebulae/clouds/sky trails of uncertain character/overripe imaginings,
Voyagers in protective clothing crickets and others of that family,
Lake Leman’s mistake/fault will be stripped well bare.

Line 1. The Sueves were a European tribe but here the name seems to represent land-locked Switzerland and its neighbours on all sides.

Line 2 states that the the nations become embroiled in multiple armed struggles. Why? Because of something strange seen in the sky or thought to be seen in the sky.

Line 3 describes them as wearing ‘gamp/gamb/gambais’ or padded doublets possibly a word-fit for modern life vests, compression suits, flight suits. They appear to be varieties of winged insectoids like locusts or grasshoppers but no mention is made of the usual loud noises that earthly insects can make by rubbing their hind legs together in chorus.

Line 4. Here the district of Leman is held to blame, actively or passively, by crimes of commission or omission, and will be taken down to the bare bone as a result.


Puanteur grande sortira de Lausanne,
Qu’on ne sçaura l’origine du fait.
Lon mettra hors tout la gent loingtaine
Feu veu au ciel, peuple estranger deffait.

A great stink will come out of Lausanne,
Which they shall not know where it’s coming from.
They will eject all the outsiders
Fire seen in the sky, the foreigners separated/destroyed.


Iamais par le decouurement du iour
Ne paruiendra au signe sceptrifere
Que tous ses sieges ne soient en seiour,
Portant au coq don du Tag amifere.

Never by the uncovering of the day
Nor through coming to reach the sign of the sceptre holder (the Sun Emperor)
But this, that all our power-bids are no longer in play,
Carrying to the fighting cock the gift of sanctified love.

Notes on the text:
i) Whilst the OF grammar ‘jamais … ne’ can simply mean ‘never’ it may be a mistake to assume that the “Ne” at the beginning of Line 2 should be ignored so allowing “Parviendra” to start the line, as many researchers have done. As the “Jamais” of Line 1 does by itself mean “Never”, this leaves the beginning of Line 2 to signal a further statement in the negative, “Ne parviendra …”
ii) As Line 1 is introduced by a negative term the ‘Que’ commencing Line 3 is used in OF to introduce the second part of the comparison – here between the negative First Couplet and positive Second Couplet.

Line 1 contains the idea of an illuminating moment typified as just before the Dawn and not of the day itself; something neither night nor day, non-dualistic.

Line 2 implies we must aspire to avoid the state typical of the Tarot’s Emperor, the materialist king.

Line 3 gives us a way – cease our striving, our trying, our vying, abandon temporal ambitions and quieten our reactions to the world.

Line 4. We may bring the gift or donation of unconditional love – not so much a selfless giving to the world, although our altruistic side will flourish surely, but the unimpeded vision of the higher self – so as to eclipse the aggressor, the beast, the ape, the lower self.

What is the TAG of Line 4? Apart from echoing in German the French ‘jour’ of Line 1, it could be an acronym with

‘T’ being temperance (in fact, ‘TAG’ could be a synonym for Sagittarius the archer, the Zodiac sign for temperance) which quality in the Tarot generally represents the final gentle glide, or absence of any determinable push, along the cycle path of Enlightenment

‘A’ could be a being such as Anubis, the watcher of the demi-gods and the guardian of the threshold

‘G’ being the God who made the Universe and intimately is all in the Universe but mysteriously maintains His immunity to the Universe as if it were a mere shadow of Himself – save for the apparent ability of all real people to catch him with their real love. (But God being separate from Universe is the language of duality and during the inner progress towards Enlightenment we will likely know this to have been an illusion.)

From a material point of view the gap between Mankind’s overweening consciousness and the Universe’s seeming  unawareness is incalculable and impossible – much more so than the space between organic and inorganic matter says spiritual scientist Teilhard de Chardin.

We are more like an experiment, a monkey imbued with godhead and struggling naively to juggle the inhuman (shared with inferior beasts) and the human (shared with superior God) rather than rising above the paradigms attaching to Good and Bad to reach the highest point achievable. (A path which I have found is available solely from the Good route, God alone knows why.)

It may be that a dawn can look golden but the solitary moment before the new day symbolises an opportunity to escape the love of the world that holds us faced toward the ultimate abyss. We may know that doubting the impartiality and verity of all one has been taught and improving our ability to ‘meditate to zero-mind’ will one day bring a certain bliss beyond the worldly senses and intellectual values to compute.

                                              NigelRaymondOfford (C) 2017