Essentially, a ciphertext is a piece of text where the individual letters have been transformed according to a rule system – substitution cipher rules replace the shape of the letters (as if you had just changed the font), while transposition cipher rules manipulate the order of the letters.

THIS IS A CIPHER —> UIKT KT B DKQIFS  (substitute each letter with the one after it in the alphabet)

THIS IS A CIPHER —> SIHT SI A REHPIC (transpose the letters, writing each word back-to-front)

So, as long as (a) you know [or can crack!] the rules by which the “plaintext” (the original unenciphered text) was transformed, and (b) those rules can be played out in reverse, then you can decipher the ciphertext.

OK so far… but if you’re looking at historical ciphers, there’s a problem.

Prior to 1400, transposition ciphers were extremely rare, partly because words themselves were rare. Many documents were written without spaces – and without spaces, where do words begin and end? Effectively, this meant that in-word transposition ciphers (such as reversing syllables, as the Florentines Antonio Averlino and Leonardo da Vinci both used) would only happen in those few places (such as Florence) where people had a modern concept of what words were. A well-known modern example is “Pig Latin“, a (20th century) humorous in-word transposition cipher: and there’s the 19th century “loucherbem” in French, too.

Round about 1465, these flowered into some kind of complex system (by an unknown practitioner, and now apparently lost forever): Alberti, writing in Rome during 1465-1467, mentioned a number of ideas for a complex transposition system, though he recommended his own cipher wheel in preference to them.

Yet after 1500, these basically disappeared into the historical footnotes of cryptographic works. What replaced them (circa 1550) was the “rail-fence” Renaissance notion of transposition cipher: this was instead grounded in the print-centric culture of movable type. This saw messages as sequences of characters tick-tocking away to a metronomic beat (i.e. one per tick), and transposition ciphers not as a way of disrupting word contents, but instead as a way of disrupting (& subverting) the metronomic pulse of letters – a very different beast indeed.

THIS IS A CIPHER --> ISTHAY ISYAY AYAY IPHERCAY   (Pig Latin cipher)

THIS IS A CIPHER ---> T I I A I H R    (Railfence cipher)
                      H S S C P E X

It is this latter (16th century) two-dimensional transposition cipher that is widely used in modern cipher-systems, not the late medieval ‘anagrammatical’ transposition cipher.

cipher-timeline

Older histories of cryptography tended to situate all these cipher techniques within what I call a  “progressivist mythology” – the mistaken notion that every new idea not only flows out of all previous ideas, but also improves and refines them. In practice, of course, that’s not how things work : many brief local flowerings of ideas (basically, all the cipher varieties marked in italic above) made almost no impression on contemporary cryptographic practice. Even Vigenère’s autokey cipher (taught on every modern cipher course) did not get picked up by cryptography practitioners for more than two hundred years!

And now for the punchline of this post: if you discard the progressivist mythology, the range of possible local enciphering strategies for a given ciphertext is sharply constrained by the date and position of a document.

I argue that the Voynich Manuscript ciphertext is likely a prime example of this: its internal evidence dates it no earlier than 1450 and no later than 1470 – right at the time of the brief flowering of the kind of syllabic and interline transposition ciphers mentioned by Alberti in his De Componendis Cyfris (1467).

And so, if we seek to apply “pure” modern substitution cipher analytical techniques to something built around an unknown transposition cipher system, we would surely fail to make any sense of it – and this is, I believe, what has happened in the case of the VMs… why it has remained a “cipher mystery” for so long.

Here’s an odd little thing: a site ranking 200 different jobs. What I found interesting there was the complete lack of overlap between the top ten “best” jobs (based on a combination of “Stress, Work Environment, Physical Demands, Income and Outlook”)…

(1) Mathematician, (2) Actuary, (3) Statistician, (4) Biologist, (5) Software Engineer, (6) Computer Systems Analyst, (7) Historian, (8) Sociologist, (9) Industrial Designer, (10) Accountant.

…and the ten most “satisfying” jobs…

(1) Clergy, (2) Physical Therapist, (3) Firefighter, (4) School Principal, (5) Artist (Fine Art), (6) Teacher, (7) Author, (8) Psychologist, (9) Special Education Teacher, (10) Construction Machinery Operator.

