Michel de Nostredame (14 December 1503 or 21 December 1503[1] – 2 July 1566), usually Latinized to Nostradamus, was a French apothecary and reputed seer who published collections of prophecies that have since become famous world-wide. He is best known for his book Les Propheties, the first edition of which appeared in 1555. Since the publication of this book, which has rarely been out of print since his death, Nostradamus has attracted an enthusiastic following who, along with the popular press, credit him with predicting many major world events.
In contrast, most academic sources maintain that the associations made between world events and Nostradamus's quatrains are largely the result of misinterpretations or mistranslations (sometimes deliberate) or else are so tenuous as to render them useless as evidence of any genuine predictive power. Moreover, none of the sources listed offers any evidence that anyone has ever interpreted any of Nostradamus's quatrains specifically enough to allow a clear identification of any event in advance.[2]
Nevertheless, interest in the work of this prominent figure of the French Renaissance is still considerable, especially in the media and in popular culture, and the prophecies have in some cases been assimilated to the results of applying the alleged Bible Code, as well as to other purported prophetic works.
Contents[hide]
1 Biography
1.1 Childhood
1.2 Student years
1.3 Marriage and healing work
1.4 Seer
1.5 Final years and death
2 Works
3 Nostradamus's sources
4 Interpretations
5 Alternative views
6 Popular culture
7 See also
8 Sources
9 Notes
10 External links
//
Biography
Nostredame's claimed birthplace before its recent renovation.
Childhood
Born on December 14, 1503 (though a date of 21st December is also arguable[3]) in Saint-Rémy-de-Provence in the south of France, where his claimed birthplace still exists, Michel de Nostredame was one of at least nine children of Reynière de St-Rémy and grain dealer and notary Jaume de Nostredame. The latter's family had originally been Jewish, but Jaume's father, Guy Gassonet, had converted to Catholicism in around 1455, taking the Christian name "Pierre" and the surname "Nostredame" (the latter apparently from the saint's day on which his conversion was solemnized).[4] Michel's known siblings included Delphine, Jehan (c. 1507–77), Pierre, Hector, Louis (born in 1522), Bertrand, Jean and Antoine (born in 1523).[4][5][2]
Little else is known about his childhood, although there is a persistent tradition that he was educated by his maternal great-grandfather Jean de St. Rémy[6] — a tradition which is somewhat vitiated by the fact that the latter disappears from the historical record after 1504, when the child was only one year old.[7]
Student years
At the age of fifteen the young Nostredame entered the University of Avignon to study for his baccalaureate. After little more than a year (when he would have studied the regular Trivium of grammar, rhetoric and logic, rather than the later Quadrivium of geometry, arithmetic, music and astronomy/astrology), he was forced to leave Avignon when the university closed its doors in the face of an outbreak of the plague. In 1529, after some years as an apothecary, he entered the University of Montpellier to study for a doctorate in medicine. He was expelled shortly afterwards when it was discovered that he had been an apothecary, a "manual trade" expressly banned by the university statutes.[8] The expulsion document (BIU Montpellier, Register S 2 folio 87) still exists in the faculty library.[2] However, some of his publishers and correspondents would later call him "Doctor". After his expulsion, Nostredame continued working, presumably still as an apothecary, and became famous for creating a "rose pill" that supposedly protected against the plague.[9]
Marriage and healing work
In 1531 Nostredame was invited by Jules-César Scaliger, a leading Renaissance scholar, to come to Agen.[4] There he married a woman of uncertain name (possibly Henriette d'Encausse), who bore him two children.[10] In 1534 his wife and children died, presumably from the Plague. After their death, he continued to travel, passing through France and possibly Italy.[4]
Nostradamus's house at Salon-de-Provence.
