Header image: (left) artificial ruby from the Cheapside hoard; (right) detail from Oxford, Bodleian MS Holkham misc. 48 p.54.
Jorge Stolfi here uses ‘byzantine’ in the metaphorical sense (I think) when writing to the first mailing list:
“I am aware that many quite reasonable people … find a non-European origin so unlikely (a priori) that they would rather believe in impractically complicated codes, Byzantine decoys, and secretive communities of herbal conspirators, just to avoid it. ”
We owe the “all-European-Christian-Voynich” doctrine less to any one person than to the persistence of nineteenth century attitudes in the popular culture of England, northern Europe and America through the first half of last century.
No-one offered a formal argument that the manuscript’s content was an expression of European culture. Before Stolfi, it seems never to have occurred to anyone to think otherwise, despite the most eminent specialists’ finding both the written- and the pictorial text unreadable in those terms.
Newbold frankly admits, in 1921, that his description of the manuscript’s divisions (which are now applied as if ‘Voynich doctrines’ too) are no more than his personal impressions of the pictures, and he never claimed to have found any supporting material in works produced from western Christian (‘Latin’) Europe. In fact, he plainly says the opposite in speaking of the diagrams he describes as ‘astronomical or astrological’. See Newbold’s lecture, April 1921 p.461-2. For the online link see ‘Constant references’ in Cumulative Bibliography – top bar).
Certainly the fifteenth-century artefact’s quires are bound in European-and-Armenian style. McCrone’s analysis found nothing inconsistent with western custom in a few samples taken of some few among its pigments. There is a high probability that the scribes and perhaps the inventor of any Voynichese cipher was either European or resident in Europe – the ‘humanist hand’ (if that’s what it is) would suggest northern Italy, and the month-names as well as the late-stratum images (such as the month-diagrams’ centres and the diagram containing the ‘preacher of the East’ with its figure in Mongol dress) may imply a resident in medieval Italy, in a Papal city such as Viterbo, in Spain, or in an area of Anglo-French influence including Sicily- but all these provide an argument about the object’s manufacture, not about the cultural origin of its written- or the majority of its pictorial text, and that distinction is important (as Buck was neither first nor last to point out) because it may help to direct researchers towards the written text’s original language. Or, of course, this being the Voynich manuscript – it might not.
A possible ‘foreign’ origin for the content was never rejected by earlier writers; it never entered their horizon, and when Stolfi spoke to it in the early 2000s, unpleasantness resulted.
It is an astonishing thing to realise, but a great many people even in the twenty-first century take it for granted that ‘normal’ means ‘European-style’. And so though the manuscript constantly refuses to fit that ‘norm’, the effort has been as constant as unavailing to argue that its content is, or should be, or is trying to be, or was meant to be ‘normal’ in that sense. It doesn’t contain a zodiac, but is deemed to contain a zodiac. The same section includes ‘doubled’ months – that doubling is habitually treated as non-existent or is rationalised by implying or asserting it a mistake… And so on.
Here again Stuart Buck’s comment resonates: “You can’t just wave it away because you don’t understand it.”
So ingrained was the general habit of assuming that ‘normal’ meant western Christian (‘Latin’) that it spilled over to the earliest discussions of the manuscript, those involved being quite oblivious of that blind spot in contemporary American and European habits of mind. ‘European’ had became a tacit default and so, without conscious thought, their “medieval” world contained nothing but the ‘medieval European’.
This blind spot affects even the exceptionally clear-minded and clear-sighted John Tiltman. When, at last, on the brink of suggesting some other-than-Latin origin, he says of the Voynich plant pictures:
“To the best of my knowledge no one has been able to find any point of connection with any other [European] medieval manuscript or early printed book. This is all the stranger because the range of [European] writing and illustration on the subject of the plant world from the early Middle Ages right through into the sixteenth and even seventeenth centuries is very limited indeed.” (Elegant Enigma p.13)
He did not continue the thought to its conclusion – at least, not in words.
More than thirty years’ failure by NSA cryptographers to ‘break the text’, seems to have almost allowed d’Imperio to break past that assumption, and to allow the possibility of ‘foreignness’ to arise but she immediately pulls back, resorting to what became the usual rationalisation – some imagined ‘author’ invested with imagined faults. d’Imperio was a team player.
Nevertheless, given her orderly mind and pride in rationality, her sequence (below) implies a scale of increasing personal distaste:
“The impression made upon the modern viewer.. is one of extreme oddity, quaintness, and foreignness – one might also say unearthliness…
In the end, as her ‘Table of Contents’ shows she preferred to opt for a European ‘unearthly’ occult over the ‘foreign’.
It is much to the point, too, that from 1912 until long after Wilfrid’s death, the manuscript had to be supposed an expression of European culture to arouse interest, let alone to attract Wilfrid’s high price. The buying public would not have thought any medieval manuscript of much value unless it were associated with an important European or be (as d’Imperio insisted we must believe) “of importance for Europe’s intellectual history”. Otherwise, even European medieval manuscripts were perceived by the public as being little more than curios or objets d’art. Nearly twenty years after Wilfrid began trying to sell his ‘Bacon ciphertext’ the author of a rather good article about medieval manuscripts could still write, without a blush:
Everything is “quaint” about the medieval book. In libraries, every custodian of such manuscripts is familiar with the sighs of surprise which they elicit on the part of the unspoiled visitor. What to wonder at first: at the heavy parchment leaves, the black mass of the writing, or the queer little pictures dressed up with gold?
Zoltán Haraszti, ‘Medieval Manuscripts’, The Catholic Historical Review , Vol. 14, No. 2 (Jul., 1928), pp. 237-247.
Today, a medieval laundry-list might be greeted with keen scholarly and general interest, but in the first half of the twentieth century, ‘history’ was still the story of important men doing important things. Even if Wilfrid hadn’t presented the manuscript as the ultimate purchase for the socially ambitious, importance at that time would still have demanded some important person as ‘author’ and/or important previous owners. Satisfying an ‘important author’ expectation meant, in turn, supposing everything in Wilfrid’s manuscript an original composition and not a copy or a collection of extracts from older texts, as most medieval manuscripts are.
Even Erwin Panofsky initially presumed an ‘author’ for the manuscript and, thus, that the first enunciation of its written- and pictorial texts were contemporary with each other and with the present manuscript’s making. At first. On reflection he realised that “it could be a copy of a considerably older document.” This had no discernible effect on Voynich writers and as recently as 2011, my saying the manuscript was obviously derived from more than one exemplar met howls of derision in one Voynich arena and demands that I name the informing texts. Today, the hunt for an ‘author’ is less pronounced an aspect of the study, but the Eurocentric default remains.
