Elgar's Enigma Theme Structure Ciphers

Abstract

The Enigma Variations (Op. 36) by Edward Elgar conceal an intricate network of musical, linguistic, and numerological ciphers that collectively divulge the work’s hidden principal Theme and secret dedicatee. The Enigma Theme’s internal architecture operates as a compound cryptogram whose bar counts, key relationships, formal design, and notational details converge on Martin Luther’s chorale Ein feste Burg (A Mighty Fortress) as the covert Theme and Jesus Christ as the secret dedicatee of Variation  XIII. Drawing on Elgar’s 1929 Aeolian pianola notes to define the true extent of the Enigma Theme (measures 1–19), this investigation demonstrates that its ABA’C structure, modal interplay between G minor and G major, and measure distribution (6–4–7–2) generate a series of interlocking decryptions linked to Psalm 46, the covert Theme’s German title, and scriptural motifs concerning Christ’s identity and mission. Number‑to‑letter substitutions, phonetic spellings (e.g., “G‑D,” “KRST”), and emblematic parallels to the Tau and Latin crosses further reinforce these Christological allusions. Parallel ciphers embedded in Elgar’s program note, performance annotations, and key‑signature framework corroborate the same discrete set of solutions. Collectively, these mutually consistent and methodologically diverse cryptograms confirm that the Enigma Theme’s formal and tonal design was deliberately engineered as a polyvalent cipher system—one that points decisively to Ein feste Burg as the absent melody and to Christ as the anonymous dedicatee. These findings decisively refute the standard lore that the Enigma Variations lack determinate solutions.

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Lady Elgar (National Trust)

There is no break between the theme and this movement. The variation is really a prolongation of the theme with what I wished to be romantic and delicate additions; those who knew C.A.E. will understand this reference to one whose whole life was a romantic and delicate inspiration.

Edward Elgar

The English composer Edward Elgar (1857–1934) was irresistibly drawn to linguistic games that encompassed phonetic spellings, wordplays, and anagrams. A well-known instance is Elgar’s naming of his Malvern home “Craeg Lea,” where his family resided between 1899 and 1904. That peculiar moniker is an anagram obtained from a reverse spelling of “Elgar” (Craeg Lea) interwoven with the initials for his daughter (Carice), wife (Alice), and himself (Edward). Elgar delighted in testing his friends about its origin. When he challenged Rosa Burley (1866–1949) to decipher the name of his residence, she quickly unraveled its meaning as recounted in her memoir Edward Elgar: The Record of a Friendship.

Edward called the place Craeg Lea and challenged me to guess how he had found the name. By some stroke of luck, I realized that the key lay in the unusual spelling of “Craeg” and immediately saw that the thing had been built up anagrammatically from (A)lice, (C)arice, (E)dward ELGAR. I think he was a little annoyed that this mystification had fallen flat.

Elgar’s enthusiasm for word games spilled over into his obsession with cryptography, the science of coding and decoding secret messages. Ciphers elevate wordplay to a higher plane of complexity by obfuscating terms behind a smokescreen of seemingly disorganized letters and symbols. His interest in that esoteric art merits an entire chapter in Craig P. Bauer’s treatise Unsolved! The bulk of its third chapter is devoted to Elgar’s skillful decryption of an allegedly insoluble Nihilist cipher by John Holt Schooling, published in an April 1896 issue of The Pall Mall Magazine. A Nihilist cipher is a derivative of a Polybius checkerboard cipher. Elgar was so gratified by his solution that he mentions it in his first biography, published in 1904 by the music critic Robert J. Buckley (1847–1938). Elgar painted the solution in black paint on a wooden box, an appropriate medium given that another name for the Polybius checkerboard is a box cipher.

Elgar’s methodical decryption of Schooling’s challenge cipher is summarized on a set of nine index cards. On the sixth card, Elgar relates the task of cracking the cipher to “working (in the dark).”

Elgar’s use of the word “dark” as a synonym for “cipher” is significant because this same adjective re-emerges later in his 1899 program note for the premiere of the Enigma Variations. It is an oft-cited passage that deserves revisiting as he lays the groundwork for his triplex riddle:

The Enigma I will not explain—its ‘dark saying’ must be left unguessed, and I warn you that the connexion between the Variations and the Theme is often of the slightest texture; further, through and over the whole set another and larger theme ‘goes’, but is not played . . . So the principal Theme never appears, even as in some later dramas—e.g., Maeterlinck’s ‘L’Intruse’ and ‘Les sept Princesses’—the chief character is never on the stage.

Elgar uses the words dark and secret interchangeably in a letter to August Jaeger (1860–1909) dated February 5, 1900. He confessed, “Well—I can’t help it, but I hate continually saying ‘Keep it dark’—‘a dead secret’—& so forth.” According to Merriam‑Webster, one definition of dark is “secret,” while a saying is “a series of words that form a coherent phrase or adage.” Taken together, these definitions suggest that Elgar’s unusual expression—“dark saying”—functions as an oblique reference to coded or concealed language. In an indirect manner, Elgar implies that the Enigma Theme conceals a hidden message.

Elgar composed the Enigma Variations from October 1898 to February 1899, expanding the Finale by 96 measures in June and July 1899. That extraordinary work elevated him from provincial obscurity to international acclaim, transforming his career from an itinerant music teacher to a respected composer. The original title on the autograph score is “Variations for orchestra composed by Edward Elgar Op. 36”. With the opening theme dubbed “Enigma,” the work is popularly referred to as the Enigma Variations. In the 1899 program note and other primary sources, Elgar explained that the Theme is called “Enigma” because it is a counterpoint to a famous melody that is not heard but can play “through and over” the entire set of variations. This absent tune is the cornerstone underlying the whole work, a subject that has provoked considerable debate about what could be the correct melodic solution.

Most mainstream scholars insist there can be no valid solutions to the Enigma Variations because Elgar allegedly concocted the notion of an absent principal Theme as an afterthought, a practical joke, or a marketing ploy. The editors of the Elgar Complete Edition preemptively deny the likelihood of any stealthy counterpoints or cryptograms. Relying on Elgar’s recollection of playing new material at the piano to gauge his wife’s reaction, they tout the standard lore that he must have extemporized the idiosyncratic Enigma Theme, mirabile dictu, without any forethought or planning.

