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+--- Thread: The 'Chinese' Theory: For and Against (/thread-4746.html)
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RE: The 'Chinese' Theory: For and Against - Jorge_Stolfi - 06-10-2026
(06-10-2026, 09:02 PM)ololololo wrote: You are not allowed to view links. Register or Login to view.Only one recipe is presented as proof,
What do you mean? I posted here detailed matchings for three recipes, ROOS (red rooster), FLYS (flying squirrel), and BLAR (bee larva). You may say that FLYS doesn't count, but what about the other two?
I ran my program on ~70 recipes so far. Some runs succeed, some fail, some give two or more matchngs that are sort of equally good.
The latter result is expected for recipes of middling size that have only one or two cribs; they hopefully will get resolved as I identify more cribs.
It is expected that ~1/3 of the attempts will fail because of the missing folios and the multi-star parags. More failures are expected if the key cribs were lost or too damaged in the SPS.
But I will post more results, don't worry...
All the best, --stolfi
RE: The 'Chinese' Theory: For and Against - Amphigorist - 07-10-2026
Interesting that the first word in f114r.4 "fdeechdy" occurs only once in the manuscript, but "feng zi" occurs multiple times in the recipe. I suppose that could be down to the specific dialect/language not using the same sounds when referring to the hornet or wasp larvae. Not that that really helps narrow the list of candidates down any without knowing the entomological terms in use in 15th century east Asia.
RE: The 'Chinese' Theory: For and Against - JoJo_Jost - 07-10-2026
Given the range of possible variations and the fact that there are still so many words that have no equivalent, I'm wondering if you have a clear rule for determining when one paragraph does NOT fit with the other?
RE: The 'Chinese' Theory: For and Against - JoJo_Jost - 07-10-2026
I was curious about this, so I looked for an English cookbook, and on my very first (!) try, I found a match with—I think—similar requirements. 3 daiin out of 6 daiin
I tested a few more in this book, there are several matches, especially if you allow for multiple word variations....
Just as a note on why I don’t find this very convincing.
Text: The Forme of Curry
You are not allowed to view links. Register or Login to view.
Origin: Compiled around A.D. 1390 by the master cooks of King Richard II,
Englisches Rezept: „Hares in Papdele“, Nr. XXIIII
Take Hares parboile hem in gode broth. cole the broth and waisshe the fleyssh. cast azeyn to gydre. take obleys oþer wafrouns in stede of lozeyns. and cowche in dysshes. take powdour douce and lay on salt the broth and lay onoward an messe forth.
VMS: f114r.24–27
f114r.24: tchedaiin oldal chor chpcheey chcphey cphochy chos aiir chty chopo sair cphy dair
f114r.25: oaiil chey qokeedy chedy qoeey qokodaiin cheey kais aiy okol aiir otair or airy
f114r.26: ycheeodaiin olkaiir qokaiin chodaiin okar olkaiin okaiin cheody airoy olam
f114r.27: cheeo daiin sheedy qodaiin ksam chodal olchedy
Rules
- take → exact daiin, even within longer tokens.
- All three instances of “take” must appear in the exact same order; additional “daiin” may remain unused.
- Length filter: 4.25–5.75 EVA letters per English word.
- Specific scaling: 240 EVA letters ÷ 45 words = 5⅓.
- No additional shifting; maximum ±5 EVA letters per match position.
- Headings, spaces, and punctuation marks are not counted.
Result: Position deviations +4, +3, +3; no variants required.
RE: The 'Chinese' Theory: For and Against - eggyk - 07-10-2026
(06-10-2026, 09:42 PM)Jorge_Stolfi wrote: You are not allowed to view links. Register or Login to view.As promised, here is the outcome of asking my program to find the matching SPS parag to the SBJ recipe BLAR 蜂子 = "bee larva", with more cribs.
