The Role of Repetitions in

the Voynich Manuscript Joannes Richter

Fig. 1: Tetragrammaton Ιεωα written in col. XV, line 10

in the Papyrus 121 (Greek magical papyrus) from 3rd-century CE
Public Domain, Source: Papyri Graecae Magicae 121.jpg

Abstract
One of the mysteries in the Voynich Manuscript is the unusually frequent repetition of words.
In languages repetitions may be used for a superior impact of arguments, language learning or
memorial capacity1, but also for the power of magical spells. Especially the magical power of
formulas may be impressive to an audience, which does not understand the language.
We may find frequent repetitions of words in the Greek and Demotic Magical Papyri 2, in which the
repetitions are used in spells, which often are based on fluids (“blood” or “semen”) from plants or
herbs.
Both the Magical Papyri and the Voynich Manuscript are full of repetitions and seem to concentrate
the topics on fluids, plants and herbs.
This essay describes in how far the Voynich Manuscript, also referred to as the VMS,may be
categorized as a Magical Papyrus.

1 Repetition Works! How To Learn a New Language with Spaced and Value of Repetition in Language Learning
2 The Greek Magical Papyri in Translation, Including the Demotic Spells including the Demotic Spells, Volume 1,
Edited By Hans Dieter Betz (1985).
The key points in the VMS and The Greek Magical Papyri

The key points of the Voynich manuscript

The following key points in the Voynich manuscript may be listed as follows:
• The Voynich manuscript is an illustrated codex hand-written in an otherwise unknown
writing system, referred to as 'Voynichese'.[18] The vellum on which it is written has been
carbon-dated to the early 15th century (1404–1438), and stylistic analysis indicates it may
have been composed in Italy during the Italian Renaissance.[1][2]
• The main topics of the Voynich Manuscript are plants, roots, herbs, fluids, pharmaceutical
and balneological descriptions.
• Only a few of the plant drawings can be identified with reasonable certainty. In fact, many
of the plant drawings in the herbal section seem to be composite: the roots of one species
have been fastened to the leaves of another, with flowers from a third.[50]
• The sections with their conventional names are: Herbal (112 folios), Astronomical (21
folios), Balneological (20 folios), Pharmaceutical, (34 folios), and Recipes (22 folios).
• There are instances where the same common word appears up to three times in a row[14]
(see Zipf's law). Words that differ by only one letter also repeat with unusual frequency. 3

The key points of The Demotic and Greek Magical Papyri

The history of the Magical Papyri is described by Hans Dieter Betz in his introduction to the “The
Greek Magical Papyri in Translation”, which is known as “Betz's collection of the Greek Magical
Papyri”:
"The Greek magical papyri" is a name given by scholars to a body of papyri from
Greco-Roman Egypt containing a variety of magical spells and formulae, hymns and
rituals. The extant texts are mainly from the second century B.C. to the fifth century
A.D. To be sure, this body of material represents only a small number of all the magical
spells that once existed.

The history of the discovery of the Greek magical papyri is a fascinating subject." We
know from literary sources that a large number of magical books in which spells were
collected existed in antiquity. Most of them, however, have disappeared as the result of
systematic suppression and destruction. As a result of these acts of suppression, the
magicians and their literature went underground. The books were kept secret.

Magical beliefs and practices may have dominated the population. At the end of
antiquity, some philosophers and theologians, astrologers and alchemists collected
magical books and spells that were still available. Literary writers included some of the
material in their works, if only to make fun of it. It is known that philosophers of the
Neopythagorean and Neoplatonic schools, as well as Gnostic and Hermetic groups, used
magical books and hence must have possessed copies. But most of their material
vanished and what have left are their quotations.

The Greek magical papyri are, however, original documents and primary sources4.

3 Source: Voynich manuscript

4 Source: “The Greek Magical Papyri in Translation”, edited By Hans Dieter Betz (1985)
The repetitions of the Magical Papyri
The book “The Greek Magical Papyri in Translation”, edited by Hans Dieter Betz (1985), lists 51
references for the word “plant” and 6 for “plants”. Additionally the frequencies for the words
“herb” and “herbs” are 8 each.
An exact description of the magical spells and formulae required a precise formula of the herbs and
plants, which had to be used to compose the magic pharmaceutical “medicines” for a spell to
exorcise a demon, preparing an amulet or composing a “love spell”.
Charm of compulsion: If somehow he delays, say in addition this following incantation
(say the incantation one or 3 times): 'The great, living god commands you, he who lives
for eons of eons, who shakes together, who thunders, who created every soul and race,
IAO AOI OIA AIO IOA OAI. Enter in, appear to me, lord, happy, kind, gentle,
glorious, not angry, because I conjure you by the lord, IAO AOI OIA AIO IOA OAI
APTA PHOIRA ZAZOU CHAME. Enter in, lord, appear to me happy, kind, gentle,
[glorious,] not angry" (repeat)5.

