"Is this feeling an eternal flame?"

A quick pop-cultural aside: the song "Eternal Flame" was written by hugely successful American songwriter Billy Steinberg with Tom Kelly and Susanna Hoffs (of The Bangles). The inspiration for the song came from an eternal flame seen by Bangles' bass-player Michael Steele burning at Gracelands in Elvis Presley's memory, as well as from one at a Palm Springs synagague Steinberg had seen when very young. Though "Eternal Flame" was produced by Simon Cowell, I won't hold that against it. :-)

But historically, claims of actual eternal flames go back a very long way: in my book, I mentioned briefly that many in the Renaissance believed a "perpetual light" burned in the Temple of Vesta in Ancient Rome. Leon Battista Alberti's 1450 book "Momus" mentions (though admittedly in a fictional context) a "perpetual flame, tending itself even though no material is laid under it and no liquid poured over it", Giovanni Battista Della Porta documented many attempts at reproducing eternal flames in his Natural Magic in XX Books, while in his libro architettonico Antonio Averlino described a continuously-burning candle he saw in Sant Maria in Bagno. Another related story concerns Abbot Trithemius, who allegedly sold two "unquenchable eternall lights" to Emperor Maximilian I for 6000 crowns.

I thought this was one of those things for which there was unlikely to be any significant literature: I'd collected all the pieces together from scattered footnotes. However, recently I was inspired by Archer Quinn's, ummm, perpetual ranting to properly read through Kevin Kilty's well-known page on perpetual motion. All good stuff: and he even mentions eternal flames!

Kilty, who seems to have derived his information on this subject from Arthur Ord-Hume's 1977 book "Perpetual Motion: history of an obsession", mentions that:-

"Fortunio Liceti (1577-1657) made a lifelong study of these lamps, so many of which were supposedly found in old tombs, vaults and temples. Ord-Hume spends several pages examining ways to explain the observation of perpetual lamps. This is giving too much serious attention to a fantasy. It is likely that no one ever observed any such lamp."

(Though I should of course point out that Averlino claimed to have observed an eternal flame). Fascinating! I was not aware of Fortunio Liceti's connection with eternal flames, and so rushed to buy Ord-Hume's book as quickly as I could. I shall continue this thread when it arrives...

Dots for vowels, revisited...

One very early cipher involved replacing the vowels with dots. In his "Codes and Ciphers" (1939/1949) p.15, Alexander d'Agapeyeff asserts that this was a "Benedictine tradition", in that the Benedictine order of monks (of which Trithemius was later an Abbot) had long used it as a cipher. The first direct mention we have of it was in a ninth century Benedictine "Treatise of Diplomacy", where it worked like this:-

• i = .
• a = :
• e = :.
• o = ::
• u = ::.

"R:.:lly", you might well say, "wh:t : l:::d ::f b::ll::cks" (and you'd be r.ght, ::f c::::.rs:.). But for all its uselessness, this was a very long-lived idea: David Kahn's "The Codebreakers" (1967) [the 1164-page version, of course!] mentions the earlier St Boniface taking a dots-for-vowels system from England over to Germany in the eighth century (p.89), a "faint political cryptography" in Venice circa 1226, where the vowels in a few documents were replaced by "dots or crosses" (p.106), as well as vowels being enciphered in 1363 by the Archbishop of Naples, Pietro di Grazie (p.106).

However, perhaps the best story on the dots-for-vowels cipher comes from Lynn Thorndike, in his "History of Magic & Experimental Science" Volume III, pp.24-26. In 1320, a Milanese cleric called Bartholomew Canholati told the papal court at Avignon that Matteo Visconti's underlings had asked him to suffumigate a silver human statuette engraved with "Jacobus Papa Johannes" (the name of the Pope), as well as the sigil for Saturn and "the name of the spirit Amaymom" (he refused). He was then asked for some zuccum de napello (aconite), the most common poison in the Middle Ages (he refused). He was then asked to decipher some "'experiments for love and hate, and discovering thefts and the like', which were written without vowels which had been replaced by points" (he again refused). The pope thought it unwise to rely on a single witness, and sent Bartholomew back to Milan; the Viscontis claimed it was all a misunderstanding (though they tortured the cleric for a while, just to be sure); all in all, nobody comes out of the whole farrago smelling of roses.

