| CHAPTER XIII GENERAL TRANSITION- ARCANA 19 TO 21 |
| 19. ק 19th Hebrew letter (Qoph) ORIGIN OF THE SYMBOLISM OF THE NINETEENTH CARD OF THE TAROT |
HIEROGLYPHICALLY the Qoph expresses a sharp weapon, everything that is useful to man; defends him; makes an
effort for him.
The Qoph is therefore a particularly compressive, astringent, and cutting sign; it is the image of agglomerative,
restricting form, and this gives rise to the idea of material existence.
This letter represents the letter ק (Kaph, 11) entirely materialized, applying itself to purely physical objects. Here is the
progression of the sign-
ה (He, 5). Universal life.
ח (Cheth, 8). Elementary existence. The effort of nature.
כ (Kaph, 11). Assimilated life, tending to material forms.
ק (Qoph, 19). Material existence, becoming the medium of forms.
This is a simple letter; it corresponds with the sign of the Gemini.
effort for him.
The Qoph is therefore a particularly compressive, astringent, and cutting sign; it is the image of agglomerative,
restricting form, and this gives rise to the idea of material existence.
This letter represents the letter ק (Kaph, 11) entirely materialized, applying itself to purely physical objects. Here is the
progression of the sign-
ה (He, 5). Universal life.
ח (Cheth, 8). Elementary existence. The effort of nature.
כ (Kaph, 11). Assimilated life, tending to material forms.
ק (Qoph, 19). Material existence, becoming the medium of forms.
This is a simple letter; it corresponds with the sign of the Gemini.
| NINETEENTH CARD OF THE TAROT The Sun |
Two naked children are shut into a walled enclosure. The sun sends down his rays upon them, and drops of gold
escape from him and fall upon the ground.
The spirit resumes its ascendancy. It is no longer a reflected light as in the preceding arcanum, which illumines the
figure, but the direct creative light of the God of our Universe, which floods it with his rays.
The walls indicate that we are still in the visible or material world. The two children symbolize the two creative fluids,
positive and negative, of the new creature.
1. Awakening of the Spirit. Transition from the material world to the divine world. Nature accomplishing the functions of
God-
THE ELEMENTS.
2. The body of man is renewed-
NUTRITION. DIGESTION.
3. The material world commences its ascension towards God-
THE MINERAL KINGDOM.
escape from him and fall upon the ground.
The spirit resumes its ascendancy. It is no longer a reflected light as in the preceding arcanum, which illumines the
figure, but the direct creative light of the God of our Universe, which floods it with his rays.
The walls indicate that we are still in the visible or material world. The two children symbolize the two creative fluids,
positive and negative, of the new creature.
1. Awakening of the Spirit. Transition from the material world to the divine world. Nature accomplishing the functions of
God-
THE ELEMENTS.
2. The body of man is renewed-
NUTRITION. DIGESTION.
3. The material world commences its ascension towards God-
THE MINERAL KINGDOM.
| 20. ר 20th Hebrew letter (Resh) ORIGIN OF THE SYMBOLISM OF THE TWENTIETH CARD OF THE TAROT |
The hieroglyphic meaning of the Resh is the head of man, and it is therefore associated with the idea of all that
possesses in itself an original, determined movement. It is the sign of motion itself, good or bad, and expresses the
renewal of things with regard to their innate power of Motion.
The Resh is a double letter, and responds astronomically to Saturn.
possesses in itself an original, determined movement. It is the sign of motion itself, good or bad, and expresses the
renewal of things with regard to their innate power of Motion.
The Resh is a double letter, and responds astronomically to Saturn.
| TWENTIETH CARD OF THE TAROT The Judgment |
An angel with fiery wings, surrounded by a radiant halo, sounds the trumpet of the last judgment. The instrument is
decorated with a cross.
A tomb opens in the earth, and a man, woman, and child issue from it; their hands are joined in sign of adoration.
How can the reawakening of nature under the influence of the Word be better expressed? We must admire the way in
which the symbol answers to the corresponding Hebrew hieroglyphic.
1. Return to the divine World. The Spirit finally regains possession of itself-
ORIGINAL DETERMINED MOTION
2. Life renews itself by its own motion-
VEGETABLE LIFE
RESPIRATION
3. The material world progresses one degree in its ascension towards God-
THE VEGETABLE WORLD
decorated with a cross.
A tomb opens in the earth, and a man, woman, and child issue from it; their hands are joined in sign of adoration.