There seems to have been no specific ‘enigma’ in mind at the outset: Elgar’s first playing of the music was hardly more than a running over the keys to aid relaxation. It was Alice Elgar’s interruption, apparently, that called him to attention and helped to identify the phrases which were to become the ‘Enigma’ theme. This suggests it is unlikely that the theme should conceal some counterpoint or cipher needed to solve the ‘Enigma’.

Such a blanket renunciation conveniently relieves musicologists of any duty to probe for counterpoints and ciphers. Prominent offenders include such luminaries as Robert Anderson (1927–2015), Jerrold Northrop Moore (1934–2024), and Julian Rushton (1941–). The unavoidable irony is that proponents of such denialism extol the validity of their position based on a dearth of evidence for which they never executed a diligent or impartial search. Such a ridiculous state of affairs is a textbook case of confirmation bias pawned off as “scholarship.” Carl Sagan (1934–1996) warns against that perilous persuasion with the antimetabole, “Absence of evidence is not evidence of absence.” There is no easy way to sugarcoat such intellectual dishonesty and neglect. A legacy scholar “convinced against his will is of the same mind still.”

Embraced by those who take Elgar at his published word, the more judicious view accepts the challenge of a famous melody lurking behind the Enigma Variations’ contrapuntal and modal facade. In his sanctioned 1904 biography, Elgar bluntly states, “The theme is a counterpoint on some well-known melody which is never heard . . .” Most scholars insist the answer can never be known because Elgar allegedly took his secret to the grave. Such a supposition precludes the possibility that he encoded solutions within the Enigma Variations for posterity to discover and decode. Indeed, such a rigid judgment glosses over or blatantly ignores Elgar’s known obsession with cryptography. That incontestable facet of his psychological profile raises the possibility that solutions are deliberately encoded within the orchestral score.

A decade of trawling the Enigma Variations has netted over one hundred cryptograms in diverse formats that encode a set of mutually consistent and complementary solutions. Although that figure may seem excessive, it is entirely consistent with Elgar’s lifelong passion for ciphers. More significantly, their solutions provide conclusive answers to the central riddles posed by the Enigma Variations. What is the secret melody to which the Enigma Theme is a counterpoint and serves as the melodic cornerstone for the ensuing movements? Answer: Ein feste Burg (A Mighty Fortress) by Martin Luther (1483–1546). What is Elgar’s “dark saying” concealed within the Enigma Theme? Answer: A musical Polybius box cipher embedded in the opening six bars, demarcated by an anomalous double barline at the close of measure six. Who is the secret friend immortalized in Variation XIII? Answer: Jesus Christ, the Savior of Elgar’s Roman Catholic faith. The cryptographic evidence supporting these discoveries is prodigious, diverse, and decisive. Ongoing research continues to uncover new ciphers in Elgar’s symphonic homage to cryptography.

The title Ein feste Burg comes from the first line of Psalm 46, a chapter traditionally designated as “Luther’s Psalm” on account of its close association with his most renowned chorale. Luther often referred to Ein feste Burg simply as “the 46th Psalm.” In times of adversity, he rallied his companions with the exhortation, “Come, let us sing the 46th Psalm, and let them do their worst!” The superscriptions and marginal annotations preserved in the Book of Psalms contain numerous directives concerning performance practice, including specifications for instruments, leaders of song, melodic formulas, and stylistic manner. Despite these textual indicators, no authentic musical settings from the ancient Temple repertoire have survived. This absence of the original Psalm melodies presents a striking analogy to the condition of Elgar’s Enigma Variations, whose structure is predicated upon an undisclosed principal Theme. Indirectly, Elgar models his work on scriptural forms and absent themes.

Some Exemplary Ciphers

There are scores of ciphers within the Enigma Variations that authenticate Martin Luther’s hymn Ein feste Burg as the covert principal Theme. For example, seven discrete performance terms populate the first bar of the Enigma Theme: Andante, legato e sostenuto, molto espressivo, and piano. The first letters of these Italian words generate the acrostic anagram “EEs Psalm” (Edward Elgar’s Psalm). Including the tempo marking (♩= 63), Elgar uses 46 characters to construct this performance directions cryptogram, a sum that implicates Psalm 46. That chapter is called “Luther’s Psalm” because it inspired him to compose Ein feste Burg.

The hymnist Charles Ainslie Barry cites commentary by Elgar in the original 1899 program note for the London premiere of the Enigma Variations. It is an oft-cited passage that merits revisiting because Elgar lays the groundwork for his tripartite riddle:

The Enigma I will not explain – its ‘dark saying’ must be left unguessed, and I warn you that the connexion between the Variations and the Theme is often of the slightest texture; further, through and over the whole set another and larger theme ‘goes’, but is not played . . . So the principal Theme never appears, even as in some later dramas – e.g., Maeterlinck’s ‘L’Intruse’ and ‘Les sept Princesses’ – the chief character is never on the stage.

For a symphonic work dedicated to his friends, it is very strange that the only names Elgar provides are those for the Belgian playwright Maurice Maeterlinck and two of his French plays, L’Intruse (The Intruder) and Les sept Princesses (The Seven Princesses). Could Elgar’s anomalous references to Maeterlinck and his plays be a cipher?

The Maeterlinck phase stands out because it is enclosed by two long em dashes. These em dashes suggest a coded form of Elgar’s initials (EE) as an acrostic because each “em” begins with e. Likewise, two em dashes form a telestich acrostic of Maeterlinck’s initials (MM) because each “em” ends with an m. When distilled down to its unique initials, the Maeterlinck clause encodes a reverse spelling of “PsaLM” (Maeterlinck’s ‘L’Intruse’ and Les sept Princesses). This is highly reminiscent of the previously discussed acrostic anagram sourced from seven performance directions in the opening bar of the Enigma Theme that encodes “EEs Psalm.”

