Almighty will reveal by impressions made on his understanding some
secrets of the future, according to the Judicial Astrology, as it hath
happened in former times, that a certain power and voluntary faculty
possessed them as a flame of fire, so that by his inspiration, they
were able to judge of Divine and Humane things: for the Divine works
that are absolutely necessary, God will end. But my son, I speak to
thee too obscurely; but as for the secrets that are received by the
subtle Spirit of fire, by which the understanding being moved, doth
contemplate the highest Celestial Bodies, as being active and vigilant
to the very pronunciation without fear, or any shameful loquacity: all
which proceeded from the Divine Power of the Eternal God, from whom
all goodness floweth. Now my son, although I have inserted the name of
Prophet here, I will not attribute to my self so sublime a Title, for
_qui Propheta dicitur hodie olim vocabatur videns_, and Prophets are
those properly (my Son) that see things remote from the natural knowledge
of Men; but put the case, the Prophets by the means of the perfect light
of Prophecy, may see as well Divine things as Humane, (which cannot be
seeing the effects of future predictions) do extend a great way, for the
secrets of God are incomprehensible, and the efficient power moveth afar
off the natural knowledge, taking their beginning at the free will, cause
those things to appear, which otherwise could not be known, neither by
humane auguries, or any hidden knowledge or secret virtue under Heaven,
but only by the means of some indivisible Eternal being, or Comitial
and Herculean agitation, the causes come to be known by the Cœlestial
motion. I say not therefore my Son, that you may not understand me well,
because the knowledge of this matter cannot yet be imprinted in thy weak
brain, but that future causes afar off are subject to the knowledge of
humane Creatures, if (notwithstanding the Creature) things present and
future were neither obscure nor hidden from the intellectual seal; but
the perfect knowledge of the cause of things, cannot be acquired without
the Divine Inspiration, seeing that all Prophetical Inspiration received,
hath its original principle from God the Creator, next, from good Luck,
and afterwards from Nature, therefore cases indifferently produced or
not produced, the Prophecy partly happens where it hath been foretold,
for the understanding being intellectually created, cannot see occult
things, unless it be by the voice coming from the _Lymbo_, by the means
of the thin flame, to which the knowledge of future causes is inclined;
and also my Son I intreat thee not to bestow thy understanding on such
fopperies, which drie up the Body and damn the Soul, bringing vexation
to the Senses; chiefly abhor the vanity of the execrable Magick,
forbidden by the Sacred Scriptures, and by the Canons of the Church; in
the first of which is excepted Judicial Astrology, by which, and by the
means of Divine Inspiration, with continual supputations, we have put
in writting our Prophecies. And although this occult Philosophy was not
forbidden, I could never be persuaded to meddle with it, although many
Volums concerning that Art, which hath been concealed a great while,
were presented to me; but fearing what might happen, after I had read
them, I presented them to _Vulcan_, who while he was a devouring them,
the flame mixing with the Air, made an unwonted light more bright then
the usual flame, and as if it had been a Lightning, shining all the
house over, as if it had been all in a flame; therefore that henceforth
you might not be abused in the search of the perfect Transformation, as
much selene as solar, and to seek in the waters uncorruptible mettal; I
have burnt them all to ashes, but as to the judgement which cometh to be
perfected by the help of the Cœlestial Judgement, I will manifest to you,
that you may have knowledge of future things, rejecting the fantastical
imaginations that should happen by the limiting the particularity of
Places; by Divine inspiration, supernatural, according to the Cœlestial
figures, the places, and a part of the time, by an occult, property, and
by a Divine virtue, power and faculty, in the presence of which the three
times are comprehended by Eternity, revolution being tyed to the cause
that is past, present, and future, _Quia omnia sunt Nuda & aperta_, &c.
