It’s an oldie, but a goodie: first published in 1979, Wilfrid Blunt and Sandra Raphael’s “The Illustrated Herbal” (particularly the revised 1994 edition) is a must-buy first read for any Voynich Manuscript would-be herbal decipherer – if only to make plain by how much its herbal pages differ from other contemporary herbals.

Of course, Blunt has sneaked a few pictures from the VMs in there (pp. 88-91); and though he cites Alfred Werner’s (1963) observation that one page in the water section is like “a plumber’s dream“, he quickly cautions that “…’Heath Robinson nightmare’ might seem more appropriate” (which is fair enough). But as for commenting on the plants themselves, Blunt is content to pass them by at some speed, in much the same way that Eric Sams fled from the ciphertext. You’ll just have to find your own answers, I guess.

What did I learn? A new way of looking at plants began to emerge from around 1380, which a handful of artists were plugged into – but which most plainly weren’t. For example, even Giotto wasn’t au fait with it (though he “painted birds and other animals with a tolerable naturalism, [he] still made trees like outsize herbs”, p.57), but Leonardo (circa 1500) certainly was (and I would add Van Eyck too). As far as herbals go, if you look at Rinio’s Liber de Simplicibus (1419) [which John Ruskin adored], or even Serapion the Younger’s Herbolario volgare (better known as the Carrara herbal, MS Egerton 2020) (1390-1400), I think there’s something ‘graphic’ about the rendering, that we might today recognise as a “draughtsman-like aesthetic”. But far, far beneath the soaring flights of these stunning, draw-what-you-see masterpieces, the pedestrian copy-what-you-know world of medieval herbals stumbled on regardless.

Voynich Manuscript f17r and f17v, side-by-side
Medieval and modern, on the front and back of the same folio!

In the big scheme of things, I would say that what we see in the Voynich herbal pages is annoying because it fails to fit in either of these two easy pigeonholes – neither the high flyers nor the low achievers. And so the VMs actually has a chasm on each side: and because it contains occasional flashes of both medievalism and modernity, it – doubly annoyingly – lets people read either (or indeed both!) of those into what they see. Yet in order for those flashes of modernity to be present at all, it has to postdate 1380, and must have had an author who was at least aware of both levels: while its overall drawing style matches 15th century stylistic conventions far, far more closely than it does 16th century ones. But there you go.

Blunt and Raphael’s work is built on two lifetimes’ worth of herbal scholarship and reflection: and, nicely, is happy to adopt a light tone when it suits the needs of the passage. This seems to happen particularly when quoting Charles Singer from the 1920s, such as Singer’s description of the Leiden manuscript as “a futile work, with its unrecognisable figures and incomprehensible vocabulary” (the VMs isn’t completely alone, then).

At the end of reading “The Illustrated Herbal”, I came away with my head buzzing with stuff, but none it about where the VMs’ herbals came from – Blunt’s Wittgensteinian “if you can’t say anything useful, stay silent” position on the VMs’ plants has a lot to commend it. No, what I was most inspired by was his discussion of the transmission of ideas about herbals during the 16th century: but I’ll have to return to that in another post (shortly)…

Peter Marshall’s (2006) “The Mercurial Emperor: The Magic Circle of Rudolf II in Renaissance Prague” takes a sideways look at everyone’s favourite mad Holy Roman Emperor, by using those around him as a kind of slightly wonky mirror. The choice of who makes the cut is a bit arbitrary in places: John Dee (who never came close to gaining Rudolf’s favour) gets rather more coverage than I think justified, however much some Voynicheros happen to like him. 😉

By using the Imperial court to cast light on the man in the middle, it is reminiscent (and perhaps consciously so?) of John Christanson’s “On Tycho’s Island”, which does much the same thing for Tycho Brahe (who features here too, of course).

Even though Marshall does sometimes feel compelled to thicken up his text with Wikipedificatory asides, overall you can’t help but enjoy the ride – it’s a basically good book. What you end up with is a feeling for Rudolf’s overall character arc, from his ultra-stiff Spanish upbringing, through the alchemical / astronomical / allegorical golden years, to the slow-motion showdown with his bluff soldier brother Matthias (which Rudolf lost, if you didn’t already know).

