yuèdòunuò chá dān mǎ sī Nostradamuszài旅游地理dezuòpǐn!!! | |||
nuò chá dān mǎ sī yòu xiǎo de shí hòu qǐ jiù yīn tā fēi fán de cái néng 'ér shí fēn yǐn rén zhù mù。 tā suǒ shòu de jiào yù zhù yào lái zì yú tā de zǔ fù， lā dīng yǔ、 xī là yǔ、 xī bó lái yǔ、 shù xué， yǐ jí bèi chēng zhī wéi tiān tǐ xué de zhàn xīng shù děng， wú suǒ bù xué， wú suǒ bù tōng。 zǔ fù qù shì hòu， tā huí dào zhù zài bā lǐ dà jiē de fù mǔ shēn biān， jì xù jiē shòu wài zǔ fù duì tā de jiào yù。 bù jiǔ， nuò chá dān mǎ sī bèi sòng dào 'ā wéi ní wēng qù xué xí， yǔ jū zhù zài dāng dì de jǐ wèi biǎo xiōng dì zhù zài yī qǐ。
nuò chá dān mǎ sī duì zhàn xīng shù xiǎn shì chū liǎo jí dà de xīng qù， zài tóng xué men zhōng jiān， yòu guān zhàn xīng shù de tǎo lùn shí cháng fā shēng。 tā zhī chí dì qiú wéi rào zhe tài yáng xuánzhuàn de tiān tǐ lùn xué shuō， zài dāng shí， zhè shǐ dé tā de fù mǔ cháng cháng dān yōu tā huì bù huì bèi dàngchéng yì duān fènzǐ 'ér shòu dào zhèn yā， yīn wéi tā men bì jìng céng jīng shì yóu tài jiào de xìn tú。
1522 nián， nuò chá dān mǎ sī 19 suì shí， jiā lǐ rén sòng tā dào liǎo méng bǐ lì 'āi， wèile ràng tā gǎi xué yī xué。 3 nián zhī hòu， tā qīng qīng sōng sōng dì huò dé liǎo xué shì xué wèi， bìng ná dào kāi yè xǔ kě zhèng。 zhī hòu， tā jué dìng lí kāi dà xué fǎn huí gù lǐ， quán xīn quán yì dì qù jiù zhù kě líng de chuán rǎn bìng de xī shēng zhě。
nuò chá dān mǎ sī - yǔ bìng yì zhàn dǒu de rì rì yè yè
16 shì jì， è yì chéng liǎo fǎ guó nán bù dì fāng de fēng tǔ bìng， tè bié shì tàn jū bìng de liú xíng， shǐ dé rén men zhěng tiān zài jīng kǒng bù 'ān zhōng dù rì。 zài nuò chá dān mǎ sī de yī shēng zhōng， céng yòu guò bù shǎo de zhòngshāng zhě huò fǎn duì zhě， dàn duì tā miàn duì jí bìng shí de yǒng qì、 rén xìng， yǐ jí duì huàn zhě qīng zhù de 'ài xīn， duì pín kùn zhě de kuān róng， wú yī rén biǎo xiàn guò yì yì。 zǎo zài 1525 nián， tā jiù chéng liǎo dāng dì zhī míng dù pō gāo de hǎo yī shēng。 nuò chá dān mǎ sī zǒu jiē chuàn xiàng， bìng yán zhì chū ruò gān zhǒng dú tè de chǔfāng jí zhì liáo fāng fǎ， yǔ gè zhǒng bìng yì zhàn dǒu， zhè cóng tā yú 1552 nián chū bǎn de zhù zuò zhōng yì kě zhǎo dào zuǒ zhèng， wèile jiù zhù huàn zhě， tā qīng zhù liǎo xīn xuè。 tā cóng nà 'ěr bǎng niǎn zhuǎn dào kǎ 'ěr kǎ sōng。 zài nà lǐ， tā shí cháng wéi dāng dì de sī jiào kāi yī xiē cháng shēng bù lǎo de chǔfāng。 tā qī wàng tā de chǔfāng néng zòu xiào， cháng ruò zhēn de yòu xiào de huà， qǐ bù kě yǐ jiāng gèng duō de huàn zhě cóng sǐ wáng xiàn shàng wǎn jiù xià lái má？ kǎ 'ěr kǎ sōng zhī hòu tā yòu qù liǎo tú lú cí。 hòu tīng shuō bō 'ěr duō yì xìng yán zhòng， tā yòu bēn fù bō 'ěr duō。
dāng tā zài cì huí dào 'ā wéi ní wēng hòu， tā huā liǎo shù yuè de shí jiān duì gè zhǒng bìng yì jìn xíng liǎo qián xīn yán jiū。 yě xǔ zhèng shì zài zhè duàn shí jiān nèi， tā duì mó fǎ yǔ xuán xué chǎn shēng liǎo nóng hòu de xīng qù， yīn wéi zài 'ā wéi ní wēng tú shū guǎn cǐ lèi cáng shū shèn duō。 dāng shí， jiào huáng shǐ jié yǔ mǎ 'ěr tā de qí shì tuán cháng zhèng zài 'ā wéi ní wēng。 yú shì nuò chá dān mǎ sī yǐ zuì jiā pèi fāng wèitā men pèi zhì liǎo xiān měi de wēn bó guǒ dòng。 yǐ xiàn dài rén de yǎn guāng lái pàn duàn， shì yī zhǒng hán táng guò duō de shí pǐn。
jìn 4 nián de qīng sōng shēng huó zhī hòu， wèile qǔ dé bó shì xué wèi， nuò chá dān mǎ sī fǎn huí méng bǐ lì 'āi， bìng yú 1529 nián 10 yuè 23 rì zài dù jiù dú yú yī xué bù。 yīn wéi tā de míng shēng yǔ chéng gōng。 yǐ zhì yú zài yī xué bù nèi bù shù dí shèn duō， shǐ dé tā nán yǐ duì zì jǐ de dú tè jiàn jiě jìn xíng shēn rù yán jiū yǔ fā biǎo。 rán 'ér， yóu yú tā de xué shí yǔ néng lì shì shuí yě wú fǎ fǒu rèn de shì shí， suǒ yǐ tā qīng 'ér yì jǔ dì jiù dé dào liǎo bó shì xué wèi。 tā xuǎn zé liǎo zài méng bǐ lì 'āi zhí jiào de dào lù。 zài yī nián duō de duǎn zàn de jiào xué shēng yá zhōng， yóu yú tā de xīn de lǐ lùn zhāo zhì zhòng duō de fēi yì， tā yì rán cí zhí lí qù， jì xù kāi shǐ liǎo tā piāo bó bù dìng de yóu yī shēng yá， shēn zhe hēi cháng páo， yè sù hēi sè zhàng péng， yōng yòu xué zhě fēng dù de nuò chá dān mǎ sī， gěi rén yǐ diǎn xíng de yóu tài rén de yìn xiàng。
zài tú lú cí gōng zuò shí， nuò chá dān mǎ sī shōu dào liǎo jǐn cì yú yī lā sī mò de zhù míng zhé xué jiā sī kǎ lǐ jié 'ěr de xìn。 nuò chá dān mǎ sī de huí xìn lìng sī kǎ lǐ jié 'ěr shí fēn gāo xīng， bìng fā chū liǎo huān yíng nuò chá dān mǎ sī qù 'ā ràng xiǎo zhù de yāo qǐng。 1534 nián qián hòu， nuò chá dān mǎ sī yǔ yī wèi “ shēn fèn gāo guì 'ér jí fù mèi lì de měi nǚ ” jié hūn（ yí hàn de shì qì jīn wéi zhǐ wǒ men yě wèi néng chá dào gāi nǚ zǐ de xìng míng）， hūn hòu shēng xià yī nán yī nǚ。 sī kǎ lǐ jié 'ěr de bāng zhù， jiā shàng tā jīng zhàn de yī shù yǔ fēi fán de cái néng， shǐ tā guò shàng liǎo 'ān wěn 'ér xìng fú de shēng huó。
