KEY To TAROT-Delaurence

THE VEIL OF DIVINATION
Illustrating The Greater And Lesser Arcana
EMBRACING
THE VEIL AND ITS SYMBOLS. SECRET TRADL
TION UNDER THE VEIL OF DIVINATION. ART
OP TAROT DIVINATION. OUTER METHOD
OF THE ORACLES. THE TAROT IN
HISTORY. INNER SYMBOLISM.
THE GREATER KEYS.
By
L. W. de Laurence \
Author Op, The Master Key. The Immanence Of God,
Know Thyself. God, The Bible, Truth And Christian
Theology. Medical Hypnosis And Magnetic Hypnotism.
Manual Of Disease And Modern Medicine. Valmondi:
The Old Book Of Ancient Mysteries. The Dead Man's
Home. Self-Consciousness In Public. The Great
Book Of Magical Art, Hindu Magic And East Indian
Occultism, A Self Guide For All Men, Etc., Etc.
The de Laurence Company

Chicago, 111., U. S. A.
This book is manufactured in strict conformity
with Government regulations for saving paper.
Printed in U.S.A.
THE ILLUSTRATED KEY TO
THE TAROT
l^ttfna
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 limi-
tations, 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 some, 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 those, whom I respect within the proper measures of detach-
ment, 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 Transmu-
tation, his story breaks off abruptly, with an intimation that he
expected next morning to be door-keeper, i^fter the same man-
ner, it happens more often than might seem likely that those who
have seen the Occult Pozuers of Nature through the most clearest
veils of the sacraments are those who assume thereafter the hum-
blest offices of all about the House of Wisdom. 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, vi£
—
meet with the Tarot cards at the outermost gates amidst the
fritterings and debris 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 con-
tain 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
(Nature) 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
;
PREFACE.
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 fullness 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

center of all the phantasmagoria which has entered into expres-
sion during the last fifty years under the pretense 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 colored 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 attri-
—
butions 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 pubHshed 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 system? of the larger hand-books.

CONTENTS
PAGE
Preface -.3
An explanation of the personal kind — An illustration from
mystic literature —A subject which calls to be res-
cued — Limits and intention of the work.
PART I
The Veil And Its Symbols 7
§ I.— Introductory And General.

§ 2. — Class The Trumps Major, Otherwise Greater
I.
Arcana.
§ 3. — Class The Four
11. Otherwise Lesser Arcana.
Suits,
§ 4. —The Tarot In History.

PART II
The Doctrine Behind The Veil 33
§ I. —The Tarot And Secret Tradition.

§ 2. —The Trumps Major And Their Inner Symbolism.
§ 3. — Conclusion As To The Greater Keys.
CONTENTS.
PART III
The Outer Method Of The Oracles .... PAGE

85
§ I.— Distinction Between The Greater And Lesser

Arcana.
§2. —The Lesser Arcana, Otherwise, The Four Suits Of
Tarot Cards.
The Suit Of Wands.
The Suit Of Cups.
The Suit Of Swords.
The Suit Of Pentacles.
§ 3. —The Greater Arcana A.nd Their Divinatory ]\Iean-
ings.
§ 4. — Some Additional Meanings Of The Lesser Arcana,

§ 5. — The Recurrence Of Cards In DeaHng.
§ 6. —The Art Of Tarot Divination.
§ 7. —An Ancient Method Of Divination.
Celtic
§ 8.— An Alternative Method Of Reading The Tarot
Cards.
§ 9. —The Method Of Reading By Means Of Thirty- five
Cards.
BIBLIOGRAPHY
A Of The Chief Works Dealing

Concise Bibliography
With The Tarot And Its Connections . . . 164
PART I
THE VEIL AND ITS SYMBOLS

THE VEIL AND ITS SYMBOLS
Section I
INTRODUCTORY AND GENERAL

The pathology of the poet saysthat ''the undevoiU astronomer
is plain man says that "the genius
mad" ; the pathology of the very
is mad"; and between these extremes, which stand for ten thou-
sand 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 diag-
nosis, 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 knowl-
edge 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 deal-
ing with doubtful 'doctrine or with difficult research it is always
refreshing, in the domain of this art, to meet with what is obvi-
ously 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 Fellow-
ship 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 combi-
nations and makes true sense in all. On the highest plane it offers
9
10 ILLUSTRATED KEY TO THE TAROT.
a "Key" To The Mysteries, in a manner which is not arbitrary
and has not been read in. But the wrong symboHcal stories have
been told concerning it, and the wrong history has been given in
every pubhshed work whicli 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
— —
I'art de tirer les cartes can be reserved for Sons of the Doc-
trine. 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 them-
selves 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 Hes deeper
than the common language of picture or hieroglyph. This will be
understood by those who have received some part cf 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 cer-
tain reservations, but there is a question of honor at issue. Fur-
thermore, between the follies on the one side of those who know
nothing of the tradition, yet are in their own opinion the expo-
nents of something called occult science and philosophy, and on
the other side between the make-believe of a few writers who
THE VEIL AND ITS SYMBOLS. 11
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 the negative kind, and that, when the issues are cleared
by the dissipation of reveries and gratuitous speculations ex-
pressed in the terms of certitude, there is in fact no history prior
to the fourteenth century. The deception and self-deception re-
garding 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 re-
search. As it so happens, all expositions have worked within a
very narrow range, and owe, comparatively speaking, Httle 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 decendants in the spirit of Gabriele Ros-
setti and Eugene 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 connection 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 (Nature). The possibilities are so
numerous and persuasive that they almost deceive in their expres-
sion 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 sub-
sequently. The figures are very primitive and differ as such from
12 U^LUSTRATED KEY Tp TÎE TAROT.
and others still current
the cards of Etteilla, the Marseilles Tarot,
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 shown 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 Nezv
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, Manichasanism, 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 mentioned here that
; it is
I may introduce with an unheard-of wonder the marvels of arbi-

trary 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
Section 2
TRUMPS MAJOR
OTHERWISE, GREATER ARCANA
1. 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 mde-
pendent 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, filiphas Levi 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 some-
times 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 per-
sonal insignia, the stars or ribbons of some order of chivalry.
I mention this to show 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 archaeological research, it is really a card of married
life, showing 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 begin-
ning rather than of love in its fulness, guarding the fruit thereof.
The card is said to have been entitled Simiilacrmn 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, Honor and Love,
but I suspect that this was, so to speak, the gloss of a com-
mentator 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, typi-
fying, 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 con-
quering 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 symboHsm. Other animals than
horses have also been used to draw the currus triitmphalis, 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 Hst; he is also the Capuchin, and in more philosoph-
ical 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 (Nature) 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, filiphas Levi 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 journahsm 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-ex-
pressed, and they read as follows: (o) Transcendental Justice,
the counter-equilibrium of the scales, when they have been over-
weighted so that they dip heavily on the side of God (Nature).
The corresponding counsel is to use loaded dice when you play
for high stakes with Diabolus. The axiom is Aitt Dens, ant nihil,
(b) Divine Ecstasy, as a counterpoise to something called Tem-
perance, the sign of which is, I believe, the extinction of lights in
the tavern. The corresponding counsel is to drink only of new
wine Kingdom of the Father, because God (Nature) is all
in the
in The axiom is that man being a reasonable being must get
all.
intoxicated with God (Nature) 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 (Nature)
and not the man who has become Turris fortitudinis a facie ini-
mici, and out of that House the enemy has been cast. The corres-
ponding 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 show him how Nature (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 corre-
sponding counsel is that true prudence is concerned with the one
thing needful, and the axiom is Waste not, want not. The con-
:
clusion 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 pite-
ously (&) 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 de-
scription 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 shows. Of recent years this has suffered many fantastic
presentations and one hypothetical reconstruction which is sug-
gestive in its symbolism. The wheel has seven radii in the eigh-
;
teenth 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 indeter-
minate beast, wings on shoulders and a crown on head. It car-
ried two wands in its claws. These are replaced in the recon-
struction 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 hy-
pothesis but if the latter be set aside the grouping is symbolically
;
correct and can pass as such.

11. Justice. That the Taro^, though it is of all reasonable an-
tiquity, is not of time immemorial, is shown 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 cen-

tury, 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 Astraea, who personified the same
virtue and is represented by the same symbols. This goddess not-
withstanding, and notwithstanding the vulgarian Cupid, the
Tarot is not of Roman mythology, or of Greek either. Its pre-
sentation of Justice is supposed to be one of the four cardinal
virtues included in the sequence of Greater Arcana; but, as it so
happens, 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 Pru-
dence. 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 him-
self. The Tarot has, therefore, its Justice, its Temperance also
— —
and its Fortitude, but owing to a curious omission it does not
ofifer 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 re-
ceive it, a certain high counsel in respect of the via prudentice.
12. The Hanged Man. This is the symbol which is supposed
to represent Prudence, and filiphas Levi says, in his most shallow
and plausible manner, that it is the adept bound by his engage-
ments. 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 prevaihng interpre-
tation, 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 eigh-
teenth 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 mow-
ing it. The transparent and unescapable meaning is death, but
the alternatives allocated to the symbol are change and transfor-
mation. Other heads have been swept from their place pre-
viously, 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 op-
position to all doctrine concerning the hierarchy of angels, is usu-
—
ally 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 wear-
ing an Egyptian head-dress. The first thing which seems clear
on the surface is that the entire symbol has no especial connection
with Temperance, and the fact that this designation has always
obtained for the card ofifers a very obvious instance of a meaning
behind meaning, which is the title in chief to consideration in re-
spect 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 scepter 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 sugges-
tion 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 filiphas Levi
and his doctrine of occultism has changed the face of this card,
and it appears as a pseudo-Baphometic hgure with the head
now
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 Her-

metic 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.
1 6. The Tozver struck by Lightning. Its alternative titles
are: Castle of Plutus, God's (Nature'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 des-
ignations except Maison Dieu, unless we are to understand that
the House of God (Nature) 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 Alagi. Grouped about it are seven minor lumi-'
naries, 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 show the
luminary on its waning side in the debased edition of Etteilla, it
;
is the moon at night in her plentitude, set in a heaven of stars

of recent years the moon is shown 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 distinguished in older cards
is
by chief rays that are waved and and by secon-

salient alternately
dary 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. Eliphas Levi 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 al-
ready, the form of which is essentially invariable, even in the Et-
teilla set. An angel sounds his trumpet per sepulchra regiomim,
and the dead arise. It matters little that Etteilla omits the angel,
or that Dr. Papus substitutes a ridiculous figure, which is, how-
ever, in consonance with the general motive of that Tarot set
which accompanies his latest work. Before rejecting the trans-
parent 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 Unzvise Man.
Court
de Gebelin places it at the head of the whole series as the zero or
negative which is pre-supposed 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 let-
ters of the Hebrew alphabet, and there has been apparently some
difficulty about allocating the zero symbol satisfactorily in a se-
quence 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 varia-
tion 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 intoxi-
cation in the earthly paradise, but still guarded by the Divine
Watchers, as if by the powers and the graces of the Holy Name,
Tetragammaton, nin"" — those four ineffable letters which are
sometimes attributed to the mystical beasts. iSliphas Levi 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 ifiliphas Levi says is less easily broken than a chain of
iron. Perhaps by antithesis, but for the same reason, the iron
crown of Peter may lie more lightly on the heads of sovereign
pontiffs than the crown of gold on kings.
CLASS II
Section 3
THE FOUR SUITS

OTHERWISE, LESSER ARCANA
The resources of interpretation have been lavished, if not
exhausted, on the twenty-two Trumps Major, the symboHsm of
which is unquestionable. There remain the four suits, being
Wands or Scepters ex hypothesi, in the archaeology of the sub-
ject, the antecedents of Diamonds in modern cards: Cups, cor-
responding 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 honor, 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 meanthat the King of Wands is not exactly the same per-
sonage as the King of Cups, even after allowance has been
made for the different emblems that they bear but the symbol-
;
ism 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 modern days, depend on the par-
ticular meaning attaching to their numbers in connection 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 con-
sensus of divlnatory meanings attached both to the greater and
lesser symbols belongs to the third part.
Section 4
THE TAROT IN HISTORY

Our immediate next concern is to speak of the cards in their
history, so that the speculations and reveries which have been
perpetuated and multipHed 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 con-
nection, and, except for the omission of dates and other evidences
of the archaeological sense, it will serve the purpose of the gen-
eral reader. I do not propose to extend it in the present place
in any manner that can be called considerable, but certain addi-
tions are desirable and so also is a distinct mode of presentation.
Among ancient cards which are mentioned in connection with
the Tarot, there are firstly those of Baldini, which are the cele-
brated 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 con-
tains 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 pro-
;
found 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, {2^^) 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) Eighth Sphere, (49) Primum
Mobile, (50) First Cause.
We must 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 Sci-
ences to Cups, the Virtues, etc., to Scepters, 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, if 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.* 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 connection 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
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.
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 Biblio-
theque du Roi, there are seventeen cards draw^n 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 listof which is as follows Fool, Emperor, Pope, Lovers,
:
Wheel of Fortune, Temperance, Fortitude, Justice, Moon, Sun,

Chariot, Hermit, Hanged Man, Death, Tower and Last Judg-
ment. There are also four Tarot Cards at the Musee Carrer,
Venice, and five others elsewhere, making nine in all. They
include two pages or Knaves, three Kings and two Queens, thus
illustrating the Alinor 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 author-
ity 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 shown towards the
Venetian Tarot, it is acknowledged that some portions of a Min-
chiate 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 Christian mediaeval 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 difiicult 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 Astron-

omy, 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 profamim valgus 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 4:o the

historical aspects of Tarot cards, and I will now take up the

speculative side of the subject and produce its test 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 Prmiitif, 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 antiqui-
ties 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 divi-
nation 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 preva-
lent 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 w^hich 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 preoccu-
pation of learned thought, and omne ignotum pro JEgyptiaco was
the way the delusion to which many minds tended. It was
excusable enough then, but that the madness was 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, there-
fore, the evidence produced by AI. 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.
(l) 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 scepter ter-
minating in a triple cross; (6) the card entitled the Moon, who
is Isis, shows 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 there-
fore the Royal Road of Life; (10) alternatively, it is derived
from A= doctrine Rosh
; =
Mercury = Thoth, and the article
T ;in sum, TarosJi 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 alle-
—
gory 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 afilir-
mation. 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 persist-
ence 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, the star Sirius or another, as predisposition

it is
pleases ; the number seven was

certainly important in Egypt and
any treatise on numerical mysticism will show 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 suffi-
cient 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 oppor-
tunity of Tarot cards in Paris, as the center of Ffance 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 hateleur, magician and juggler,
was the illiterate but zealous adventurer, Alliette the second, as
;
a kind of High Priestess, full of intuitions and revelations, was

Mile. —
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 his 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 /' 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 Egyp-
tian 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 slight-
est 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 metier
and that he himself was the first person whom he convinced con-
cerning 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 every one who
became acquainted, by theory or practice, by casual or special
concern, with the question of Tarot cards, accepted their Egyp-
tian character. It is said that people are taken commonly at their
—
own valuation, and following as it does the line of least resist-
—
ance the unsolicitous general mind assuredly accepts archaeo-
logical 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 lat-
ter 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 i860 there arose Iiliphas Levi, a brilliant and profound
illumine 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 doc-
trine 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 transmu-
tation with a mouth of gold and a wider casual knowledge. This
notwithstanding, he has written the most comprehensive, bril-
liant, 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 Levi was content, how-
ever, 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 14 17. But as this was
their arrival at Liineburg, 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, um-
brella, 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 ten-
dency 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
rumors 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.
PART II
THE DOCTRINE BEHIND THE VEIL
33
ârt Wm
THE DOCTRINE BEHIND THE VEIL
Section !
THE TAROT AND SECRET

TRADITION
The Tarot embodies symbolical
presentations of universal
ideas, behind which the implicits of the human mind, and it
lie all
is in this sense that they contain secret doctrine, which is the real-
ization 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 dectrine 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 Rosicruc ianism offers an example near to our

hand in the past, ancTCraft 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 prac-
tice 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 sym-
bolism of the Miitus Liber, printed in the great folios of
34
THE DOCTRINE BEHIND THE VEIL. 35
Mangetus. There the process for the performance of the great

work of transmutation is depicted in fourteen copper-plate engrav-
ings, which exhibit the different stages of the matter in the vari-
ous chemical vessels. Above these vessels there are mytho-
logical, 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 inter-
vening 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 Lamb spring, 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 transmu-
tation 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. 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 Hterature of occultism; it is not of Alchemy or Kabalism or

Astrology or Ceremonial Alagic but, as I have said, it is the pres-
;
entation 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 shuf-
fling, 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
* See the Occult Review, vol. viii, 1908.