As counterweight for such reflexive assumptions, you might care to remember, when next you are looking at a pretty, fifteenth century French Psalter, that as much as 2,600 years and as many miles separates first enunciation of the Psalms from that copy you hold and, further, that its pictures are equally divorced in both form and imagining from what could have been in the first singer’s mind, or pictures which might have been made by those who first translated the Psalms into Greek or into Latin.
Conversely, an opposite relationship can exist between written and pictorial text, and it is unwise to take as a first premise that a medieval manuscript’s written and pictorial texts were first created by the same person/s at the same time, or that the images are merely ‘illustrations’. Such things need to be established, or at the very least treated as something to be resolved.
For his ‘ugly duckling’ manuscript, though, Wilfrid created a marvellous history – its text must be the brain-child of a remarkable scientist; had then been fostered by a family of the English nobility, then carried by a wise magician, advisor to a queen, to the ultimate rung of the social ladder – greeted by an Emperor who (according to a barely credible bit of hearsay) had handed over a staggering price.. I almost said ‘dowry’ .. to the carrier. All the characters save the manuscript are, of course, superior types and western European Christian males.
Had anyone persuaded Friedman that the manuscript was less touched by glory, and persuaded him that – for example – it was a Jewish work of science, or was foreign, or was a collection of tradesman’s secrets or that the academic board was right in thinking it contained “only trivia”, I doubt that he’d have been so eager to engage with it. We might never have had the NSA involved, nor Currier’s paper of 1976 and then d’Imperio’s Elegant Enigma, the last rather sobering if you see it as a summary of the NSA’s failed efforts, over more than three decades, to break an assumed ‘ciphertext’.
Nor does d’Imperio’s Table of Contents or Bibliography offer evidence that the teams had sought vocabularies of artisanal techne, but only those of scholarly theoria.
It was another major blind spot, this time a reflection of contemporary attitudes to ‘ordinary’ people.
BOOKS OF [technical] SECRETS
Before the end of the fifteenth century, what was contained in the Latin European’s ‘Book of Secrets’ was most often professional and artisanal ‘tricks of the trade’ – recipes for inks and dyes obtained from plants or minerals, methods by which jewellers made and coloured imitation gems and so on. Scholarly interest in this topic has moved way in recent years from Europe’s medieval centuries to its later Renaissance – the sixteenth and seventeenth centuries when chemical processes became of interest to the more highly educated sort of alchemist – so although some of the references for European studies listed below are not recent, they are still standard.
James R. Johnson, ‘Stained Glass and Imitation Gems’, The Art Bulletin, Vol. 39, No. 3 (Sep., 1957), pp. 221-224.
Cyril Stanley Smith and John G. Hawthorne, ‘Mappae Clavicula: A Little Key to the World of Medieval Techniques, Transactions of the American Philosophical Society, Vol. 64, No. 4 (1974), pp. 1-128. (Highly recommended)
William Eamon, ‘Books of Secrets in Medieval and Early Modern Science’, Sudhoffs Archiv, Bd. 69, H. 1 (1985), pp. 26-49.
_______________, ‘Science and Popular Culture in Sixteenth Century Italy: The “Professors of Secrets” and Their Books’, The Sixteenth Century Journal, Vol. 16, No. 4 (Winter, 1985), pp. 471-485.
Erik Anton Heinrichs, ‘The Plague Cures of Caspar Kegler: Print, Alchemy, and Medical Marketing in Sixteenth-Century Germany’, The Sixteenth Century Journal Vol. 43, No. 2 (Summer 2012), pp. 417-440
Sven Dupré, ‘The value of glass and the translation of artisanal knowledge in early modern Antwerp’, Nederlands Kunsthistorisch Jaarboek (NKJ) / Netherlands Yearbook for History of Art , 2014, Vol. 64, Trading Values in Early Modern Antwerp. pp. 138-161.
Newbold quotes Dante, (Inf., xxix, 118) in the Italian. One where one of the damned confesses,
Ma nell’ ultima bolgia delle diece Me per Alchimia che nel mondo usai, Dannò Minos, a cui fallir non lece.
“And thou shalt see I am Capocchio’s shade, / Who metals falsified by alchemy;/ Thou must remember, if I well descry thee,/ How I a skilful ape of nature was.” – Longfellow’s translation.
adding that “Dante mentions several persons who had recently been burned, either as alchemists or as would-be counterfeiters by alchemical means.”( Newbold’s lecture .. p.455 n.27). That counterfeit gem, illustrated above, if sold as the real thing would have brought the maker several thousands of pounds, at a time when an English pound was worth a pound of gold.
The practical nature of matter in ‘Books of secrets’ has long been recognised. Thorndike referred to the type in his ‘Voynich’ letter of 1921. Members of Jim Reeds’ Voynich mailing list were aware of it in the late 1990s. Nick Pelling says the same in his Curse of the Voynich (2006) but such was the glamour on the manuscript, and so eagerly was Wilfrid’s social-climbing narrative embraced that I can find no evidence that anyone has ever – in a century – looked into that quite reasonable possibility in connection with the Voynich text.
Not one researcher, though artisans made use of plants and painters, woodworkers, weavers, jewellers, makers of mosaics and embroiderers all formed non-literal images of plants and less-than-literal images for the heavens.
As ever, the revisionist is compelled to wonder: ‘Why?” – Why did no-one ask? Why did no-one check?
It may be that I find no evidence of such a study only because so few Voynicheros now think mention of precedent studies ‘necessary’ so if .you happen to know of someone who did look into that question, I’d be delighted to hear which extant examples and texts they considered.
Even for the constant presumption that Voynich plant-pictures must fit within the Latins’ medicinal ‘herbal’ tradition there is no good reason and still no real evidence (pace Clemens). If one were inclined to invent theoretical Voynich narratives, it would be easy enough to argue everything in Beinecke MS 408 an artisan’s handbook or notebook.
Practical skill = practical value.
Such information could even be imagined recorded in cipher. The huge importance of weavers, dyers, glass makers and painters, within and without medieval Europe, for a town’s economic and social survival meant that trade secrets mattered everywhere. More – and as I’ll show (in Part c for this topic) – books of alchemy and of magic didn’t disdain such information as that about plant-derived pigments. Here’s a nice short video about an exhibition of alchemical texts and paintings, entitled – a little loosely – ‘Books of Secrets’
Trade secrets passed over generations, in some cases millennia, only from father to son, and from master to apprentice, because those ‘family secrets’ were the key to survival for the family, the community and in some cases for an entire clan. Disturbance or removal of craftsmen could see a complete loss of some technical know-how. So, we are told by Clavijo, at about the time the Voynich manuscript was made, that when Timur (Tamerlane) descended on a city to destroy it, he spared few but the useful artisans, whom he forcibly relocated to his new capital in Samarkand. It was the most efficient way to acquire that knowledge.
image – The rape of Damascus.