These coded references to “Psalm” are significant because the title of Ein feste Burg originates from the first line of Psalm 46. In a stunning convergence, Elgar’s seven-word Maeterlinck phrase (Maeterlinck’s ‘L’Intruse’ and ‘Les sept Princesses’) uses exactly 46 characters excluding spaces. This presents yet another stunning parallel with the acrostic anagram cipher in the first bar of the Enigma Theme that uses 46 characters in seven performance directions to form the acrostic anagram “EEs Psalm.”

Elgar's use of performance directions to encode the melodic solution to the Enigma Variations is not restricted to the opening measure of the Enigma Theme. In bar 465, the first bar of Variation XII, performance directions assigned to the solo cello staff yield the acrostic anagram “Es Psalm” (Elgar's Psalm). It is noteworthy that the first two numerals of bar 465 supply “46.”

The acrostics “EEs Psalm” and “Es Psalm” share some remarkable parallels. Both are located in the first bar of their respective movements that share the same time and key signatures. Both cryptograms are constructed from discrete performance directions that form acrostic anagrams. Their decryptions share the term “Psalm” accompanied by a possessive form of Elgar's initials (“E” or “EE”). The probability of finding two cryptograms that encode virtually identical solutions using the same encipherment technique is far too remote to be casually attributed to coincidence.

What is the probability of finding three mutually consistent and complementary cryptograms nestled in Elgar’s 1899 program note, the first bar of the Enigma Theme, and the first bar of Variation XII? Perplexity.ai determined that “the probability that these three classes of cryptograms independently encode the same cluster of ideas—Elgar’s initials, the word ‘Psalm,’ and the number 46—by pure coincidence is effectively negligible.” In its assessment, Grok.ai concludes, “Even accounting for selection bias (noticing patterns post hoc), the convergence is far beyond reasonable coincidence.” Grok continues, “These are not isolated ‘coincidences’ but mutually reinforcing features using consistent methods.” It concludes, “This strongly supports intentional design, aligning with Elgar's known interest in ciphers . . .” ChatGPT concludes “these cryptograms are highly unlikely to be random . . .” and estimates the combined probability of these three Psalm-related cryptograms at less than one in one trillion. Such an extraordinarily low probability provides persuasive proof that these cryptograms were crafted with deliberate intent.

The Enigma Theme Structure Ciphers

In May 2017, it was first determined that the key signatures of the various movements from the Enigma Variations form a carefully constructed cipher that encodes both the initials of the covert Theme and the name of the secret friend memorialized in Variation XIII. This discovery revealed that Elgar’s tonal design was far from arbitrary, instead serving as an ingenious cryptographic framework interwoven with layers of personal meaning. By treating the key scheme as a symbolic and structural vehicle, one perceives that the composer deliberately employed harmonic relationships to disguise textual or nominal information. Such an approach aligns with Elgar’s documented fascination with puzzles, wordplay, and musical cryptograms, all of which permeate his writings and correspondence. Recognizing that the Variations’ tonal architecture conceals solutions to its central riddles strengthens the likelihood that the Enigma Theme’s own structure constitutes an ancillary cipher, extending the work’s mystery into the very fabric of its musical syntax.

Scholars and enthusiasts have long differed on the Theme’s design and scope. Patrick Turner advances the most restrictive thesis by confining it to Section A (bars 1–6). By contrast, mainstream authorities such as Diana McVeigh regard the Theme as a ternary form, encompassing Sections ABA’ (bars 1–17). Both readings, however, diverge from Elgar’s own description of the Theme’s complete extent. In handwritten notes prepared for the Aeolian Company’s 1929 pianola rolls, Elgar states regarding the first Variation that “There is no break between the theme and this movement.” This explanation is decisive because the first iteration of the Enigma Theme does not appear until measure 20, following a short bridge section in bars 18-19. Taken together, these details confirm that Elgar conceived the Enigma Theme as spanning measures 1 through 19.

The two-bar bridge in measures 18 and 19 (Section C) does not belong to Variation I, something deceptively implied by the layout of the score and a final barline at the end of measure 17. On the contrary, Section C represents an elaboration and reversal of the Enigma Theme’s closing Picardy cadence. A conspicuous series of ties connecting the notes of measures 17 with measure 18 supports this conclusion, linking the Enigma Theme and the bridge in a way not seen with Variation I. The bridge serves to unwind the G major Picardy cadence, circling back to the minor mode in preparation for the first variation from which it is separated by a conspicuous double bar. The Enigma Theme begins and ends in G minor with brief forays into the parallel major, generating a modal smokescreen that skillfully obscures the covert Theme’s key. The accidentals from the parallel keys of G major (F♯) and G minor (B♭and E♭) generate the anagram “EFB,” the initials of Ein feste Burg. Remarkably, the keys of the Enigma Theme unlock Elgar’s melodic vault.

A former Director of Music at King Edward VI College, Stourbridge, Mike Smith performs a deep dive into Elgar’s explanatory notes for the Aeolian pianola rolls in the July 2009 issue of The Elgar Society Journal. At the bottom of page 50 of that issue, Dr. Clive McClelland mentions Ein feste Burg as a recent melodic solution to the Enigma Variations.  Regarding Variation I, Elgar wrote the following draft in 1927.

The Elgar Society Journal July 2009 page 11 Variation I (C.A.E.)

The final version was published posthumously by Novello & Company in 1946 under the title My Friends Pictured Within. Shown below, the published 1946 version succinctly captures the essence of Elgar’s original 1927 draft.

The Enigma Theme unfolds in an ABA’C design. Sections A (bars 1–6) and A’ (bars 11–17) are in G minor, flanking Section B (bars 7–10) in G major. A brief two-bar bridge in bars 18–19 links the Enigma Theme to Variation I (C. A. E.). In this reading, bars 1–6 constitute Section A in G minor, bars 7–10 introduce Section B in G major, and bars 11–17 comprise Section A’ in G minor, closing with a plagal cadence that resolves to a Picardy third on G major. Bars 18–19 convey an elaboration of the ending disguised as a transitional bridge, preparing the onset of Variation I. In all, there are thirteen measures in G minor and six in G major. These figures are conspicuous because the numbers six and thirteen hold special significance in the Enigma Variations.

