Centuries 2 Quatrain 13 (C.II Q.13)

Nostradamus- Centuries 2 Quatrain 13 The following verse contains one of the two anagrams of Francis and it possesses a strange quality that is consistent with my ideas on the way the story of Nostradamus' sect is encoded into the Prophecies. By its usage Nostradamus invites the reader to link him with a sect whose prime goal appears to be the revival of the bloodline of Christ. The anagrams use this visible tale from Nostradamus' past as an allegory explaining its import in our time (see below). C.2 Q.13 The body without soul no longer to be sacrificed: Day of death put for birthday: The divine spirit will make the soul happy, Seeing the word in its eternity.   Le corps Sans ame plus n'eStre en Sacrifice Jour de la mort mis en natiuite. L'esprit diuin fera l'ame felice Voyant le verbe en Son eternite. Anagram sequences in French Text <a mans pulse enterS franciS proceSs> <franciS-i enterS plumes><if erraticneSS><earnestneSS><eaStern unreSts> <Jouite medal terminations><monetarism ruled><immortal Jove annuities> <menstration><insinuate immortal Jet><innermost medal> <it rued Jovite ornamentalism> <periLs infuriated male><feel it unified alarm><fear in flame><ecLipse fermale><spirited><unifier><unratified periLs malefice> <yoV be Seen relevant on internet> <yoV aln t veber> <entire noteS been oVerneatly><Seen on internet> Extract from my website article on Francis' part in Nostradamus' sect.   My analyses of this verse begins by noting the wording in a letter by Francis' sister, Marguerite, to Anne de Montmorency. written nearly thirty years before Nostradamus penned this verse. As for my news, the body is but too well ; but the spirit, I cannot deny it, remembers that which is left behind.... Marguerite of Navarre in letter dated 20th November 1525. The wording by Marguerite parallels that of Nostradamus and reinforces the likelihood of it being a symbolic code representing a group of like minded people. Now Anne de Montmorency was a male friend of both Marguerite and Francis and he would become the Baron of LesBaux in 1528 which provides a connection to Nostradamus. Les Baux is one of several places able to be linked to Nostradamus through its nearness to a town in which he had lived and each of which held a passionate belief in the bloodline of Christ in France. Les Baux lies within a few hours walking distance from St Remy where Nostradamus was born. The motto of Les Baux is Au hasard, Balthazar (perchance Balthasar) and this simple saying underscores the esoteric and heretical Christ-based beliefs that have dominated this citadel . From the foundation of the settlement the Lords of Baux  claimed direct lineage from Balthasar, who they asserted was one of the attendants at Christ's birth. This provides the historic link to the nativity presented in the second line of C.2 Q.13 and its reference of the 'day of the death' since Anne de Montmorency was appointed baron to this place when Les Baux was near to its demise. Although Nostradamus no longer lived in St Remy when Montmerency ruled Les Baux I believe his connections  with events in Les Baux would have been strong. Relevantly both Queen Marguerite of Navarre and de Montmorency were considered heretics whose open support of the Protestant cause depended on Francis' good will. In a later reign Les Baux was destroyed because it sheltered Protestants and those who plotted against the Roman Catholic King. The first line of this verse holds anagrams that say process_a_name   as_plumes_enters_Francis (ecopsSs a nsame,  sa meplus nestre e nSacrif) and the implications of these words fit to my theme. These anagrams imply the substitution of names and they help make sense of this verse as well as the words of Marguerite;  Francis as the king is the soul mentioned in the verse while Marguerite as the female carrier of the bloodline is the body in both instances. It is by these nom-de-plumes their names are concealed and this continues for Montmorency is the spirit or the guide to the King and Nostradamus is he who sees eternity via the  divine word. This rendering then changes Marguerites' words to Montmorency by revealing to him a far more earthy message: As for my news, I, the child bearer, am safe but I know you as the king's guide are concerned my mission hasn't succeeded.  And Nostradamus' verse becomes The child-bearer so long without the kingly child will no longer need to worry about that goal. On the death of the King , our new King, who bears the same title, will be born. It will be through the king's guide Montmorency(soul) that I,  the seer Nostradamus (revealer of the divine spirit) bring to you assurance our goal will be achieved.   In doing this Nostradamus is bestowing a meaning relevant to his own time and the era in which he lived but it forecast events that wouln't take place for decades after his death. The peculiar phrase Day of the death put into nativity can then be seen as also relating to the oddity that on the death of King Henry III of France in 1589, King Henry III of Navarre became King Henry IV of France so when Henry III (of France) died,  HenryIII (of Navarre) was reborn as Henry IV (of France). It is the marriage of Marguerite to Henri d'Albret of Navarre that achieved this goal through her marriage in 1527 and it seems that Nostradamus may have played a part in the sect's belief that the line of Jesus would be enhanced by this union. This connection is quite feasible for all these persons were united by physical proximity, heresy, heritage, intellectual interests and timing.  But the visible text can also be given a context based in the eternal present since it may alo allude to Nostradamus' use of the Sephirot to encode his work. The body without soul no longer to be sacrificed: Day of death put for birthday: The divine spirit will make the soul happy, Seeing the word in its eternity. This can be interpreted as saying:    'The text without its code no longer can be ignored for it shows how the end dates become the new beginning. That which is hidden will make people happy for it is the secret of time itself'.   There are clues to what the content of this verse reveals hidden in its anagrams but its secret is well protected and relies on a confident  resolution of lettering for which simple anagrams do not always apply. My rules for discovering Nostradamus' hidden code are unrelenting as to using whole anagrams for reliability but they are not the final determinant of what he wrote. They are a means by which I can know that what I find is not a fantasy. Words used in any person's writings are often simple, not complex, and most  are common, not rare. In this verse the reader will see words of mainly very rare occurrence that relate to the theme I suggest underpins its meaning and these include 'immortals', 'monetarism 'procesS', 'relevant', 'internet','infuriated','female' and 'annuities'. This unusual mix of words complies closely to my rules and they occur alongside others  that though seemingly meaningful have no means of better validation. And through the totality we glimpse themes of monetary turmoil, ancient gender inheritance conflicts and secrets of Nostradamus' code. So although these parts have to  be rated as low level contributions until other verses reinforce them their existence together offers an inescapable framework for this verse. I repeat the anagram section below for the purpose of easier reference. Le corps Sans ame plus n'eStre en Sacrifice Jour de la mort mis en natiuite. L'esprit diuin fera l'ame felice Voyant le verbe en Son eternite. <a mans pulse enterS franciS proceSs> <franciS-i enterS plumes><if erraticneSS><earnestneSS><eaStern unreSts> <Jouite medal terminations><monetarism ruled><immortal Jove annuities> <menstration><insinuate immortal Jet><innermost medal> <it rude Jovite ornamentalism> <periLs infuriated male><feel it unified alarm><fear in flame><ecLipse fermale><spirited><unifier><periLs unratified malefice> <yoV be Seen relevant on internet> <yoV aln-t veber> <entire noteS been oVerneatly><Seen on internet>