| Preface |
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.
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.
| PART I The Veil and its Symbols § 1 INTRODUCTORY AND GENERAL |
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.
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.
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:--
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:--
| CLASS I § 2 TRUMPS MAJOR Otherwise, Greater Arcana |
The Magus, Magician, or juggler, the caster of the dice and mountebank, in the world of vulgar trickery. This is the
colportage interpretation, and it has the same correspondence with the real symbolical meaning that the use of the
Tarot in fortune-telling has with its mystic construction according to the secret science of symbolism. I should add
that many independent students of the subject, following their own lights, have produced individual sequences of
meaning in respect of the Trumps Major, and their lights are sometimes suggestive, but they are not the true lights.
For example, Éliphas Lévi says that the Magus signifies that unity which is the mother of numbers; others say that it
is the Divine Unity; and one of the latest French commentators considers that in its general sense it is the will.
2. The High Priestess, the Pope Joan, or Female Pontiff; early expositors have sought to term this card the Mother,
or Pope's Wife, which is opposed to the symbolism. It is sometimes held to represent the Divine Law and the Gnosis,
in which case the Priestess corresponds to the idea of the Shekinah. She is the Secret Tradition and the higher
sense of the instituted Mysteries.
3. The Empress, who is sometimes represented with full face, while her correspondence, the Emperor, is in profile.
As there has been some tendency to ascribe a symbolical significance to this distinction, it seems desirable to say
that it carries no inner meaning. The Empress has been connected with the ideas of universal fecundity and in a
general sense with activity.
4. The Emperor, by imputation the spouse of the former. He is occasionally represented as wearing, in addition to
his personal insignia, the stars or ribbons of some order of chivalry. I mention this to shew that the cards are a
medley of old and new emblems. Those who insist upon the evidence of the one may deal, if they can, with the
other. No effectual argument for the antiquity of a particular design can be drawn from the fact that it incorporates
old material; but there is also none which can be based on sporadic novelties, the intervention of which may signify
only the unintelligent hand of an editor or of a late draughtsman.
5. The High Priest or Hierophant, called also Spiritual Father, and more commonly and obviously the Pope. It seems
even to have been named the Abbot, and then its correspondence, the High Priestess, was the Abbess or Mother of
the Convent. Both are arbitrary names. The insignia of the figures are papal, and in such case the High Priestess is
and can be only the Church, to whom Pope and priests are married by the spiritual rite of ordination. I think,
however, that in its primitive form this card did not represent the Roman Pontiff.
6. The Lovers or Marriage. This symbol has undergone many variations, as might be expected from its subject. In
the eighteenth century form, by which it first became known to the world of archæological research, it is really a card
of married life, shewing father and mother, with their child placed between them; and the pagan Cupid above, in the
act of flying his shaft, is, of course, a misapplied emblem. The Cupid is of love beginning rather than of love in its
fulness, guarding the fruit thereof. The card is said to have been entitled Simulacyum fidei, the symbol of conjugal
faith, for which the rainbow as a sign of the covenant would have been a more appropriate concomitant. The figures
are also held to have signified Truth, Honour and Love, but I suspect that this was, so to speak, the gloss of a
commentator moralizing. It has these, but it has other and higher aspects.
7. The Chariot. This is represented in some extant codices as being drawn by two sphinxes, and the device is in
consonance with the symbolism, but it must not be supposed that such was its original form; the variation was
invented to support a particular historical hypothesis. In the eighteenth century white horses were yoked to the car.
As regards its usual name, the lesser stands for the greater; it is really the King in his triumph, typifying, however,
the victory which creates kingship as its natural consequence and not the vested royalty of the fourth card. M. Court
de Gebelin said that it was Osiris Triumphing, the conquering sun in spring-time having vanquished the obstacles of
winter. We know now that Osiris rising from the dead is not represented by such obvious symbolism. Other animals
than horses have also been used to draw the currus triumphalis, as, for example, a lion and a leopard.
8. Fortitude. This is one of the cardinal virtues, of which I shall speak later. The female figure is usually represented
as closing the mouth of a lion. In the earlier form which is printed by Court de Gebelin, she is obviously opening it.
The first alternative is better symbolically, but either is an instance of strength in its conventional understanding, and
conveys the idea of mastery. It has been said that the figure represents organic force, moral force and the principle
of all force.
