r ^ > THE GIFT OF HEBER GUSHING PETERS CLASS OF 1892^^^^'^^' • «»'. 5226 3 1924 028 930 571 The original of this book is in the Cornell University Library. There are no known copyright restrictions in the United States on the use of the text. http://www.archive.org/details/cu31924028930571 THE TAROT OF THE BOHEMIANS. Absolute Key to Occult Science. JProntispiece. ABSOLUTE KEY TO OCCULT SCIENCE. THE TAROT OF THE BOHEMIANS. THE MOST ANCIENT BOOK IN THE WO^LD. \For the exclusive use of Initiates. By PAPUS. * All intellectual light, like all physical light, comes from the East, and I come with it, also from the East." — Narad, (7i€ Bohemian. LONDON : CHAPMAN AND HALL, Limited. 1892. EiCHARD Clay & Sons, Limitkd, London & B^^noay, TO §ttnlt S>tuntt AND TO ALL ITS DISCIPLES. PREFACE. The Tarot pack of cards, transmitted by the Gypsies from generation to generation, is the primitive book of ancient initiation. This has been clearly demonstrated by Guillaume Postel, Court de Gobelin, Etteila, Eliphas Levi, and J. A. Vaillant. The key to its construction and application has not yet been revealed, so far as I know. I therefore wished to ■fill up this deficiency by supplying Initiates, i. e. those who are acquainted with the elements of occult science, with an accurate guide, which would assist them in the pursuit of their studies. The uninitiated reader will find in it the explanation of the lofty philosophy and science of ancient Egypt ; whilst ladies are enabled to practise the use of the divining Tarot, by methods which we have rendered easy in Chapter XX. The book has been so arranged that each part forms viii PREFACE. a complete whole, which can, if necessary, be studied separately. I have used every effort to be as clear as possible ; the public that has warmly welcomed my other books will, I hope, forgive the imperfections inherent to a work of this kind. PAPUS. CONTENTS. PAET I. THE *' GENERAL KEY TO THE TAROT," GIVING THE ABSOLUTE KEY TO OCCULT SCIENCE. PAGE Chap. I. — Introduction to the Study of the Tarot : Approacliing End of Materialism — Synthesis — The Occult Science — The Secret Societies — The Cultus — The People, Transmitter of Esoterism — ^The Gypsies — The Sacred Word of Ereemasonry — Our Work ... ... 3 IE. — The Sacred Word Yod-He-Vau-He : The Kabbalah and the Sacred Word — The Yod — The He— The Vau— The 2nd He— Synthesis of the Sacred Word 17 ILL — The Esoterism of IN'umbers : The Theosophic !N"umbers and Operations — Signification of the Numbers 26 IV. — Analogy between the Sacred Word and I^UMBERS : The Kabbalistic Word and the Series of Numbers — Explanation of the Tetractys of Pythagoras — Figuration of the General Law ... ... ... ... 32 CONTENTS. CFAP. PAOK V. — The Key to the Minor Arcana : Formation of the Tarot — Study of a Colour— The lour Figures — The Ten Numbers — Affinity be- tween the "Figures and the Numbers — Study of the Four Colours — A Comprehensive Glance over the Minor Arcana ... ... ... 35" VI. — The Key to the Major Arcana : The Major Arcana — 1st Ternary — 2nd Ternary — 1st Septenary — 2nd Septenary — The Three Sep- tenaries and the Ternary of Transition ... 51 VII. — Connection between the Major and Minor Arcana : Domination of the 1st Septenary — • Affinities of the 2nd Septenary in the Tarot, Card by Card — Ditto of the 3rd Septenary — General Affinities — Affinities of Yodj He, VaUj and of the 2nd i^e 61 General Figure giving the Key to the Tarot ... 68 PART II. SYMBOLISM IN THE TAROT. APPLICATION OF THE GENERAL KEY TO THE SYMBOLISM. VIII. — -Introduction to the Study of Symbolism : The Symbols — The Primitive Terms — Key of Symbolism — Definition of the Sense of one of the Symbols — General Law of Symbolism 71 IX.^HlST0RY OF the SyMBOLTSM OF THE TaROT. Inquiry into its Origin : The Tarot is an Egyptian Book — Its Transformations — Man- tegna's Pack — Venetian Tarot — Florentine Tarot — Bolognese Tarot — Hindu Tarot — CONTENTS. xi CHAP. PAGE Cliinese Tarot — Modern Tarots — Etteila — Marseilles — Besan^on — "Watillaux — Oswald Wirth — Italian and German Tarots — Consti- tution of tlie Symbolism of the Tarot — The 16 Primitive Hieroglyphic Signs — The 22 Hebrew Letters ... ... ... ... 81 X. — The Symbolical Tarot. The 1st Septenary. Arcana 1 to 7. Theogony : Scheme of Work — Key to the 1st Septenary — The 1st Card of the Tarot the Origin of all the others — The Three Principles of the Absolute — The Trinity — Eigure of the Isfc Card and its Affinities ... ... ... ... ... 96 2nd Card— The High Priestess (Eeth) ... 112 3rd Card— The Empress (Gimel) ... 115 4th Card— The Emperor (Daleth) ... 119 5th Card—The Pope (He) 123 6th Card— The Lovers (Yau) 127 Summary — Constitution of God ... ... 1 32 XL — 2nd Septenary. Androgony : Key to the 2nd Septenary ... ... ... ... ... 133 7th Card— The Chariot (Zain) 135 8th Card— Justice (Cheth) 138 9 th Card— The Hermit (Teth) 142 10th Card— The Wheel of Fortune (Yod) 145 11th Card— Strength (Kaph) 148 12th Card— The Hanged Man (Lamed) ... 151 Summary — Constitution of Man ... ... 155 X IL— 3rd Septenary. Cosmogony : Key to the 3rd Septenary ... ... ... ... 156 13th Card— Death (Mem) 158 14th Card — Temperance (!N"un) 161 15th Card— The Devil (Samech) ... 164 CONTENTS. 16th Card — The Lightning-struck Tow er 168 171 174 177 178 179 182 185 188 192 (Zain) 17th Card— The Star (Phe) ..' 18th Card— The Moon (Tzaddi) ... Summary — Constitution of the Universe XIII.— i-General Transition 19th Card— The Sun (Qoph) 20th Card— The Judgment (Eesh) 21st Card- The Foolish Man (Shin) 22nd Card— The Universe (Tan) ... Summary XIV. — General Summary op the Symbolical Tarot : Involution and Evolution ... ... ... 193 Theogony : The Absolute according to Wronsld, Lacuria, and the Tarot — Theo- gony of Divers Eeligions identical with that of the Tarot — Summary ... - ... 194 Androgony : Figure with Summary .. . ... 210 Cosmogony : Figure with Summary ... ... 214 Figure containing the Symbolism of all the Major Arcana, enabling the Signification of each Card to be easily defined ... 220 — 221 PART III. APPLICATIONS OF THE TAROT. XY. — General Key to the Applications op the Tarot : The Principle and the Forms — The 21st Card of the Tarot is a Figure-Principle — The Tarot— The Year— The Month— The Day — The Human Life ... ... ...225 CONTENTS. xiii CHAP. PAGE XVI. — The Astronojiic Tarot : Egyptian Astronomy — The !Four Seasons — The Twelve Months — The Thirty-six Decani — The Planets — Abso- lute Analogy with the Tarot — Figure contain- ing the Application of the Tarot to Astron- omy — Key to the Astrological Works of Chris- tian' — Oswald Wirth's Astronomical Tarot 233 XVII. — The Initiative Tarot : Ch. Barlet's Essay on this Subject — Involution and Evolution — The Hours of ApoUonius of Tyana — The Phases of Initiation represented by the Tarot ... 253 Barlet's Work upon the Cosmogonic Tarot ... 253 XVIII. — The Kabbaustic Tarot : Deductions by Etteila upon the Book of TJioth — Example of the Application of the Tarot to the Kabbalah, the Hierogram of Adam by Stanislas de Guaita 291 XIX. — The Authors who have interested themselves IN the Tarot : Eaymond Lulle — Cardan — Postel — The Eosicrucians — Court de G^beHn — Etteila — Claude de Saint-Martin — J. A, Vaillant — Christian — Eliphas Levi — St. de Guaita — Josephin Peladan — The Platonist — ■ Theosophical Publications — F. Ch. Barlet — 0. Wirth— Poirel—Ely Star— H. P. Blavatsky —Ch.de Sivry— Mathers 297 XX. — The Divining Tarot in Sevi;n Lessons. Introduction: To our Lady Keaders — As- tronomy and Astrology — Intuition — Eortune- telling by the Tarot in Seven Lessons ... 301 1st Lesson — Simplification of the Eules of Eortune-telling by the Tarot 305 ^ncl Lesson — Minor Arcana — Signification xiv CONTENTS. CHAP. PAGR —A good Memory unnecessary for their retention — Key to the Divining Tarot ... 307 3rd Lesson — Major Arcana — Signification from a Divining Point of View ... 316 4:th Lesson — Basis of the Application of this Knowledge — Arrangement of the Cards 318 5th Lesson — Reading the Tarot — Eapid Process — Elaborate Process ... ... 322 6th Lesson — Etteila's original and un- published Method of reading the Tarot (from one of his rarest works). 1st Deal —2nd Deal— 3rd Deal— 4th Deal ... 327 7th Lesson — Conclusion — Bibliography ... 333 XXI. — Application op the Tarot to Games : The Koyal Game of the Human Life according to the Egyptians — The Unity of Games in the Tarot 335 XXII. — Conclusion of the "Work ... ... ... 343 Index 349 Table of the Authors and Principal Works QUOTED ... ... ... ... .. 353 INTKODUCTION TO THE STUDY OF THE TAROT. THE TAROT. CHAPTER I. INTBODUCTION TO THE STUDY OF THE TAROT. Approaching End of Materialism — Synthesis — The Occult Science — The Secret Societies — The Cultus — The People^ Organ of the Transmission of Esoteriem — The Gypsies — -The Sacred Word of Freemasonry — Our Work. " Therefore you must open the book and carefully weigh the statements made in it. Then you will know that the drug within is of very different value from the promise of the box, that is to say, that the subjects treated in it are Dot so frivolous as the title may imply." — Rabelais. We are on the eve of a complete transformation of our scientific methods. Materialism has given lis all that we can expect from it, and inquirers, disappointed as a rule, hope for great things from the future, whilst they are unwilling to spend more time in pursuing the path adopted in modern times. Analysis has been carried, in every branch of knowledge, as far as possible, and has only deepened the moats which divide the sciences. Synthesis becomes necessary ; but how can we realize it ? If we would condescend to waive for one moment our belief in the indefinite progress and fatal superiority of 4 THE TAROT. later generations over the ancients, we should at once per- ceive that the colossal civilizations of antiquity possessed Science, Universities, and Schools. India and Egypt are still strewn with valuable remains, which reveal to archaeologists the existence of this ancient science. We are now in a position to affirm, that the dominant character of this teaching was synthesis, which condenses in a few very simple laws the whole of the acquired knowledge. But the use of synthesis had been almost entirely lost, through several causes, which it is important to enumerate. Amongst the ancients, knowledge was only transmitted to men whose worth had been proved by a series of tests. This transmittal took place in the temples, under the name of mysteries^ and the adept assumed the title of priest or Initiate?- This science was therefore secret or occult, and thus originated the name of occttlt science^ given by our contemporaries to the ancient synthesis. Another reason for the limited diffusion of the higher branches of knowledge, was the length and difficulty of the journeys involved before the most important centres of initiation could be reached. However, when the Initiates found that a time was approaching when these doctrines might be lost to humanity, they made strenuous efforts to save the law of synthesis from oblivion. Three great methods were used for this purpose — 1. Secret societies, a direct continuation of the mysteries ; 2, The cultus, a symbolic translation of the higher doctrines, for the use of the people ; 1 See JamblichuSj Porphyry, and Apuleius. INTRODUCTION. 5 3. Lastly, the people itself became the unconscious depository of the doctrine. Let us now see what use each of these groups made of the treasure confided to it. THE SECRET SOCIETIES. The school of Alexandria was the principal source from which the secret societies of the West arose. The majority of the Initiates had taken refuge in the East, and quite recently (in 1884) the West discovered the existence in India, and above all in Thibet, of an occult fraternity, which possessed, practically, the ancient synthesis in its integrity. The Theosophite Society was founded with the object of uniting Western initiation with Oriental initiation. But we are less interested in the existence of this doctrine in the East, than in the history of the develop- ment of the initiative societies in the West. The Gnostic sects, the Arabs, Alchemists, Templars, Rosicrucians, and lastly the Freemasons, form the Western chain in the transmission of occult science. A rapid glance over the doctrines of these associations is sufficient to prove that the present form of Freemasonry has almost entirely lost the meanings of the traditional symbols, which constitute the trust which it ought to have transmitted through the ages. The elaborate ceremonials of the ritual appear ridiculous to the vulgar common sense of a lawyer or grocer, the actual modern representatives of the profound doctrines of antiquity. THE TAROT. We must, however, make some exceptions in favour of great thinkers, like Ragon and a few others. In short, Freemasonry has lost the doctrine confided to it, and cannot by itself provide us with the synthetic law for which we are seeking. THE CULTUS. The secret societies were to transmit in their symbolism the scientific side of primitive initiation, the religious sects w^ere to develop the philosophical and metaphysical aspects of the doctrine. Ev^ry priest of an ancient creed was one of the Initiates, that is to say, he knew perfectly well that only one religion existed, and that the cultus merely served to translate this relig^ion to the different nations accordincr to their particular- temperaments. This fact led to one important result, namely, that a priest, no matter "which of the gods he served, was received with honour in the temples of all the other gods, and was allowed to offer sacrifice to them. Yet this circumstance must not be supposed to imply any idea of polytheism. The Jewish High Priest in Jerusalem received one of the Initiates, Alexander the Great, into the Temple, and led him into the Holy of Holies, to offer sacrifice. ^ Our religious disputes for the supremacy of one creed over another would have caused much amusement to one of the ancient Initiate priests ; they were unable to suppose that intelligent men could ignore the unity of all creeds in one fundamental religion. • Sectarianism, chiefly sustained by two creeds, equally INTRODUCTION. 