therefore my Son, thou mayst notwithstanding thy tender brain comprehend
things that shall happen hereafter, and may be foretold by cœlestial
natural lights, and by the Spirit of Prophecy; not that I will attribute
to my self the name of a Prophet, but as a mortal man, being no farther
from Heaven by my sence, then I am from Earth by my Feet, _possum errare,
falli, decipi_; I am the greatest Sinner of the World, subject to all
humane afflictions, but being supprised sometimes in the week by a
Prophetical humour, and by a long Calculation, pleasing my self in my
Study, I have made Books of Prophecies, each one containing a hundred
Astronomical Stanza’s, which I have joyned obscurely, and are perpetual
Vaticinations from this year to the year 3797. at which some perhaps
will frown, seeing so large an extention of time, and that I treat of
every thing under the Moon, if thou livest the natural Age of a Man, thou
shalt see in thy Climat, and under the Heaven of thy Nativity the future
things that have been foretold, although God only is he who knoweth the
Eternity of his Light, proceeding from himself; and I say freely to
those to whom his incomprehensible greatness hath by a long melancholick
inspiration revealed, that by the means of this occult cause Divinely
manifested, chiefly by two principal causes, which are comprehended in
the understanding of him that is Inspired and Prophecyeth, one is that
he cleareth the supernatural Light in the person that foretelleth by
the Doctrine of the Planets, and Prophecyeth by inspired Revelation,
which is a kind of participation of the Divine Eternity, by the means
of which the Prophet judgeth of what the Divine Spirit hath given him
by the means of God the Creatour, and by a natural instigation, _viz._
that what is predicted is true, and hath taken its original from above,
and such light and small flame is of all efficacy and sublimity, no
less then the natural light makes the Philosophers so secure, that by
the means of the principles of the first cause, they have attained the
greatest depth of the profoundest science; but that I may not wander too
far (my Son) from the capacity of thy sense, as also, because I find
that Learning would be at a great loss, and that before the universal
Conflagration shall happen so many great Inundations, that there shall
scarce be any Land, that shall not be covered with water, and this shall
last so long, that except _Ænographies_ and _Topographies_ all shall
perish, also before and after these Inundations in many Countreys there
shall be such scarcety of rain, and such a deal of fire, and burning
stones shall fall from Heaven, that nothing unconsumed shall be left,
and this shall happen a little while before the great conflagration; for
although the Planet _Mars_ makes an end of his course, and is come to the
end of his last Period, nevertheless he shall begin it again, but some
shall be gathered in _Aquarius_ for many years, others in _Cancer_ also
for many years, and now we are governed by the Moon, under the power of
Almighty God; which Moon before she hath finished her Circuit, the Sun
shall come, and then _Saturn_, for according to the Cœlestial Signs,
the Reign of _Saturn_ shall come again, so that all being Calculated,
the World draws near to an Anaragonick revolution, and at this present
that I write this before 177. years, three Months, eleven Days, through
Pestilence, Famine, War, and for the most part Inundations, the World
between this and that prefixed time, before and after for several times
shall be so diminished, and the people shall be so few, that they shall
not find enough to Till the Ground, so that they shall remain fallow as
long as they have been Tilled; although we be in the seventh Millenary,
which ends all and brings us near the eighth, where the Firmament of the
eighth Sphere is, which in a _Latitudinary dimention_ is the place where
the great God shall make an end of the revolution, where the Cœlestial
Bodies shall begin to move again. By that Superiour motion that maketh
the Earth firm and stable, _non inclinabitur in seculum seculi_, unless
his will be accomplished, and not otherwise; although by ambiguous
opinions exceeding all natural reasons by _Mahometical_ Dreams, also
sometimes God the Creator by the Ministers of his Messengers of fire
and flame shows to our external senses, and chiefly to our eyes, the
causes of future Predictions, signifying the future Event, that he will
manifest to him that Prophecyeth for the Prophecy that is made by the
Internal Light, comes to judge of the thing, partly with and by the means
of External Light, for although the party which seemeth to have by the
eye of understanding, what it hath not by the Lœsion of its imaginative
sense, there is no reason why what he foretelleth should come by Divine
Inspiration, or by the means of an Angelical Spirit, inspired into the
Prophetick person, annointing him with vaticination, moving the fore part
of his fancy, by divers nocturnal apparitions, so that by Astronomical
administration, he Prophecyeth with a Divine certitude, joyned to the
Holy prediction of the future, having no other regard then to the
freedom of his mind. Come now my Son, and understand what I find by my
revolutions, which are agreeing with the Divine Inspiration, _viz._ that
the Swords draws near to us now, and the Plague and the War more horrid
then hath been seen in the Life of three Men before, as also by Famine,
which shall return often, for the Stars agree with the revolution, as
also he said _visitabo in virgâ ferreà iniquitates eorum & in verberibus
percutiam eos_, for the Mercies of God shall not be spread a while, my
Son, before most of my Prophecies shall come to pass; then oftentimes
shall happen sinister storms, (_Conteram ergo ~(said the Lord)~ &
confringam & non miserebor_) and a thousand other accidents that shall
happen by Waters and continual Rains, as I have more fully at large
declared in my other Prophecies, written in _solutâ oratione_, limiting
the places, times and prefixed terms, that men coming after, may see and
know that those accidents are certainly come to pass, as we have marked
in other places, speaking more clearly, although the explication be
involved in obscurity, _sed quando submovenda erit ignorantia_, the case
shall be made more clear; making an end here, my Son, accept of this Gift
of thy Father _Michael Nostradamus_, hoping to expound to thee every
Prophecy of these Stanza’s, praying to the Immortal God, that he would
grant thee a long Life in Felicity.