9. The Hermit, as he is termed in common parlance, stands next on the list; he is also the Capuchin, and in more
philosophical language the Sage. He is said to be in search of that Truth which is located far off in the sequence,
and of justice which has preceded him on the way. But this is a card of attainment, as we shall see later, rather than
a card of quest. It is said also that his lantern contains the Light of Occult Science and that his staff is a Magic
Wand. These interpretations are comparable in every respect to the divinatory and fortune-telling meanings with
which I shall have to deal in their turn. The diabolism of both is that they are true after their own manner, but that
they miss all the high things to which the Greater Arcana should be allocated. It is as if a man who knows in his heart
that all roads lead to the heights, and that God is at the great height of all, should choose the way of perdition or the
way of folly as the path of his own attainment. Éliphas Lévi has allocated this card to Prudence, but in so doing he
has been actuated by the wish to fill a gap which would otherwise occur in the symbolism. The four cardinal virtues
are necessary to an idealogical sequence like the Trumps Major, but they must not be taken only in that first sense
which exists for the use and consolation of him who in these days of halfpenny journalism is called the man in the
street. In their proper understanding they are the correlatives of the counsels of perfection when these have been
similarly re-expressed, and they read as follows: (a) Transcendental justice, the counter-equilibrium of the scales,
when they have been overweighted so that they dip heavily on the side of God. The corresponding counsel is to use
loaded dice when you play for high stakes with Diabolus. The axiom is Aut Deus, aut nihil. (b) Divine Ecstacy, as a
counterpoise to something called Temperance, the sign of which is, I believe, the extinction of lights in the tavern.
The corresponding counsel is to drink only of new wine in the Kingdom of the Father, because God is all in all. The
axiom is that man being a reasonable being must get intoxicated with God; the imputed case in point is Spinoza. (c)
The state of Royal Fortitude, which is the state of a Tower of Ivory and a House of Gold, but it is God and not the
man who has become Turris fortitudinis a facie inimici, and out of that House the enemy has been cast. The
corresponding counsel is that a man must not spare himself even in the presence of death, but he must be certain
that his sacrifice shall be-of any open course-the best that will ensure his end. The axiom is that the strength which
is raised to such a degree that a man dares lose himself shall shew him how God is found, and as to such
refuge--dare therefore and learn. (d) Prudence is the economy which follows the line of least resistance, that the
soul may get back whence it came. It is a doctrine of divine parsimony and conservation of energy, because of the
stress, the terror and the manifest impertinences of this life. The corresponding counsel is that true prudence is
concerned with the one thing needful, and the axiom is: Waste not, want not. The conclusion of the whole matter is a
business proposition founded on the law of exchange: You cannot help getting what you seek in respect of the
things that are Divine: it is the law of supply and demand. I have mentioned these few matters at this point for two
simple reasons: (a) because in proportion to the impartiality of the mind it seems sometimes more difficult to
determine whether it is vice or vulgarity which lays waste the present world more piteously; (b) because in order to
remedy the imperfections of the old notions it is highly needful, on occasion, to empty terms and phrases of their
accepted significance, that they may receive a new and more adequate meaning.
10. The Wheel of Fortune. There is a current Manual of Cartomancy which has obtained a considerable vogue in
England, and amidst a great scattermeal of curious things to no purpose has intersected a few serious subjects. In
its last and largest edition it treats in one section of the Tarot; which--if I interpret the author rightly--it regards from
beginning to end as the Wheel of Fortune, this expression being understood in my own sense. I have no objection to
such an inclusive though conventional description; it obtains in all the worlds, and I wonder that it has not been
adopted previously as the most appropriate name on the side of common fortune-telling. It is also the title of one of
the Trumps Major--that indeed of our concern at the moment, as my sub-title shews. Of recent years this has
suffered many fantastic presentations and one hypothetical reconstruction which is suggestive in its symbolism. The
wheel has seven radii; in the eighteenth century the ascending and descending animals were really of nondescript
character, one of them having a human head. At the summit was another monster with the body of an indeterminate
beast, wings on shoulders and a crown on head. It carried two wands in its claws. These are replaced in the
reconstruction by a Hermanubis rising with the wheel, a Sphinx couchant at the summit and a Typhon on the
descending side. Here is another instance of an invention in support of a hypothesis; but if the latter be set aside
the grouping is symbolically correct and can pass as such.
11. Justice. That the Tarot, though it is of all reasonable antiquity, is not of time immemorial, is shewn by this card,
which could have been presented in a much more archaic manner. Those, however, who have gifts of discernment
in matters of this kind will not need to be told that age is in no sense of the essence of the consideration; the Rite of
Closing the Lodge in the Third Craft Grade of Masonry may belong to the late eighteenth century, but the fact
signifies nothing; it is still the summary of all the instituted and official Mysteries. The female figure of the eleventh
card is said to be Astræa, who personified the same virtue and is represented by the same symbols. This goddess
notwithstanding, and notwithstanding the vulgarian Cupid, the Tarot is not of Roman mythology, or of Greek either.