I’ve marked in bold those hats which I wear most days (although I’m sometimes accused of being too “preachy” about the VMs, I don’t think I could claim to be a member of a Voynich “clergy”) – 6/10 from the first list, and 1/10 from the second. Curiously, though, I found “Author” to be just about the least satisfying job of all: far too obsessive and antisocial while writing, and more brickbats than bouquets afterwards. 😮

Also, I really wouldn’t have predicted “Historian” would be one of the top 10 highest-rated jobs: but perhaps part of the reason for the enduring level of interest in the VMs is that it appeals to affluent, clever people in good jobs who have leisure time to waste how they please. 🙂

A few years ago, Sarah Goslee (who I believe has her own blog here) gradually become more and more interested in medieval / Renaissance history, specifically (in accordance with her science background) with cosmology, astrology, botany, and cryptography. I doubt any Cipher Mysteries regular would be hugely surprised to find out that, somewhere along in the way, she ended up “hooked” on the Voynich Manuscript. 🙂

Her VMs research has mainly concentrated on PCA (Principle Coordinate Analysis) of the VMs’ text: which I think is a bit of a shame, given that the text was apparently constructed in an anti-analytical way to render that kind of approach largely useless. Oh well!

However, infinitii recently emailed me (thanks!) with a link to Sarah’s fascinating description of the late medieval manuscript simulacrum she constructed. Inspired by a fifteenth century Italian herbal and a fifteenth century Austrian alchemy notebook (MS LJS419 and MS LJS382), she set out to create her own SCA (Society for Creative Anachronism)-style astronomical notebook. Structurally, this has limp vellum binding, rag paper, oak gall ink, quill pens, and writing patterned after a fifteenth century herbal: contents-wise, it has a calendar, the metonic cycle, Domenical letters, location of the sun, etc.

It’s a nice, brief description of a well-contained project: recommended! 🙂

Here’s another post inspired by the book I’m currently reading, Joscelyn Godwin’s “The Pagan Dream of the Renaissance”.

Whereas 15th century Renaissance art was largely orderly, linear, a lot of Mannerist late 16th-century art is disorganized, curvilinear, riotous – this has led to the label of antirinascimento, the “Anti-Renaissance”. But to someone like Godwin with both feet in the iconological trenches, this speaks of a deeper dichotomy – between the ordered Apollonian meme and the disordered Dionysian meme. Godwin pitches the austere, Roman-loving Quattrocento humanists’ dry perspective against the carnal obsessions and pagan thematics of corrupted Cinquecento cardinals – an extended Apollo vs Dionysus grudge-match in an art historical arena.

All of which is quite cool, in an iconological sort of way. 🙂

But once you start looking at things in this way, you begin to see echoes everywhere: in my own research area of Quattrocento ciphers, you could view Alberti’s über-ordered cipher wheel as a quintessentially Apollonian solar device, and then compare it with the apparently disordered, fragmented Voynich manuscript cipher statistics (that I link with Antonio Averlino, AKA Filarete) – Roman austerity against Greek cunning.

Yet does this kind of dichotomistic model really give us a real insight into the kind of secret history that iconologists believe lurks just beneath? Or is it just a modern quasi-thermodynamic meta-narrative (historicizing the universe’s eternal battle of order vs disorder) being stamped over the top of something that is no more significant than a difference in personality?

Reading anything to do with iconography makes me feel like I’m watching a renegade episode of the X-Files, where Mulder and Scully are arguing the toss over something foolishly marginal. Though occasionally I have brief moments where I think “Yes, that does make sense”, you simply cannot infer from the existence of a debate that any of the mad theories being proposed has to be correct. Oh well!

Update: Dennis Stallings points out off-list that the Apollo vs Dionysus grudge-match as an art-historical thema only really kicked off with Nietzsche’s (1872) “The Birth of Tragedy”, which is entirely true – here’s a nice 1996 paper showing (basically) how you can use the A. vs D. dichotomy as a way of blagging your way through literature studies. 🙂

There are many different ways of, well, reading the unreadable: what isn’t so well-known is that the technical terminology we use tends to highlight those particular aspects that we think are worthy of study (as well as to occult those aspects we are not so interested in). The big three buzzwords are:-

  • Cryptographywriting hidden messages – a historical / forensic approach
  • Cryptanalysis: analysing hidden messages – a statistical / analytical approach
  • Cryptology: reading hidden messages – a linguistic / code-breaking approach

Generally, you’ll see these terms used extremely loosely (if not interchangeably): but that’s something of a tragedy, as each strand is concerned with a different type of discourse, a different type of truth to help us get to the end-line, that of finding out what happened.