“From Damascus he brought weavers of silk, and men who made bows, glass and earthenware… From Turkey he brought archers, masons, and silversmiths.” From Azerbaijan, Isfahan and Delhi and from Shiraz the mosaic-workers all in such numbers that “the city was not large enough to hold them.” (Clavijo’s round trip from Spain to Samarkand took three years.
Guy Le Strange, Clavijo. Embassy to Tamerlane 1403-1406 (New York and London: Harper, 1928).
To speak of textiles – how to dye cloth was known for millennia before the first revelation, to the European public, of those secrets which were issued in Venice, in print, in 1429. In his introduction, the anonymous master dyer says he had the information published because he had no-one to whom he could pass on his knowledge. One suspects that the dyers’ guild was less than pleased.
[Anonymous author, Venice] Mariegola dell’ arte de tentori.
for additional vocabularies:
Violetta Thurston, The Use of Vegetable Dyes (Dryad Press). A small, modest, excellent work. First published in 1975 it achieved its fourteenth, hardback, edition by 1985. I recommend its use in tandem with
Mrs. M. Grieve, A Modern Herbal The Medicinal, Culinary, Cosmetic and Economic Properties, Cultivation and Folk-Lore of Herbs, Grasses, Fungi, Shrubs & Trees with their Modern Scientific Uses. (first published in 1931).
A version of Grieve’s Modern Herbal is available online through botanical.com but I’d advise consulting the full, printed text.
Secrets of such a kind were also transferred in less direct ways before the sixteenth century- through the private channels of commerce and, one suspects, sometimes through coercion or an individual’s violence. A miniature painted in Bruges, in c.1375 shows a group of Latins – some dressed in damascene cloth – around a dyer’s vat while a wooden-faced or shocked Syrian or Jew stands behind them. Two more figures, similarly portrayed are in the street, looking on with consternation. One has his fist clenched; the other holds his hand to his face – a sign for lamentation.
Again, in Italy during the 1300s, Guelf dyers had been obliged to flee Lucca.
They took refuge in Venice, bringing about a massive boost to that city’s economy, and supplementing its earlier acquisition of silk-weaving techniques, including the different design of loom. (silk cannot bear the weight of the ordinary loom’s downward pressing beater). At about the same time, what was then called ‘brazilwood’ or ‘sappan wood’ (usually but not only from Caesalpinia sappan) was gained from India and southern Asia [called in Europe the ‘east Indies’] and is attested in England as early as 1321, though to use it one also had to know how to prepare the dye, and what mordants to use, and in the region that is now Indonesia, this had been a special skill of women.
Grieve has ‘sappan’ as one of the synonyms for Red Saunders (Pterocarpus santalinus) op.cit.. p.171.
The cloth trade was soon to become England’s leading industry and it is said that by the close of the middle ages, as many as one in seven of the country’s workforce was probably making cloth, and one household of every four involved in spinning.
Similarly, Germany began cultivating woad, whose traditional method of preparation is not anything one might guess. Individual people had to bring those secrets. A good article about ‘brazilwood’ pigments:
Medieval Indonesia (blog), ‘Brazilwood in the Fifteenth Century: Italy and Sunda’. (Feb 19, 2020).
As ever, mystery was not far from ‘occult’.
Bringing this matter of colours and pigments to our study, we take the example of a curious use of green pigment in folio 67v. Relevant to our understanding of thie diagram’s astronomical reference, this anomaly obliges us to consider too, the cultural significance of colour for the manuscript’s fifteenth-century scribe or painter.
The research question is framed as:
Q: When modern science asserts there are no truly ‘green’ stars visible to the naked eye, why should a few stars in one Voynich diagram be made green?
Note – the current Beinecke scans are more bleached out than the earlier ones were. Today, on the Beinecke website, these stars look blue-grey.
Lawyers may have ‘learned friends’; scholars only colleagues.
I’m going to be away for some weeks, so here’s an extra-extra-long post (originally designed as five separate posts) to serve as holiday reading while I’m gone. 🙂
NB. To skip the preliminaries, start from the heading: ‘Living Ivy’.
Abstract: The Yale facsimile edition includes an essay predicated on the theory that the plant-pictures in the Voynich manuscript are related to the European ‘herbals’. In that essay a comparison is offered which, if it were it valid – might constitute the long-sought (but never found) proof for that theory, and further indicate that a niche exists for the Voynich plants within the stemmata for copies of the Tractatus de herbis type. Credit for a comparison or ‘pairing’ of folio 35v with ‘oak and ivy’ from the ‘Manfredus’ herbal is claimed by Rene Zandbergen, whose influence on the study has been constant since the early 2000s. The following considers that experience, weighing the probability and evidence for and against such an interpretation of the image on f.35v.
WHEN later generations consider Rene Zandbergen’s contributions to Voynich studies, rating high on the list will surely be his constant presence.
For at least two decades Zandbergen has been constant in reading and collecting work and ideas related to this study, incorporating his selections from such matter into his website (since 2010), and sharing information more widely in comments to group discussions and in private communications. Voynich studies needs people with long memories; given the high turn-over in researchers and degrading standards for credits and documentation of precedents, for any true history of this study we must depend increasingly on the memories of a few among the old guard and the energetic efforts of even fewer among the new. Attempting to discover whether precedents exist before embarking on a line of investigation can be very hard work indeed, and whether one of the ‘old guard’ will trouble to consult their own memories can be a bit touch-and-go. After all, the study has devolved into a permanent ‘groundhog day’ since the early 2000s to the point where now any genuinely new insights are soon swallowed up in the mist, grabbed and repeated without mention of the source and then endlessly re-used and ‘re-discovered’ by amateurs – many of whom confuse original contribution with ‘unprecedented invention’ and fear to admit their debts lest it cost them glory.Trying to work against that tide, to disentangle genuine from spurious claims of ‘discovery’ would require an entire team of fiercely determined and rigidly ethical members of an ‘old guard’. And what Voynichero would care to spend more time on seeing justice done than on following his own area of interest? But, as and when they choose, ‘old-timers’ such as Pelling and Zandbergen are our best hope.How many hours Zandbergen has devoted to building his website one cannot imagine. It has now become the ‘go to’ site for newcomers, journalists and others who want a quick key, to check details of dates or of biographies. It has also provided Zandbergen himself with a ready reference from which he, no less than journalists or newomers, can draw in writing essays.Despite this time-consuming project, Zandbergen has still found enough time (almost every day) to be present in most often-visited public arenas and there to take account of the discussions and contribute to them from the mass of material at his fingertips.His early achievements include his translation into machine code of Gabriel Landini’s transcription of Voynichese – giving us EVA. Another was his liaison with an Austrian television company which commissioned certain scientific tests.For all this – as Zandbergen reminded members of a forum just today – his qualifications are not in any field relevant to medieval manuscript studies, history or art and he should be regarded as an amateur.Few amateurs having twenty years’ interest in anything could resist the temptation to “puff” rather more.Also of value have been Zandbergen’s computing skills which produced the graphs and diagrams used to illustrate the information collected into his website.