Its presentation of justice is supposed to be one of the four cardinal virtues included in the sequence of Greater
Arcana; but, as it so happens, the fourth emblem is wanting, and it became necessary for the commentators to
discover it at all costs. They did what it was possible to do, and yet the laws of research have never succeeded in
extricating the missing Persephone under the form of Prudence. Court de Gebelin attempted to solve the difficulty
by a tour de force, and believed that he had extracted what he wanted from the symbol of the Hanged Man--wherein
he deceived himself. The Tarot has, therefore, its justice, its Temperance also and its Fortitude, but--owing to a
curious omission--it does not offer us any type of Prudence, though it may be admitted that, in some respects, the
isolation of the Hermit, pursuing a solitary path by the light of his own lamp, gives, to those who can receive it, a
certain high counsel in respect of the via prudentiæ.
12. The Hanged Man. This is the symbol which is supposed to represent Prudence, and Éliphas Lévi says, in his
most shallow and plausible manner, that it is the adept bound by his engagements. The figure of a man is
suspended head-downwards from a gibbet, to which he is attached by a rope about one of his ankles. The arms are
bound behind him, and one leg is crossed over the other. According to another, and indeed the prevailing
interpretation, he signifies sacrifice, but all current meanings attributed to this card are cartomancists' intuitions,
apart from any real value on the symbolical side. The fortune-tellers of the eighteenth century who circulated Tarots,
depict a semi-feminine youth in jerkin, poised erect on one foot and loosely attached to a short stake driven into the
ground.
13. Death. The method of presentation is almost invariable, and embodies a bourgeois form of symbolism. The
scene is the field of life, and amidst ordinary rank vegetation there are living arms and heads protruding from the
ground. One of the heads is crowned, and a skeleton with a great scythe is in the act of mowing it. The transparent
and unescapable meaning is death, but the alternatives allocated to the symbol are change and transformation.
Other heads have been swept from their place previously, but it is, in its current and patent meaning, more
especially a card of the death of Kings. In the exotic sense it has been said to signify the ascent of the spirit in the
divine spheres, creation and destruction, perpetual movement, and so forth.
14. Temperance. The winged figure of a female--who, in opposition to all doctrine concerning the hierarchy of
angels, is usually allocated to this order of ministering spirits--is pouring liquid from one pitcher to another. In his last
work on the Tarot, Dr. Papus abandons the traditional form and depicts a woman wearing an Egyptian head-dress.
The first thing which seems clear on the surface is that the entire symbol has no especial connexion with
Temperance, and the fact that this designation has always obtained for the card offers a very obvious instance of a
meaning behind meaning, which is the title in chief to consideration in respect of the Tarot as a whole.
15. The Devil. In the eighteenth century this card seems to have been rather a symbol of merely animal impudicity.
Except for a fantastic head-dress, the chief figure is entirely naked; it has bat-like wings, and the hands and feet are
represented by the claws of a bird. In the right hand there is a sceptre terminating in a sign which has been thought
to represent fire. The figure as a whole is not particularly evil; it has no tail, and the commentators who have said
that the claws are those of a harpy have spoken at random. There is no better ground for the alternative suggestion
that they are eagle's claws. Attached, by a cord depending from their collars, to the pedestal on which the figure is
mounted, are two small demons, presumably male and female. These are tailed, but not winged. Since 1856 the
influence of Éliphas Lévi and his doctrine of occultism has changed the face of this card, and it now appears as a
pseudo-Baphometic figure with the head of a goat and a great torch between the horns; it is seated instead of erect,
and in place of the generative organs there is the Hermetic caduceus. In Le Tarot Divinatoire of Papus the small
demons are replaced by naked human beings, male and female ' who are yoked only to each other. The author may
be felicitated on this improved symbolism.
16. The Tower struck by Lightning. Its alternative titles are: Castle of Plutus, God's House and the Tower of Babel. In
the last case, the figures falling therefrom are held to be Nimrod and his minister. It is assuredly a card of confusion,
and the design corresponds, broadly speaking, to any of the designations except Maison Dieu, unless we are to
understand that the House of God has been abandoned and the veil of the temple rent. It is a little surprising that
the device has not so far been allocated to the destruction Of Solomon's Temple, when the lightning would
symbolize the fire and sword with which that edifice was visited by the King of the Chaldees.
17. The Star, Dog-Star, or Sirius, also called fantastically the Star of the Magi. Grouped about it are seven minor
luminaries, and beneath it is a naked female figure, with her left knee upon the earth and her right foot upon the
water. She is in the act of pouring fluids from two vessels. A bird is perched on a tree near her; for this a butterfly on
a rose has been substituted in some later cards. So also the Star has been called that of Hope. This is one of the
cards which Court de Gebelin describes as wholly Egyptian-that is to say, in his own reverie.
