The Pictorial Key to the Tarot
Table of Contents
The Veil and its Symbols: Introductory and General
The Four Suits of the Tarot; Otherwise, Lesser Arcana
The Tarot in History
The Tarot and Secret Tradition
Conclusion as to the Greater Keys of the Tarot
Distinction between the Greater and Lesser Arcana
The Greater Arcana
The Lesser Arcana
The Recurrence of Tarot Cards in Dealing
The Art of Tarot Divination
An Ancient Celtic Method of Divination
An Alternative Method of Reading the Tarot Cards
The Method of Tarot Reading by Means of Thirty-Five Cards
IT seems rather of necessity than predilection in the sense of apologia that I should put on record in the first place a plain statement of my personal position, as one who for many years of literary life has been, subject to his spiritual and other limitations, an exponent of the higher mystic schools. It will be thought that I am acting strangely in concerning myself at this day with what appears at first sight and simply a well-known method of fortune-telling. Now, the opinions of Mr. Smith, even in the literary reviews, are of no importance unless they happen to agree with our own, but in order to sanctify this doctrine we must take care that our opinions, and the subjects out of which they arise, are concerned only with the highest. Yet it is just this which may seem doubtful, in the present instance, not only to Mr. Smith, whom I respect within the proper measures of detachment, but to some of more real consequence, seeing that their dedications are mine. To these and to any I would say that after the most illuminated Frater Christian Rosy Cross had beheld the Chemical Marriage in the Secret Palace of Transmutation, his story breaks off abruptly, with an intimation that he expected next morning to be door-keeper. After the same manner, it happens more often than might seem likely that those who have seen the King of Heaven through the most clearest veils of the sacraments are those who assume thereafter the humblest offices of all about the House of God. By such simple devices also are the Adepts and Great Masters in the secret orders distinguished from the cohort of Neophytes as servi servorum mysterii. So also, or in a way which is not entirely unlike, we meet with the Tarot cards at the outermost gates--amidst the fritterings and débris of the so-called occult arts, about which no one in their senses has suffered the smallest deception; and yet these cards belong in themselves to another region, for they contain a very high symbolism, which is interpreted according to the Laws of Grace rather than by the pretexts and intuitions of that which passes for divination. The fact that the wisdom of God is foolishness with men does not create a presumption that the foolishness of this world makes in any sense for Divine Wisdom; so neither the scholars in the ordinary classes nor the pedagogues in the seats of the mighty will be quick to perceive the likelihood or even the possibility of this proposition. The subject has been in the hands of cartomancists as part of the stock-in-trade of their industry; I do not seek to persuade any one outside my own circles that this is of much or of no consequence; but on the historical and interpretative sides it has not fared better; it has been there in the hands of exponents who have brought it into utter contempt for those people who possess philosophical insight or faculties for the appreciation of evidence. It is time that it should be rescued, and this I propose to undertake once and for all, that I may have done with the side issues which distract from the term. As poetry is the most beautiful expression of the things that are of all most beautiful, so is symbolism the most catholic expression in concealment of things that are most profound in the Sanctuary and that have not been declared outside it with the same fulness by means of the spoken word. The justification of the rule of silence is no part of my present concern, but I have put on record elsewhere, and quite recently, what it is possible to say on this subject.
The little treatise which follows is divided into three parts, in the first of which I have dealt with the antiquities of the subject and a few things that arise from and connect therewith. It should be understood that it is not put forward as a contribution to the history of playing cards, about which I know and care nothing; it is a consideration dedicated and addressed to a certain school of occultism, more especially in France, as to the source and centre of all the phantasmagoria which has entered into expression during the last fifty years under the pretence of considering Tarot cards historically. In the second part, I have dealt with the symbolism according to some of its higher aspects, and this also serves to introduce the complete and rectified Tarot, which is available separately, in the form of coloured cards, the designs of which are added to the present text in black and white. They have been prepared under my supervision--in respect of the attributions and meanings--by a lady who has high claims as an artist. Regarding the divinatory part, by which my thesis is terminated, I consider it personally as a fact in the history of the Tarot--as such, I have drawn, from all published sources, a harmony of the meanings which have been attached to the various cards, and I have given prominence to one method of working that has not been published previously; having the merit of simplicity, while it is also of universal application, it may be held to replace the cumbrous and involved systems of the larger hand-books.
THE pathology of the poet says that "the undevout astronomer is mad"; the pathology of the very plain man says that genius is mad; and between these extremes, which stand for ten thousand analogous excesses, the sovereign reason takes the part of a moderator and does what it can. I do not think that there is a pathology of the occult dedications, but about their extravagances no one can question, and it is not less difficult than thankless to act as a moderator regarding them. Moreover, the pathology, if it existed, would probably be an empiricism rather than a diagnosis, and would offer no criterion. Now, occultism is not like mystic faculty, and it very seldom works in harmony either with business aptitude in the things of ordinary life or with a knowledge of the canons of evidence in its own sphere. I know that for the high art of ribaldry there are few things more dull than the criticism which maintains that a thesis is untrue, and cannot understand that it is decorative. I know also that after long dealing with doubtful doctrine or with difficult research it is always refreshing, in the domain of this art, to meet with what is obviously of fraud or at least of complete unreason. But the aspects of history, as seen through the lens of occultism, are not as a rule decorative, and have few gifts of refreshment to heal the lacerations which they inflict on the logical understanding. It almost requires a Frater Sapiens dominabitur astris in the Fellowship of the Rosy Cross to have the patience which is not lost amidst clouds of folly when the consideration of the Tarot is undertaken in accordance with the higher law of symbolism. The true Tarot is symbolism; it speaks no other language and offers no other signs. Given the inward meaning of its emblems, they do become a kind of alphabet which is capable of indefinite combinations and makes true sense in all. On the highest plane it offers a key to the Mysteries, in a manner which is not arbitrary and has not been read in, But the wrong symbolical stories have been told concerning it, and the wrong history has been given in every published work which so far has dealt with the subject. It has been intimated by two or three writers that, at least in respect of the meanings, this is unavoidably the case, because few are acquainted with them, while these few hold by transmission under pledges and cannot betray their trust. The suggestion is fantastic on the surface for there seems a certain anti-climax in the proposition that a particular interpretation of fortune-telling--l'art de tirer les cartes--can be reserved for Sons of the Doctrine. The fact remains, notwithstanding, that a Secret Tradition exists regarding the Tarot, and as there is always the possibility that some minor arcana of the Mysteries may be made public with a flourish of trumpets, it will be as well to go before the event and to warn those who are curious in such matters that any revelation will contain only a third part of the earth and sea and a third part of the stars of heaven in respect of the symbolism. This is for the simple reason that neither in root-matter nor in development has more been put into writing, so that much will remain to be said after any pretended unveiling. The guardians of certain temples of initiation who keep watch over mysteries of this order have therefore no cause for alarm.
In my preface to The Tarot of the Bohemians, which, rather by an accident of things, has recently come to be re-issued after a long period, I have said what was then possible or seemed most necessary. The present work is designed more especially--as I have intimated--to introduce a rectified set of the cards themselves and to tell the unadorned truth concerning them, so far as this is possible in the outer circles. As regards the sequence of greater symbols, their ultimate and highest meaning lies deeper than the common language of picture or hieroglyph. This will be understood by those who have received some part of the Secret Tradition. As regards the verbal meanings allocated here to the more important Trump Cards, they are designed to set aside the follies and impostures of past attributions, to put those who have the gift of insight on the right track, and to take care, within the limits of my possibilities, that they are the truth so far as they go.
It is regrettable in several respects that I must confess to certain reservations, but there is a question of honour at issue. Furthermore, between the follies on the one side of those who know nothing of the tradition, yet are in their own opinion the exponents of something called occult science and philosophy, and on the other side between the make-believe of a few writers who have received part of the tradition and think that it constitutes a legal title to scatter dust in the eyes of the world without, I feel that the time has come to say what it is possible to say, so that the effect of current charlatanism and unintelligence may be reduced to a minimum.