As constant as that work has been, and his presence in most public conversations about the Voynich manuscript, so too he has shown unwavering fidelity to a theory which he and his co-author, Rafel Prinke, espoused early – perhaps as early as 2000.
At the time it was a ‘fringe’ theory, asserting that the manuscript had been made in German-speaking regions and was in some sense an expression of central European culture, and more specifically with content congenial to the interests of Rudolf II and other members of the central European nobility.While the evidence for this variation on d’Imperio’s version of the Wilfrid-Friedman theory is no more than it was two decades ago, the intervening period has seen constant efforts at its retrospective justification: German calendars have been hunted for images of Saggitarius with a crossbow and other German-language or German-made works hunted for costume which could be argued similar to costumes seen on figures in the Vms. An enormous amount of time and talk has been expended on a couple of lines of marginalia which are claimed German. For lack of other researchers as constant and equally consistent in enthusing others to collaborate, material accumulated today not only leans heavily to that side of the scales but almost entirely on it. Today the ‘central European’ idea has achieved the status of what Santacoloma might call canonised myth, but which is better described, I think, as the process by which ‘I feel’ becomes ‘it might have been’ and gradually via ‘it could have been’ is taken for ‘it must be’. The process has taken twenty years and the labour of a great many co-operating ‘ants’ as Ellie Velinska once called that group.Without being strident, Zandbergen has also quietly and unwaveringly introduced an idea that not only Rudolf, but Rudolf’s brother Matthias (Corvinus) owned the manuscript.Whether the notion that the manuscript was stolen by Jesuits originated with the Prinke-Zandbergen theory or not is another point difficult to determine but as yet there is no evidence offered by the manuscript or by any document of which I’m aware to justify either the the ‘Corvinus’ idea or that one. On the face of it, the Jesuits’ acquisition of the work is perfectly transparent: it became a Jesuit possession when gifted to Athanasius Kircher by Marcus Marci – and we have the letter of gift to prove it.Otherwise, the Prinke-Zandbergen narrative appears to maintain the standard ideas in, or extrapolated from, Wilfrid’s tale of 1921 – such as that the manuscript is obscure only because meant for a social and intellectual elite, and that it is at base a manuscript composed of ‘ordinary’ European material including occult and/or scientific matter such as alchemy, magic, astrology and medicine in which Rudolf II (1552-1612) and his aristocratic circle were most interested.Here, however, we must be grateful for the radiocarbon dating which permits us (if we wish) to limit the range of Voynich research to the terminus ad. quem of 1438.I say this because it is easy to imagine where the ‘Corvinus’ idea might lead theorists less self-controlled than Zandbergen. Matthias was initially given control over Hungary at a time when a large part of it was owned by Rudolf’s close contemporary Elizabeth Bathory (1560-1614) and within modern Hungary there is a popular movement re-inventing her image to have Bathory a nice aristocratic woman interested in women’s medicine. It takes little imagination to see how such an idea could be imposed on the manuscript’s content.But, as I say, we can halt if we choose at 1438 and maintain a proper level of skepticism not only about the ‘Corvinus’ idea but about the third-hand rumour of Rudolf’s supposed ownership.My own position is best expressed by quoting Patrick Lockerby, one of the very few left standing when the vellum’s radiocarbon date-range was published. Well before the test was run he had said:
My dating of the manuscript is 1350 to 1450. From that perspective, whatever happened .. after 1450 is of no relevance in formulating any theory about the Voynich ms.
~ Patrick Lockerby.
Zandbergen has proven no less constant in maintaining his opinion of the plant-pictures, assuming (as had almost all before him) that these must constitute a variant form of Latin herbal: that is, a catalogue of medicinal plants employed in Latin (western Christian) Europe.
During the nineteen-twenties or -thirties when the manuscript was generally believed personally written by Roger Bacon, the limited horizons* of Wilfrid’s narrative and of any dependent on it permitted few alternatives.
However, one might have supposed that by 2000, with nine decades’ of failed attempts to discover in the Latins’ herbals any matching images – that is, matching in sequence and in style of drawing – and with Tiltman’s negative judgement on that score expressed in the late 1960s, that researchers might have begun casting about more widely: extending the research laterally (to include other regions and peoples) or vertically to consider plant-imagery made to other purposes and/or in other media.
It didn’t happen – not even when Tiltman’s paper was released by NSA in 2002, under the Freedom of Information Act, or when qualified persons differed from the conservatives. Those who were not ignored (as Mazars and Wiart were for years), were met with the usual methods by which the most conservative element avoids discussion of evidence and argument. On a personal note, I gained most amusement from Pelling’s suggesting that in explaining the botanical imagery and the role of mnemonics that I suffered from pareidolia. The role of mnemonics in imagery had been unexplored by the Voynicheros before then, but the term is now constantly used, even if rarely informed by knowledge of the scholarship or of any work later than Yates – Yates being mentioned by d’Imperio. Carruthers’ revolutionary studies have been often recommended by the present author, but no evidence of them appears in other Voynich writings to date.
Part of Tiltman’s verdict was quoted earlier, but here it is in more detail:
if the plain text of the Voynich manuscript belongs to the illustrations on the same pages, as we have a right to expect in the complete absence of evidence to the contrary, then much the greater part of that text is related to plants. However, I have to admit that to the best of my knowledge no one has been able to find any point of connection with any other mediaeval manuscript or early printed book. This is all the stranger because the range of writing and illustration on the subject of the plant world from the early middle ages right through into the 16th and even 17th centuries is very limited indeed.
[pdf] John H. Tiltman, ‘The Voynich Manuscript: ‘the most mysterious manuscript in the world’ [released by NSA under the Freedom of Information Act, 23-Apr-2002 (Case #19159)
Tiltman was not a man to accept hearsay and I think we may take it that he spoke from personal knowledge of the Friedman groups’ range of research. It is possible that some combined list of works they consulted might one day be found among documents still at the NSA, or in the George C. Marshall Foundation.