7 blinded by their errors, the Christian and the Mussulman, was the cause of the total loss of the secret doctrine, which gave the key to Synthetic Unity. Still greater labour is required to re-discover Synthesis in our Western religions, than to find it in Freemasonry. The Jews alone possessed, no longer the spirit, but the letter of their oral or Kabbalistic traditions. The Bible, written in Hebrew, is marvellous from this point of view, for it contains all the occult traditions, although its true sense has never yet been revealed. Fabre d'Olivet com- menced this prodigious work, but the ignorant descendants of the Inquisition at Rome have placed these studies on the list of those prohibited.^ Posterity will judge them. Yet every cultus has its tradition, its book, its Bible, which teach those who know how to read them the unity of all creeds, in spite of the difference existing in*, the ritual of various countries. The Bepher BerescJiit of Moses is the Jewish Bible, the Apocali/pse and the Esoteric Gospels form the Christian Bible, the Legend of Hiram is the Bible of Freemasonry, the Odyssey the Bible of the so-called polytheism of Greece, the A^jneid that of Kome, and lastly the Hindu Vedas and the Mussulman Koran are well known to all students of ancient theology. To any one possessing the key, all these Bibles reveal the same doctrine ; but this key, which can open Esoterism, is lost by the sectarians of our Western creeds. It is ^ therefore useless to seek for it any longer amongst them. ^ See Fabre d'Olivet, La Langue Hdhrdiqxie Restitit,ee. THE TAROT. THE PEOPLE, The Sages were under no illusions respecting the possible future of the tradition, which they confided to the intelligence and virtue of future generations. Moses had chosen a pecple to hand down through succeedins: acres the book which contained all the science of Egypt; but before Moses, the Hindu Initiates had selected a nation to hand down to the generations of the future the primitive doctrines of the great civilizations of the Atlantides. The people have never disappointed the expectations of those who trusted it. Understanding none of the truths which it possessed, it carefully abstained from altering them in any way, and treated the least attack made upon them as sacrilege. Thus the Jews have transmitted intact to us the letters which form the Sepher of Moses. But Moses had not solved the problem so authoritatively as the Thibetans. It was a great thing to give the people a book which it could adore respectfully, and always guard intact; but to give it a book which would enable it to live, was yet better. The people intrusted with the transmission of occult doctrines from the earliest ages was the Bohemian or Gypsy race. THE GYPSIES. The Gypsies possess a Bible, which has proved their means of gaining a livelihood, for it enables thera to tell INTRODUCTION. 9 fortunes ; at the same time it has been a perpetual source of amusement, for it enables them to gamble. Yes ; the game of cards called the Tarot, which the Gypsies possess, is the Bible of Bibles. It is the book of Thoth Hermes Trismegistus, the book of Adam, the book of the primitive Revelation of ancient civilizations. Thus whilst the Freemason, an intelligent and virtuous man, has lost the tradition; whilst the priest, also intelligent and virtuous, has lost his esoterism ; the Gypsy, although both ignorant and vicious, has given us the key which enables us to explain all the symbolism of the ages. We must admire the wisdom of the Initiates, who utilized vice and made it produce more beneficial results than virtue. The Gypsy pack of cards is a wonderful book according to Court de Gebelin^ and Vaillant.^ This pack, under the name of Tarot,^ Thora,^ Rota,^ has formed the basis of the synthetic teachings of all the ancient nations successively.'' In it, whei'e a man of the people only sees a means of amusement, the thinker will find the key to an obscure tradition. Raymond Lulle has based his Ars Magna upon the Tarot; Jerome Cardan has written a treatise upon subtility from the keys of the Tarot ;'^ Guillaume Postel has found in it the key to the ancient mysteries ; whilst Louis-Claude de Saint- Martin, the unknown ^ Court de Gebslin. — Le Monde Fi-lmitif. 2 Vaillant. — Les Homes, Mistoire des Boh^mieim. 2 Eliphas Levi.— Ritnel de la Hcntte Magie. 4 Vaillant.— 0^. cit ^ Guillaume Po-stel. — Clavis. " Vaillant. — Loc. cit. ^ Eliphas Levi. — Oj}. cit. 10 THE TAROT. philosopher, finds written in it the mysterious Knks which unite God, the Universe, and Man ! Through the Tarot we are now able to discover and o develop the synthetic law, concealed in all these symbolisms. The hour is approaching when the missing word will be refound. Masters, Rosicrucian and Kadosh, you who form the sacred triangle of Masonic initiation, do you remember 1 30th — Knight Kadosh — Master /_ _v Rosicrucian 3rd ISth Remember, Master, that illustrious man, killed through the most cowardly of conspiracies; remember Hiram, whose resurrection, promised by the Branch of Acacia, thou art looking for in faith ! Remember, Rosicrucian, the mysterioits word which thou hast sought for so loner, of which the meanincr still escapes thee ! Remember, Kadosh, the magnificent symbol "sVhich radiated from the centre of the luminous triangle, when the real meaning of the letter G was revealed to thee ! HIRAM— INRI— YOD-HE-VAU-HE ! indicate the same mystery under different aspects. He who understands one of these words possesses the key which opens the tomh of Hiram, the symbol of the INTRODUCTION. 11 synthetic science of the Ancients ; he can open the tomb and fearlessly grasp the heart of the revered Master, the symbol of esoteric teaching. The whole Tarot is based upon 'this word, KOTA, arranged as a wheel. T yod (I) A he (N) (I) he (E) vau (E) INRI ! is the word which indicates the Unity of your origin, Freemasons and Catholics ! Igne Natura Benovatur Integra. lesus Nazareics Bex ludeorum are the opposite poles, scientific and religious, physical and metaphysical, of the same doctrine. YOD-HE-YAU-HE (mn'^) is the word which indicates to you both, Freemasons and Kabbalists, the Unity of your origin. TAROT, THORA, ROTA are the words which point out to you all, Easterns and Westerns, the Unity of your requirements and of your aspirations in the eternal 12 THE TAROT. Adam-Eve, tlie source of all our knowledge and of all our creeds. All honour, therefore, to the Gypsy Nomad, to whom we are indebted for the preservation of this marvelJous instrument, the synthetic summary of the whole teaching of antiquity. OUR WORK. «■ We will commence by a preliminary study of the elements of the Kabbalah and of numbers. Supplied with these data, we will explain the construc- tion of the Tarot in all its details, studying separately each of the pieces which compose our machine, then studying the action of these pieces upon each other. Upon this point we shall be as explicit as possible. We will then touch upon some applications of the machine, but upon a few only, leaving to the genuine inquirer the work of discovering others. We must confine our personal work to giving a key, based upon a synthetic formula ; we can only supply the implement of labour, in order that those who wish for knowledge may use it as they like ; and we feel assured that they will understand the utility of our efforts and of their own. Lastly, we will do our best to explain the elements of divination by the Tarot as practised by the Gypsies. But those who think that occult science should not be revealed must not be too angry with us. Experience has taught us that everything may be fearlessly said, those only Avho should understand can understand ; the others will accuse our work of being obscure and incomprehensible. INTKODUCTION. 13 We have warned them by placing at the head of our work — For the exclusive use of Initiates. • It is one characteristic of the study of true occult science, that it may be freely explained to all men. Like the parables, so dear to the ancients, it appears to many only the expression of the flight of a bold imagination : we need, therefore, never be afraid of speaking too openly, the Word will only reach those who should be touched by it. To you all, philosophers of Unity, enemies of scientific, social, and religious sectarianism, I now address myself, to you I dedicate this result of several years' study. May I thus aid in the erection of the temple which you are about to raise to the honour of the Unknown God, from whom all the others emanate throughout Eternity ! PART I. GENERAL KEY TO THE TAROT GIVING THE ABSOLUTE KEY TO OCCULT SCIENCE. CHAPTER II. THE SACRED WORD YOD-HE-VAU-HE. The Kabbalah and the Sacred Word— The Yod— The He— The Van — The second He — Synthesis of the Sacred Word. According to the ancient oral tradition of the Hebrews, or Kahhcdah} a sacred word exists, which gives to the mortal who can discover the correct way of pronouncing it, the key to all the sciences, divine and human. This word, which the Israelites never uttered, and which the High Priest pronounced once a year, amidst the shouts of the laity, is found at the head of every initiative ritual, it radiates from the centre of the flaming triangle at the ^ "It appears, according to the most famous rabbis, that Moses himself, foreseeing the fate which awaited, his book, and the false interpretations which would be given to it in the course of time, resorted to an oral law, which he delivered verbally to reliable men, whose fidelity he had tested, and whom he charged to transmit it to others in the secret of the sanctuary, who in their turn, transmitting it from age to age, secured its preservation even for the most distant posterity. This oral law, which modern Jews still flatter themselves that they possess, is called the Kabbalah, from a Hebrew word which signifies that which is received, that which comes from elsewhere, that which passes from hand to hand." — Fabee d'Olivkt, La La'ngite H^hraique Bestitu^e, p. 29. G 18 THE TAROT. 33rd degree of the Freemasonry of Scotland, it is displayed above the gateways of our old cathedrals, is formed of four Hebrew letters, and reads thus, Yod-he-vau-Ju, niH"*. It is used in the Sepher BerescJdt, or Genesis of Moses, to designate the divinity, and its grammatical construction recalls even by its formation ^ the attributes which men have always delighted to ascribe to God. Now we shall see that the powers attributed to this word are real up to a certain point, for with its aid the symbolical gate of the arch, which contains the explanation of the whole doctrine of ancient science, is easily opened. It is therefore necessary to enter into some detail respecting it. The word is formed of four letters, Yod (^), he (n), ■vcno (1), he (H). This last letter he is repeated twice. A number is attributed to each letter of the Hebrew alphabet. We must look at those which relate to the letters we are now considerincr. ^ Yod = 10 n he = 5 1 van = 6 ^ "This name presents first the sign which indicates life, repeated twice, and thus forming the essentially living root EE (Hn). This root is never used as a noun, and is the only one which enjoys this prerogative. It is from its formation not only a verb, hut a unique verb, from which all the others are merely derivations ; in short, the verb mn (l^iVfi), to be, being. Here, as we can see, and as I have carefully explained in my grammar, the sign of intelligible light 1 (VO) is placed in the midst of the root of life. Moses, when using this unique verb to form the proper name of the Being of Beings, added to it the sign of potential manifestati»on and of eternity, ^ (1) ; he thus obtained mn*' (lEVE), in which the facultative Being is placed between a past tense without origin, and a future without limit. This admirable word thus exactly signifies the Being who is, who was, and who will be." — Fabre d'Olivet, La Langitc Hebraiciue THE SACRED WORD YOD-HE-VAU-HE. 19 The total numerical value of the word mn^ is therefore 10 + 5 + 6 + 5 = 26. Let us now study each letter separately. THE YOD. The Yod, shaped like a comma or a dot, represents the principle or origin of all things. The other letters of the Hebrew alphabet are all pro- duced by different combinations of the letter Yod} The synthetic study of nature had led the ancients to conclude that one laiv 07^Zy existed, and ruled all natural productions. This law, the basis of analogy, placed the Unity-principle at the origin of all things, and regarded them as the Q^efledions at various degrees of this Unity-principle. Thus the Yod^ which alone forms all the other letters, and there- fore all the words and all the phrases of the alphabet, was justly used as the image and representation of this Unity- principle, of which the profane had no knowledge. Thus the law which presided over the creation of the Hebrew language is the same law that presided over the creation of the Universe, and to know the one is to know the other, unreservedly. The Sepher Yetzirah,^ one of the most ancient books of the Kabbalah, proves this fact. Before proceeding any further, let us illustrate the definition which we have just given of the Yod by an example. The first letter of the Hebrew alphabet, the aleph (M), is composed of four yods placed opposite to each other ; the other letters are all formed on the same basis.