We shall see in due course that the history of Tarot cards is largely of a negative kind, and that, when the issues are cleared by the dissipation of reveries and gratuitous speculations expressed in the terms of certitude, there is in fact no history prior to the fourteenth century. The deception and self-deception regarding their origin in Egypt, India or China put a lying spirit into the mouths of the first expositors, and the later occult writers have done little more than reproduce the first false testimony in the good faith of an intelligence unawakened to the issues of research. As it so happens, all expositions have worked within a very narrow range, and owe, comparatively speaking, little to the inventive faculty. One brilliant opportunity has at least been missed, for it has not so far occurred to any one that the Tarot might perhaps have done duty and even originated as a secret symbolical language of the Albigensian sects. I commend this suggestion to the lineal descendants in the spirit of Gabriele Rossetti and Eugène Aroux, to Mr. Harold Bayley as another New Light on the Renaissance, and as a taper at least in the darkness which, with great respect, might be serviceable to the zealous and all-searching mind of Mrs. Cooper-Oakley. Think only what the supposed testimony of watermarks on paper might gain from the Tarot card of the Pope or Hierophant, in connexion with the notion of a secret Albigensian patriarch, of which Mr. Bayley has found in these same watermarks so much material to his purpose. Think only for a moment about the card of the High Priestess as representing the Albigensian church itself; and think of the Tower struck by Lightning as typifying the desired destruction of Papal Rome, the city on the seven hills, with the pontiff and his temporal power cast down from the spiritual edifice when it is riven by the wrath of God. The possibilities are so numerous and persuasive that they almost deceive in their expression one of the elect who has invented them. But there is more even than this, though I scarcely dare to cite it. When the time came for the Tarot cards to be the subject of their first formal explanation, the archaeologist Court de Gebelin reproduced some of their most important emblems, and--if I may so term it--the codex which he used has served--by means of his engraved plates-as a basis of reference for many sets that have been issued subsequently. The figures are very primitive and differ as such from the cards of Etteilla, the Marseilles Tarot, and others still current in France. I am not a good judge in such matters, but the fact that every one of the Trumps Major might have answered for watermark purposes is shewn by the cases which I have quoted and by one most remarkable example of the Ace of Cups.
I should call it an eucharistic emblem after the manner of a ciborium, but this does not signify at the moment. The point is that Mr. Harold Bayley gives six analogous devices in his New Light on the Renaissance, being watermarks on paper of the seventeenth century, which he claims to be of Albigensian origin and to represent sacramental and Graal emblems. Had he only heard of the Tarot, had he known that these cards of divination, cards of fortune, cards of all vagrant arts, were perhaps current at the period in the South of France, I think that his enchanting but all too fantastic hypothesis might have dilated still more largely in the atmosphere of his dream. We should no doubt have had a vision of Christian Gnosticism, Manichæanism, and all that he understands by pure primitive Gospel, shining behind the pictures.
I do not look through such glasses, and I can only commend the subject to his attention at a later period; it is mentioned here that I may introduce with an unheard-of wonder the marvels of arbitrary speculation as to the history of the cards.
With reference to their form and number, it should scarcely be necessary to enumerate them, for they must be almost commonly familiar, but as it is precarious to assume anything, and as there are also other reasons, I will tabulate them briefly as follows: (see detailed information on tarot card interpretation, meaning and symbolism).
The resources of interpretation have been lavished, if not exhausted, on the twenty-two Trumps Major, the symbolism of which is unquestionable. There remain the four suits, being Wands or Sceptres--ex hypothesi, in the archæology of the subject, the antecedents of Diamonds in modern cards: Cups, corresponding to Hearts; Swords, which answer to Clubs, as the weapon of chivalry is in relation to the peasant's quarter-staff or the Alsatian bludgeon; and, finally, Pentacles--called also Deniers and Money--which are the prototypes of Spades, In the old as in the new suits, there are ten numbered cards, but in the Tarot there are four Court Cards allocated to each suit, or a Knight in addition to King, Queen and Knave. The Knave is a page, valet, or damoiseau; most correctly, he is an esquire, presumably in the service of the Knight; but there are certain rare sets in which the page becomes a maid of honour, thus pairing the sexes in the tetrad of the court cards. There are naturally distinctive features in respect of the several pictures, by which I mean that the King of Wands is not exactly the same personage as the King of Cups, even after allowance has been made for the different emblems that they bear; but the symbolism resides in their rank and in the suit to which they belong. So also the smaller cards, which--until now--have never been issued pictorially in these our modem days, depend on the particular meaning attaching to their numbers in connexion with the particular suit. I reserve, therefore, the details of the Lesser Arcana, till I come to speak in the second part of the rectified and perfected Tarot which accompanies this work. The consensus of divinatory meanings attached both to the greater and lesser symbols belongs to the third part.
Our immediate next concern is to speak of the cards in their history, so that the speculations and reveries which have been perpetuated and multiplied in the schools of occult research may be disposed of once and for all, as intimated in the preface hereto.
Let it be understood at the beginning of this point that there are several sets or sequences of ancient cards which are only in part of our concern. The Tarot of the Bohemians, by Papus, which I have recently carried through the press, revising the imperfect rendering, has some useful information in this connexion, and, except for the omission of dates and other evidences of the archaeological sense, it will serve the purpose of the general reader. I do not propose to extend it in the present place in any manner that can be called considerable, but certain additions are desirable and so also is a distinct mode of presentation.
Among ancient cards which are mentioned in connexion with the Tarot, there are firstly those of Baldini, which are the celebrated set attributed by tradition to Andrea Mantegna, though this view is now generally rejected. Their date is supposed to be about 1470, and it is thought that there are not more than four collections extant in Europe. A copy or reproduction referred to 1485 is perhaps equally rare. A complete set contains fifty numbers, divided into five denaries or sequences of ten cards each. There seems to be no record that they were used for the purposes of a game, whether of chance or skill; they could scarcely have lent themselves to divination or any form of fortune-telling; while it would be more than idle to impute a profound symbolical meaning to their obvious emblematic designs. The first denary embodies Conditions of Life, as follows: (i) The Beggar, (2) the Knave, (3) the Artisan, (4) the Merchant, (5) the Noble, (6) the Knight, (7) the Doge, (8) the King, (9) the Emperor, (10) the Pope. The second contains the Muses and their Divine Leader: (11) Calliope, (12) Urania, (13) Terpsichore, (14) Erato, (15) Polyhymnia, (16) Thalia, (17) Melpomene, (18) Euterpe, (19) Clio, (20) Apollo. The third combines part of the Liberal Arts and Sciences with other departments of human learning, as follows: (21) Grammar, (22) Logic, (23) Rhetoric, (24) Geometry, (25) Arithmetic, (26) Music, (27) Poetry,(28) Philosophy, (29) Astrology, (30) Theology. The fourth denary completes the Liberal Arts and enumerates the Virtues: (31) Astronomy, (32) Chronology, (33) Cosmology, (34) Temperance, (35) Prudence, (36) Strength, (37) Justice; (38) Charity, (39) Hope, (40) Faith. The fifth and last denary presents the System of the Heavens (41) Moon, (42) Mercury, (43) Venus, (44) Sun, (45) Mars, (46) Jupiter, (47) Saturn, (48) A Eighth Sphere, (49) Primum Mobile, (50) First Cause.
We mnst set aside the fantastic attempts to extract complete Tarot sequences out of these denaries; we must forbear from saying, for example, that the Conditions of Life correspond to the Trumps Major, the Muses to Pentacles, the Arts and Sciences to Cups, the Virtues, etc., to Sceptres, and the conditions of life to Swords. This kind of thing can be done by a process of mental contortion, but it has no place in reality. At the same time, it is hardly possible that individual cards should not exhibit certain, and even striking, analogies. The Baldini King, Knight and Knave suggest the corresponding court cards of the Minor Arcana. The Emperor, Pope, Temperance, Strength, justice, Moon and Sun are common to the Mantegna and Trumps Major of any Tarot pack. Predisposition has also connected the Beggar and Fool, Venus and the Star, Mars and the Chariot, Saturn and the Hermit, even Jupiter, or alternatively the First Cause, with the Tarot card of the World (The beggar is practically naked, and the analogy is constituted by the presence of two dogs, one of which seems to be flying at his legs. The Mars card depicts a sword-bearing warrior in a canopied chariot, to which, however, no horses are attached. Of course, if the Baldini cards belong to the close of the fifteenth century, there is no question at issue, as the Tarot was known in Europe long before that period. But the most salient features of the Trumps Major are wanting in the Mantegna set, and I do not believe that the ordered sequence in the latter case gave birth, as it has been suggested, to the others. Romain Merlin maintained this view, and positively assigned the Baldini cards to the end of the fourteenth century.
