Monthly Archives: September 2020

An Enciphered Herbal

22 September 2020

A few years ago I noticed something was going on with the plant names in Codex LJS 419, but I was busy with other research, so I bookmarked it for future reference. In March 2020, with most of the world in quarantine, I finally had a few minutes to leaf through the scans and realized, when I saw the peony plant, that the labels had been lightly enciphered.

A Plant Book that Spanned a Century

According to the U. Penn Schoenberg Collection Subject Details, the LJS 419 Erbario was begun in the first half of the 15th century with a number of later additions. The drawings are quite good for 15th century. Some are stylized, but most are recognizable.

UPenn Schoenberg Collection LJS 419 is a bit of a pastiche. The drawings are in at least three different styles, and the ones on the recto (the original drawings) are frequently smaller than the ones they face.

There are labels by most of the drawings, and text under some of the images in handwriting that was common to the 16th century. Thus, the text may have been added as much as a century after the drawings.

I noticed that some of the labels are incorrect. The plant below is clearly not Calendula, a plant that has had the same name for centuries. It is recognizable as Senecio, probably Senecio vulgaris:

LJS 419 drawing incorrectly labeled as Calendula.

The labels for Pulmonaria (65v) and Salvia (65r) don’t match the plant drawings either, but if you swap the labels, then they match (a detail that the Shoenberg commentator didn’t note in the annotations for each plant).

Most of the labels appear to be correct, however, and they are interesting because some of them are in cipher…

The Garbled Plant Labels

Some of the plant names are readable. Others are oddly spelled and overwritten, like this one:

LJS 419 Latucha changed plant label

The word “Latuca” is somewhat mangled. Adding a stem to each “a” makes it Lbtucb. The next word, “agrestis” has a stem through the “e” to make it “f”, and the “i” is “l”.

I wasn’t sure what was happening until I saw an odd label next to a plant that was easy to identify. That’s when I realized this was a simple cipher with some of the vowels changed.

Here is the label. It reads pepnla:

I could see this was a Peony plant not a “Pepnla” plant which, in turn, made it clear that this was a partial substitution cipher. It is sometimes called the monk’s cipher and I can see why. I have often seen it in manuscripts with ecclesiastical content, like sermons.

Notice how the “o” is “p” (I saw the same substitution in some of the earlier plant labels), and the “i” is changed to “l” (ell). That was the clue. It’s a common and simple vowel-substitution cipher that is quite easy to read once you get used to the fact that consonants are used for vowels:

  • The “o” is changed to “p” because it is a vowel and “p” is the closest consonant following “o”.
  • The “i” has been changed to “l” because it is the closest consonant following “i”. They didn’t have “j” in the Middle Ages (what looks like “j” was usually an embellished “i”) and many languages did not have “k”, so “l” (ell) would be the closest consonant following “i”.

I’m not sure why they left the first “e” and last “a” as vowels rather than substituting all the vowels. Either it was an oversight, or perhaps they thought Pepnla was enough to obscure the name.

Here’s another example that reveals the order in which things were done for this label but apparently not for all the labels:

Underneath, it looks like Spftlnb, which is a little more difficult to read without decoding it first because it is both abbreviated and enciphered. Someone wrote over it with darker ink, to create S~pe’tina, which is an abbreviation for Serpentina. It uses the same system as the others, of selecting the next-closest consonant to replace the vowel.

Note how the “u” letters in the next two words were written as “x”, which is to be expected for a consonant following “u”. Many languages did not have the letter “w”, and “u” and “v” were roughly equivalent, so “x” is a natural substitute.

Sometimes plaintext is written over the ciphertext. Sometimes it’s the other way around. Perhaps there were three hands involved, one turning it into ciphertext, someone else converting it back.

Now that it was clear that a consistent system was used, it became straightforward to decipher the last word cpstb which was not overwritten. This can be deciphered as “costa”. Costa is a medicinal plant that was common in medieval herbals.