^ ^ See the Kabhala Denudata. ^ Translated into English by Dr. Wynn Wcstcott. 3 See the Kabhala Denudata. 20 THE TAROT. The numerical value of the yod leads to other consider- ations. The Unity-principle, according to the doctrine of the Kabbalists, is also the Unity-end of beings and of things, so that eternity, from this point of view, is only an eternal present. The ancients used a dot in the centre of a circle as the symbol of this idea, the representation of the Unity-principle {the dot) in the centre of eternity {the circle, a line without beginning or end).^ According to these demonstrations, the Unity is regarded as the whole, of which all created beings are only the con- dituent jjarts ; just as the Unity-man is formed of an agglomeration of molecules, which compose his being. The Kabbalah, therefore, places at the origin of all things the absolute assertion of the being by itself of the Eo-o- Unity, which is represented by the yod symbolically, and by the number 10. This number 10, representing the All- principle 1, with the Zero-nothing 0, well supplies the requisite conditions.^ ■^ See Kircher, OScHpits ASgyptiacus ; ,, Lenain, La Science Kahhalistique ; ,. J, Dee, Moiias Hieroglyphica. See Saint-Mnrtin, Des rapports qui existent cntra Dieu Vliomme ct rUiiivers. „ Lacuria, Harmonies de lEtre exprim^es par lea nomhres THE SACRED WOKD YOD-HE-VAU-HE. 21 THE HE.^ But the Ego cannot be realized except through its opposition to the Non-Ego. The assertion of the Ego is scarcely established, when we must instantly realize a reaction of the Ego, Absolute, upon itself, from which the conception of its existence will be drawn, by a kind of division of the Unity. This is the origin of diudity^ of opposition, of the Binary, the image of femininity, even as the Unity is the image of the masculine. Ten, divided by itself, in opposition to itself, then equals "o" = -^^ five, the exact number of the letter He, the second letter of the great sacred name. The He therefore represents the passive in relation to the Yod, which symbolizes the active; the Non-Ego in relation to the Ego, the woman relatively to the man; the substance relatively to the essence ; life in its relation to the soul, &c., &c. THE VAU.2 ^ But the opposition of the Ego and the Non-Ego imme- diately gives rise to another factor ; this is the Affinity existing between this Ego and this Non-Ego. Now the Vau, the sixth letter of the Hebrew alphabet, produced by 10 (yod) + 5 (he) = 15 = 6 (or 1 + 5), signifies link or analogy. It is the link which, uniting ^ See Eliphas IjQ'vi^ Dogme et RitvA de la Haute Magie; laClef des Grands Mysteres ; — Lacuria, op. cit. ^ See Fabre d' Olivet, La Langue Hehra'iqiie Bestituee. 22 THE TAROT. antagonisms in the whole of nature, constitutes the third word of this mysterious Trinity. Ego— Non-Ego. Affinity of the Ego with the Non-Ego. THE 2nd he. Nothing can exist beyond this Trinity, considered as a law. The Trinity is the synthetic and absolute formula to which all the sciences converge ; and this formula, forgotten with regard to its scientific value, has been transmitted to us integrally, by all the religions of the world, the uncon- scious depositaries of the Science Wisdom of primitive civilizations.^ Thus the great sacred name is formed of three letters only. The fourth term of the name is formed by the repetition of the second letter, the He. This repetition indicates the passage of the Trinitarian law into a new application; that is, to speak correctly, a transition irom the metaphysical to the physical world, or generally, of any world whatever to the world that immediately follows it.^ The knowledge of the property of the second He is the ^ See Louis Lucas, Le Roman alchiTnique. ^^Prceter hcBC tria nibmera non est alia mag nitudo, quod tria sunt omnia, et ter tindecnnque^ id pythagorici dicitnt ; om,ne et omnia tribiis determinata sunt." — Aristotle. (Quoted by Ostrowski, page 24 of his Mathese. ) 2 Ostrowski has seen this clearly, " The passage of 3 in 4 corre- sponds to that of the Trimurti in Mai'a, and as the latter opens the second ternary of the pregenesetic decade, so the figure 4 opens that of the second ternary of our genesetic decimal." — Mathese, p. 25. THE SACRED WORD YOD-HE-VAU-HE. 23 key to the whole divine name, in every application of which it is susceptible. We shall presently see the proof of this statement. ' SUMMARY UPON THE WORD YOD-HE-VAU-HE. Now that we have separately studied each of the letters that compose the sacred name, we will apply the law of synthesis to them, and sum up the results obtained. The word Yod-he-vau-he is formed of four letters, signi- fying : The Yod The active principle pre-eminent. The Ego = 10. IVie He The passive principle pre-eminent. The JSTon-Ego = 5. The Vau The Median letter, the Ufik, which unites the active to the passive. The Affinity between the Ego and the Xon- Ego = 6. These three letters express the Trinitarian law of the Absolute. The 2nd Re The second He marks the passage from one world to another. The Transition. This second He represents the complete Being, com- prising in one Absolute Unity the three letters which compose it : Ego, Non-Ego, Affinity. It indicates the passage from the noumenal tc the phenomenal or I'eciprocal ; it serves as means of ascension from one scale to another. 24 THE TAROT. REPRESENTATION OF THE SACRED WORD. The word Yod-he-vau-he can be represented in various ways, whicli are all useful. The circle can be drawn in this way — yod 1st he 2nd he van T But since the second Hc^ the sign of transition, becomes the active entity in the following scale, i. e. since this ITe only represents a yod in germ,^ the sacred word can be represented, with the second he under the first yod, thus — yod Id he ran 2nd he Lastly, a third method of representing the word consists in enveloping the Trinity, Yod~he-vcm, with the tonalisating letter, or second He, thus — 2nd he 2nd he a 2nd he 2nd he ^ The second He, upon which we are intentionally dwellino- at some length, may be compared to a grain of ivJieat relativelj^ to the ■ THE SACRED WORD YOD-HE-VAU-HE. 25 Now we will leave these data, to which we must return later on, and speak of the occult or Pythagorean conception of numbers. '' ear. The ear, the Trinity, manifest or yod-he-'oau^ exerts all its activity in the production of the grain of wheat, or second He. But this grain of Avheat is only the transition between the ear which gave it birth, and the ear to which it will itself give birth in the following generation. It is the transition between one generation and another which it contains in germ ; this is why the second He is ^ Yod in germ. CHAPTER III. THE ESOTERISM OF NUMBERS. The Theosophic Numbers and Operations — Signification of the Numbers. The Numbers. The ancients had a conception of numbers which is almost lost in modern times. The idea of the Unity in all its manifestations led to numbers being considered as the expression of absolute laws. This led to the veneration expressed for the 3 or for the 4 throughout antiquity, which is so incomprehensible to our mathematicians. It is however evident that if the ancients had not known how to work any other problems than those we now use, nothing could have led them to the ideas we find current in the Hindu, Egyptian, and Greek Universities.^ What then are these operations, that our savants do not know ? ^ SeeFabre d'Olivet, La Langue Hebraiqite Bestitu^e et Saint-Yves d'Alveydrej Mission des Juifs. THE ESOTERI^M OF NUMBERS. 27 They are of two kinds : theosophic reduction and theosophic addition. These operations are theosophic because they cause th6 essential laivs of nature to penetrate throughout the world ; they cannot be included in the science of phenomena, for they tower above it, soaring into the heights of pure intellectuality. They therefore formed the basis of the secret and oral instruction confided to a few chosen men, under the name of Esoteonsm. 1. Theosophic Reduction. Theosophic reduction consists in reducing all the numbers formed of two or several figures to the number of a single figure, and this is done by adding together the figures which compose the number, until only one remains. EXAMPLE : 10 = 1+0 = 1 11 = 1 + 1 = 2 12 = 1 + 2 = 3 126 = 1+2 + 6 = 9 2488 = 2 + 4 + 8 + 8 = 22 = 2 + 2 = 4 This operation corresponds to that which is now called the proof ly 9. 2. Theosophic Addition. Theosophic addition consists in ascertaining the theo- sophic value of a number, by adding together arithmetically all the figures from the unity to itself inclusively. Thus the figure 4, in theosophic addition, equals all 28 THE TAROT. the figures from 1 to 4 inclusively added together, that is to say, 1 + 2 + 3 + 4 = 10. The figure 7 equals — 1 + 2 + 3 + 4 + 5 + 6 + 7 = 28-2 + 8 = 10. Theosopbic reduction and addition are the two oper- ations which it is indispensable to know, if we would understand the secrets of antiquity.^ Let us now apply these rules to all the numbers, that we may discover the law which directs their progression. Theosopbic reduction shows us, fir^t of all, that all numbers, whatever they may be, are reducible in them- selves to the nine first, since they are all brought down to numbers of a single, figure. But this consideration is not sufficient, and theosojphic addition will now furnish us with new light. Through it we find that 1, 4, 7, 10 are equal to 1. for: 1-1 4=1 + 2 + 3 + 4=10=1 7 = 1+2 + 3 + 4 + 5 + 6 + 7 = 28 = 10=1 10 = 1 So that all the three numbers ultimately return to the figure 1, thus — 1. 2. 3 4. 5. 6 4 =10 =1 7= 28 = 10 = 1 ^ See for move details TraiU Ele'mentaire de Science Occulte^ by Papus, chap. ii. THE ESOTERISM OF NUMBERS. 1^9 Or one could "write — 1. 2. 3 (1) 4'. 5. 6 (1), etc. The results of this consideration are : (1) That all the numbers in their evolution, reproduce the 4 first; (2) That the last of these 4 first, the figure 4, represents the unity at a different octave. The sequence of the numbers may therefore be written in this way — 1. 2. 3 4. 5. 6 7. 8. 9 10. 11. 12 13. 14. 15 16. 17. 18 19.. We may notice that 4, 7, 10, 13, 16, 19, etc., are only different conce;ptions of the unity, and this may be proved by the application of theosophic addition and reduction thus — 1= 1 4= 1 + 2 + 3 + 4 = 10=1 7= 1+2 + 3 + 4+ 5 + 6 + 7 = 28=10=1 10= 1 13= 4 = 10= 1 16= 7 = 28 = 10 = 1 19-10= 1, etc., etc. We see that in every three numbers the series reverts to the unity abruptly, whilst it returns to it progressively in the two intermediate numbers. 30 THE TAKOT. , Let us now repeat that the knowledge of the laws of numbers and the study of them, made as we have here indicated, will give the key to all occult science. We must now sum up all the preceding statements in the following conclusion : that all numbers maybe reduced, in a final analysis, to the series of the 4 first, thus arranged— 1. 2. 3 4 THE SIGNIFICATION OF NUMBEES. But our knowledge of the numerical science of the ancients does not end here. It also attributed a meanino; to each number. Since we have" reduced the series of all the numbers to the 4 first, it will suffice for us to know the meaning attributed to these 4 first. The Unity represents the creative principle of all numbers, since the others all emanate from it; it is the active principle pre-eminent. But the Unity alone cannot produce anything except by opposing itself to itself thus -p From this proceeds duality, the principle of opposition represented by two, the passive principle pre-eminent. From the union of the Unity and Duality proceeds the third principle, which unites the two opposites in one common neutrality, 1 -H 2 = 3. Three is the neuter principle pre-eminent. But these three principles all reduce themselves into THE ESOTERISM OF NUMBERS. 31 the fourth, which merely represents a new acceptation of the Unity as an active principle.