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 sig-
nificance 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 enthu-
siasm, sparing no pains of thought or research within its particu-
—
lar 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 transcen-
dental divination, has really ofifered the result of certain illustra-
tive 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 em-
blematic 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 histor-
ical 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 show 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 origi-
nal intention. If the Tarot were of fortune-teUing 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 rec-
ognition 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 colored 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 colpor-
tage 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 gor-
geous Tarot valet or knave who is emblazoned on one of the page
plates of Chatto's Facts And Speculations Concerning The His-
tory 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 honor. This tradi-
tion 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 purvey-
ors of spurious copy and the traffickers in stolen goods may take
note of this point, if they please. I ask, moreover, to be dis-
tinguished 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, be-
cause 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 the purposes of
comparison, in connection with tliQ 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, w^hich 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.
Section 2
THE TRUMPS MAJOR AND THEIR

INNER SYMBOLISM
ONE. THE MAGICIAN
Ayouthful figure in the robe of a magician, having the coun-
tenance of divine Apollo, with smile of confidence and shining
eyes. Above his head is the mysterious sign of the Holy Spirit,
the sign of life, like an endless cord, forming the figure 8 in a
horizontal position 00 About his waist is a serpent-cincture,
.
the serpent appearing to devour its own tail. This is familiar to

most as a conventional symbol of eternity, but here it indicates
more especially the eternity of attainment in the spirit. In the
Magician's right hand is a wand raised towards heaven, while the
left hand is pointing to the earth. This dual sign is known in
very high grades of the Instituted Mysteries it shows the descent
;
of grace, virtue and light, drawn from things above and derived
to things below. The suggestion throughout is therefore the
possession and communication of the Powers and Gifts of the
Spirit. On the table in front of the Magician are the symbols of
the four Tarot suits, signifying the elements of natural life, which
counters before the adept, and he adapts them as he wills.
lie like
Beneath are roses and lilies, the flos campi and lilium convallhim,
changed into garden flowers, to show the culture of aspiration.
This card motive in man, reflecting God, the
signifies the divine
will in the liberation of itsunion with that which is above. It is
also the unity of individual being on all planes, and in a very high
sense it is thought, in the fixation thereof. With further refer-
ence to what I have called the sign of life and
connection with its
the number 8, it may be remembered that Christian Gnosticism

speaks of rebirth in Christ as a change "unto the Ogdoad." The
mystic number is termed Jerusalem above, the Land flowing with
Milk and Honey, the Holy Spirit and the Land of the Lord.
According to Martinism, 8 is the number of Christ.
TWO. THE HIGH PRIESTESS

She has the lunar crescent at her feet, a horned diadem on her
head, with a globe in the middle place, and a large solar cross on
her breast. The scroll in her hands is inscribed with the word
Tora, signifying the Greater Law, the Secret Law and the second
sense of the Word. It is partly covered by her mantle, to show
that some things are implied and some spoken. She is seated
between the white and black pillars J. and B. of the mystic — —
Temple and the veil of the Temple is behind her it is embroid- :
ered with palms and pomegranates. The vestments are flowing

and gauzy, and the mantle suggests light a shimmering radi- —
ance. She has been called Occult Science on the threshhold of
the Sanctuary of Isis, but she is really the Secret Church, the
House which God (Nature) and man.
is of She represents also
the Second Marriage of the Prince who is no longer of this
world ; she is the spiritual Bride and Mother, the daughter of the
stars and the Higher Garden of Eden. She is, in fine, the Queen
of the borrowed light, but this is the light of all. She is the
Moon nourished by the milk of the Supernal Mother.
In a manner, she is also the Supernal Mother herself —that is
to say, she is the bright reflection. It is in this sense of reflection

that her truest and highest name in holism is Shekinah the —
co-habiting glory. According to Kabalism, there is a Shekinah
both above and below. In the superior world it is called Binahy
the Supernal Understanding which reflects to the emanations that
are beneath. In the lower world it is Malkiith that world being, —
for this purpose, understood as a blessed Kingdom —that with
which it is made blessed being the Indwelling Glory. Mystically
speaking, the Shekinah is the Spiritual Bride of the just man, and
when he reads the Law she gives the Divine meaning. There are
some respects in which this card is the highest and holiest of the
Greater Arcana.
FHE HIC^H PRIESTESS

THREE. THE EMPRESS

A stately figure, seated, having rich vestments and royal aspect,
as of a daughter of heaven and earth. Her diadem is of twelve
stars, gathered in a cluster. The symbol of Venus is on the

shield which rests near her. A field of corn is ripening in front
of her, and beyond there is a fall of water. The scepter which
she bears is surmounted by the globe of this world. She is the
inferior Garden of Eden, the Earthly Paradise, all that is sym-

bolized by the visible house of man. She is not Regina coeli, but
she is still rcfugium peccatorum, the fruitful mother of thou-

sands. There are also certain aspects in which she has been cor-
rectly described as desire and the wings thereof, as the woman
clothed with the sun, as Gloria Mtindi and the veil of the Sanc-
tum Sanctorum; but she is not, I may add, the soul that has
attained wings, unless all the symbolism is counted up another

and unusual way. She is above all things universal fecundity
and the outer sense of the Word. This is obvious, because there
is no direct message which has been given to man like that which
is borne by woman ; but she does not herself carry its interpre-
tation.
In another order of ideas, the card of the Empress signifies the

door or gate by which an entrance is obtained into this life, as
into the Garden of Venus; and then the way which leads out
therefrom, into that which is beyond, is the secret known to the
High Priestess : it is communicated by her to the elect. Most old
attributions of this card are completely wrong on the symbolism

as, for example, its identification with the Word, Divine Nature,
the Triad, and so forth.
III
THE E ^^'^^^mmiiit''i^
FOUR. THE EMPEROR

He has a form of the Cntx ansata for his scepter and a globe in
his left hand. He is crowned monarch —commanding, stately,
seated on a throne, the arms of which are fronted by rams' heads.
He is executive and realization, the power of this world, here
clothed with the highest of its natural attributes. He is occa-
sionally represented as seated on a cubic stone, which, however,
confuses some of the issues. He is the virile power, to which
the Empress responds, and in this sense is he who seeeks to
remove the Veil of Isis ;

yet she remains virgo Intacta.
It should be understood that this card and that of the Empress
do not precisely represent the condition of married life, though
this state is implied. On the surface, as I have indicated, they
stand for mundane royalty, uplifted on the seats of the mighty;
but above this there is the suggestion of another presence. They

signify, also —and the male figure especially —the higher king-
ship, occupying the intellectual throne. Hereof is the lordship of
thought rather than of the animal world. Both personalities,
after their own manner, are "full of strange experience," but
theirs is not consciously the wisdom which draws from a higher
world. The Emperor has been described as (a) will in its
embodied form, but this is only one of its applications, and (b)
as an expression of virtualities contained in the Absolute Being
but this is fantasy.

^mmdmm^
THE EMPEROR.
FIVE. THE HIEROPHANT

He wears the triple crown and is seated between two pillars,
but they are not those of the Temple which is guarded by the
High Priestess. In his left hand he holds a scepter terminating
in the triple cross, and with his right hand he gives the well-
known which is called that of esotericism, dis-
ecclesiastical sign
tinguishing between the manifest and concealed part of doctrine.
It is noticeable in this connection that the High Priestess makes
no sign. At his feet are the crossed keys, and two priestly minis-
ters in albs kneel before him. He has been usually called the
Pope, which is a particular application of the more general office
that he symbolizes. He is the ruling power of external religion,
as the High Priestess is the prevailing genius of the esoteric,
withdrawn power. The proper meanings of this card have suf-
fered woeful admixture from nearly all hands. Grand Orient
says truly that the Hierophant is the power of the keys, exoteric
orthodox doctrine, and the outer side of the life which leads to
the doctrine ; but he Is certainly not the prince of occult doctrine,
as another commentator has suggested.
He is rather the summa totins theologicc, when it has passed
into the utmost rigidity of expression ; but he symbolizes also all
things that are righteous and sacred on the manifest side. As

such, he Is the channel of grace belonging to the world of insti-
tution as distinct from that of Nature, and he is the leader of
salvation for the human race at large. He is the order and the
head of the recognized hierarchy, which Is the reflection of
another and greater hierarchic order; but it may so happen that
the pontiff forgets the significance of this his symbolic state and
acts as If he contained within his proper measures all that his sign
signifies or his symbol seeks to show forth. He is not, as it has
—
been thought, philosophy except on the theological side; he is
not inspiration; and he is not religion, although he Is a mode of
its expression.
SIX. THE LOVERS

The sun shines in the zenith, and beneath is a great winged fig-
ure with arms extended, pouring down influences. In the fore-
ground are two human figures, male and female, unveiled before
each other, as if Adam and Eve when they first occupied the
paradise of the earthly body. Behind the man is the Tree of Life,
bearing twelve fruits, and the Tree of the Knowledge of Good

and Evil is behind the woman; the serpent is twining round it.
The figures suggest youth, virginity, innocence and love before

it is contaminated by gross material desire. This is in all sim-
plicity the card of human love, here exhibited as part of the way,
the truth and the life. It replaces, by recourse to first principles,
the old card of marriage, which I have described previously, and

the later follies which depicted man between vice and virtue. In
a very high sense, the card is a mystery of the Covenant and
Sabbath.
The suggestion in respect of the woman is that she signifies that
attraction towards the sensitive life which carries within it the
idea of the Fall of Man, but she is rather the working of a Secret
Law of Providence than a willing and conscious temptress. It is
through her imputed lapse that man shall arise ultimately, and
only by her can he complete himself. The card is therefore in its
way another intimation concerning the great mystery of woman-

hood. The old meanings fall to pieces of necessity with the old
pictures, but even as interpretations of the latter, some of them

were of the order of commonplace and others were false in
symbolism.
SEVEN. THE CHARIOT

An erect and princely figure carrying a drawn sword and corre-
sponding, broadly speaking, to the traditional description which I
have given in the first part. On the shoulders of the victorious
hero are supposed to be the Urim and Thummim. He has led
captivity captive; he is conquest on all planes — in the mind, in
science, in progress, in certain trials of initiation. He has thus
replied to the Sphinx, and it is on this account that I have
accepted the variation of l&liphas Levi; two sphinxes thus draw
his chariot. He is above all things triumph in the mind.
It is to be understood for this reason (a) that the question of
the sphinx is concerned with a Mystery of Nature and not of the
world of Grace, to which the charioteer could offer no answer;
(b) that the planes of his conquest are manifest or external and
not within himself; (c) that the liberation which he effects may
leave himself in the bondage of the logical understanding;
(d) that the tests of initiation through which he has passed in
triumph are to be understood physically or rationally and (e) that
if he came to the pillars of that Temple between which the High
Priestess is seated, he could not open the scroll called Tora, nor
if she questioned him could he answer. He is not hereditary
royalty and he is not priesthood.

EIGHT. STRENGTH, OR FORTITUDE

A woman, over whose head there broods the same symbol of
life which we have seen in the card of the Hierophant, is closing
the jaws of a, lion. The only point ip which this design differs
from the conventional presentations is that her beneficent forti-
tude has already subdued the lion, which is being led by a chain of
flowers. For reasons which satisfy myself, this card has been
interchanged with that of Justice, which is usually numbered

eight. As the variation carries nothing with it which will signify
to the reader, there is no cause for explanation. Fortitude, in
one of its most exalted aspects, is connected with the Divine

Mystery of Union ; the virtue, of course, operates in all planes,
and hence draws on all in its symbolism. It connects also with
innocentia inviolata, and with the strength which resides in con-
templation.
These higher meanings are, however, matters of inference, and

I do not suggest that they are transparent on the surface of the
card. They are intimated in a concealed manner by the chain of
flowers, which signifies, among many other things, the sweet yoke
and the light burden of Divine Law, when it has been taken into
the heart of hearts. The card has nothing to do with self-
confidence in the ordinary sense, though this has been suggested

—
•
^but it concerns the confidence of those whose strength is God
(Nature), who have found their refuge in Him. There is one
aspect in which the lion signifies the passions, and she who is
called Strength is the higher nature in its liberation. It has
walked upon the asp and the basilisk and has trodden down the
lion and the dragon.
NINE. THE HERMIT

The variation from the conventional models in this card is only
that the lamp is not enveloped partially in the mantle of its
bearer, who blends the idea of the Ancient of Days with the Light
of the World. It is a star which shines in the lantern. I have
said that this is a card of attainment, and to extend this concep-
tion the figure is seen holding up his beacon on an eminence.
Therefore the Hermit is not, as Court de Gebelin explained, a
wise man in search of truth and justice; nor is he, as a later
explanation proposes, an especial example of experience. His
beacon intimates that "where I am, you also may be."
It is further a card which is understood quite incorrectly when
it is connected with the idea of occult isolation, as the protection
of personal magnetism against admixture. This is one of the
frivolous renderings which we owe to filiphas Levi. It has been
adopted by the French Order of Martinism and some of us have
heard a great deal of the Silent and Unknown Philosophy
enveloped by his mantle from the knowledge of the profane. In
true Martinism, the significance of the term Philosophe inconnu
was of another order. It did not refer to the intended conceal-
ment of the Instituted Mysteries, much less of their substitutes,
but — like the card itself — to the truth that the Divine Mysteries
secure their own protection from those who are unprepared.