rán 'ér， hǎo jǐng bù cháng， yī lián chuàn de bēi jù gěi nuò chá dān mǎ sī yǐ chén zhòng de dǎ jī。 è yì sì nüè 'ā ràng， jìn guǎn tā pīn mìng yǔ 'è yì bó jī， dàn wú nài 'è yì de liú xíng xùn sù， yǐ zhì yú lián qī zǐ jí liǎng gè hái zǐ dōubèi wú qíng dì duó qù liǎo shēng mìng。 lián zì jǐ de qīn réndōu wú lì yī jiù， zhè yī shì shí duì tā zhè míng yī shēng lái shuō， wú yí shì wú qíng 'ér zhì mìng de dǎ jī。 jiē zhǒng 'ér lái de shì yǔ sī kǎ lǐ jié 'ěr de guān xì yuè lái yuè zāo， zuì hòu shī qù liǎo tā de yǒu qíng。 jìn guǎn sī kǎ lǐ jié 'ěr shì yī gè yǔ shénme réndōu yào zhēng chǎo de rén， dàn zài zhè zhǒng qíng kuàng xià shī hé， bù néng bù shuō shì chuán lòu yòu yù dǐng tóu yǔ。 gèng bēi cǎn de shì wáng qī de jiā rén bī tā fǎn hái jià nǚ shí suǒ dài qù de cái chǎn， shèn zhì dào fǎ tíng tí qǐ liǎo sù sòng。
lìng rén nán yǐ xiāng xìn de shì， 1538 nián， tā jìng yīn jǐ nián qián de chū yán bù shèn 'ér bèi rén mì gào dāng jú， dāng jú jiāng tā zuò wéi yì duān fènzǐ jiā yǐ zhuī jiū。 shì yóu hěn jiǎn dān， nuò chá dān mǎ sī céng duì yī wèi zhèng zài zhì zuò shèng mǔ mǎ lì yà qīng tóng xiàng de jiàng rén shuō：“ nǐ zhì zuò de shì 'è mó。” jìn guǎn nuò chá dān mǎ sī fǎn fù shuō míng tā de běn yì shì shuō jiàng rén de zuò pǐn quē shǎo tóng xiàng suǒ tè yòu de měi de mèi lì， dàn zōng jiào fǎ guān réng rán mìng lìng tā qù tú lú cí zì shǒu。 nuò chá dān mǎ sī yā gēn jiù méi dǎ suàn qù zì shǒu， gèng bù xiǎng xīn gān qíng yuàn dì jiē shòu fǎ tíng de chéng fá。 wèile táo bì jiào huì de jiū chán， zài qí hòu de 6 nián zhōng， tā zài jiào huì guǎn xiá bù dào de dì qū diān pèi liú lí。 fēng cān lù sù。
nuò chá dān mǎ sī - yù yán jí zài gōng tíng zhōng yǐn qǐ jù dà fǎn xiǎng
nuò chá dān mǎ sī yú 11 yuè huí dào sà lǎng。 bù jiǔ biàn yǔ fù wēng de wèi wáng rén 'ān nǔ · péng sà 'ěr jié hūn。 zhí dào xiàn zài， wǒ men réng kě yǐ zài pǔ lā sī · dé · lā · pǔ wǎ suǒ nǔ lì de yī jiǎo jiàn dào tā men hūn hòu jū zhù guò de nà chuáng fáng shè。
yǔ 'ān nǔ · péng sà 'ěr jié hūn zhī hòu， nuò chá dān mǎ sī guò shàng liǎo yī duàn 'ān wěn de jiā tíng shēng huó。 jù tuī cè， tā duì xuán xué de guān xīn、 yù yán xìng dòng chá lì de chǎn shēng zhèng shì zài zhè yī duàn shí jiān。 tā bǎ tā de zhù yào jīng lì fàng zài qián xīn zuānyán xuán xué jí zhù shū shàng， hěn shǎo gù jí cháng qī yǐ lái de xíng yī shì yè。 cóng 1550 nián qǐ， tā měi nián yào biān zhì yī tào nián lì， 1554 nián yǐ hòu， kāi shǐ chū bǎn yù yán jí。 yě xǔ zuì chū de chéng gōng gěi tā zēng tiān liǎo jù dà de xìn xīn。 tā quán shēn xīn dì tóu rù liǎo tā de yù yán gōng zuò。
nuò chá dān mǎ sī jiāng tā zài sà lǎng de zhù zhái de zuì dǐng céng gǎi zào chéng tā de yán jiū shì， měi dào yè jiān， tā zǒng shì yǔ tā nà xiē shén mì xué de shū jí wéi bàn， zài yán jiū shì zhōng zhǎn kāi xì zhì de yán jiū。 jù tā běn rén hòu lái de jì shù， tā xí guàn yú jiāng tā dú guò de shū jí dú yī běn shāo yī běn。 zuò wéi yī gè xué zhě， shì fǒu zhēn huì zhè yàng qù zuò， shì lìng rén huái yí de。 wú níng shuō shì duì jiào huì dāng jú shī fàng de yī zhǒng yān mù dàn， yǐ táo bì jiào huì de jiū chán bà liǎo。
tā mó fǎ de líng gǎn、 huàn xiǎng de yuán quán， lái zì yú 1547 nián lǐ 'áng chū bǎn de《 shén mì 'āi jí》。 zài tā de yù yán jí zhōng duō chù yǐn yòng liǎo gāi shū de duàn luò， yīn cǐ kě yǐ duàn dìng， dāng shí tā shǒu tóu shàng yōng yòu zhè běn shū。
1554 nián， jù shuō bō nǔ shì cháng 'āi mǔ · mǔ · jié wéi ní jìng rán cí qù shì cháng zhí wù， qiāo kāi nuò chá dān mǎ sī de mén， qǐng qiú shōu tā wéi dì zǐ， zhuān mén yán xí zhàn xīng shù yǔ tiān wén xué。
nuò chá dān mǎ sī qù shì hòu， jié wéi ní wéi zhěng lǐ biān zuǎn lǎo shī de yù yán jí zuò chū liǎo jù dà de nǔ lì。 dàn zhèng rú nuò chá dān mǎ sī de 'ér zǐ sài zhā 'ěr suǒ shuō， jié wéi ní yòu shí guò yú kuā zhāng liǎo yǔ lǎo shī zhī jiān guān xì。 zhè zài nuò chá dān mǎ sī de yí zhǔ zhōng yì néng zhǎo dào zhèng jù。 nuò chá dān mǎ sī de yí zhǔ shí fēn rǒng cháng， tā xiáng xì jì shù liǎo yòu guān jīn qián jí quán bù cái chǎn de fēn pèi， zhǔ fù jiāng yī qiē jiāo gěi zhǎngdà chéng rén de 'ér zǐ chǔlǐ。 nuò chá dān mǎ sī tè bié zài yí zhǔ zhōng zhǐ chū， jié wéi ní yòu guò“ hán chuāng zhī kǔ”， dàn bìng méi yòu shuō tā shì yī gè zhēn zhèng de xué zhě。 dàn wú lùn zěn me shuō， jié wéi ní zài dé dào liǎo nuò chá dān mǎ sī fū rén de tóng yì hòu， tì lǎo shī zhěng lǐ liǎo dà pī de yí gǎo shì yī gè tiě de shì shí。