If it be agreed that, except accidentally and sporadically, the Baldini emblematic or allegorical pictures have only a shadowy and occasional connexion with Tarot cards, and, whatever their most probable date, that they can have supplied no originating motive, it follows that we are still seeking not only an origin in place and time for the symbols with which we are concerned, but a specific case of their manifestation on the continent of Europe to serve as a point of departure, whether backward or forward. Now it is well known that in the year 1393 the painter Charles Gringonneur--who for no reason that I can trace has been termed an occultist and kabalist by one indifferent English writer--designed and illuminated some kind of cards for the diversion of Charles VI of France when he was in mental ill-health, and the question arises whether anything can be ascertained of their nature. The only available answer is that at Paris, in the Bibliothèque du Roi, there are seventeen cards drawn and illuminated on paper. They are very beautiful, antique and priceless; the figures have a background of gold, and are framed in a silver border; but they are accompanied by no inscription and no number.
It is certain, however, that they include Tarot Trumps Major, the list of which is as follows: Fool, Emperor, Pope, Lovers, Wheel of Fortune, Temperance, Fortitude, justice, Moon, Sun, Chariot, Hermit, Hanged Man, Death, Tower and Last judgment. There are also four Tarot Cards at the Musée Carrer, Venice, and five others elsewhere, making nine in all. They include two pages or Knaves, three Kings and two Queens, thus illustrating the Minor Arcana. These collections have all been identified with the set produced by Gringonneur, but the ascription was disputed so far back as the year 1848, and it is not apparently put forward at the present day, even by those who are anxious to make evident the antiquity of the Tarot. It is held that they are all of Italian and some at least certainly of Venetian origin. We have in this manner our requisite point of departure in respect of place at least. It has further been stated with authority that Venetian Tarots are the old and true form, which is the parent of all others; but I infer that complete sets of the Major and Minor Arcana belong to much later periods. The pack is thought to have consisted of seventy-eight cards.
Notwithstanding, however, the preference shewn towards the Venetian Tarot, it is acknowledged that some portions of a Minchiate or Florentine set must be allocated to the period between 1413 and 1418. These were once in the possession of Countess Gonzaga, at Milan. A complete Minchiate pack contained ninety-seven cards, and in spite of these vestiges it is regarded, speaking generally, as a later development. There were forty-one Trumps Major, the additional numbers being borrowed or reflected from the Baldini emblematic set. In the court cards of the Minor Arcana, the Knights were monsters of the centaur type, while the Knaves were sometimes warriors and sometimes serving-men. Another distinction dwelt upon is the prevalence of Chrstian mediæval ideas and the utter absence of any Oriental suggestion. The question, however, remains whether there are Eastern traces in any Tarot cards.
We come, in fine, to the Bolognese Tarot, sometimes referred to as that of Venice and having the Trumps Major complete, but numbers 20 and 21 are transposed. In the Minor Arcana the 2, 3, 4 and 5 of the small cards are omitted, with the result that there are sixty-two cards in all. The termination of the Trumps Major in the representation of the Last judgment is curious, and a little arresting as a point of symbolism; but this is all that it seems necessary to remark about the pack of Bologna, except that it is said to have been invented--or, as a Tarot, more correctly, modified--about the beginning of the fifteenth century by an exiled Prince of Pisa resident in the city. The purpose for which they were used is made tolerably evident by the fact that, in 1423, St. Bernardin of Sienna preached against playing cards and other forms of gambling. Forty years later the importation of cards into England was forbidden, the time being that of King Edward IV. This is the first certain record of the subject in our country.
It is difficult to consult perfect examples of the sets enumerated above, but it is not difficult to meet with detailed and illustrated descriptions--I should add, provided always that the writer is not an occultist, for accounts emanating from that source are usually imperfect, vague and preoccupied by considerations which cloud the critical issues. An instance in point is offered by certain views which have been expressed on the Mantegna codex--if I may continue to dignify card sequences with a title of this kind. It has been ruled--as we have seen--in occult reverie that Apollo and the Nine Muses are in correspondence with Pentacles, but the analogy does not obtain in a working state of research; and reverie must border on nightmare before we can identify Astronomy, Chronology and Cosmology with the suit of Cups. The Baldini figures which represent these subjects are emblems of their period and not symbols, like the Tarot.
In conclusion as to this part, I observe that there has been a disposition among experts to think that the Trumps Major were not originally connected with the numbered suits. I do not wish to offer a personal view; I am not an expert in the history of games of chance, and I hate the profanum vulgus of divinatory devices; but I venture, under all reserves, to intimate that if later research should justify such a leaning, then--except for the good old art of fortune-telling and its tamperings with so-called destiny--it will be so much the better for the Greater Arcana.
So far as regards what is indispensable as preliminaries to the historical aspects of Tarot cards, and I will now take up the speculative side of the subject and produce its tests of value. In my preface to The Tarot of the Bohemians I have mentioned that the first writer who made known the fact of the cards was the archaeologist Court de Gebelin, who, just prior to the French Revolution, occupied several years in the publication of his Monde Primitif, which extended to nine quarto volumes. He was a learned man of his epoch, a high-grade Mason, a member of the historical Lodge of the Philalethes, and a virtuoso with a profound and lifelong interest in the debate on universal antiquities before a science of the subject existed. Even at this day, his memorials and dissertations, collected under the title which I have quoted, are worth possessing. By an accident of things, he became acquainted with the Tarot when it was quite unknown in Paris, and at once conceived that it was the remnants of an Egyptian book. He made inquiries concerning it and ascertained that it was in circulation over a considerable part of Europe--Spain, Italy, Germany and the South of France. It was in use as a game of chance or skill, after the ordinary manner of playing-cards; and he ascertained further how the game was played. But it was in use also for the higher purpose of divination or fortune-telling, and with the help of a learned friend he discovered the significance attributed to the cards, together with the method of arrangement adopted for this purpose. In a word, he made a distinct contribution to our knowledge, and he is still a source of reference--but it is on the question of fact only, and not on the beloved hypothesis that the Tarot contains pure Egyptian doctrine. However, he set the opinion which is prevalent to this day throughout the occult schools, that in the mystery and wonder, the strange night of the gods, the unknown tongue and the undeciphered hieroglyphics which symbolized Egypt at the end of the eighteenth century, the origin of the cards was lost. So dreamed one of the characteristic literati of France, and one can almost understand and sympathize, for the country about the Delta and the Nile was beginning to loom largely in the preoccupation of learned thought, and omne ignolum pro Ægyptiaco was the way of delusion to which many minds tended. It was excusable enough then, but that the madness has continued and, within the charmed circle of the occult sciences, still passes from mouth to mouth--there is no excuse for this. Let us see, therefore, the evidence produced by M. Court de Gebelin in support of his thesis, and, that I may deal justly, it shall be summarized as far as possible in his own words.
(i) The figures and arrangement of the game are manifestly allegorical; (2) the allegories are in conformity with the civil, philosophical and religious doctrine of ancient Egypt; (3) if the cards were modern, no High Priestess would be included among the Greater Arcana; (4) the figure in question bears the horns of Isis; (5) the card which is called the Emperor has a sceptre terminating in a triple cross; (6) the card entitled the Moon, who is Isis, shews drops of rain or dew in the act of being shed by the luminary and these-as we have seen-are the tears of Isis, which swelled the waters of the Nile and fertilized the fields of Egypt; (7) the seventeenth card, or Star, is the dog-star, Sirius, which was consecrated to Isis and symbolized the opening of the year; (8) the game played with the Tarot is founded on the sacred number seven, which was of great importance in Egypt; (9) the word Tarot is pure Egyptian, in which language Tar=way or road, and Ro=king or royal--it signifies therefore the Royal Road of Life; (10) alternatively, it is derived from A=doctrine Rosh= Mercury =Thoth, and the article T; in sum, Tarosh; and therefore the Tarot is the Book of Thoth, or the Table of the Doctrine of Mercury.