The Mithras Liturgy shares several elements found widely in magic as practiced in the Greco-
Roman world, which drew on or claimed the authority of Egyptian religion and magic. These
include:
• the preparation of amulets and ointments,
• the timing of rituals based on astronomical phenomena or horoscopes,
• and the manipulation of breath and speech. Vocalizations include popping and hissing
sounds for onomatopoeia, variations on the sequence of Greek vowels, glossolalia, and
words that are untranslatable but seem to derive from or are intended to sound like Egyptian,
Hebrew and other languages.[16] 6
The astronomical phenomena and horoscopes are also found in the Voynich manuscript.
Also the popping and hissing sounds of the “untranslatable words” may be found in both the
Magical Papyri and the VMS.
In the VMS a couple of examples for these repetitive patterns are:
• In line <f70v2.R3.1> a word okcokc9 ("oteotey") and a word okcokcok2o ("oteoteotsho"),
and:
• <f1v.P.6> chol cThol Shol ("chol cthol shol")
• <f4r.P.2> chol Shol cThol ("chol shol cthol")
• <f42r.P2.10> cThol chol Shol ("cthol chol shol")7

5 Page 58 in “The Greek Magical Papyri in Translation”, edited by Hans Dieter Betz (1985)
6 Source: "Mithras Liturgy"
7 Torsten Timm: How the Voynich Manuscript was created. 2015. arxiv:1407.6639
The role of repetitions in breath and speech
In the Magical Papyri the speaker invokes the four classical primordial elements, punctuated by
voces magicae, magical sounds, in the following sequence:
• PPP SSS PHR[E],
a popping and hissing sound characteristic of incantations
• pneuma (wind, breath, spirit)
• MMM
• fire
• ĒY ĒIA EĒ
• water
• ŌŌŌ AAA EEE
• earth
• YĒ YŌĒ
These elements he refers to as "first origin of my origin" from which his "complete body" is made.
He identifies himself by name, and by the name of his mother. The soul's encounter with the four
elements is rehearsed as both generation and regeneration (lines 485–537).[16] 8

8 Source: Four Elements

The herbs of the Magical Papyri
Probably the herbs of the Magical Papyri may be the same we found in the Voynich manuscript.
For instance a check for the words “herbs” resulted in the application of the herb kentritis, which is
found in The "Mithras Liturgy", a text from the Great Magical Papyrus of Paris, part of the Greek
Magical Papyri,[1] numbered PGM IV.475-834.[2]

The words for Herbs

Page Herb Remarks
xvii General (No title) Recipes involving herbs
(No title) List of herbs and minerals
(No tide) Information concerning salamander and herbs
53 kentritis The kentritis plant grows from the month of Payni, in the regions of the black earth,
and is similar to the erect Verbena9. This is how to recognize it: an ibis wing is dipped
at its black tip and smeared with the juice, and the feathers fall off when touched.
After the lord pointed this out, it was found in Menelaitis in Phalagry, at the river
banks, near the besas plant. It is of a single stem, and reddish down to the root; and
the leaves arc rather crinkled and have fruit like the tip of wild Asparagus. It is similar
to the so-called talapēs, like the wild beet.
71 "boy love" Artemisia abrotanum: the southernwood,
lad's love, or southern
wormwood, is a species of flowering plant in the sunflower family. ...
95 General Egyptians herbs
96 Mastigia, PGM IV. 3007-86 - *A tested charm of Pibechis" for those possessed by daimons: "'
fruit pulp of the lotus Take oil of unripe olives with the herb mastigia and the fruit pulp of the lotus, and
and colorless marjoram boil them with colorless marjoram / while saying, "IOEL OS SARTHIOMI EMORI
THEOCHIPSOITH SITHEMEOCH SOTHE IOE MIMIPSOTHIOOPH PHERSOTHI
AEEIOYO IOE EO CHARI PHTHA, come out from N N” (add the usual).
107 pithy laurel tree PGM V. 370-446
some virgin earth
seed of wormwood, (Artemisia absinthium)
wheat meal
Calf's-snout
240 Eyebrow of the sun. PDM xiv. 886-96
Eyebrow of the moon
Heliogonon
Solenogonon
Spurge