1555 nián， nuò chá dān mǎ sī wán chéng liǎo tā de dì yī bù yù yán jí， yù yán de shí jiān kuà dù shì cóng tā suǒ shēng huó de shí dài zhí zhì shì jiè mò rì。《 zhū shì jì》 zhè yī tí míng yǔ“ bǎi nián” de gài niàn méi yòu guān xì。 ér shì yīn wéi měi yī bù yù yán jí yóu bǎi shǒu zì yóu tǐ shī huò sì xíng shī gòu chéng， gù 'ér dé míng， tā dǎ suàn xiě yī qiān shǒu shī， biān chéng shí bù yù yán jí。 dàn bù zhī hé gù， dì qī bù bìng wèi wán gǎo（ yě jiù shì shuō shōu rù de yù yán shī wèi dá dào yī qiān shǒu）。 dāng zhěng lǐ tā de yí gǎo shí fā xiàn， tā céng jīng hái xiǎng xiě dì shí yī bù yǔ dì shí 'èr bù， dàn wèi néng shí xiàn biàn lí kāi liǎo rén shì。
shī shì yǐ huì sè nán dǒng de wén tǐ xiě chéng de， qí zhōng yòu fǎ yǔ、 pǔ luó wàng sī fāng yán、 yì dà lì yǔ、 xī là yǔ yǐ jí lā dīng yǔ děng， shí jiān shùn xù yě gù yì bèi dǎ luàn， gū jì shì wèile táo bì jiào huì de jiā hài 'ér zhè yàng zuò de， yīn cǐ， shī zhōng suǒ yǐn cáng de zhēn zhèng hán yì jí mì mì， fēi shì zhuān jiā shì nán yǐ pò jiě de。
1555 nián， dāng tā wèi wán chéng de yù yán jí gōng kāi chū bǎn hòu， nuò chá dān mǎ sī zài fǎ guó nǎi zhì 'ōu zhōu míng shēng dà zhèn。 chū bǎn wù xuǎn yòng liǎo tā de qián 3 bù（ 300 piān） jí dì 4 bù de bù fēn nèi róng。 zài dāng shí， shū shì 'áng guì de shē chǐ pǐn， zhǐ yòu guì zú huò yòu qián rén cái néng mǎi lái yuè dú， ér pǔ tōng de píng mín duō bàn shì wén máng， yù yán jí zài gōng tíng nèi yǐn qǐ liǎo jù dà de fǎn xiǎng， yīn wéi qí zhōng yòu yī jù sì hū yù jiàn dào liǎo guó wáng de sǐ。
nuò chá dān mǎ sī - zhǔn què yù yán wáng fēi jí qí zǐ nǚ de mìng yùn
yìng kǎ tè lín nà · dé · méi dí xī sī wáng fēi de zhāo qǐng， nuò chá dān mǎ sī yú 1556 nián 7 yuè 14 rì qián wǎng bā lí。 yīn wéi wáng fēi de tè bié guān zhào， yuán běn xū yào 8 zhōu de lǚ xíng jǐn yòng liǎo yī gè yuè de shí jiān jiù shùn lì dào dá liǎo bā lí。 nuò chá dān mǎ sī zài shèng mǐ xiè 'ěr de yī chù lǚ diàn zhǎo dào liǎo zhù chù。 wáng fēi hèn bù dé lì kè jiàn dào nuò chá dān mǎ sī， yú shì dì 'èr tiān yī zǎo biàn zhāo tā jìn gōng。 zài dāng dì jǐng chá shǔ cháng de dài lǐng xià， nuò chá dān mǎ sī jiē shòu liǎo wáng fēi de zhào jiàn。 yí hàn de shì， méi yòu rèn hé rén duì zhè cì zhào jiàn zuò guò rèn hé jì lù。 èr rén de huì tán cháng dá liǎng xiǎo shí。 jù chuán shuō， wáng fēi xiàng tā xún jiān liǎo 'àn shì guó wáng zhī sǐ de sì xíng shī， bìng duì nuò chá dān mǎ sī de huí dá biǎo shì mǎn yì。 shì shí shàng， kǎ tè lín nà zhì sǐ wéi zhǐ dū yī zhí hěn xiāng xìn nuò chá dān mǎ sī de yù yán。
guó wáng hēng lì 'èr shì duì nuò chá dān mǎ sī bìng bù gǎn xīng qù。 suī rán jiē jiàn de shí jiān jí duǎn， dàn réng rán shǎng cì liǎo tā 100 méi jīn bì。 wáng fēi hòu yòu zhuī jiā liǎo 30 méi， duì nuò chá dān mǎ sī lái shuō， zhè diǎn shǎng cì shí zài shì tài shǎo， yīn wéi tā lái bā lí de lù fèi jiù huā qù liǎo 100 duō méi jīn bì。 rán 'ér zhí dé 'ān wèi de shì， tā de zhù chù bèi yí dào liǎo dà zhù jiào de háo huá zhù zhái。 zài bā lí zhì liú de 'èr zhōu lǐ， tā huì jiàn liǎo xǔ duō mù míng lái fǎng zhě， bìng lì yòng zhàn xīng shù， gěi qí yǐ yù jiàn xìng zhōng gào。 qí jiān， wáng fēi yòu yī cì zhào jiàn liǎo nuò chá dān mǎ sī， bìng yào qiú tā duì wǎ lú wǎ de qī gè hái zǐ de yùn shì jìn xíng yù yán。 zhè de què shì yī jiàn wēi miào 'ér kùn nán de shì qíng。 qí shí， zài yè yǐ gōng kāi chū bǎn de shū jí zhōng yǐ jīng míng què yù yán liǎo tā men de bēi jù xìng mìng yùn。 dàn cǐ shí cǐ kè yě zhǐ néng duì kǎ tè lín nà shuō：“ nín de 'ér zǐ dōunéng chéng wéi jūn wáng”。 tā de yù yán bìng bù wán quán zhèng què， yīn wéi qí zhōng yòu wèi jiào fú lǎng suǒ wǎ de zài jì chéng wáng wèi zhī qián jiù lí kāi liǎo rén shì。 lìng wài， jiǎ rú tā shí jì de tiān qǐ shì huì chū xiàn sì wèi jūn wáng de huó， yù yán jiù zài zhèng què bù guò liǎo。 hēng lì sān shì zài zhòng dēng fǎ guó guó wáng zhī qián， céng shì bō lán guó wáng。
zhī hòu bù jiǔ， nuò chá dān mǎ sī shòu dào bā lí jǐng fāng de zhuī chá， qí lǐ yóu shì tā yǐ mó fǎ huò zhòng。 wèicǐ tā bù dé bù huāng huāng zhāng zhāng fǎn huí sà lǎng。 kě wéi tā huí dào gù lǐ shí， què bèi zuò wéi míng shì shòu dào liǎo huān yíng。
huí gù lǐ hòu， yīn huàn tòng fēng jí guān jié yán， tā jīhū méi yòu zuò duō shǎo xiàng yàng de gōng zuò。 dà duō shù shí jiān yòng yú jiē dài lái fǎng zhě huò zhù shū lì shuō。 1568 nián， yě jiù shì tā qù shì liǎng nián zhī hòu， suǒ zhù de zhù zuò cái dé yǐ gōng kāi chū bǎn， qí shí zài cǐ zhī qián， tā hěn duō de yù yán zǎo yǐ bèi tā rén yǐn yòng， shuō míng tā de bù fēn shū gǎo zài chū bǎn zhī qián jiù yǐ liú chuán yú shì， ér nuò chá dān mǎ sī duì cǐ bìng bù shí fēn zài yì。
nuò chá dān mǎ sī zhī suǒ yǐ duì tā de yù yán zài shè huì shàng guǎng wéi liú chuán bǎo chí chén mò， dà gài shì yóu yú guó wáng jià bēng（ 1559 nián） suǒ zhì， yīn wéi shì shí yàn zhèng liǎo tā yù yán de zhèng què xìng。 jìn guǎn rú cǐ， tā réng duì zhè yī yù yán gǎn dào yòu xiē bù 'ān。 wéi liǎo bù zhì yú yǐn qǐ gè jiè de kǒng huāng， tā duì shè huì shàng liú chuán de yù yán zhǐ hǎo bǎo chí chén mò。 dàn jiù zài cì nián（ 1560）， qǔ sū gé lán nǚ wáng mǎ lì wéi wáng fēi de fú lǎng suǒ wǎ 'èr shì sǎ shǒu rén huán。 cóng cǐ gōng tíng zhōng de rén yě gōng rán yǐn zhèng yù yán shī。 zhǎngzǐ，