(1) If you study the cryptography of the Voynich Manuscript, you would primarily focus on issues such as: the intellectual history behind (and embedded within) the glyphs, the forensic layering of the writing itself, the physical strokes that make up the letters, what corrections there are to be found, how Voynichese practice evolved during the construction of the document, how the writing interrelates with the drawings, etc. This is reconstructive forensic history, that seeks to establish the truth of the writing system – to establish the mental structures that were given systematic shape (and yet were hidden) in the writing. In many ways, the end-product would be an accurate transcription of the text – but I strongly believe that this strand has not yet been pursued to its logical conclusion.

(2) If you study the cryptanalysis of the Voynich manuscript, you would instead take the study of the cryptography completely as a given, and use the resulting transcription as a starting point for your analytical research, however (in)accurate it may be. The argument has typically been that even if, say, 10% of the transcription is wrong, statistical analysis of the remaining 90% should still yield informative results that are (to a certain degree) illustrative of the underlying mechanisms. Yet the specific reliance upon the transcription cannot be ignored, particularly when you go hunting for larger-scale patterns (such as words, or lines).  And there is a very strong case to be made that the absence of convincing statistical results to date arises not from inadequate statistical testing, but instead from some basic division within the text being misunderstood.

(3) If you study the cryptology of the Voynich Manuscript, then you would take as a given a carefully-selected set of statistical properties previously derived from cryptanalysis, and look for some kind of linguistic fit between those properties and the properties of known languages and/or transformations of known languages (such as shorthand, patois, abbreviation, contraction, etc). Many Voynich theories are based on a very naive cryptological reading, often filling the vast gaps between the two models by expanding the range of possible languages that are present all at the same time, and hence resulting in a claimed plaintext that is a hugely interpretative soup of Romance language fragments – though Leo Levitov’s “polyglot oral tongue” is a prime example, it is very far from being the only one of its kind.

In terms of this framework, I’ve invested most of my time on the VMs’ cryptography, to the point where I believe I can give an account of each of the glyphs and of the evolution of the writing system: but I’m now at the point where I have to move on to the cryptanalysis in a more focused way to make progress.

The overall point I’m trying to make is that we need to get the history (cryptography), the statistics (cryptanalysis) and the linguistics (cryptology) sorted out in order to get over the high walls of the Voynich Manuscript’s defences: its singular beauty arises from how it manages to confound all three of these approaches simultaneously. This is, I suspect, merely a byproduct of the ‘undivided’ Quattrocento thinking that gave it life – that it comes from the time-period just before we (as a culture) imposed artificial divisions on the way we think about the world… just before intellectual specialization took hold. The historian part of me wants to shout: look, it’s the product of a Renaissance Man, in every useful sense of that much-abused phrase.

“Cipher Mysteries” blog statistics: 300 posts, 11 pages, 1000+ spam comments, PageRank 3 home-page, 41 readers (via FeedBurner) and 15,000+ visitors. Thank you all for the 181 on-blog comments and the hundreds of off-blog emails I’ve received: these really help make this whole thing worthwhile! 🙂

And thanks to an extra 600-visitor surge over two days (from an unknown US-based mailing list’s link to a Stumbleupon link), the blog had more than 3000 visitors during the last month: at the current rate of growth, it should get 75,000 visitors by the end of 2009 (which would be nice).