Such is the testimony, it being understood that I have set aside several casual statements, for which no kind of justification is produced. These, therefore, are ten pillars which support the edifice of the thesis, and the same are pillars of sand. The Tarot is, of course, allegorical--that is to say, it is symbolism--but allegory and symbol are catholic---of all countries, nations and times they are not more Egyptian than Mexican they are of Europe and Cathay, of Tibet beyond the Himalayas and of the London gutters. As allegory and symbol, the cards correspond to many types of ideas and things; they are universal and not particular; and the fact that they do not especially and peculiarly respond to Egyptian doctrine--religious, philosophical or civil--is clear from the failure of Court de Gebelin to go further than the affirmation. The presence of a High Priestess among the Trumps Major is more easily explained as the memorial of some popular superstition--that worship of Diana, for example, the persistence of which in modern Italy has been traced with such striking results by Leland. We have also to remember the universality of horns in every cultus, not excepting that of Tibet. The triple cross is preposterous as an instance of Egyptian symbolism; it is the cross of the patriarchal see, both Greek and Latin--of Venice, of Jerusalem, for example--and it is the form of signing used to this day by the priests and laity of the Orthodox Rite. I pass over the idle allusion to the tears of Isis, because other occult writers have told us that they are Hebrew Jods; as regards the seventeenth card, it is the star Sirius or another, as predisposition pleases; the number seven was certainly important in Egypt and any treatise on numerical mysticism will shew that the same statement applies everywhere, even if we elect to ignore the seven Christian Sacraments and the Gifts of the Divine Spirit. Finally, as regards the etymology of the word Tarot, it is sufficient to observe that it was offered before the discovery of the Rosetta Stone and when there was no knowledge of the Egyptian language.
The thesis of Court de Gebelin was not suffered to repose undisturbed in the mind of the age, appealing to the learned exclusively by means of a quarto volume. It created the opportunity of Tarot cards in Paris, as the centre of France and all things French in the universe. The suggestion that divination by cards had behind it the unexpected warrants of ancient hidden science, and that the root of the whole subject was in the wonder and mystery of Egypt, reflected thereon almost a divine dignity; out of the purlieus of occult practices cartomancy emerged into fashion and assumed for the moment almost pontifical vestures. The first to undertake the role of bateleur, magician and juggler, was the illiterate but zealous adventurer, Alliette; the second, as a kind of High Priestess, full of intuitions and revelations, was Mlle. Lenormand--but she belongs to a later period; while lastly came Julia Orsini, who is referable to a Queen of Cups rather in the tatters of clairvoyance. I am not concerned with these people as tellers of fortune, when destiny itself was shuffling and cutting cards for the game of universal revolution, or for such courts and courtiers as were those of Louis XVIII, Charles IX and Louis Philippe. But under the occult designation of Etteilla, the transliteration of name, Alliette, that perruquier took himself with high seriousness and posed rather as a priest of the occult sciences than as an ordinary adept in l'art de tirer les cartes. Even at this day there are people, like Dr. Papus, who have sought to save some part of his bizarre system from oblivion.
The long and heterogeneous story of Le Monde Primitif had come to the end of its telling in 1782, and in 1783 the tracts of Etteilla had begun pouring from the press, testifying that already he had spent thirty, nay, almost forty years in the study of Egyptian magic, and that he had found the final keys. They were, in fact, the Keys of the Tarot, which was a book of philosophy and the Book of Thoth, but at the same time it was actually written by seventeen Magi in a Temple of Fire, on the borders of the Levant, some three leagues from Memphis. It contained the science of the universe, and the cartomancist proceeded to apply it to Astrology, Alchemy, and fortune-telling, without the slightest diffidence or reserve as to the fact that he was driving a trade. I have really little doubt that he considered it genuine as a métier, and that he himself was the first person whom he convinced concerning his system. But the point which we have to notice is that in this manner was the antiquity of the Tarot generally trumpeted forth. The little books of Etteilla are proof positive that he did not know even his own language; when in the course of time he produced a reformed Tarot, even those who think of him tenderly admit that he spoiled its symbolism; and in respect of antiquities he had only Court de Gebelin as his universal authority.
The cartomancists succeeded one another in the manner which I have mentioned, and of course there were rival adepts of these less than least mysteries; but the scholarship of the subject, if it can be said to have come into existence, reposed after all in the quarto of Court de Gebelin for something more than sixty years. On his authority, there is very little doubt that everyone who became acquainted, by theory or practice, by casual or special concern, with the question of Tarot cards, accepted their Egyptian character. It is said that people are taken commonly at their own valuation, and--following as it does the line of least resistance--the unsolicitous general mind assuredly accepts archæological pretensions in the sense of their own daring and of those who put them forward. The first who appeared to reconsider the subject with some presumptive titles to a hearing was the French writer Duchesne, but I am compelled to pass him over with a mere reference, and so also some interesting researches on the general subject of playing-cards by Singer in England. The latter believed that the old Venetian game called Trappola was the earliest European form of card-playing, that it was of Arabian origin, and that the fifty-two cards used for the purpose derived from that region. I do not gather that any importance was ever attached to this view.
Duchesne and Singer were followed by another English writer, W. A. Chatto, who reviewed the available facts and the cloud of speculations which had already arisen on the subject. This was in 1848, and his work has still a kind of standard authority, but--after every allowance for a certain righteousness attributable to the independent mind--it remains an indifferent and even a poor performance. It was, however, characteristic in its way of the approaching middle night of the nineteenth century. Chatto rejected the Egyptian hypothesis, but as he was at very little pains concerning it, he would scarcely be held to displace Court de Gebelin if the latter had any firm ground beneath his hypothesis. In 1854 another French writer, Boiteau, took up the general question, maintaining the oriental origin of Tarot cards, though without attempting to prove it. I am not certain, but I think that he is the first writer who definitely identified them with the Gipsies; for him, however, the original Gipsy home was in India, and Egypt did not therefore enter into his calculation.
In 1860 there arose Éliphas Lévi, a brilliant and profound illuminé whom it is impossible to accept, and with whom it is even more impossible to dispense. There was never a mouth declaring such great things, of all the western voices which have proclaimed or interpreted the science called occult and the doctrine called magical. I suppose that, fundamentally speaking, he cared as much and as little as I do for the phenomenal part, but he explained the phenomena with the assurance of one who openly regarded charlatanry as a great means to an end, if used in a right cause. He came unto his own and his own received him, also at his proper valuation, as a man of great learning--which he never was--and as a revealer of all mysteries without having been received into any. I do not think that there was ever an instance of a writer with greater gifts, after their particular kind, who put them to such indifferent uses. After all, he was only Etteilla a second time in the flesh, endowed in his transmutation with a mouth of gold and a wider casual knowledge. This notwithstanding, he has written the most comprehensive, brilliant, enchanting History of Magic which has ever been drawn into writing in any language. The Tarot and the de Gebelin hypothesis he took into his heart of hearts, and all occult France and all esoteric Britain, Martinists, half-instructed Kabalists, schools of soi disant theosophy--there, here and everywhere--have accepted his judgment about it with the same confidence as his interpretations of those great classics of Kabalism which he had skimmed rather than read. The Tarot for him was not only the most perfect instrument of divination and the keystone of occult science, but it was the primitive book, the sole book of the ancient Magi, the miraculous volume which inspired all the sacred writings of antiquity. In his first work Lévi was content, however, with accepting the construction of Court de Gebelin and reproducing the seventh Trump Major with a few Egyptian characteristics. The question of Tarot transmission through the Gipsies did not occupy him, till J. A. Vaillant, a bizarre writer with great knowledge of the Romany people, suggested it in his work on those wandering tribes. The two authors were almost coincident and reflected one another thereafter. It remained for Romain Merlin, in 1869, to point out what should have been obvious, namely, that cards of some kind were known in Europe prior to the arrival of the Gipsies in or about 1417. But as this was their arrival at Lüneburg, and as their presence can be traced antecedently, the correction loses a considerable part of its force; it is safer, therefore, to say that the evidence for the use of the Tarot by Romany tribes was not suggested till after the year 1840; the fact that some Gipsies before this period were found using cards is quite explicable on the hypothesis not that they brought them into Europe but found them there already and added them to their stock-in-trade.
We have now seen that there is no particle of evidence for the Egyptian origin of Tarot cards. Looking in other directions, it was once advanced on native authority that cards of some kind were invented in China about the year A.D. 1120. Court de Gebelin believed in his zeal that he had traced them to a Chinese inscription of great imputed antiquity which was said to refer to the subsidence of the waters of the Deluge. The characters of this inscription were contained in seventy-seven compartments, and this constitutes the analogy. India had also its tablets, whether cards or otherwise, and these have suggested similar slender similitudes. But the existence, for example, of ten suits or styles, of twelve numbers each, and representing the avatars of Vishnu as a fish, tortoise, boar, lion, monkey, hatchet, umbrella or bow, as a goat, a boodh and as a horse, in fine, are not going to help us towards the origin of our own Trumps Major, nor do crowns and harps--nor even the presence of possible coins as a synonym of deniers and perhaps as an equivalent of pentacles--do much to elucidate the Lesser Arcana. If every tongue and people and clime and period possessed their cards--if with these also they philosophized, divined and gambled--the fact would be interesting enough, but unless they were Tarot cards, they would illustrate only the universal tendency of man to be pursuing the same things in more or less the same way.