Three sections of the Enigma Theme (A, B, and C) have an even complement of measures (6, 4, and 2), while one (A’) has an odd number (7). Combining the numerals one (1) and three (3) produces thirteen (13), the Roman numeral title (XIII) of the movement secretly dedicated to Jesus. The first three letters of the Theme’s formal ABA’C design form a phonetic spelling of Abba, the Aramaic word for “Father.” Elgar’s habitual use of phonetic spellings is thoroughly documented in his published correspondence. During his anguished prayer in the Garden of Gethsemane on the eve of his Crucifixion as recorded in Mark 14:36, Jesus addressed God as “Abba,” expressing filial intimacy, trust, and obedience.

The fourth letter of the ABA’C structure serves as the initial for Christ, Cross, and Crux, as well as a homonym of see. The musical, cryptographic, and theological context supports a polyvalent reading of this letter. When the pattern is read phonetically in reverse as “C ABA,” it yields the phrase “See Abba.” This inversion carries profound theological resonance. In John 14:9, Jesus declares, “Whoever has seen me has seen the Father,” and in Colossians 1:15 Paul proclaims that Christ is “the image of the invisible God, the firstborn of all creation.” Thus, the phonetic reading “See Abba” embodies a central Christian tenet: through the Son, the Father is revealed. Without Christ, nothing exists—including Elgar and his Enigma Variations.

The Enigma Theme is set in common time (4/4) with four quarter beats per bar. An alternative symbol for that time signature is a capital C, a letter that corresponds to the fourth part of the Enigma Theme’s ABA’C structure. Besides serving as the initial for Christ, crux, cross, the letter C is also a homonym of the verb see and the noun sea. It is acutely symbolic that the pattern for conducting common time replicates the sign of the cross. This prayer and ritual blessing is practiced by major Christian denominations such as Roman Catholicism, Eastern Orthodoxy, Lutheranism, Anglicanism, and Episcopal traditions. Elgar’s choice of time signatures for the Enigma Theme efficiently supplies the initial of Christ, reproduces the sign of the cross, and subtly alludes to the marine atmosphere of Variation XIII (✡✡✡), a movement dedicated in secret to Jesus.

Pattern for conducting common time

To assess the existence of a structural cipher in the Enigma Theme, a table was prepared that summarizes the number of bars in each of its sections. Section A has 6 measures. Section B has 4 bars. Section A’ has 7 measures. Section C has 2 bars.

There is a subtle emphasis on the numbers four and six in the first two parts of the Enigma Theme. Each of the six bars in Section A has four melody notes, and each of the four bars in Section B has six melody notes. The number of measures in Sections A (6) and B (4) supply a reverse spelling of “46,” the chapter number from the Psalms that inspired Luther to compose Ein feste Burg. That is the same number of characters found in the 1899 Program Note Maeterlinck Cipher and Bar 1 Directions Acrostic Anagram Cipher. A backward spelling of “46” cleverly hints at a retrograde mapping of the covert melody over the Enigma Theme. It is revealing that its ABA’C structure is a phonetic spelling of aback, an archaic sailing term referring to when the sail of a ship is blown backward into the mast. In modern usage, Merriam-Webster defines aback as “backward” and “by surprise,” two definitions that deftly characterize a retrograde counterpoint.

When the measure totals from Sections B (4) and C (2) are combined, their sums spell “24” in reverse. That number symbolically mirrors the 24 letters contained in the German title Ein feste Burg ist unser Gott. A backward encoding of “24” further alludes to a retrograde mapping of Ein feste Burg above the Enigma Theme. Although Section A’ separates them, the alignment of B and C appears deliberate due to their even-numbered symmetry and natural alphabetical progression. A preliminary assessment of measure sums in Sections A (6), B (4), and C (2) reveals that their even numerals encipher the Psalm chapter (46) and total letters (24) associated with the covert Theme’s German title.

Bar totals from Sections A’ (7) and C (2) from the Enigma Theme encode “72,” a number connected with the ministry of Jesus. In Luke 10:1-24, Jesus sent out 72 disciples in 36 pairs (a sum that corresponds to the Opus number of the Enigma Variations) on a mission to share the good news and heal the sick throughout the land of Israel. Roman Catholic editions of the Bible specify 72 witnesses in this passage, notably the Latin Vulgate text and the Douay–Rheims Bible as revised by Bishop Richard Challoner (1691–1781) and printed in 19th‑century editions. Connecting the number 72 with Jesus is supported by the discovery that Elgar encodes the Savior’s name phonetically as “GSUS” in the first bar of the Enigma Theme. The second and third melody notes in bar 1 of the Enigma Theme are G and C, the initials of “Gesù Cristo,” Jesus Christ in Italian. This decryption is consistent with the Italian instrumentation and performance directions in the first bar and the majority of the Enigma Variations’ titles that consist of initials.

In his essay Measure of a Man: Catechizing Elgar’s Catholic Avatars, Charles McGuire confirms that Elgar attended three Roman Catholic schools between 1863 and 1872.

Elgar began his education in 1863 and over the course of the next few years attended three distinctly different types of schools: a Dame school primarily for girls, a mixed school at Spetchley Park; and, from about 1869 to 1872, a school for young gentlemen at Littleton House. All three schools were Catholic, and all three emphasized elements of religion over all other subjects—at least according to the evidence that has survived.

During this formative period, the Tridentine Mass was recited in Latin. Consequently, students like Elgar were required to study Latin as part of their parochial education and be familiar with the Latin Vulgate text and the Douay-Rheims Bible.

In My Friends Pictured Within, Elgar draws particular attention to two descending melodic sevenths in the Enigma Theme, remarking that “the drop of a seventh in the Theme (bars 3 and 4) should be observed.” This explicit directive suggests that the composer considered these intervals to possess more than incidental importance. The duplication of the intervallic descent foregrounds the numbers two (2) and seven (7), which may be interpreted collectively as the composite figure “72.” Notably, this number is replicated in the aggregate measure counts of Sections A’ (7) and C (2), yielding a numerically self-referential structure. The recurrence of “72” bears symbolic and theological resonance, traditionally associated with the seventy-two disciples appointed by Jesus as recorded in the Gospel of Luke. Elgar’s deliberate correlation between musical interval, structural proportion, and sacred numerology thus suggests a latent spiritual dimension underpinning the design of the Enigma Theme.