THE HERMIT,
TEN. WHEEL OF FORTUNE

In this symbol I have again followed the reconstruction of
£lliphas Levi, who has furnished several variants. It is legiti-
mate —as I have intimated — to use Egyptian symbolism when this
serves our purpose, provided that no theory of origin is implied

therein. I have, however, presented Typhon in his serpent form.
The symbolism is, of course, not exclusively Egyptian, as the four

Living Creatures of Ezekiel occupy the angles of the card, and
the wheel itself follows other indications of Levi in respect
of EzekieFs vision, as illustrative of the particular Tarot
Key. With the French occultist, and in the design itself,
the symbolic picture stands for the perpetual motion of a

fiuidic universe and for the flux of human life. The Sphinx is
the equilibrium therein. The transliteration of Taro as Rota is
inscribed on the wheel, counterchanged with the letters of the
Divine Name —to show that Providence is implied through all.
But this is the Divine intention within, and the similar intention
without is exemplified by the four Living Creatures. Sometimes

the sphinx is represented couchant on a pedestal above, which
defrauds the symbolism by stultifying the essential idea of sta-
bility amidst movement.

Behind the general notion expressed in the symbol there Hes
the denial of chance and the fatality which is implied therein.
It may be added that, from the days of Levi onward, the occult
explanations of this card are —even for occultism itself —of a
singularly fatuous kind. It has been said to mean principle,
fecundity, virile honor, ruling authority, etc. The findings of
common fortune-telling are better than this on their own plane.

WHEEL oV FORTUNE.
ELEVEN. JUSTICE
As this card follows the traditional symbolism and carries
above all its obvious meanings, there is little to say regarding it
outside the few considerations collected in the first part, to which
the reader is referred.
It will be seen, however, that the figure is seated between
pillars, like the High Priestess, and on this account it seems desir-
able to indicate that the moral principle which deals unto every
man according to his works —while, of course, it is in strict
analogy with higher things — differs in its essence from the spirit-
ual justice whch is involved in the idea of election. The latter
belongs to a mysterious order of Providence, in virtue of which
it is possible for certain men to conceive the idea of dedication
to the highest things. The operation of this is like the breathing
of the Spirit where it wills, and we have no canon of criticism
or ground of explanation concerning it. It is analogous to the
possession of the fairy gifts and the high gifts and the gracious
gifts of the poet : we have them or have not, and their presence
is as much a mystery as their absence. The law of Justice is not,
however, involved by either alternative. In conclusion, the pillars
of Justice open into one world and the pillars of the High
Priestess into another.

MWifiaf
TU-STICE .
TWELVE. THE HANGED MAN

The gallows from which he is suspended forms a Tau cross,
while the figure — from the position of the legs — forms a fylfot
cross. There is a nimbus about the head of the seeming martyr.
It should be noted (i) that the tree of sacrifice is living wood,
with leaves thereon; (2) that the face expresses deep entrance-
ment, not suffering; (3) that the figure, as a whole, suggests life
in suspension, but life and not death. It is a card of profound
significance, but all the significance is veiled. One of his editors
suggests that filiphas Levi did not know the meaning, which is
unquestionable — nor did the editor himself. It has been called
falsely a card of martyrdom, a card of prudence, a card of the
Great Work, a card of duty ; but we may exhaust all published
interpretations and find only vanity. I will say very simply on
my own part that it expresses the relation, in one of its aspects,
between the Divine and the Universe.
He who' can understand that the story of his higher nature is
imbedded in this symbolism will receive intimations concerning
a great awakening that is possible, and will know that after
the sacred Mystery Of Death there is a glorious Mystery Of

Resurrection.
TRE DOCTRINE BEHIND THE VEIL. 63
THEHAMGEDMRM
THIRTEEN. DEATH
The veil or mask of life is perpetuated in change, transforma-
tion and passage from lower to higher, and this is more fitly
represented in the rectified Tarot by one of the apocalyptic
visions than by the crude notion of the reaping skeleton. Behind
it lies the whole world of ascent in the spirit. The mysterious

horseman moves slowly, bearing a black banner emblazoned with
the Mystic Rose, which signifies life. Between two pillars on
the verge of the horizon there shines the sun of immortality.
The horseman carries no visible weapon, but king and child and
maiden fall before him, while a prelate with clasped hands awaits
his end.
There should be no need to point out that the suggestion of
death which I have made in connection with the previous card
is, of course, to be understood mystically, but this is not the case
in the present instance. The natural transit of man to the next
stage of his being either is or may be one form of his progress,
but the exotic and almost unknown entrance, while still in this
life, into the state of mystical death is a change in the form of
consciousness and the passage into a state to which ordinary
death is neither the path nor gate. The existing occult explana-
tions of the 13th card are, on the whole, better than usual, rebirth,
creation, destination, renewal, and the rest.

FOURTEEN. TEMPERANCE
A winged angel, with the sign of the sun upon his forehead
and on his breast the square and triangle of the septenary. I
speak of him in the masculine sense, but the figure is neither
male nor female. It is held to be pouring the essences of life
from chalice to chalice. It has one foot upon the earth and one
upon waters, thus illustrating the nature of the essences. A

direct path goes up to certain heights on the verge of the horizon,
and above there is a great light, through which a crown is seen
vaguely. Hereof is some part of the Secret of Eternal Life, as
it is possible to man in his incarnation. All the conventional
emblems are renounced herein.
So also are the conventional meanings, which refer to changes
in the seasons, perpetual movement of life, and even the combi-
nation of ideas. It is, moreover, untrue to say that the figure
symbolizes the genius of the sun, though it is the analogy of solar
light, realized in the third part of our human triplicity. It is
called Temperance, fantastically, because, when the rule of it
obtains in our consciousness, it tempers, combines and harmonizes
the psychic and material natures. Under that rule we know in
our rational part something of whence we came and whither
we are going. >

xm
X<&:#
XEMPERANCe. riWWUMMiMiMMMiMAN
FIFTEEN. THE DEVIL

The design is an accommodation, mean or harmony, between
several motives mentioned in the first part. The Horned Goat
of Mendes, with wings Hke those of a bat, is standing on an
altar. At the pit of the stomach there is the sign of Mercury.
The right hand is upraised and extended, being the reverse of
that benediction which is given by the Hierophant in the fifth
card. In the left hand there is a great flaming torch, inverted
towards the earth. A reversed pentagram is on the forehead.

There is a ring in front of the altar, from which two chains are
carried to the necks of two figures, male and female. These are
analogous with those of the fifth card, as if Adam and Eve after
the Fall. Hereof is the chain and fatahty of the material life.
The figures are tailed, to signify the animal nature, but there is
human intelligence in the faces, and he who is exalted above them

is not to be their master for ever. Even now, he is also a bonds-
man, sustained by the evil that is in him and blind to the liberty
of service. With more than his usual derision for the arts which
he pretended to respect and interpret as a master therein, filiphas
Levi affirms that the Baphometic figure is occult science and
magic. Another commentator says that in the Divine world it
signifies predestination, but there is no correspondence in that
world with the things which below are of the brute. What it
does signify is the Dweller on the Threshold without the Mys-

tical Garden when those are driven forth therefrom who have
eaten the forbidden fruit.
SIXTEEN. THE TOWER

Occult explanations attached to this card are meager and
mostly disconcerting. It is idle to indicate that it depicts ruin in
all its aspects, because it bears this evidence on the surface. It
is said further that it contains the first allusion to a material

building, but I do not conceive that the Tower is more or less
material than the pillars which we have met with in three pre-
vious cases. I see nothing to warrant Papus in supposing that
it is literally the fall of Adam, but there is more in favor of his
alternative —that it signifies the materialization of the spiritual
word. The bibliographer Christian imagines that it is the down-

fall of the mind, seeking to penetrate the mystery of God
(Nature). I agree rather with Grand Orient that it is the ruin
of the House of Life, when evil has prevailed therein, and above
all that it is the rending of a House of Doctrine. I understand
that the reference is, however, to a House of Falsehood. It
illustrates also in the most comprehensive way the old truth that
"except the Lord build the house, they labor in vain that build it."
There is a sense in which the catastrophe is a reflection from

the previous card, but not on the side of the symbolism which I
have tried to indicate therein. It is more correctly a question of
analogy ; one is concerned with the fall -into the material and
animal state, while the other signifies destruction on the intel-
lectual side. The Tower has been spoken of as the chastisement
of pride and the intellect overwhelmed in the attempt to pene-
trate theMystery of God (Nature) but in neither case do these ;
explanations account for the two persons who are the living suf-
ferers. The one Is the literal word made void and the other its
false interpretation. In yet a deeper sense, it may signify also
the end of a dispensation, but there is no possibility here for the
consideration of this involved question.

SEVENTEEN. THE STAR

A great, radiant star of eight rays, surrounded by seven lesser
stars —also of eight rays. The female figure in the foreground is
entirely naked. Her left knee is on the land and her right foot
upon the water. She pours Water of Life from two great ewers,
irrigating sea and land. Behind her is rising ground and on the
right a shrub or tree, whereon a bird alights. The figure
expresses eternal youth and beauty. The star is Vetoile flam-
boyante, which appears in Masonic symbolism, but has been con-
fused therein. That which the figure communicates to the living
scene is the substance of the heavens and the elements. It has
been said truly that the mottoes of this card are ''Waters of Life
freely" and ''Gifts of the Spirit."
The summary of several tawdry explanations says that it is a
card of hope. On other planes it has been certified as immor-
tality and interior light. For the majority of prepared minds,
the figure will appear as the type of Truth unveiled, glorious in
undying beauty, pouring on the waters of the soul some part and
measure of her priceless possession. But she is in reality the
Great Mother in the Kabalisfic Sephira Binah, which is supernal
Understanding, who communicates to the Sephiroth that are
below in the measure that they can receive her Influx.

THE STAR IIMMMaMMiHHiMMMllUaU

EIGHTEEN. THE MOON

The distinction between this card and some of the conventional
types is that the moon is increasing on what is called the side of
mercy, to the right of the observer. It has sixteen chief and six-
teen secondary rays. The card represents life of the imagination
apart from life of the spirit. The path between the towers is the
issue into the unknown. The dog and the wolf are the fears of
the natural mind in the presence of that place of exit, when there
is only reflected light to guide it.
The last reference is a key to another form of symbolism. The
intellectual light is a reflection and beyond it is the unknown mys-
tery which it cannot show forth. It illuminates our animal
nature, types of which are represented below —the dog, the wolf
and that which comes up out of the deeps, the nameless and hid-
eous tendency which is lower than the savage beast. It strives to
attain manifestation, symbolized by crawling from the abyss of
water to the land, but as a rule it sinks back whence it came. The
face of the mind directs a calm gaze upon the uarest below ; the
dew of thought falls ; the message is : Peace, be still ; and it may
be that there shall come a calm upon the animal nature, while the
abyss beneath shall cease from giving up a form.

THE MOON,
NINETEEN. THE SUN

The naked child mounted on a white horse and displaying a red
standard has been mentioned already as the better symbolism
connected with this card. It is the destiny of the Supernatural
East and the great and holy light which goes before the endless
procession of humanity, coming out from the walled garden of the
sensitive life and passing on the journey home. The card signi-
fies, therefore, the transit from the manifest light of this world,
represented by the glorious sun of earth, to the light of the world
to come, which goes before aspiration and is typified by the heart
of a child.
But the last allusion is again the key to a different form or aspect
of the symbolism. The sun is that of consciousness in the spirit
the direct as the antithesis of the reflected light. The characteristic
type of humanity has become a little child therein —a child in the
sense of simplicity and innocence in the sense of wisdom. In
that simplicity, he bears the seal of Nature and of Art; in that
innocence, he signifies the restored world. When the self-know-
ing spirit has dawned in the consciousness above the natural
mind, that mind in its renewal leads forth the animal nature in
a state of perfect conformity.

TWENTY. THE LAST JUDGMENT

I have said that this symbol is essentially invariable in all Tarot
sets, or at least the variations do not alter its character. The

great angel is here encompassed by clouds, but he blows his ban-
nered trumpet, and the cross as usual is displayed on the banner.
The dead are rising from their tombs —a woman on the right, a
man on the left hand, and between them their child, whose back
is turned. But in this card there are more than three who are
restored, and it has been thought worth while to make this varia-
tion as illustrating the insufficiency of current explanations. It
should be noted that all the figures are as one in the wonder,
adoration and ecstasy expressed by their attitudes. It is the card
which registers the accomplishment of the great work of trans-
formation in answer to the summons of the Supernal —which

summons is heard and answered from within.
Herein is the intimation of a significance which cannot well be
carried further in the present place. What is that within us
which does sound a trumpet and all that is lower in our nature
rises in response —almost in a moment, almost in the twinkling of
an eye? Let the card continue to depict, for those who can see
no further, the Last Judgment and the resurrection in the nat-
ural body ; but let those who have inward eyes look and discover
therewith. They will understand that it has been called truly in
the past a card of eternal life, and for this reason it may be
compared with that which passes under the name of Temperance.

ZERO
O. THE FOOL
With its trammels had little power to
light step, as if earth and
restrain him, a young man gorgeous vestments pauses at the
in
brink of a precipice among the great heights of the world; he
—
surveys the blue distance before him its expanse of sky rather
than the prospect below. His act of eager walking is still indi-
cated, though he is stationary at the given moment his dog is still;
bounding. The edge which opens on the depth has no terror it ;
is as if angels were waiting to uphold him, if it came about that
he leaped from the height. His countenance is full of intelli-

gence and expectant dream. He has a rose in one hand and in
the other a costly wand, from which depends over his right shoul-
der a wallet curiously embroidered. He is a prince of the other
—
world on his travels through this one all amidst the morning
glory, in the keen air. The sun, which shines behind him, knows
whence he came, whither he is going, and how he will return by
another path after many days. He is the spirit in search of
experience. Many symbols of the Instituted Mysteries are sum-
marized in this card, which reverses, under high warrants, all the
confusions that have preceded it.
In his Manual Of Cartomancy, Grand Orient has a curious sug-
gestion of the office of Mystic Fool, as a part of his process in
higher divination; but it might call for more than ordinary gifts
to put it into operation. We shall see how the card fares accord-
ing to the common arts of fortune-telling, and it will be an
example, to those who can discern, of the fact, otherwise so evi-
dent, that the Trumps Major had no place originally in the arts of
psychic gambling, when cards are used as the counters and pre-
texts. Of the circumstances under which this art arose we know,
however, very little. The conventional explanations say that the
Fool signifies the flesh, the sensitive life, and by a peculiar satire
its subsidiary name was at one time the alchemist, as depicting
folly at the most insensate stage.