A plant drawing that clearly depicts Asphodel also has an altered label. It looks like this:

Here the ciphered text is Afpdklk, and we can see that the “o” was written as “p” (consistent with the previous examples). The two “i” characters in Afodili (one of the common spellings at the time) were written as “k”.

So the writer apparently did know the letter “k” (“k” was not used in every language but sometimes it was used in loanwords). The phrase following the name “herba di Sbtxrnp” is only partly enciphered. It decrypts to herba di Saturna.

The next label reads Bftpnlchb, which decrypts to Betonicha, another very common plant in medieval herbals:

The next one might have been harder to read without the picture, since it is both abbreviated and enciphered, but it includes a good drawing of the plant:

The word was overwritten as Tprmftlla, which decodes to Torme’tila, with the macron standing for the missing “n” in Tormentila.

The next one reads dltamp bla’chp, so the “a” was left in its normal state. The plaintext is ditamo biancho. Note the humanist-style “h”, which has a short stem that doesn’t quite reach the baseline. This, in addition to the overall style, is one of the palaeographic clues that the labels were probably added in the later 15th century or, more likely, the 16th century:

Male and Female Plants

The following label puzzled me for a moment. Since pepnkb isn’t a plant name, it has to be the enciphered word peonia. But it doesn’t look as much like a peony as the other drawing already mentioned. It is more upright, and drawn without the seeds. Then I remembered that some medieval manuscripts included both “male” and “female” (mascula, femina) versions of peony, just as they did for Mandrake and a few other plants. Since there is a very recognizable peony drawing on the verso, I’m guessing that it represents the female and the recto represents the male plant:

The next label reads Mprssus dkbbpli, which translates to Morssus diaboli (devil’s bite), a common name for several species of Scabious.

But the drawing is not a Scabious plant. Scabious has pufflike flowers, not bell-shaped flowers. The flower in the drawing is like Campanula, but the hairy stalk and parsley-like leaves are not, so it is probably Pulsatilla, the Pasque flower, rather than Scabious. Most Pulsatilla flowers do not dangle as much as this, they tend to spread their petals, like anemones, but they do sometimes hang, depending on the species. Taken together with the flower shape, leaves, and fibrous base, it’s probably Pulsatilla:

The next label is lxnbrkb, which is described as follows in the Schoenberg annotations for this manuscript:

66: ‘Lenbrkb’ – a puzzle, though the same word is used for a different plant on 71r

It’s really not that puzzling. This decrypts quite easily as “lunaria” by using vowel-for-consonant substitution:

Lunaria, enciphered plant label in LJS 419.

Compared to ciphers of today, or even of 200 years ago, this is easy to read. You don’t even have to make a chart, you just have to learn the letter that follows each vowel and you can read it as though it were normal text.

Other Interesting Details

A few of the drawings are unpainted and include color annotations, a detail that may also exist in the Voynich Mansucript:

LJS 419 unpainted plant drawings with color annotations

Why someone chose such light encipherment for plant names (and only enciphered a few of them) is difficult to understand. Maybe they did it for fun. Maybe they were planning something similar for the rest of the text but never completed the task. What it tells us, however, is that even in the 16th century, these very simple ciphers were still in use, and if you combine them with abbreviations, they can sometimes be a bit more challenging to figure out if there are no drawings to make the meaning clear.

Summary

I had planned to post this blog in April, but simply forgot about it. Then today, I saw the paper of Alisa Gladyseva on Researchgate.net where she describes the peony name in this manuscript as an example of a “corrupted” plant name.

I was quite stunned that someone who writes a paper on the history of cryptography and who claims to have decoded the VMS did not recognize the monk’s cipher (which is simple and only involves partial substitution of vowels) and so I decided to post this blog so the VMS community can compare her interpretation with what is really happening in LJS 419. Here is what Gladyseva wrote in her paper:

Obviously, some names of 13 plants [in MS Aldini 211] seem to be corruptions of known names e.g. ‘Antolla’ for ‘Anthyllis’, ‘Ariola’ for ‘Oriola’. 23 plant names are strongly corrupted for e.g. ‘Metries’ for ‘Myrtus’, ‘Rigogola’ for ‘Galega’….

