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| What do the star-like images represent? - March 2024 |
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Posted by: pjburkshire - 23-03-2024, 02:51 PM - Forum: Imagery
- Replies (13)
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If we are looking at a picture and we can't agree on if we are looking at a picture of a cat or a picture of a bus, we are not going to get very far in agreeing on the story it is telling.
What do the star-like images represent? - March 2024
- I think they represent the stars up in the night sky.
- I think they represent souls.
- I have a different idea about the meaning of the stars.
- Don't know / Not sure / No comment.
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| repeating crescents & the faces on f68r1_f68r2_f68r3 |
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Posted by: pjburkshire - 23-03-2024, 12:16 PM - Forum: Imagery
- Replies (2)
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(18-03-2024, 10:34 PM)Antonio García Jiménez Wrote: You are not allowed to view links. Register or Login to view.Yes, what you say is a reasonable argument.
I believe that the c-shapes are the symbol of the moon and the representation of its movement, and it is a symbol that by the time of Voynich must have already been fixed. The logical thing is that, taking into account the phases of the moon, the author also represented the mirror image, but perhaps, as you say, the letter c of the alphabet influenced the setting of the symbol.
In any case, in the Voynich we can see an image in which the symbol of the moon, always with the same shape, surrounds the personified face of the moon
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This is probably more of a discussion for the "Imagery" thread than the "Analysis of the text" thread.
I am not convinced that the top image on page f68r1 is a personified face of the Moon, but if it is, what do you see as the lower face on page f68r1 and the two faces on f68r2 and the one face on f68r3?
These same repeating crescents are seen in the upper-left circle on the the Rosettes page. Any comments on what the repeating crescents mean there?
Edit: I would add that personally I think the lower face on f68r1 and the upper face on f68r2 look more like personified faces of the Moon. To me, the upper face on f68r1 and the lower face on f68r2 look more like people. They seem to have hair. I don't remember seeing a personified face of the Moon with hair before.
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| Ensoulment |
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Posted by: pjburkshire - 21-03-2024, 04:51 PM - Forum: Imagery
- Replies (40)
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Thomas Aquinas (c. 1225 – 1274)
What Did St. Thomas Aquinas Believe about “Ensoulment?”
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Aquinas did say an unborn baby receives a soul 40 or 80 days after conception, depending on gender.
The 40/80-day view is based on the writings of Aristotle, who said a child becomes human at “formation,” the point at which it first “has a human form”–that is, when it looks human. He said this was 40 days for boys and 80 days for girls.
Ensoulment and the Courage of Pius IX
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chapter 18–22 outlines how the concept of ensoulment developed throughout the centuries starting with Aristotle (384–322 BCE) and his hypothesis of delayed animation as advanced in his theory of three types of souls. Aristotle discerned that human embryonic development came through a secession of souls. First, the vegetative soul followed by the animal soul and finally the rational soul. The third or rational soul was believed to come into existence roughly forty days for a male and eighty to ninety days for a female, after the time of conception. For Aristotle, ensoulment did not happen until the third or rational soul manifested—hence, his theory of delayed (or mediate) animation.
See You are not allowed to view links. Register or Login to view. "nymphs" on left.
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| Types of Word Breaks (Spaces) |
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Posted by: Hermes777 - 20-03-2024, 11:00 PM - Forum: News
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New posts at LINGUA NYMPHARUM on various topics, most recently on word breaks and spaces.
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It follows from a previous post, 'What is Q and what does Q do?'
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and this stratification model:
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R.B.
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| [sh] and Paragraph First Line |
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Posted by: Emma May Smith - 20-03-2024, 12:18 AM - Forum: Analysis of the text
- Replies (10)
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Hello, I have a very quick question:
Is it already known that words containing [sh], and specifically those beginning [sh], are more common in the first line of a paragraph?
The presence of [f] and [p] has been known for a while in this location, but am uncertain if [sh] had been mentioned before. Can anybody recall?
(Also, seemingly, words ending [chdy], but I'm less certain on this.)
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| The Rosettes Page - March 2024 |
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Posted by: pjburkshire - 19-03-2024, 05:48 PM - Forum: Imagery
- Replies (135)
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What do you think the Rosettes page (the large fold-out with nine circles at the end of Quire 14) represents?
- I think the Rosettes page represents Heavenly Jerusalem.
- I think the Rosettes page represents a general form of Heaven.
- I think the Rosettes page represents a real place on Earth.
- I have a different idea about the meaning of the Rosettes page.
- I don't know what the Rosettes page represents.
This message board is supposed to be about people sharing ideas. I want to encourage people to share their ideas. I want to know what people believe about the illustrations in the Voynich Manuscript and I want to know why they believe what they believe.
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| Arabic as precursor language |
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Posted by: dfs346 - 16-03-2024, 10:38 PM - Forum: Analysis of the text
- Replies (3)
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Further to my recent post in another thread, on Arabic as a possible precursor language of the Voynich manuscript, I tested a range of alternative transliterations of the Voynich text, all based on Glen Claston's v101 but differing from v101 in one or more respects. I numbered these transliterations v101④ through v202. (The ④ signifies that in all the transliterations, I treated the v101 glyph pair {4o} as a single glyph, to which I assigned the Unicode symbol ④.)
For comparison of the Voynich text with the Arabic language, I used Arabic letter frequencies derived from the works of Ibn Kathir (1300-1373)
In order to test my Voynich transliterations, I started by calculating the statistical correlations between the glyph frequencies and the Arabic letter frequencies. However, with two short descending sequences such as ibn Kathir's Arabic alphabet (which has 43 letters), and the 43 most frequent glyphs in the v101 transliteration (which account for 98.6 percent of the text), it is relatively easy to obtain correlations well in excess of 90 percent. Substantial differences between transliterations (for example combining the {2} group of glyphs) result in quite small changes in the frequency correlations.
I therefore adopted an alternative metric, namely the average frequency difference. Mathematically, this is the average of the absolute differences between the frequency of a precursor letter and the frequency of the equally ranked Voynich glyph. My idea was that the lowest average frequency difference should represent the best fit between a transliteration and a presumed precursor language
On this metric, I found that the transliteration which I had numbered v171 was the best fit for ibn Kathir's Arabic alphabet. Apart from the treatment of {4o}, the v171 transliteration has the following differences from v101:
Below is a juxtaposition of the frequencies of the top 43 glyphs in the v171 transliteration, and the 43 Arabic letter frequencies. The average frequency difference between v171 and Ibn Kathir's Arabic is 0.64 percent.
The next step is to explore the potential of these juxtapositions as correspondences or mappings. For example, the Voynich {o} could map to and from the Arabic ا (alef). Thereby, we could map some of the most common Voynich "words", such as {8am}, {oe} and {1oe}, to text strings in Arabic. We could then search appropriate corpora of the Arabic language, for example ibn Kathir's The Beginning and the End, to determine whether these strings are real words.
Since Arabic uses an abjad script, in which the short vowels are not written, chances are that most of the Voynich "words" up to three glyphs will map to real words in Arabic. However, as with Persian, the mapping may well break down with "words" of four glyphs or longer. Even if we are able construct real words of four letters or more, when arranged in sequence they may or may not make sense. I will do some tests. More later.
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