Table 1 Notes to the words “herbs” in “The Greek Magical Papyri in Translation”, edited by Hans
Dieter Betz (1985)

9 Pliny the Elder notes "the Magi especially make the maddest statements about the plant: that [among other things] a
circle must be drawn with iron round the plant".[19] The common names of verbena in many Central and Eastern
European languages often associate it with iron. These include for example the Dutch IJzerhard ("iron-hard"),
Danish Læge-Jernurt ("medical ironwort"), German Echtes Eisenkraut ("true ironherb"), Slovak Železník lekársky
("medical ironherb"), and Hungarian vasfű ("iron grass"). (source: Verbena)
The words for Plants
The following plants may be found in “The Greek Magical Papyri in Translation”, by Hans Dieter Betz (1985):
Page Plant Remarks
xii general PGM IV 286-95 - Spell for picking a plant
PGM IV 2967-3006 - (No tide) Spell for picking a plant
4 heliotrope making the sacrifice [in an earthen] censer on ashes from the [plant] heliotrope
9 peony PGM I. 247-62 - he means the rose
15 Laurel Laurel, Apollo's holy plant of presage, For the role of laurel in magic, see L.
Deubncr, Kleine Schriften zur Klassischen Altertumskunde
(Königstein: Hain, 1982) 401-3.
22 bugloss and of the plant bugloss
43 General PGM IV. 286-95 -*Spell for picking a plant
53 kentritis The kentritis plant grows from the month of Payni, ...
53 besas near the besas plant
55 falconweed a falconweed plant so that he will be protected
56 wormwood a garland of indigenous wormwood, both him and you,..
59 an ever-living an ever-living plant..
plant
63 vetch plant Offering for the procedure :1 dram of wormwood, . . . of vetch plant
81 Aeria plant PGM IV. 2359-72 - the juice of the aeria plant
102 chelkbei PGM V. 70-95 - Take a plant chelkbei (?) and bugloss
104 calf's-snout plant PGMV. 172-212 - A calf's-snout plant
110 and Laurel Laurel, Apollo's holy plant of presage, ...
111
119 houseleek Set a houseleek plant on his stove
135 snapdragon PGM VII. 619-27 - Takc the plant snapdragon and hold it under your tongue
while lying asleep
144 vetch take the beetle and grind it together with the plant vetch,...
145 olive Your plant is the grape which is the olive.
162 Baïs (palm leaf ) I am a plant named Baïs (palm leaf );
169 A secret list... PDM xii. 50-61 [PGM XI. 445-481 - the secret list of plant names below
203 Greek bean plant You bring some flowers of the Greek bean plant.
220 Mentha aquatics … identified this plant as "mentha aquatics"
237 Mustard plant Literally, "bread-of-heaven" plant;..." - (“Great-of-Amoun” plant)
276 crow's-foot PGM XXXVI. 283-94 - the juice of the plant crow's-foot
278 Sarapis PGMXXXVI. 361-71 - mixing in the juice of thc plant Sarapis.
287 Woad PDM lxi. 58-62 [PGM LXI. vi.x (not in Preisendanz)] - Woad plant [or corn
flag?]
290 beet plant PGM LXI. 1-38 - beet plant
319 Chickpea cabbage plant
Table 2 Notes to the words “plant” in “The Greek Magical Papyri in Translation”, edited by Hans Dieter Betz (1985)
The secret list of the herbs and other things (in PGM XII. 401-4410)
The following list describes an overview of interpretations, which the temple scribes employed,
from the holy writings, in translation.
Because of the curiosity of the masses they [i.e., the scribes] inscribed the names of the
herbs and other things which they employed on the statues of the gods, so that they [i.e.,
the masses], since they do not take precaution, might not practice magic, [being
prevented] by the consequence of their misunderstanding. But we have collected the
explanations [of these names] from many copies [of the sacred writings], all of them
secret.