18. The Moon. Some eighteenth-century cards shew the luminary on its waning side; in the debased edition of
Etteilla, it is the moon at night in her plenitude, set in a heaven of stars; of recent years the moon is shewn on the
side of her increase. In nearly all presentations she is shining brightly and shedding the moisture of fertilizing dew in
great drops. Beneath there are two towers, between which a path winds to the verge of the horizon. Two dogs, or
alternatively a wolf and dog, are baying at the moon, and in the foreground there is water, through which a crayfish
moves towards the land.
19. The Sun. The luminary is distinguished in older cards by chief rays that are waved and salient alternately and by
secondary salient rays. It appears to shed its influence on earth not only by light and heat, but--like the moon--by
drops of dew. Court de Gebelin termed these tears of gold and of pearl, just as he identified the lunar dew with the
tears of Isis. Beneath the dog-star there is a wall suggesting an enclosure-as it might be, a walled garden-wherein
are two children, either naked or lightly clothed, facing a water, and gambolling, or running hand in hand. Éliphas
Lévi says that these are sometimes replaced by a spinner unwinding destinies, and otherwise by a much better
symbol-a naked child mounted on a white horse and displaying a scarlet standard.
20. The Last judgment. I have spoken of this symbol already, the form of which is essentially invariable, even in the
Etteilla set. An angel sounds his trumpet per sepulchra regionum, and the dead arise. It matters little that Etteilla
omits the angel, or that Dr. Papus substitutes a ridiculous figure, which is, however, in consonance with the general
motive of that Tarot set which accompanies his latest work. Before rejecting the transparent interpretation of the
symbolism which is conveyed by the name of the card and by the picture which it presents to the eye, we should feel
very sure of our ground. On the surface, at least, it is and can be only the resurrection of that triad--father, mother,
child-whom we have met with already in the eighth card. M. Bourgeat hazards the suggestion that esoterically it is
the symbol of evolution--of which it carries none of the signs. Others say that it signifies renewal, which is obvious
enough; that it is the triad of human life; that it is the "generative force of the earth... and eternal life." Court de
Gebelin makes himself impossible as usual, and points out that if the grave-stones were removed it could be
accepted as a symbol of creation.
21--which, however, in most of the arrangements is the cipher card, number nothing--The Fool, Mate, or Unwise
Man. Court de Gebelin places it at the head of the whole series as the zero or negative which is presupposed by
numeration, and as this is a simpler so also it is a better arrangement. It has been abandoned because in later times
the cards have been attributed to the letters of the Hebrew alphabet, and there has been apparently some difficulty
about allocating the zero symbol satisfactorily in a sequence of letters all of which signify numbers. In the present
reference of the card to the letter Shin, which corresponds to 200, the difficulty or the unreason remains. The truth
is that the real arrangement of the cards has never transpired. The Fool carries a wallet; he is looking over his
shoulder and does not know that he is on the brink of a precipice; but a dog or other animal--some call it a tiger--is
attacking him from behind, and he is hurried to his destruction unawares. Etteilla has given a justifiable variation of
this card--as generally understood--in the form of a court jester, with cap, bells and motley garb. The other
descriptions say that the wallet contains the bearer's follies and vices, which seems bourgeois and arbitrary.
22. The World, the Universe, or Time. The four living creatures of the Apocalypse and Ezekiel's vision, attributed to
the evangelists in Christian symbolism, are grouped about an elliptic garland, as if it were a chain of flowers
intended to symbolize all sensible things; within this garland there is the figure of a woman, whom the wind has girt
about the loins with a light scarf, and this is all her vesture. She is in the act of dancing, and has a wand in either
hand. It is eloquent as an image of the swirl of the sensitive life, of joy attained in the body, of the soul's intoxication
in the earthly paradise, but still guarded by the Divine Watchers, as if by the powers and the graces of the Holy
Name, Tetragammaton, JVHV--those four ineffable letters which are sometimes attributed to the mystical beasts.