I end, therefore, the history of this subject by repeating that it has no history prior to the fourteenth century, when the first rumours, were heard concerning cards. They may have existed for centuries, but this period would be early enough, if they were only intended for people to try their luck at gambling or their luck at seeing the future; on the other hand, if they contain the deep intimations of Secret Doctrine, then the fourteenth century is again early enough, or at least in this respect we are getting as much as we can.
THE Tarot embodies symbolical presentations of universal ideas, behind which lie all the implicits of the human mind, and it is in this sense that they contain secret doctrine, which is the realization by the few of truths imbedded in the consciousness of all, though they have not passed into express recognition by ordinary men. The theory is that this doctrine has always existed--that is to say, has been excogitated in the consciousness of an elect minority; that it has been perpetuated in secrecy from one to another and has been recorded in secret literatures, like those of Alchemy and Kabalism; that it is contained also in those Instituted Mysteries of which Rosicrucianism offers an example near to our hand in the past, and Craft Masonry a living summary, or general memorial, for those who can interpret its real meaning. Behind the Secret Doctrine it is held that there is an experience or practice by which the Doctrine is justified. It is obvious that in a handbook like the present I can do little more than state the claims, which, however, have been discussed at length in several of my other writings, while it is designed to treat two of its more important phases in books devoted to the Secret Tradition in Freemasonry and in Hermetic literature. As regards Tarot claims, it should be remembered that some considerable part of the imputed Secret Doctrine has been presented in the pictorial emblems of Alchemy, so that the imputed Book of Thoth is in no sense a solitary device of this emblematic kind. Now, Alchemy had two branches, as I have explained fully elsewhere, and the pictorial emblems which I have mentioned are common to both divisions. Its material side is represented in the strange symbolism of the Mutus Liber, printed in the great folios of Mangetus. There the process for the performance of the great work of transmutation is depicted in fourteen copper-plate engravings, which exhibit the different stages of the matter in the various chemical vessels. Above these vessels there are mythological, planetary, solar and lunar symbols, as if the powers and virtues which -according to Hermetic teaching--preside over the development and perfection of the metallic kingdom were intervening actively to assist the two operators who are toiling below. The operators--curiously enough--are male and female. The spiritual side of Alchemy is set forth in the much stranger emblems of the Book of Lambspring, and of this I have already given a preliminary interpretation, to which the reader may be referred. The tract contains the mystery of what is called the mystical or arch-natural elixir, being the marriage of the soul and the spirit in the body of the adept philosopher and the transmutation of the body as the physical result of this marriage. I have never met with more curious intimations than in this one little work. It may be mentioned as a point of fact that both tracts are very much later in time than the latest date that could be assigned to the general distribution of Tarot cards in Europe by the most drastic form of criticism (See the Occult Review, vol. viii, 1908).
They belong respectively to the end of the seventeenth and sixteenth centuries. As I am not drawing here on the font of imagination to refresh that of fact and experience, I do not suggest that the Tarot set the example of expressing Secret Doctrine in pictures and that it was followed by Hermetic writers; but it is noticeable that it is perhaps the earliest example of this art. It is also the most catholic, because it is not, by attribution or otherwise, a derivative of any one school or literature of occultism; it is not of Alchemy or Kabalism or Astrology or Ceremonial Magic; but, as I have said, it is the presentation of universal ideas by means of universal types, and it is in the combination of these types--if anywhere--that it presents Secret Doctrine.
That combination may, ex hypothesi, reside in the numbered sequence of its series or in their fortuitous assemblage by shuffling, cutting and dealing, as in ordinary games of chance played with cards. Two writers have adopted the first view without prejudice to the second, and I shall do well, perhaps, to dispose at once of what they have said. Mr. MacGregor Mathers, who once published a pamphlet on the Tarot, which was in the main devoted to fortune-telling, suggested that the twenty-two Trumps Major could be constructed, following their numerical order, into what he called a "connected sentence." It was, in fact, the heads of a moral thesis on the human will, its enlightenment by science, represented by the Magician, its manifestation by action--a significance attributed to the High Priestess-its realization (the Empress) in deeds of mercy and beneficence, which qualities were allocated to the Emperor. He spoke also in the familiar conventional manner of prudence, fortitude, sacrifice, hope and ultimate happiness. But if this were the message of the cards, it is certain that there would be no excuse for publishing them at this day or taking the pains to elucidate them at some length. In his Tarot of the Bohemians, a work written with zeal and enthusiasm, sparing no pains of thought or research within its particular lines-but unfortunately without real insight--Dr. Papus has given a singularly elaborate scheme of the Trumps Major. It depends, like that of Mr. Mathers, from their numerical sequence, but exhibits their interrelation in the Divine World, the Macrocosm and Microcosm. In this manner we get, as it were, a spiritual history of man, or of the soul coming out from the Eternal, passing into the darkness of the material body, and returning to the height. I think that the author is here within a measurable distance of the right track, and his views are to this extent informing, but his method--in some respects-confuses the issues and the modes and planes of being.
The Trumps Major have also been treated in the alternative method which I have mentioned, and Grand Orient, in his Manual of Cartomancy, under the guise of a mode of transcendental divination, has really offered the result of certain illustrative readings of the cards when arranged as the result of a fortuitous combination by means of shuffling and dealing. The use of divinatory methods, with whatsoever intention and for whatever purpose, carries with it two suggestions. It may be thought that the deeper meanings are imputed rather than real, but this is disposed of by the fact of certain cards, like the Magician, the High Priestess, the Wheel of Fortune, the Hanged Man, the Tower or Maison Dieu, and several others, which do not correspond to Conditions of Life, Arts, Sciences, Virtues, or the other subjects contained in the denaries of the Baldini emblematic figures. They are also proof positive that obvious and natural moralities cannot explain the sequence. Such cards testify concerning themselves after another manner; and although the state in which I have left the Tarot in respect of its historical side is so much the more difficult as it is so much the more open, they indicate the real subject matter with which we are concerned. The methods shew also that the Trumps Major at least have been adapted to fortune-telling rather than belong thereto. The common divinatory meanings which will be given in the third part are largely arbitrary attributions, or the product of secondary and uninstructed intuition; or, at the very most, they belong to the subject on a lower plane, apart from the original intention. If the Tarot were of fortune-telling in the root-matter thereof, we should have to look in very strange places for the motive which devised it--to Witchcraft and the Black Sabbath, rather than any Secret Doctrine.
The two classes of significance which are attached to the Tarot in the superior and inferior worlds, and the fact that no occult or other writer has attempted to assign anything but a divinatory meaning to the Minor Arcana, justify in yet another manner the hypothesis that the two series do not belong to one another. It is possible that their marriage was effected first in the Tarot of Bologna by that Prince of Pisa whom I have mentioned in the first part. It is said that his device obtained for him public recognition and reward from the city of his adoption, which would scarcely have been possible, even in those fantastic days, for the production of a Tarot which only omitted a few of the small cards; but as we are dealing with a question of fact which has to be accounted for somehow, it is conceivable that a sensation might have been created by a combination of the minor and gambling cards with the philosophical set, and by the adaptation of both to a game of chance. Afterwards it would have been further adapted to that other game of chance which is called fortune-telling. It should be understood here that I am not denying the possibility of divination, but I take exception as a mystic to the dedications which bring people into these paths, as if they had any relation to the Mystic Quest.