The secret list of Herbs and other things

The list of magical symbols has been resorted according to the symbols 11 as keys, most of which
refer to a human or an animal's limb respectively fluid. In contrast the substances' origin of the
fluids, semen, blood, dung, hair or tears may often refer to plants, respectively herbs.
*Tr.: H. D. Betz (il. 401-7) and John Scarborough (il. 408-451) who are also responsible for the respective
notes. The "interpretations" refers to the secret list of plant names below; cf. the Discourse on the Eighth
and the Ninth 61, 19ff., in The Nag Hammadi Library English, 296-97; 2 Jeu, chaps. 45-48; Test Sol
13.6; see Gudeman, "Lyseis," PRE 13 (1927) :2511-29.

keys Symbol Details Reference to the origin

Ball A snake's "ball of thread" this means soapstone. A mineral talc
(also steatite) a talc-schist
Bile A man's bile12 Turnip sap. A root vegetable
Blood [A Titan's] blood wild lettuce (Lactuca viros). plant
Blood Blood from a head lupine. flowering plant
Blood Blood from a shoulder bear's breach (Acanthus mollis) perennial herb
Blood Blood of a goose a mulberry tree's "milk." flowering plant
(Morus)
Blood Blood of a Hamadryas baboon blood of a spotted gecko. Old World monkey family
Blood Blood of a hyrax truely of a hyrax. herbivorous mammals
Blood Blood of a snake Hematite (iron oxide). A crystal
13
Blood Blood of an eye tamarisk gall . (Tamarix) shrubs or trees
Blood Blood of Ares Purslane14. plants with edible leaves
15
Blood Blood of Hephaistos Wormwood . (Artemisia (bitter)perennial plant with fibrous
absinthium ) roots
Blood Blood of Hestia Camomile (Asteraceae). daisy-like plants
Blood From the loins Camomile (Asteraceae). daisy-like plants

10 Page 167 in “The Greek Magical Papyri in Translation”, edited by Hans Dieter Betz (1985)
11 The multiple symbols are: 13 x blood, 2 x bone, 3 x fat, 2 x hair, 8 x semen
12 Our liver uses bilirubin to make bile, a fluid that helps us digest food.
13 Tamarisk galls are formed when gall-wasp eggs are deposited on tree branches. The nutlike gall grows until the
larvae are completely enveloped. The mature insect bores a hole through the gall in order to escape. Tamarisk galls
and tamarisk bark contain about 10% tannins, such as gallic and ellagic acids along with juglanin and
dihydrojuglon-5-glucoside.
14 Purslane is a common name for several mostly unrelated plants with edible leaves
15 Apsinthos is believed to refer to a plant of the genus Artemisia, used metaphorically to mean something with a bitter
taste.[4] The English rendering "wormwood" refers to the dark green oil produced by the plant, which was used to
kill intestinal worms.[4] In the Book of Revelation, it refers to the water being turned into wormwood, i.e. made
bitter.[4]
 Blood Kronos' blood . . . of cedar (Thuja occidentalis) evergreen coniferous tree
Bone A bone of an ibis this is Buckthorn shrubs or small trees
(Rhamnus, Hippophae).
Bone A physician's bone sandstone. sedimentary rock
Dung Crocodile dung Ethiopian soil. One of the Ethiopia - Soils
Eagle An eagle Wild garlic (?). (Allium)'" plant
Fat Fat from a head spurge (Euphorbia). flowering plant
Fat From the belly earth-apple (potato). ground pear
Fat From the foot houseleek (Sempervivum). succulent plant
Hair A lion's hairs "tongue" of a Turnip. A root vegetable
Hair Hairs of a Hamadryas baboon dill seed. Old World monkey family
Head A snake's head a leech. leech
Heart A hawk's heart heart of wormwood root vegetable
(Artemisia absinthium).
Semen A bull's semen egg of a Blister Beetles. medium-sized beetles
Semen Lion semen Human semen.
Semen Semen of Ammon houseleek (Sempervivum) succulent plant
Semen Semen of Ares Clover flowering plant
Semen Semen of Helios White hellebore poisonous plant (alkaloids)
(Veratrum album)
Semen Semen of Hephaistos this is fleabane flowering plant and annual or
(Erigeron strigosus). biennial herb
Semen Semen of Herakles this is mustard-rocket. mustard plant
(mustard plant) I
Semen Semen of Hermes dill. (Anethum graveolens) I annual herb
Spice Kronos' spice piglet's milk (for a Suckling pig) Suckling pig
Tail A pig's tail leopard's bane.
Tears "Tears" of a Hamadryas baboon dill juice. Old World monkey family

The names of the herbs and other things (in PGM XII. 401-4416)

This list of H. D. Betz (il. 401-7) and John Scarborough (il. 408-451) seems to link the herbs with
the magic symbolism of the Magic Papyri. The symbolism may also be valid for the Voynich
Manuscript.