There are several hanzi in that recipe that I am testing as possible additional cribs, besides 主 ↔ daiin = "mainly for"; but the two that I am reasonably confident about are
气 = "vital energy", with canonical translation Chedy
令 = "makes", with canonical translation Cheody, Cheydy, or the like
When asked to look for the cribs 主,令,主,气,主, my program still says that f114r.4 is the best match. Here is the matching plot:
In this pairing, all hanzi cribs are paired with their "canoncal" translations, except 令 that has only a Chdy instead of a Cheody near the expected place.
The gaps in the recipe before, between,and after those cribs are 2,12, 12, 8, 3, and 2 hanzi. Assuming the average of 5.338 EVA lertters per hanzi, the predicted gaps in the matching SPS parag would be 11, 64, 64, 43, 16, and 11 EVA letters. The actual gaps in f114r.4 between the assigned translations are 13, 64, 63, 40, 17, and 15 EVA letters. The errors relative to the predicted values are +2, 0, -1, -2, 0, and +4 EVA letters.
All the best, --stolfi
I would appreciate if this could be explained in more detail. Are you only counting distances between the ones that line up?
As far as I can see, only 1 of the 7 'chedy's match anything, and only 1 of the 3 'chdy's match. Unless i'm completely misunderstanding, you could have picked any hanzi character and got the same match rate. To be extremely clear, how i'm understanding that plot is like this sketch:
Claiming a match in such a case doesn't make the slightest bit of sense to me. If i've misunderstood something here please let me know as I don't intend to mis-state what you have shown.
Seperately:
If this is what you are doing and acknowledge that the other non-matching instances will need to be explained at some point, an interesting method could be a brute force one: calculate the average position (relatively within recipes) for each potential 'block' of voynichese for each parag. For 'blocks' that occur multiple times on average, find and plot the average position for the 1st, 2nd, 3rd... Nth instance within parags.
This would effectively provide the answer to "If I were to pick an SPS parag at random, where would I expect these voynichese 'blocks' to most likely occur?".
Then, you can do the same for each chinese character across the SBJ recipes and compare the data, mapping the most similar to eachother. If the data actually holds valuable information, it would be analogous to using letter frequencies to decode mono-alphabetic substitutions.
Then, using the 'block' -> hanzi mappings, pick a parag, write out the matched chinese characters and see if the recipe matches any of the actual ones. Even a relatively low score would be encouraging in such a case. In fact, any recognisable part of any recipe would be encouraging.
Just a thought, easier to say than do
RE: The 'Chinese' Theory: For and Against - ololololo - 07-10-2026
(06-10-2026, 10:06 PM)Jorge_Stolfi wrote: You are not allowed to view links. Register or Login to view.ROOS (red rooster), FLYS (flying squirrel), and BLAR (bee larva)You talk about the Red Rooster more often than about these. To be honest, I didn’t know about the Larva before these messages.
But if these coincidences exist, then why not find others and show them?
Oh, and it’s also rather strange to take the hints so categorically. The wording “it so happened that this character corresponds to several daiin, but there are also similar words laiin and kaiin nearby, which may be somehow related” raises fewer questions.
RE: The 'Chinese' Theory: For and Against - Jorge_Stolfi - 08-10-2026
(07-10-2026, 04:31 AM)Amphigorist wrote: You are not allowed to view links. Register or Login to view.Interesting that the first word in f114r.4 "fdeechdy" occurs only once in the manuscript, but "feng zi" occurs multiple times in the recipe. I suppose that could be down to the specific dialect/language not using the same sounds when referring to the hornet or wasp larvae.
Yes, IF the "Bee Larva" entry of the SBJ is among the 243 SPS parags (67%) that I can use, AND parag f114r.4 is the correct one, AND the cribs I have got so far have been correctly located in it, THEN the translations of the names of the sub-entries would probably be
- 蜂子 = fdeechdy.opche = bee larva
- 大黄蜂子 = okchedy.daiiin.chedy = giant hornet larva
- 土蜂子 = dkchs.aiin.chdedy = ground-nesting wasp larva
For instance, the daiin after the third heading is actually qodaiin, so the qo could be part of the third heading too. But I am increasingly convinced that qo- is a prefix that means "and", and was inserted either by the Author or by the Dictator to make the recipe easier to parse.