[Part 2] What was it which prevented Tiltman’s pronouncement’s being taken seriously, and the lesson taken from the failures of the preceding decades?
It is an interesting question and deserves more than the briefest answer, but in the space of this post the short answer will have to do, and it is this: that by the time the first mailing list closed there was a small but growing and determined ‘conservative’ element which adopted d’Imperio’s version of Wilfrid’s narrative with others of the Friedmans’ ideas as constituting a final word on the manuscript’s history and character, and perceived its own task less as work of investigation than of retrospective justification for that matter.
Before the 1960s, none had looked further than Europe because they supposed the manuscript’s composition coeval with its manufacture and they supposed all due to a single author imagined European.
After the early 2000s, any who began to consider any but a Latin European as determining the manuscript’s content was discouraged from doing so by the ‘mass’ online – and often as much by personal ridicule as by reasoned argument. Of this unpleasant tactic – playing the man, not the ball – a precedent was also provided by reports of the Friedmans’ mockery of others, including of Professor Romaine Newbold. Jorge Stolfi was among the first of the more recent ‘scalps’ taken by such means.
A hardening ‘conservative’ position presented itself as the ‘common sense’ position, and for the new wave of Voynicheros who appeared in public conversations after c.2004 or so, these now-entrenched ideas were accepted as if they had been established from solid evidence: they served as premises rather than as speculations to be tested – and most obviously with the ‘softer’ narratives about theoretical histories for the manuscript or notions about its imagery.
Efforts to describe, explain, decipher or translate Voynichese remained generally subject to more rigor and overall remained focused on the researcher’s work not his character. Critics were expected to explain their criticisms in detail; and (unlike other areas) no vague assertion that the researcher was ‘talking nonsense’ was enough. Witness the technical and well informed criticisms of even so patently nonsensical a paper as Cheshire’s.
But with that difference between standards for discussing ‘Voynichese’ theories versus historical or iconographic matters, there began the dichotomy which exists today. Opinions about the written part of the text usually weigh the statistical and linguistic evidence, but those focused on the pictorial content or historico-social environment regularly witness the personality-centred sort of attack as theory-defence. It is a pity that this dividing fence has been flattened recently – again with criticisms of Cheshire as example.
Any Voynich researcher or writer soon becomes aware that ad.hominem regularly meets dissent from the ‘conservative’position in certain areas and almost invariably follows criticism of any opinions or theories particularly associated with a few of the best known ‘Voynicheros’.
Here, Nick Pelling has a well-earned reputation for directing fluent streams of vitriol against any who are less than approving of his friends’ theories and methods and, to a lesser extent of his own. In general, however, he has an equally well-earned reputation for permitting free expression in comments to his blog, sometimes extraordinary patience with the most ‘out there’ theorists, and his academic standards in keeping clear the difference between his own work and others’ remains impeccable.
In one way, there can be no criticism made of any blogger’s choice of opinion, or of response to comments to their blog, but given Pelling’s large following, high profile and standing as one of the ‘old guard’, the old problem of influence and responsibility must arise. Knowing that any who would subject Pelling’s “machine-plants” idea to detailed criticism and dismissal, or dispute Zandbergen’s ‘oak-ivy’ comparisons as I’m about to do may incur public denigration of their intelligence, competence, motives and personal character is certainly a deterrent to putting higher value on the manuscript’s accurate evaluation than on the ‘Voynich community’s bonhomie. The revisionist might hope for both, but I should think not in this generation.
Since my own is the only name I feel entitled to mention, I’ll say that during the near-decade in which I offered historical notes and analytical-critical commentary on the Voynich manuscript’s imagery the work received only two types of response from the ‘conservatives’: results gained from that original research were taken and re-presented without acknowledgements, and/or were met by ‘criticisms’ of the ad.hominem sort.
There was just one informed criticism made over the entire period: a correction to my description of the religious order to which Hugh of St. Victor belonged.
No qualified person in my field had been involved in the study, as far as I could discover, since the 1930s and that might explain the resort to personal criticisms by persons lacking the wherewithall to make comments of any other type. Recently, the well-qualified Alexandra Marracini has produced a paper which reminds me of my very first essays on the subject of this manuscript, when I still thought I’d be dealing with nothing more unusual than the home-made book of some amateur western Christian author.
It was from about 2010, once I began sharing online and it became clear that this material could not be made to fit a ‘central European’ or ‘Latin cultural expression’ theory that the nasty response began. From the first it was of the ‘no-holds-barred’ type and was disseminated as brainless and information-zero ‘memes’, inventing which seems to be the one real skill that a couple of ‘Voynicheros’ may claim.
My persistence in seeking to read, and then to acknowledge precedents – if any – for my views was re-interpreted by ‘meme’ as an effort to claim credit: ‘to make a name’ as that meme had it. Another meme that I recall said that some students of mine were not real people (the reason being, apparently, that we decided their only access to the ‘Voynich-Colosseum’ should be through my own email address). The result of that little ‘meme’ was abuse which the students, their parents and the school found as irrational as it was unmerited, and the ‘Voynich’ option was terminated. You may be pleased to hear the credits were made transferrable since cyber-bullying should not cost credit-points. Another slander-meme impugned by qualifications; the least principled did not think it too grubby for them to start memes calling me a liar, or when that one didn’t quite catch on, upgrading it to mental derangement. Of late, it seems, the one or two core bullies have been toning it down a bit: perhaps someone explained to them in one-syllable words the meaning of ‘fact’ ‘fiction’ ‘slander’ and ‘libel’.
The meme of the month – towards me; but I’m not the only troublemaker – is ‘nonsense’. Not exactly the quality of a Times Higher Education review for the amount of research it tries to cover, is it?
It wasn’t the memes, or even the fools who are unable to find better ways to defend their theory which bothered me most; it’s the number of sheep who, when the water-cooler guy says ‘Bah! duly say ‘Baaah’.
I had supposed that with a manuscript which presents so many non-trivial problems, the sort of person who’d stick around would be one having the type of critical intelligence which likes difficult problems.
But of course, anyone with that sort of intelligence can’t be hypnotised into saying ‘baaa’ just because the chap next to them got it from someone who was told it by someone else.
They say instead – ‘where did you get that idea?’ and ‘Show me your evidence’ and.. in this particular case ‘And exactly what does this tell me that might help me better understand Beinecke MS 408’?
And so back to that more interesting matter…
The ‘Oak and Ivy’ comparison in the Yale facsimile essay.