16 Page 167 in “The Greek Magical Papyri in Translation”, edited by Hans Dieter Betz (1985)
Abraxas
Abraxas (Biblical Greek: ἀβραξάς, romanized: abraxas, variant form ἀβρασάξ romanized:
abrasax) is a word of mystic meaning in the system of the Gnostic Basilides, being there applied to
the "Great Archon" (megas archōn), the princeps of the 365 spheres (ouranoi).[1]
The word is found in Gnostic texts such as the Holy Book of the Great Invisible Spirit, and also
appears in the Greek Magical Papyri. It was engraved on certain antique gemstones, called on that
account Abraxas stones, which were used as amulets or charms.[2] As the initial spelling on stones
was Abrasax (Αβρασαξ), the spelling of Abraxas seen today probably originates in the confusion
made between the Greek letters sigma (Σ) and xi (Ξ) in the Latin transliteration.
The seven letters spelling its name may represent each of the seven classic planets.[3] The word
may be related to Abracadabra, although other explanations exist.
There are similarities and differences between such figures in reports about Basilides's teaching,
ancient Gnostic texts, the larger Greco-Roman magical traditions, and modern magical and esoteric
writings. Speculations have proliferated on Abraxas in recent centuries, who has been claimed to be
both an Egyptian god and a demon.[4] 17
The name Abrasax refers to the divine, respectively sacred names IAO, Michael and Thoth:
*Charm to restrain anger, [which is to be spoken] three times: "I am the soul of
darkness, ABRASAX, the eternal one, MICHAEL, but my true name is THŌOUTH,
THŌOUTH.18

Additional divine Names

Mitra(s)
Mitra (Proto-Indo-Iranian: *mitrás) is the name of an Indo-Iranian divinity from which the names
and some characteristics of Rigvedic Mitrá and Avestan Mithra derive. MIThRA(S) is a pentagram,
which represents all 5 letter categories: labial, palatals, linguals, dental, gutturals.19
Correlations to Mitra(s) could not be identified in the Voynich Manuscript. Also the deity
MIThRAS of the Mithras Liturgy may have been integrated in the Greco-Roman magical traditions.
In the environment of absolute secrecy any principal deity could be integrated in the Magic Papyri.

The Tetragrammaton Ιεωα

Additionally I identified the Tetragrammaton Ιεωα (probably spelled with an initial capital letter I)
written in col. XV, line 10 in the Papyrus 121 (Greek magical papyrus) from the 3rd-century CE. In
Latin the 5 Latin vowels I, E, O, V or U, A may also be composed to the Name IEOVA,
respectively IEOUA.

17 Abraxas - Wikipedia
18 PGM LXXX. 1-5 - Page 167 in “The Greek Magical Papyri in Translation”, edited by Hans Dieter Betz (1985)
19 Based on Rabbi Saadia Gaon's Judeo-Arabic commentary on “Sefer Yetzirah” (chapter 4, paragraph 3),
wherein he describes the phonetic sounds of the 22 characters of the Hebrew alphabet and classifies them
in groups based on their individual sounds: “Aleph ( ‫)א‬, hé (‫)ה‬, ḥet (‫)ח‬, ‘ayin (‫ )ע‬are [gutturals sounds]
produced from the depth of the tongue with the opening of the throat, but bet (‫)ב‬, waw (‫)ו‬, mim (‫)מ‬, pé (‫)פ‬
are [labial sounds] made by the release of the lips and the end of the tongue; whereas gimel (‫)ג‬, yōd (‫)י‬,
kaf (‫)כ‬, quf (‫ )ק‬are [palatals] separated by the width of the tongue [against the palate] with the [emission
of] sound. However, daleth (‫)ד‬, ṭet (‫)ט‬, lamed (‫)ל‬, nūn (‫)נ‬, tau (‫ )ת‬are [linguals] separated by the mid-
section of the tongue with the [emission of] sound; whereas zayin (‫)ז‬, samekh (‫)ס‬, ṣadi (‫)צ‬, resh (‫)ר‬, shin (
‫ )ש‬are [dental sounds] produced between the teeth by a tongue that is at rest.”
 Fig. 2: Tetragrammaton ιεωα written in col. XV, line 10
in the Papyrus 121 (Greek magical papyrus) from 3rd-century CE
Public Domain, Source: Papyri Graecae Magicae 121.jpg

ΑΕΗΙΟΥΩ
Similar to the Tetragrammaton ιεωα the seven Greek vowels αεηιουω, respectively ΑΕΗΙΟΥΩ were
treated as sounds of power. According to Demetrius the 7 Greek vowels αεηιουω in the praising
hymns had to be sung or uttered as euphonious magic formulas:
71. In Egypt the priests, when singing hymns in praise of the gods, employ the seven
vowels, which they utter in due succession; and the sound of these letters is so
euphonious that men listen to it in preference to flute and lyre. To do away with this
concurrence, therefore, is simply to do away entirely with the music and harmony of
speech.—But perhaps this is not the right time to enlarge on these matters20.