And the opche in the first heading may be some extra word, like "the honey kind" or "it is", that is not a translation of either of the two hanzi. Or maybe opchedaiin is a more verbose translation of 主, like "main uses" instead of just "mainly". Or maybe the second word should have been opched but the final d got (con)fused with the initial d of daiin.
But it is encouraging that all three headings have similar substrings: chdy (or ched), chedy, chdedy.
All the best, --stolfi
RE: The 'Chinese' Theory: For and Against - rikforto - 08-10-2026
(05-10-2026, 12:47 AM)Jorge_Stolfi wrote: You are not allowed to view links. Register or Login to view.(04-10-2026, 06:10 PM)rikforto wrote: You are not allowed to view links. Register or Login to view.A reading is a conventionalized way of assigning sound and meaning bundles to text. I am going to engage with this speculatively soon enough, but there is no convention for reading Chinese characters in Spanish. Claims about how someone would read them "in Spanish" require inventing a literary culture that does not exist, has never existed, and if we speculate existed we have no direct data for.
Well, you see, I am assuming that the Dictator had a functioning brain. A device that had been invented a few centuries before, and I gather was in widespread use in China and adjacent countries by the time when that scenario is supposed to have happened.
So, when the Dictator saw the character 鸡, he did NOT say whatever @rickforto and his army of linguists say he categorically should have said to stay within the sacred bounds of the literary culture bla bla bla bla.
He would have said the word for "chicken" in the local language.
Because he knew that that is what the Author needed, and had asked for. He knew that if he had read out the SBJ in Middle Mandarin or in whatever was the local pseudo-Chinese they normally used, it would be the same as reading it in Yakut or Proto-Basque or Etruscan -- it would have made the effort totally pointless.
Why is that so hard to understand?
The fact that translation would be unusual isn't immaterial here, but stranger things have happened, etc. The thing I am hung up on is that given ample opportunity to correct your examples and offer illustrations and analyze texts that reflect what you are saying here, you continue to show something different from this. Your analyses are not based on translation because they are based on what you are so dismissively calling "whatever @rickforto and his army of linguists say he categorically should have said to stay within the sacred bounds of the literary culture". You have said they are readings, you have offered examples of those readings, and you have based your matches on the assumption that they should reflect the text in a way that implies they are readings.
Take You are not allowed to view links. Register or Login to view., from your website:
Quote:Here is a reading of that text into Mandarin in the pinyin phonetic romanization.If I ignore the loaded phrase "into Mandarin" and let the example speak for itself, this is a specific, well-attested way of interacting with a Classical Chinese text. It is unusual, to say the least, to see it printed, but not because the correspondence between character and pinyin is unusual, just that this doesn't serve "any communicative purpose"; see below. This is specifically not about the unusualness of pinyin texts, which, while not widespread, do exist and do serve a communicative purpose. But people who learn to read Classical Chinese with a Mandarin background (either L1 or L2!) do audiate and sometimes orate texts this way. I want to stress, this is the what "@rickforto and his army of linguists say he categorically should have said to stay within the sacred bounds of the literary culture bla bla bla bla". The call is coming from inside the house!