The Tarot cards which are issued with the small edition of the present work, that is to say, with the Key to the Tarot, have been drawn and coloured by Miss Pamela Colman Smith, and will, I think, be regarded as very striking and beautiful, in their design alike and execution. They are reproduced in the present enlarged edition of the Key as a means of reference to the text. They differ in many important respects from the conventional archaisms of the past and from the wretched products of colportage which now reach us from Italy, and it remains for me to justify their variations so far as the symbolism is concerned. That for once in modern times I present a pack which is the work of an artist does not, I presume, call for apology, even to the people--if any remain among us--who used to be described and to call themselves "very occult." If any one will look at the gorgeous Tarot valet or knave who is emblazoned on one of the page plates of Chatto's Facts and Speculations concerning the History of Playing Cards, he will know that Italy in the old days produced some splendid packs. I could only wish that it had been possible to issue the restored and rectified cards in the same style and size; such a course would have done fuller justice to the designs, but the result would have proved unmanageable for those practical purposes which are connected with cards, and for which allowance must be made, whatever my views thereon. For the variations in the symbolism by which the designs have been affected, I alone am responsible. In respect of the Major Arcana, they are sure to occasion criticism among students, actual and imputed. I wish therefore to say, within the reserves of courtesy and la haute convenance belonging to the fellowship of research, that I care nothing utterly for any view that may find expression. There is a Secret Tradition concerning the Tarot, as well as a Secret Doctrine contained therein; I have followed some part of it without exceeding the limits which are drawn about matters of this kind and belong to the laws of honour. This tradition has two parts, and as one of them has passed into writing it seems to follow that it may be betrayed at any moment, which will not signify, because the second, as I have intimated, has not so passed at present and is held by very few indeed. The purveyors of spurious copy and the traffickers in stolen goods may take note of this point, if they please. I ask, moreover, to be distinguished from two or three writers in recent times who have thought fit to hint that they could say a good deal more if they liked, for we do not speak the same language; but also from any one who, now or hereafter, may say that she or he will tell all, because they have only the accidents and not the essentials necessary for such disclosure. If I have followed on my part the counsel of Robert Burns, by keeping something to myself which I "scarcely tell to any," I have still said as much as I can; it is the truth after its own manner, and as much as may be expected or required in those outer circles where the qualifications of special research cannot be expected.
In regard to the Minor Arcana, they are the first in modern but not in all times to be accompanied by pictures, in addition to what is called the "pips"--that is to say, the devices belonging to the numbers of the various suits. These pictures respond to the divinatory meanings, which have been drawn from many sources. To sum up, therefore, the present division of this key is devoted to the Trumps Major; it elucidates their symbols in respect of the higher intention and with reference to the designs in the pack. The third division will give the divinatory significance in respect of the seventy-eight Tarot cards, and with particular reference to the designs of the Minor Arcana. It will give, in fine, some modes of use for those who require them, and in the sense of the reason which I have already explained in the preface. That which hereinafter follows should be taken, for purposes of comparison, in connexion with the general description of the old Tarot Trumps in the first part. There it will be seen that the zero card of the Fool is allocated, as it always is, to the place which makes it equivalent to the number twenty-one. The arrangement is ridiculous on the surface, which does not much signify, but it is also wrong on the symbolism, nor does this fare better when it is made to replace the twenty-second point of the sequence. Etteilla recognized the difficulties of both attributions, but he only made bad worse by allocating the Fool to the place which is usually occupied by the Ace of Pentacles as the last of the whole Tarot series. This rearrangement has been followed by Papus recently in Le Tarot Divinatoire, where the confusion is of no consequence, as the findings of fortune telling depend upon fortuitous positions and not upon essential place in the general sequence of cards. I have seen yet another allocation of the zero symbol, which no doubt obtains in certain cases, but it fails on the highest planes and for our present requirements it would be idle to carry the examination further.
There has been no attempt in the previous tabulation to present the symbolism in what is called the three worlds--that of Divinity, of the Macrocosm and the Microcosm. A large volume would be required for developments of this kind. I have taken the cards on the high plane of their more direct significance to man, who--in material life--is on the quest of eternal things. The compiler of the Manual of Cartomancy has treated them under three headings: the World of Human Prudence, which does not differ from divination on its more serious side; the World of Conformity, being the life of religious devotion; and the World of Attainment, which is that of "the soul's progress towards the term of its research." He gives also a triple process of consultation, according to these divisions, to which the reader is referred. I have no such process to offer, as I think that more may be gained by individual reflection on each of the Trumps Major. I have also not adopted the prevailing attribution of the cards to the Hebrew alphabet--firstly, because it would serve no purpose in an elementary handbook; secondly, because nearly every attribution is wrong. Finally, I have not attempted to rectify the position of the cards in their relation to one another; the Zero therefore appears after No. 20, but I have taken care not to number the World or Universe otherwise than as 21. Wherever it ought to be put, the Zero is an unnumbered card.
In conclusion as to this part, I will give these further indications regarding the Fool, which is the most speaking of all the symbols. He signifies the journey outward, the state of the first emanation, the graces and passivity of the spirit. His wallet is inscribed with dim signs, to shew that many sub-conscious memories are stored up in the soul.
IN respect of their usual presentation, the bridge between the Greater and Lesser Arcana is supplied by the court cards--King, Queen, Knight and Squire or Page; but their utter distinction from the Trumps Major is shewn by their conventional character. Let the reader compare them with symbols like the Fool, the High Priestess, the Hierophant, or--almost without exception--with any in the previous sequence, and he will discern my meaning. There is no especial idea connected on the surface with the ordinary court cards; they are a bridge of conventions, which form a transition to the simple pretexts of the counters and denaries of the numbers following. We seem to have passed away utterly from the region of higher meanings illustrated by living pictures. There in was a period, however, when the numbered cards were also pictures, but such devices were sporadic inventions of particular artists and were either conventional designs of the typical or allegorical kind, distinct from what is understood by symbolism, or they were illustrations--shall we say?--of manners, customs and periods. They were, in a word, adornments, and as such they did nothing to raise the significance of the Lesser Arcana to the plane of the Trumps Major; moreover, such variations are exceedingly few. This notwithstanding, there are vague rumours concerning a higher meaning in the minor cards, but nothing has so far transpired, even within the sphere of prudence which belongs to the most occult circles; these, it is true, have certain variants in respect of divinatory values, but I have not heard that in practice they offer better results. Efforts like those of Papus in The Tarot ol the Bohemians are strenuous and deserving after their own kind; be, in particular, recognizes the elements of the Divine Immanence in the Trumps Major, and he seeks to follow them through the long series of the lesser cards, as if these represented filtrations of the World of Grace through the World of Fortune; but he only produces -an arbitrary scheme of division which he can carry no further, and he has recourse, of necessity, in the end to a common scheme of divination as the substitute for a title to existence on the part of the Lesser Arcana. Now, I am practically in the same position; but I shall make no attempt here to save the situation by drawing on the mystical properties of numbers, as he and others have attempted, I shall recognize at once that the Trumps Major belong to the divine dealings of philosophy, but all that follows to fortune-telling, since it has never yet been translated into another language; the course thus adopted will render to divination, and at need even to gambling, the things that belong to this particular world of skill, and it will set apart for their proper business those matters that are of another order. In this free introduction to the subject in hand, it is only necessary to add that the difference between the fifty-six Lesser Arcana and ordinary playing-cards is not only essentially slight, because the substitution of Cups for Hearts, and so forth, constitutes an accidental variation, but because the presence of a Knight in each of the four suits was characteristic at one time of many ordinary packs, when this personage usually replaced the Queen. In the rectified Tarot which illustrates the present handbook, all numbered cards of the Lesser Arcana--the Aces only excepted--are furnished with figures or pictures to illustrate-but without exhausting--the divinatory meanings attached thereto.
Some who are gifted with reflective and discerning faculties in more than the ordinary sense--I am not speaking of clairvoyance may observe that in many of the Lesser Arcana there are vague intimations conveyed by the designs which seem to exceed the stated divinatory values. It is desirable to avoid misconception by specifying definitely that, except in rare instances--and then only by accident--the variations are not to be regarded as suggestions of higher and extradivinatory symbolism. I have said that these Lesser Arcana have not been translated into a language which transcends that of fortune telling. I should not indeed be disposed to regard them as belonging in their existing forms to another realm than this; but the field of divinatory possibilities is inexhaustible, by the hypothesis of the art, and the combined systems of cartomancy have indicated only the bare heads of significance attaching to the emblems in use. When the pictures in the present case go beyond the conventional meanings they should be taken as hints of possible developments along the same lines; and this is one of the reasons why the pictorial devices here attached to the four denaries will prove a great help to intuition. The mere numerical powers and bare words of the meanings are insufficient by themselves; but the pictures are like doors which open into unexpected chambers, or like a turn in the open road with a wide prospect beyond.