TWENTY-ONE. THE WORLD

As this final message of the Major Trumps is unchanged —and
indeed unchangeable — in respect of its design, it has been partly
described already regarding its deeper sense. It represents also
the perfection and end of the Cosmos, the secret which is within
it, the rapture of the universe when it understands itself in God

(Nature). It is further the state of the soul in the consciousness
of Divine Vision, reflected from the self-knowing spirit. But
these meanings are without prejudice to that which I have said
concerning it on the material side.
It has more than one message on the macrocosmic side and is,
for example, the state of the restored world when the law of
manifestation shall have been carried to the highest degree of
natural perfection. But it is perhaps more especially a story of
the past, referring to that day when all was declared to be good,
when the morning stars sang together and all the Sons of God
(Nature) shouted for joy. One of the worst explanations con-
cerning it is that the figure symbolizes the Magus when he has

reached the highest degree of initiation ; another account says
that it represents the absolute, which is ridiculous. The figure
has been said to stand for Truth, which is, however, more prop-
erly allocated to the seventeenth card. Lastly, it has been called
the Crown of the Magi.

Section 3
CONCLUSION AS TO THE GREATER KEYS

There has been no attempt in the previous tabulation to present
the symbohsm in what is called the three worlds —that of Divin-

ity, 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 theManual 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 of 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 tonumber 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 indica-
tions regarding the Fool, which is the most speaking of all the
symbols. He journey outward, the state of the first
signifies the
emanation, the graces and passivity of the spirit. His wallet is
inscribed with dim signs, to show that many sub-conscious
memories are stored up in the soul.
PART III
THE OUTER METHOD OF THE ORACLES
00
fart SII)«f
THE OUTER METHOD OF THE ORACLES

Section i
DISTINCTION BETWEEN THE

GREATER AND LESSER ARCANA
In respect of their usual presentation, the bridge between the
—
Greater and Lesser Artana is suppHed by the court cards King,
Queen, Knight and Squire or Page but their utter distinction
;
from the Trumps Major is shown by their conventional character.

Let the reader compare them with symbols Hke the Fool, the
—
High Priestess, the Hierophant, or almost without exception —
with any in the previous sequence, and he will discern my mean-
ing. 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 arid

denaries of the numbers following. We seem to have passed
away utterly from the region of higher meanings illustrated by
living pictures. There was a period, however, when the num-
bered 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; more-
over, such variations are exceedingly few. This notwithstanding,
there are vague rumors 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
87
like those of Papus in The Tarot Of The Bohemians are strenu-
ous and deserving after their own kind he, in particular, recog-
;
nizes 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 the 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 and I am not speaking of clair-
voyance—may observe that in many of the Lesser Arcana there
are vague intimations conveyed by the designs w^hich seem to
exceed the stated divinatory values. It is desirable to avoid mis-
conception 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 extra-divinatory 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 pos-
;
sibilities is inexhaustible, by the hypothesis of the art, and the

combined systems of cartomancy have indicated only the bare
OUTER METHOD OF THE ORACLES. 89
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.
Section 2
THE LESSER ARCANA

Otherwise, the Four Suits of Tarot CardSf will now be
described according to their respective classes by the pictures to
each belonging, and a harmony of their meanings will be provided

from all sources.
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 hyphothesi
—give interpretations on their basis. It is an official and auto-
matic 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 find-
ings 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.
KING oyyVIKNDS
THE SUIT OF WANDS. KING.
The physical and emotional nature to which this card is attrib-
uted isdark, ardent, lithe, animated, impassioned, noble. The
King uplifts a flowering wand, and wears, like his three corre-
spondences in the remaining suits, what is called a cap of main-
tenance beneath his crown. He connects with the symbol of the
lion, which is emblazoned on the back of his throne. Divinatory
Meanings: Dark man, friendly, countryman, generally married,
honest and conscientious. The card always signifies honesty, and
may mean news concerning an unexpected heritage to fall in
before very long. Reversed: Good, but severe; austere, yet
tolerant.
OUT!^R METHOD OF THE ORACLES. 91
PUEEN o^ WVlMPg::,
WANDS. QUEEN.
The Wands throughout this suit arealways in leaf, as it is a
suit of life and animation. Emotionally and otherwise, the
Queen's personality corresponds to that of the King, but is more
magnetic. Divinatory Meanings: A dark woman, country-
woman, friendly, chaste, loving, honorable. If the card beside
her signifies a man, she is well disposed towards him if a woman,
;
she is interested in the Querent. Also, love of money, or a cer-

tain success in business. Reversed: Good, economical, obliging,
serviceable. Signifies also —but in certain positions and in the
—
neighborhood of other cards tending in such directions opposi-
tion, jealousy, even deceit and infidelity.
WANDS. KNIGHT.
He is shown upon a journey, armed with a short wand,
as if
and although mailed is not on a warlike errand. He is passing
mounds of pyramids. The motion of the horse is a key to the
character of its rider, and suggests the precipitate mood, or
things connected therewith. Divinatory Meanings: Departure,
absence, flight, emigration. A dark young man, friendly.
Change of residence. Reversed: Rupture, division, interruption,
discord.
WANDS. PAGE.
In a scene similar to the former, a young man stands in the act
of proclamation. He is unknown but faithful, and his tidings are
strange. Divinatory Meanings: Dark young man, faithful, a
lover, an envoy, a postman. Beside a man, he will bear favorable
testimony concerning him. A dangerous rival, if followed by
the Page of Cups. Has the chief qualities of his suit. He may
signify family intelligence. Reversed: Anecdotes, announce-
ments, evil news. Also indecision and the instability which
accompanies it.
WANDS. TEN.
A manoppressed by the weight of the ten staves which he is
carrying. Divinatory Meanings: A card of many significances,
and some of the readings cannot be harmonized. I set aside that
which connects it with honor and good faith. The chief mean-
ing is oppression simply, but it is also fortune, gain, any kind of
success, and then it is the oppression of these things. It is also
a card of false-seeming, disguise, perfidy. The place which the fig-
ure is approaching may suffer from the rods that he carries. Suc-
cess is stultified if the Nine of Swords follows, and if it is a ques-
tion of a lawsuit, there will be certain loss. Reversed:
Contrarieties, difficulties, intrigues, and their analogies.
WANDS. NINE.
The figure leans upon his staff and has an expectant look, as if
—
awaiting an enemy. Behind are eight other staves erect, in
orderly disposition, like a palisade. Divinatory Meanings: The
card signifies strength in opposition. If attacked, the person will
meet an onslaught boldly and his build shows that he may prove
;
a formidable antagonist. With this main significance there are

all its possible —
adjuncts delay, suspension, adjournment.
Reversed: Obstacles, adversity, calamity.
WANDS. EIGHT.
—
The card represents motion through the immovable a flight of
wands through an open country but they draw to the term of
;
their course. That which they signifiy is at hand it may be even

;
on the threshold. Divinatory Meanings: Activity in under-

takings, the path of such activity, swiftness, as that of an express
messenger; great haste, great hope, speed towards an end which
promises assured felicity generally, that which is on the move
;
also the arrows of love. Reversed: Arrows of jealousy, internal

dispute, stingings of conscience, quarrels; and domestic disputes
for persons who are married.
OUTER AIETHOD OF THE ORACLES. 97
WANDS. SEVEN.
A young man on a craggy eminence brandishing a staff six ;
other staves are raised towards him from below. Divinatory

Meanings: It is a card of valor, for, on the surface, six are attack-
ing one, who has, however, the vantage position. On the intel-
lectual plane, it signifies discussion, wordy strife; in business
negotiations, war of trade, barter, competition. It is further a
card of success, for the combatant is on the top and his enemies
may be unable to reach him. Reversed: Perplexity, embarrass-
ments, anxiety. It is also a caution against indecision.
WANDS. SIX.
A horseman bears one staff adorned with a laurel
laurelled
crown footmen with staves are at his side. Divinatory Mean-
;
ings: The card has been so designed that it can cover several sig-
nifications on the surface, it is a victor triumphing, but it is also
;
great news, such as might be carried in state by the King's

courier it is expectation crowned with its own desire, the crown
;
of hope, and so forth. Reversed: Apprehension, fear, as of a

victorious enemy at the gate; treachery, disloyalty, as of gates
being opened to the enemy also indefinite delay.
;
WANDS. FIVE.
A posse of youths, who are brandishing staves, as if in sport
or strife. It is mimic warfare, and hereto correspond the Divina-
tory Meanings: Imitation, as, for example, sham fight, but also
the strenuous competition and struggle of the search after riches
and fortune. In this sense it connects with the battle of life.
Hence some attributions say that it is a card of gold, gain, opu-
lence. Reversed: Litigation, disputes, trickery, contradiction.
WANDS. FOUR.
From the four great staves planted in the foreground there is a
great garland suspended two female figures uplift nosegays at
; ;
their side is a bridge over a moat, leading to an old manorial

house. Divinatory Meanings: They are for once almost on the
—
surface country life, haven of refuge, a species of domestic
harvest-home, repose, concord, harmony, prosperity, peace, and
the perfected work of these. Reversed: The meaning remains
unaltered; it is prosperity, increase, felicity, beauty, embellish-
ment.
WANDS. THREE.
'A calm, stately personage, with his back turned, looking from
a cliff's edge at ships passing over the sea. Three staves are
planted in the ground, and he leans slightly on one of them.
Divinatory Meanings: He symbolizes established strength, enter-
prise, effort, trade, commerce, discovery; those are his ships,
bearing^ his merchandise, which are sailing over the sea. The
cara also signifies able co-operation in business, as if the success-
ful merchant prince were looking from his side towards yours
with a view to help you. Reversed: The end of troubles, sus-
pension or cessation of adversity, toil and disappointment.
102 ILLUSTRATED KEY TO THE TAROX.
WANDS. TWO.
A tall man
looks from a battlemented roof over sea and shore
he holds a globe in his right hand, while a staff in his left rests on
the battlement; another is fixed in a ring. The Rose and Cross
and Lily should be noticed on the left side. Divinatory Mean-
ings: Between the alternative readings there is no marriage pos-
sible; on the one hand, riches, fortune, magnificence; on the
other, physical suffering, disease, chagrin, sadness, mortification.
The design gives one suggestion here is a lord overlooking his
;
dominion and alternately contemplating a globe it looks like the

;
malady, the mortification, the sadness of Alexander amidst the

grandeur of this world's wealth. Reversed: Surprise, wonder,
enchantment, emotion, trouble, fear.
WANDS. ACE.
A hand issuing from a cloud grasps a stout wand or club.
Dimnatory Meanings: Creation, invention, enterprise, the powers
which result in these principle, beginning, source birth, family,
;
;
origin, and in a sense the virility which is behind them the start-
;
ing point of enterprises; according to another account, money,

fortune, inheritance. Reversed: Fall, decadence, ruin, perdition,
to perish; also a certain clouded joy.
KING o^ CUPS
THE SUIT OF CUPS. KING.
He holds a short scepter in his left hand and a great cup in his
right his throne is set upon the sea on one side a ship is riding
; ;
and on the other a dolphin is leaping. The implicit is that the

Sign of the Cup naturally refers to water, which appears in all
the court cards. Divinatory Meanings: Fair man, man of busi-
ness, law, or divinity responsible, disposed to oblige the Querent ;
;
also equity, art and science, including those who profess science,
law and art creative intelligence. Reversed: Dishonest, double-
;
dealing man roguery, exaction, injustice, vice, scandal, pillage,

;
considerable loss.
CUPS. QUEEN.
Beautiful, fair, dreamy —
as one who sees visions in a cup.
This however, only one of her aspects; she sees, but she also
is,
acts, and her activity feeds her dream. Divinatory Meanings:

Good, fair woman honest, devoted woman, who will do service
;
to the Querent loving intelligence, and hence the gift of vision ;

;
success, happiness, pleasure also wisdom, virtue

; a perfect
;
spouse and a good mother. Reversed: The accounts vary; good

woman; otherwise, distinguished woman but one not to be
trusted; perverse woman; vice, dishonor, depravity.
CUPS. KNIGHT.
Graceful, but not warlike riding quietly, wearing a winged
;
helmet, referring to those higher graces of the imagination which

sometimes characterize this card. He too is a dreamer, but the
images of the side of sense haunt him in his vision. Divinatory
—
Meanings: Arrival, approach sometimes that of a messenger;
advances, proposition, demeanor, invitation, incitement. Re-
versed: Trickery, artifice, subtlety, swindling, duplicity, fraud.
CUPS. PAGE.
A fair, pleasing, somewhat effeminate; page, of studious and
intent aspect, contemplates a fish rising from a cup to look at him.
It is the pictures of the mind taking form. Divinatory Mean-
ings: Fair young man, one impelled to render service and with
whom the Querent will be connected a studious youth ; nev/s,
;
message application, reflection, meditation also these things