The Enigma Theme has two plagal cadences in bars 6–7 and 16–17, an unmistakable hallmark of the “Amen” cadence named for its traditional placement at the conclusion of Protestant hymns. Their recurrence at structurally analogous points suggests deliberate design rather than mere stylistic convention. Within the Theme’s overarching tonal plan, these cadences provide moments of repose amid harmonic ambiguity, yet they also evoke the idiomatic sonority of Protestant liturgical music, closely associated with chorales such as Ein feste Burg ist unser Gott, the covert principal Theme.

Such placement appears intentionally symbolic. The plagal cadences modulate from C minor to G major, key centers whose initials—C and G—coincide with the Italian initials for “Cristo Gesù” (Christ Jesus). This confluence of tonal and linguistic elements strengthens the case for cryptographic allusion, one that may simultaneously reference both the “secret friend” and the “covert Theme,” the Protestant chorale Ein feste Burg that names Jesus Christ in its second stanza. Within this interpretive framework, Elgar’s harmonic choices assume a dual emblematic function: reverential toward his concealed dedicatee and intertextually resonant with a specifically Protestant musical tradition. The integration of symbolic cadential design within the Theme thus exemplifies Elgar’s broader aesthetic tendency to embed theological and associative meanings within ostensibly abstract harmonic textures.​

There are some interesting cryptograms in measures with descending melodic sevenths. The second descending seventh (F–G) in bar 4 has the performance indications pp and unis. These terms are vertically aligned such that the first p stands directly above the s, supplying the standard abbreviation for Psalm (Ps.). A parallel device appears in measure 13, where the third descending seventh (G–A) is introduced. Here, the marking sempre p yields a reverse acrostic rendering of the same abbreviation (ps), reinforcing the earlier coded allusion. The fourth descending melodic seventh (F–G) in bar 14 juxtaposes mf and dim. The first three contiguous letters from those terms are “mfd.” When treated as a glyphic anagram, these letters yield “Efb” with the m rotated upright to resemble a cursive E and the d reversed to resemble a b. Such a transformation visually evokes the initials of Ein feste Burg. These initials are also supplied by notes on beats 1-2 (B), 3 (F), and 4 (E♭and B♭) of measure 14.

Enigma Theme Full Score Bars 1-6

Enigma Theme Full Score Bars 12-17

The Enigma Theme has a total of 19 bars, a sum that corresponds to the letter T in a standard 24-character cipher alphabet. One of Elgar’s surviving notebooks preserves a 24-character cipher alphabet key that adopts the standard conflation of the letter i with j, and u with v.

Elgar's Notebook Cipher Alphabet

The glyph for a capital T replicates the Tau cross, a symbol known as the crux commissa and St. Anthony’s cross. The Tau cross is associated with the Franciscan order and penitential themes. At the Fourth Lateran Council in 1215, Pope Innocent III urged the faithful to adopt the Tau cross as a sign of conversion and penance. After hearing the Pope’s message, St. Francis of Assisi embraced the Tau cross as his personal sign, marking it on walls, doors, and even himself. The Tau cross is integral to Christian iconography. Some medieval portrayals of the crucifixion show Jesus hanging on a Tau cross. “The Crucifixion of Christ” by the German painter Konrad Witz is a superb example of this tradition.

“The Crucifixion of Christ” by Konrad Witz (1682)

The lowercase t resembles the Latin cross (crux immissa), the most widely recognized emblem of the Christian faith. In the Enigma Theme, the encoding of the letter T in its 19-bar span coheres with the movement’s other Christological allusions, an association deepened by its common-time meter, whose conducting pattern retraces the ritual gesture of the sign of the cross.

The bridge passage that concludes in bar 19 represents a “crossing” from the Enigma Theme to its first variant in bar 20. The number 19 generates the letter T in a 24-character alphabet and the letter S in a 26-character alphabet. As previously shown, the T glyph is a Tau cross. The letter S is the initial for sin and serpent. Overlaying the letter T with S resembles the bronze serpent that Moses displayed before the Israelites in the wilderness as a miraculous cure for venomous snake bites.

Grok.ai generated wooden T with a bronze serpent S

Moses and the bronze serpent

In Numbers 21:4–9, the Israelites journeyed from Mount Hor toward the Red Sea to avoid Edom, grew discouraged and complained against God and His servant Moses. They accused Moses of leading them out of Egypt only to die in the wilderness and voiced disgust for the manna God miraculously provided. In response to their ingratitude, the Lord sent a plague of “fiery serpents” that inflicted many deaths. Realizing their sin, the people confessed and asked Moses to pray for their deliverance. God instructed Moses to fashion a bronze serpent and mount it on a wooden pole. Anyone bitten who looked at the bronze serpent was healed and survived. This episode illustrates themes of sin, judgment, repentance, and divine mercy, later interpreted in Christian theology as a foreshadowing of Christ’s crucifixion (John 3:14–15), where looking in faith to Jesus on the cross brings salvation.

Elgar’s use of a bridge passage at the close of the Enigma Theme functions as a striking metaphor for Christ. In Roman Catholic tradition, the image of “Christ as bridge” originates with St. Catherine of Siena in her Dialogue (c. 1370s), a seminal mystical text depicting the crucified Christ as a bridge spanning the river of sin and death between the soul and God. Reintroduced into Catholic discourse during the 19th century through new editions and devotional digests of Catherine’s work, this medieval allegory resonated deeply with Victorian spirituality. Late Victorian Catholic preachers and writers adapted the image to portray Christ—or the Cross—as the bridge by which sinners pass from estrangement to reconciliation, often citing the Dialogue. Theologically, they reinterpreted traditional teachings on Christ as the unique mediator uniting divinity and humanity, casting the Cross as the span over which humanity moves from death to life, and integrating the metaphor into Eucharistic and soteriological reflection. This body of literature thus embodies a continuity of imagery linking medieval mysticism with modern devotional and homiletic expression.

The renowned Victorian preacher Charles H. Spurgeon (1832–1892) also likened Christ to a bridge in his 1886 sermon “The Ever-Living Priest.” Following in the tradition of St. Catherine of Siena, Spurgeon employs a ladder metaphor to explain how Christ bridges the “deep abyss” that divides sinners from God.