Such are the intimations of the Lesser Arcana in respect of divinatory art, the veridic nature of which seems to depend on an alternative that it may be serviceable to express briefly. The records of the art are ex hypothesi the records of findings in the past based upon experience; as such, they are a guide to memory, and those who can master the elements may--still ex hypothesi--give interpretations on their basis. It is an official and automatic working. On the other hand, those who have gifts of intuition, of second sight, of clairvoyance--call it as we choose and may--will supplement the experience of the past by the findings of their own faculty, and will speak of that which they have seen in the pretexts of the oracles. It remains to give, also briefly, the divinatory significance allocated by the same art to the Trumps Major.
See detailed information on the tarot trumps, their divinatory meaning and inner symbolism.
It will be seen that, except where there is an irresistible suggestion conveyed by the surface meaning, that which is extracted from the Trumps Major by the divinatory art is at once artificial and arbitrary, as it seems to me, in the highest degree. But of one order are the mysteries of light and of another are those of fantasy. The allocation of a fortune-telling aspect to these cards is the story of a prolonged impertinence.
See a description of the Lesser Arcana of the tarot according to their respective classes by the pictures to each belonging, and a harmony of their meanings will be provided from all sources.
A Note on the Additional Meanings of the Lesser Arcana, included therein:
It will be observed (1) that the additamenta have little connexion with the pictorial designs of the cards to which they refer, as these correspond with the more important speculative values; (2) and further that the additional meanings are very often in disagreement with those previously given. All meanings are largely independent of one another and all are reduced, accentuated or subject to modification and sometimes almost reversal by their place in a sequence. There is scarcely any canon of criticism in matters of this kind. I suppose that in proportion as any system descends from generalities to details it becomes naturally the more precarious; and in the records of professional fortune-telling, it offers more of the dregs and lees of the subject. At the same time, divinations based on intuition and second sight are of little practical value unless they come down from the region of universals to that of particulars; but in proportion as this gift is present in a particular case, the specific meanings recorded by past cartomancists will be disregarded in favour of the personal appreciation of card values.
This has been intimated already. It seems necessary to add the following speculative readings.
In the Natural Position
|Card||4 recurrences||3 recurrences||2 recurrences|
|Kings||4 Kings = great honour||3 Kings = consultation||2 Kings = minor counsel|
|Queens||4 Queens = great debate||3 Queens = deception by women||2 Queens = sincere friends|
|Knights||4 Knights = serious matters||3 Knights = lively debate||2 Knights = intimacy|
|Pages||4 Pages = dangerous illness||3 Pages = dispute||2 Pages = disquiet|
|Tens||4 Tens = condemnation||3 Tens = new condition||2 Tens = change|
|Nines||4 Nines = a good friend||3 Nines = success||2 Nines = receipt|
|Eights||4 Eights = reverse||3 Eights = marriage||2 Eights = new knowledge|
|Sevens||4 Sevens = intrigue||3 Sevens = infirmity||2 Sevens = news|
|Sixes||4 Sixes = abundance||3 Sixes = success||2 Sixes = irritability|
|Fives||4 Fives = regularity||3 Fives = determination||2 Fives = vigils|
|Fours||4 Fours = journey near at hand||3 Fours = a subject of reflection||2 Fours = insomnia|
|Thress||4 Threes = progress||3 Threes = unity||2 Threes = calm|
|Twos||4 Twos = contention||3 Twos = security||2 Twos = accord|
|Aces||4 Aces = favourable chance||3 Aces = small success||2 Aces = trickery|
|Card||4 recurrences||3 recurrences||2 recurrences|
|Kings||4 Kings = celerity||3 Kings = commerce||2 Kings = projects|
|Queens||4 Queens = bad company||3 Queens = gluttony||2 Queens = work|
|Knights||4 Knights = alliance||3 Knights = a duel, or personal encounter||2 Knights = susceptibility|
|Pages||4 Pages = privation||3 Pages = idleness||2 Pages = society|
|Tens||4 Tens = event, happening||3 Tens disappointment||2 Tens = expectation justified|
|Nines||4 Nines = usury||3 Nines imprudence||2 Nines = a small profit|
|Eights||4 Eights = error||3 Eights a spectacle||2 Eights = misfortune|
|Sevens||4 Sevens = quarrellers||3 Sevens = joy||2 Sevens = women of no repute|
|Sixes||4 Sixes = care||3 Sixes = satisfaction||2 Sixes = downfall|
|Fives||4 Fives = order||3 Fives = hesitation||2 Fives = reverse|
|Fours||4 Fours = walks abroad||3 Fours = disquiet||2 Fours = dispute|
|Threes||4 Threes = great success||3 Threes = serenity||2 Threes = safety|
|Twos||4 Twos = reconciliation||3 Twos apprehension||2 Twos = mistrust|
|Aces||4 Aces = dishonour||3 Aces debauchery||2 Aces = enemies|
We come now to the final and practical part of this division of our subject, being the way to consult and obtain oracles by means of Tarot cards. The modes of operation are rather numerous, and some of them are exceedingly involved. I set aside those last mentioned, because persons who are versed in such questions believe that the way of simplicity is the way of truth. I set aside also the operations which have been republished recently in that section of The Tarot of the Bohemians which is entitled "The Divining Tarot"; it may be recommended at its proper value to readers who wish to go further than the limits of this handbook. I offer in the first place a short process which has been used privately for many years past in England, Scotland and Ireland. I do not think that it has been published--certainly not in connexion with Tarot cards; I believe that it will serve all purposes, but I will add by way of variation-in the second place what used to be known in France as the Oracles of Julia Orsini.
This mode of divination is the most suitable for obtaining an answer to a definite question. The Diviner first selects a card to represent the person or, matter about which inquiry is made. This card is called the Significator. Should he wish to ascertain something in connexion with himself he takes the one which corresponds to his personal description. A Knight should be chosen as the Significator if the subject of inquiry is a man of forty years old and upward; a King should be chosen for any male who is under that age a Queen for a woman who is over forty years and a Page for any female of less age.
The four Court Cards in Wands represent very fair people, with yellow or auburn hair, fair complexion and blue eyes. The Court Cards in Cups signify people with light brown or dull fair hair and grey or blue eyes. Those in Swords stand for people having hazel or grey eyes, dark brown hair and dull complexion. Lastly, the Court Cards in Pentacles are referred to persons with very dark brown or black hair, dark eyes and sallow or swarthy complexions. These allocations are subject, however, to the following reserve, which will prevent them being taken too conventionally. You can be guided on occasion by the known temperament of a person; one who is exceedingly dark may be very energetic, and would be better represented by a Sword card than a Pentacle. On the other hand, a very fair subject who is indolent and lethargic should be referred to Cups rather than to Wands.
If it is more convenient for the purpose of a divination to take as the Significator the matter about which inquiry is to be made, that Trump or small card should be selected which has a meaning corresponding to the matter. Let it be supposed that the question is: Will a lawsuit be necessary? In this case, take the Trump No. 11, or justice, as the Significator. This has reference to legal affairs. But if the question is: Shall I be successful in my lawsuit? one of the Court Cards must be chosen as the Significator. Subsequently, consecutive divinations may be performed to ascertain the course of the process itself and its result to each of the parties concerned.
Having selected the Significator, place it on the table, face upwards. Then shuffle and cut the rest of the pack three times, keeping the faces of the cards downwards.
Turn up the top or FIRST CARD of the pack; cover the Significator with it, and say: This covers him. This card gives the influence which is affecting the person or matter of inquiry generally, the atmosphere of it in which the other currents work.
Turn up the SECOND CARD and lay it across the FIRST, saying: This crosses him. It shews the nature of the obstacles in the matter. If it is a favourable card, the opposing forces will not be serious, or it may indicate that something good in itself will not be productive of good in the particular connexion.
Turn up the THIRD CARD; place it above the Significator, and say: This crowns him. It represents (a) the Querent's aim or ideal in the matter; (b) the best that can be achieved under the circumstances, but that which has not yet been made actual.
Turn up the FOURTH CARD; place it below the Significator, and say: This is beneath him. It shews the foundation or basis of the matter, that which has already passed into actuality and which the Significator has made his own.
Turn up the FIFTH CARD; place it on the side of the Significator from which he is looking, and say: This is behind him. It gives the influence that is just passed, or is now passing away.
N.B.--If the Significator is a Trump or any small card that cannot be said to face either way, the Diviner must decide before beginning the operation which side he will take it as facing.
Turn up the SIXTH CARD; place it on the side that the Significator is facing, and say: This is before him. It shews the influence that is coming into action and will operate in the near future.