For me, the biggest takeaway I got from the book came from the raking light it cast onto Rudolf’s relationship with art. His collection of paintings was not, as Warburgian historians formerly liked to believe, imbued with Neoplatonist symbolic power, their artists digging deep into the cultural psyche to tease out deeper archetypes from myth and legend, which only heroic modern ‘symbologists’ (*ack* *spit*) could ever decode. Oh, no: it’s far worse than that; and perhaps worse even than Charles Hope’s art historical cynicism would put it. I think Rudolf’s all-star proto-Mannerist painters spent their time constructing his Imperial Internet pr0n browser: the vision that is conjured up for me is of them feverishly thumbing through their emblem books (etc) finding stories that prominently featured young women, and then ‘artfully’ arranging them on the canvas for maximum fleshly exposure. Shame on me for even thinking it, but ultimately Rudolf’s gallery reeks more of “Beavis and Butthead Win The Lotto” than anything else. Uh huh, huh. *sigh*

But I digress. 🙂

Marshall’s book did have one complete laugh-out-loud moment for me, which made my wife chuckle too (no mean feat). The engraving on p.151 depicts Nostradamus in a magic circle, conjuring up a procession of future kings of France for Catherine de Medicis in a “magic mirror” (not much to do with Rudolf II, but a fun picture all the same). I looked at it and thought – that’s not a mirror, that’s a bloody big plasma TV he’s got there. But perhaps you disagree?

Nostradamus showing off his widescreen TV to the Queen of France

Enjoy! 😉

Are you an historian with an enciphered document you want to read? If so, here’s a link to an article you really ought to have a look at: “Cryptanalysis and Historical Research” by Eric Sams, from Archivaria 21 (1985-1986) [it’s actually an extended version of two earlier articles he wrote for the TLS in 1977 and 1980].

There’s tons of good stuff in Sams’ article, such as a mention of the table of early shorthands in Isaac Pitman’s book “The History of Shorthand” (which I saw in Leeds University’s Brotherton Collection): this table really ought to be on the web somewhere (please let me know if you happen to find a copy). Incidentally, The Shorthand Place website has a fantastic list of shorthand collections in UK libraries.

But I know what you’re thinking at this point: “What does Sams think of the Voynich Manuscript?” And the answer is, well, not an awful lot:-

“Of course some archives are likely to remain dark and impenetrable. William Friedman, one of the world’s greatest cryptanalysts, spent many a fruitless hour on the Voynich manuscript, attributed to Roger Bacon, which is fluently written in a natural-looking yet wholly unintelligible language.”

AKA, “if it looks tricky, don’t even go there”. But wait: Sams isn’t finished yet…

“The British Library […] also owns an original volume of an equally obscure manuscript which begins by saying in plain English that no one will ever unravel the meaning of what follows.”

But… which manuscript would that be, Eric? Unfortunately, Sams – the teasing swine! – fails to say. (Please email me if you do know!) Flicking through the British Library’s manuscript catalogue, the best candidate appears to be “The Subtelty of Witches” by Ben Ezra Aseph (1657) [British Library MS. Add. 10035], written entirely in cipher… might that be it? Also: BL Ms Add 32305 contains 39 folios of “unidentified cipher keys”: which sounds like a lot of fun. 😉 But I digress! Sams finishes his discussion thus:-

So be it; many tracks lead into such caves. but none ever come out. The true treasure-chests are much more likely to be those which clearly once had real keys, later lost or mislaid. 

Well… speaking as a long-term denizen of the Voynich Manuscript cave, I have to admit that Sams might just have a point here. But no sense of romance, damnit! 🙂

PS: fans of Sams can find a list of his cryptological papers here.

As I mentioned recently, I’m working my way through James E. Morrison’s book “The Astrolabe”: seeing so many astrolabes at the Museum of the History of Science in Oxford was good fun, but I still want to get all the maths and celestial mechanics straight in my head – I’m never really happy until I get Art and Science in some kind of balance. Curiously, I worked for a camera company (/*you know who you are*/) not so long ago where stereographic projection (as used in astrolabes) is central to its business: isn’t it strange by how little maths has changed over the millennia?

But before the astrolabe, there was a set of objects known as anaphoric clocks (as mentioned by Vitruvius, De Architectura, Book IX, Chap. 8, 8-15): the Tower of the Winds in Athens is generally believed to have had one of these. These are deceptively simple objects, comprising a wire framework top layer (known as a “spider”) to represent the hours of the day, and a backlayer containing both a stereographic projection of the night sky and a circle of peg holes marking the sun’s position as it moves through the zodiacal year.  (All basically as per Morrison, “The Astrolabe”, pp. 33-34).

