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_.