The Major Arcana are the named cards in a cartomantic tarot pack. There are usually 22 such cards in a standard 78-card pack, typically numbered from 0 to 21 (or 1 to 21, with the Fool being left unnumbered). Although the cards correspond to the trump cards of a pack used for playing tarot card game, [1] the term 'Major Arcana' is rarely used by players and is typically associated exclusively with use for divination by occultists.
The Major Arcana are complemented by the Minor Arcana—the 56 unnamed cards of the tarot deck, which more directly correspond to the contemporary standard 52-card deck.
Prior to the 17th century, tarot cards were solely used for playing games and the Fool and 21 trumps had simple allegorical or esoteric meaning, mostly originating in elite ideology in the Italian courts of the 15th century when it was invented. [2] The occult significance began to emerge in the 18th century, when Antoine Court de Gébelin, a Swiss clergyman and Freemason, published two essays on Tarot in his Le Monde Primitif (The Primeval World), [3] a never-completed encyclopedia. In the first essay, "Du Jeu des Tarots" (The Game of Tarots), Court de Gébelin assigned Egyptian, kabbalistic, and divine significance to the tarot trumps.
Etteilla created a method of divination using tarot; Éliphas Lévi worked to break away from the Egyptian nature of the divinatory tarot, bringing it back to the Tarot de Marseille, creating a "tortuous" kabbalistic correspondence, and even suggested that the Major Arcana represent stages of life. [4] Marquis Stanislas de Guaita established the Major Arcana as an initiatory sequence to be used to establish a path of spiritual ascension and evolution. [2] In 1980 Sallie Nichols, a Jungian psychologist, wrote of the tarot as having deep psychological and archetypal significance, even encoding the entire process of Jungian individuation into the tarot trumps. [5]
These various interpretations of the Major Arcana developed in stages, all of which continue to exert significant influence on practitioners' explanations of the Major Arcana.
Like the early Italian-suited packs on which they were originally based, in a cartomantic pack each Major Arcanum depicts a scene, mostly featuring a person or several people, with many symbolic elements. In many decks, each has a number (usually in Roman numerals) and a name, though not all decks have both, and some have only a picture.
Every tarot deck is different and carries a different connotation with the art, however most symbolism remains the same. The earliest, pre-cartomantic, decks bore unnamed and unnumbered pictures on their trionfi or trumps (probably because a great many of the people using them at the time were illiterate), and the order of cards was not standardized.[ citation needed ]
Strength is traditionally the eleventh card and Justice the eighth, but the influential Rider–Waite Tarot switched the position of these two cards in order to make them a better fit with the astrological correspondences worked out by the Hermetic Order of the Golden Dawn, under which the eighth card is associated with Leo and the eleventh with Libra.[ citation needed ] Today many decks use this numbering, particularly in the English-speaking world.
No. | Tarot de Marseille [6] | Court de Gébelin [2] [7] | Rider–Waite [8] [9] | Etteilla [10] | Paul Christian [11] | Oswald Wirth [12] | Golden Dawn [13] | Book of Thoth (Crowley) [14] |
---|---|---|---|---|---|---|---|---|
0 [i] | The Fool | The Fool | The Fool | Folly | The Crocodile [a] | The Fool [b] | The Fool | The Fool |
I | The Juggler | The Magician ("The Mountebank", "The Thimblerigger") | The Magician | Illness, Illness | The Magus | The Magician | The Magician | The Magus [c] |
II | The Popess | The High Priestess | The High Priestess | Etteilla, Female Querent | The Gate of the Sanctuary (of the occult Sanctuary) | The Priestess | The High Priestess | The Priestess |
III | The Empress | The Empress ("Queen") | The Empress | Night, Day | Isis-Urania | The Empress | The Empress | The Empress |