In the magical papyri the “due successions” may have been varied in several sequences, e.g.:

Fig. 3 Alphabetical Structures of the Greek Vowels ΑΕΗΙΟΥΩ

20 Demetrius On Style - The Greek Text of Demetrius' “De Elocutione” - Source: The Greek Text of Demetrius De
Elocutione (edited after the Paris Manuscript by W. Rhys Roberts, Litt.D., dated 1902) ...
Summary
One of the mysteries in the Voynich Manuscript is the unusually frequent repetition of words.
In languages repetitions may be used for a superior impact of arguments, language learning or
memorial capacity21, but also for the power of magical spells. Especially the magical power of
formulas may be impressive to an audience, which does not understand the language.
We may find frequent repetitions of words in the Greek and Demotic Magical Papyri 22, in which the
repetitions are used in spells, which often are based on fluids (“blood” or “semen”) from plants or
herbs.
Both the Magical Papyri and the Voynich Manuscript are full of repetitions and seem to concentrate
the topics on fluids, plants and herbs.
This essay describes in how far the Voynich Manuscript, also referred to as the VMS,may be
categorized as a Magical Papyrus.
The sections with their conventional names may play a functional role in a magic papyrus:
1. Herbal (112 folios) describes the plants and the roots, which are used in the magic papyrus.
2. Astronomical (21 folios) describes the tools which are needed in the timing of rituals based
on astronomical phenomena or horoscopes.
3. Balneological (20 folios) describes the physics of the fluids.
4. Pharmaceutical, (34 folios) describes the role of the plants and roots of the herbs.
5. and Recipes (22 folios) may describe an overview of magic formulas.
The 112 Herbal folios may help to identify the magic symbols in the Voynich Manuscript by
comparing to the Magical Papyrus.

21 Repetition Works! How To Learn a New Language with Spaced and Value of Repetition in Language Learning
22 The Greek Magical Papyri in Translation, Including the Demotic Spells including the Demotic Spells, Volume 1,
Edited By Hans Dieter Betz (1985).
Contents
Abstract.................................................................................................................................................1
The key points in the VMS and The Greek Magical Papyri.................................................................2
The key points of the Voynich manuscript......................................................................................2
The key points of The Demotic and Greek Magical Papyri............................................................2
The repetitions of the Magical Papyri.........................................................................................3
The role of repetitions in breath and speech...............................................................................4
The herbs of the Magical Papyri..........................................................................................................5
The words for Herbs........................................................................................................................5
The words for Plants........................................................................................................................6
The secret list of the herbs and other things (in PGM XII. 401-44)................................................7
Abraxas.................................................................................................................................................9
Additional divine Names.................................................................................................................9
Mitra(s)........................................................................................................................................9
The Tetragrammaton Ιεωα..........................................................................................................9
ΑΕΗΙΟΥΩ.................................................................................................................................10
Summary.............................................................................................................................................11
Appendix 1: Previous study-essays in the Voynich-Project..........................................................13
Appendix 1: Previous study-essays in the Voynich-Project
The following study-essays have been documented as stages in the Voynich-Project:
1. The Roots of the Voynich-Manuscript
2. The Search for Water- and Air-Words in the Voynich-Manuscript
3. The Relations between the Hunter Orion, the Pleiades and Baskets in the Voynich
Manuscript
4. The (Green) Aachtopf and the (Blue) Blautopf as Karst-Springs in the Voynich Manuscript
5. The Life-Cycle in Page f79v of the Voynich Manuscript
6. The Origin of the Yellow, Blue and Green Waters
7. The Role of the Queens in the Voynich Manuscript
8. The Misinterpretation and Reinterpretion of the Voynich Manuscript
9. The Background of the Voynich-Manuscript
10. The Text to the Ponds at Page f84v of the Voynich Manuscript
11. Analysis of the Rainbows in the Voynich Manuscript
12. Analysis of the Names for the Nymphs
13. A RISC-Design for the Voynich Alphabet (?)
14. The Heart of the Voynich Manuscript
15. The Role of Repetitions in the Voynich Manuscript
16.