There is no true way of approach to God except through Jesus Christ, the one Mediator between God and man. A deep abyss divides us from God, and only that ladder which Jacob saw can bridge the gulf. Our Lord Jesus, being God and man in one person, reaches from side to side of the chasm. Coming near to us, this ladder stands at our foot in the human nature of our Lord, and it reaches right up to the infinite Majesty by reason of the divine nature of our Redeemer. God and man, in one person, unites God and man in one league of love.

Known as the “Prince of Preachers,” Spurgeon served as the pastor of New Park Street Chapel and the Metropolitan Tabernacle in London. He produced a substantial and varied body of work, including sermons, an autobiography, biblical commentaries, treatises on prayer, devotional writings, periodicals, poetry, and hymns. Numerous sermons were stenographically recorded during delivery and rendered into multiple languages while he was still alive. His preaching has frequently been characterized as marked by intellectual acuity and rigorous exposition. Contemporary accounts suggest that his eloquence in the Metropolitan Tabernacle could captivate hearers to an extraordinary degree, and his corpus continues to be widely esteemed within the field of devotional literature.

On the 400th anniversary of Luther’s birth in 1883, Spurgeon delivered two sermons (“A Luther Sermon at the Tabernacle” and “A Luther Sermon at Exeter Hall”) in which he celebrated Luther as the Reformer who recovered justification by faith and boldly confronted error, holding him up as a model of courage and gospel faithfulness. In these sermons and in his exposition of Psalm 46, Spurgeon explicitly connected Luther’s famous hymn to that psalm, treating Ein feste Burg as a powerful expression of the believer’s confidence in God as an unshakable fortress against all enemies, especially Satan and spiritual darkness.

Like the three crosses at Christ’s crucifixion, the Enigma Variations contains three bridge passages of complementary symbolic weight. The first bridge passage, spanning bars 18–19, joins the Enigma Theme to Variation I and encodes a series of anagrams that include “psalm,” “Opus Dei,” and “tau.” The second bridge passage, in bars 184–187, links Variation V (R.P.A.) to Variation VI (Ysobel) and harbors cryptograms that yield a musical anagram of the concluding phrase of Ein feste Burg, the solution “sea tide,” the Christogram “IHC,” a phonetic spelling of Hubert Parry’s surname, and signatures of Elgar’s initials (EE) and forename (Ed). The third bridge passage, connecting Variation VIII (W.N.) with Variation IX (Nimrod), encodes further solutions, among them the acronym “FAE” for Joseph Joachim’s motto Frei aber einsam (“Free but lonely”), Elgar’s initials and name, the initials “EFB,” the numbers 24, 36, and 46, the acronyms BC and AD, and the words “God” and “Papa.” Taken together, these three bridge passages constitute a dense cryptographic complex that articulates a mutually consistent set of solutions oriented toward the covert Theme and the hidden friend.

When the sums of the measures for each section of the Enigma Theme are converted into their corresponding letters of the alphabet using a basic Number-to-Letter key (1 = A, 2 = B, 3 = C, etc.), they yield the plaintext F, D, G, and B. This is the same technique used to crack the Enigma Variations Keys Cipher. The letters F and B stand out because they are the second and third initials from the covert Theme’s title, Ein feste Burg. The E is conveniently supplied by the Theme’s title (Enigma). E is the first letter in the first word of the hidden melody’s title, and likewise is the first letter in the title of the Enigma Theme. The first three letters of the title Enigma may be rearranged to spell the covert Theme’s first word, Ein. In this brilliant wordplay, Elgar provides via the title Enigma not only the first initial of the covert Theme’s title, but also all three letters contiguously from its first word Ein. This surely cannot be a coincidence. The initials “E.F.B.” are also encoded by the Enigma Theme Keys Cipher, the Enigma Variations Key Numbers Cipher, the Mendelssohn Cipher, the Letter Cluster Cipher, the Enigma Date Cipher, the Dominant-Tonic-Dominant Cipher, and multiple times on the original cover page of the autograph score.

The remaining two letters (G and D) from the plaintext decryption are a phonetic spelling of God as “G-D.” This coded reference to God serves two purposes. The first is that it identifies the sixth and final word in the complete title of the covert Theme, Ein feste Burg ist unser Gott (A Mighty Fortress is our God). The second is that it affirms the identity of the secret friend, Jesus, whom Roman Catholics such as Elgar identify as the Son of God and a divine member of the Trinity. It is undoubtedly for this reason that Elgar begins Variation XIII, the special movement dedicated in secret to Christ, with the two melody notes G and D, a phonetic spelling of God.

One of the divine titles ascribed to Jesus is “the First and the Last,” a name that resounds through the closing pages of scripture in Revelation 1:17-18, 2:8, and 22:13. That title, with its embrace of both origin and consummation, could serve as a conceptual key to another layer of encipherment in Elgar’s Enigma Theme by directing attention to the first and last bars of each section. At the end of the extended Finale, Elgar emphasizes the importance of beginnings and endings by quoting the following passage from Stanza XIV of Henry Wadsworth Longfellow’s poem Elegiac Verse, “Great is the art of beginning, but greater the art is of ending.”

When the first and last bar numbers from Sections A (1 and 6), B (7 and 10), A’ (11 and 17), and C (18 and 19) are converted into letters using a 26-character number‑to‑letter key, they yield in sequence the plaintext A, F, G, J, K, Q, R, and S. Applying a 24-letter cipher alphabet to the same bar numbers produces an alternate plaintext series: A, F, G, K, L, R, S, and T. The first four-letter group emerging from the 26-letter system (AFGJ) can be interpolated as the initials of “A Fortress, God, Jesus,” a resonance that harmonizes with the covert principal theme—A Mighty Fortress Is Our God—and with the hidden subject of Variation XIII, Jesus.

In turn, the corresponding quartet from the 24-letter alphabet (AFGK) suggests “A Fortress, God, King,” another christological cluster of titles fittingly applied to both God and Christ. In each case, the decrypted sequences do more than yield plausible letter groups; they disclose compact christological epitaphs that echo the work’s sacred subtext, drawing together Scripture, cipher, and symphonic design into a single, theologically charged gesture. Approaching the four-letter decryptions “AFGJ” and “AFGK” as sets of initials is consistent with the majority of the initialed titles from the Enigma Variations.