_From ~Salon~ this 1. of ~March~ 1555._
THE TRUE
PROPHECIES
OR
PROGNOSTICATIONS
OF
Michael Nostradamus,
Physician to _HENRY_ II. _FRANCIS_ II. And _CHARLES_ IX. Kings of FRANCE,
and one of the most excellent _Astronomers_ that ever were.
_CENTURY_ I.
I.
French.
Estant assis, de nuit secrette estude,
Seul, reposé sur la selle d’airain,
Flambe exigüe, sortant de solitude,
Fait proferer qui n’est a croire vain.
English.
Sitting by Night in my secret Study
Alone, resting upon the Brazen Stool,
A slight flame breaking forth out of that solitude,
Makes me utter what is not in vain to believe.
ANNOTATION.
In this _Stanza_, _Nostradamus_ expresseth those Humane dispositions
which he made use of to be favoured of God, for the knowledge of future
things, to the benefit of the Publick.
The first Disposition, was the tranquility of Mind, when he saith,
_Sitting by night_; Because a troubled Mind cannot see clearly the Things
it is busie about, no more than tossed Waters can distinctly represent
the Objects that are opposed to them. Thus we read in the Scripture,
that the Prophet _Elishah_, being transported with Zeal against _Joram_
King of _Israel_; and nevertheless willing to consult God concerning the
event of the Warr against the _Moabites_, called for a Minstrel, that the
Harmony of the Instrument might quiet his Mind, as it did happen. _And
it came to pass when the Minstrel played, that the Hand of the Lord came
upon him_, 2 Kings _chap. 3. ver. 15._
The Author in his _Dedicatory Epistle_ to his Son _Cæsar_, calleth
this Tranquility of Mind, _A long Melancholick Inspiration_; because
the Melancholick Humour and Mind sequestreth a Man from the concerns
of worldly things, and maketh him present to himself, so that his
Understanding is not darkned by a multitude of _Species_ that troubles
its Operation.
The Second Disposition, was, the Silence of the Night; For Man who is
compounded of Body and Soul, doth notably intricate himself in External
things by the commerce of the Senses with the Objects; which obligeth
him to withdraw himself from visible things, when he intends to apply
himself to some serious Study. And as the silence of the Night causeth in
the Universe a cessation of noises and clashings in Business, Visits and
Colloquies, the Mind is then more at rest. Besides that, Night covering
with her Darkness our Hemisphere, our Senses are less distracted, and
our Internal Faculties are more united to serve the Operations of the
Understanding.
Therefore the Author in his two _Liminary Epistles_, makes often mention
of his continual Nocturnal Watchings, of his Sweet-smelling nocturnal
Studies, and of his Nocturnal and Prophetical Calculations.
The Third Disposition, was Solitariness; that is, having no other
Conversation then that of his Books, being retired in his Study, Alone.
For it seemeth that God commonly maketh use of Solitariness when he doth
impart himself to Men, and revealeth them his Oracles: And the _Sybils_
were chosen to be Prophets, as much for their Solitariness, as for their
Chastity.