In its premises and its approach the ‘herbal’ essay in the Yale facsimile edition has much in common with the book by Tucker and Janick, in that it aims only to illustrate and thus to convince readers of its premises and its premises are its (foregone) conclusions. It is an engaging history of the medieval herbal manuscript, but one illustrated by ‘pairings’ from the Voynich manuscript – pairings whose validity is treated as self-evident.
Among them is one which – were it valid – would be of enormous importance for this study for it would offer the long-sought proof for that ‘variant herbal’ speculation, and indicate that within the stemmata for copies of the Tractatus de herbis mss exists some niche for the Voynich manuscript’s plant-pictures.
Because it could be of such great importance, it has to be treated seriously and seriously evaluated. One might wish it were not a ‘pairing’ for which the credit falls to a member of the ‘old guard’ but the credit is claimed by Rene Zandbergen.
He presented his ‘match’ some years ago in a power-point presentation, later passing it to others to re-present (with credit accorded him) as e.g. to Ellie Velinska. Still later, it was used in forum discussions where again the thanks and credit were received by Zandbergen. Finally, with acceptance already general among the ‘online community’ the same pairing was included in the Yale essay.
On occasion Zandbergen has mentioned that Edith Sherwood had ( I am told ‘earlier’) compared folio 35v with one in a medieval manuscript. Zandbergen’s comment takes the following form in one forum exchange:
EllieV – 11-02-2016 The most popular example is the oak/ivy combination found by Rene in other old herbals
ReneZ – 11-02-2016 Edith Sherwood independently noticed the similarity, in her case with the Sloane MS, while I saw it in the Paris BN manuscript.
The British library’s Sloane collection includes more than one herbal, as does the collection in the Bibliotheque Nationale de France but I note that where Sherwood’s habit was always to pair a picture from the Voynich manuscript to some later botanical illustration or to a modern photograph of her preferred ‘i.d.’, some images are now included from medieval manuscripts and now she pairs folio 35v with an image of oak-and-ivy from Brit.Lib. MS SLoane 4016 (folio 38v) – to which I’ll return further below,
About Zandbergen’s alleged ‘match’ only one point need be addressed and I’ll treat the vine-like element. To discuss the pairing in full detail (as I’ve done elsewhere) would quadruple the length of this post.
Zandbergen’s discussion of the plant-pictures, from 2000 until the Yale essay was published has relied in one sense on generations of the ‘Voynich herbal’ idea but more particularly on Minta Collins’ book to which Zandbergen has constantly referred, and just as constantly referred others.
Published in that year (2000), Collins’ Medieval Herbals: the Illustrative Tradition became available two years before the NSA released Tiltman’s paper of 1967/8. It would be two years later still before we had Touwaide’s critical review of Collins’ book in 2004, but that appears to have escaped general notice for the following decade and more, until the present author brought it to the attention of Voynich ninja members.
Minta Collins, Medieval Herbals: the Illustrative Tradition.(2000)
the above, reviewed by Alain Touwaide – Isis, Vol. 95, No.4 (2004) pp. 695-697.
Meanwhile, constant mention and recommendations of Collins’ book within the ‘Voynich community’ had seen it elevated to a status almost equal to that accorded d’Imperio’s Elegant Enigma – whose quotation some suppose a final word. This same period saw escalate a trick of equating conservative ideas with the ‘good and sensible’ to the point where those engaging in original lines of research were discouraged – and if not easily by ‘blanking’ or by citations from the two ‘bibles’ or items extracted from German medieval works, then next by comments suggesting that only a ‘bad or irrational’ person would oppose the ‘central European cultural expression’ theory.
By about 2013-14, assertions of ‘likeness’ met positive comment only if the comparison came from a Latin herbal or from central European manuscripts and books made between the thirteenth-mid sixteenth centuries – unless it were to ‘prove’ the work a Latin product. Velinska’s ‘Duc de Berry’ theory was exempt. The temporal range narrowed somewhat after 2013, as challenges to the radiocarbon dating of 2011 fell silent. The conservatives’ geographic bounderies are widening a little further today but speculations about alchemical content, inherently anachronistic, remain current and so widely believed that to so much as doubt them has recently evoked an ‘eye-rolling’ from Pelling. It would seem that another myth has achieved canonisation.
Zandbergen has displayed the same constancy in maintaining the Voynich plant pictures a ‘herbal’ as he has shown in all else, discouraged neither by Tiltman’s negative judgement nor by a century’s failure to find any place for them in that tradition. It is not an idea of Zandbergen’s invention, merely maintaining the speculations and assumptions of Wilfrid Voynich in 1912 and by the Friedman groups from 1944 onwards.
[Part 3] The ‘Manfredus herbal’
Against this pairing by Zandbergen of an image from the Voynich manuscript with one from the ‘Manfredus’* herbal we have the general objection that the ‘herbal’ idea remains a speculation and that were it well-founded there is a low probability that the same alleged ‘match’ would have passed all earlier notice. Believing the labels might offer a key to Voynichese, the Voynich plant-pictures and accompanying text have always been a focus of study.
*properly: Tractatus de Herbis, de Avibus et Piscibus, of Manfredus di Monte Imperiali, Paris, BNF ms. lat. 6823, but very often seen as ‘Manfredus de Monte Imperiali’
The Manfredus ‘herbal’ has been among the best- and most widely known of all medieval Latin copies of the ‘tracts on herbs’ and was so before Wilfrid had ever seen his ‘ugly duckling’ manuscript. By then the ‘Manfredus’ was already in the Bibliotheque Nationale de France and detailed knowledge of it had spread across the Atlantic, in proof of which I’ll cite the book-length monograph by Edward Sanford Burgess, published in 1902.
Burgess was then a resident of New York and was still so when Wilfrid migrated to that city from London, bringing his widely-advertised ‘Roger Bacon manuscript’ – most of it filled with plant-pictures.
Burgess’ book-length monograph had been published by the Torrey Botanical Club journal (which is still in publication). As handy guide to the text, Burgess included a ‘Tabular view of Plant-writers before 1600’ and as you see from the clip below (from p.98) the ‘Manfredus’ manuscript is included, dated it to c.1400.
