Nostradamus - Origins of The Prophecies

Origins of The Prophecies

Nostradamus claimed to base his published predictions on judicial astrology—the astrological 'judgement', or assessment, of the 'quality' (and thus potential) of events such as births, weddings, coronations etc.—but was heavily criticized by professional astrologers of the day such as Laurens Videl for incompetence and for assuming that "comparative horoscopy" (the comparison of future planetary configurations with those accompanying known past events) could actually predict what would happen in the future.

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 in part 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. In the last quatrain of his sixth century he specifically attacks astrologers.

His historical sources include easily identifiable passages from Livy, Suetonius, Plutarch and other classical historians, as well as from medieval chroniclers such as Geoffrey of Villehardouin and Jean 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). 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. The latest research suggests that he may in fact have used bibliomancy for this—randomly selecting a book of history or prophecy and taking his cue from whatever page it happened to fall open at.

Further material was gleaned from the De honesta disciplina of 1504 by Petrus Crinitus, which included extracts from Michael Psellos'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. This may help explain the fact that, during the same period, The Prophecies reportedly came into use in France as a classroom reader.

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:

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 (see caption to illustration above)

Not that I would attribute to myself either the name or the role of a prophet – Preface to César, 1555

ome of predicted great and marvelous things to come: for me, I in no way attribute to myself such a title here. – Letter to King Henri II, 1558

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

His rejection of the title prophet is consistent with the fact that he entitled his book

(a title that, in French, as easily means "The Prophecies, by M. Michel Nostradamus"—which is what they were—as "The Prophecies of M. Michel Nostradamus", which, except in a few cases, they were not, other than in the manner of their editing, expression and reapplication to the future).

Given this reliance on literary sources, it is doubtful whether Nostradamus used any particular methods for entering a trance state, other than contemplation, meditation and incubation. His sole description of this process is contained in letter 41 of his collected Latin correspondence. The popular legend that he attempted the ancient methods of flame gazing, water gazing or both simultaneously is based on a naive reading of his first two verses, which merely liken his efforts to those of the Delphic and Branchidic oracles. The first of these is reproduced at the bottom of this article and the second can be seen by visiting the relevant facsimile site (see External Links). In his dedication to King Henri II, Nostradamus describes "emptying my soul, mind and heart of all care, worry and unease through mental calm and tranquility", but his frequent references to the "bronze tripod" of the Delphic rite are usually preceded by the words "as though" (compare, once again, External References to the original texts).