The Author saith, that with those three Dispositions he raised himself
to the knowledge of future things; which is signified by those words,
_Resting upon the Brazen Stool_. _Servius_ in his _Commentaries_ upon
_Virgil_, speaking of this Brazen Stool, saith two things of it. The
First, that this Stool was a Table set upon a _Trevet_, called by the
_Greeks_ τρίπους, and by the Latines _Tripus_. The Second is, that the
_Sybils_, or the Priests of the _Delphick_ Temple of _Apollo_, got upon
that Table, when they went about to pronounce their Oracles. _Pliny_, in
his 33. Book, Chap. 3. saith, that they called those Tables _Cortinas_,
and that some were made of Brass for the use aforesaid.
From the use of that Brazen _Trevet_ is come the Proverb, _Ex tripode
loqui_. When one speaketh like an Oracle. Thus the Author willing to
express, that being in his Study in the solitariness of the Night, he
raised himself to the Knowledge of Future things, to write them, and
transmit them to Posterity; he saith, _He was sitting or resting upon the
Brazen Stool_.
Thus raising himself, and taking his Pen in hand to write what he should
learn, he saith in the Third Verse, that _A slight Flame_, or small
Light did insinuate it self in his understanding, by whose splendor and
brightness he saw future things.
The Author in his Epistle to _Cæsar_ his Son, expoundeth always this
Prophetical Light, by the comparison of a shining Flame, and calleth
it rather a Flame than a pure Light, because this Light doth not only
discover the Mysteries, but more-over it lightens in us a certain Heat
and Prophetical Power, as himself terms it; as if we should say a Sacred
Enthusiasm, even (saith he) as the Sun coming near us with his Light,
not only darteth upon all Elementary things the brightness of his Beams,
but withal infuseth in them a certain quickning heat, which causeth
the Vegetables to grow, and upholdeth the Being of all other natural
things; Even so (saith he) this good _Genius_, as the Ancients term it;
or as we Christians say, that Divine Spirit of Prophecy coming near
our understandings, not only importeth a Light to them, but more-over
a certain heat and Prophetical Power, which strenghteneth them in the
knowledge of the aforesaid things, and causeth them to breath out, as by
a Sacred Enthusiasm some Prophetical Verses.
Which happeneth to them (saith the Author) coming out of Solitude, that
is to say, when their Spirit stoopeth down, and by degrees cometh down
from that sublime Region and high elevation, taking the Pen to write down
the future time. Therefore he with his dispositions participating of that
_slight flame, coming out of his solitude_, began to write and to utter,
_What is not in vain to believe_.
The things that the Author hath written, shall not be unprofitable as we
have proved already, and the time will come, when by the means of Divine
Providence the Church shall receive the fruit thereof, at which we ought
not to wonder, seeing that God saith of himself in _Isaiah_ _Chap. 48.
Ver. 17._ _I am the Lord thy God, which teacheth thee to profit._
The Author foretelleth many wonders, of which we ought to be certain by
the verification of those that are already past, seeing that it is the
same Spirit that shewed them all.
The same Prophecies are also profitable, in that every where the Author
condemneth Seditious and Rebellious persons, and Prophecieth the Churches
Victory over her Enemies.
They are also profitable for particular Men that understand the meaning
of them, for by it they may provide for their own business, according to
the storm, undertaking nothing but upon sure grounds, following always
the best party, and disposing themselves to patience, when the calamities
are general, and involve together the guilty and guiltless. Therefore our
Author saith well, _A slight flame breaking forth out of that solitude,
makes me utter what is not in vain to believe_.
II.
French.
La Verge en main, mise au milieu des Branches,
De l’Onde je moüille & le Limbe & le Pied,
En peur j’escris fremissant par les manches;
Splendeur Divine: le Divine prez s’assied.
English.
With Rod in hand, set in the middle of the Branches,
With water I wet the Limb and the Foot,
In fear I writ, quaking in my sleeves,
Divine splendor! the Divine sitteth by.
ANNOT.
Amongst the customs, the Ancients observed, before they pronounced their
Oracles; one was to take a Tuffie Branch of Laurel, and with it dipt in
water, to sprinkle the edges and Columns of the Table, that was upon the
Brazen Trevet, by which ceremonies they procured credit to their Oracles.