Manuscript Number is ‘ljs419’ Italy, of XV century is a typical of the medieval Apuleius herbal. But it has corrupted botanical names of plant on 71r folia. As well as the name of plant ‘Pepeko’ 24r, that is probably is one of the species of peony in real. | P E O N I O |. In reason, on the next folia there is another kind of peony: 24v: ‘Peonia’. –Gladyseva, Jan 2020

So, Gladyseva includes a paragraph on corrupted plant names and then cites LJS 419 as an example of corrupted plant names, but it is not! It is an example of a common and very simple medieval substitution cipher, as can be seen by the decryption examples I posted above.

Gladyseva has been claiming for some time that she has deciphered the VMS, but never shows any concrete examples of her method. How could a researcher who claims to have deciphered the Voynich Manuscript in a paper that describes the history of cryptography have missed something so simple and obvious as the monk’s cipher?

I think it’s time for her to reveal her method so the rest of the research community can see if there is sufficient evidence to support her claims.

J.K. Petersen

© Copyright September 2020, J.K. Petersen, All Rights Reserved

The Eye in the Sky

14 September 2020

Ancient Egyptians mastered the integration of anatomical knowledge and mythological stories into artistic symbols and figures. Artistically, the Eye is comprised of six different parts. Mythologically, each part is considered to be an individual symbol. Anatomically, each part corresponds with the center of a particular human sensorium. 

—ReFaey, Quinones, Quiñones-Hinojosa (Cureus, 2019)

Integration of Symbols and Knowledge

Many have seen the Eye of Horus (or the Eye of Ra) as a decorative motif in jewelry. Historically, the Udjat (eye of Ra) was a talisman of protection, regeneration, and health, and was often included as a funerary item:

This Egyptian amulet, from around 800 B.C.E., combines a winged Udjat eye, a lion, and two uraei (sacred serpents), thus embodying Egyptian myths. [Source: The Met, public domain]

The lion and serpent (cobra) represent authority and the more powerful or darker aspects associated with the eye goddess, who was variously personified as the mother, daughter, or consort of the sun god.

Horus was a sky deity, depicted as a raptor. His right eye was associated with the sun and Ra, the left eye with the moon and the god Thoth. In this Udjat, from around the same time period as the one above, the wing and feet of the raptor replace the lion, and are combined with a single serpent, which may represent Seth:

Egyptian amulet with horus as a raptor, together with a serpent [Source: The Met]

The Eye symbology may predate the Egyptians, but this is murky history that I know very little about, so I will restrict my comments to Egyptian interpretation of this symbol. Some of this information was passed on to people in the Middle Ages through Greek intermediaries and merchants, but I don’t know how much was known by the 15th century.

The Myth Behind the Eye

The god of storms and disorder is known as Seth (sth). Seth vied with his relative Horus for the rule of Egypt. Seth stole or injured Horus’s eye, which was then restored by Thoth. Thus, the restored eye came to represent healing and regeneration.

Variations of the eye motif were especially popular in the millenium leading up to the Current Era and, in a specific form, came to embody other concepts as well. In addition to representing the senses, the Udjat has a mathematical meaning for each of its primary contours:

The sum total of these fractions adds up to 63/64ths. There have been many theories as to what might represent the presumed missing fraction and even the measurements themselves are disputed. [Image source: The Met]

The fractions represent powers of two.

This propensity for integrating multiple interpretations into symbols with mythical significance caught my attention because it reminded me of the Voynich Manuscript. It’s possible the VMS illustrations were drawn to embody more than one concept. If so, there is a historical precedent for this, one that that has come down to us primarily through Egyptian writings and artifacts.

And there’s more…

The right eye of Horus came to represent the sun, the left eye the moon. Which means that the blotting out of a right eye could represent a solar eclipse. Ancient myths might actually be a codification of this kind of event, with “gods” as personifications of the heavens.