80 words
(A) dān xióng jī [zhǔ] nǚ zǐ bēng zhōng lòu xià chì bái wò bǔ xū wēn zhōng zhǐ xiě tōng shén shā dú pì bù xiáng
(B) tóu [zhǔ] shā guǐ
© fáng [zhǔ] ěr lóng
(D) cháng [zhǔ] yí nì
(E) pí chǐ guǒ huáng pí [zhǔ] xiè lì
(F) shǐ bái [zhǔ] xiāo kě shāng hán hán rè
(G) hé yǔ [zhǔ] xià xuè bì
(H) jī zǐ [] chú rè huǒ chuāng xián zhì kě zuò hǔ pò shén wù
The issue is twofold. First is that this text is not Mandarin; if the labeling here were scrupulously careful, it is a pinyin transcription of a Mandarin pronunciation standard applied to Classical Chinese. The vocabulary and grammar are decidedly Classical. I do not even think it is an enormous problem to be informal here; I did not blink when you first put this forward because, as someone in the know, it was obvious to me that this was the same Classical text and people refer to this as "in Mandarin" all the time. You even used the correct term "reading" to indicate that it would be a Classical text being read aloud. Gemini seems to have understood that was the assignment you gave it. As mentioned, reading is a conventionalized way of voicing a text in a particular language, and that is what this example shows. Second, as pointed out, it is not possible for anyone, fluent in Classical Chinese or otherwise, to understand this text without detailed foreknowledge of the contents. If China pinyinizes, the eventuality of which is official CCP policy if indefinitely postponed and at this point unlikely, Classical texts will still need to be published in the Chinese characters to be usable. Mandarin texts have no such challenge because they are different languages.
There are other points you've made suggesting this narrower sense of reading as well, inasmuch as they aren't just betraying a misunderstanding. This, again from You are not allowed to view links. Register or Login to view., is untrue: "The grammar of Cantonese is close enough to that of Mandarin that the reading is one-to-one on the syllables." Cantonese, Mandarin, and Classical Chinese all have different grammar, and it is especially marked if you include word formation. (If you do not include word formation, Cantonese and Mandarin are not "monosyllabic" languages as you must assume they make frequent use of multi-syllable words in the lexicon. It doesn't matter for my analysis if you theorize compounds are unrecognizable because they happen differently in the lexicon or because monosyllables combine differently in the syntax, it matters that they are different. I've been emphasizing the syntactical analysis because you identified the languages as "monosyllabic", but it doesn't really matter.) It is, however, true that the grammar will be the same under practices of reading a Classical or Mandarin text with a Mandarin then Cantonese pronunciation. If you are reading a text, the grammar between the written and spoken forms should be absolutely identical because the purpose of writing is to record the words exactly, and the words are arranged grammatically. We see this in your examples, not as a property of Cantonese and Mandarin, which do have significantly different grammars, but as a property of Classical Chinese, which of course has identical grammar to itself. Reading Latin in Ecclesiastical and then English pronunciation will result in identical grammar, not because "The grammar of English is close enough to that of Italian that the reading is one-to-one on the syllables," or because alphabets have some special property allowing this, but because both readings are essentially in Latin. While the details of selecting a voicing are different---see below---the basic art of every reader with the same pronunciation standard recovering the same essential voicing is the same East and West.
The way this matters for Spanish, Burmese, Thai, and Tibetan is that there is no data to posit a reading. This isn't about The Dictator having a brain to do translation---more on that in a second---but that readings don't exist in those languages. There is a descriptive question here, namely whether there is any attested way to recover these words from the text, and there is not. This cannot be reasoned from first principles as it is a historical and linguistic fact. If your claims were unillustrated, this might be pedantry; while a fluent translation isn't a strict dictation of the text and so its not "a reading" in the relevant sense, it might be something else. However, since you've illustrated your point, I can see that for the CJKV languages you've selected your LLM is providing a reading in the narrow sense I am objecting to. And I can see that for the others you're trying to analogize it without fully understanding what the analogy is, and that your LLM prompts have been massaged into providing something superficially like a reading, but with a different status. (And in the case of the Spanish, just good old fashioned human misunderstanding that provides a window into the kind of output you're targeting for other languages.) And I can see you are feeding a Classical text into your matching algorithm, and offering matches to the Classical syntax and vocabulary.