On his return in 1545, he assisted the prominent physician Louis Serre in his fight against a major plague outbreak in Marseille, and then tackled further outbreaks of disease on his own in Salon-de-Provence and in the regional capital, Aix-en-Provence. Finally, in 1547, he settled in Salon-de-Provence in the house which exists today, where he married a rich widow named Anne Ponsarde, with whom he had six children — three daughters and three sons.[4] Between 1556 and 1567 he and his wife acquired a one-thirteenth share in a huge canal project organized by Adam de Craponne to irrigate largely waterless Salon and the nearby Désert de la Crau from the river Durance.[7]
Seer
After another visit to Italy, Nostredame began to move away from medicine and toward the occult. Following popular trends, he wrote an almanac for 1550, for the first time Latinizing his name from Nostredame to Nostradamus. He was so encouraged by the almanac's success that he decided to write one or more annually. Taken together, they are known to have contained at least 6,338 prophecies,[11][2] as well as at least eleven annual calendars, all of them starting on January 1 and not, as is sometimes supposed, in March. It was mainly in response to the almanacs that the nobility and other prominent persons from far away soon started asking for horoscopes and 'psychic' advice from him, though he generally expected his clients to supply the birth charts on which these would be based, rather than calculating them himself as a professional astrologer would have done. When obliged to attempt this himself on the basis of the published tables of the day, he always made numbers of errors, and never adjusted the figures for his clients' place or time of birth.[7][5] (Refer to the analysis of these charts by Brind'Amour, 1993, and compare Gruber's comprehensive critique of Nostradamus’ horoscope for Crown Prince Rudolph Maximilian.)[12]
He then began his project of writing a book of one thousand mainly French quatrains[13], which constitute the largely undated prophecies for which he is most famous today. Feeling vulnerable to religious fanatics, however, he devised a method of obscuring his meaning by using "Virgilianized" syntax, word games and a mixture of other languages such as Greek, Italian, Latin, and Provençal. For technical reasons connected with their publication in three installments (the publisher of the third and last installment seems to have been unwilling to start it in the middle of a "Century," or book of 100 verses), the last fifty-eight quatrains of the seventh "Century" have not survived into any extant edition.
The quatrains, published in a book titled Les Propheties (The Prophecies), received a mixed reaction when they were published. Some people thought Nostradamus was a servant of evil, a fake, or insane, while many of the elite thought his quatrains were spiritually inspired prophecies — as, in the light of their post-Biblical sources (see under Nostradamus's sources below), Nostradamus himself was indeed prone to claim. Catherine de Médicis, the queen consort of King Henri II of France, was one of Nostradamus's greatest admirers. After reading his almanacs for 1555, which hinted at unnamed threats to the royal family, she summoned him to Paris to explain them and to draw up horoscopes for her children. At the time, he feared that he would be beheaded, but by the time of his death in 1566, Catherine had made him Counselor and Physician-in-Ordinary to the King.
Some accounts of Nostradamus's life state that he was afraid of being persecuted for heresy by the Inquisition, but neither prophecy nor astrology fell in this bracket, and he would have been in danger only if he had practiced magic to support them. In fact, his relationship with the Church as a prophet and healer was excellent. His brief imprisonment at Marignane in late 1561 came about purely because he had published his 1562 almanac without the prior permission of a bishop, contrary to a recent royal decree.
Final years and death
Nostradamus's tomb in the Collégiale St-Laurent, Salon.
By 1566, Nostradamus's gout, which had plagued him painfully for many years and made movement very difficult, turned into oedema, or dropsy. In late June he summoned his lawyer to draw up an extensive will bequeathing his property plus 3,444 crowns (around $300,000 US today) — minus a few debts — to his wife pending her remarriage, in trust for her sons pending their twenty-fifth birthdays and her daughters pending their marriages. This was followed by a much shorter codicil.[4] On the evening of July 1, he is alleged to have told his secretary Jean de Chavigny, "You will not find me alive at sunrise." The next morning he was reportedly found dead, lying on the floor next to his bed and a bench (Presage 141 [originally 152] for November 1567, as posthumously edited by Chavigny to fit).[11][2] He was buried in the local Franciscan chapel (part of it now incorporated into the restaurant La Brocherie) but re-interred in the Collégiale St-Laurent at the French Revolution, where his tomb remains to this day.[4]
Works
Copy of Garencières' 1672 English translation of the Propheties, located in The P.I. Nixon Medical History Library of The University of Texas Health Science Center at San Antonio.
The Prophecies. In this book he compiled his collection of major, long-term predictions. The first installment was published in 1555. The second, with 289 further prophetic verses, was printed in 1557. The third edition, with three hundred new quatrains, was reportedly printed in 1558, but nowadays only survives as part of the omnibus edition that was published after his death in 1568. This version contains one unrhymed and 941 rhymed quatrains, grouped into nine sets of 100 and one of 42, called "Centuries".
Given printing practices at the time (which included type-setting from dictation), no two editions turned out to be identical, and it is relatively rare to find even two copies that are exactly the same. Certainly there is no warrant for assuming – as would-be "code-breakers" are prone to do – that either the spellings or the punctuation of any edition are Nostradamus' originals.[7]
The Almanacs. By far the most popular of his works, these were published annually from 1550 until his death. He often published two or three in a year, entitled either Almanachs (detailed predictions), Prognostications or Presages (more generalized predictions).
Nostradamus was not only a diviner, but a professional healer, too. It is known that he wrote at least two books on medical science. One was an alleged "translation" of Galen, and in his so-called Traité des fardemens (basically a medical cookbook containing, once again, materials borrowed mainly from others), he included a description of the methods he used to treat the plague — none of which, not even the bloodletting, apparently worked. The same book also describes the preparation of cosmetics.