; ;
directed to business. Reversed: Taste, inclination, attachment,

seduction, deception, artifice.
CUPS. TEN.
Appearance of Cups ip a rainbow it is contemplated in wonder
;
and ecstasy by a man and woman below, evidently husband and

wife. His right arm is about her; his left is raised upward; she
raises her right arm. The two children dancing near them have
not observed the prodigy but are happy after their own manner.
There is a home-scene beyond. Divinatory Meanings: Content-
ment, repose of the entire heart the perfection of that state also
; ;
perfection of human love and friendship; if with several picture-

cards, a person who is taking charge of the Querent's interests;
also the town, village or country inhabited by the Querent.
Reversed: Repose of the false heart, indignation, violence.
OUTIMI METHOD OF THE ORACLES. 109
CUPS. NINE.
A goodly personage has feasted to his heart's content, and
abundant refreshment of wine is on the arched counter behind
him, seeming to indicate that the future is also assured. The
picture offers the material side only, but there are other aspects.
Divinatory Meanings: Concord, contentment, physical bien-ctre
also victory, success, advantage satisfaction for the Querent or
;
person for whom the consultation is made. Reversed: Truth,

loyalty, liberty; but the readings vary and include mistakes,
imperfections, etc.
Iffil
CUPS. EIGHT.
A man of dejected aspect Is deserting the cups of his felicity,
enterprise, undertaking or previous concern. Divinatory Mean-
ings: The card speaks for Itself on the surface, but other readings
—
are entirely antithetical giving joy, mildness, timidity, honor,
modesty. In practice, It Is usually found that the card shows the
decline of a matter, or that a matter which has been thought to be
—
important Is really of slight consequence either for good or evil.
Reversed: Great joy, happiness, feasting.
OUTER METHOD OF THE ORACLES. Ill
CUPS. SEVEN.
Strange chalices of vision, but the images are more especially
those of the fantastic spirit. Divinatory Meanings: Fairy favors,
images of reflection, sentiment, imagination, things seen in the
glass of contemplation ; some attainment in these degrees, but
nothing permanent or substantial is suggested. Reversed:
Desire, will, determination, project.
CUPS. SIX.
Children In an old garden, their cups filled with flowers.
Divinatory Meanings: A card of the past and of memories, look-
—
ing back, as for example— on childhood happiness, enjoyment,
;
but coming rather from the past; things that have vanished.
Another reading reverses this, giving new relations, new knowl-
edge, new environment, and then the children are disporting in an
unfamiliar precinct. Reversed: The future, renewal, that which
will come to pass presently.
CUPS. FIVE.
A dark, cloaked figure, looking sideways at three prone cups*;
two others stand upright behind him ; a bridge is in the back-
ground, leading to a small keep or holding. Divinatory Mean-
ings: It is a card of loss, but something remains over; three have
been taken, but two are left; it is a card of inheritance, patri-
mony, transmission, but not corresponding to expectations with
;
some interpreters it is a card of marriage, but not without bitter-

ness or frustration. Reversed: News, alHances, affinity, consan-
guinity, ancestry, return, false projects.
CUPS. FOUR.
A young man is seated under a tree and contemplates three
cups set on the grass before him; an arm issuing from a cloud
offers him another cup. His expression notwithstanding is one
of discontent with his environment. Divinatory Meanings:
Weariness, disgust, aversion, imaginary vexations, as if the wine
of this world had caused satiety only; another wine, as if a fairy
gift, is now offered the wastrel, but he sees no consolation therein.
This is also a card of blended pleasure. Reversed: Novelty,
presage, new instruction, new relations.
CUPS. THREE.
Maidens in a garden-ground with cups uplifted, as if pledging
one another. Divinatory Meanings: The conclusion of any
matter in plenty, perfection and merriment happy issue, victory,
;
fulfilment, solace, healing. Reversed: Expedition, dispatch,

achievement, end. It signifies also the side of excess in physical
enjoyment, and the pleasures of the senses.
CUPS. TWO.
A youth and maiden are pledging one another, and above their
cups rises the Caduceus of Hermes, between the great wings of
which there appears a hon's head. It is a variant of a sign which
is found in a few old examples of this card. Some curious
emblematical meanings are attached to it, but they do not con-
cern us in this place. Divinatory Meanings: Love, passion,
friendship, affinity, union, concord, sympathy, the inter-relation
—
of the sexes, and as a suggestion apart from all offices of divi-
—
nation that desire which is not in Nature, but by which Nature
is sanctified.
CUPS. ACE.
The waters are beneath, and thereon are water-HIies the hand
;
issues from the cloud, holding in its palm the cup, from which
four streams are pouring; a dove, bearing in its bill a cross-
marked Host, descends to place the Wafer in the Cup the dew
;
of water is falling on all sides. It is an intimation of that which

may lie behind the Lesser Arcana. Divinatory Meanings:
House of the true heart, joy, content, abode, nourishment,
abundance, fertility; Holy Table, felicity hereof. Reversed:
House of the false heart, mutation, instability, revolution.
KINGô^SWORDS
THE SUIT OF SWORDS. KING.
He sits in judgment, holding the unsheathed sign of his suit.
He recalls, of course, the conventional Symbol of Justice in the
Trumps Major, and he may represent this virtue, but he is rather
the power of life and death, in virtue of his office. Divinatory
Meanings: Whatsoever arises out of the idea of judgment and all
its connections— power, command, authority, militant intelligence,
law, offices of the crown, and so forth. Reversed: Cruelty,
perversity, barbarity, perfidy, evil intention.
SWORDS. QUEEN.
Her right hand raises the weapon vertically and the hilt rests
on an arm of her royal chair; the left hand is extended, the arm
raised; her countenance is severe but chastened ; it suggests
familiarity with sorrow. It does not represent mercy, and, her

sword notwithstanding, she is scarcely a symbol of power.
Divinatory Meanings: Widowhood, female sadness and embar-
rassment, absence, sterility, mourning, privation, separation. Re-
versed: Malice, bigotry, artifice, prudery, bale, deceit.
KNIGHT oy SWORDS-
SWORDS. KNIGHT.
He is riding in full course, as if scattering his enemies. In the
design he is really a proto-typical hero of romantic chivalry. He
might almost be Galahad, whose sword is swift and sure because
he is clean of heart. Divinatory Meanings: Skill, bravery,
capacity, defense, address, enmity, wrath, war, destruction, oppo-
sition, resistance, ruin. There is therefore a sense in which the
card signifies death, but it carries this meaning only in its prox-
imity to other cards of fatality. Reversed: Imprudence, inca-
pacity, extravagance.
SWORDS. PAGE.
A lithe, active figure holds a sword upright in both hands, while
in the act of swift walking. He is passing over rugged land, and
about his way the clouds are collocated wildly. He is alert and
lithe, looking this way and that, as if an expected enemy might
appear at any moment. Divinatory Meanings: Authority, over-
seeing, secret service, vigilance, spying, examination, and the
qualities thereto belonging. Reversed: IMore evil side of these
qualities what is unforeseen, unprepared state sickness is also
: ;
intimated.
SWORDS. TEN.
A prostrate figure, pierced by the swords belonging to the
all
card. Divinatory Meanings: Whatsoever is intimated by the
design also pain, affliction, tears, sadness, desolation. It is not
;
especially a card of violent death. Reversed: Advantage, profit,

success, favor, but none of these are permanent; also power and
authority.
SWORDS. NINE-
One seated on her couch in lamentation, with the swords over
her. She is as one who knows no sorrow which is like unto
hers. a card of utter desolation. Divinatory Meanings:
It is
Death, failure, miscarriage, delay, deception, disappointment,
despair. Reversed: Imprisonment, suspicion, doubt, reasonable
fear, shame.
SWORDS. EIGHT.
A woman, bound and hoodwinked, with the swords of the card
about her. Yet it is rather a card of temporary durance than of
irretrievable bondage. Divinatory Meanings: Bad news, violent
chagrin, crisis, censure, power in trammels, conflict, calumny ;
also sickness. Reversed: Disquiet, difficulty, opposition, acci-

dent, treachery ; what is unforeseen fatality.
;
OUTER METHOD OE THE ORACLES. 125
SWORDS. SEVEN.
A man in the act of carrying away five swords rapidly the
;
two others of the card remain stuck in the ground. A camp is

close at hand. Divinatory Meanings: Design, attempt, wish,
hope, confidence; also quarrelling, a plan that may fail, annoy-
ance. The design is uncertain in its import, because the signifi-
cations are widely at variance with each other. Reversed: Good
advice, counsel, instruction, slander, babbling.
SWORDS. SIX.
A ferryman carrying passengers in his punt to the further shore.
The course smooth, and seeing that the freight is Hght, it may
is
be noted that the work is not beyond his strength. Divinatory
Meanings: Journey by water, route, way, envoy, commissionary,
expedient. Reversed: Declaration, confession, pubHcity; one ac-
count says that it is a proposal of love.
SWORDS. FIVE.
A disdainful man two retreating and dejected
looks after
figures. Their swords upon the ground. He carries two
lie
others on his left shoulder, and a third sword is in his right hand,
point to earth. He is the master in. possession of the field.
Divinatory Meanings: Degradation, destruction, revocation, in-
famy, dishonor, loss, with the variants and analogues of these.
Reversed: The same burial and obsequies.
;
SWORDS. FOUR.
The effigy of a knight in the attitude of prayer, at full length
upon his tomb. Divinatory Meanings: Vigilance, retreat, soli-
tude, hermit's repose, exile, tomb and coffin. It is these last that
have suggested the design. Reversed: Wise administration, cir-
cumspection, economy, avarice, precaution, testament.
SWORDS. THREE.
Three swords piercing a heart cloud and rain behind. Divina-
;
tory Meanings: Removal, absence, delay, division, rupture, dis-

persion, and all that the design signifies naturally, being too
simple and obvious to call for specific enumeration. Reversed:
]\Iental alienation, error, loss, distraction, disorder, confusion.
SWORDS. TWO.
A hoodwinked female figure balances two swords upon her
shoulders. Divinatory Meanings: Conformity and the equipoise
which it suggests, courage, friendship, concord in a state of arms
another reading gives tenderness, affection, intimacy. The sug-
gestion of harmony and other favorable readings must be consid-
ered in a qualified manner, as Swords generally are not symbolical
of beneficent forces in human affairs. Reversed: Imposture,
falsehood, duplicity, disloyalty.
SWORDS. ACE.
A hand issues from a cloud, grasping a sword, the point of
which is encircled by a crown. Divinatory Meanings: Triumph,
the excessive degree' in everything, conquest, triumph of force.
It is a card of great force, in love as well as in hatred. The
crown may carry a much higher significance than comes usually
within the sphere of fortune-telling. Reversed: The same, but
the results are disastrous; —
another account says conception
childbirth, augmentation, multiplicity.
THE SUIT OF PENTACLES. KING.

The face of this figure is dark, suggesting courage, and the
head should be noted as a recurrent symbol on the throne.
bull's
The sign of this suit is represented throughout as engraved with
the pentigram, typifying the correspondence of the four elements
in human nature and that by which they may be governed. In
old Tarot packs this suit represented money. The consensus
of divinatory meanings is on the side of change, as the cards do
not deal especially with questions of money. Divinatory Mean-
ings: Valor, intelligence, business, mathematical gifts, and success
in these paths. Reversed: Vice, weakness, perversity, peril.
PENTACLES. QUEEN.
The face suggests that of a dark woman, whose quahties
might be summed up in the idea of greatness of soul; she has
also the serious cast of intelligence; she contemplates her symbol
and may see worlds therein. Divinatory Meanings: Opulence,
generosity, magnificence, security, liberty. Reversed: Evil,
suspicion, suspense, fear, mistrust.
PENTACLES. KNIGHT.
He rides a slow, enduring, heavy horse, to which his own
aspect corresponds. He exhibits his symbol, but does not look
therein. Divinatory Meanings: Utility, serviceableness, inter-
—
est, responsibility, rectitude all on the normal and external
plane. Reversed: Inertia, idleness, repose of that kind, stag-
nation ; also placidity, discouragement, carelessness.
PENTACLES. PAGE.
A youthful figure, looking intently at the pentacle which hovers
over his raised hands. He moves slowly, insensible of that which
is about him. Diviiiatory Meanings: Application, study, schol-
arship, reflection another reading says news, messages and the
;
bringer thereof also rule, management. Reversed: Prodigal-

;
ity, dissipation, liberality, luxury, unfavorable news.

PENTACLES. TEN.
A man and woman beneath an archway which gives entrance
to a house and domain. They are accompanied by a child, who
looks curiously at two dogs accosting an ancient personage seated
in the foreground. The child's hand is on one of them. Divina-
tory Meanings: Gain, riches family matters, archives, extrac-
;
tion, the abode of a family. Reversed: Chance, fatality, loss,

robbery, games of hazard; sometimes gift, dowry, pension.
ix:
PENTACLES. NINE.
A woman, with a bird upon her wrist, stands amidst a great
abundance of grape-vines in the garden of a manorial house. It
is a wide domain, suggesting plenty in all things. Possibly it is
her own possession and testifies to material well-being. Divina-
tory Meanings: Prudence, safety, success, accomplishment, cer-
titude, discernment. Reversed: Roguery, deception, voided
project, bad faith.
PENTACLES. EIGHT.
An work, which he exhibits in the form of
artist in stone at his
trophies. Divinatory Meanings: Work, employment, commis-
sion, craftsmanship, skill in craft and business, perhaps in the
preparatory stage. Reversed: Voided ambition, vanity, cupidity,
exaction, usury. It may also signify the possession of skill, in
the sense of the ingenious mind turned to cunning and intrigue.
OUTEE METHOD OF THE ORACLES. 139
PENTACLES. SEVEN.
Ayoung man, leaning on his staff, looks intently at seven
pentacles attached to a clump of greenery on his right; one would
say that these were his treasures and that his heart was there.
Divinatory Meanings: These are exceedingly contradictory in ;
the main, it is a card of money, business, barter; but one reading

—
gives altercation, quarrel and another innocence, ingenuity,
purgation. Reversed: Cause for anxiety regarding money which
it may be proposed to knd.
PENTACLES. SIX.
A person in the guise of a merchant weighs money in a pair of
scales and distributes to the needy and distressed.
it It is a tes-
timony to his own success in hfe, as well as his goodness of heart.
Divinatory Meanings: Presents, gifts, gratification; another
account says attention, vigilance now is the accepted time, pres-
;
ent prosperity, etc. Reversed: Desire, cupidity, envy, jealousy,

illusion.
PENTACLES. FIVE.
Two mendicants in a snowstorm pass a lighted casement.
Divinatory Meanings: The card foretells material trouble above
all, — —
whether in the form illustrated that is, destitution or oth-
erwise. For some cartomancists, it is a card of love and lovers
wife, husband, friend, mistress; also concordance, affinities.
These alternatives cannot be harmonized. Reversed: Disorder,
chaos, ruin, discord, profligacy.
PENTACLES. FOUR.
A crowned figure, having a pentacle over his crown, clasps
another with hands and arms two pentacles are under his feet.
;
He holds to that which he has. Divinatory Meanings: The

surety of possessions, cleaving to that which one has, gift, legacy,
inheritance. Reversed: Suspense, delay, opposition.
PENTACLES. THREE.
A sculptor at his work in a monastery. Compare the design
which illustrates the Eight of Pentacles. The apprentice or ama-
teur therein has received his reward and is now at work in
earnest. Divinatory Meanings: Metier, trade, skilled labor; usu-
ally, however, regarded as a card of nobility, aristocracy, renown,
glory. Reversed: Mediocrity, in work and otherwise, puerility,
pettiness, weakness.
or
PENTACLES. TWO.
A young man, in the act of dancing, has a pentacle in either
hand, and they are joined by that endless cord which is like the
number 8 reversed. Divinatory Meanings: On the one hand it is
represented as a card of gaiety, recreation and its connections,
which is the subject of the design but it is read also as news and
;
messages in writing, as obstacles, agitation, trouble, embroilment.