And now Kansas City is host to a brand new (and really quite funky) anaphoric clock, thanks to local artist Laura DeAngelis (with help from Peregrine Honig), as well as the advice and calculations of Jim “Mr Astrolabe” Morrison himself. If you happen to be in Kansas City unexpectedly (for example, if you click your heels, Dorothy), why not have a look for yourself? The anaphoric clock is in the Oppenstein Brothers Memorial Park, and I think it’s just fabulous (but I would, wouldn’t I?)

I’ve just come back from 24 hours in Swansea, a town where, bizarrely, almost every road is one way (usually the opposite way to which you want to go). At the top of Mount Pleasant, students eke out their existence, one drunken stumble away from a 5-minute death-roll down Constitution Hill’s 45 degree gradient. Swansea is the kind of place where (ideally) you’d like a hang-glider to get to town, a satnav implant to get around, and a cable-car to get home again. But still, the beer’s good, so I can forgive all that… 😉

All of which springs to mind simply because I’ve just read a book on Tycho Brahe by Adam Mosley, history lecturer at the University of Swansea. From his office, most of the bright lights in the evening sky are doubtless not stars or planets, but roomlights in digs at the top of the hill, full of students massaging their aching quads and calves, & wondering why their 50cc scooter’s clutch burnt out in only two days.

In many ways, Mosley’s book – “Bearing The Heavens: Tycho Brahe and the Astronomical Community of the Late Sixteenth Century” (2007), Cambridge University Press, ISBN13: 9780521838665, £55.00, US$105.00 – dovetails quite neatly with “On Tycho’s Island”, as reviewed here recently: whereas the latter looks inwards at Brahe’s insular life on Hven, the former instead looks outwards to Brahe’s links with the external world. To do this, Mosley focuses on three things – Brahe’s letters, his books, and his instruments.

The writing is brisk and accessible throughout (though I felt devoting the first chapter to a justification of why he chose the punning title “Bearing the Heavens” was somewhat superfluous), and the two big chapters on books and instruments cover the ground well. But I have to say that this is all a bit of a feint, a distraction from Mosley’s actual thesis – which is concerned solely with the importance to the history of science of Brahe’s letters in their context. This is the real deal, the stuff that you can tell he’s excited about here.

And, I think, rightly so – Mosley’s book essentially sends out a ‘call to adventure’ to historians of Renaissance science, that they have woefully undervalued the usefulness of letters. Book publishing is just the tip of the iceberg of ideas – even these days, printing your own books is no walk in the park (trust me, I’ve tried it), and the difficulties involved 400-500 years ago were far greater, even for driven people of significant means such as Brahe. Renaissance letters were often copied and circulated, or even collated for later publication: and so Mosely argues that it is the huge interconnected web of letters that form the underwater bulk – and it is to this largely unseen mountain we should be devoting our attention.

Regular readers of this blog will know that this is a zeitgeisty angle (though perhaps still falling just short of being trendy), exemplified by (for example) Josef Smolka’s ongoing study of Tadeas Hajek’s letters to/from Andreas Dudith. What separates Mosley’s exposition is that he simply does not accept that it is a marginal area for study – for him, correspondence is king, and should occupy centre stage for our understanding of science pre-1600.

For a while, I’ve been thinking along these lines: I even tried creating a database in Freebase to try to map out & visualize the connections between various 16th century letter-writers, to try to glimpse the “invisible colleges” as they formed, flourished and faded. Yet when I saw Mosley’s Figure 2.1 on page 36 (which tries to do this for Brahe’s immediate network), I suddenly realised the staggering enormity of the challenge and gave up on the spot.

Fig 2.1 from Adam Mosley\'s \

Ultimately, what historians of science would need is a gigantic collaborative correspondence database, that could be used as a cross-archive finding aid. Even though a few people’s letters have been studied in depth (such as Christopher Clavius, Tycho Brahe, Athanasius Kircher, etc), libraries and archives (particularly private archives) must still have an enormous collection of pearls of which historians are unaware.

Perhaps others have already advanced Mosley’s thesis just as eloquently and persuasively: but it is an idea whose time (I believe) has now come. Will others heed his call? I hope so…

I recently stumbled across a forum discussion comparing the Voynich Manuscript to the “Maybrick Diary” (oh, and the Vinland Map, too) inasmuch as they are all high profile documents that have been dubbed fakes or hoaxes. James Maybrick was a Victorian cotton merchant from Liverpool high up the ludicrously long list of people variously accused of being Jack the Ripper, as well as the alleged author of a Ripperesque diary that surfaced in 1992.