To be quite direct here after beating around this for some weeks, a big problem here is you clearly do not understand the significance of your own examples. The texts you have provided are not impenetrable walls of text to me, and I can see that you have provided no examples of any language but Classical Chinese, except when you've provided something that doesn't exist in any language. I understand you abstractly think the local language is in play, but you have no data in a local language! Repeating in angry, red letters that you've not done that doesn't override your examples and data. It reveals you do not know what the texts you are working with are.
This kind of reading has remained a live issue not because I have been unwilling to entertain the possibility that translation is in play, but because I understand you need to do more to actually put translation in play:
(04-10-2026, 06:10 PM)rikforto wrote: You are not allowed to view links. Register or Login to view.On the other hand you can abandon this view and take on translation. This has the upside that it restores one of the features of the Dictation Scenario, that The Author would be able to recognize words. But it wreaks havoc on both the matching process you have proposed and the text you have created for that matching. I've had less to say about this for two reasons. First, you've tended towards the first view; you've said it looks character-by-character and your concrete examples are constructed that way. Second, it is much harder to falsify. "The VMS could match any arbitrarily altered plain text" is trivially true, but without those alterations clearly laid out, we don't learn much from it.This is unanswered. An actual Mandarin translation would look different than the text you are using; this would be true if written in Chinese or Latin characters, because such transcriptions are not decisive in determining language. By using the original text for the matching, rather than a translation, you are assuming the kind of reading that my criticisms are based on. This is unambiguous, even if you object to your own process, because you have illustrated it and used a specific Classical Chinese text. The possibility of translation is real, but has significant consequences for what your analysis should look like.
Answering your question there at the end, I am quite sure the misunderstanding is yours. You do not understand your own examples and process. This is, bluntly, because you are using an LLM to cover for a lack of area expertise. You neither understand the nuances of the terms you are putting in ("reading", "Mandarin", "Classical Chinese", "pinyin", etc.) nor how to interpret the output. There is nothing wrong with automating Romanization---it is one of the uses of an LLM that doesn't raise my luddite hackles---but you must be clear on what Romanization can and cannot do, what is being Romanized, and if such a Romanization reflects any real practice from the 1400s. I have been quite polite about this, even as you yell at me, but you continue to interpret my refusal to ignore your mis-analyzed and in some cases fabricated evidence as a misunderstanding of your thought experiment. If you mean to do something different, you need to provide data in line with that difference.
A consequence of not understanding all the evidence you've introduced and terms you're using is that you have somehow flipped one of my positions exactly backwards:
Quote:By the way, I don't recall whether you ever answered this question: do you really believe that the sounds that the scholars would have uttered when reading the SBJ aloud in 1400 CE were the same sounds that the author of the SBJ would have uttered if he was asked to read his book aloud, in ~300 BCE?Set aside that I have answered this and that I routinely compare the readings to Latin regional pronunciations and that I've illustrated how this would work in Romance languages where the pronunciation would change. Consider that just a few days ago I introduced this quote from a linguist:
Quote:There is, admittedly, a special consideration in the case of written Chinese which might seem to put its glottographic status in doubt. Once a spoken language has acquired a written form, the two linguistic systems may evolve independently so that the relationship between written and spoken languages becomes increasingly remote. With Chinese this happened in a way for which I know no parallel: during much of recent history, before the reforms in written usage associated with the May Fourth Movement initiated in 1919, the standard written language of China (wen yan, or literary Chinese) was a language which when read aloud in contemporary pronunciation could not be understood by a hearer, irrespective of how learned he might be, because the spoken equivalent of a written text did not contain sufficient information to determine the identities of the morphemes of which the text was composed. There were two reasons for this. Sound changes during the long period since the creation of the script had removed many phonological contrasts and thus introduced an extremely high incidence of homophony