^ The law of these principles is therefore as follows — Unity or return to unity. Opposition antagonism. Action of opposition upon the unity. Active 1 Passive 2 Neuter 3 Active 4 Etc Active 1 Passive 2 Passi :e- Active 4 Ne iter 3 1 See for farther enlightenment the Traite Mementaire de Science Occiilte, p. 49 and following. CHAPTER IV. ANALOGY BETWEEN THE SACRED WOED AND NUMBERS. The Kabbalistic WoTid and the Series of Numbers — Explanation of the Tetractys of Pythagoras — Figuration of the General Law. Numbers and the Kabbalistic Word. This sequence of numbers 1, 2, 3, and 4, representing the active, the passive, the neuter, and a second active principle, corresponds in all points with the series of the letters of the sacred name, so that the latter may be thus written — Yod — He — Yau 2nd He = Yod, etc., which demonstrates analogically that — 1 represents Yod 2 — He 3 __ Vau 4 _ The 2nd He We can prove the truth of these analogies by the identity of the action of the nuiii^ler 4, which becomes a unity (4 = 10 = 1), and of the second He, which represents the Yod of the following sequence. THE SACRED WOED AND NUMBERS. 33 In comparing the two identical series we obtain the following figures — Kahhalistic sequence Yod Sequence of numbers 1 he 2nd he vau Identity of the two sequences I Yod 2 hen 2nd he 4: 1 vau 3 We can now understand why Pythagoras, initiated in Egypt into the mysteries of the sacred word Yod-he-vau- he, replaced this word in his esoteric teachings by the sequence of the 4 first numbers or tetractys. This sequence of the numbers is, in all points, identical with the sequence of the letters of the sacred name, and the tetractys of Pythagoras, 1, 2, 3, 4, equals and absolutely' represents the word Yod-he-vatt-he. The sequence of the numbers, or the sequence of the letters, therefore, resolves itself definitely into the folloiWing data — .; 3^ THE TAROT. 1 Term positive and generator. The YodoT the 1. 1 Term negative or generant. The Be or the 2. 1 Term neuter or generated proceeding from the two preceding. The Vau or the 3. 1 Term of transition individualizing itself in the following sequence. The 27id lie or the 4. Provided with these preliminary data, which are abso- lutely indispensable, let us now take our pack of cards, or Tarot, and see if we cannot find the universal law in it — yod Jw 2?id he vau symbolized through antiquity by the Cross. CHAPTER V. THE KEY" TO THE MINOR ARCANA. Formation of the Tarot — Study of a Colour — The Four Figures — The Ten Numbers — Affinity between the Figures and the Numbers — Study of the Four Colours — G-eneral Study of the Minor Arcana. The Key to the Minor Arcana. The Tarot is composed of 78 cards, divided as follows — 56 cards called the mi7iov arcana. 22 cards called the major arcana. The 56 minor arcana are formed of 4 series of 14 cards each. The 22 major arcana are formed of 21 numbered cards, and of one un-nambered. In order to study the Tarot with success, we must then arrange the following packets — 4 packets of 14 cards each. 14 + 14 + 14 + 14 = 56 1 packet of 21 cards = 21 1 packet of 1 card = 1 Total 78 36 THE TAROT. We shall presently return to the origin of this marvellous conception of the human mind, hut for the present we must confine ourselves to the dissection of the machine, and to displaying its mysterious arrangement. Starting from a fixed and immovable principle, the constitution of the sacred tetragrammaton, Yod-lie-vcm-he, the Tarot develops the most divers combinations, without one departure from its basis. We shall now unveil this wonderful construction, which confirms in its application the universal law of analogies. The explanations which follow may appear dry to some persons; but they must remember that we are now giving them an almost infallible key to the ancient or occult science; and they will understand that they must open the door of the sacred arch for themselves. STUDY OF A COLOUK. Let us now take one of the packets of fourteen cards and analyze its construction. This packet, taken as a whole, corresponds to one of the colottrs of our pack of cards. The 4 packets respectively represent the loands or sceptres, corresponding to our clubs ; the etcps or goblets, corresponding to our hearts ; the sioords, corresponding to our spades ; and money or Fentaeles, corresponding to our diamonds. We shall now study one of these packets, for instance that of Seeptres. The packet consists of 4 figures : the king, queen, knight, and knave, and of ten cards which simply bear numbers. The ace, two, three, four, five, six, seven, eight, nine, and ten. THE KEY TO THE MINOR ARCANA. 37 THE FOUR FIGURES. We must first consider the four figures — The king represents the active, the man, or male. The queen represents the passive, the woman, or female. The knight represents the neuter, the adolescent. Lastly, the knave represents the 4th term of this sequence, which may be figured in this way — Kins Queen Knave Knight This sequence is only an application of the general law Yod-he-vcm-he, which we already know, and the analogy is easily established — King or Yod Queen or 1st Be Knave or 2nd He Knight or Van The knave therefore corresponds with the second He, i.e. it is only a term of transition ; but transition between what? Between the four figures and the ten numbers foUowincj. 38 THE TAROT. THE TEN NUMBERS. Let us now study these numbers. We are acquainted with the Laio of numbers, or law of the sequences, which we have ah'eady stated in these terms — ■ 1 — 2. 3 4 — 5. 6 7 — etc. The ten cards cannot escape from this law^ and we can at once arrange them in series. The first series will be formed of the ace, or 1, repre- senting the active, of the 2 personating the passive, of the 3 for the neuter, and lastly of the 4*, which represents the transition from one series to another. 1, 2, S, 4 therefore correspond also with the Yod-he-vau- he, and are thus formulated — Ace or Yod Two or 1st He 2nd He Four Vau or Three The other series follow the same rule exactly, the second He of the preceding series becoming the Yod of the follow- ing series : thus 4, the fourth term of the first series, becomes the first term of the second series ; 7, the fourth term of the second, becomes the first term of the third, as follows — THE KEY TO THE MINOR ARCANA. 39 THE SERIES OF NUMBERS. 1 4 We see that the same law, Yod-he-vait-he, can be applied to these series. Since this law is also applicable to the four figures, we can make a comparison based on the following proposition — Two terms (the numbers and the figures) equal to a same third (the law Yod-he-vau-he) are equal between themselves. THE SEQUENCE IN ONE COLOtTK. King Queen Knic^ht 4 — 4 Knave 10 If we now group all the numbers of the sequence accord- ing to the letter of the tetragrammaton, to which they are analogous, we shall find — 40 THE TAEOT. Eepresenting Tod 1 — 4 — 7 Eepresenting the \st He 2 — 5 — 8 Eepresenting the Vau 3 — 6 — 9 Eepresenting the 2nd He 10 (1. 4 7) Yod (2. 5. 8) 1st He 2nd He (10) Yau (3. 6. 9) The figure 10 therefore acts for the mcmhers, as the knave acts for the figures, that is to say, it serves as a transition. Between a\ hat ? Between one colour and another. AFFINITY BETV^EEN THE FIGURES AND THE NUMBERS. We have already studied both, the figures and the numbers separately, let us now see what connection exists between the figures and the numbers. If we group the similar terms according to the identical Law which rules them, we shall find them as follows — The King is the Tod of 1. 4. 7 The Queen — He of 2. 5. 8 Tlie Knight — Vcm of 3. 6. 9 The Knave — 2nd He of 10 The sequence of the figures is reproduced three times in the series of numbers, that is to say, that each series of numbers represents a conception of the figures in each of the three Kabbalistic worlds. ' The series 1, 2, 3, 4 represents the emanation of the sequence king, queen, knight, knave in the divine world. THE KEY TO THE MmOR ARCANA, 41 The series 4, 5, 6, 7 represents this evolution in the human world. The series 7, 8, 9, 10 represents this evolution in the material world. Each colour is a complete whole, formed after the manner of beings. Of a material body : (Knight — 7.8.9) Of a vital force : (Queen — 4.5.6) Of an intellect : (King ~ 1.2.3) Of reproductive organs : (Knave — 10) Each of these parts can subdivide itself into three others, as the numbers indicate.^ Let us, however, return to our deduction, and by summing up the results obtained, we shall find — Representations of the Yod : The King The 1 or Ace The 4 The 7 Representations of the He : The Queen The 2 The 5 The 8 ^ We wislied to make this application of tlie Tarot in order to show Initiates what results might be expected from the laws explained by studying it. 42 THE TAROT. "Representations of the Vau : The Knight The 3 The 6 The 9 Representations of the 2nd He : The Knave The 10 \^ING 8 5 2 ? ^r/VicH'f .7 KNd FIGURATION OF ONE COLOUR. THE KEY TO THE MINOR ARCANA. 43 ^eaci— Spirituality I / rT\ \ \ Divine World Chest— Yitality a^ EE/v Human World 5od'y— Materiality Transition from one being to another V\ i ^- A/ ^ Material World Transition from one world to another "^ N /\^^ 44 THE TAROT. STUDY OF THE FOUR COLOURS, Supplied with these data, let us continue our study and apply the same principle to the other cards. The laws which we have defined for the constitution of one colour, apply in the same way to the other three colours. But when we consider the four colours of the Tarot, new deductions will be called forth. We must remember that these four colours are: the Sceptre, the Cup, the. Sword, and the Money or Pentacles. The Sceptre represents the Male or the Active. The Cup is the image of the Passive or Feminine. The Sword repre>?ents the union of the two by its crucial form. Lastly, the Pentacles represent the second He. The authors who have philosophically studied the Tarot are all unanimous in asserting the analogy that exists between the tetragrammaton and the four colours. Guillaume Postel,^ and above all Eliphas Levi,^ have developed these studies with great results, and they shovv us the four letters of the tetragrammaton applied in the symbolism of every cultus. We must pause one moment to notice the analogy between these letters and the symbols of the Christian religion. The Yod or Sceptre of the Tarot is represented by the episcopal crosier. The 1st He or Cup is represented by the Chalice. The Van. or Sword by the Cros^, bearing the same form. The %icl He or Pentacles by the Host, the transition from the natural to the Sapernatiiral world. 1 Clavis ahscunditarum reruin. 2 Eliphas Levi, Dogme et Rittiel de la Haute Mayie. THE KEY TO THE MINOR ARCANA. 45 The series which we have studied in oue colour is defined equally strictly in the four colours regarded as a whole^ thus — Sceptre or Yod Cup or lie 2nd He or Money I I Van or Sword A COMPREHENSIVE GLANCE OVER THE MINOR ARCANA. If we look back a little, we can easily judge the road we have traversed. The four colours considered in gloho have shown us the application of the law Yod-he-vau~he. But the same law is reproduced in each of the colours taken separately. The four figures represent Yod-he-vau-he ; The four series of numbers also. Let us then arrange all the cards according to their affinities, and we shall obtain the following results — The 4 KiTl,rrS ^ '^ = Yod \ The 4 Aces The 4 Fours The 4 Sevens The 4 Queens The 4 Twos The 4 Fives The 4 Ei^rhts [=He ) 46 THE TAROT. The 4 Cavaliers V --= Vau The 4 Threes The 4 Sixes The 4 Nines The 4 Knaves The 4 Tens 1 =IIe If we wished to represent this arrangemeat by a synthetic diagram, we should place the sacred name in the centre of a circle divided into four parts, which re- spectively correspond with each of the letters Yod-he-xau- he. In each of the quarters, the cards that are analogous to the letters of the tetragrammaton will radiate from the centre. See the diagram on page opposite. The figures have the same connection with the colours as the numbers have with the figures. The sequence of the figures is reproduced in the three worlds by the numbers ; the same thing takes place in the sequence of colours: Sceptre, Cup, Sword, Pentacles are reproduced in the figures. The Sceptre is the Yod of the 4 Kings. The Cup is the He of the 4 Queens. The Sword is the Vau of the 4 Knights. The Pentacles is the He of the 4 Knaves. And just as each colour has a complete whole, formed of a body, of a soul, and of a mind or vital force, so the four colours form a complete whole thus composed : — The material body of the minor arcana : The 4 Knights The 4 Sevens The 4 Eights The 4 Nines THE KEY TO THE MINOR ARCANA. GENERAL FIGURE OF THE MiNOE ARCANA. — Disposition of SeHes. The vital body of the minor arcana: Ihe 4 Queens The 4 Fours The 4 Fives The 4 Sixes SCEPTRES Mead, Spirituality Chest, Vitality Divine World ueeri Human World Body, Materiality [Knight n + H Knight 7. 8. 9. 1 7. 8. 9 Knight 7. 8. 9. Material World Transition from one being to /-^^ the other. Generation Transition from Knave 10] one world to the other PENTACLES THE KEY TO THE MINOR ARCANA. 