The second four-letter sequence (KQRS) from the first and last bar numbers of Sections A’ and C using a 26-letter key forms the anagram “SKQR,” a phonetic spelling of score. In his correspondence, Elgar creatively reimagined score as “ckor,” “skore,” “skorh,” “skowre,” “skourrghe,” “csquorr,” “skourghowore,” and “sczowoughohr.” Note that some of his elaborate respellings use the letters s, k, q, and r. A phonetic decryption of score as “SKQR” is consistent with Elgar’s inventive spellings. A coded version of score is also contextually appropriate as it is encoded within the score of the Enigma Theme.

When the first and last bar numbers of Sections A’ (11 and 12) and C (18 and 19) are transcribed using a 24-letter key, it produces the plaintext “LRST.” The first letter L is a homonym of “El,” the Hebrew word for “God.” On the earliest short score manuscript of Variation XIII, the title displays a prominent capital “L” accompanied by “XXX” (three saltires or St. Andrew’s crosses) and “Var.” (an abbreviation of Variation). According to the Gospel accounts, Jesus was crucified between two criminals, resulting in three crosses at Golgotha.

Variation XIII short score “LVX” acrostic cipher

Ample cryptographic evidence verifies that Variation XIII is secretly dedicated to Jesus Christ. His initials are encoded by the Roman numerals “XIII” using a 26-letter number-to-letter key (X = J, III = C). The first letters from the title elements on the earliest short score of that movement (XXX Var. L) form a reverse acrostic of “LVX,” a classical Latin spelling of “Lux” (Light). Such a decryption is consistent with the starry asterisks (✡✡✡) in the title of the manuscript and published scores because stars emit light. In Revelation 22:16, Jesus calls himself “the bright morning star.” The Latin title of Elgar’s first sacred oratorio is Lux Christi (Light of Christ), a work marketed under the Anglican title The Light of Life. Elgar conducted the premiere in September 1896 at the Worcester Festival. After completing the Enigma Variations, he revised the oratorio for a performance at the Three Choirs Festival in 1899. The letter “L” in the short score title of Variation XIII establishes a robust association between that initial and the secret friend.

The last three letters from “LRST” present a phonetic rendering of rest (RST). The combined solution “LRST” may be read as “El Rest” (God Rest). This decryption is consistent with descriptions by theologians of Jesus resting in the tomb. The Roman Catholic belief that Jesus rested in the tomb on Saturday became a popular theological idiom by the late 1800s. Equating Christ’s entombment to “resting in the grave” was widespread among prominent liturgical and pastoral theologians by the late 19th century. It is noteworthy that the English traditional Christmas carol God Rest Ye Merry Gentlemen opens with the words “God Rest . . .”

In Variation XIII, Elgar openly quotes a melodic incipit from Felix Mendelssohn’s concert overture Calm Sea and Prosperous Voyage. This seemingly extraneous work to the Enigma Variations was inspired by the poetry of the German poet Johann Wolfgang von Goethe. In his poem with the original German title Meeresstille und glückliche Fahrt, Goethe describes the plight of a sailing vessel stranded on a windless sea. The sixth line describes the ocean’s “Terrifying, deathly stillness” in German as “Todesstille fürchterlich!” Without wind, a ship is doomed to drift aimlessly in a watery desert.

Buried in the lowest staff of the orchestral score of Variation XIII, the contrabass section plays the notes “D-E-A-D” four measures after Rehearsal 55 (bars 496-497), and a second time four measures after Rehearsal 59 (bars 528-529). Incredibly, the contrabass part literally spells out what Elgar sonically portrays through the Mendelssohn fragments. Variation XIII is set in the key of G major. When the melodic intervals of the notes used to spell “DEAD” (D = 5, E = 6, and A = 2) are converted into their corresponding letters in the alphabet using a number-to-letter key, they become E, F, and B, respectively. Those are the initials for the covert Theme, Ein feste Burg.

Who is the deceased? The answer is given using the same enciphering method by the flute, oboe, and clarinet in the measures that immediately follow the bass part. In measure 498, the principal flute and oboe play the notes G and D, and these are echoed by the clarinet in bar 499. This same pattern is revived in measures 528 through 531. Elgar’s answer to the question of who is dead is “G-D,” a phonetic version of God. Three statements of the notes “G-D” point to the Trinity. Elgar’s Roman Catholic faith leaves only one credible candidate for a God who died, and his name is implicated by the XIII and Romanza ciphers: Jesus Christ. Elgar raises a question by encoding the word “DEAD” in the lowest part of the score and then answers it in the three highest staves with three coded references to “G-D.”

When a dual-key system employing 26 and 24 character alphabets is applied to the opening and closing bars of Sections A’ (bars 11 and 17) and C (bars 18 and 19), the plaintext “KRST” emerges. A 26-character key converts 11 to K, while a 24-character key converts the remaining three numbers (17, 18, and 19) to RST. Using the shorter alphabet to decode the first bar number (11) and the longer alphabet to decode the remaining three bar numbers (17, 18, 19) highlights the numerals one and three, providing a coded form of thirteen (13).

The sequence “KRST” functions as a phonetic rendering of Christ, a title of Jesus, and also approximates the word crest. In heraldry, a crest denotes the emblem or figure displayed above a helmet or shield in a coat of arms, signifying identity and honor. Christian heraldry incorporates a range of established symbols traditionally associated with Jesus Christ, who bears the royal title “King of kings, and Lord of lords” as recorded in 1 Timothy 6:15, Revelation 17:14, and 19:16. The Latin Cross, one of Christ’s principal heraldic devices, thus reinforces the association between Christ and crest. Phonetically and symbolically, these converging readings of “KRST” are complementary and mutually illuminating.