The Author willing to let us know, that his Verses were not only a simple
writing, but also Prophetical and full of Oracles, doth represent them
to us by this Metaphore of the Ancients, when they did amuse the people
with their ambiguous, and many times fallacious Oracles.
Being then sitting and quiet in his solitariness; coming out of that
great devotion of mind, animated by the virtue of his good _Genius_, he
putteth first _the Rod into his hand_, that is the Pen, and putteth it
_in the middle of the Branches_, putting it between his Fingers. Secondly
he dippeth this Rod _into Water_, dipping his Pen in his Ink; with this
Pen dipt in Ink, _he wetteth the Limb and the Foot_, writing upon his
paper from one end to the other, and from the top to the bottom.
Which we must understand by this word _Lymbe_, which is a Latin word,
signifying the long and narrow pieces of stuffe, which women wore at the
bottom of their Petticoats, therefore the Latins called them _Lymbos_,
from the Latin Verbe _Lambo_, which in matter of cloths signifieth, to
leek or sweep; and because those pieces of cloath were in the bottom of
their Garments, the word hath been afterwards employed to signifie the
brims of some things, so that the Lymbs of a sheet of paper, are the two
margines, and the top and the bottom, as if it were the four ends of a
Quadrangular Figure.
The third Verse sheweth the internal disposition of the Author, after he
hath described his external one; that disposition was a Sacred quaking,
which putting his heart into a palpitation, caused his hands and arms to
shake, as if he had been taken with some fit of an Ague. This quaking is
the disposition which the good _Genius_ causeth in Prophets, that they
may be humbled, and not be puffed up with pride, when they come near the
Majesty of God, as we read in _Daniel_, St. _John_, and the _4th._ of
_Esdras_. Therefore the Author saith:
_In fear I write, quaking in my sleeves._ And because the Divine Spirit
after he hath cast down those, to whom he will impart himself, doth
afterwards quiet them; the Author therefore addeth, that a _Divine
splendor did sit by him_.
III.
French.
Quand la littiere du tourbillon versée,
Et seront faces de leurs Manteaux couvers,
La Republique par gens nouveaux vexée,
Lors blancs & rouges jugeront a l’envers.
English.
When the litter shall be overthrown by a gust of wind,
And faces shall be covered with Cloaks,
The Common-wealth shall be troubled with a new kind of men,
Then white and red shall judge amiss.
ANNOT.
The two first Verses signifie that a great tempestuous wind was to
happen, in which a litter should be overturned, and every one should
muffle his face in his Cloak, for the fierceness of the wind.
And that presently after the Common-wealth should be troubled with
new Sects and Opinions, which may be understood of the beginning of
Reformation by _Luther_ and _Calvin_, which was about that time.
The last Verse by the white and red signifieth here (as it doth thorough
all the Book) the _French_ and the _Spaniards_, because the _French_
wear white Scarfes, and the _Spaniards_ red ones: and consequently the
troubles and jars that happened presently between those two Nations.
IV.
French.
Par l’Univers sera fait un Monarque,
Qu’en paix & vie ne sera longuement,
Lors se perdra la Piscature Barque,
Sera regie en plus grand detriment.
English.
In the World shall be one Monarch,
Who shall be not long alive, nor in peace,
Then shall be lost the Fishing Boat,
And be governed with worse detriment.
ANNOT.
That Monarch was _Henry_ the II. King of _France_, who did not Reign
long, but was unfortunately slain, running at Tilt against the Earl of
_Montgomery_ (as we shall see hereafter) and almost during all his Reign
had Wars with _Charles_ the V. Emperour, and his Son _Philip_ the II.
King of _Spain_; the said Emperour in that time did sack _Rome_, took the
Pope _Clement_ the VII. prisoner, which is signified here; as also in
several other places by the loss of the _Fishing Boat_; the Roman Church
being often compared to a Ship or Boat.
V.
French.
Chassez seront sans faire long combat.
Par le Païs seront plus fort grevez,
Bourg & Cité auront plus grand debat,
_Carcas_, _Narbonne_ auront cœurs esprouvez.
English.
They shall be driven away without great fighting,
Those of the Countrey shall be more grieved,
Town and City shall have a greater debate,
_Carcas_, _Narbonne_ shall have their hearts tryed.