Éliphas Lévi calls the garland a crown, and reports that the figure represents Truth. Dr. Papus connects it with the
Absolute and the realization of the Great Work; for yet others it is a symbol of humanity and the eternal reward of a
life that has been spent well. It should be noted that in the four quarters of the garland there are four flowers
distinctively marked. According to P. Christian, the garland should be formed of roses, and this is the kind of chain
which Éliphas Lévi says is less easily broken than a chain of iron. Perhaps by antithesis, but for the same reason,
the iron crown of Peter may he more lightly on the heads of sovereign pontiffs than the crown of gold on kings.
colportage interpretation, and it has the same correspondence with the real symbolical meaning that the use of the
Tarot in fortune-telling has with its mystic construction according to the secret science of symbolism. I should add
that many independent students of the subject, following their own lights, have produced individual sequences of
meaning in respect of the Trumps Major, and their lights are sometimes suggestive, but they are not the true lights.
For example, Éliphas Lévi says that the Magus signifies that unity which is the mother of numbers; others say that it
is the Divine Unity; and one of the latest French commentators considers that in its general sense it is the will.
2. The High Priestess, the Pope Joan, or Female Pontiff; early expositors have sought to term this card the Mother,
or Pope's Wife, which is opposed to the symbolism. It is sometimes held to represent the Divine Law and the Gnosis,
in which case the Priestess corresponds to the idea of the Shekinah. She is the Secret Tradition and the higher
sense of the instituted Mysteries.
3. The Empress, who is sometimes represented with full face, while her correspondence, the Emperor, is in profile.
As there has been some tendency to ascribe a symbolical significance to this distinction, it seems desirable to say
that it carries no inner meaning. The Empress has been connected with the ideas of universal fecundity and in a
general sense with activity.
4. The Emperor, by imputation the spouse of the former. He is occasionally represented as wearing, in addition to
his personal insignia, the stars or ribbons of some order of chivalry. I mention this to shew that the cards are a
medley of old and new emblems. Those who insist upon the evidence of the one may deal, if they can, with the
other. No effectual argument for the antiquity of a particular design can be drawn from the fact that it incorporates
old material; but there is also none which can be based on sporadic novelties, the intervention of which may signify
only the unintelligent hand of an editor or of a late draughtsman.
5. The High Priest or Hierophant, called also Spiritual Father, and more commonly and obviously the Pope. It seems
even to have been named the Abbot, and then its correspondence, the High Priestess, was the Abbess or Mother of
the Convent. Both are arbitrary names. The insignia of the figures are papal, and in such case the High Priestess is
and can be only the Church, to whom Pope and priests are married by the spiritual rite of ordination. I think,
however, that in its primitive form this card did not represent the Roman Pontiff.
6. The Lovers or Marriage. This symbol has undergone many variations, as might be expected from its subject. In
the eighteenth century form, by which it first became known to the world of archæological research, it is really a card
of married life, shewing father and mother, with their child placed between them; and the pagan Cupid above, in the
act of flying his shaft, is, of course, a misapplied emblem. The Cupid is of love beginning rather than of love in its
fulness, guarding the fruit thereof. The card is said to have been entitled Simulacyum fidei, the symbol of conjugal
faith, for which the rainbow as a sign of the covenant would have been a more appropriate concomitant. The figures
are also held to have signified Truth, Honour and Love, but I suspect that this was, so to speak, the gloss of a
commentator moralizing. It has these, but it has other and higher aspects.
7. The Chariot. This is represented in some extant codices as being drawn by two sphinxes, and the device is in
consonance with the symbolism, but it must not be supposed that such was its original form; the variation was
invented to support a particular historical hypothesis. In the eighteenth century white horses were yoked to the car.
As regards its usual name, the lesser stands for the greater; it is really the King in his triumph, typifying, however,
the victory which creates kingship as its natural consequence and not the vested royalty of the fourth card. M. Court
de Gebelin said that it was Osiris Triumphing, the conquering sun in spring-time having vanquished the obstacles of
winter. We know now that Osiris rising from the dead is not represented by such obvious symbolism. Other animals
than horses have also been used to draw the currus triumphalis, as, for example, a lion and a leopard.
8. Fortitude. This is one of the cardinal virtues, of which I shall speak later. The female figure is usually represented
as closing the mouth of a lion. In the earlier form which is printed by Court de Gebelin, she is obviously opening it.
The first alternative is better symbolically, but either is an instance of strength in its conventional understanding, and
conveys the idea of mastery. It has been said that the figure represents organic force, moral force and the principle
of all force.