As this overview has shown, Elgar’s decryptions are deliberately polyvalent in that single cipher structures are designed to sustain several mutually reinforcing readings—musical, textual, numerological, and theological—rather than a single unidimensional solution. For example, the ABA’C plan of the Enigma Theme simultaneously encodes bar-count numbers (6‑4‑7‑2) that evoke Psalm 46 and the mission of the seventy‑two, while its “ABA” letter pattern can be heard phonetically as “Abba” and, when “ABA’C” is read in retrograde, “See Abba,” yielding layered Christological implications. Likewise, the letter C in this scheme functions at once as a formal marker, an initial for “Christ,” a visual stand‑in for common time, and a homonym of “see” and “sea,” binding structural form, conducting pattern, and the seascape of Variation XIII into a single multi-valent sign. Number–letter mappings (such as 19 → T and its Tau‑cross associations) and phonetic spellings (“G‑D,” “KRST”) are treated not as isolated curiosities but as overlapping decryption paths that converge on the same theological nexus, demonstrating that Elgar constructed his cryptograms so that different cipher keys, domains, and interpretive lenses all point back to Ein feste Burg and to Christ as the hidden dedicatee.

In commemoration of Elgar’s fascination with wordplay, phoneticism, and cryptography, the title of this essay—Elgar’s Enigma Theme Structure Ciphers—encodes a sequence of interrelated acrostic anagrams. The first of these is “SEEC T.” The cluster “SEEC” is a phonetic rendering of seek, a verb that notably contains a lowercase form of Elgar’s initials. Merriam-Webster defines seek as “to go in search of,” “to look for,” “to try to discover,” and “to ask for.” The final glyph T signifies the Tau Cross, a Christogram frequently used in Christian iconography. The title consists of exactly thirty-three letters, a number traditionally associated with the age of Jesus at the time of his crucifixion. Accordingly, the first acrostic anagram, “SEEC T,” may be interpreted as “Seek the cross” or “Seek Christ.”

A second acrostic anagram derived from the essay’s title is “EE CS T.” Here, “EE” represents Edward Elgar’s initials, while “CS” serves as a phonetic rendering of sees, employing the soft c sound used in such terms as ascension, celestial, and circle. Thus, “EE CS T” may be read as “Edward Elgar sees the cross” or “Edward Elgar sees Christ.” A third acrostic form, “EE TS C,” likewise opens with Elgar’s initials. In this instance, “T” followed by “S” produces a trick spelling of crosses, while “C” functions as a homonym for sea. Consequently, the anagram “EE TS C” may be decoded as “Edward Elgar crosses sea,” a cryptic reference to the maritime imagery and symbolism of a sea crossing in Variation XIII.

Prior research established that Elgar drafted five distinct orderings of the Enigma Variations to generate over thirty proximate title-letter anagrams linked to the concealed melody and the hidden friend. A particularly striking instance is the anagram “PIE CHRISTI ABIDE,” formed from adjacent title letters spanning the first four movements. The phrase “PIE CHRISTI” translates from Latin as “Pious Christ”—an expression recalling Elgar’s first sacred oratorio Lux Christi (Light of Christ), premiered in 1896 and extensively revised in 1899. The word “ABIDE” evokes Christ’s words in John 15:4, “Abide in me, and I in you.” This term also resonates with General Charles Gordon’s favorite hymn, Abide with Me, which was performed at his memorial service in September 1898. Notably, Elgar had been commissioned to compose a symphony in Gordon’s honor but abruptly abandoned that project to write the Enigma Variations—a decision remarkable for both its timing and symbolic resonance.

Summation

This essay argues that Edward Elgar’s Enigma Variations contains an extensive system of cryptograms reflecting the composer’s lifelong fascination with wordplay, phonetic spellings, and ciphers. Elgar’s known interest in puzzles—evident in his anagrammatic home name “Craeg Lea” and his celebrated decryption of the Nihilist cipher—establishes a psychological and historical basis for interpreting the Enigma Variations as a stealth homage to cryptography. A reference to a “dark saying” in his 1899 program note presents coded language for a cipher concealed within the Enigma Theme.

Against the prevailing scholarly view that Elgar did not adopt a hidden melody or incorporate any cryptograms within the Enigma Variations, this essay posits that Elgar intentionally embedded clues throughout the score and its accompanying documents. It identifies three key cryptograms, found respectively in the 1899 program note, the first bar of the Enigma Theme, and the first bar of Variation XII. These independently encode Elgar’s initials, the word “Psalm,” and the number “46,” a constellation pointing to Psalm 46—a chapter that inspired Martin Luther’s chorale Ein feste Burg, the absent principal Theme.

The essay extends this claim by showing how multiple types of ciphers—acrostics, anagrams, numerology, performance markings, and key-signature patterns—recurrently evoke Psalm 46 and Ein feste Burg. It details how the performance directions in bar 1 of the Theme form the anagram “EEs Psalm,” how the Maeterlinck clause in the program note encodes a reverse spelling of “Psalm,” and how the opening of Variation XII yields a parallel acrostic “Es Psalm.” Statistical assessments from modern AI models are cited to argue that such convergences are far too precise and internally consistent to be the product of chance.

The structural design of the Enigma Theme is presented as a further cryptogram. Elgar’s own remarks confirm that the Theme spans 19 measures in an ABA’C format. The sums of measures in these four sections (6, 4, 7, 2) are shown to encode symbolic values: 6 and 4 reverse as “46,” recalling Psalm 46, while 7 and 2 form “72,” associated with the seventy-two disciples sent out by Jesus in Luke 10. The formal pattern ABA′C generates phonetic readings such as “Abba” and, in reverse, “See Abba,” yielding Christological overtones that align with Elgar’s Catholic formation and the religious imagery associated with the hidden melody.

The essay concludes that the cumulative evidence—from textual clues, musical structure, numerology, cadential design, and cryptographic parallels—demonstrates that Elgar intentionally constructed an integrated system of ciphers. This system reveals Ein feste Burg as the unstated principal Theme and identifies Jesus Christ as the concealed dedicatee of Variation XIII. Through its intricate network of interlocking cryptograms, the Enigma Variations is interpreted as a symphonic meditation on religious symbolism and encoded meaning, resolving the long-debated riddles posed by Elgar’s famous “dark saying.”

To learn more about the secrets of the Enigma Variations, read my free eBook Elgar’s Enigmas Exposed. Please help support and expand my original research by becoming a sponsor on Patreon.

Soli Yah Gloria