I’ve also recently started rebuilding the site infrastructure, by moving the stats over from SiteMeter to StatCounter (which has a better API, better reporting and no tracking cookies, though how you make .htaccess allow the StatCounter .js file to be “Accept-Encoding: gzip” I don’t yet know), and by modernizing the icons & transforming them into CSS sprites. Unfortunately, I then got tangled up with irritating browser-related CSS sprite issues. Even so, blog pages are now about half the size they were before and get served up much quicker, which is rather pleasant. 🙂

The main web-tools I used to achieve this were: (1) a free web page speed analysis tool from WebSiteOptimization.com (very handy for blogs with multiple plugins!); (2) a very nice CSS sprite generator on website-performance.org; (3) the CSS Compress WordPress plugin which (very handily) gzips your blog CSS files; and (4) the WP Super Cache plugin, which is (unsurprisingly) a super-duper HTML cache for WordPress. All of which I highly recommend! 🙂

But enough of the blogophile jargon-fest: what can I glimpse looming for 2009 in my polished obsidian mirror? Whither goest the next 100 posts?

Whereas 2008 was (as predicted) the year of the Voynich novel, and 2010 looks to be the year that the Voynich enters the academic mainstream, 2009 looks to me very much as though it is going to be an odd, transitional sort of year – a period of behind-the-scenes activity, which astrologers would normally recognize as a “12th house” (just below the horizon, shortly to rise with the ascendant) kind of vibe. In a strange way, it feels to me as if a future king/queen is preparing his/her entrance on the scene – as if all we have been doing is tamping the road surface for them to drive over it at great speed. Sorry: as predictions go, that’s as close to Nostradamus as I get. 🙂

Regardless, I look forward to being pleasantly surprised by whatever transpires in 2009, and I hope it turns out to be entertaining and interesting for you too! 🙂

Geraldine Brooks’ novel “The People of the Book” (2008) tells the story of a (fictional) Australian book conservator called Hanna Heath, and her encounters with a (real) codex called the Sarajevo Haggadah. In this sense, it is very much akin to the Voynich Manuscript novels I review here, which typically use the mystery of the VMs as a projective backdrop for their quasi-historical stories of life, death, passion and (occasionally) beauty, plucking the occasional codicological thread from our collective skein of Voynichological ignorance to frouf up into a faux Restoration wig.

One page in particular is returned to again and again: I wished this had been on the book cover so that I could see for myself what the fuss was about. Well, here it is, book fans (and there are plenty more on this Talmud site, and on this facsimile publishing site here):-

haggadah_seder_small
Sarajevo Haggadah – family seder illustration

Brooks has given her book a formal, almost musical structure: chapters set in Hanna’s present day ping-pong with chapters recounting enjoyable storylets of the Sarajevo Haggadah’s (imagined) past, each evoked by a single codicological detail – an insect’s wing (Parnassius mnemosyne leonhardiana, just so you know), a missing clasp, wine stains, saltwater, a single white hair. In each case, the life and atmosphere of a particular historical Jewish community is nicely evoked: and there are plenty of little structural surprises scattered throughout to keep a sense of movement in the narrative.

haggadah-marginalia-small
Sarajevo Haggadah marginalia from Venice, 1609

In one important sense, the point of the novel is that it tries to draw a parallel between (a) the process of trying to get to know the past of an object, and (b) the process of trying to get to know oneself: this is, after all, what history (as a tool) is for. Yet despite aiming her bow in such a noble direction, Brooks doesn’t quite hit the bullseye: though her protagonist finally uncovers the secret lives both of the haggadah (just as I’ve said with the VMs, incandescent lighting rocks) and of her family, she remains fundamentally the same shallow, dissatisfied shagette we met in the first chapter.

Yet in other ways, the real meat of the novel is in Brooks’ account of the codicology, based in part on observing real-life Austrian book restorer Andrea Pataki working with the actual Sarajevo Haggadah in December 2001. Brooks’ description of the texture and sheer tactility of an up-close (but slow-motion) encounter with a ancient manuscript is both detailed and (in my experience, at least) highly evocative of how this kind of thing actually does play out in reality. If you won’t ever get to touch a real-life manuscript yourself, maybe reading “The People of the Book” isn’t such a bad alternative. 🙂

Look, I enjoyed it and I hope it does well for Brooks: with “The Reader” doing so well at the cinema, I can quite imagine this being picked up  (doubtless Kate Winslet could do a bonza Ozzie accent). Yet whereas The Reader was about hiding illiteracy, Brooks’ book is more about uncovering literacy, using codicology to imaginatively reconstruct the lives of the people behind this amazing book. As such, I can only applaud.

In a comment to a recent post on Alberti & Averlino, ‘infinitii’ asks what my recommendations would be for a Voynich Manuscript reading list… a deceptively hard question.