49 The intellectual body : The 4 Kings The 4 Aces The 4 Twos The 4 Tiirees Reproductive organs : The 4 Knaves The 4 Tens We can only point out the very instructive affinities shown in these figures ; they can be carried to a great length. We give these indications in order to demonstrate the management of analogy, the method of the occult science, to which we have so frequently alluded in our preceding works. We need, only compare this last diagram, which repre- sents the four colours, with the first, which depicted one only, to see at once that the law upon which these two diagrams are constructed is the same, only that the applications of it are varied. It is the same law by which the cells that form the human being group themselves to constitute organs^ the organs group themselves to form memhers, and the grouping of the latter produces the individiml} We have drawn the following conclusion from all that we have already stated — ■ The Pentades, responding to the second He, indicates a transition. Between what ? Between the -minor ami major arcana. "^ See the Traite Mementalre dc Science Occidte, chap. iii. E ^0 THE TAKOT. r E PTR g -7^ % r^i r 1 lO =5 o U o ^ <\J -p '^ \^ ^v ^ 9 6 3 - / 8 .^^ t/v ^.. v-? J> />- I or I 7 VX7 ^ "^ ^ < ^ -\l '^ X << vj \o^ ,\\>^' N\' ^ >/ I' .<^ v\:- .^, .f^ ,H^\^iV^^ -^■^ & 2 a ^ m3^ GENERAL KEY TO MTNOE ARCANA. CHAPTER VI. THE KEY TO THE MAJOR ARCANA. The Major Arcana — 1st Ternarj' — 2nd Ternary — 1st Septenary — 2nd Septenary — The Three Septenaries and the Ternary of Transition. The Major Arcana. The fundamental difference which exists between the minor and major arcana, is that in the latter the figures and numbers are united, whilst in the former they are distinct. There are 22 major arcana, but one of them bears a 0, so that, in reality, there are only 21 great or major arcana. Most of the authors who have studied the Tarot have devoted all their attention to these 22 cards, without noticing the others, which, however, contain the real key to the system. But we will leave these digressions and commence the application of the law Yod-he-vmc-he to this portion of the Tarot. A little reflection will suggest to us that there should be some sequences in the major arcana as well as in the minor arcana. But how are we to define the limits of these series ? 52 THE TAROT. Each card of the minor arcana bears a symbol which easily connects it with the whole scheme (Sceptre, Cup, Sword, or Pentacles); it is different in this case. Each card bears a di^erent symbol. Therefore it is not symholism that can guide us here, at all events for the moment. Besides the symbol, each card expresses an idea. This idea is already a better guide, for it is easier to classify than the symbol; but this guide does not yet offer all the security that we could desire, for it may be read differently by various persons. Again, the idea proceeds from the action of the symbol upon the other term expressed by the card, the numher. The number is certainly the most reliable element, the easiest to follow in its evolutions ; it is, therefore, the number that will guide us; and through it we shall discover the two other terms. Let us now recall our explanation of the numbers, and Ave shall easily define the series of the major arcana. However, from the commencement we must "make one great reservation. The series which we are about to enumerate arc the most usual, but they are not the only ones. This said, we will now study the four first major arcana. The numbers 1, 2, 3, 4 at once indicate the classification to be adopted and the nature of the terms. 1 corresponds to Yod, and is active. 2 — to He — passive. 3 ■ — to Vau — neuter. 4: — to the 2nd He, and indicates transition. This 4th arcanum corresponds to the Knave and to the 10 of the minor arcana, and becomes Yod in the next or followinc^ series. THE KEY TO THE MAJOR ARCANA. 63 If we wish to make a figure of the first ternary 1, 2, S, we should do it in this way — 0) 1 (n) (4) {3)1 The active term 1 is at the head of the triangle, the two other terms are at the other angles. This ternary can also be represented in its affinities with Yod-he-vau-he — 1 ■}/od 2 he 2nd he 4 3 Second ternary. — We have stated that the 4 becomes the Yod or active term in the following sequence. This is realized in the figure below — 4 ijod 5 he 2nd he 7 van 6 54 THE TAROT. The 4 representing the Tod, therefore, acts with regard to 5 and 6, as the 1 acted with regard to 2 and 3, and we obtain another ternary. The 7 acts here as the 4 acted previously, and the same rule applies to all the series in the arcana. First septenary. — The application of one law to very different terms has led us so far; we must not abandon this system, but persevere and say — If in one ternary exist an active term = ^fod, a passive term = he, and a neuter term = vmo, resultino^ from tlie two first, why should not the same result be found in several ternaries taken together ? The first ternary is active and corresponds to -i/od ; the second ternary is passive and corresponds to he; the re- action of one ternary upon another gives birth to a third ternary or van. Let us make a figure representing this — 1 THE KEY TO THE MAJOR ARCANA. 55 The 7 therefore forms the element of transition, between one se'ptenary and another. If we define the analogy between this first septenary and the Yod-he-vcm-he, we shall find — (1-4) yocl {'2—5) n Jw 2iid he n (7) van (3-6) A deduction may be made in passing, from which a Vv great deal of information may be derived, if it be carefully. | studied: the 4 being only the 1, considered negatively, tha j 5 is only the 2 considered negatively, whilst the 6 is the I negative of 3. It is always the same nmnber under differeuM aspects, '^ We have therefore defined a first septenary, formed of two opposing ternaries. 56 THE TAROT. We have seen that this septenary also reproduces Yod- he-vau-he. Second septenary. — The law that applies to the first ternaries is also true for the others, and following the same method we obtain a second septenary, thus formed — Positive Ternary. 7 Negative Ternary, 10 11 12 The two ternaries, positive and negative, will balance each other to give birth to a second septenary and to its term of transition 13. Thus — THE KEY TO THE MAJOR ARCANA. General figure — 57 loa (TZlT) hi -|— he ^^^13^ i/au (93) But if the two ternaries respectively act as positive and negative, why should not the two septenaries do the same ? The first septenary, taken as a whole, will therefore be positive, relatively to the second septenary, which will be negative. The first septenary corresponds to yod, the second to he. S THE TAEOT* Third septenary. The third septenary is thus formed- (14-17) he (13-16) yod (15-n he (19) If the first septenary is positive and the second negative, the third will be neuter, and will correspond with vau. We should have therefore, definitely — 1st, A POSITIVE SEPTENARY = Yod. 2ud, A NEGATIVE SEPTENARY = He. 3rd, A NEUTER SEPTENARY = Vau. Yet each septenary contains one term which belongs to the preceding septenary, and one which belongs to the following septenary. Thus the 7 is 1he 7th term of the first septenary and the 1st term of the second. 13 is the last term of the second septenary and the 1st of the third, etc. The result is that three terms remain to be classed. These are — 19 — 20 21 These three terms form the last ternary, the ternary of transition between the major arcana and the minor arcana, a ternary which corresponds to the second he, and which may be thus represented — THE KEY TO THE MAJOR ARCANA. 19 59 20 21 (20) he (19) yod (21) 2nd lie (0) The last numbered card, which ought correctly to bear the number 22 for its Hebrew correspondent), closes l^he Tarot by a marvellous figure, which represents its consti- tution to those who can understand it. We will return to it presently. Therefore, in the major arcana, the great law is thus definitely represented. (See next page.) The first septenary corresponds to the Divine World, to God. The second to Man. The third to Nature. Finally, the last ternary indicates the passage from the creative and providential world to the created and fatal world. This ternary establishes the connection between the major and minor arcana. 60 THE TAEOT. 'Ke \\' .-];:-">&' 1 vau. 20 19 CHAPTER VII. CONNECTION BETWEEN THE MAJOR AND MINOR ARCANA. GENERAL AFFINITIES. KEY OF THE TAROT. Domination of the 1st Septenary — Affinities of the 2nd Septenary in the Tarot, Card by Card — Ditto of the 3rd Septenary — General Affinities — Affinities of Yod, He, Vau, an(] of tlie 2nd He. General figure giving the Key to the Tarot. Connection between the Major and Minor Arcana. The Pentacles on one side, the Te^mary of transition on the other, establish the connection between the major and minor arcana. This connection is found in the general affinities of the four letters of the tetragrammaton. The 1st septenary, which corresponds to yocl, governs all the correspondents of yod in' the minor series, that is to say— The 4 Kings. The 4 Aces. Tlie 4 Fours. The 4 Sevens. 62 THE TAROT. Each element of the septenary governs different terms, thus — Isf Septenary. The arcana 1 and 4 govern King-\A.l of Sceptres. — 2 and 5 — — of Cups. — ■ 3 and 6 — — of Swords. The arcanum 7 — — of Pentacles. Moreover — The 1st arcanum especially governs the positive terms of the series, i. e. — Arcanum | The King of Yod or of Sceptres ( + )?■ 1 ( + ) I The King of Yau or of Swords ( — ). The 4th arcanum especially governs the negative terms of the series — Arcanum The King of He ... Cups ( + ). 4 (— ) The King of the 2nd He + Pentacles (— ). By applying the same law to the other arcana "\ve find — Arcanum ( + )2 Arcanum Ace of He ( + ) Cups. Ace of He ( — ) Pentacles. Ace of Yod ( + ) Sceptres. Ace of Vau ( — ) Swords. (-)5 Arcanum 3 (+) Arcanum 6 (-) Arcanum 7 4 of Sceptres ( + ). 4 of Swords ( — ). 4 of Cups ( + ). 4 of Pentacles ( — ). All the transitional terms. 7 (»). ^ The signs +» — j ^ indicate : the sign + the positive terms, the sign — the negative terms, the sign qo the nei(,ter terms. THE MAJOR AND MINOR AKCANA. 63 Second septenary. — The second septenary, correspond- ing to He, governs all the correspondents of the first He, in the minor series, that is to say — The 4 Queens. The 4 Twos. The 4 Fives. The 4 Eights. Each element of the second septenary has the following- dominations — Arcanura 7 (+) Arcanum 8 (+) ^Queen of Sceptres, (+) Queen of Swords, (-) 'Two of Sceptres, (+) Two of Swords, (-) Arcanuui 10 (-) 'Queen of Cups, (+) Queen of Pentacles, (-) . ,'Two of Cups, Arcanum / f 11 1 (+) (-) Two of Pentacles, (-) {Five of Sceptres, ( + ) Five of Swords, (-) Arcanum 12 (-) Five of Cups, (+) Five of Pentacles, (-) Arcana 13 f AU the 8, Third septenary. — The third septenary corresponds to Vatt, and rules over — The 4 Knights. The 4 Threes. The 4 Sixes. The 4 Nines. 64 THE TAROT. Each element of this septenary thus rules over — Arcanum 13 ( + ) 'Knight of Sceptres, (+) Knight of Swords, (-) Tliree of Sceptres, Arcanum , . , 14 I (+) ( + ) Arcanum 15 ( + ) . Three of Swords, (-) 'Six of Sceptres, (+) Six of Swords, (-) Knight of Cups, (+) Knight of Pentacles, (-) Three of Cups, (+) Three of Pentacles, Six of Cups, Six of Pentacles, (-) Arcanum 19 [ All the nines, (a.) 1 i-^) Ternary of transition. — The ternary of transition rules over — The 4 Knaves. The 4 Tens. Each of its elements thus rules over — Arcanum 'Knave of Sceptres, Arcanum Knave of Cups, 19 (+) 20 (+) (^) Knave of Swords, (.^) Knave of Pentacles, ( + ) ^ (-) (-) ^ (-) Arcanum 21 f All tlie 10, (+) I (^) Value of the signs + , — , and oo . The signs which follow each card in the preceding lists define the exact value of the card. One example will suffice to make this clearly understood. THE MAJOR AND MINOR ARCANA. 65 Each terra can be taken in two principal acceptations : in the positive ( + ) or in the negative ( — ), The same rule applies to the sub-divisions of these terms. For instance, the correspondents of the first septenary are 1 and 4. 1 is the positive ( + ). 4: is the negative ( — ). 1 governs two minor arcana : the King of Sceptres and the King of Swords. The King of Sceptres is positive. The King of Swords is negative. The definite value of these terms would therefore be — ■ 1st King of Sceptre's. Positive ( + ) of the positive ( + ) ; or King of Sceptres + + 2nd King of Swords. Negative ( — ) of the Positive ( + ) ; or more simply King of Swords + — The same rule applies to the other terms in combining the sign which follows the major arcanum with that which follows the term under consideration. The value of each of the 78 cards of the Tarot is thus defined. 6G THE TAEOT. GENERAL AFFINITIES. AFFINITIES TO Yod. Positive. Negative. Major Arcanum 1 Arcanum 4 Arcana — 7 — 10 — 13 — 16 / King of Sceptres King of Cups Ace Ace — 4 4 — Minor 7 7 — Arcana King of Swords King of Pentacles Ace Ace — 4 4^ V7 7 — AFFINITIES TO THE 1st He. f Positive. Negative. Major \ Arcanum 2 Arcanum 5 Arcana 1 ~" ^ — 11 1—14 — 17 / Queen of Sceptres Queen of Cups Two — Two — Five — Five — Minor Eight — Eight — Arcana Queen of Swords Queen of Pentacles Two — Two — Five — Five — V Eight — Eight — AFFINITIES TO Vau. Positioe. Negative. Major Arcanum 3 Arcanum 6 Arcana — 9 — 12 — 1.3 — 18 THE MAJOR AND MINOR ARCANA. 