bù xìng de hūn yīn wú hòu de guǎ fù
èr dǎo fēn zhēng
shí bā qīng chūn wèi chéng rén
gèng yòu shàonián jiāng chéng hūn fú lǎng suǒ wǎ 'èr shì shì hēng lì 'èr shì de zhǎngzǐ， tā zài jí jiāng mǎn 18 suì de liù xīng qī qián gào bié qī zǐ lí kāi rén shì。 sū gé lán nǚ wáng mǎ lì fǎn huí gù xiāng hòu， liǎng guó chǎn shēng bù hé。 fú lǎng suǒ wǎ de dì zǐ niè 'ěr nián jǐn 11 suì biàn yǔ 'ào dì lì de yī lì suō bái jié chéng hūn yuē。
1564 nián， shè zhèng zhǎng quán díkǎ tè lín nà wáng fēi jué dìng shuài lǐng cì zǐ niè 'ěr jiǔ shì jí qí yī zú， xún xìng fǎ guó quán jiāng。
yīn wéi cǐ cì xún xìng xū yào liǎng nián shí jiān， suǒ yǐ bǎ suí xíng dà chén děng rén xuē jiǎn dào zuì dī xiàn dù de 800 rén。
dāng xún xìng zhì pǔ luó wàng sī shí， kǎ tè lín nà lǐ suǒ dāng rán dì fǎng wèn liǎo sà lǎng， huì jiàn liǎo nuò chá dān mǎ sī， bìng yāo qǐng yǔ qí gòng tóng jìn cān。 kǎ tè lín nà hái qián wǎng nuò chá dān mǎ sī de sī zhái bài huì liǎo nuò chá dān mǎ sī， duì qí zǐ nǚ jǐyǔ liǎo zàn yù。 huì jiàn shí， kǎ tè lín nà shǎng cì gěi nuò chá dān mǎ sī 300 méi jīn bì， bìng shòu yú tā cháng rèn shì yī de zhí xián。 zhè yī zhí xián chú liǎo xīn jīn zhī wài， gèng bàn suí zhe zhū duō jīn qián yǐ wài de lì yì， shǐ dé nuò chá dān mǎ sī xǐ chū wàng wài。
zài kǎ tè lín nà fǎng wèn sà lǎng qī jiān， lìng wài hái fā shēng liǎo yī jiàn lìng rén ráo yòu xīng qù de shì qíng。
zài suí cóng zhōng yòu yī wèi shàonián。 nuò chá dān mǎ sī duì tā shuō：“ ràng wǒ kàn kàn nǐ shēn shàng de yī kē zhì。” shàonián hài xiū 'ér bù yǔn。 cì rì， zhèng dāng shàonián hái zài shú shuì shí， nuò chá dān mǎ sī qiāoqiāo dì kàn liǎo yī yǎn biàn yù yán shuō：“ zhè wèi shàonián wèi lái jiāng huì chéng wéi fǎ guó de guó wáng ／ jìn guǎn dāng shí kǎ tè lín nà shàng yòu liǎng wèi 'ér zǐ jiàn zài ……。 zhè wèi shàonián jiù shì nà wǎ 'ěr de hēng lì， jí hòu lái de hēng lì sì shì。
cháng qī rěn shòu tòng fēng zhé mó， bìng zhú bù bìng fā shuǐ zhǒng de nuò chá dān mǎ sī yì shí dào zì jǐ bù huì huó dé tài jiǔ， yú shì yú 1566 nián 6 yuè 17 rì xiě xià liǎo tā de yí zhǔ。 tā de quán bù cái chǎn dá 3444 méi jīn bì， zài dāng shí zhuóshí shì yī bǐ bù xiǎo de shù mù。 7 yuè 1 rì， tā qǐng dāng dì de shén fù wèitā jǔ xíng liǎo zuì hòu de yí shì。 shì yè， dāng jié wéi ní xiàng tā gào cí shí， nuò chá dān mǎ sī duì tā shuō：“ wǒ zài yě bù huì huó zhe jiàn dào nǐ liǎo。” dì 'èr tiān zǎo shàng， dāng rén men fā xiàn tā de yí tǐ shí， zhèng rú tā běn rén suǒ yù yán de nà yàng：“ jiāng huì fā xiàn jiāng yìng dì tǎng zài yǐ zǐ yǔ chuáng zhī jiān”。 tā bèi zàng zài sà lǎng de fāng jì huì pài jiào huì de qiáng bì zhōng， qī zǐ 'ān nǔ yòng zuì jīng měi de dà lǐ shí wèitā lì xià liǎo bēi。
zài dà gé mìng shí qī， mí xìn díshì bīng men jiāng tā de mù jué kāi， bǎ yí gǔ mái dào sà lǎng de lìng wài yī gè jiào huì lǐ， zhè jiù shì shèng · luó lán jiào huì。 rú jīn rén men ruò shì qù nà lǐ de huà， réng kě yǐ kàn dào nuò chá dān mǎ sī de mù jí qí xiào xiàng。
nuò chá dān mǎ sī - zài bǎn dá 400 yú nián de“ xīn de shèng jīng”
zài píng jià zì chēng yòu yù yán néng lì de rén wù de yè jì shí， shǒu xiān yào zuò de yòu liǎng jiàn shì： yī shì yào pàn duàn shǒu zhōng zī liào de zhēn wěi； èr shì yào què rèn qí chū bǎn fā xíng de nián yuè rì。 jǐ gè shì jì lái， nuò chá dān mǎ sī jīhū chéng liǎo zhòng duō yàn zuò de xī shēng zhě， bìng qiě shòu dào liǎo xǔ duō bù gōng zhèng de píng jià， xì xiǎng qǐ lái， dǎo yě bù nán lǐ jiě。
tā zhù zuò de chū qī bǎn běn zhōng， bāo kuò《 zhū shì jì》 zài nèi， xiǎn dé shí fēn de hùn luàn。 nà shì yīn wéi nà xiē zhù zuò zuì chū bèi fēn chéng liǎng bù fēn， fēn bié yú 1555 nián yǔ 1568 nián yìn shuà suǒ zhì。 1555 nián suǒ yìn de nà yī bù fēn， lián yìn shuà rì qī dōuméi yòu。 zhèng yīn wéi rú cǐ， nán miǎn yòu yī xiē bèi cuàn gǎi guò de、 yǔ zhēn zhèng de chū bǎn xiāng gé shù bǎi nián zhī yáo de“ chū bǎn” zài shì jiān liú chuán。
《 zhū shì jì》 chū bǎn de shù liàng zhī duō zì bù bì yán。 dàn chú shèng jīng zhī wài， zài bǎn dá 400 yú nián 'ér réng bù jué bǎn de， kǒng pà chú nuò chá dān mǎ sī de《 zhū shì jì》 zhī wài jiù zài yě méi yòu liǎo， tā suǒ huàn qǐ de rén men de guān xīn shì jué wú jǐn yòu de。《 zhū shì jì》 yě hǎo， duì《 zhū shì jì》 suǒ zuò de zhù yě hǎo， dà yuē 30 cè de shū jí zài tā sǐ hòu de gè gè shì jì， cóng wèi zhōng duàn guò chū bǎn。 shèn zhì zài fǎ guó dà gé mìng yǐ jí dì yī、 èr cì shì jiè dà zhàn nà yàng bù tóng xún cháng de shí qī， nà xiē shū jí réng rán zài dà liàng chū bǎn fā xíng。 qí zhōng suī rán yòu xǔ duō 'è liè zhě， fàng qì gōng zhèng de pàn duàn， gēn jù zì jǐ de xū yào rèn yì cuàn gǎi yuán wén。 yě yòu rén yǐ pī pàn de、 huái yí de yǎn guāng qù kàn dài zhè xiē shū jí。 rán 'ér， què méi yòu yī gè rén qǐ tú quán miàn fǒu dìng nuò chá dān mǎ sī de zhèng què de yù yán zhōng suǒ shǎn shuò de xīng guāng。