Reversed: Enforced gaiety, simulated enjoyment, literal sense,
handwriting, composition, letters of exchange.
PENTACLES. ACE.
— —
A hand issuing, as usual, from a cloud holds up a pentacle,
Divinatory Meanings: Perfect contentment, felicity, ecstasy; also
speedy intelligence; gold. Reversed: The evil side of wealth, bad
intelligence; also great riches. In any case it shows prosperity,
comfortable material conditions, but whether these are of advan-
tage to the possessor will depend on whether the card is reversed
or not.
Section 3
THE GREATER ARCANA AND

THEIR DIVINATORY MEANINGS
1. The Magician. — Skill, diplomacy, address, subtlety; sick-
ness, pain, loss, disaster, snares of enemies ; self-confidence, will
the Querent, if male. Reversed: Physician, Magus, mental
disease, disgrace, disquiet.
2. The High Priestess. — Secrets, mystery, the future as yet
unrevealed ; the woman who
interests the Querent, if male the ;
Querent herself, if female; silence, tenacity; mystery, wisdom,

science. Reversed: Passion, moral or physical ardor, conceit,
surface knowledge.
3. The Empress. —
Fruitfulness, action, initiative, length of
days the unknown, clandestine also difficulty, doubt, ignorance.
; ;
Reversed: Light, truth, the unravelling of involved matters, pub-

lic rejoicings according to another reading, vacillation.
;
4. The Emperor. —
Stability, power, protection, realization; a
great person aid, reason, conviction also authority and will.
; ;
Reversed: Benevolence, compassion, credit; also confusion to

enemies, obstruction, immaturity.
5. The Hierophant. —
Marriage, alliance, captivity, servitude;
by another account, mercy and goodness inspiration the man to ; ;
whom the Querent has recourse. Reversed: Society, good un-

derstanding, concord, over-kindness, weakness.
6. The —
Lovers. Attraction, love, beauty, trials overcome.
Reversed: Failure, foolish designs. Another account speaks of
marriage frustrated and contrarieties of all kinds.
7. The Chariot. —
Succor, providence also war, triumph, pre-
;
sumption, vengeance, trouble. Reversed: Riot, quarrel, dispute,

litigation, defeat.
8. Fortitude. —
Power, energy, action, courage, magnanimity;
also complete success and honors. Reversed: Despotism, abuse
of power, weakness, discord, sometimes even disgrace.
9. The Hermit.— Fvudence, circumspection also and espe- ;
cially treason, dissimulation, roguery, corruption. Reversed:

Concealment, disguise, policy, fear, unreasoned caution.
10. Wheel of Fortune. —
Destiny, fortune, success, elevation,
luck, felicity. Reversed: Increase, abundance, superfluity.
11. Justice. —
Equity, rightness, probity, executive; triumph of
the deserving side in law. Reversed: Law in all its departments,
legal complications, bigotry, bias, excessive severity.
12. The Hanged Man. —Wisdom, circumspection, discernment,

trials, sacrifice, intuition, divination, prophecy. Reversed: Self-
ishness, the crowd, body politic. .
13. Death. — End, mortality, destruction, corruption; also, for a

man, the loss of a benefactor; for a woman, many contrarieties;
for a maid, failure of marriage projects. Reversed: Inertia,
sleep, lethargy, petrifaction,somnambulism hope destroyed.
;
14. —
Temperance. Economy, moderation, frugality, manage-
ment, accommodation. Reversed: Things connected with
churches, religions, sects, the priesthood, sometimes even the
priest who will marry the Querent; also disunion, unfortunate
combinations, competing interests.
15. The Devil. —
Ravage, violence, vehemence, extraordinary
efforts, force, fatality; that which is predestined but is not for
this reason evil. Reversed: Evil fatality, weakness, pettiness,
bHndness.
16. —
The Tower. Misery, distress, indigence, adversity, calam-
ity, disgrace, deception, ruin. It is a card in particular of unfore-
seen catastrophe. Reversed: According to one account, the same
in a lesser degree also oppression, imprisonment, tyranny.
;
17. The Star. —

Loss, theft, privation, abandonment; another
—
reading says hope and bright prospects. Reversed: Arrogance,
haughtiness, impotence.
18. The Moon. —Hidden enemies, danger, calumny, darkness,
terror, deception, occult forces, error. Reversed: Instability,
inconstancy, silence, lesser degrees of deception and error.
19. The Sun. —
Material happiness, fortunate marriage, con-
tentment. Reversed: The same in a lesser sense.
20. The Last Judgment. —
Change of position, renewal, out-
come. Another account specifies total loss through lawsuit.
Reversed: Weakness, pusillanimity, simplicity also deliberation,
;
decision, sentence.
Zero. —
The Fool. Folly, mania, extravagance, intoxication,
delirium, frenzy, bewrayment. Reversed: Negligence, absence,
distribution, carelessness, apathy, nullity, vanity.
21. The World. —
Assured success, recompense, voyage, route,
emigration, flight, change of place. Reversed: Inertia, fixity,
stagnation, permanence.
It will be seen that, except where there is an irresistible sugges-
tion 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.
Section 4
SOME ADDITIONAL MEANINGS OF

THE LESSER ARCANA
Wands. —
King. Generally favorable; may signify a g-ood
marriage. Reversed: Advice that should be followed.
—
Queen. A good harvest, which ma^ be taken in several senses.
Reversed: Good-will towards the Querent, but without the oppor-
tunity to exercise it.
—
Knight. A bad card; according to some readings, alienation.
Reversed: For a woman, marriage, but probably frustrated.
—
Page. Young man of family in search of young lady. Re-
versed: Bad news.
—
Ten. Difficulties and contradictions, if near a good card.
—
Nine. Generally speaking, a bad card.
Eight.— Domestic disputes for a married person.
—
Seven. A dark child.
Six. — Servants may lose the confidence of their masters a ;
young lady may be betrayed by a friend. Reversed: Fulfilment

of deferred hope.
Five.— Success in financial speculation. Rezêrsed: Quarrels
may be turned to advantage.
—
Four: Unexpected good fortune. Reversed: A married
woman will have beautiful children.
—
Three. A very good card collaboration will favor enterprise.
;
—
Two. A young lady may expect trivial disappointments.
—
Ace. Calamities of all kinds. Reversed: A sign of birth.
—
Cups. King. Beware of ill-will on the part of a man of posi-
tion, and of hypocrisy pretending to help. Reversed: Loss.
—
Queen. Sometimes denotes a woman of equivocal character.
Reversed: A
rich marriage for a man and a distinguished one for
a woman.
Knight. —A from a
visit friend, who bring unexpected
will
money to the Querent. Reversed: Irregularity.
Page. — Good augury; also a young man who unfortunate
is in
love. Reversed: Obstacles of kinds.
all
Ten. — For a male Querent, a good marriage and one beyond his
expectations. Reversed: Sorrow ; also a serious quarrel.
OUTER 3.IETH0D OF THE ORACLES. 149
Nine.— Of good augury for military men. Reversed: Good

business.
Eight. — ^Marriage with a fair woman. Reversed: Perfect sat-
isfaction.
Seven. — Fair child; idea, design, resolve, movement. Re-
versed: Success, if accompanied by the Three of Cups.
^/.r.— Pleasant memories. Reversed: Inheritance to fall in
quickly.
Five. — Generally favorable ; a happy marriage also patrimony,
;
legacies, gifts, success in enterprise. Reversed: Return of some

relative who has not been seen for long.
—
Four. Contrarieties. Reversed: Presentiment.
—
Three. Unexpected advancement for a military man. Re-
versed: Consolation, cure, end of the business.
Tzvo.— Favorable in things of pleasure and business, as well as
in love; also wealth and honor. Reversed: Passion.
—
Ace. Inflexible will, unalterable law. Reversed: Unexpected
change of position.
—
Swords. King. A lawyer, senator, doctor. Reversed: A
bad man also a caution to put an end to a ruinous lawsuit.
;
—
Queen. A widow. Rezêrsed: A bad wôman, with ill-will
towards the Querent.
—
Knight. A soldier, man of arms, satellite, stipendiary; heroic
action predicted for soldier. Reversed: Dispute with an imbecile
person for a woman, struggle with a rival, who will be
;
conquered.
—
Page. An indiscreet person will pry into the Querent's secrets.
Reversed: Astonishing news.
—
Ten. Followed by Ace and King, imprisonment for girl or ;
wife, treason on the part of friends. Reversed: Victory and con-

sequent fortune for a soldier in war.
—
Nine. An ecclesiastic, a priest generally, a card of bad omen.
;
Reversed: Good ground for suspicion against a doubtful person.

Eight. —
For a woman, scandal spread in her respect. Re-
versed: Departure of a relative.
Seven. —
Dark girl a good card it promises a country life after
; ;
a competence has been secured. Reversed: Good advice, prob-

ably neglected.
Six. —The voyage will be pleasant. Reversed: Unfavorable
issue of lawsuit.
Five. — An attack on the fortune of the Querent. Reversed:
A sign of sorrow and mourning.
Four. —A bad card, but if reversed a qualified success may be
expected by wise administration of affairs. Reversed: certain A
success following wise administration.
Three. — For a woman, the flight of her lover. Reversed:A
meeting with one whom the Querent has compromised; also
a nun.
—
Two. Gifts for a lady, influential protection for a man in'
search of help. Reversed: Dealings with rogues.
—
Ace. Great prosperity or great misery. Reversed: Marriage
broken oflf, for a woman, through her own imprudence.
Pentacles. King. —A
rather dark man, a merchant, master,
professor. Reversed: An old and vicious man.
—
Queen. Dark woman; presents from a rich relative; rich and
happy marriage for a young man. Reversed: An illness.
Knight. —A useful man; useful discoveries. Reversed: A
brave man out of employment.
Page.-Â dark youth a young officer or soldier a child. Re-
; ;
versed: Sometimes degradation and sometimes pillage.

—
Ten. Represents house or dwelling, and derives its value from
other cards. Reversed: An occasion which may be fortunate or
otherwise.
—
Nine. Prompt fulfilment of what is presaged by neighboring
cards. Reversed: Vain hopes.
Eight. —A young man in business who has relations with the
Querent; a dark girl. Reversed: The Querent will be compro-
mised in a matter of money-lending.
—
Seven. Improved position for a lady's future husband. Re-
versed: Impatience, apprehension, suspicion.
Six.— The present must not be relied on. Reversed: A check
on the Querent's ambition.
—
Five. Conquest of fortune by reason. Reversed: Troubles
in love.
Fonr. — For a bachelor, pleasant news from a Reversed:
lady.
Observation, hindrances.
Three. — for a man, celebrity for
If son. Reversed:
his eldest
Depends on neighboring cards.
Two. — Troubles are more imaginary than Reversed:
real.
Bad omen, ignorance, injustice.
Ace. — The most favorable of cards.
allReversed: A share in
the finding of treasure.
It will be observed (i) that these additamenta have little con-
nection 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, accentu-
ated or subject to modification and sometimes almost reversal
OUTER :\IETHOD OF THE ORACLES. 151
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 favor of
the personal appreciation of card values.
This has been intimated already. It seems necessary to add
the following speculative readings.
Section 5
THE RECURRENCE OF CARDS IN DEALING

IN THE NATURAL POSITION
4 Kings ==: great honor 3 Kings consultation
;
2 Kings =: = ;
minor counsel.
4 Queens = great debate 3 Queens =deception by women
;
2 Queens ^sincere friends.

4 Knights = serious matters 3 Knights =: lively debate ;
2 Knights = intimacy.
4 Pages = dangerous illness 3 Pages — dispute 2 Pages ;
: ^=z
disquiet.
4 Tens = condemnation 3 Tens = new condition 2 Tens =
;
;
change.
4 Nines = a good friend 3 Nines = success 2 Nines = re-
; ;
ceipt.
4 Eights = reverse ;3 Eights ^ marriage 2 Eights = new ;
knowledge.
4 Sevens = intrigue 3 Sevens ^ infirmity 2 Sevens = news.
; ;
4 Sixes = abundance 3 Sixes = success

;
2 Sixes = irrita- ;
bility.
4 Fives = regularity 3 Fives = determination
;
2 Fives ;
^=^
vigils.
.4 Fours = journey near at hand; 3 Fours = a subject of
reflection 2 Fours = insomnia.
;
4 Threes = progress 3 Threes = unity 2 Threes = calm. ;
4 Twos ^ contention 3 twos = security 2 Twos = accord.

;
:
;
4 Aces 1= favorable chance 3 Aces = small success 2 Aces;

;
= trickery.
Reversed
4 Kings = celerity; 3 Kings commerce 2 Kings =
projects. ; =
4 Queens = bad company 3 Queens =: gluttony 2 Queens
;
;
=
work.
4 Knights = alliance 3 Knights
;
a duel, or personal encoun- =
ter 2 Knights
;
= susceptibility.
4 Pages = privation 3 Pages
;
idleness 2 Pages society. = ;
=
4 Tens = event, happening 3 Tens disappointment 2 Tens
;
= :
= expectation justified.
4 Nines = usury 3 Nines = imprudence 2 Nines = small

;
;
profit.
4 Eights = error 3 Eights = a spectacle 2 Eights = mis-
;
;
fortune.
4 Sevens = quarrellers 3 Sevens = joy; 2 Sevens = women
;
of no repute.
4 Sixes = care 3 Sixes = satisfaction 2 Sixes = downfall.
;
;
4 Fives = order; 3 Fives = hesitation 2 Fives = reverse. ;
4 Fours = walks abroad 3 Fours == disquiet 2 Fours =: dis-

;
;
pute.
4 Threes = great success 3 Threes = serenity 2 Threes
; ;
=: safety.
4 Twos = reconciliation 3 Twos ^ apprehension ;
2 Twos ;
=: mistrust.
4 = dishonor 3 x\ces =; debaucher}^ 2 Aces = enemies.
x'\ces ; ;
Section 6
THE ART OF TAROT DIVINATION

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 perlons who are versed in such questions

believe that the way of simplicity is the wây of truth. I set aside
also the operations which have been republished recently in that
section ofThe 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 pri-
vately for many years past in England, Scotland and Ireland. I
do not think that it has been published —certainly not in connec-

tion 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.
Section 7
AN ANCIENT CELTIC METHOD

OF DIVINATION
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 connection 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 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 con-
ventionally. 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 ques-
tion is : In this case, take the Trump
Will a lawsuit be necessary ?
No. II, or Justice, as the This has reference to
Significator.
legal affairs. But if the question is Shall I be successful in my
:
lawsuit? one of the Court Cards must be chosen as the Signifi-

cator. 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 Sig-
nificator with it, and say This covers him.
: This card gives the
influence which is affecting the person or matter of inquiry gen-
erally, 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 shows the nature of the obstacles in the
matter. If a favorable card, the opposing forces will not be
it is
serious, or it may
indicate that something good in itself will not
be productive of good in the particular connection.
Turn up the Third Card; place it above the Significator, and
say: This crowns him. It represents (o) 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 shows 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 Significa-
tor from which he is looking, and say: This is behind him. It
gives the influence that is just passed, or is now passing away.
iV. 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 Sig-
nificator is facing, and say: This is before him. It shows 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 Sig-
nificator —covered by the First Card—being in the center.
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, sig-
nifies himself —
that is, the Significator —
whether person or thing
— and shows 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 imme-
diate 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 shown 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 what-
soever 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 con-
clusion of the affair, it may be well to repeat the operation, taking
in this case the Tenth Card as the Signihcator, 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
shows 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 dis-
cover 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 compara-
tively 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 compli-
cations.
OUTER lAIETHOD OF THE ORACLES. 157
DIAGRAM
I here append a diagram of the cards as laid out in this mode
of divination. The Signilicator is here facing to the left.
10
Significator
and No. i.
The Significator.
1. What covers him.
2. What crosses him.
3. What crowns him.
4. Wliat is heneath him.
5. What is hehind him.