It seems that just about everybody (apart from Robert Smith, the present owner) is reasonably sure that the Maybrick Diary (written in a Victorian diary with the first 20 pages ripped out) is a fake: Michael Barrett, who originally claimed to have bought it in a pub, later swore (twice) that he had dictated the diary to his wife, though these affadavits were (apparently) subsequently repudiated.

To me, the Maybrick Diary fits the general template of hoaxers falling out after the event, guiltily unable to keep up the pretence, not unlike the mad furore over the fake alien autopsy I described a while back. In pattern-speak, one might observe that a Beneficiary (Michael Barrett / Ray Santilli) benefits from the appearance of a MacGuffin (the Maybrick Diary / alien autopsy footage) claiming to unravel a notorious unexplained Mystery (Jack the Ripper / Roswell), but couldn’t quite keep up the pretense for a long time.

Compare that with the Vinland Map, and you can see why historians like Kirsten Seaver go looking for that person who benefitted from its appearance: for without a Beneficiary, you haven’t really got a hoax. Seaver proposed that the VM was forged by an Austrian called Josef Fischer (1858-1944) after about 1923, for a rather tortuous (dare I say Jesuitical?) reason involving teasing unknown Nazi scholars. However, introducing Nazis (particularly without any actual evidence) is normally a sign that you’ve lost the argument: so it’s easy to understand why Seaver’s otherwise intensely detailed research has failed to please. What everyone does now agree is that it is an astonishingly clever object, whichever century (or centuries) it was from.

And what of the Voynich Manuscript? While some unknown person did benefit (to the tune of 600 ducats) from its first half-documented appearance in Prague, you’d have to imagine really hard (to the point of hallucination) that they actually created it as well – the VMs has a complex, multi-layered codicology that speaks of a busy 15th century existence in the hands of multiple owners, a whole century before Rudolf II’s collecting heyday. Oh, and the other problem with seeing the VMs as a hoax is that it is doesn’t claim to unravel a Mystery – it is itself the Mystery. Unless you can imagine something even more mysterious?

Cover for Christopher Harris\' forthcoming Voynich-themed novel \I’ve had a nice email from Chris Harris, whose upcoming Voynich Manuscript-themed novel “Mappamundi” (which I mentioned here in June) is due for publication on 29th January 2009. Published by Dedalus, it’s a non-Byzantine sequel to his earlier Byzantine trilogy (if that makes sense): a teeny weeny version of the cover is on the right here.

Which reminds me… an article at the back of this month’s History Today (yes, that issue) made a rather striking claim: that historical fiction steps in to fill the gap left by historians, who have become unable to answer the basic question “What happened?” because they are so hogtied by postmodern notions of relative truth. Hmmm… as with all great lies, there’s a kernel of truth in there. My own take is that there are now so many types of history – archival, social, urban, intellectual, cultural, moral, religious, Marxist, propagandist, technological, political, codicological, forensic, etc – each with their own types of problematic, enquiry, methodology and even truth, that it can be hard to blend them together to tell a complete story. And while it is true that historical fiction offers the hope of a reconstructed holistic history, so too does the best historical scholarship.

Ultimately, I think that history is like a shattered cup, whose shards offer historians multiple ways of piecing them back together: and that once in a while, with just a little luck, we might by doing so glimpse a hitherto unseen Grail, tentatively reconstructed through our persistence and industry. Perhaps this is the romance of History (whichever subfield of it you happen to subscribe to), where novelists dramatize not just the texture of historical events, but the process of historical discovery too – is the romance in the history, or in the historian?

Do you fancy a little personal journal with a front cover loosely inspired by the VMs (the plant at the top of page f18r, to be precise)? If you do, someone called “Black Pepper” has put her design on CafePress… just in case you have $14 to burn. Alternatively, here’s a Voynich Manuscript-themed screensaver from Amaranth Publishing for a mere $2.

And here’s Thomas Maska’s Avallaen font, inspired by Voynichese lettering: he made it for his conlang [constructed language], also called Avallaen, supposedly “spoken by approximately 35 million people on the northern end of Escerna, a massive volcanic continent in the N’ra Teoi (Great North Sea).” I quite like the way the digits are formed from gallows with different numbers of bars. Oh, and don’t forget, ägloinniyüvoih pōvlen üevs erüs.