9. The Hermit, as he is termed in common parlance, stands next on the list; he is also the Capuchin, and in more
philosophical language the Sage. He is said to be in search of that Truth which is located far off in the sequence,
and of justice which has preceded him on the way. But this is a card of attainment, as we shall see later, rather than
a card of quest. It is said also that his lantern contains the Light of Occult Science and that his staff is a Magic
Wand. These interpretations are comparable in every respect to the divinatory and fortune-telling meanings with
which I shall have to deal in their turn. The diabolism of both is that they are true after their own manner, but that
they miss all the high things to which the Greater Arcana should be allocated. It is as if a man who knows in his heart
that all roads lead to the heights, and that God is at the great height of all, should choose the way of perdition or the
way of folly as the path of his own attainment. Éliphas Lévi has allocated this card to Prudence, but in so doing he
has been actuated by the wish to fill a gap which would otherwise occur in the symbolism. The four cardinal virtues
are necessary to an idealogical sequence like the Trumps Major, but they must not be taken only in that first sense
which exists for the use and consolation of him who in these days of halfpenny journalism is called the man in the
street. In their proper understanding they are the correlatives of the counsels of perfection when these have been
similarly re-expressed, and they read as follows: (a) Transcendental justice, the counter-equilibrium of the scales,
when they have been overweighted so that they dip heavily on the side of God. The corresponding counsel is to use
loaded dice when you play for high stakes with Diabolus. The axiom is Aut Deus, aut nihil. (b) Divine Ecstacy, as a
counterpoise to something called Temperance, the sign of which is, I believe, the extinction of lights in the tavern.
The corresponding counsel is to drink only of new wine in the Kingdom of the Father, because God is all in all. The
axiom is that man being a reasonable being must get intoxicated with God; the imputed case in point is Spinoza. (c)
The state of Royal Fortitude, which is the state of a Tower of Ivory and a House of Gold, but it is God and not the
man who has become Turris fortitudinis a facie inimici, and out of that House the enemy has been cast. The
corresponding counsel is that a man must not spare himself even in the presence of death, but he must be certain
that his sacrifice shall be-of any open course-the best that will ensure his end. The axiom is that the strength which
is raised to such a degree that a man dares lose himself shall shew him how God is found, and as to such
refuge--dare therefore and learn. (d) Prudence is the economy which follows the line of least resistance, that the
soul may get back whence it came. It is a doctrine of divine parsimony and conservation of energy, because of the
stress, the terror and the manifest impertinences of this life. The corresponding counsel is that true prudence is
concerned with the one thing needful, and the axiom is: Waste not, want not. The conclusion of the whole matter is a
business proposition founded on the law of exchange: You cannot help getting what you seek in respect of the
things that are Divine: it is the law of supply and demand. I have mentioned these few matters at this point for two
simple reasons: (a) because in proportion to the impartiality of the mind it seems sometimes more difficult to
determine whether it is vice or vulgarity which lays waste the present world more piteously; (b) because in order to
remedy the imperfections of the old notions it is highly needful, on occasion, to empty terms and phrases of their
accepted significance, that they may receive a new and more adequate meaning.
10. The Wheel of Fortune. There is a current Manual of Cartomancy which has obtained a considerable vogue in
England, and amidst a great scattermeal of curious things to no purpose has intersected a few serious subjects. In
its last and largest edition it treats in one section of the Tarot; which--if I interpret the author rightly--it regards from
beginning to end as the Wheel of Fortune, this expression being understood in my own sense. I have no objection to
such an inclusive though conventional description; it obtains in all the worlds, and I wonder that it has not been
adopted previously as the most appropriate name on the side of common fortune-telling. It is also the title of one of
the Trumps Major--that indeed of our concern at the moment, as my sub-title shews. Of recent years this has
suffered many fantastic presentations and one hypothetical reconstruction which is suggestive in its symbolism. The
wheel has seven radii; in the eighteenth century the ascending and descending animals were really of nondescript
character, one of them having a human head. At the summit was another monster with the body of an indeterminate
beast, wings on shoulders and a crown on head. It carried two wands in its claws. These are replaced in the
reconstruction by a Hermanubis rising with the wheel, a Sphinx couchant at the summit and a Typhon on the
descending side. Here is another instance of an invention in support of a hypothesis; but if the latter be set aside
the grouping is symbolically correct and can pass as such.
11. Justice. That the Tarot, though it is of all reasonable antiquity, is not of time immemorial, is shewn by this card,
which could have been presented in a much more archaic manner. Those, however, who have gifts of discernment
in matters of this kind will not need to be told that age is in no sense of the essence of the consideration; the Rite of
Closing the Lodge in the Third Craft Grade of Masonry may belong to the late eighteenth century, but the fact
signifies nothing; it is still the summary of all the instituted and official Mysteries. The female figure of the eleventh
card is said to be Astræa, who personified the same virtue and is represented by the same symbols. This goddess
notwithstanding, and notwithstanding the vulgarian Cupid, the Tarot is not of Roman mythology, or of Greek either.