IV | The Emperor | The Emperor ("King") | The Emperor | Support, Protection | The Cubic Stone | The Emperor | The Emperor | The Emperor |
V | The Pope | The Hierophant ("High Priest") | The Hierophant | Marriage, Union | The Master of the Mysteries (of the Arcana) | The Pope | The Hierophant | The Hierophant |
VI | The Lovers | Marriage | The Lovers | (none) [d] | The Two Roads | The Lovers | The Lovers | The Lovers |
VII | The Chariot | Osiris Triumphant | The Chariot | Dissension | The Chariot of Osiris | The Chariot | The Chariot | The Chariot |
VIII | Justice | Justice | Strength | Justice, Jurist | Themis ("The Scales and Blade") | Justice | Strength | Adjustment |
IX | The Hermit | The Wise Man ("The Sage", "The Seeker of Truth and Justice") | The Hermit | Traitor | The Veiled Lamp | The Hermit | The Hermit | The Hermit |
X | Wheel of Fortune | Wheel of Fortune | Wheel of Fortune | Fortune, Increase | The Sphinx | The Wheel of Fortune | The Wheel of Fortune | The Wheel of Fortune |
XI | Strength | Fortitude ("Strength") | Justice | Strength, Sovereign | The Muzzled Lion ("The Tamed Lion") | The Strength | Justice | Lust |
XII | The Hanged Man | Prudence | The Hanged Man | Prudence, The People | The Sacrifice | The Hanged Man | The Hanged Man | The Hanged Man |
XIII | (unnamed) | Death | Death | Mortality, Nothingness | The Skeleton Reaper ("The Reaper", "The Scythe") | Death | Death | Death |
XIV | Temperance | Temperance | Temperance | Temperance, Priest | The Two Urns ("The Genius of the Sun") | Temperance | Temperance | Art |
XV | The Devil | Typhon | The Devil | Great Force | Typhon | The Devil | The Devil | The Devil |
XVI | The House of God | The Castle of Plutus ("God-House") | The Tower | Misery, Prison | The Beheaded Tower ("The Lightning-Struck Tower") | The Tower | The Blasted Tower | The Tower |
XVII | The Star | Osiris, The Dog Star ("Sirius") | The Star | Desolation, Air | The Star of the Magi | The Star | The Star | The Star |
XVIII | The Moon | The Moon | The Moon | Comments, Water | The Twilight | The Moon | The Moon | The Moon |
XIX | The Sun | The Sun | The Sun | Enlightenment, Fire | The Blazing Light | The Sun | The Sun | The Sun |
XX | Judgement | Creation ("The Last Judgement") | Judgement | Judgement | The Awakening of the Dead (the Genius of the Dead) | Judgement | Judgement | The Aeon |
XXI | The World | The World ("Time") | The World | Voyage, Earth | The Crown of the Magi | The World | The Universe | The Universe |
By the 19th century, the Tarot was being claimed as a "Bible of Bibles", an esoteric repository of all the significant truths of creation. [2] The trend was started by prominent Freemason and Protestant cleric Antoine Court de Gébelin who suggested that the tarot had an ancient Egyptian origin, and mystic divine and kabbalistic significance. [4] A contemporary of his, Louis-Raphaël-Lucrèce de Fayolle, comte de Mellet, added to Court de Gébelin's claims by suggesting (attacked as being erroneous [4] ) that the tarot was associated with Romani people and was in fact the imprinted book of Hermes Trismegistus. [4]
These claims were continued by Etteilla. Etteilla is primarily recognized as the founder and propagator of the divinatory tarot, but he also participated in the propagation of the occult tarot by claiming the tarot had an ancient Egyptian origin and was an account of the creation of the world and a book of eternal medicine. [4] Éliphas Lévi revitalized the occult tarot by associating it with the mystical Kabbalah and making it a "prime ingredient in magical lore". [19] As Decker, Depaulis, and Dummett note, "it is to him (Lévi) that we owe its (the Tarot's) widespread acceptance as a means of discovering hidden truths and as a document of the occult... Lévi's writings formed the channel through which the Western tradition of magic flowed down to modern times." [19]
As the following quote by P. D. Ouspensky (Pyotr Demianovich Ouspensky) (1878–1947) shows, the association of the tarot with Hermetic, kabbalastic, magical mysteries continued at least to the early 20th century.