A manuscript normally known as the Orus Apollo also exists in the Lyon municipal library, where upwards of 2,000 original documents relating to Nostradamus are stored under the aegis of Michel Chomarat. It is a purported translation of an ancient Greek work on Egyptian hieroglyphs based on later Latin versions, all of them unfortunately ignorant of the true meanings of the ancient Egyptian script, which was not correctly deciphered until the advent of Champollion in the 19th century.
Since his death only the Prophecies have continued to be popular, but in this case they have been quite extraordinarily so. Over two hundred editions of them have appeared in that time, together with over 2000 commentaries. Their popularity seems to be partly due to the fact that their vagueness and lack of dating make it easy to quote them selectively after every major dramatic event and retrospectively claim them as "hits" (see Nostradamus in popular culture).
Nostradamus's sources
Nostradamus...Encores mon filz que j'aye inseré le nom de prophete, je ne me veux atribuer tiltre de si haulte sublimite...Preface to César, 1555
Nostradamus claimed to base his published predictions on judicial astrology — the astrological assessment of the 'quality' of expected future developments — but was heavily criticized by professional astrologers of the day such as Laurens Videl[2] for incompetence and for assuming that "comparative horoscopy" (the comparison of future planetary configurations with those accompanying known past events) could predict what would happen in the future.[7]
Recent research suggests that much of his prophetic work paraphrases collections of ancient end-of-the-world prophecies (mainly Bible-based), supplemented with references to historical events and anthologies of omen reports, and then projects those into the future with the aid of comparative horoscopy. Hence the many predictions involving ancient figures such as Sulla, Gaius Marius, Nero, and others, as well as his descriptions of "battles in the clouds" and "frogs falling from the sky." Astrology itself is mentioned only twice in Nostradamus's Preface and 41 times in the Centuries themselves, but more frequently in his dedicatory Letter to King Henri II.
His historical sources include easily identifiable passages from Livy, Suetonius, Plutarch and other classical historians, as well as from medieval chroniclers such as Villehardouin and Froissart. Many of his astrological references are taken almost word for word from Richard Roussat's Livre de l'estat et mutations des temps of 1549–50.
One of his major prophetic sources was evidently the Mirabilis liber of 1522, which contained a range of prophecies by Pseudo-Methodius, the Tiburtine Sibyl, Joachim of Fiore, Savonarola and others. (His Preface contains 24 biblical quotations, all but two in the order used by Savonarola.)[14] This book had enjoyed considerable success in the 1520s, when it went through half a dozen editions (see External links below for facsimiles and translations) but did not sustain its influence, perhaps owing to its mostly Latin text, Gothic script and many difficult abbreviations. Nostradamus was one of the first to re-paraphrase these prophecies in French, which may explain why they are credited to him. It should be noted that modern views of plagiarism did not apply in the 16th century. Authors frequently copied and paraphrased passages without acknowledgement, especially from the classics.
Further material was gleaned from the De honesta disciplina of 1504 by Petrus Crinitus,[7] which included extracts from Michael Psellus's De daemonibus, and the De Mysteriis Aegyptiorum (Concerning the mysteries of Egypt...), a book on Chaldean and Assyrian magic by Iamblichus, a 4th century Neo-Platonist. Latin versions of both had recently been published in Lyon, and extracts from both are paraphrased (in the second case almost literally) in his first two verses, the first of which is appended to this article. While it is true that Nostradamus claimed in 1555 to have burned all of the occult works in his library, no one can say exactly what books were destroyed in this fire. The fact that they reportedly burned with an unnaturally brilliant flame suggests, however, that some of them were manuscripts on vellum, which was routinely treated with saltpeter.
Only in the 17th century did people start to notice his reliance on earlier, mainly classical sources.[15] This may help explain the fact that, during the same period, The Prophecies reportedly came into use in France as a classroom reader.[16]
Nostradamus's reliance on historical precedent is reflected in the fact that he explicitly rejected the label 'prophet' (i.e. a person having prophetic powers of his own) on several occasions:[7][2]
Although, my son, I have used the word prophet, I would not attribute to myself a title of such lofty sublimity — Preface to César, 1555[17]
Not that I would attribute to myself either the name or the role of a prophet — Preface to César, 1555[17]
[S]ome of [the prophets] predicted great and marvelous things to come: [though] for me, I in no way attribute to myself such a title here. — Letter to King Henri II, 1558[18]
I do but make bold to predict (not that I guarantee the slightest thing at all), thanks to my researches and the consideration of what judicial Astrology promises me and sometimes gives me to know, principally in the form of warnings, so that folk may know that with which the celestial stars do threaten them. Not that I am foolish enough to pretend to be a prophet. — Open letter to Privy Councillor (later Chancellor) Birague, 15 June 1566[2]
His rejection of the title 'prophet' also squares with the fact[2] that he entitled his book
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