67 / Knight of Sceptres Knight of Cups Three — Three — Six — Six — Minor Nine — Nine ■ — ■ Arcana Knight of Swords Knight of Pentacles Three — Three — Six — Six — V Nine — Nine — AFFINITIES TO THE 2nd Ee, Positive. Negative. Arcanum 19 Arcanum 20 Knave of Sceptres Knave of Cups — of Swords — of Pentacles Equilihrium. Arcana 21 — 22 Ten of Sceptres — of Swords — of Cups — of Pentacles GENERAL FIGURE OF THE CONSTRUCTION OF THE TAROT, SHOWING ALL THE AFFINITIES. The absolute law. Yod He Vau He is in the centre of the figure. Each of the letters of the tetragrammaton governs one quarter of the circle which contains its affinities. The different colours indicate the especial dominion of each arcanum. 68 THE TAUOT- ^. •nN^ ^y rVA. y^^ ^ I ri OS CUP z^ (40 1 K'fvc /2K:x^ /\v/ Vi/\ Vvii y \/2\ /sy ^^A vT .;> ^'/Vc rAN^ .■^A v\0\ ^^ r to / °- Z3 i ^A 3 cr ^— Is Uu \k\ nX^ .1 a:\ A \^' \ \ \ \ <^ %VWUM0> in U-J crt UJ > 1 XL ^ C^^ i^y^^. V .Vy .A^ ^ (D -1 PM 02 H^ O K pn^ ^HfMcO'^iO':Dt--ooo:iO cococococococococo-^ o ^ bS b t^' '-' o PH C O bc bO =3 « 'S :3 .^^ S) l'^ 1^ a jScDOflO-rHdO <". t-! rl .g ,n rH rt ^ -H J^ HHHHHHHHHH ,— (Cqc0^i0':^t-00a50 <1 H 9 (^ o ^™ B^ rt H 02 O (^ CQ <1 pq O P p£] 1 — 1 <1 o p! l-l • >-i -rt c m CO o m o >:. c rl P Ul UJ a> ■^ (D PL, ^ cc f> H P=^ q O pq <1 HISTORY OF THE SYMBOLISM OF THE TAROT. 85 OEIGIN" OF THE OTHERS. Minchiate of Florence, Venetian Tarotj Tarot of Bologna, 97 cards, 78 cards, 62 cards, of which 40 are Tarots. of which 21 are Tarots. of which 21 are Tarots. The Foolish Man. The Foolish Man. The Foolish Man. 1 The Juggler. 1 The Juggler. 1 The Juggler. 2 The Grand Duke. 2 TheHigKPriestess 2 The High Priestess. 3 The Emperor of 3 The Empress. 3 The Empress. the West. 4 The Emperor of 4 The Emperor. 4 The Emperor. the East. 5 Love. 5 The Pope.- 5 The Pope. 6 Temperance. 6 The Lovers. 6 Love. 7 Strength. 7 The Chariot. 7 The Chariot. 8 Justice. 8 Justice. 8 Temperance, "9 The Wheel of For- 9 The Hermit. 9 Justice. tune. 10 The Chariot. 10 The Wheel of For- tune. 10 Strength. 11 The Old Man, with 11 Strength. 11 Fortune. an Hour-glass. 12 The Hanged Man. 12 The Hanged Man. 12 The Old Man. 13 Death. 13 Death. 13 The Hanged Man. 14 The Devil. 14 Temperance. 14 Death. 15 Hell. 15 The Devil. 15 The Devil. 16 Hope. 16 The Lishtning- 16 Thunder. 17 Prudence. struck Tower. 18 Faith. 19 Charity. 20 Fire. 21 W^ater. 22 The Earth. 23 Air. 24 The Scales. 25 The Virgin. 26 The Scorpion. 27 The Ram. 28 Capricornus. 29 Sagittarius. 30 Cancer. 31 Pisces. 32 Aquarius. 33 The Lion. 34 The Bull. 35 The Twins. 36 The Star. 17 The Star. 17 The Star. 37 The Moon. 18 The Moon. 18 The Moon. 38 The Sun. 19 The SuQ. 19 The Sun. 39 The Universe. 20 TheLastJudgment. 20 The Universe. 40 Fame. 21 The Universe. 21 The Angel. 86 THE TAEOT. CORRESPONDENCE BETWEEN THE PRIMITIVE ITALIAN PACKS AND THE MODERN TAROT — ■ Modern Tarot. Mantegna, The King King !N"o. 8 of Mantegna The Knight Knight 6 — The Knave Knave 2 — The Emperor 4 of the Tarot is the IX 1 series E of Mantegn The Pope 5 — X — E — Temperance 14 — 34 — B — Strength 11 — 36 — B — Justice 8 — 37 — B " The Moon 18 — 41 — A — The Sun 19 — 44 — A — The Foolish Man (unnumbered) Beggar ISTo. 1 Mantegna The Star 17 Yenus 42 — The Chariot 7 Mars 10 — The Hermit 9 Saturn 47 — The Universe 21 r Jupiter 1 First cause 46 — 50 — If, however, the existence of purely Egyptian symbols in these so-called Itahan Tarots do not convince the reader, a few words on the transformation of the Tarot in the East, and in other countries of Europe besides Italy, will completely enlighten him on the subject. HINDU TAROTS. In spite of Merlin's assertions, the Tarot represents the summary of the scientific knowledge of the ancients. This is unquestionably proved by Chatto's researches amongst Orientals on this subject. In fact the Indians possess a game of chess, the Tchaht- HISTOBY OF THE SYMBOLISM OF THE TAROT. 87 ranga, evidently derived from the Tarot, from the manner in which the men are ar ranched in four series. Elephants, chariots, horses, foot-soldiers. The Mussulmen of India also possess a pack of cards that is derived from the old symbols of the Tarot: the Giingeifn or Ghendgifch. This game is composed of eight series of twelve cards each, divided in this way — ■ Superior Sp.dton Inferior Section or Bishbur : or Kunbur : Crowns Harps Moons Suns Sabres Koyal diplomas Slaves. Bales of Merchandise. CHINESE TAROT. An inexperienced eye might find some difficulty in recognizing the Tarot in these games, but the Chinese have given us an irrefutable argument in favour of our assertion, in the arrangement of their Tarot, which is represented by the figure on page 88. We have placed the correspondences of the minor and major arcana, and of the four letters of the tetragrammaton* above this fio-ure. A description of this Chinese pack will be found in Court de Gebelin {Le Monde Primitif), and in the work of J. A. Vaillant. With regard to the foreign Tarots, we possess nearly all of them at the present time, and this induces us to name the various editions of the Tarot which we are now able to consult. 88 THE TAROT. MINOR ARCANA. yod he vau MAJOR ARCANA. he 1 15 29 43 57 71 2 16 30 44 58 72 3 17 31 45 59 73 4 IS 32 46 60 74 5 19 33 47 • 61 75 6 20 34 48 62 76 7 21 35 49 63 77 8 22 36 50 64 9 23 37 51 ^b 10 24 38 52 66 11 25 39 53 67 12 26 lo 54 68 13 27 41 55 69 U 1 28 42 56 70 MODERN TAROTS. The following are the most important of these modern Tarots — The Tarot of Etteila. The Itithan Tarot. The Marseilles Tarot. The Tarot of Besan^on. HISTORY OF THE SYMBOLISM OF THE TAROT. 89 The double-headed Tarot of Besaii9on. The Tarot of Watillaux. The German I'arot. The Tarot of Oswald Wirth. ^ THE FRENCH TAROT PACKS. The Tarot of Etteila is of no symbolic value, it is a bad mutilation of the real Tarot. This pack is used by all our fortune-tellers. Its sole interest lies in the strangeness of its figures. It can be obtained for 5 or 8 francs from all the great card-sellers in Paris. The Tarot of Watillatcx, or pack of the princess Tarot, reproduces the minor arcana very correctly. It is worth consideration on this account. The Italian Tarot, that of BesoMc.on and of Marseilles} are unquestionably the best which we now possess, par- ticularly the latter, which fairly reproduces the Primitive symholical Tarot. FOREIGN PACKS OF TAROTS, Besides the Italian we must quote the German Tarot, in which the symbols of the minor arcana are different. For The Cups are represented by The Hearts The Pentacles • — The Bells The Swords — The Leaves The Sceptres ■ — The Acorns However, this Tarot is a very bad one. ^ These Tarots are to be found in Paris, 20 Rue de la Banque, M. Piissey, at 4 francs ; and one is published in London by Mr. George Redwnyj 15 York Street, Covent Garden. 90 THE TAROT. THE TAROT OF OSWALD WIRTH. It became necessaiy to have a Tarot pack in which the symbolism was definitely established. This work, suggested by Eliphas Levi, who defined the principles on which it was to be based, has beea accomplished by Mr. Oswald Wirth. This clever occultist, aided by the a Ivice of Stanislas de Gaaita, has designed the series of the twenty-two major arcana. These drawings reproduce the Tarot of Marseilles, with the symbolical modifications suggested by the re- searches of Eliphas Lovi upon this important question. Owing to the kindness of M. Poirel, who assisted the work by printing these designs, we now possess a mar- vellous symbolic document in the Tarot of Oswald Wirth. It is therefore wise, as we have already said, for those who wish to study the Tarot very thoroughly, to procure the Tarot de Marseilles, and that of Osioald Wirth. We shall use them both presently in our explanation of the symbolical meaning of each card. But before passing to the study of these symbols, card by card, we must see if there are no means of positively defining the symbolism of the Tarot. HOW CAN WE HOPE TO DEFINE THE SYMBOLISM OF THE TAROT CONCLUSIVELY ? We have already and sufficiently explained that the Tarot represents the ancient or occult science in every possible development. If we then wish to find a solid basis for the study of the symbols represented in the 22 major arcana, we may put the Tarot on one side for an instant, and devote ourselves to this ancient science. It alone can enable us THEJUGCLCn THE HIGH PBIESTta, YHlLlUIIHIHQ BTRUCH TEMPtRANCt, % jjT 1 ^ft 14 . ^ '•W J lalUMDKT m isiiEWFTOo im HISTOKY OF THE SYMBOLISM OF THE TAEOT. 91 to attain our end, not in finding the explanation of the symbols, but in leading us to create them one by one, by deducing them from fixed and general principles. We shall thus commence work of quite a new character, whilst avoiding, so far as possible, falling into those errors which arise from the effort to explain the symbols of the Tarot by themselves, instead of seeking for their solution at their original source. The first step in the search for these particular symbols leads us to discuss the grave problem of the origin of symbolism itself. We cannot enter upon, much less solve, this question by ourselves ; we shall therefore quote the opinions of several writers upon this subject. Truth, having Unity for its criterion, the agreement of various conclusions in one point will be a valuable guide for us. Claude de Saint-Martin, the unknown philosopher, states in his book, the Livre des Rap'ports^ that the primitive alphabet is composed of sixteen signs. He received these data, so far as we can judge, from intuitive revelation, joined to the teaching of the lUuminism, of which he was one of the members. Lacour, in his book on the Elohim or Gods of Moses, has inductively determined the existence of a primitive alphabet, also composed of sixteen signs. Another author, Barrois, pursuing inquiries of quite a different nature, also reaches the conclusion of the existence of sixteen primitive signs in his system of Dactylology. But the labours of Court de Gobelin, and above all of Fahre d' Olivet, are the most remarkable in this respect. In his Langue Hihralque Restitute, this learned Initiate estab- lished the existence of primitive hieroglyphic signs from which the Hebrew letters are derived. 92 THE TAROT. All these writers, starting from very different points, agree in their conclusions, and this gives us a strong- argument in favour of the truth of their inquiries. But it matters very little to us whether these 16 primitive signs are the direct origin, either of the Hebrew, Sanscrit, Chinese, or Greek letters. The identity of source tends strongly to identity of results, and any one of these derivative alphabets will answer our purpose. The Hebrew alphabet, composed of 22 letters, seems preferable to us, on account of the concordance between the number of its letters and that of the Arcana in our Tarot. We shall therefore adopt, as the starting-point of our study, the Hebrew alphabet of 22 letters, derived from the 16 primitive hieroglyphic signs. This conclusion is scarcely reached, when fresh light shines upon us from all sides. Guillmtme Postef^ reveals tons the connection between the Hebrew letters and the Tarot; Van Hdmont fils^ Claude de Saint- Martin^ Fahre d'Olivet,'^ all confirm our opinion; lastly, ^%Aas Levi^ also throws the weight of his marvellous learning into the question. But we are more surprised to find that the Seplur Yetzirah,^ an old book of the Kabbalah, which contains a study upon the formation of the Hebrew alphabet, arrives at a division of the letters which exactly corresponds with 1 Clavis. 2 Origin of Language (Latin). ^ Tableaux naturels des rapports qui existent entre Die^c, Vhomme et VUnivers. ^ La Langue Hehraique HestituSe. ^ Bittiel de la Haute Magie. ^ Translated into English by Dr. Wynn Westcott. HISTOEY OF THE SYMBOLISM OF THE TAROT. 93 the astrological data contained in an old manuscript in the Vatican, upon which Christian ^ based his horoscopic works. One sino'le and identical conclusion arises from all these o different points of view : the value of the Hebrew letter as a symbol. In it we possess a real symbol, of which we can ascertain not only the meanings, but also the origin. We could then make a Tarot exclusively composed of Hebrew letters and of numbers, but this is not our object ; we are seeking to discover in the symbolism of the Hebrew characters the symbolism of the Tarot, and we shall thus realize our intention of ascertaining deductively the value of the figures of the Tarot and the reason they have been chosen. THE HEBREW LETTERS AS THE BASIS OF THE SYMBOLICAL TAROT. We shall now study the Hebrew letters one by one, in determining successively — 1st. The hieroglyphic value of each one of them according to its origin (Fabre d'Olivet, Barrois) ; 2nd. Its symbolic value derived from this hieroglyphic (Fabre d'Olivet, Eliphas Levi, Christian) ; 3rd. Its astronomical value (Christian and the Se'pher Yetzirah). Once acquainted with these data, it will be easy for us to deduce from them the application of the letters to the symbols of the Tarot. But before we enter upon this study, it is necessary to say a few words upon the Hebrew alphabet in general and its constitution. ^ Histoire de la Magie. 