nuò chá dān mǎ sī - nuò chá dān mǎ sī zhèng shí liǎo fǎ guó gé mìng de shèng lì
shàng zì 1649 nián， xià zhì 20 shì jì 80 nián dài de jīn tiān， nuò chá dān mǎ sī yī zhí bèi rén men zuò wéi xuān chuán gōng jù 'ér jiā yǐ lì yòng。
1649 nián， mǎ zhā lán shū jī qīng de fǎn duì pài men， duì mǎ zhā lán zài fǎ guó gōng tíng zhōng de qiáng yòu lì de yǐng xiǎng lì shēn biǎo bù kuài， biàn gōng kāi fā xíng liǎo bèi rèn dìng wéi 1568 nián bǎn de《 zhū shì jì》， qí zhōng yìng shì chā rù liǎo duì shū jī qīng jí wéi bù lì de sì xíng shī。
1789 nián 7 yuè 14 rì， bā shì dǐ jiān yù fā shēng bào dòng shí， gé mìng zhì shì men jiù shì cóng《 zhū shì jì》 zhōng dé dào gǎn wù de。 gēn jù shì zài yù zhōng de zhuō zǐ shàng yòu yī bù fēn gōng yuè dú yòng de《 zhū shì jì》 yǐng yìn jiàn， bèi guān yā de qiú fàn men zài shí tiān zhōng xiāng hù chuán yuè， yǐ cǐ jiān dìng liǎo xíng dòng chéng gōng de xìn xīn。
ná pò lún shì zài qī zǐ bó 'ā 'ěr nèi de quàn dǎo xià cái bǎ mù guāng zhuànxiàng《 zhū shì jì》 de。 rán 'ér tā què chéng liǎo bèi rèn dìng wèishì nuò chá dān mǎ sī cū cāo 'ér zá luàn de wěi zuò de xī shēng zhě。 nà shí jì shàng shì yī běn jiào zuò“ ào lì fú lì sī yù yán jí” de wěi zuò， chū bǎn yú 1820 nián， qí hòu yòu yòu lèi sì de yàn zuò rú“ ào 'ěr fú 'ěr” liú chuán yú shì。 dàn suǒ yòu zhè lèi shū jí， yǔ nuò chá dān mǎ sī dōuméi yòu yī sī yī háo de guān xì。
nuò chá dān mǎ sī bù jǐn zài fǎ guó shí fēn yòu míng， zài zhěng gè 'ōu zhōu yě xiǎng yòu shèng yù，《 zhū shì jì》 de gè zhǒng bǎn běn， zài chū bǎn fā xíng hòu de 25 nián nèi jiù biàn bù liǎo zhěng gè 'ōu zhōu。 zài cǐ hěn nán liè jǔ chū tā quán bù de bǎn běn， dàn jiù mù qián suǒ zhī de ér yán， jiù yòu 26 zhǒng bǎn běn yǔ 4 zhǒng yàn zuò。 cóng shū jí zuò wéi zhēn guì de shē chǐ pǐn de 1555 nián zhì 1643 nián， ōu zhōu bù duàn chū bǎn《 zhū shì jì》 zhè yī shì shí lái kàn， jiù zú yǐ shuō míng nuò chá dān mǎ sī shì hé děng dì shòu rén huān yíng。
nuò chá dān mǎ sī - bèi xī tè lè de xuān chuán cái liào suǒ lì yòng de sì xíng shī
1860 nián yǐ hòu， zài fǎ guó mǒu piān pì de xiāng cūn， yòu yī wèi jiào 'ā bèi · dù 'ěr nài de mù shī。 cǐ rén yǐ nuò chá dān mǎ sī dì zǐ jié wéi ní de míng yì， xiàng shì rén tuī chū liǎo ruò gān cè nuò chá dān mǎ sī sì xíng shī de zhù jiě shū。 tā de zhè yī jǔ dòng zhèn hàn liǎo fǎ guó， bìng duì dāng shí de xǔ duō zhòng dà jué cè qǐ dào liǎo hěn dà de yǐng xiǎng。 ā bèi · dù 'ěr nài xiāng xìn bō bàng wáng zú bì jiāng fù guī fǎ guó wáng wèi， tóng yàng què xìn zài xià yī cì zhàn zhēng zhōng， fǎ guó jiāng huì jīng ruì shì 'ér bèi qīn lüè。 shòu zhè yī qíng bào de zhī pèi， dāng shí fǎ guó de cān móu cháng xià lìng xiū zhù liǎo kě bēi de mǎ qí nuò fáng xiàn。 jù shuō qí gēn jù shì《 zhū shì jì》 dì 4 zhāng de dì 80 shǒu shī， zhè huà tīng qǐ lái tǐng huāng táng， dàn què shì shì shí。 xī tè lè duì nuò chá dān mǎ sī de guān xīn， shì yóu yú yuē sè fū · bǎo luó · gē péi 'ěr fū rén dú dào liǎo yī shǒu yòu guān chòu míng zhāo zhù de xī 'ēn tǎ de sì xíng shī 'ér yǐn qǐ de。 zhèng rú gē péi 'ěr fū rén suǒ shuō de nà yàng， 1939 nián， tóng yàng shì zhè shǒu shī， yǐn qǐ liǎo yuē sè fū · bǎo luó · gē péi 'ěr duì nuò chá dān mǎ sī de xīng qù。
1940 nián， dé jūn yòng fēi jī chè xià liǎo dà liàng de“ qǔ zì yú” nuò chá dān mǎ sī de wěi yù yán shī。 sàn fā de yù yán gào sù rén men： xī tè lè de shèng lì shì bì rán de； zhàn zhēng bù huì bō jí dào fǎ guó de dōng nán bù。 tōng guò zhè xiē“ yù yán”， xiǎng dá dào de zhēn zhèng mùdì shì wèile xuē ruò rù qīn bā lí de tōng dào jí yīng fǎ hǎi xiá gè gǎng kǒu de fáng bèi。
lìng yī fāng miàn， yīng guó de qíng bào jī guān yě háo bù shì ruò。 tā men cóng bèi chēng dé shàng shì shì jiè shàng zuì dà de piàn zǐ de lù yì · dé · bǎo luó nà lǐ jiè lái zhì huì， tóu rù jù 'é zī jīn， zhǎn kāi liǎo fǎn dé xuān chuán。 tā men cóng kōng zhōng xiàng bǐ lì shí、 fǎ guó pāo sǎ yòng dé wén biān jí de nuò chá dān mǎ sī de yù yán shī。 zhè xiē shì qíng fā shēng zài 1943 nián， lí wǒ men xiàn zài bìng bù yáo yuǎn。
nuò chá dān mǎ sī - duō yuán yǔ zhòu de zhù shì zhě