Apart from the direct literature on the subject (Mary D’Imperio’s “An Elegant Enigma”, my “The Curse of the Voynich”, and perhaps even Kennedy & Churchill’s “The Voynich Manuscript”), probably the best first step would always be to buy yourself a copy of “Le Code Voynich” – not for its prolix French introduction *sigh*, but simply so that you can look at the VMs’ pages in colour. The best guide to the manuscript still remains the evidence of your own eyes. 🙂

All of which is the easy, lazy blogger answer: but the kind of proper answer infinitii alludes to would be much, much harder. I should declare here that the VMs’ life in Bohemia (and beyond) strikes me as merely a footnote to the main story (though admittedly one that has been interminably expanded, mainly for lack of proper research focus).. Given that I’m convinced (a) 1450 is pretty close, date-wise; (b) Northern Italy is pretty close, location-wise; and (c) it’s almost certainly some kind of enciphered book of secrets, then the main subject we should be reading up on is simply Quattrocento books of secrets.

Doubtless there are three or four literature trees on this that I’m completely unaware of (please tell me!): but as a high level starting point, I’d recommend Part One (the first 90 pages, though really only the last few touch on the 15th century) of William Eamon’s “Science and the Secrets of Nature” (1994). Unfortunately for us, Eamon’s main interest is in Renaissance printed books of secrets. “In Nature’s infinite book of secrecy a little I can read” (Shakespeare, Antony and Cleopatra), indeed. 🙂

From there, you’ll probably have to drill down (as I did) to individual studies of single books. Virtually everything written by Prager and Scaglia fits this bill, such as  their “Brunelleschi: Studies of His Technology and Inventions” (1970) and “Mariano Taccola and His Book De Ingeneis” (1972). I recently blogged about Battisti and Battisti’s splendid “Le Macchine Cifrate di Giovanni Fontana” (1984), and that is also definitely one to look at (though being able to read Italian tolerably well would be a distinct help there). I’ve also read articles by Patrizia Catellani on Caterina Sforza’s “Gli Experimenti” (which has a smattering of cipher in its recipes), and read up on the possible origins of Isabella Cortese’s supposed “I Secreti” (which is about as late as I’ve gone). Beyond that, you’re pretty much on your own (sorry).

As general background for what secrets such books might contain, I can yet again (though I know that infinitii will groan) only really point to Lynn Thorndike’s sprawling (but wonderful) “History of Magic & Experimental Science” (particularly Volumes III and IV on the 14th and 15th century), and his little-read “Science and Thought in the XVth Century”. Thorndike’s epic books stand proud in the middle of a largely desolate research plain, somewhat like Kubrick’s black monoliths: if anything else comes close to them, I don’t know of it.

As far as Quattrocento cryptography goes, David Kahn’s “The Codebreakers” is (despite its size) no more than an apéritif to a book that has yet to be written. I found Paolo Preto’s “I Servizi Segreti” very helpful, though limited in scope. For Leon Battista Alberti’s cryptography, Augusto Buonafalce’s exemplary modern translation of “De Cifris” is absolutely essential.

What is missing? There are a few relevant books I’ve been meaning to source but haven’t yet got round to, most notably the century-old (but possibly never surpassed) “Bibliographical Notes on Histories of Inventions & Books of Secrets” by John Ferguson. You can buy an updated version with an index and a preface by William Eamon, for example from here.

In many ways the above is no more than a very personal selection of books, and one obviously based around my own particular research programme / priorities. Yet even though I have tried to cover the ground reasonably well over the last few years, there are doubtless large clusters of (for example Italian-language) papers, books and particularly dissertations I am completely unaware of.

It should be clear that I think the basic research challenge here is to build up a properly modern bibliography of Quattrocento books of secrets, and thereby to map out the larger literature field within which the whole idea of ‘the VMs as an enciphered book of secrets’ can be properly placed. Perhaps I should use this as a test case for open source history?

