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CHAPTER IX.

HISTORY OF THE SYMBOLISM OF THE TAROT. INQUIRY INTO ITS ORIGIN.

The Tarot is an Egyptian Book--Its Transformations--Mantegna's Pack--Venetian Tarot--Florentine Tarot--Bolognese--Hindu Tarot--Chinese Tarot--Modern Tarots--Etteila--Marseilles--Besançon--Watillaux--Oswald Wirth--Italian and German Tarots--Constitution of the Symbolism of the Tarot--The 16 primitive Hieroglyphic Signs--The 22 Hebrew Letters.

ORIGIN OF THE SYMBOLISM OF THE TAROT.

As we have already stated, each card of the Tarot represents a symbol, a number, and an idea.

We have endeavoured to avoid empiricism as far as possible in the course of these explanations; and therefore we first studied the numbers, for they are the most settled element, and give the most unvarying results in their combinations.

Relying firmly upon the basis which we have thus constructed, we can now study the symbols with absolute assurance.

We hope that for this purpose you have procured the Tarot 1 of Marseilles, the most correct in its symbolism, or

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else the twenty-two keys designed by Oswald Wirth; perhaps--and this is really almost indispensable--you have both of them.

You need, then, only deal the cards upon the table, to see at once that the personages depicted upon them all wear dresses of the Renaissance period.

And yet, is this pack of cards of ancient origin? It does not appear so.

Look at your figures more attentively and you will soon perceive Egyptian symbols [the triple cross (No. 5), ibis (No. 17)] combined with these Renaissance costumes.

They at once prove that the Tarot of Marseilles is really the exact representation of the primitive Egyptian Tarot, slightly altered to the epoch denoted by the costumes. Only the gypsies possess the primitive pack intact.

The studies of those learned men who have investigated the Tarot have confirmed this fact by the strongest evidence. And the works of Chatto, 1 Boiteau 2 and above all of Merlin, 3 show us that history corroborates our assertion.

Merlin conducted his researches very scientifically, and succeeded in discovering the original of our Tarot of Marseilles in an Italian Tarot at Venice, the father of all the later packs.

He believes also that he has discovered the origin of this Venetian Tarot in the philosophical pack of Mantegna.

But he cannot determine the origin of this pack, because

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the one that Merlin believed to be the source of the Tarot is on the contrary a reproduction, made by one of the Initiates. The Ars Magna of Raymond Lulle was produced in the same way; it is drawn entirely from the Tarot.

We have given for reference the pack of Mantegna, known in the trade as the cards of Baldini, as well as the packs of the Italian Tarots, from which most of ours are derived.

The tableau 1 which indicates the connection between the Tarot packs and that of Mantegna, ought to be reversed, and on the contrary show the cards of Mantegna derived from the Tarot, as we have stated.

Here are the figures of the Tarots. (See page 84.)

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MANTEGNA'S PACK.

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ORIGIN OF THE OTHERS.

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CORRESPONDENCE BETWEEN THE PRIMITIVE ITALIAN PACKS AND THE MODERN TAROT--

If, however, the existence of purely Egyptian symbols in these so-called Italian 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 Tchaturanga,

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evidently derived from the Tarot, from the manner in which the men are arranged 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 Gungeifu or Ghendgifeh.

This game is composed of eight series of twelve cards each, divided in this way--

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 figure.

A description of this Chinese pack will be found in Court de Gébelin (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.

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MODERN TAROTS.

The following. ire the most important of these modern Tarots--

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 Watillaux, or pack of the princess Tarot, reproduces the minor arcana very correctly. It is worth consideration on this account.

The Italian Tarot, that of Besançon and of Marseilles, 1 are unquestionably the best which we now possess, particularly the latter, which fairly reproduces the Primitive symbolical 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

However, this Tarot is a very bad one.

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THE TAROT OF OSWALD WIRTH.

It became necessary 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 been accomplished by Mr. Oswald Wirth.

This clever occultist, aided by the advice of Stanislas de Guaita, has designed the series of the twenty-two major arcana. These drawings reproduce the Tarot of Marseilles, with the symbolical modifications suggested by the researches of Eliphas Levi upon this important question.

Owing to the kindness of M. Poirel, who assisted the work by printing these designs, we now possess a marvellous 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 Oswald 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

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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 he a valuable guide for us.

Claude de Saint-Martin, the unknown philosopher, states in his book, the Livre des Rapports, 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 Illuminism, 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 Gébelin, and above all of Fabre d'Olivet, are the most remarkable in this respect. In his Langue Hébraïque Restituée, this learned Initiate established the existence of primitive hieroglyphic signs from which the Hebrew letters are derived.

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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.

Guillaume Postel 1 reveals to us the connection between the Hebrew letters and the Tarot; Van Helmont fils, 2 Claude de Saint-Martin, 3 Fabre d'Olivet, 4 all confirm our opinion; lastly, Eliphas Levi 5 also throws the weight of his marvellous learning into the question.

But we are more surprised to find that the Sepher Yetzirah, 6 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

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the astrological data contained in an old manuscript in the Vatican, upon which Christian 1 based his horoscopic works.

One single and identical conclusion arises from all these 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 Sepher 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.

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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 yod. 1 The yod has generated them in the following manner (see Sepher Yetzirah)--

1st. Three mothers:

2nd. Seven doubles (double because they express two sounds, the one positive strong, the other negative soft);

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 enlighten us upon obscure or difficult points.

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We can therefore safely return to the Tarot, which we have left to make this digression.

Footnotes

81:1 See p. 89, the price of the Tarots and the addresses where they may be procured.

82:1 Chatto, Facts and Speculations on the Origin and History of Playing Cards in Europe. 8vo. London, 1848.

82:2 Boiteau, Les Cartes à Jouer et la Cartomancie. 4to. Paris, 1864.

82:3 Merlin, Origine des Cartes à Jouer, recherches nouvelles sur les Naïbis, les Tarots et sur les autres Espèces de Cartes. A work ornamented with 70 illustrations. 4to. Paris, 1869.

83:1 Page 86.

89:1 These Tarots are to be found in Paris, 20 Rue de la Banque, M. Pussey, at 4 francs; and one is published in London by Mr. George Redway, 15 York Street, Covent Garden.

92:1 Clavis.

92:2 Origin of Language (Latin).

92:3 Tableaux naturels des rapports qui existent entre Dieu, l'homme et l'Univers.

92:4 La Langue Hébraïque Restituée.

92:5 Rituel de la Haute Magie.

92:6 Translated into English by Dr. Wynn Westcott.

93:1 Histoire de la Magie.

94:1 See above (p. 19): Study upon the word Yod-he-vau-he.