ANNOT.
Herein is nothing mystical, the meaning is that some of the Protestant
party intending to take or vex the Cities of _Carcassone_ and _Narbonne_
in _Languedoc_, shall be easily repulsed, and shall afterward fall upon
the Countrey round about, which shall suffer for.
VI.
French.
L’œil de _Ravenne_ sera destitué,
Quand a ses pieds les aisles sailliront;
Les deux de _Bresse_ auront constitué,
_Turin_, _Verceil_, que _Gaulois_ fouleront.
English.
The eye of _Ravenna_ shall be forsaken,
When the wings shall rise at his feet,
The two of _Brescia_ shall have constituted,
_Turin_, _Verceil_, which the French shall tread upon.
ANNOT.
This is a confirmation of the fourth Stanza, concerning the loss of the
Pope, _Clement_ the VII. who is called here the eye of _Ravenna_, because
he is Lord of that famous City, which was once an Exarchat of the Empire.
The wings that shall rise at, or against his feet, shall be those of the
Eagle, which are the Arms of the Emperour.
The two of _Brescia_ were the Governour and Proveditor of _Venice_ in
that place, who would at that time have endeavoured to seize upon _Turin_
and _Verceil_, the two chiefest Towns of _Piemont_, but were prevented by
the _French_.
VII.
French.
Tard arrivé, l’execution faite,
Le Vent contrare, Lettres au chemin prinses,
Les Conjurez quatorze d’une Secte,
Par le Rousseau seront les entreprinses.
English.
One coming too late, the execution shall be done,
The Wind being contrary, and Letters intercepted by the way,
The Conspirators fourteen of a Sect,
By the Red-hair’d Man the undertaking shall be made.
ANNOT.
The sense of the whole is this, there shall be fourteen Conspirators
of one mind, and their Ring-leader, a Red-haired man, who shall be put
to death, because their Reprieve could not come timely enough, being
hindered by cross winds, and Letters intercepted. I could find no
particular things in History concerning this.
VIII.
French.
Combien de fois prinse Cité Solaire,
Seras, changeant les Loix barbares & vaines,
Ton mal s’approche, plus seras tributaire,
Le grand _Adrie_ recouvrira tes veines.
English.
How often taken O solar City,
Shalt thou be? changing the barbarian and vain Laws,
Thy evil growth nigh, thou shalt be more tributary,
The great _Adria_ shall recover thy veins.
ANNOT.
It is hard to judge what he meaneth by the Solar City that shall be so
often taken.
As by _Adria_, it is certain he meaneth _Venice_, that was so called
anciently, because of its scituation in the _Adriatick_ Sea.
IX.
French.
De l’Orient viendra le cœur punique,
Fascher _Adrie_, & les hoirs _Romulides_,
Accompagné de la classe Libique,
Trembler _Melites_, & proches Isles vuides.
English.
From the East shall come the _African_ heart,
To vex _Adria_, and the Heirs of _Romulus_,
Accompanied with the _Libian_ fleet
_Melites_ shall tremble, and the Neighbouring Islands be empty.
ANNOT.
This was a clear and true Prognostication of that famous Invasion made
upon _Maltha_, by the grand Signor _Solyman_ the magnificent, in the
year of our Lord 1565. and just ten years after the writing of this
Prophecy, wherein that Island, and some of the Neighbouring ones were
wholly depopulated by the _Turks_, to the terror of _Venice_, called
here _Adria_, and of all the Islands of the _Adriatick_ Sea. For the
better understanding of this, the Reader must observe, that _Punicus_ in
Latin signifieth _Africa_, so that the _African_ heart signifieth the
help the _Turk_ had from _Tunis, Tripoly_, and _Algier_, Cities seated
in _Africa_, and under the Turkish Dominion; by which not only _Maltha_
(which in Latin is _Melita_) but _Venice_ and _Rome_ were put into a
great fright; the conclusion of this Siege was, that after six weeks
time, and the loss of 26000. Men, the _Turks_ were constrained shamefully
to retire. _Vide_ _the Turkish History_.
X.
French.
Sergens transmis dans la Cage de Fer,
Ou les Enfans septains du Roy sont pris,
Les vieux & Peres sortiront bas d’Enfer,
Ains mourir voir de son fruit mort & cris.