94 THE TAROT. The alphabet of the Hebrews is composed of 22 letters; these letters, however, are not placed by chance, one after the other. Each of them corresponds with a number according to its rank, with a hieroglyphic according to its form, with a symbol according to its affinities with the other letters. As we have already said, all the letters are derived from one amongst them, the yocl} The yod has generated them in the following manner (see Sepher Yetzirah) — 1st. Three mothers : The A (Aleph) H The M rThe jMem) 72 The Sh (The Shin) W 2nd. Seven doubles (double because they express two sounds, the one positive strong, the other negative soft) : The B (Beth) :2 The G (Gimel) :] The D (Daleth) 1 The Ch (Caph) 3 The Ph (Pe) ' D TheE (Resli) ") The T (Tail) n 3rd. Lastly, twelve simple, formed by the other letters. To render this clearer, we will give the Hebrew alphabet here, indicating the quality of each letter and its rank. (See page 95.) We have now given a fixed principle for symbolism in the Hebrew letter, and need not fear being deceived by the false interpretation of a costume, or of an incorrect figure. The Hebrew letter will be always there, to en- lighten us upon obscure or difficult points. ^ See above (p. 19) : Study upon the word Tod-he-vau-he. HISTORY OF THE SYMBOLISM OF THE TAROT. 95 We can therefore safely return to the Tarot, which we have left to make this dio^ression. NUMBERS HIRRO- VALTTE IN IN ORDER QLYPHIC NAMES ROMAN LETTERS VALUE IN THE ALPHABET 1 N aleph A 1 mother ; 2 n beth B double ; 3 3 gimel G double 4 "T daleth D double 5 n he E simple 6 1 vau V simple ' 7 T zain z simple 8 n heth H simple 9 t2 teth T simple 10 »i Yod I simple and principle 11 5 kaph CH double 12 b lamed L simple 1 13 a mem 11 mother 34 D nun N simple 15 D saraecli S simple 16 V ayin GH simple 17 D phe PH double 18 2 tzaddi TS simple 19 D qoph K simple 20 "1 resh R doid)le 21 W shin 8H mother 22 n tan TB double ■ CHAPTER X. THE SYMBOLICAL TAROT. THE FIRST SEPTENARY, IST TO 7tH ARCANA. THEOGONY. Scheme of Work — Key to the 1st Septenary' — The 1st Card of the Tarot the Origin of all the others — The three Principles of the Ahsolute — The Trinity — Figure of the first Card and its Affinities — Tlie High Priestess and the Beth — The Gimel and the Empress — The Daleth and the Emperor — The He and the Pope — The Vau, the Lovers — Summary of the 1st Septenary — Constitution of God. Study of each of the 22 Major Arcana. Scheme of Work. We shall now apply this general laiv of symbolism to each of the twenty-two major arcana. We must here beg for the reader's careful attention in spite of the length of the subject under consideration. We shall make every effort to be as clear as possible, and therefore we shall first explain the scheme which we have adopted in the study of each of the cards of the Tarot. (1st) We shall always start from the hieroglyphic sign which has given birth to the Hebrew letter. Court de Gebelin is the author whom we shall consult chiefly upon this subject. (2nd) We shall explain from the hieroglyphic character THE SYMBOLICAL TAROT. 97 all the ideas that can be progressively deduced from it, and which characterize the Hebrew letter considered as a sign, Kircher and Fabre d' Olivet are our authorities in this work. (8rd) When we have once defined the ideas signified by the Hebrew letter, we shall search for the application of these ideas in the symbolic figure of the Tarot. Eliphas Levi,^ Christian,^ and Barrois ^ will aid us in our inquiries. (4th) Lastl}'-, we shall determine the meaning which must be attributed to the card of the Tarot, according to its numerical and symbolical affinities with all the others, in applying to it the general law of symbolism. This portion of our work is strictly personal. (5th) We shall end the study upon each of the cards by a fio^ure showing: all that we have said. We must warn the reader that the perusal of the recapitulations only will be of no use as a means of under- standing the card of the Tarot, and that the best way will be to carefully follow the successive explanations of each card, with the Tarot before him. We cannot end this opening chapter without alhiding to the basis upon which we have established the astronomical relations of each card of the Tarot. One of the most ancient books of the Kabbalah which we possess, the Se'pher Yetzirctli,^ says that the three mother letters of the Hebrew alphabet correspond with the three worlds, the seven doubles with the seven planets, and the twelve simple with the twelve signs of the zodiac.^ ^ Rituel de la Haute Magie. ^ Histoirc de la Magie. ^ Dadylologie ou Lanyage Frimitif. * Translated into French by Papiis. '^ See Franck, The Kahhala, Paris, 8vo. 98 THE TAEOT. Now in studying the astrological manuscript published by Christian, we have discovered that the numbers attributed to the planets by the author of this manuscript exactly correspond with the doioUe Hebrew letters. The numbers attributed to the twelve signs of the zodiac exactly correspond with the simple letters. We considered that this absolute agreement between two documents of such different origin deserved our serious attention, and we have therefore given with each letter its astronomical correspondence. THE SYMBOLICAL TAROT. 99 KEY OF THE FIRST SEPTENAHY. ARRANGEMENT OF THE FIGURES FOR STUDY. Juggler 1 Emperor 4 Empress 3 ■:' 4 The chariot Hi£(h Priestess 5 Pope 6 Lovers CHARACTER OF THE FIGURES. Origin of the Tarot Keflex of 1 IN'aturaUz- ation of 3 1 and 2 i Equilihrium of 3 and of 6 passage from one "World to the other Keflex of 3 6 Equilihrium of 4 and 5 Refl.ex of 1 Reflex of 2 100 THE TAROT. THE FIRST CARD OF THE TAROT. OKIGIN OF THE SIGNIFICATION OF ALL THE OTHEES, We see from our preceding work that if we know the exact meaning of the first card of the Tarot we can, from thatj discover the signification of all the otiiers. We cannot approach this subject without great hesitation. The hope of ascertaining the truth is, in fact^, troubled by the possibility of making a mistake which might have very serious results. The work which we have already accomplished will, however, enable ns to decipher the meaning of the symbolism of the first card of the Tarot almost mathe- matically, but the general meaning only ; whilst we know that each card must have not one, but three meanings. We must discover three sufficiently general principles to be applied to every order of human knowledge ; for this should be the object of the Tarot. In this case w^ will, as usual, resort to those eminent authors who have treated these questions from different points of view, and the agreement between their teachings will give us new light to illuminate our path. The Pole H(ENE Weonski,* who died of hunger in the suburbs of Paris, was perhaps one of the most powerful intellects produced by the 19th century. He asserted that he had discovered the formula of the absolute, and his works are unquestionably a summary of one of the most elevated syntheses that we have ever seen. We need not discuss the doctrines of Wronski, but will only say a few words upon the three primitive elements which enter into his law of creation. 1 See V OcndUsme Gontemporain (M. Carr^). THE SYMBOLICAL TAROT. 101 Wronski places at the origin of all creation three elements, which he designates by the names — Of Neuter Element (E. K) Of Element of Being (E. B.) Of Element of Wisdom (E. W.) The NeitUr Element represents the Absolute, Reality resulting from the total neutralization of the two other elements by each other. The Element of Wisdom represents the creative faculty with its especial characteristics, autogeny and spontaneity. The Eleme7it of Being represents the permanent faculty with its characteristics, autothesis and inertia. Principle of the Creation or Element of Wisdom. Principle of Preservation or Element of Being. Principle of Neutralization or JSTeuter Element, These are the three terms upon which Wronski estab- lishes the foundations of Reality, and, consequently, of all the systems of creation. We must remember these conclusions. Fabre d'Olivet, in his researches upon the first principles which direct everything,^ determines the exist- ence of three elements, which he names Providence, Destiny, and Human Will. Frovidence is the principle of ABSOLUTE liberty, of the creation of beings and things. Destiny is the principle of ABSOLUTE NECESSITY, of the preservation of beings and of things. Lastly, the Human Will is a neuter principle inter- mediate between the two : the principle of mobility and CHANGE in all their forms. Now it is not necessary to be ^ See The G-olden Verses of Pythagoras, and the Histoire Fhilo- sophique du Genre Humain. 102 THE TAROT. very learned to perceive the absolute agreement which exists between the two authors ; the one, Wronski, reached his conclusions by mathematics, the other, d'Olivet, attained his by profound study of antiquity and its mysteries. The words used may vary, but the idea is fundamentally the same. Wronski's Element of Wisdom (E. W.), the prmciple of the creation, is the same thing as the Providence of d'Olivet, who thus places it as the principle of the creation. M^ronski's Element of Being (E. B.), the principle of the permanent faculty, exactly represents what d'Olivet calls Destiny, and which he concludes to be the principle of preservation. Lastly, d'Olivet's human Will corresponds in all points with Wronsla s Neuter Element. Here then are two very different systems, which lead to the same signification. But our conclusions do not stop here. If we study these three primitive principles more attentively "we shall find in the first : Providence or the Element of Wisdom, represented in philosophy by the word God. Destiny or Being shows us its identity with the immu- table laws which govern the Universe. Lastly, it does not require much study to prove to us that the human Will resi3onds to Man. God, Man, and the Universe. This is the basis of all the esoteric philosophy of the ancients, and not only Wronski and Fabre d'Olivet agree in their conclusions respecting this mysterious ternary ; THE SYMBOLICAL TAROT. 103 occult science itself proclaims its identity with these principles by the mouth of all its disciples, Hermes Trismegishts, the Holy Kabbalah, Neo-Platonicism and the Alchemists through Pythagoras and all the Greek philoso- phers assert the division of the Great All into three ENTITIES OR WORLDS. In less remote ages Guillaume Postel ^ gives the key of the Tarot without explaining it, and the basis of this key is formed by this mysterious entity — Deus, Homo, E-ota. Trithemie and his pupil Corneliios Agrippa ^ also give us this fecund and sublime trinity in all their analogical figures. The Jesuit Kircher^ describes this division into three worlds as the basis of the Egyptian mysteries. Lastly, Clattde de Saint-Martin has written a book entirely based upon the keys of the Tarot, and it is entitled — Tableau Naturel des rapports qui unissent DiEU, l'Homme, et l'Univers. Let us question India upon the law of the absolute, she replies — Trimurti: Brahma, Siva, Vishnu. Let us ask China for the great secret of her philosophy, and she will give us the Tri-grams of Fo-Hi. Address ourselves to one of the ancient initiated Egyptians, he will tell us — » CI avis. 2 La FhilosopMe Occulie (La Haye). 3 CEdi^yV'S ^gyptiacits. 104 THE TAROT. Osiris, Isis, Horus. The founder of Greek Cosmogony, the disciple of the science of Egypt, Hesiod, also transmits this law to us, and they all confirm Louis Lucas when he states : ^ '' I feel that hidden beneath this mystical formula of the Trinity is one of the most important scientific laws that man has ever discovered." God, Man, and the Universe, these are the most general principles that we can attain, and they constitute the three meanings of the first card of the Tarot. It remains for us to ascertain first, whether these meanings respond to the primitive hieroglyphic, and then to determine how far they extend through the whole Tarot. ^ See ie Ro'\nan Alchimique. THE SYMBOLICAL TAKOT. 105 THE JUGGLER. /""le:-bateLeur"~ THE JUGGLER. L W 1st Hebrew letter (Aleph). ORIGIN" OF THE SYMBOLISM OF THE FIRST CARD OF THE TAROT. The Aleph hieroglyphically expresses Man Inmself as a collective unity, the master principle, ruler of the earth. From this hieroglyphic meaning are derived ideas of the Unity angl of the principle ivhich determines it, ideas which give to Aleph its value as the sign of Power and Stability. Man, or the Microcosm, the Unity and the Principle in all the worlds, is the meaning of the primitive hieroglyphic, which, as we see, exactly renders the general ideas which we have established. But attentive consideration of this first card of the Tarot will enlicrhten us still further. 