Onwards to the fine arts: and I’d have liked to show you an image of Danielle Rante’s mixed-media drawing called “Voynich Secret History” here (this won the 2008 Ohio Arts Council Professional Award), but she didn’t return my email. Oh well!

And there was a 2005 piece similarly called “Voynich Secret History” (though this was a 4-5 minute film by artist Katherine Parker). Her interests include:” the redemption of kitsch, archetypes, and Märchen (German fairytales)“. Yes, I’d say most of the stuff that’s written on the VMs does read like almost-unredeemably-kitsch German fairytales, so perhaps she’s touching on a deeper truth here. 🙂  Her description of the film is that “Dormant plants, winter snow, steam, and drawings based on the Voynich Manuscript are metaphors for latent, hidden and lost knowledge“. All of which sounds rather pleasant, & perhaps one day I’ll see that too…

Enjoy! 🙂

Word just in from my friend Peter Nockolds, concerning some John Dee Anniversary events…

Magus John Dee died 400 years ago, either this year or next, and to mark this there are a series of events in Mortlake Parish Church where he was buried (although the grave isn’t marked). These begin with a talk tomorrow evening, Tuesday 23rd, at 8 by Benjamin Woolley. Author of ‘The Queen’s Conjourer, the Art and Magic of Dr Dee’. The talk is entitled ‘Cosmos in a Cottage’, and is an attempt to reconstruct something [like] Dee’s house in Mortlake, drawing on a variety of sources.  […]

The Church, St Mary the Virgin, is in Mortlake High Street, about five minutes walk from Mortlake Station (Network South East) and is on the 209 bus route from Hammersmith. Admission is £7 with proceeds to the Mortlake Tower Appeal

And according to http://www.wherecanwego.com/Search/ViewEvent.aspx?e=215740 , there are three more Dee-themed lectures on the Tuesdays following:-

  • Sept 30th – Elizabeth Callingham Garton – The man who invented the British Empire
  • Oct 7th – Robin Cousins – In the Footsteps of John Dee
  • Oct 14th – Nicholas Dakin – The Confidential Life of Doctor Dee

“Tickets are £7 or £25 for 4 in advance – ring Anne Reeves 020 8876 6616”

The view you take of the Voynich Manuscript’s text inevitably affects the view you take of its drawings: though you could construct scenarios where (for example) someone sane did all the writing and someone mad added all the pictures, they really wouldn’t be very likely. And so there are actually only three broad classes of Voynich theory that have attracted attention over the years:-

  1. It’s written in an unknown / synthetic language –> the pictures are representational
  2. It’s written in cipher or private shorthand –> the pictures are obscured / encrypted
  3. It’s meaningless / hoaxed nonsense –> the pictures are meaningless / nonsensical

\In “The Source”, bestselling novelist Michael Cordy takes option 1 as his starting point, and weaves a pacy yarn around the amazing South American secrets hidden in the text by a Jesuit missionary / priest called “Father Orlando Falcon”, holding a bizarre redemptive power which the Vatican itself feels threatened by, yet which might be able to save the lives of the atheist geologist hero’s decipherer wife and their unborn child, yada yada yada. But enough of the PR-speak.

By all rights, I should hate this book: right from the start, it pits the Superior General of the Society of Jesus (basically the uber-Jesuit) and his homicidal killer half-brother against a rationalist oil scientist and a not-very-convincing linguistics student, in a kind of 1940s cartoon propaganda take on Religion vs Science. And as regular blog readers will know, my heart normally sinks a mile whenever evil Jesuits’ crooked noses and gaunt faces pop up in a novel (it was a cliche 350 years ago, and even Dan Brown was smart enough to try to reinvent it as Opus Dei). And here we also have an added Big Oil vs Gaia wrestling bout awkwardly threaded through the narrative.

You can doubtless see where this is going: even though Michael Cordy’s craft has improved dramatically since his 1997 debut novel “The Messiah Code” (which I reviewed here), his Big Themes construction and Top Trumps who-will-win-as-if-you-don’t-already-know characterization really don’t work for me. And yet “The Source” still manages to comprise, despite its superabundance of traditionalist book-for-the-beach tropes, as good an introduction to the mystery of the VMs as anything out there. (The only bit of wishful thinking is the “Voynich Week” mini-conference at the Beinecke – as if!)

And finally: I think there is a lesson in there for Voynich theorists, too: if you take an Option 1 approach and try to read the drawings in the balneological (‘water’) section too literally, the nymphs will tie you in knots.