English.
Sergeants sent into an Iron Cage,
Where the seven Children of the King are,
The old Men and Fathers shall come out of Hell,
And before they die shall see the death and cries of their fruit.
ANNOT.
This Prophecy signifieth, that some Sergeants or Executioners shall be
sent into a Prison, to put to death seven Children, servants of a King
that were Imprisoned there, and that some old Men their Fathers, shall
see their death, and hear their cries.
XI.
French.
Le mouvement de Sens, Cœur, Pieds, & Mains,
Seront d’accord, _Naples_, _Leon_, _Sicile_,
Glaives, Feux, Eaux, puis au Noble Romains,
Plongez, Tuez, Morts, par cerveau debile.
English.
The motion of the Sense, Heart, Feet and Hands,
Shall agree, _Naples_, _Leon_, _Sicily_,
Swords, Fires, Waters, then to the noble _Romans_,
Dipt, Killed, Dead, by a _weak-brain_.
ANNOT.
The two first Verses signifie the concord that shall be among the
_Spanish_ dominions, expressed here by _Sense_, _Heart_, _Feet_, and
_Hands_. After which, the _Romans_ or those of _Rome_, shall be evilly
intreated, being _drowned, killed, and put to death by a weak brain_.
I guess this to have come to pass, when the Emperour _Charles_ the V.
his Army sacked _Rome_, under the command of the Duke of _Bourbon_, who
was killed at the Assault; and of the Prince of _Orange_, who permitted
licentiousness to his Souldiers, and suffered them to commit more
violence, than ever the _Goths_ or _Vandales_ did, and therefore is
called here _weak brain_. This Prince of _Orange_ was of the House of
_Chalon_, after which came that of _Nassau_.
XII.
French.
Dans peu ira fauce brute fragile,
De bas en haut eslevé promptement,
Puis en estant desloyal & labile,
Qui de _Verone_ aura gouvernment.
English.
Within a little while a false frail brute shall go,
From low to high, being quickly raised,
By reason that he shall have the Government of _Verona_,
Shall be unfaithful and slippery.
ANNOT.
This foretelleth of a wicked person, who in a short time shall be from
a low degree exalted to a high one, by reason that those that have the
Government of _Verona_, shall be unfaithful and slippery. That person
seemeth to be some Pope, who from a low degree shall be exalted to that
dignity, by the unfaithfulness and slipperiness of the _Venetians_, who
are now Lords of the City _Verona_ in _Italy_.
XIII.
French.
Les exiles, par ire, haine intestine,
Feront au Roy grand conjuration,
Secret mettront ennemis par la mine,
Et les vieux siens, contre eux sedition.
English.
The banished, by choler, and intestine hatred
Shall make against the King a great conspiracy,
They shall put secret enemies in the mine,
And the old his own against them sedition.
ANNOT.
Although this Prophecie seemeth to be indefinitely spoken, because in
every Countrey or Kingdom where there is banished people, they most
commonly plot against their King and Countrey; nevertheless I find two
remarkable Histories to make this good, one in _France_, and the other in
_England_. That of _France_ is thus.
The Cardinal of _Lorrain_, and the Duke of _Guise_ his Brother, being
in great favour with _Henry_ II. the Queen Mother promoted them in the
beginning of the Reign of _Francis_ II. his successor, so that the
Cardinal was made Lord high Treasurer, and the Duke General of the
Armies, to the prejudice of the Constable of _Montmorency_. Those two
favourites, fearing the persecution that is raised by envy, did remove
all the great ones from the Court, whether they were commanded to do so,
or whether they had any other pretences.
The Princes of _Condé_, and of _la Roche sur yon_, were sent into
_Flanders_ to _Philip_ II. _Condé_, to confirm the alliance between the
two Crowns, and _la Roche sur yon_ to carry the Order of _France_.
_Diana_ of _Poitiers_ Dutchess of _Valentenois_, was banished from Court,
and compelled to surrender to the Queen all the Jewels she had extorted
from the King, besides the Castle of _Chenonceaux_, which the Queen took
for her self.
The Marshal St. _Andrew_ was likewise banished from the Court. The King
of _Navarre_ was in _Bearn_.