How can the reawakening of nature under the influence of the Word be better expressed? We must admire the way in
which the symbol answers to the corresponding Hebrew hieroglyphic.
1. Return to the divine World. The Spirit finally regains possession of itself-
ORIGINAL DETERMINED MOTION
2. Life renews itself by its own motion-
VEGETABLE LIFE
RESPIRATION
3. The material world progresses one degree in its ascension towards God-
THE VEGETABLE WORLD
| 21. סה 21st Hebrew letter (Shin) ORIGIN OF THE SYMBOLISM OF THE UNNUMBERED CARD OF THE TAROT |
The Shin* expresses the same hieroglyphic meaning as the Zain (7th arcanum) and the Samech (15th): this is an
arrow, an object directed to an aim. But the movement which was direct in the Zain (ז) and which became circular in the
Samech (ס), here takes the form of a vibration from one pole to the other, with an unstable point of equilibrium in the
centre. The Shin is therefore the sign of relative duration and of the movement relating to it, whilst the Samech
expresses cyclic movement, and therefore absolute duration.
* This letter is derived from its vocal י (Yod), become a consonant; and it adds to its original meaning the respective
significations of the letters ז (Zain) and ס (Samech).-FABRE D'OLIVET.
Shin is one of the three mother letters.
arrow, an object directed to an aim. But the movement which was direct in the Zain (ז) and which became circular in the
Samech (ס), here takes the form of a vibration from one pole to the other, with an unstable point of equilibrium in the
centre. The Shin is therefore the sign of relative duration and of the movement relating to it, whilst the Samech
expresses cyclic movement, and therefore absolute duration.
* This letter is derived from its vocal י (Yod), become a consonant; and it adds to its original meaning the respective
significations of the letters ז (Zain) and ס (Samech).-FABRE D'OLIVET.
Shin is one of the three mother letters.
| TWENTY-FIRST (UNNUMBERED) CARD OF THE TAROT The Foolish Man |
A careless-looking man, wearing a fool's cap, with torn clothes and a bundle upon his shoulder, goes quietly on his way,
paying no attention to a dog which bites his leg. He does not look where he is going, so walks towards a precipice,
where a crocodile is waiting to devour him.
This is an image of the state to which unresisted passion will reduce a man. It is the symbol of the Flesh and of its
gratification. From a moral point of view the following verses of Eliphas Levi well explain this symbol-
"Souffrir c'est travailler, c'est accomplir sa tâche,
Malheur au paresseux qui dort sur le chemin;
La douleur, comme un chien, mord les talons du lâche,
Qui, d'un seul jour perdu, surcharge un lendemain." *
* "Sorrow lessens in work, in fulfilling a task,
Woe to the sluggard who sleeps on his way;
Like a dog at his heels pain clings to him fast,
If he leave for to-morrow the work of to-day."
1. More rapid return to the Divine World. Personality asserts itself-
THE MOTION OF RELATIVE DURATION
2. The intellect roughly appears under the influence of evolution-
INNERVATION. INSTINCT
3. The matter of the world attains the maximum of its material progression-
THE ANIMAL KINGDOM
paying no attention to a dog which bites his leg. He does not look where he is going, so walks towards a precipice,
where a crocodile is waiting to devour him.
This is an image of the state to which unresisted passion will reduce a man. It is the symbol of the Flesh and of its
gratification. From a moral point of view the following verses of Eliphas Levi well explain this symbol-
"Souffrir c'est travailler, c'est accomplir sa tâche,
Malheur au paresseux qui dort sur le chemin;
La douleur, comme un chien, mord les talons du lâche,
Qui, d'un seul jour perdu, surcharge un lendemain." *
* "Sorrow lessens in work, in fulfilling a task,
Woe to the sluggard who sleeps on his way;
Like a dog at his heels pain clings to him fast,
If he leave for to-morrow the work of to-day."
1. More rapid return to the Divine World. Personality asserts itself-
THE MOTION OF RELATIVE DURATION
2. The intellect roughly appears under the influence of evolution-
INNERVATION. INSTINCT
3. The matter of the world attains the maximum of its material progression-
THE ANIMAL KINGDOM
| 22. ת 22nd Hebrew letter (Tau) ORIGIN OF THE SYMBOLISM OF THE TWENTY-FIRST CARD OF THE TAROT |
The Tau has the same hieroglyphic meaning as the Daleth (fourth card), the womb; but it is chiefly the sign of
reciprocity, the image of all that is mutual and reciprocal. It is the sign of signs, for to the abundance of the
letter Daleth ד (fourth card), and by dint of the resistance and protection of the letter Teth, ט (ninth card), it adds the
idea of PERFECTION, of which it is the symbol.