The cards are now disposed in the form of a cross, the Significator--covered by the First Card--being in the centre.
The next four cards are turned up in succession and placed one above the other in a line, on the right hand side of the cross.
The first of these, or the SEVENTH CARD of the operation, signifies himself--that is, the Significator--whether person or thing-and shews its position or attitude in the circumstances.
The EIGHTH CARD signifies his house, that is, his environment and the tendencies at work therein which have an effect on the matter--for instance, his position in life, the influence of immediate friends, and so forth.
The NINTH CARD gives his hopes or fears in the matter.
The TENTH is what will come, the final result, the culmination which is brought about by the influences shewn by the other cards that have been turned up in the divination.
It is on this card that the Diviner should especially concentrate his intuitive faculties and his memory in respect of the official divinatory meanings attached thereto. It should embody whatsoever you may have divined from the other cards on the table, including the Significator itself and concerning him or it, not excepting such lights upon higher significance as might fall like sparks from heaven if the card which serves for the oracle, the card for reading, should happen to be a Trump Major.
The operation is now completed; but should it happen that the last card is of a dubious nature, from which no final decision can be drawn, or which does not appear to indicate the ultimate conclusion of the affair, it may be well to repeat the operation, taking in this case the Tenth Card as the Significator, instead of the one previously used. The pack must be again shuffled and cut three times and the first ten cards laid out as before. By this a more detailed account of "What will come" may be obtained.
If in any divination the Tenth Card should be a Court Card, it shews that the subject of the divination falls ultimately into the hands of a person represented by that card, and its end depends mainly on him. In this event also it is useful to take the Court Card in question as the Significator in a fresh operation, and discover what is the nature of his influence in the matter and to what issue he will bring it.
Great facility may be obtained by this method in a comparatively short time, allowance being always made for the gifts of the operator-that is to say, his faculty of insight, latent or developed-and it has the special advantage of being free from all complications.
I here append a diagram of the cards as laid out in this mode of divination. The Significator is here facing to the left.
1. That covers him
2. What crosses him.
3. What crowns him.
4. What is beneath him.
5. What is behind him.
6. What is before him.
8. His house.
9. His hopes or fears.
10. What will come.
Shuffle the entire pack and turn some of the cards round, so as to invert their tops.
Let them be cut by the Querent with his left hand.
Deal out the first forty-two cards in six packets of seven cards each, face upwards, so that the first seven cards form the first packet, the following seven the second, and so on-as in the following diagram:--
Take up the first packet; lay out the cards on the table in a row, from right to left; place the cards of the second packet upon them and then the packets which remain. You will thus have seven new packets of six cards each, arranged as follows--
In this method, the Querent--if of the male sex--is represented by the Magician, and if female by the High Priestess; but the card, in either case, is not taken from the pack until the forty-two cards have been laid out, as above directed. If the required card is not found among those placed upon the table, it must be sought among the remaining thirty-six cards, which have not been dealt, and should be placed a little distance to the right of the first horizontal line. On the other hand, if it is among them, it is also taken out, placed as stated, and a card is drawn haphazard from the thirty-six cards undealt to fill the vacant position, so that there are still forty-two cards laid out on the table.
The cards are then read in succession, from right to left throughout, beginning at card No. 1 of the top line, the last to be read being that on the extreme left, or No. 7, of the bottom line.
This method is recommended when no definite question is asked-that is, when the Querent wishes to learn generally concerning the course of his life and destiny. If he wishes to know what may befall within a certain time, this time should be clearly specified before the cards are shuffled.
With further reference to the reading, it should be remembered that the cards must be interpreted relatively to the subject, which means that all official and conventional meanings of the cards may and should be adapted to harmonize with the conditions of this particular case in question--the position, time of life and sex of the Querent, or person for whom the consultation is made.
Thus, the Fool may indicate the whole range of mental phases between mere excitement and madness, but the particular phase in each divination must be judged by considering the general trend of the cards, and in this naturally the intuitive faculty plays an important part.
It is well, at the beginning of a reading, to run through the cards quickly, so that the mind may receive a general impression of the subject-the trend of the destiny--and afterwards to start again--reading them one by one and interpreting in detail.
It should be remembered that the Trumps represent more powerful and compelling forces--by the Tarot hypothesis--than are referable to the small cards.
The value of intuitive and clairvoyant faculties is of course assumed in divination. Where these are naturally present or have been developed by the Diviner, the fortuitous arrangement of cards forms a link between his mind and the atmosphere of the subject of divination, and then the rest is simple. Where intuition fails, or is absent, concentration, intellectual observation and deduction must be used to the fullest extent to obtain a satisfactory result. But intuition, even if apparently dormant, may be cultivated by practice in these divinatory processes. If in doubt as to the exact meaning of a card in a particular connexion, the Diviner is recommended, by those who are versed in the matter, to place his hand on it, try to refrain from thinking of what it ought to be, and note the impressions that arise in his mind. At the beginning this will probably resolve itself into mere guessing and may prove incorrect, but it becomes possible with practice to distinguish between a guess of the conscious mind and an impression arising from the mind which is sub-conscious.
It is not within my province to offer either theoretical or practical suggestions on this subject, in which I have no part, but the following additamenta have been contributed by one who has more titles to speak than all the cartomancists of Europe, if they could shuffle with a single pair of hands and divine with one tongue.
Notes on the Practice of Divination
1. Before beginning the operation, formulate your question definitely, and repeat it aloud.
2. Make your mind as blank as possible while shuffling the cards.
3. Put out of the mind personal bias and preconceived ideas as far as possible, or your judgment will be tinctured thereby.
4. On this account it is more easy to divine correctly for a stranger than for yourself or a friend.
When the reading is over, according to the scheme set forth in the last method, it may happen-as in the previous case-that something remains doubtful, or it may be desired to carry the question further, which is done as follows:--
Take up the undealt cards which remain over, not having been used in the first operation with 42 cards. The latter are set aside in a heap, with the Querent, face upwards, on the top. The thirty-five cards, being shuffled and cut as before, are divided by dealing into six packets thus:--
Packet I consists of the first SEVEN CARDS
Packet II consists of the SIX CARDS next following in order; Packet III consists of the FIVE CARDS following; Packet IV contains the next FOUR CARDS; Packet V contains Two CARDS; and Packet VI contains the last ELEVEN CARDS. The arrangement will then be as follows:--
Take up these packets successively; deal out the cards which they contain in six lines, which will be necessarily of unequal length.
THE FIRST LINE stands for the house, the environment and so forth.
THE SECOND LINE stands for the person or subject of the divination.
THE THIRD LINE stands for what is passing outside, events, persons, etc.
THE FOURTH LINE stands for a surprise, the unexpected, etc.
THE FIFTH LINE stands for consolation, and may moderate all that is unfavourable in the preceding lines.
THE SIXTH LINE is that which must be consulted to elucidate the enigmatic oracles of the others; apart from them it has no importance.
These cards should all be read from left to right, beginning with the uppermost line.
It should be stated in conclusion as to this divinatory part that there is no method of interpreting Tarot cards which is not applicable to ordinary playing-cards, but the additional court cards, and above all the Trumps Major, are held to increase the elements and values of the oracles.
And now in conclusion as to the whole matter, I have left for these last words--as if by way of epilogue--one further and final point. It is the sense in which I regard the Trumps Major as containing Secret Doctrine. I do not here mean that I am acquainted with orders and fraternities in which such doctrine reposes and is there found to be part of higher Tarot knowledge. I do not mean that such doctrine, being so preserved and transmitted, can be constructed as imbedded independently in the Trumps Major. I do not mean that it is something apart from the Tarot. Associations exist which have special knowledge of both kinds; some of it is deduced from the Tarot and some of it is apart therefrom; in either case, it is the same in the root-matter. But there are also things in reserve which are not in orders or societies, but are transmitted after another manner. Apart from all inheritance of this kind, let any one who is a mystic consider separately and in combination the Magician, the Fool, the High Priestess, the Hierophant, the Empress, the Emperor, the Hanged Man and the Tower. Let him then consider the card called the Last Judgment. They contain the legend of the soul. The other Trumps Major are the details and--as one might say--the accidents. Perhaps such a person will begin to understand what lies far behind these symbols, by whomsoever first invented and however preserved. If he does, he will see also why I have concerned myself with the subject, even at the risk of writing about divination by cards.