yòu guān nuò chá dān mǎ sī de zuì hòu yī gè wèn tí， tā dào dǐ shì yī gè zhēn zhèng de yù yán jiā， hái shì yī gè piàn zǐ？ tā běn rén què xìn zì jǐ jù yòu mǒu zhǒng néng lì， dàn tā yě yòu lǐ yóu shuō míng bù néng gēn jù tā rén de xū yào 'ér yǐn fā zhè zhǒng néng lì。 zài tā de yù yán jí zhōng， díquè cún zài bù fēn jiàng dī tā de jià zhí de yù yán。 yīn cǐ， duì yú dú zhě lái shuō， nǎ xiē yù yán kě xìn？ 400 nián qián de tā dào dǐ néng fǒu duì wèi lái de 'ǒu fā shì jiàn zuò chū yù jiàn， tā shì fǒu shì píng kào mǒu zhǒng zhí gǎn zuò chū de tuī duàn？ zhè dū xū yào yòng zì jǐ de yǎn jīng qù zuò pàn duàn。
yòu xīn rén yīnggāi míng bái， zài xiàn shí shēng huó zhōng， jué dà duō shù rén xiāng xìn zì jǐ de wèi lái shì kě yǐ tōng guò sī kǎo yǔ xíng dòng 'ér fā shēng gǎi biàn de。 yù yán wú fēi shì fǒu dìng zhè yī shì shí， yán míng suǒ yòu de wèi láidōu shì bù kě gǎi biàn de、 gù dìng de dōng xī， rén lèi miàn xiàng wèi lái wú lùn rú hé zhèng zhā yě wú jì yú shì。 yě jiù shì shuō， shén yě hǎo， mìng yùn yě bà， yī qiēdōu shì yóu mǒu zhǒng jué duì de dōng xī zhī pèi zhe de。 wǒ men tōng cháng jiān xìn rén lèi bì xū yōng yòu zì yóu yì zhì。 dàn shì， jí shǐ wǒ men bǎ nuò chá dān mǎ sī de yù yán shī de 95 ％ kàn chéng shì yǔ lì shǐ de qiǎo hé 'ér jiā yǐ pái chú de huà， tóng shí yě bù dé bù chéng rèn réng yòu bù fēn yù yán shī shì bù yīnggāi cǎo shuài dì qù duì dài de。
lù yì shí liù shì táo wǎng wǎ lún。 ná pò lún zhàn bài、 xī tè lēisǐ wáng、 yī lǎng guó wáng tuì wèi， zhè xiē shì shí dōuzài nuò chá dān mǎ sī de yù yán zhī zhōng， nán dào wǒ men kě yǐ wú shì zhè xiē yù yán shī má？ nà xiē néng míng què yù jiàn dào shì jiàn fā shēng nián yuè de shī yòu gāi rú hé jiě shì ní？ bǐ rú yù yán bō sī yǔ tǔ 'ěr qí jiāng yú 1729 nián 10 yuè qiān dìng mì mì xié dìng de shī； zài bǐ rú zhǐ chū jūn zhù bèi 'àn shā yuè fèn yǔ rì qī de shī děng děng。 yào xiǎng qīng chǔ dì jiě kāi zhè lèi shī zhōng de mí， shì shí fēn kùn nán de。 wǒ men rèn wéi zhè jué bù shì 'ǒu rán yǔ qiǎo hé。
xiàn dài de 'ài yīn sī tǎn de xìn fèng zhě men zhǐ chéng rèn yǒng yuǎn de xiàn zài。 gǔ dài de shén mì zhù yì zhě yě tóng yàng xiāng xìn yǒng yuǎn de xiàn zài。 jiǎ rú shuō cún zài wèi lái de huà，（ wèi lái xiàn xiàng de） yù zhī biàn shì shì shí。 jìn bù de zhī shí de zhěng tǐ qīng xiàng jiāng huì bǎ wù lǐ xué de gè zhǒng fǎ zé shì yòng yú sì yuán lián xù tǐ， yě jiù shì shuō， shì yòng yú yǒng yuǎn de xiàn zài。 rú guǒ zhēn de zhè yàng qù zuò de huà， nà me， guò qù、 xiàn zài、 wèi lái jiāng huì tóng shí cún zài。 yú shì， biàn dòng de qǐ bù jiù shì wǒ men de yì shí liǎo má？ shì qíng zǒng huì nòng qīng chǔ de， cháng ruò guǒ zhēn rú cǐ， yù zhī jiāng huì chéng wéi bèi rén men suǒ jiē shòu de shì shí。
lìng yī fāng miàn， jiě dá huò xǔ yǐn cáng zài duō yuán de sī xiǎng zhōng。 jí xiāng hù píng xíng yùn xíng de， kě biàn huàn de 'èr zhě zé yī de wèi lái yǐ jīng dìng xíng zài liǎo suǒ wèi de duō yuán yǔ zhòu de gài niàn zhī zhōng。
nuò chá dān mǎ sī yě xǔ néng gòu huàn shì chū mǒu rén zài chū qī jiē duàn zì yóu jué dìng de xíng dòng， huò xǔ huì fā shēng、 huò xǔ bù huì fā shēng de shí jiān de píng xíng xiàn。 wú lùn cóng shénme yì yì shàng shuō。 rén shǐ zhōng bù shì sǐ hǎi zhōng de yī zuò gū dǎo， rén men de suǒ yòu xíng dòng dū huì xiāng hù yǐng xiǎng。 yīn cǐ， jiǎ rú lù yì shí liù shì cǎi qǔ bù tóng de xíng dòng liú zài bā lí， ér bù jīng huāng shī cuò dì táo wǎng wǎ lún de huà， běn shū zhōng qǐ bù shì yòu huì chū xiàn yī shǒu nán yǐ lǐ jiě de sì xíng shī má？ tóng yàng rú cǐ， wú lùn nǐ jué dé duō me lí qí guài， dāng chū xī tè lè de zhù yì lì ruò bù bèi yù yán jí zhōng yīng guó yǔ bō lán de guān xì suǒ xī yǐn de huà， tā guǒ zhēn huì fā qǐ nà chǎng zhàn zhēng má？
dú zhě bù fáng kě yǐ bǎ zì yóu yì zhì de gài niàn yǔ shù xué shàng de gàilǜ jiā yǐ róng hé。 chōng fēn diào dòng tòu shì huò zhě lèi sì tòu shì de néng lì， yě xǔ nǐ jiù huì méng lóng dì kàn dào huò zhě bǔ zhuō dào wèi lái。 dāng rán， zhè zhǒng wèi lái shì yīn gǎn zhī zhě de xiū yǎng bù tóng 'ér xiāng yì de、 yòu tiáo jiàn de wèi lái…… rén lèi sì hū zǒng shì zài chóngfù mǒu zhǒng cuò wù。 nuò chá dān mǎ sī de bù fēn yù yán shī zhī suǒ yǐ néng zhèng què dì yù yán dào xiāng gé yī gè shì jì yǐ shàng de shì jiàn， zhèng shì zhèng míng liǎo zhè yī shì shí。 cháng ruò wǒ men yào huí bì nuò chá dān mǎ sī wéi rén lèi suǒ yù jiàn dào de bù jí lì、 hēi 'àn de wèi lái de huà， wǒ men jiù bì xū cóng guò qù shù bǎi nián yán xí zhì jīn de xíng wéi mó shì zhōng jiě tuō chū lái。 zài xiàng shì jiè hé píng hé quán qiú jīng jì yī tǐ huà bù duàn mài jìn de tóng shí， cóng jī 'è、 zhàn luàn、 bēi jù de nuò chá dān mǎ sī de zhōng shì jì de lǐ xìng gài niàn zhōng huò dé zì yóu。
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.
Biography
Nostredame's claimed birthplace before its recent renovation.
Childhood