Its presentation of justice is supposed to be one of the four cardinal virtues included in the sequence of Greater
Arcana; but, as it so happens, the fourth emblem is wanting, and it became necessary for the commentators to
discover it at all costs. They did what it was possible to do, and yet the laws of research have never succeeded in
extricating the missing Persephone under the form of Prudence. Court de Gebelin attempted to solve the difficulty
by a tour de force, and believed that he had extracted what he wanted from the symbol of the Hanged Man--wherein
he deceived himself. The Tarot has, therefore, its justice, its Temperance also and its Fortitude, but--owing to a
curious omission--it does not offer us any type of Prudence, though it may be admitted that, in some respects, the
isolation of the Hermit, pursuing a solitary path by the light of his own lamp, gives, to those who can receive it, a
certain high counsel in respect of the via prudentiæ.
12. The Hanged Man. This is the symbol which is supposed to represent Prudence, and Éliphas Lévi says, in his
most shallow and plausible manner, that it is the adept bound by his engagements. The figure of a man is
suspended head-downwards from a gibbet, to which he is attached by a rope about one of his ankles. The arms are
bound behind him, and one leg is crossed over the other. According to another, and indeed the prevailing
interpretation, he signifies sacrifice, but all current meanings attributed to this card are cartomancists' intuitions,
apart from any real value on the symbolical side. The fortune-tellers of the eighteenth century who circulated Tarots,
depict a semi-feminine youth in jerkin, poised erect on one foot and loosely attached to a short stake driven into the
ground.
13. Death. The method of presentation is almost invariable, and embodies a bourgeois form of symbolism. The
scene is the field of life, and amidst ordinary rank vegetation there are living arms and heads protruding from the
ground. One of the heads is crowned, and a skeleton with a great scythe is in the act of mowing it. The transparent
and unescapable meaning is death, but the alternatives allocated to the symbol are change and transformation.
Other heads have been swept from their place previously, but it is, in its current and patent meaning, more
especially a card of the death of Kings. In the exotic sense it has been said to signify the ascent of the spirit in the
divine spheres, creation and destruction, perpetual movement, and so forth.
14. Temperance. The winged figure of a female--who, in opposition to all doctrine concerning the hierarchy of
angels, is usually allocated to this order of ministering spirits--is pouring liquid from one pitcher to another. In his last
work on the Tarot, Dr. Papus abandons the traditional form and depicts a woman wearing an Egyptian head-dress.
The first thing which seems clear on the surface is that the entire symbol has no especial connexion with
Temperance, and the fact that this designation has always obtained for the card offers a very obvious instance of a
meaning behind meaning, which is the title in chief to consideration in respect of the Tarot as a whole.
15. The Devil. In the eighteenth century this card seems to have been rather a symbol of merely animal impudicity.
Except for a fantastic head-dress, the chief figure is entirely naked; it has bat-like wings, and the hands and feet are
represented by the claws of a bird. In the right hand there is a sceptre terminating in a sign which has been thought
to represent fire. The figure as a whole is not particularly evil; it has no tail, and the commentators who have said
that the claws are those of a harpy have spoken at random. There is no better ground for the alternative suggestion
that they are eagle's claws. Attached, by a cord depending from their collars, to the pedestal on which the figure is
mounted, are two small demons, presumably male and female. These are tailed, but not winged. Since 1856 the
influence of Éliphas Lévi and his doctrine of occultism has changed the face of this card, and it now appears as a
pseudo-Baphometic figure with the head of a goat and a great torch between the horns; it is seated instead of erect,
and in place of the generative organs there is the Hermetic caduceus. In Le Tarot Divinatoire of Papus the small
demons are replaced by naked human beings, male and female ' who are yoked only to each other. The author may
be felicitated on this improved symbolism.
16. The Tower struck by Lightning. Its alternative titles are: Castle of Plutus, God's House and the Tower of Babel. In
the last case, the figures falling therefrom are held to be Nimrod and his minister. It is assuredly a card of confusion,
and the design corresponds, broadly speaking, to any of the designations except Maison Dieu, unless we are to
understand that the House of God has been abandoned and the veil of the temple rent. It is a little surprising that
the device has not so far been allocated to the destruction Of Solomon's Temple, when the lightning would
symbolize the fire and sword with which that edifice was visited by the King of the Chaldees.
17. The Star, Dog-Star, or Sirius, also called fantastically the Star of the Magi. Grouped about it are seven minor
luminaries, and beneath it is a naked female figure, with her left knee upon the earth and her right foot upon the
water. She is in the act of pouring fluids from two vessels. A bird is perched on a tree near her; for this a butterfly on
a rose has been substituted in some later cards. So also the Star has been called that of Hope. This is one of the
cards which Court de Gebelin describes as wholly Egyptian-that is to say, in his own reverie.