In the primitive Hebrew alphabet the Teth was represented by a cross (+). This letter is double, and in astronomy it
represents the Sun.
reciprocity, the image of all that is mutual and reciprocal. It is the sign of signs, for to the abundance of the
letter Daleth ד (fourth card), and by dint of the resistance and protection of the letter Teth, ט (ninth card), it adds the
idea of PERFECTION, of which it is the symbol.
In the primitive Hebrew alphabet the Teth was represented by a cross (+). This letter is double, and in astronomy it
represents the Sun.
| TWENTY-FIRST CARD OF THE TAROT The World |
A nude female figure, holding a wand in each hand, is placed in the centre of an ellipsis, her legs crossed (like those of
the Hanged Man in the twelfth card). At the four angles of the card we find the four animals of the Apocalypse, and the
four forms of the Sphinx: the Man, the Lion, the Bull, and the Eagle.
This symbol represents Macrocosm and Microcosm, that is to say, God and the Creation, or the Law of the Absolute.
The four figures placed at the four corners represent the four letters of the sacred name, or the four great symbols of
the Tarot.
the Hanged Man in the twelfth card). At the four angles of the card we find the four animals of the Apocalypse, and the
four forms of the Sphinx: the Man, the Lion, the Bull, and the Eagle.
This symbol represents Macrocosm and Microcosm, that is to say, God and the Creation, or the Law of the Absolute.
The four figures placed at the four corners represent the four letters of the sacred name, or the four great symbols of
the Tarot.
Between the sacred word that signifies GOD and the centre of the figure is a circle or an ellipsis, representing NATURE
and her regular and fatal course. From this comes the name of Rota, wheel, given to it by Guillaume Postel.
Lastly, the centre of the figure represents humanity, ADAM-EVE, the third term of the great series of the Absolute, which
is thus constructed:-
The impenetrable Absolute, the EN SOPH of the Kabbalists, the PARABRAHM of the Hindus-
and her regular and fatal course. From this comes the name of Rota, wheel, given to it by Guillaume Postel.
Lastly, the centre of the figure represents humanity, ADAM-EVE, the third term of the great series of the Absolute, which
is thus constructed:-
The impenetrable Absolute, the EN SOPH of the Kabbalists, the PARABRAHM of the Hindus-
This twenty-first card of the Tarot therefore contains in itself a recapitulation
of all our work, and proves to us the truth of our deductions.
A simple figure will sum up what we have said.
This symbol gives us an exact figure of the construction of the Tarot itself, if
we notice that the figure in the centre represents a triangle (a head and two
extended arms) surmounting a cross (the legs), that is to say, the figure of
the septenary thus formed
of all our work, and proves to us the truth of our deductions.
A simple figure will sum up what we have said.
This symbol gives us an exact figure of the construction of the Tarot itself, if
we notice that the figure in the centre represents a triangle (a head and two
extended arms) surmounting a cross (the legs), that is to say, the figure of
the septenary thus formed
The four corners therefore reproduce the four great symbols of the Tarot. The centre represents the action of these
symbols between themselves, represented by the ten numbers of the minor arcana, and the twenty-two letters of the
major arcana. Lastly, the centre reproduces the septenary law of the major arcana themselves.
As this septenary is in the centre of three circles, representing the three worlds, we see that the sense of the twenty-one
arcana is once more determined (3 x 7 = 21).
The following figure indicates the application of the twenty-first card to the Tarot itself.
symbols between themselves, represented by the ten numbers of the minor arcana, and the twenty-two letters of the
major arcana. Lastly, the centre reproduces the septenary law of the major arcana themselves.
As this septenary is in the centre of three circles, representing the three worlds, we see that the sense of the twenty-one
arcana is once more determined (3 x 7 = 21).
The following figure indicates the application of the twenty-first card to the Tarot itself.
We shall also see that this card of the Tarot gives the key of all our applications of the pack to the Year, to Philosophy,
to the Kabbalah, etc., etc.
to the Kabbalah, etc., etc.
| THE TERNARY OF TRANSITION |
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Tarot Of The Bohemians: Chapter 13