6. W^hat is before him.
7. Himself.
8. His house.
9. His hopes or fears.
10. W^hat will come.

Section 8
AN ALTERNATIVE METHOD OF READING

THE TAROT CARDS
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, so on —as in the following
diagram :
6th
packet
You will thus have six horizontal lines of seven cards each,
arranged after the following manner.
1st line.
EJHESHHE] 2nd line.
3rd line.
00
4th line.
000
00 5th line.
000
00 6th line.
000
00 —
000
In this method, the Querent if of the male sex is repre-—
sented 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. i of the topline, 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 con-
cerning 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 shou»ld 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 satis-
factory 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 connection,
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 probably resolve itself into
will
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 prac-
tical 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.

Section 9
THE METHOD OF READING BY MEANS

OF THIRTY-FIVE CARDS
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
: contains Two Cards and Packet VI contains
V :
the last Eleven Cards. The arrangement will then be as

follows :
Packet Packet Packet Packet Packet Packet

VI. V. IV. III. II. I.
cards
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, heginning
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 ap-
plicable to ordinary playing-cards, but the additional court cards,
and above all the Trumps INIajor, 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 trans-
mitted, 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 acci- —
dents. Perhaps such a person will begin to understand what lies
far behind these symbols, by whomsoever first invented and how-
ever preserved. If he does, he will see also why I have concerned
myself with the subject, even at the risk of writing about divina-
tion by cards.
BIBLIOGRAPHY
A Concise Bibliography Of The Chief Works Dealing
With The Tarot And Its Connections
As in spite of its modest pretensions, this monograph is, so
far as I am aware, the first attempt to provide in EngHsh a com-
plete synoptic account of the Tarot, with its archaeological position
defined, its available symbolism developed, and —as a matter of
curiosity in occultism— with its divinatory meanings and modes of
operation sufficiently exhibited, it is my wish, from the literate
standpoint, to enumerate those text-books of the subject, and the
most important incidental references thereto, which have come
under my notice. The biliographical particulars that follow lay
no claim to completeness, as I have cited nothing that I have not
seen with my own eyes but I can understand that most of my
;
—
readers will be surprised at the extent of the literature if I may
so term it conventionally —
which has grown up in the course of
the last 120 years. Those who desire to pursue their inquiries
further will find ample materials herein, though it is not a course
which I am seeking to commend especially, as I deem that enough
has been said upon the Tarot in this place to stand for all that
has preceded it. The bibliography itself is representative after a
similar manner. I should add that there is a considerable cata-
logue of cards and works on card-playing in the British Museum,
but I have not had occasion to consult it to any extent for the
purposes of the present list.
Monde Primitif, analyse et compare avec le Monde Moderne.

Par M. Court de Gebelin. Vol. 8, 4to, Paris, 1781.
The articles on the Jcu des Tarots will be found at pp. 365 to
410. The plates at the end show the Trumps Major and the Aces
of each suit. These are valuable as indications of the cards at the
close of the eighteenth century. They were presumably then in
circulation in the South of I'rance, as it is said that at the period
164
BIBLIOGRAPHY. 165
in question they were practically unknown at Paris. I have dealt

with the claims of the papers in the body of the present work.
Their speculations were tolerable enough for their mazy period;
but that they are suffered still, and accepted indeed without ques-
tion, by French occult writers is the most convincing testimony
that one can need to the qualifications of the latter for dealing
with any question of historical research.
II
The Works Lcs Septs Nuances de Vceuvre philoso-

of Etteilla.
phiqiie Hermetique Maniere de se recreer avec le Jeu de
:
Cartes, nommces Tarots; Fragments sur les Haiites Sci-

ences; Philosophie des Hautes Sciences; Jeu des Tarots, ou
le Livre de Thoth; LcQons Thcoriqiies et Pratiques du Livre
—
de Thoth all published between 1783 and 1787.
These are exceedingly rare and were frankly among the works
of colportagc of their particular period. They contain the most
curious fragments on matters within and without the main issue,
lucubrations on genii, magic, astrology, talismans, dreams, etc. I
have spoken sufficiently in the text on the author's views on the
Tarot and his place in its modern history. He regarded it as a
work of speaking hieroglyphics, but to translate it was not easy.
—
He, however, accomplished the task that is to say, in his own
opinion.
Ill
An Inquiry into the Ancient Greek Game, supposed to have been

invented by Palainedes. [By James Christie.] London:
4to, 1 80 1.
I mention this collection of curious dissertations because it has
been cited by writers on the Tarot. It seeks to establish a close
connection between early games of antiquity and modern chess.
It is suggested that the invention attributed to Palamedes, prior
to the Siege of Troy, was known in China from a more remote
period of antiquity. The work has no reference to cards of any
kind whatsoever.
IV
Researches into the History of Playing Cards. By Samuel Wel-
ler Singer. 4to, London, 1816.
The Tarot is probably of Eastern origin and high antiquity,
but the rest of Court de Gebelin's theory is vague and unfounded.
Cards were known in Europe prior to the appearance of the
Egyptians. The work has a good deal of curious information and
the appendices are valuable, but the Tarot occupies comparatively
little of the text and the period is too early for a tangible criti-
cism of its claims. There are excellent reproductions of early
specimen designs. Those of Court de Gebelin are also given in
extenso.
Facts and Speculations on Playing Cards. By W. A. Chatto.

8vo, London, 1848.
The author suggested that the Trumps Major and the numeral
cards were once separate, but were afterwards combined. The
oldest specimens of Tarot cards are not later than 1440. But the
claims and value of the volume have been sufficiently described
in the text.
VI
Les Cartes a Jouer et la Cartomancie. Par D. R. P. Boiteau

d'Ambly. 4to, Paris, 1854.
There are some interesting illustrations of early
Tarot cards,
which are said to be of Oriental origin but they are not referred
;
to Egypt. The early gipsy connection is affirmed, but there is

no evidence produced. The cards came with the gipsies from
India, where they were designed to show forth the intentions of
**the unknown divinity" rather than to be the servants of profane
amusement.
VII
Dogme Rituel de la Haute Magie. Par filiphas Levi, 2 vols.,

et
demy 8vo, Paris, 1854.
This is the first pubHcation of Alphonse Louis Constant on
occult philosophy, and it is also his magnum opus. It is con-
structed in both volumes on the major Keys of the Tarot and
has been therefore understood as a kind of development of their
implicits, in the way that these were presented to the mind of
the author. To supplement what has been said of this work in
the text of the present monograph, I need only add that the
section on transmutations in the second volume contains what is
termed the Key of Thoth. The inner circle depicts a triple Tan.
with a hexagram where the bases join, and beneath is the Ace of
BIBLIOGRAPHY. 167
Cups. Within the external circle are the letters TARO, and
about this figure as a whole are grouped the symbols of the Four
Living Creatures, the Ace of Wands, Ace of Swords, the letter
Shin, and a magician's candle, which is identical, according to
Levi, with the lights used in the Goetic Circle of Black Evocations
and Pacts. The triple Tan may be taken to represent the Ace of
Pentacles. The only Tarot card given in the volumes is the
Chariot, which is drawn by two sphinxes the fashion thus set
;
has been followed in later days. Those who interpret the work
as a kind of commentary on the Trumps Major are the conven-
tional occult students and those who follow them will have only
the pains of fools.
VIII
Lcs Romes. Par A. Vaillant. Demy 8vo, Paris, 1857.

J.
The author tellsus how he met with the cards, but the account
is in a chapter of anecdotes. The Tarot is the sidereal book of
Enoch, modelled on the astral wheel of Athor. There is a de-
scription of the Trumps Major, which are evidently regarded as
an heirloom, brought by the gipsies from Indo-Tartary. The
publication of Levi's Dogme et Ritiiel must, I think, have im-
pressed Vaillant very much, and although in this, which was the
writer's most important wôrk, the anecdote that I have men-
tioned is practically his only Tarot reference, he seems to have
gone much further in a later publication Clef Magique dc la
Fiction et dii Fait, but I have not been able to see it, nor do I
think, from the reports concerning it, that I have sustained
a loss.
IX
Historic de la Magie. Par filiphas Levi. Svo, Paris, i860.

The references to the Tarot are few in this brilliant work,
which will be available shortly in English. It gives the 21st
Trump Major, commonly called the Universe, or World, under
—
the title of Fuli* Pantomorphe a seated figure wearing the
crown of Isis. This has been reproduced by Papus in Le Tarot
Divinatoire. The author explains that the extant Tarot has come
down to us through the Jews, but it passed somehow into the
hands of the gipsies, who brought it with them when they first
entered France in the early part of the fifteenth century. The
authority here is Vaillant.
X
La Clef des Grands Mysteres. Par filiphas Levi, 8vo, Paris,
1861.
The frontispiece to this work represents the absolute Key of
the occult sciences, given by William Postel and completed by the
writer. It is reproduced in The Tarot Of The Bohemians, and
in the preface which I have prefixed thereto, as indeed elsewhere,
I have explained that Postel never constructed a hieroglyphical
key. filiphas Levi indentifies the Tarot as that sacred alphabet
which has been variously referred to Enoch, Thoth, Cadmus and
Palamedes. It consists of absolute ideas attached to signs and
numbers. In respect of the latter, there is an extended commen-
tary on these as far as the number 19, the series being inter-
preted as the Keys of Occult Theology. The remaining three
numerals which complete the Hebrew alphabet are called the
Keys of Nature. The Tarot is said to be the original of Chess,
as it is also of the Royal Game of Goose. This volume contains
the author's hypothetical reconstruction of the tenth Trump
Major, showing Egyptian figures on the Wheel of Fortune.
XI
L'Homme Rouge des Tuileries. Par P. Christian. Fcap. 8vo,
Paris, 1863.
The work is exceedingly rare, is much sought and was once
highly prized in France; but Dr. Papus has awakened to the
fact that it is really of slender value, and the statement might
be extended. It is interesting, however, as containing the writer's
first reveries on the Tarot. He was a follower and imitator of
Levi. In the present work, he provides a commentary on the
Trumps Major and thereafter the designs and meanings of all
the Minor Arcana. There are many and curious astrological
attributions. The work does not seem to mention the Tarot by
name. A later Histoire de la Magie does little more than repro-
duce and extend the account of the Trumps Major given herein.
XII
The History of Playing Cards. By E. S. Taylor. Cr. 8vo. Lon-

don, 1865.
This was published posthumously and is practically a transla-
tion of Boiteau. It therefore calls for little remark on my part.
The opinion is that cards were imported by the gipsies from
BIBLIOGRAPHY. 169
India. There are also references to the so-called Chinese Tarot,

which was mentioned by Court de Gebelin.
XIII
Origine des Cartes a Joiier. Par Romain Merlin. 4to, Paris,

1869.
There is no basis for the Egyptian origin of the Tarot, except
in the imagination of Court de Gebelin. I have mentioned other-
wise that the writer disposes to his personal satisfaction, of the
gipsy hypothesis, and he does the same in respect of the im-
puted connection with India he says that cards were known in
;
Europe before communication was opened generally with that

world about 1494. But if the gipsies were a Pariah tribe already
dwelling in the West, and if the cards were a part of their bag-
gage, there is nothing in this contention. The whole question is
essentially one of speculation.
XIV
The Platonist. \o\. II, pp. 126-8. Published at St. Louis, Mo.,
U.S.A., 1884-5. Royal 4to.
This periodical, the suspension of which must have been re-
gretted by many admirers of an unselfish and laborious effort,
contained one anonymous article on the Tarot by a writer with
theosophical tendencies, and considerable pretensions to knowl-
edge. It has, however, by its own evidence, strong titles to
negligence, and is indeed a ridiculous performance. The word
Tarot is the Latin i?o/fl=wheel, transposed. The system was
—
invented at a remote period in India, presumably for the writer
is vague —about b. c. 3CD0. The Fool represents the primordial
chaos. The Tarot is now used by Rosicrucian adepts, but in spite
of the inference that it may have come down to them from their
German progenitors in the early seventeenth century, and not-
withstanding the source in India, the twenty-two keys were
pictured on the walls of Egyptian temples dedicated to the mys-
teries of initiation. Some of this rubbish is derived from P.
Christian, but the following statement is peculiar, I think, to
the writer 'Tt is known to adepts that there should be twenty-
:
two esoteric keys, which would make the total number up to

100." Persons who reach a certain stage of lucidity have only
to provide blank pasteboards of the required num.ber and the
missing designs will be furnished by superior intelligences.
Meanwhile, America is still awaiting the fulfilment of the con-
cluding forecast, that some few will ere long have so far devel-
oped in that country *'as to be able to read perfectly ... in that
perfect and divine sybilline work, the Taro." Perhaps the cards
which accompany the present volume will give the opportunity
and the impulse!
XV
Lo Joch de Naips. Per Joseph Brunet y Bellet. Cr. 8vo, Barce-
lona, 1886.
With reference to the dream of Egyptian origin, the author
quotes Garth Wilkinson's Manners and Customs of th^
E.
Egyptians as negative evidence at least that cards were unknown
in the old cities of the Delta. The history of the subject is
sketched, following the chief authorities, but without reference
to exponents of the occult schools. The mainstay throughout
is Chatto. There are some interesting particulars about the pro-
hibition of cards in Spain, and the appendices include a few
valuable documents, by one of which it appears, as already men-
tioned, that St. Bernardin of Sienna preached against games in
general, and cards in particular, so far back as 1423. There are
illustrations of rude Tarots, including a curious example of an
Ace of Cups, with a phoenix rising therefrom, and a Queen of
Cups, from whose vessel issues a flower.
XVI
The Tarot: Its Occult Significance, Use in Fortune-Telling, and
Method of Play. By S. L. IMacGregor Mathers. Sq. i6mo,
London, 1888.
This booklet was designed to accompany a set of Tarot cards,
and the current packs of the period were imported from abroaj
for the purpose. There is no pretense of original research, and
the only personal opinion expressed by the writer or calling for
notice here states that the Trumps Major are hierogylphic sym-
bols corresponding to the occult meanings of the Hebrew alpha-
bet. Here the authority is Levi, from whom is also derived the
brief symbolism allocated to the twenty-two Keys. The divina-
tory meanings follow, and then the modes of operation. It is a
mere sketch written in a pretentious manner and is negligible in
all respects.
BIBLIOGRAPHY. 171
XVII
Traits Methodique de Science Occulte. Par Papus. 8vo, Paris,

1891.
The rectified Tarot published by Oswald Wirth after the in-
dications of filiphas Levi is reproduced in this work, which it —
—
may be mentioned extends to nearly 1,100 pages. There is a
section on the gipsies, considered as the importers of esoteric
tradition into Europe by means of the cards. The Tarot is a
combination of numbers and ideas, whence its correspondence
with the Hebrew alphabet. Unfortunately, the Hebrew citations
are rendered almost unintelligible by innumerable typographical
errors.
XVIII
kaphas Levi: Le Livre des Splendeurs. Demy 8vo, Paris, 1894.