18. The Moon. Some eighteenth-century cards shew the luminary on its waning side; in the debased edition of
Etteilla, it is the moon at night in her plenitude, set in a heaven of stars; of recent years the moon is shewn on the
side of her increase. In nearly all presentations she is shining brightly and shedding the moisture of fertilizing dew in
great drops. Beneath there are two towers, between which a path winds to the verge of the horizon. Two dogs, or
alternatively a wolf and dog, are baying at the moon, and in the foreground there is water, through which a crayfish
moves towards the land.
19. The Sun. The luminary is distinguished in older cards by chief rays that are waved and salient alternately and by
secondary salient rays. It appears to shed its influence on earth not only by light and heat, but--like the moon--by
drops of dew. Court de Gebelin termed these tears of gold and of pearl, just as he identified the lunar dew with the
tears of Isis. Beneath the dog-star there is a wall suggesting an enclosure-as it might be, a walled garden-wherein
are two children, either naked or lightly clothed, facing a water, and gambolling, or running hand in hand. Éliphas
Lévi says that these are sometimes replaced by a spinner unwinding destinies, and otherwise by a much better
symbol-a naked child mounted on a white horse and displaying a scarlet standard.
20. The Last judgment. I have spoken of this symbol already, the form of which is essentially invariable, even in the
Etteilla set. An angel sounds his trumpet per sepulchra regionum, and the dead arise. It matters little that Etteilla
omits the angel, or that Dr. Papus substitutes a ridiculous figure, which is, however, in consonance with the general
motive of that Tarot set which accompanies his latest work. Before rejecting the transparent interpretation of the
symbolism which is conveyed by the name of the card and by the picture which it presents to the eye, we should feel
very sure of our ground. On the surface, at least, it is and can be only the resurrection of that triad--father, mother,
child-whom we have met with already in the eighth card. M. Bourgeat hazards the suggestion that esoterically it is
the symbol of evolution--of which it carries none of the signs. Others say that it signifies renewal, which is obvious
enough; that it is the triad of human life; that it is the "generative force of the earth... and eternal life." Court de
Gebelin makes himself impossible as usual, and points out that if the grave-stones were removed it could be
accepted as a symbol of creation.
21--which, however, in most of the arrangements is the cipher card, number nothing--The Fool, Mate, or Unwise
Man. Court de Gebelin places it at the head of the whole series as the zero or negative which is presupposed by
numeration, and as this is a simpler so also it is a better arrangement. It has been abandoned because in later times
the cards have been attributed to the letters of the Hebrew alphabet, and there has been apparently some difficulty
about allocating the zero symbol satisfactorily in a sequence of letters all of which signify numbers. In the present
reference of the card to the letter Shin, which corresponds to 200, the difficulty or the unreason remains. The truth
is that the real arrangement of the cards has never transpired. The Fool carries a wallet; he is looking over his
shoulder and does not know that he is on the brink of a precipice; but a dog or other animal--some call it a tiger--is
attacking him from behind, and he is hurried to his destruction unawares. Etteilla has given a justifiable variation of
this card--as generally understood--in the form of a court jester, with cap, bells and motley garb. The other
descriptions say that the wallet contains the bearer's follies and vices, which seems bourgeois and arbitrary.
22. The World, the Universe, or Time. The four living creatures of the Apocalypse and Ezekiel's vision, attributed to
the evangelists in Christian symbolism, are grouped about an elliptic garland, as if it were a chain of flowers
intended to symbolize all sensible things; within this garland there is the figure of a woman, whom the wind has girt
about the loins with a light scarf, and this is all her vesture. She is in the act of dancing, and has a wand in either
hand. It is eloquent as an image of the swirl of the sensitive life, of joy attained in the body, of the soul's intoxication
in the earthly paradise, but still guarded by the Divine Watchers, as if by the powers and the graces of the Holy
Name, Tetragammaton, JVHV--those four ineffable letters which are sometimes attributed to the mystical beasts.
Éliphas Lévi calls the garland a crown, and reports that the figure represents Truth. Dr. Papus connects it with the
Absolute and the realization of the Great Work; for yet others it is a symbol of humanity and the eternal reward of a
life that has been spent well. It should be noted that in the four quarters of the garland there are four flowers
distinctively marked. According to P. Christian, the garland should be formed of roses, and this is the kind of chain
which Éliphas Lévi says is less easily broken than a chain of iron. Perhaps by antithesis, but for the same reason,
the iron crown of Peter may he more lightly on the heads of sovereign pontiffs than the crown of gold on kings.
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The Pictorial Key To The Tarot: Preface, Part 1, Class 1