(Incidentally, the only citation I could find on this was from 1972, when William R. Jones wrote an article on "Political Uses of Sorcery in Medieval Europe" in The Historian: clearly, this has well and truly fallen out of historical fashion.)

All of which I perhaps should have included in Chapter 12 of "The Curse of the Voynich", where I predicted that various "c / cc / ccc / cccc" patterns in Voynichese are used to cipher the plaintext vowels. After all, this would be little more than a steganographically-obscured version of the same dots-for-vowels cipher that had been in use for more than half a millennium.

As another aside, I once mentioned Amaymon as one of the four possible compass spirits on the Voynich manuscript f57v (on p.124 of my book) magic circle: on p.169 of Richard Kieckhefer's "Magic in the Middle Ages", he mentions Cecco d'Ascoli as having used N = Paymon, E = Oriens, S = Egim, and W = Amaymen (which is often written Amaymon). May not be relevant, but I thought I'd mention it, especially seeing as there's the talk on magic circles at Treadwell's next month (which I'm still looking forward to).

Finally, here's a picture of Voynichese text with some annotations of how I think it is divided up into tokens. My predictions: vowels are red, verbose pairs (which encipher a single token) are green, numbers are blue, characters or marks which are unexpected or improvised (such as the arch over the '4o' pair at bottom left, which I guess denotes a contraction between two adjacent pairs) are purple. Make of it all what you will!

And the new Kahn is... Kahn?

For a while, I've been wondering about what "the new Kahn" (i.e. what the updated, 2007 equivalent of David Kahn's "The Codebreakers") would be. On a whim, I recently bought a couple of plausible-looking cryptography history books, just in case one of them might be that book...

"Codes, Ciphers, Secrets and Cryptic Communication" by Fred B. Wrixon is quite cool. In its 704 pages of cryptographic and cryptologic fun, it bounces along at a fair old rate, not only discussing plenty of different historical ciphers but also describing ways of cracking them - both making and breaking. It has two brief pages on the VMs (pp.555-556). Its weakness (in my opinion) is that it is somewhat fragmented (in an encyclopaedic kind of way), possibly because it was formed by merging two earlier books by the same author into a single larger book. Good if you want a quicky book to tell you how to break historical ciphers. But not Kahn.

"Codebreaker: The history of secret communication" by Stephen Pincock and Mark Frary is OK, but didn't really work for me. Consistently misspelling Trithemius as Trimethius (even in the index) didn't help in this regard: but the book has other merits, such as the glorious colour photograph of the Phaistos disk on page 5. It's a well-illustrated piece of popular science journalism, with three colourful pages on the VMs (pp.49-51, showing f11r, f56r, and f67r1-2, though labelling them "Nature and alchemy" might be a little be off the mark). Random House obviously thought there was a need (in these post-Da Vinci Code days) for a colourful cryptography / history / journalism thing: I'm not so sure. I suspect the authors would have been better off telling a historical story than what they produced: beautifully produced, but not really enough of any substance, nor large enough to be a proper coffee table book. (Sorry!)

Which leads me back to David Kahn. If you are serious about reading up on the history of cryptography, I'd suggest searching on BookFinder.com for a copy of the unabridged (1136 page!) version of "The Codebreakers". For now, Kahn is still king! :-o

Besicles...?!

Just mooching around the web looking for Trithemius-related stuff (as you do), I saw a reference to Renaissance "telescopes, microscopes and bezicles" in the first (free) page of Polygraphia and the Renaissance sign: The case of Trithemius, from the Springer journal Neophilologus. I had never heard of "bezicles", so decided to have a sniff around, see what I was missing.

It turns out that the author meant the (more modern French) "besicles", meaning 'spectacles' (though people usually say lunettes): there's a glossary of spectacles terms here. Now: besicles was originally bericles, where the 'r' somehow transformed into 's' over the centuries (but you'd have to ask a linguist about this subtle shift). And bericles was in turn from beryl, a "smoke-coloured stone" (according to this fun page on spectacles history) used to grind the lenses from - although pure beryl is colourless, & it is the impurities in it which give it colour.

There's a bigger article on spectacles in the American Journal of Gastroenterology (yes, really!), though you'd need to pay to read it (boo, hiss).