Can this be more directly related to the VMS?

Voynich Manuscript f80r nymph poking an eye and holding something similar to calipers or a drawing compass
Nymph pointing to an eye or poking or removing it, a possible personification of a solar eclipse. [Source: Beinecke 408, Yale Rare Books and Manuscripts Library]

On Folio 80r we have an enigmatic illustration of a nymph pointing to the right eye of another nymph, or possibly stabbing or plucking it out. This is a departure from many of the more smiley and benign-looking VMS encounters. Could this unexpectedly violent interaction be a symbol for a solar eclipse?

If this seems implausible, look at the object in the nymph’s hand. The Eye of Horus is simultaneously a talisman, an embodiment of ancient stories, a celestial reference, and a representation of measures (the six pieces into which the eye broke in a battle with Seth).

If the blotting of the eye represents a solar eclipse, then perhaps the item in the hand of the nymph is a measuring caliper, a reference to the multiple uses for the Eye of Horus.

Is the eye-poking scene related to the one below It?

Like the ebb and flow of the Nile river, the battles between Seth and Horus stretched over decades, with Horus sometimes teaming up with Ra. Seth is sexually indiscriminant, makes a deal with Horus to sodomize him, and leaves behind his supposedly poisonous semen (Herman te Velde, 1967). Horus, at one point, steals Seth’s testicles (although I don’t know if this happened before or after their sexual encounter).

Could this drawing below the eye-poking scene be a sly reference to Seth’s severed testicles? Yes, I know, there are three bumps, but this is the VMS, nothing seems explicitly real.

Summary

Koen Gheuens posted a plausible interpretation for the figures at the top of this folio and the idea of the nymphs representing Seth and Horus and a possible reference to a solar eclipse does not fit well with the story of Philomela. So either the context shifts, or there is a connection that is more abstract (e.g., medieval astrology/astronomy), or it means something else.

If the Philomela story is correct, then the connection via astrology doesn’t seem very strong. Procne and Philomela were turned into birds, not stars.

Could it be a context-shift? Are there precedents for this possibility?

Morgan MS M.126 (England, c. 1470) is a series of tales that includes the story of Philomela on folio 125v. On the left, Tereus cuts out her tongue. On the right, Procne takes vengeance by feeding Tereus his child (note also the fancy containers). Above the action, the women are turned into birds:

Morgan Ms M.126 Philomela is violated and amputated and Procne takes revenge on Tereus
Philomela, Procne, and Tereus. [Courtesy of Morgan Library MS M.126, England, c. 1470]

On the next folio is a different story. We go from Philomela, which is more of a morality tale, to a story of gods associated with stars. Here we see Arcas about to shoot Callisto, who Juno had transformed into a bear. When he saw what was about to happen to the bear, Juno changed Arcas into a bear, as well, and placed both of them in the sky to become Ursa Major and Minor, the Great and Little bears:

Creation of Ursa Major and Minor. [Courtesy of Morgan Library MS M.126, England, c. 1470]

Two folios later is the biblical story of Lazarus, and at the beginning of the manuscript is the story of Troy. In other words, Morgan M.126 is an eclectic collection from a number of mythical, moral, and historical sources. It is possible for stories of different genres, or with a different focus, to directly follow one another.

So perhaps there is more than one tale represented on VMS folio 80r and maybe the eye-poking scene represents a different myth from the one at the top. If it does represent a solar eclipse, then maybe it is related to cosmological or astrological imagery on other folios.

J.K. Petersen

© Copyright September 2020, J.K. Petersen, All Rights Reserved

Checking Out Chechen

7 September 2020

Speakers of Chechen sometimes have difficulty reading and writing their own language. Currently there are about 1.4 million Chechen speakers, mostly in the Caucasus, but also in scattered colonies in the eastern Mediterranean, western Russia, and Bavaria/Tirol. The Chechens live in the mountains, in a linguistically diverse region that includes some very old languages.