Born on 14 or 21 of December 1503 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 (or Renée) de Saint-Rémy and grain dealer and notary Jaume (or Jacques) de Nostredame. The latter's family had originally been Jewish, but Jaume's father, Guy Gassonet, had converted to Catholicism 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). Michel's known siblings included Delphine, Jean I (c. 1507–77), Pierre, Hector, Louis, Bertrand, Jean II (born 1522) and Antoine (born 1523). 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 – 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.
Student year
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. After leaving Avignon, Nostredame (according to his own account) traveled the countryside for eight years from 1521 researching herbal remedies. 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 afterward when it was discovered that he had been an apothecary, a "manual trade" expressly banned by the university statutes. The expulsion document (BIU Montpellier, Register S 2 folio 87) still exists in the faculty library. 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.
Marriage and healing work
In 1531 Nostredame was invited by Jules-César Scaliger, a leading Renaissance scholar, to come to Agen. There he married a woman of uncertain name (possibly Henriette d'Encausse), who bore him two children. In 1534 his wife and children died, presumably from the Plague. After their deaths, he continued to travel, passing through France and possibly Italy.
Nostradamus's house at Salon-de-Provence, as reconstructed after the 1909 earthquake.
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. 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-de-Provence and the nearby Désert de la Crau from the river Durance.
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, as well as at least eleven annual calendars, all of them starting on 1 January 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 numerous errors, and never adjusted the figures for his clients' place or time of birth. (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.)
He then began his project of writing a book of one thousand mainly French quatrains, 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. In the light of their post-Biblical sources (see under Nostradamus' sources below), Nostradamus himself encouraged this belief. Catherine de Médicis, the queen consort of King Henri II of France, was one of Nostradamus' 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 her son, the young King Charles IX of France.
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 was always 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' current tomb in the Collégiale Saint-Laurent, Salon, into which his scattered remains were transferred after 1789.
By 1566, Nostradamus' 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 US$300,000 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. 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). He was buried in the local Franciscan chapel in Salon (part of it now incorporated into the restaurant La Brocherie) but re-interred during the French Revolution in the Collégiale Saint-Laurent, where his tomb remains to this day.
Work
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.
In The Prophecies 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 now 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.
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 extremely free translation (i.e. a "paraphrase") of The Protreptic of Galen (Paraphrase de C. GALIEN, sus l'Exhortation de Menodote aux estudes des bonnes Artz, mesmement Medicine), 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' source
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 centurie 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 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. 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
[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
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 also squares with the fact that he entitled his book
Detail from title-page of the original 1555 (Albi) edition of Nostradamus's Les Prophetie
(a title that, in French, as easily means "The Prophecies, by M. Michel Nostradamus", which is precisely 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.) Any criticism of Nostradamus for claiming to be a prophet, in other words, would have been for doing what he never claimed to be doing in the first place.
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 (i.e., ritually "sleeping on it"). 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: 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).