Edward Sandford Burgess, ‘Studies in the History and Variations of Asters: Part 1: History of PreClusian Botany in its relation to Aster, Memoirs of the Torrey Botanical Club, Vol.10 (22 November 1902), pp. iii, v, vii-xii, 1-5, 7, 9-93, 95-447.r
Within his monograph, in speaking of Dianthus, Burgess says, “… I have seen the plant pictured in a book which is written by Manfrēdus de Monte Imperiali.” (” Librum de simplicibus , qui in bibl. Parisina latet,”said Sprengel of Manfred’s work, in 1797 ; Fabricius knew of a copy in Paris about 1750..” (p.380)
Today, the date offered for Manfredus manuscript – that is, the digitised copy – at Gallica is again circa 1400, but the Bibliothèque nationale de France has 1330-1340, leaving place of manufacture unspecified. A website called ‘Manuscript Miniatures’ ascribes it to Pisa without explanation. And to Lillian Armstrong it was ‘Lombard’.
Lillian Armstrong, ‘The Illustration of Pliny’s Historia naturalis: Manuscripts before 1430′, Journal of the Warburg and Courtauld Institutes Vol. 46 (1983), pp. 19-39.
Some of those earlier attributions to place may owe less to consideration of the drawings or palette than to interpretations of the description ‘… Monte Imperiali’ – on which subject the present writer’s opinion as offered after looking into the question in 2016. Taking it that the ‘di’ here signifies “sent out from” rather than “born in” I concluded the post by saying:-
I see no reason why the “Manfredi di maestro Berardo da Montepeloso medicus” listed by Calvanico [on whom see Collins n.119] should not be the same person as that associated with BNF Lat 6823…Nor is it difficult to suggest why a clerk sent ‘abroad’ on behalf of Maestro Berardo might choose to describe himself in that way rather than as from Montepeloso. A mere clerk, coming to an urban centre from the remote south of Italy – and from a place called “Mount Hairy” – would surely be sensitive to the sort of ridicule which urban lads would delight in heaping on a lowly ‘rustic’. Nor would that description be a lie, for Montepeloso (mod. Irsina) and its castle were imperial possessions until Frederick II gave them to the then newly-sanctioned Francsican order of preaching friars. Perhaps the local community itself had been used to speaking of the mount and its castle as ‘imperial’, but to determine the last point either way would require research of a depth it scarcely warrants.
D.N. O’Donovan, ‘A note on Manfredus di Monte…’ voynichimagery, (July 10th., 2016)
At the time none of the items in that paragraph, save Collins’ reference to Calvanico, was to be found in any of the usual Voynich writers, though (as so often) the situation may have changed without notice.
A more recent scholarly source is the following volume, with Givens’ valuable essay on the Tractatus de herbis:
Jean A. Givens, ‘Reading and Writing the Illustrated Tractatus de herbis, 1280-1526′ in Givens, Reeds and Touwaide (eds.), Visualizing Medieval Medicine and Natural History, 1200-1550 (2006). pp.115-156.
In c.2010, the idea was prevalent in Voynich forums that ‘Manfredus di Monte Imperiali’ was son to Frederick II. This is not so, though he may have been a namesake and the same idea is found in other and older writings. It is not inexplicable if we suppose it due to a misinterpretation of the dedication which the noble Manfredus included in a thirteenth-century copy of Pseudo-Aristotle’s ‘De pomo’. That dedication is quoted in
Lynn Thorndike, ‘The Latin Pseudo-Aristotle and Medieval Occult Science’, The Journal of English and Germanic Philology, Vol. 21, No. 2 (Apr., 1922), pp. 229-258. (n.39 p.237).
[Part 4] So, to return to Burgess. A botanist with a particular interest in the history of plant-pictures and -texts made within the Greco-Latin world and to the 17th century lives in a city to which there comes a much-advertised ‘Roger Bacon manuscript’ filled with what are thought to be herbal pictures. His particular focus is on antique and later mentions of the ‘aster’ family. Does it seem likely that he could resist trying to discover what members of that family were recorded by Roger Bacon, an idol of the time?
And if he were to go to Wilfrid’s bookshop to express interest in the manuscript, would Wilfrid deny a potential buyer? And seeing those images, is it likely that Burgess (among the many others, including Fr. Petersen or members of the Friedman groups) would consistently fail to notice that folio 35v was ‘identical’ or even a ‘close match’ for an image in the well-known ‘Manfredus’ manuscript?
I do not know if Burgess ever saw the Voynich manuscript, though I suspect Tiltman saw Burgess’ ‘Tabular view’ and that it is among the reasons he can speak with such certainty of the “very limited range” of “writing and illustration on the subject of the plant world from the early middle ages right through into the 16th and even 17th centuries”.
But Burgess’ example illustrates my point that the Manfredus ‘herbal’ was well and widely known to specialists on both sides of the Atlantic even before Wilfrid bought the ‘ugly ducking’. Seeking precedents those as interested and well informed as Petersen was and as dedicated as the Friedman groups were could hardly have failed to hunt it for something ‘like’, whether or not they heeded the vital point already made by RIchard Salomon in 1936, that locating precedents or antecedents means matching style of drawing and comparable sequences. I’ve already quoted that letter to Anne Nill in full, but here’s the critical sentence:
“… I am convinced that the only possibility of deciphering would be given by finding an older series of plant pictures corresponding in its sequence to the arrangement of pictures in the Voynich manuscript.”
Richard Salomon to Anne Nill (July 9th., 1936 ),
Altogether the circumstances offer an a priori argument against Zandbergen’s ‘match’ being valid – at least within the historical and social context he presumes – but here it will be enough to address just one of the many points at which the ‘match’ fails – the vine-like plant which Zandbergen claims equates to the Manfredus’ image for ivy.
Unless employed for purely decorative effect (e.g. ivy-rinceaux), or as crown for Dionysos or something of that kind, the depiction of ivy in medieval Latin graphic art identifies a living plant by two elements, only one of which is invariable.
The leaf was drawn (European ivy is evergreen) and if any form of support was shown, the image emphasises the ivy’s clinging character. That second is the invariable element . It is clear, too, that to the medieval draughtsman, ivy’s clinging was tp be depicted as ‘twining’ – akin to that of the bean or of the Convolvulus.
Sherwood’s current comparison for f.35v, as I mentioned before, is Brit.Lib. MS SLoane 4016 folio 38v. This certainly does show ivy (accuracy in a manuscript’s labels are not to be presumed), and it is equally clear that this draughtsman expresses himself through the usual conventions of Latins’ art; his ivy is denoted by its twining habit. He has also included the umbels of black berries. His leaves are given five lobes. Neither of the last two features is invariable. The ‘clinging’ character is.