In July 2018, I posted a blog on Tischlbong, a Slavic/Bavarian blended language spoken in the village of Timau on the Bavaria/Italian border. This blog takes us further east, to the region between the Black and Caspian seas, where a surprisingly diverse group of languages, some of which are nearly extinct, are still spoken in cultures that are thousands of years old.

It was actually the Azerbijani language that attracted my attention first, for a number of reasons, but after I began to appreciate the diversity of languages in this region, I learned of some unusual aspects of Chechen and decided to look into this, as well.

Chechen and Nearby Languages

Chechen is spoken by a little more than a million people in a culturally ancient and linguistically diverse region between the Black and Caspian seas, bordering Georgia, Azerbaijan, and Russia. [Source: Google maps; Vyacheslav Argenberg, Wikipedia]

Ubykh, one of the languages in the Akbhaz-Circassian language group, became extinct in 1992. This remarkable language had 82 consonants and only two vowels (Coene, 2009).

In general, minority languages and even some of the majority languages in the northern Caucasus region did not have their own alphabets until the 19th and 20th centuries. Chechen has a longer written history than most of the minority languages. Some of the minority languages are spoken by only a few thousand people and may be gone in a generation or two.

The Avar or Azerbaijani languages are used bilingually for economic transactions by a number of people in this region. Russian is also spoken and mandated in some areas.

In some ways, the Caucasians and Basques have characteristics in common. Not in terms of their language specifics or background (although both languages are agglutinative), but in resistance to outside influences. This is largely due to cultural isolation—mountain strongholds are harder to conquer. Historically, these cultural groups retained a certain autonomy that is reflected in their languages.

More recently, however, technology, Soviet expansion, and wars have left their mark and have wiped out a sizable portion of native literature. When orthography changes, books in previous alphabets become obsolete and are destroyed. With them goes the link to ancestral history.

History and Orthography

Chechen and Ingush are related to Vainakh, a northeast Caucasian language.

Like several middle eastern and central Asian languages, Chechen exemplifies synchronic digraphia—a language written with several alphabets, usually Arabic, Cyrillic, or Latin. Historically, the Arabic alphabet was used for Chechen, but since 1862, a Cyrillic-based alphabet was the dominant script, with recurring and politically controversial attempts to convert to Latin. In 2002, the Russian language was mandated for education, which may threaten the future of numerous local languages.

Members of the Chechen diaspora who settled in Bavaria and the eastern Mediterranean sometimes use Latin characters because they are familiar, but their efforts are not standardized. The number of books published in Chechen is small and some of these were destroyed in recent wars.

Chechen literature has received very little study but is worthy of attention because of its unique poetic characteristics and the position of this region in an important crossroad between Christian and Muslim cultures.

Some Interesting Aspects of Chechen

Chechen is an agglutinative language with some interesting characteristics. Literacy levels were not historically high, so it is difficult to chart changes between current usage and older versions of the language.

Here are some general characteristics…

Numbers (in the singular) and names of the seasons usually end in a vowel. Dal is the word for God, Seli for the traditional thunderer, and Eter for the ancient underground god (the Chechens were traditionally polytheistic).

There are many words comprised of simple 2- or 3-letter syllables, and some that repeat a syllable, such as zaza (flower), or which repeat a consonant together with different vowel or vice versa, as in or qoqa (dove) or adam (person).

Letters like j tend to be at the beginnings of words.

One spelling can have different pronunciations and serve multiple purposes. To take an example cited by E. Komen, the single word деза (deza) can be interpreted as four very different concepts:

dieza (to love), deza (valuable), diexa (to request), and deexa (long)

Does it look like Voynichese?

No, there is more variety in the positions of letters within Chechen words than in VMS tokens. But it demonstrates that natural languages can have orthographies in which different sounds are represented by the same shape, where vowel representation is limited, and within which the same linguistic unit can be repeated several times with different meanings for each iteration.

J.K. Petersen

© Copyright September 2020 J.K. Petersen, All Rights Reserved