Interpretation
Most of the quatrains deal with disasters, such as plagues, earthquakes, wars, floods, invasions, murders, droughts, and battles – all undated and based on foreshadowings by the Mirabilis Liber. Some quatrains cover these disasters in overall terms; others concern a single person or small group of people. Some cover a single town, others several towns in several countries. A major, underlying theme is an impending invasion of Europe by Muslim forces from further east and south headed by the expected Antichrist, directly reflecting the then-current Ottoman invasions and the earlier Saracen (that is, Arab) equivalents, as well as the prior expectations of the Mirabilis Liber. All of this is presented in the context of the supposedly imminent end of the world – even though this is not in fact mentioned – a conviction that sparked numerous collections of end-time prophecies at the time, not least an unpublished collection by Christopher Columbus.
Nostradamus enthusiasts have credited him with predicting numerous events in world history, from the Great Fire of London, by way of the rise of Napoleon I of France and Adolf Hitler, to the September 11, 2001 terrorist attacks on the World Trade Center, but only ever in hindsight. Skeptics such as James Randi suggest that his reputation as a prophet is largely manufactured by modern-day supporters who fit his words to events that have either already occurred or are so imminent as to be inevitable, a process sometimes known as "retroactive clairvoyance". There is no evidence in the academic literature to suggest that any Nostradamus quatrain has ever been interpreted as predicting a specific event before it occurred, other than in vague, general terms that could equally apply to any number of other events.
Alternative view
A range of quite different views are expressed in printed literature and on the Internet. At one end of the spectrum, there are extreme academic views such as those of Jacques Halbronn, suggesting at great length and with great complexity that Nostradamus's Prophecies are antedated forgeries written by later hands with a political axe to grind. Although Halbronn possibly knows more about the texts and associated archives than almost anybody else alive (he helped dig out and research many of them), most other specialists in the field reject this view. At the other end of the spectrum, there are numerous fairly recent popular books, and thousands of private websites, suggesting not only that the Prophecies are genuine but that Nostradamus was a true prophet. Thanks to the vagaries of interpretation, no two of them agree on exactly what he predicted, whether for the past or for the future. Many of them do agree, though, that particular predictions refer, for example, to the French Revolution, Napoleon Bonaparte, Adolf Hitler, both world wars, and the nuclear destruction of Hiroshima and Nagasaki. There is also a consensus that he predicted whatever major event had just happened at the time of each book's publication, from the Apollo moon landings, through the death of Diana, Princess of Wales in 1997, and the Space Shuttle Challenger disaster in 1986, to the events of 9/11: this 'movable feast' aspect appears to be characteristic of the genre.
Possibly the first of these books to become truly popular in English was Henry C. Roberts' The Complete Prophecies of Nostradamus of 1947, reprinted at least seven times during the next 40 years, which contained both transcriptions and translations, with brief commentaries. This was followed in 1961 (reprinted in 1982) by Edgar Leoni's comprehensive and remarkably dispassionate Nostradamus and His Prophecies. After that came Erika Cheetham's The Prophecies of Nostradamus, incorporating a reprint of the posthumous 1568 edition, which was reprinted, revised and republished several times from 1973 onwards, latterly as The Final Prophecies of Nostradamus. This went on to serve as the basis for the documentary The Man Who Saw Tomorrow. Apart from a two-part translation of Jean-Charles de Fontbrune's Nostradamus: historien et prophète of 1980, the series could be said to have culminated in John Hogue's well-known books on the seer from about 1994 onwards, including Nostradamus: The Complete Prophecies (1999) and, most recently, Nostradamus: A Life and Myth (2003).
With the exception of Roberts, these books and their many popular imitators were almost unanimous not merely about Nostradamus's powers of prophecy, but also about various aspects of his biography. He had been a descendant of the Israelite tribe of Issachar; he had been educated by his grandfathers, who had both been physicians to the court of Good King René of Provence; he had attended Montpellier University in 1525 to gain his first degree: after returning there in 1529 he had successfully taken his medical doctorate; he had gone on to lecture in the Medical Faculty there until his views became too unpopular; he had supported the heliocentric view of the universe; he had travelled to the north-east of France, where he had composed prophecies at the abbey of Orval; in the course of his travels he had performed a variety of prodigies, including identifying a future Pope; he had successfully cured the Plague at Aix-en-Provence and elsewhere; he had engaged in scrying using either a magic mirror or a bowl of water; he had been joined by his secretary Chavigny at Easter 1554; having published the first installment of his Propheties, he had been summoned by Queen Catherine de' Medici to Paris in 1556 to discuss with her his prophecy at quatrain I.35 that her husband King Henri II would be killed in a duel; he had examined the royal children at Blois; he had bequeathed to his son a 'lost book' of his own prophetic paintings; he had been buried standing up; and he had been found, when dug up at the French Revolution, to be wearing a medallion bearing the exact date of his disinterment.
From the 1980s onwards, however, an academic reaction set in, especially in France. The publication in 1983 of Nostradamus's private correspondence and, during succeeding years, of the original editions of 1555 and 1557 discovered by Chomarat and Benazra, together with the unearthing of much original archival material revealed that much that was claimed about Nostradamus simply did not fit the documented facts. The academics made it clear that not one of the claims just listed was backed up by any known contemporary documentary evidence. Most of them had evidently been based on unsourced rumours retailed as fact by much later commentators such as Jaubert (1656), Guynaud (1693) and Bareste (1840), on modern misunderstandings of the 16th century French texts, or on pure invention. Even the often-advanced suggestion that quatrain I.35 had successfully prophesied King Henri II's death did not actually appear in print for the first time until 1614, 55 years after the event.
On top of that, the academics, who themselves tend to eschew any attempt at interpretation, complained that the English translations were usually of poor quality, seemed to display little or no knowledge of 16th century French, were tendentious and, at worst, were sometimes twisted to fit the events to which they were supposed to refer (or vice versa). None of them, certainly, were based on the original editions: Roberts had based himself on that of 1672, Cheetham and Hogue on the posthumous edition of 1568. Even the relatively respectable Leoni accepted on his page 115 that he had never seen an original edition, and on earlier pages indicated that much of his biographical material was unsourced.
However, none of this research and criticism was originally known to most of the English-language commentators, by function of the dates when they were writing and, to some extent, of the language it was written in. Hogue, admittedly, was in a position to take advantage of it, but it was only in 2003 that he accepted that some of his earlier biographical material had in fact been apocryphal. Meanwhile various of the more recent sources listed (Lemesurier, Gruber, Wilson) have been particularly scathing about later attempts by some lesser-known authors and Internet enthusiasts to extract alleged hidden meanings from the texts, whether with the aid of anagrams, numerical codes, graphs or otherwise.
Popular culture
The prophecies retold and expanded by Nostradamus have figured largely in popular culture in the 20th and 21st centuries. As well as being the subject of hundreds of books (both fiction and nonfiction), Nostradamus's life has been depicted in several films and videos, and his life and writings continue to be a subject of media interest.
There have also been several well-known internet hoaxes, where quatrains in the style of Nostradamus have been circulated by e-mail as the real thing. The best-known examples concern the collapse of the World Trade Center in the attacks of September 11, 2001, which led both to hoaxes and to reinterpretations by enthusiasts of several quatrains as supposed prophecies.