Climbing ivy has leaves of varying form, with those of a non-flowering stem having 3–5 triangular-shaped lobes and those of flowering shoots being oval to eliptical. There is also a ‘ground ivy’ depicted in some herbals, but the point is that when shown with any supporting object or plant, the medieval image tells the reader it is an ivy plant by means of that character of ‘clinging’ which is depicted as a twining about the support. Not what we see in folio 35v of Beinecke MS 408, where the vine-like plant is not only shown to be unable to cling, but lacks any leaf. If the latter was intended to signify the plant a deciduous one, then it cannot be European ivy. Again, though perhaps less significant, is the fact that the berries are not depicted using the convention of that ‘fan-shaped’ umbel. Whether the supporting plant is meant for an oak is a separate question, but the fact remains that if the vine was not intended to be read as ivy, Zandbergen’s comparison and claimed ‘match’ is invalid and once more we have no reasonable evidence, documentary or otherwise, retrospective or otherwise, in support of the constant assertion that the Voynich plant-pictures should belong in the Latins’ ‘herbals’ tradition.
Another ‘Sloane manuscript’ Sherwood had noted, inspiring Zandbergen to find more, was Sloane MS 56 (f.81r). Once again, the ‘twining’ habit and a leaf.
The next example (below, right) comes from another of the best-known Latin (western Christian) herbals, Brit.Lib. MS Egerton 747, and yet again we see that to define ivy it was not the flower or any set form for the leaf which was employed, but that close-clinging habit envisaged as twining. The suckers which we now suppose essential to the ivy are not depicted.
But here’s the interesting thing; that other Sloane manuscript (MS 56) noted by Sherwood is not a herbal. It’s an early fifteenth-century copy of John of Arderne’s Liber Medicinalis.
[Part 5] John of Arderne’s glossary and its images
In a passing comment to Pelling’s blog, in 2009, Zandbergen mentioned a different copy of it, though also from the Sloane collection (Brit.Lib. Sloane 335), saying under Pelling’s post, ‘Pre-1450 German possibility’- Dec.21st., 2009) :
“ To add to the confusion… I just found a very nice illustration from a pre-1450 manuscript which is more Voynich Herbal-like than anything I can remember, yet is neither from Italy nor from Germany:. ”
He omitted there to mention that it was English or to give any details or date, but in the British Library catalogue Sloane MS 335 is dated to the ” last quarter of the 14th or 1st quarter of the 15th century”.
I find no evidence that Zandbergen explored the perceived similarities – nor did he specify any – but I agree that there are valid points of comparison to be found in some drawings from that manuscript and some few of the Voynich plant-pictures.
Still other copies remain of Arderne’s Liber Medicinalis and I think readers will be most interested in the catalogue record provided with another copy (made c.1475-1500) and now in Glasgow University’s Special Collections as MS Hunter 251 (U.4.9). Part of that record reads:
Arderne’s style of Latin is rather colloquial; indeed, his texts may almost be described as polyglot as his use of Latin is somewhat inconsistent. As well as providing glosses in English and Anglo-Norman, the text occasionally lapses in to sections written in English for no apparent reason. Although it is impossible to say whether this was how Arderne himself originally composed his work, or whether such anomalies crept in as his texts were copied from manuscript to manuscript, it nevertheless demonstrates the multilingual nature of literate medieval English society.
More, the pictures of interest in Sloane 335 follow after Arderne’s brief ‘glossary’ of the ‘French’ plant-names used in Paris in his day. This raises the interesting question of whether the pictures in the earlier copy (Sloane MS 335) may derive from a source which Arderne had copied in Paris during the first half of the fourteenth century. (He is mentioned as serving at the Battle of Crecy). Here, some of the pictures
.. and below Arderne’s brief ‘glossary’ courtesy of the University of Glasgow and the internet archive, reproduced from a paper which D’arcy Power delivered in 1913 to the 17th. International Congress of Medicine in London. (Note: Power used the letter i in isolation to signify (that is…) which we normally render as ‘i.e.’.
Stylistic tricks in common.
The drawings do share certain stylistic tricks in common with some in the Voynich manuscript, but the comparison offers no easy key to the Voynich drawings; it is important to distinguish between the graphic techniques employed by draughtsmen and the objects of their attention.
Buds or fruit are shown emerging from the calyx in similar ways, in two cases in Sloane 335 and as comparison the image from folio 1r.
More interesting is the placement of just one black dot on each of a plant’s leaves.
The Sloane drawing appears to me (correct me if you know better) to use the dots to mean ‘burres’ or burrs. It may – but need not – carry the same sense in the Voynich image, though we note the leaves there are are also given spines, or bristles, along the leaf-margins
I would agree then with Rene’s observation, quoted above, that the drawings made in England about the same time as the Vms – but possibly from a French exemplar – display points in common with some in the Voynich manuscript, and that they look “more ‘Voynich like'” than anything I’ve seen so far cited by a Voynich writer – certainly more ‘Voynichlike’ than any image cited from a Latin herbal including the Tractatus de Herbis, de Avibus et Piscibus, of Manfredus di Monte Imperiali, (Paris, BNF ms. lat. 6823).
When commenting earlier on these drawings from Sloane 335 (in a postscript to ‘The Matter of “alchemical herbals”‘, voynichimagery, (April 8th., 2013), I added mention of a Peter of Arderne, referring to: Stewart C. Easton, Roger Bacon And His Search For A Universal Science (1952) pp.120-121.
Among other pointers to an Anglo-French environment for manufacture of the Voynich manuscript and its early use are that the month-names are closely similar to the Anglo-French forms; that (as I first pointed out), the linguistic link between a crossbowman and Sagittarius is offered by entries into the English military rolls where ‘Sagittario’ (and variants) are found used for crossbowmen hired for service in Calais, and again (this being now much re-used without mention of the present author), similarity in form between the type of ‘cloudband’ seen in some manuscripts of John Gower’s Vox Clamantis and (in those same), use of the ‘orb’ in three divisions to represent the world – replacing the older ‘T-O’ form. That ‘orb’ form is seen used for the same purpose in works by Roger Bacon and has been attributed to him. I won’t elaborate now, having already published several posts on these matters at voynichimagery.
In closing, readers please note that by c.2010, Dana Scott was alone convinced of an English provenance for the Voynich manuscript and he continued actively engaged in investigating English sources when I last saw his comments to the second mailing list. Any researcher finding him/herself moving towards a similar position should not neglect to consult the work Dana has done over so many years, nor to credit him by name when taking any of it… up. The second mailing list is still running, thanks to the generosity of Rich Santacoloma and I believe Dana remains a member.
typo corrected (thanks, Michael).25th May 2019; abstract added May 27th., 2019 and clarifications for the sense in which ‘Tractatus de herbis’ is used in this paper.
June 1st – Gower images added at Dr.O’Donovan’s instruction. June 3rd, detail from Brit.Lib. Arundel MS 83 f.130. L.S.