among morphemes;You are not allowed to view links. Register or Login to view. and developments in literary usage had created many possibilities of meaningfully combining morphemes in writing in ways that would never have occurred in spoken Chinese at any period of its history, thus reducing the chance of determining the intended morpheme among a set of homophone candidates by reference to its morphemic environment.You are not allowed to view links. Register or Login to view. Therefore literary Chinese not merely did only function but could only function as a written and read language, not as a spoken and heard language.You are not allowed to view links. Register or Login to view. This might seem to bring literary Chinese within the definition of semasiography. But any literary Chinese text has a perfectly specific spoken form, composed of morphemes many of which occur in modern spoken Chinese and all of which are etymologically identifiable with morphemes that have occurred in spoken Chinese at some historical period: there is a well-defined way of reading a literary Chinese text aloud (morphemes which are obsolete in spoken Chinese are given the pronunciations that result by applying subsequent sound-laws to the pronunciations the morphemes had when they were current in speech), even if this activity achieves no communicative purpose. [...] Chinese script is glottographic.(Emphases and coloring obviously mine.) Notice how succinctly this quote, which was chosen for this reason, covers a number of recurring issues. The red text establishes that we are talking about readings that were not Classical in phonology, but contemporary to the reader, answering your question. The bolded text surrounding it establishes the practice more thoroughly. The blue text gets at the etymological, rather than semantic, nature of reading the characters; to posit a Spanish or Burmese reading of 丹 you need to figure how 丹 was historically pronounced in Spanish or Burmese, not gloss the meaning from a specific language. (Such historical precedents do not exist.) He concludes, in green, that this kind of reading does not serve a communicative purpose in and of itself, as Shira and I have pointed out. He does, in purple, offer something adjacent to your claims that Classical Chinese is "only written", but this is only a practical observation about its possible uses for most literate people, not a categorical exclusion of reading aloud or a diagnostic for the languages in play; Classical Chinese is not transformed into something else by the oration, except "incomprehensible".
The present relevance of this quote, and this has been my position since before the daiin-主 announcement, is that Classical Chinese could not be comprehended phonetically because they did not use Classical pronunciation. This is shown in orange. (I have not made much of the second fact he raises, that Literary Chinese was sometimes stylized in later periods, nor the relatively small and oft-negligible distinction between Classical and Literary Chinese (c.f. the periodization of Latin), because the Shennong Bencao Jing is either a genuine Classical text or dates to very near to it, but that is another source of difficulty in play for the bigger COT if a later text is proposed as the source for another section of the VMS!) The fact that the pronunciation in the post-Classical era is radically different is fundamental to my position! It is a pillar of why I think this approach is flawed. I have said so repeatedly. And even if I erroneously believed that that pronunciation was available to The Author in the 1400s, it would be a pyrrhic victory for you: The changing pronunciation standards rendered the Dictation Scenario that generates the text you are using and examples illustrating it impossible as a means to communicate the content of your examples! Raising this fact as a "gotcha" misunderstands my arguments, yes, but also your own.
You can, of course, posit translation. You will have to answer why your methods match successfully to a different text, which is made all the more urgent by JoJo's example and the statistical arguments that have been made suggesting that false positives are the norm. You will also have to figure out how translation changed the text. This superposition, where it keeps the same properties when arguing you have made a match but has different properties when you need to argue The Author could understand it, is untenable. Dictation doesn't solve these problems if the text that you assume was dictated and the text you are analyzing are significantly different.
RE: The 'Chinese' Theory: For and Against - Jorge_Stolfi - 08-10-2026
(07-10-2026, 05:37 AM)JoJo_Jost wrote: You are not allowed to view links. Register or Login to view.Given the range of possible variations and the fact that there are still so many words that have no equivalent, I'm wondering if you have a clear rule for determining when one paragraph does NOT fit with the other?
My program has one "must" criteria for an SPS parag to be a candidate for a given recipe: its size must be within a certain range, proportional to the size of the recipe.