106 THE TAROT. Symlolism of the, First Card of th& Tarot. THE JUGGLER If you take the first card of the Tarot and examine it attentively, you will see that the form of the juggler depicted upon it corresponds in all points with that of the letter Aleph. If we now apply to the study of this card the principles of the elucidation of symbolism, according to the Traite Elementaire de Science OecuUe, we at once find new explanations of it. The top of the figure is occupied by the divine sign of Universal Life oo placed upon the head of the Juggler. The bottom of the figure represents the Earth orna- mented Avith its productions, the symbol of Nature. Lastly, the centre is occupied by the Man himself, placed behind a table covered with divers objects. The right and left of the figure are occupied by the hands of the Juggler, one of them bent towards the Earth, the other raised towards Heaven. The position of the hands represents the two principles, active and passive, of the Great All, and it corresponds with the two columns Jahin and Bohas of the temple of Solomon and of Freemasonry. Man with one hand seeks for God in heaven, with the other he plunges below, to call up the demon to himself, and thus unites the divine and the diabolic in humanity. In this way the Tarot shows us the rSle of universal mediator accorded to the Adam-Kadmon. If we wish to make a summary of the meaning of the symbol, so far a:S we have now deciphered it, we can represent it in this way — THE SYMBOLICAL TAROT. 107 Top Divine Head Right Left {Arm lowered) Centre Human Bodij (Arm raised) JSTecessity Liberty- Evil Bottom l^atural Feet Good Yet tlie symbolism of this first card of the Tarot does not end here. The Juggler holds the wand of the Mage in the left hand, which he raises, and the four great symbols of the Tarot are placed before hiai. The Cup, the Sword, the Peutacles or Talisman, which, as we have already seen, exactly correspond with the letters of the Tetrafframaiaton — Sceptre or Yod, symbol of the active Principle pre- eminent, and of God. Cup or He, symbol of the passive Principle pre-eminent, or of the Universe. Sword, Cross or Vmi, symbol of the Equilibrist Principle pre-eminent, or of Man. Pentacles or 2nd He, tlie cyclic symbol of Eternity, which unites the three first Principles in one Whole. From the human point of view these symbols correspond with the four great human castes. TJ)e men of Yod, or the Inventors, the Producers. The iN^obility of Litellect. The men of He, or the depositaries of the great truths discovered by the men of Yod: the Savants, the Judges. Professional nobihty. The men of Vau, or the guardians and defenders of the former : the Warriors. Mobility of the sword. The men of the 2ad He, the multitude from which the other classes are continually recrnited : the People. 108 THE TAROT. The four great symbols are placed upon the table at random, and Man rules them and must arrange them ; in the twenty-first arcana we shall find these synibols arranged in a cross. We already know that the first card of tlie Tarot is completed by the twenty-first (21 + 1 = 22), and we see why, if this first card represents Microcosm, the last would represent Mctcrocosm, and the eleventh card, which serves as the universal link to all the complements of the Tarot, represents the Vital reflex Current, Avhich serves as a link between the worlds. But we must not anticipate, so we will return to our first arcanum. This symbol is the first of the whole Tarot/ and it bears the Unity as its chai'acteristic number. The Unity-principle, the origin of which is impenetrable to human conceptions, is placed at the beginning of all things. We cannot seize the origin of this primal caiise, which we are content to assert accordincj to the absolute law of analogies so well expressed by Eliphas Levi — ' Je crois a Vinconnu que Dieu personnifie, Prouv^ par I'etre m^me et par rimmensit^, IdM SURHUMAIN de la philosophie, Parfaite Intelligence et Supreme Bont6." ^ If we cannot follow this Unknown in its principle, it is * It is curious to notice, when examining the position of the hands of the personages in the Tarot of Marseilles, how often this position represents the alphabetical letter to which the figure corresponds, according to Barrois (system of dactylology or primitive language). The arcana 1, 2 and 5 are especially noticeable in this respect. 2 "I believe i-n the unhnoimi, Avhich (j:o6. personifies, Proved by existence itself and by immensity, Superhuman Ideal of all philosophy, Perfect Intelligence and Supreme Benignity.'' THE SYMBOLICAL TAROT. 109 at least easy to us to follow it in its consequences, and therefore our study will be only the development of the Unity-principle in creation, related according to the Cosmogony of ancient initiation. Gody Man, and the Universe are, then, the three mean- ings of our first card, and we will now say a few words upon the application of these data to all the other cards of the pack. EXTENSION OF THE THREE GEEAT PRINCIPLES THROUGH THE TAROT. The three meanings of the first card respectively represent — The Creator or Yo'L The Eeceiver or He. The Transformer or Vau. Lastly, the transition to the second He, which is not under consideration at present. But the first card of the Tarot, taken as « loJiole, repre- sents the Creator or Yod,th.e second card taken as a whole will therefore represent the Eeceiver or He, and the third the Transformer or Vato. Each of them will also show the four aspects of Yod-he-vatc-he in the idea which it expresses. But what is true of the ternary, is also true of the Septenary, so that the first Septenary, taken as a whole, will represent the Creator. The second septenary will represent the Receiver. The third the Transformer. Lastly, the ternary of transition will represent the return of effects to causes, and of consequences to the principle. Let us condense this all by saying — no THE TAROT. 1st septenary represents God. 2nd septenary — Man. 3rd septenary — the Universe. Moreover, each of these elements is contained in the two others in all points of their manifestations. GENERAL RECAPITULATION. We have now to recapitulate all the acceptations of the first card in a general figure. As each card in the Tarot will have the same recapitulation, we think it may be useful to explain the scheme followed' in this arrangement. At the head of the figure will be found the Hebrew number and letter of the card. Below it, the name usually given to the card in the Tarot. To the right of the figure are the significations in the Three Worlds u Divine, Human, and Natural. Below these three significations is found the absohcte key to each card, according to the figure of the revolutions of the word Yod-he-vau-he. The Hebrew letters placed upon the upper line of this key indicate the origin of the card under consideration, the Hebrew letters placed above it indicate the exact meaning of the card. THE SYMBOLICAL TAROT. in 1. M The Juggler. AFFINITIES SIGNIFICATIONS Key to; the Card yod yod Primitive Hieroglyphic Man Kahbalah Kether Astronomy No affinity The divine creator or GOD the Father OSIETS yod of yod yod-yod The divine preserver MAIT ADAM lie of yod yod-yod OBSERVATIONS The divine transformer THE ACTIVE DIS-JYEESE NATUEA NATUEANSi vau of yod 'yod-yod 2nd he of yod yod-yod 1 According to Spinoza the only free cause and substance of all modes or phenomena, conscious and unconscious, past, present, and to come. [A. P. M.] 112 THE TAROT THE HIGH PKIESTEtiS. THE HIGH PRIESTESS. 2ad Hebrew letter (Beth). ORIGIN OF THE SYM.BOLISM OF THE SECOND CARD OF THE TAROT. The Beth hieroglyphically expresses the mouth of man as the organ of speech. Speech is the production of man's inner self. Therefore Beth expresses that inner self, central as a dwelling, to which one can retire without fear of disturbance. From this ideas arise of a Sanctuary, an inviolate abode for man and for God. But the Beth also expresses every production that emanates from this mysterious retreat, every internal activity, and from it issue ideas of Instruction, of the higher Knowledge, of Law, of Erudition, of occult Science or Kabbalah. Beth corresponds with the number 2, and astronomically with the moon. This number has given birth to all the THE SYMBOLICAL TAROT. 113 passive significations emanated from the Binary, hence the ideas of reflection, of Woman ; applied to the Moon relatively to the Sun, and to Woman relatively to Man. THE SECOND CARD OF THE TAROT. The High Priestess. God himself, or God the Father, reflects himself, and gives birth to God the Man, or God the Son, the negative relatively to his creator. As we have seen, man is the divine receiver, therefore this second card of the Tarot will express all the ideas of the first conceived negatively. The first card represents a man standing; this, on the contrary, bears the figure of a seated woman. (First idea of passivity) by the woman and by her position. The man, endowed with all the attributes of Power, was placed in the midst of nature. The woman is ad orned with all the attributes of Authority and persuasion, and she is placed under the porch of the temple of Isis, between two columns. Idea of a sacred dwelling, of a divine recipient. The two colimms, like the arms of the Juggler, express the Positive and the Negative. The woman is crowned with a tiara, surmounted by the lunar crescent, she is enveloped in a transparent veil falling over her face. On her breast she bears the solar cross, and upon her knees lies an open book, which she half covers with her mantle. This is the picture of Isis, of Nature, whose veil must not be raised before the profane. The book indicates that the doctrines of Isis are hidden ; but she divulges to the magi the secrets of the true Kabbalah, and of occult science. We must admire this profound symbol. 114 THE TAROT. The first card expressed Osiris in the three worlds ; this second gives us the signification of Isis, the companion of Osiris — In God it is the reflex of Osiris^ the reflex of God the Father, Isis, or God the Son. In Man it is the reflex of Adam of the absolute man : Eve, the woman, life (mn). In the Universe it is the reflex of nahcra oiaturans : it is natnra natiirata^ 2. n Tlie High Priestess. AFFINITIES SIGNIFICATIONS TT- II- The Mouth Hieroglyphic- ^^ ^^^^ Kabbalah Chocmah Astronomy The Moon ) Day of the Week Monday Hebrew letter Beth (Double) Reflex of God the Father or Osiris GOD the Son ISIS yod of he he he Eefiex of Adam EYE the woman he of he he he OBSERVATIONS . Reflex of ISTatura naturans I^ATURA JSTATURATA vau of he he he 27id he of he 1 That which follows from the divine nature. THE SYMBOLICAL TAROT. 115 THE EMPRE,yS. THE EM.PEES8. 3. 3 3rd Hebrew letter (Gimel). ORIGIN OF THE SYMBOLISM OF THE THIRD CARD OF THE TAROT. The hieroglyphic meaning of the letter Gimel is the throat, the hand of man half closed in the act of prehen- sion. Hence it signifies all that incloses, all that is hollow, a canal, an inclosure. The throat is the spot where the words conceived in the brain are formed, or I might almost say embodied, therefore the Gimel is the symbol of the material envelopment of spiritual forms, of organic generation under all its forms, of all the ideas springing from the corporeal organs or their actions. Generation is the mystery by which the spirit unites itself to matter, by which the Divine becomes Human. The signification of Venus-Urania, to which this card corresponds, is easily understood by the above explanations. 116 THE TAE.OT. THE THIED CARD OF THE TAROT. The Empress, This symbol would therefore signify ideas of generation, of embodiment in all the worlds. A woman seen full face. The human being becomes corporeal in the womb of a woman. This woman is represented with wings, or in the centre of a radiating sun. The idea of the spirituality of the vivifying Principle of all beings. She holds an eas^le in her rio^ht hand. The eagle is the symbol of the soul and of life (Holy Spirit). In the left hand she bears a sceptre forming the astrological sign of Venus. The sceptre is held in tlie left hand to indicate the passive influence, which !N"ature, Yenus-Uvania, or the woman exercises in the generation of beings. She wears a crown with twelve points, or twelve stars. The sign of the diffusion of the vivifying Principle through all the worlds and of the sun, through the Zodiac. The third card of the Tarot shows the result of the reciprocal action of the two first terms neutralizing each other in one principle. It is the Neuter Element of Wronski, the basis of every system of reality. The absolute creative force, or Osu'is, and the absolute preservative force, or Isis, neutralize themselves in the THE SYMBOLICAL TAROT. 117 equilibrist force, which contains in itself the two very different properties of the two first forms. In God this would be the equilibrium of the Father and of the Son, or — God the Holy Ghost HORUS The universal vivifying force. In Man this would be the equilibrium of the Adam-Eve — Adam-Eve or Humanity. In the Universe this would be the equilibrium of Natura naturans and of Natura naturata — The World Conceived like a being. U8 THE TAROT. 3. 5 Tlie Empress. AFFINITIES vciu significations vau Primitive ) ^^^ ^^^^*^ ^^ XT- 1 X,' > the act of Hieroglyphic i , ° ^ ^ J prehension Kabbalah Einah Astronomy Yenus 5 Day Friday Hebrew letter Gimel (double) God the Holy Ghost Horus THE IJI^IYEESAL YIYIEYING FOEGE yod of vau vau-vau Adam Eve HUMANITY he of vau vau-vau observations THE WOELD vau of vau vau-vau 2nd he of vau vau-vau THE SYMBOLICAL TAROT. 119 The creative principle and the receptive principle, having, by their mutual 3iCti