A section on the Elements of the Kabalah affirms (a) That
the Tarot contains in the several cards of the four suits a four-
fold explanation of the numbers i to 10; (b) that the symbols
which we now have only in the form of cards were at first medals
and then afterwards became taHsmans {c) that the Tarot is
;
the hieroglyphical book of the Thirty-two Paths of Kabalistic

theosophy, and that its summary explanation is in the Sepher
Yetzirah; (d) that it is the inspiration of all religious theories
and symbols; (e) that its emblems are found on the ancient
monuments of Egypt. With the historical value of these preten-
sions I have dealt in the text.
XIX
Clefs Magiques et Clavicules de Salomon. Par iSliphas Levi.
Sq. i2mo, Paris, 1895.
The Keys in question are said to have been restored in i860,
in their primitive purity, by means of hieroglyphical signs and
numbers, without any admixture of Samaritan or Egyptian
images. There are rude designs of the Hebrew letters attributed
to the Trumps Major, with meanings — most of which are to be
found in other works by the same writer. There are also com-
binations of the letters which enter into the Divine Name; these
combinations are attributed to the court cards of the Lesser Ar-
cana. Certain talismans of spirits are in fine furnished with
Tarot attributions; the Ace of Clubs corresponds to the Deus
Absconditus, the First Principle. The little book was issued at a
high price and as something that should be reserved to adepts,
or those on the path of adeptship, but it is really without value
— symbolical or otherwise.
XX
Les xxii Lames Hermetiqiies du Tarot Divinatoire. Par R. Fal-
connier. Demy 8vo, Paris, 1896.
The word Tarot comes from the Sanskrit and means "fixed
star," which in its turn signifies immutable tradition, theosophical
synthesis, symbolism of primitive dogma, etc. Graven on golden
plates, the designs were used by Hermes Trismegistus and their
mysteries were only revealed to the highest grades of the priest-
hood of Isis. It is unnecessary therefore to say that the Tarot is
of Egyptian origin and the work of M. Falconnier has been to
reconstruct its primitive form, which he does by reference to the
—
monuments that is to say, after the fashion of filiphas Levi, he
draws the designs of the Trumps IMajor in imitation of Egyptian
art. This production has been hailed by French occultists as
presenting the Tarot in its perfection, but the same has been
said of the designs of Oswald Wirth, which are quite unlike and
not Egyptian at all. To be frank, these kinds of foolery may be
as much as can be expected from the Sanctuary of the Comedie-
Frangaise, to which the author belongs, and it should be reserved
thereto.
XXI
The Magical Ritual of the Sanctum Regnum, interpreted by the
Tarot Trumps. Translated from the MSS. of filiphas Levi
and edited by W. Wynn Westcott, M.B. Fcap, 8vo, London,
1896.
necessary to say that the interest of this memorial rests
It is
rather in the fact of its existence than in its intrinsic importance.
There is a kind of informal commentary on the Trumps Major,
or rather there are considerations which presumably had arisen
therefrom in the mind of the French author. For example, the
card called Fortitude is an opportunity for expatiation on will
as the secret of strength. The Hanged Man is said to represent
the completion of the Great Work. Death suggests a diatribe
against Necromancy and Goetia; but such phantoms have no
existence in *'the Sanctum Regnum" of life. Temperance pro-
duces only a few vapid commonplaces, and the Devil, which is
blind force, is the occasion for repetition of much that has been
said already in the earlier works of Levi. The Tower repre-
BIBLIOGRAPHY. 173
sents the betrayal of the Great Arcanum, and this it was which
caused the sword of Samael to be stretched over the Garden of
Dehght. Amongst the plates there is a monogram of the Gnosis,
which is also that of the Tarot. The editor has thoughtfully ap-
pended some information on the Trump Cards taken from the
early works of Levi and from the commentaries of P. Christian.
XXII
Comment on devient Alchimiste. Par F. Joiivet de Castellct.
Sq. 8vo, Paris, 1897.
—
Herein is a summary of the Alchemical Tarot, which with all
—
my respect for innovations and inventions seems to be high fan-
tasy; but Etteilla had reveries of this kind, and if it should ever
be warrantable to produce a Key Major in place of the present
Key Minor, it might be worth while to tabulate the analogies of
these strange dreams. At the moment it will be sufficient to say
that there is given a schedule of the alchemical correspondences
to the Trumps Major, by which it appears that the Juggler or
Magician symbolizes attractive force the High Priestess is inert
;
matter, than which nothing is more false the Pope is the

;
—
Quintessence, which if he were only acquainted with Shake-
—
speare might tempt the present successor of St. Peter to re-
peat that ''there are more things in heaven and earth, Horatio."
The Devil, on the other hand, is the matter of philosophy at the
black stage the Last Judgment is the red stage of the Stone
;
;
the Fool is its fermentation and, in fine, the last card, or the
;
—
World, is the Alchemical Absolute the Stone itself. If this
should encourage my readers, they may note further that the
particulars of various chemical combinations can be developed
by means of the Lesser Arcana, if these are laid out for the
purpose. Specifically, the King of Wands =
Gold; the Pages
or Knaves represent animal substances the King of Cups
; =
Sil-
ver; and so forth.
XXIII
Le Grand Arcane, ou I'occultisme de^'oile. Par filiphas Levi.

Demy 8vo, Paris, 1898.
After many years and the long experience of all his concerns
in occultism, the author at length reduces his message to one
formula in this work. I speak, of course, only in respect of the
Tarot he says that the cards of Etteilla produce a kind of hyp-
:
notism in the seer or seeress who divines thereby. The folly of

the psychic reads in the folly of the querent. Did he counsel
honesty, it is suggested that he would lose his clients. I have
written severe criticisms on occult arts and sciences, but this is
astonishing from one of their past professors and, moreover,
I think that the psychic occasionally is a psychic and sees in a
manner as such.
XXIV
Le Serpent de la Genese —
Livre II; La Clef de la Magie Noire.
Par Stanislas de Guaita. 8vo, Paris, 1902.
It is a vast commentary on the second septenary of the Trumps
Major. Justice signifies equilibrium and its agent the Hermit ;
typifies the mysteries of solitude; the Wheel

of Fortune is the
circulus of becoming or attaining; Fortitude signifies the power
resident in will; the Hanged Man is magical bondage, which
speaks volumes for the clouded and inverted insight of this fan-
tasiast in occultism Death is, of course, that which its name sig-
;
nifies, but with reversion to the second death Temperance means

;
the magic of transformations, and therefore suggests excess

rather than abstinence. There is more of the same kind of
— —
thing I believe in the first book, but this will serve as a speci-
men. The demise of Stanislas de Guaita put an end to his
scheme of interpreting the Tarot Trumps, but it should be under-
stood that the connection is shadowy and that actual references
could be reduced to a very few pages.
XXV
Le Tarot: Apergu historiqne. Par. J. J. Bourgeat. Sq. i2mo,
Paris, 1906.
The author has illustrated his work by purely fantastic de-
Trumps Major, as, for example, the Wheel of
signs of certain
Fortune, Death and the Devil. They have no connection with
symbolism. The Tarot is said to have originated in India,
whence it passed to Egypt, filiphas Levi, P. Christian, and J. A.
Vaillant are cited in support of statements and points of view.
The mode of divination adopted is fully and carefully set out.
XXVI
L'Art de tirer Ics Cartes. Par Antonio Magus. Cr. 8vo, Paris,
n.d.(about 1908).
This is not a work of any especial pretension, nor has it any
title to consideration on account of its modesty. Frankly, it is
BIBLIOGRAPHY. 175
little — if any —better than a bookseller's experiment.

There is a
summary account of the chief methods of divination, derived
from familiar sources there is a history of cartomancy in
;
France; and there are indifferent reproductions of Etteilla Tarot

cards, with his meanings and the well-known mode of operation.
Finally, there is a section on common fortune-telling by a piquet
set of ordinary cards this seems to lack the only merit that it
:
might have possessed, namely, perspicuity but I speak with re-

;
serve, as I am not perhaps a judge possessing ideal qualifications

in matters of this kind. In any case, the question signifies
nothing. It is just to, add that the concealed author maintains
what he terms the Egyptian tradition of the Tarot, which is the
Great Book of ThotJi. But there is a light accent throughout his
thesis, and it does not follow that he took the claim seriously.
XXVII
Le Tarot Diznnatoire :tirage des cartes et des sorts.
Clef dii
Par le Dr. Papus. Demy.
8vo, Paris, 1909.
The text is accompanied by what is termed a complete recon-
stitution of all the symbols, which means that in this manner we
have yet another Tarot. The Trumps Major follow the tradi-
tional lines, with various explanations and attributions on the
margins, and this plan obtains throughout the series. From the
draughtsman's point of view, it must be said that the designs
are indifferently done, and the reproductions seem worse than
the designs. This is probably of no especial importance to the
class of readers addressed. Dr. Papus also presents, by way
of curious memorials, the evidential value of which he seems to
accept implicitly, certain unpublished designs of ifiliphas Levi;
they are certainly interesting as examples of the manner in
which the great occultist manufactured the archaeology of the
Tarot to bear out his personal views. We
have (a) Trump
Major, No. being Horus as the Grand Hierophant; drawn
5,
after the monuments; (b) Trump Major No. 2, being the High
Priestess as Isis, also after the monuments; and (c) five imag-
inary specimens of an Indian Tarot. This is how la haute science
in France contributes to the illustration of that work which Dr.
Papus terms livre de la science eternelle; it would be called by
rougher names in English criticism. The editor himself takes
his usual pains and believes that he has discovered the time at-
tributed to each card by ancient Egypt. He applies it to the
purpose of divination, so that the skilful fortune-teller can now
predict the hour and the day when the dark young man will meet
with the fair widow, and so forth.
XXVIII
Le Tarot des Bohemiens. Par Papus. 8vo, Paris, 1889. Eng-

lish Translation,second edition, 1910.
An exceedingly complex work, which claims to present an ab-
solute key to occult science. It was translated into English by
Mr. A. P. Morton in 1896, and this version has been re-issued
recently under my own supervision. The preface which I have
prefixed thereto contains all that it is necessary to say regarding
its claims, and it should be certainly consulted by readers of
the present Pictorial Key to the Tarot. The fact that Papus
regards the great sheaf of hieroglyphics as ''the most ancient
book in the world," as *'the Bible of Bibles," and therefore as
''the primitive revelation," does not detract from the claim of
his general study, which — it should be added — is accompanied
by numerous valuable plates, exhibiting Tarot codices, old and

new, and diagrams summarizing the personal thesis of the
writer and of some others who preceded him. The Tarot of the
Bohemians is published at 6^. by William Rider & Son, Ltd.
XXIX
Manuel Synthetique et Pratique du Tarot. Par Eudes Picard.
8vo, Paris, 1909.
Here is yet one more handbook of the subject presenting in
a series of rough plates a complete sequence of the cards. The
Trumps Major are those of Court de Gebelin and for the Lesser
Arcana the writer has had recourse to his imagination: it can
be said that some of them are curious, a very few thinly sug-
gestive and the rest bad. The explanations embody neither re-
search nor thought at first hand; they are bald summaries of the
occult authorities in France, followed by a brief general sense
drawn out as a harmony of the whole. The method of use is
confined to four pages and recommends that divination should
be performed in a fasting state. On the history of the Tarot,
M. Picard says (a) that it is confused; (b) that we do not know
precisely whence it comes; (c) that, this notwithstanding, its in-
troduction is due to the Gipsies. He says finally that its interpre-
tation is an art.
BOSTON UNIVERSITY
02103 4816
Do not remove
charge slip from this pocket
if slip is lost please return book
directly to a circulation staff member.
Boston University Libraries

771 G)mmonwealth Avenue
Boston, Massachusetts 02215

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THE VEIL OF DIVINATION

Illustrating The Greater And Lesser Arcana

The de Laurence Company

It seems rather of necessity than predilection in the sense of

pedagogues in the seats of the mighty will be quick to perceive the

The little treatise which follows is divided into three parts, in

of occultism, more especially in France, as to the source and

it is also of universal application, it may be held to replace the

cumbrous and involved system? of the larger hand-books.

The Veil And Its Symbols 7

§ I.— Introductory And General.

§ 4. —The Tarot In History.

The Doctrine Behind The Veil 33

§ I. —The Tarot And Secret Tradition.

The Outer Method Of The Oracles .... PAGE

§ I.— Distinction Between The Greater And Lesser

§ 4. — Some Additional Meanings Of The Lesser Arcana,

A Of The Chief Works Dealing

THE VEIL AND ITS SYMBOLS

INTRODUCTORY AND GENERAL

nosis, and would offer no criterion. Now, occultism is not like

no other signs. Given the inward meaning of its emblems, they

have received part of the tradition and think that it constitutes

cards of fortune, cards of all vagrant arts, were perhaps current

I may introduce with an unheard-of wonder the marvels of arbi-

historical hypothesis. In the eighteenth century white horses

Spinoza, (c) The state of Royal Fortitude, which is the state of

clusion of the whole matter is a business proposition founded on

notions it is highly needful, on occasion, to empty terms and

been adopted previously as the most appropriate name on the side

teenth century the ascending and descending animals were really

correct and can pass as such.

Craft Grade of Masonry may belong to the late eighteenth cen-

of erect, and in place of the generative organs there is the Her-

is the moon at night in her plentitude, set in a heaven of stars

by chief rays that are waved and and by secon-

of the earth . and eternal life." Court de Gebelin

makes himself impossible as usual, and points out that if the

he is on the brink of a precipice but a dog or other animal some

eternal reward of a life that has been spent well. It should be

THE FOUR SUITS

THE TAROT IN HISTORY

found symbolical meaning to their obvious emblematic designs.

The beggar is practically naked, and the analogy is constituted

to serve as a point of departure, whether backward or forward.

Wheel of Fortune, Temperance, Fortitude, Justice, Moon, Sun,

and Minor Arcana belong to much later periods. The pack is

reverie must border on nightmare before we can identify Astron-

games of chance, and I hate the profamim valgus of divinatory

So far as regards what is indispensable as preliminaries 4:o the

historical aspects of Tarot cards, and I will now take up the

Thoth, or the Table Of The Doctrine Of Mercury.

the cross of the patriarchal see, both Greek and Latin —

seventeenth card, the star Sirius or another, as predisposition

pleases ; the number seven was

a kind of High Priestess, full of intuitions and revelations, was

came Julia Orsini, who is referable to a Queen of Cups rather in

produced a reformed Tarot, even those who think of him tenderly