For example for the BLAR entry, which is 44 hanzi long, the program considers only parags that have between 180 and 261 EVA letters (not counting punctuation and other fluff). It found 72 (out of 243) parags in that range.
The parags that pass this criterion are ranked by a "badness score" that takes into account which translations were accepted for the cribs, and the gap size errors -- the differences between the predicted and actual distances between the crib translations found in the parag.
Among all possible pairings of hanzi cribs in the recipe and their allowed translations in the parag, the program chooses the pairing with minimum badness. The algorithm is a variant of the "dynamic programming" method used to compare DNA strings, choose the locations of power line towers, and find the best line breaks in TeX documents. This algorithm will fail if the parag does not have at least one set of substrings that are allowed translations of all the requested cribs, in the proper order. So that is another "must" criterion, that can be effective when I ask for several cribs with few allowed translations.
The formula of this score is currently rather ad-hoc, and depends on parameters that are still somewhat uncertain, like the expected number of EVA letters per hanzi and the penalties assigned to each accepted translation of each crib.
Thus there is no specific threshold for the score that decides when a parag is or is not the transcription of a recipe. I must look at the few top-ranked candidates and decide whether tentatively assign one of them as the transcripton, or just leave the recipe without an assignment -- either because it is not among the 243 usable parags, or because the cribs were lost or were translated into unexpected Voynichese strings.
That said, with the current formula the parags that definitely seem to be true matches end up with badness score less than 1, or just above 1. So that is one of the things I take into account when inspecting the results.
One of the things that I must do before finishing and publishing the paper is to define
- a plausible model H0 for "random" SPS paragraph unrelated to the SBJ, Maybe the list of all 243 parags can be used for this purpose, assuming it is a sample of H0.
- a proposed model H1 for the translation process (including a specific distribution for the gap size errors and a confusion matrix for crib variants)
Then the badness score can be -log(P), and one can set the threshold to a specific P, like 95% or 99%.
Eventually.
All the best, --stolfi
RE: The 'Chinese' Theory: For and Against - eggyk - 08-10-2026
(08-10-2026, 02:09 PM)rikforto wrote: You are not allowed to view links. Register or Login to view.Quote:(long quote with the different colours)(Emphases and coloring obviously mine.) Notice how succinctly this quote, which was chosen for this reason, covers a number of recurring issues. The red text establishes that we are talking about readings that were not Classical in phonology, but contemporary to the reader, answering your question. The bolded text surrounding it establishes the practice more thoroughly. The blue text gets at the etymological, rather than semantic, nature of reading the characters; to posit a Spanish or Burmese reading of 丹 you need to figure how 丹 was historically pronounced in Spanish or Burmese, not gloss the meaning from a specific language. (Such historical precedents do not exist.) He concludes, in green, that this kind of reading does not serve a communicative purpose in and of itself, as Shira and I have pointed out. He does, in purple, offer something adjacent to your claims that Classical Chinese is "only written", but this is only a practical observation about its possible uses for most literate people, not a categorical exclusion of reading aloud or a diagnostic for the languages in play; Classical Chinese is not transformed into something else by the oration, except "incomprehensible".
I don't want to derail the discussion, but I wanted to ask something about this as I was completely unaware of much of what you presented here.
If I understand correctly, a learned person reading the SBJ in the 1400s would have potentially understood the meaning of the text. So if they read a sentence and understood "grows on trees in valleys", could they then easily form a grammatically correct spoken sentence in their own local language? Is that what you mean by "translation"?
If that is the only plausible "written characters ---> dictation ---> voynichese" process, how much would the order of the broad content change? (depends on local language? did word order vary? (verb/noun/adjective))
I would imagine that although certain words would not be as perfect a match, their rough position within full recipes may not change that much, nor the amount of times many of the words would be said. "named/called" would still be near the start, for example. Unfortunately, this would likely make it impossible to ever construct a coherent 1-1 translation from voynichese to plaintext, unless we knew the exact language.