Word arrives at Mysteries Mansion from “Fred Jones / Will Smith” about his/her shiny new Beale Papers theory: “Yes the codes are broken! I am giving them out free for all to see at http://www.bealetreasurecodes.com 

As everyone knows, Part 2 was decoded in the original 1885 pamphlet (though the precise details of how the decoder silently worked past where the encoder misnumbered the words in the Declaration of Independence text have caused a fair few modern cryptologists to suspect the whole thing might be some kind of hoax): but what of Parts 1 and 3? You know, the bits that say where the treasure is hidden. 🙂

If you hack through all the foliage (Jefferson? Templars? What?), Jones/Smith’s claim is that if you apply a modified part of the plaintext of Part 2 to the first few lines of Part 1 (so that “71, 194, 38, 1701, 89, 76, 11, …” maps to “INTHECOUNTYOFBEDFORDABOUTFOURMILESAQUADRANTAWAYFROMBUFORD” you get some kind of cunning mix of French and English fragments in the remainder, which (once he’s filled in the gaps) he claims reads as follows:-

In the county of bedford about four miles a quadrant away from buford then here by ahan need ban o tug de a tac foam ruth ci in en but heath narrow mount tut by aire aid t blockade utterly the lentuer stagnation defunt having hag note aerial sa middle ninth bar …

Ohhhhkayyyy… it’s at this point I throw my hands up in the air and simply point out that this looks not entirely dissimilar to Levitov’s VMs descryption (and, though GC will disagree, to Leonell Strong’s claimed VMs decryption too) – a kind of polyglot mishmash of language-like fragments, not unlike hurling a bowl’s worth of Alphabetti Spaghetti at a wall and trying to piece together the resultant letter gloop into sentence-like things. Oh well…

Smith/Jones has put up two (quite big) pages already with more planned over the next few days/weeks: perhaps he/she will have plenty of surprises for us for Part 3. We shall see!

Edith Sherwood recently flagged the “sun-face” at the middle of f68v1 as being a representation of Apollo, and that this “could indicate an association with Roman mythology“. Certainly, the face is tilted slightly upward and is linked with the sun, both features you might (naively, iconologically) expect to point to Apollo. If only Voynich research was that simple! Let’s start by taking a look at the sun-face in context, in particular the paints….

f68v1-highlighted

Here, the red-coloured contact transfer (from f69r) at the bottom left clearly happened after the pages were rebound in the wrong order [f68v1’s “sun-face” initially sat beside f67r1’s “moon-face”], bringing to my mind the bloodstain imagined on the Sarajevo Haggadah by Geraldine Brooks in her novel “People of the Book” (which I’ll review here shortly). There are also “blue-edge” paint transfers (also from f69r) at 11.30, 12.00, 3.00, and 3.30, as well as some contact-transferred green “pipe-ends” at 10.30, 11, and 1 o’clock.

Given that the dirty black-blue paint on f68v1 appears to be identical to the one used on f69r, it seems extremely likely to me that the blue and green paints on both pages were later additions, whereas f68v1’s far paler yellow paint (which is covered over by the blue in a number of places) gives the distinct impression of being original. The ‘alpha’ (i.e. original) state of the page was therefore very likely to be just the drawings and the yellow paint only. If you snip away all the distracting blue paint in a a picture editor, you’d get something like this:-

sun-face-alpha

With all the distracting blue paint removed, we can start to see more clearly what was being drawn. For instance, we can see the lines marking the front and back of the neck: and once we see those, we can see the wobbly line marking the back of the head (inside the circle). However, this appears to me to go over the dotted “headband” – and so the headband was apparently drawn first.

There is also a curious small loop where the head’s left ear would be, partially disguised by the rays, which I find reminiscent of the kind of stubby metal loops you see on astrolabes.

I therefore argue that this codicological evidence suggests that the alpha state of the image was probably a circle with a dotted arc that has been made to look as though it is a headband (when a face was added) – and so I would say that any resemblance to Apollo is very probably incidental to the real meaning of the page.

Dotted lines seem to have a particular resonance for the VMs’ author in several other places, and I have long suggested that these might very well indicate that meaningful information has been visually encoded. My guess here is that this was the briefest of sketches to allude to some kind of 15th century solar instrument – not an astrolabe, but something broadly similar.

To me, all this exemplifies the problem with looking for iconographic matches on the VMs’ sleek surface: in most cases, the basic codicological study (that ought to precede any searching for meaning) seems not to have been done – far too often, people skip to the chase without really looking at the page first.

Oh well! 😮