The fact that we question the Tarot as to whether it be a method or a doctrine shows the limitation of our 'three dimensional mind', which is unable to rise above the world of form and contra-positions or to free itself from thesis and antithesis! Yes, the Tarot contains and expresses any doctrine to be found in our consciousness, and in this sense it has definiteness. It represents Nature in all the richness of its infinite possibilities, and there is in it as in Nature, not one but all potential meanings. And these meanings are fluent and ever-changing, so the Tarot cannot be specifically this or that, for it ever moves and yet is ever the same. [20]
Claims such as those initiated by early Freemasons today found their way into academic discourse. Semetsky, for example, explained that tarot makes it possible to mediate between humanity and the godhead, or between god/spirit/consciousness and profane human existence. [21] Christina Nicholson used the tarot to illustrate the deep wisdom of feminist theology. [22] Santarcangeli wrote of the wisdom of the fool, [23] and Sallie Nichols spoke about the archetypal power of individuation boiling beneath the powerful surface of the tarot archetypes. [5]
Now popularly associated in English-speaking countries with divination, fortune telling, or cartomancy, Tarot was not invented as a mystical or magical tool of divination, but as an instrument for playing card games with a permanent trump suit. [2] The people who published esoteric commentary of the tarot (e.g. Antoine Court de Gébelin and the Comte de Mellet) also published commentary on divinatory tarot. There is a line of development of the cartomantic tarot that occurred in parallel with the imposition of hermetic mysteries on the formerly mundane pack of cards that can usefully be distinguished. It was the Comte de Mellet who initiated this development by suggesting, entirely incorrectly, that ancient Egyptians had used the tarot for fortune telling and provided a method purportedly used in ancient Egypt. [4] [e]
Following the Comte de Mellet, Etteilla invented a method of cartomancy, assigning a divinatory meaning to each of the cards (both upright and reversed), publishing La Cartonomancie française (a book detailing the method), and creating the first tarot decks exclusively intended for cartomantic practice. Etteilla's original method was designed to work with a common pack of cards known as the Piquet pack because Piquet was the most popular game played with 32 cards. In 1783, two years after Antoine Court de Gébelin published Le Monde Primitif, he turned to the development of a cartomantic method using the standard (i.e. Marseilles) tarot deck. His work was published in the book Manière de se récréer avec le jeu de cartes nommées tarots [24] and the creation of a society for tarot cartomancy, the Société littéraire des associés libres des interprètes du livre de Thot. The society subsequently published Dictionnaire synonimique du livre de Thot, a book that "systematically tabulated all the possible meanings which each card could bear, when upright and reversed." [25]
Following Etteilla, tarot cartomancy was moved forward by Marie-Anne Adelaid Lenormand (1768–1830) and others. [2] Lenormand was the first well known cartomancer and claimed to be the confidante of Empress Josephine and other local luminaries. She was so popular, and cartomancy with tarot became so well established in France following her work, that a special deck entitled the Grand Jeu de Mlle Lenormand was released in her name two years after her death. This was followed by many other specially designed cartomantic tarot decks, mostly based on Etteilla's Egyptian symbolism, but some providing other (for example biblical or medieval) flavours as well. [2] Tarot as a cartomantic and divinatory tool is well established and new books expounding the mystical utility of the cartomantic tarot are published all the time.[ clarification needed ]
By the early 19th century Masonic writers and Protestant clerics had established claims that the tarot trumps were authoritative sources of ancient hermetic wisdom, of Christian gnosis and revelatory tools of divine cartomantic inspiration. [4] In 1870 Jean-Baptiste Pitois (better known as Paul Christian) wrote a book entitled Histoire de la magie, du monde surnaturel et de la fatalité à travers les temps et les peuples. In that book, Christian identifies the tarot trumps as representing the "principle scenes"[ dubious – discuss ] of ancient Egyptian initiatory "tests". [2] Christian provides an extended analysis of ancient Egyptian initiation rites that involves Pyramids, 78 steps, and the initiatory revelation of secrets. Decker, Depaulis, and Dummett write:
At one stage in the initiation procedure, Christian tells us...the postulant climbs down an iron ladder, with seventy-eight rungs, and enters a hall on either side of which are twelve statues, and, between each pair of statues, a painting. These twenty-two paintings, he is told, are Arcana or symbolic hieroglyphs; the Science of Will, the principle of all wisdom and source of all power, is contained in them. Each corresponds to a "letter of the sacred language" and to a number, and each expresses a reality of the divine world, a reality of the intellectual world and a reality of the physical world. The secret meanings of these twenty-two Arcana are then expounded to him. [26]
Christian attempted to give authority to his analysis by falsely attributing an account of ancient Egyptian initiation rites to Iamblichus, but it is clear that Christian was the source of any initiatory relevance to the tarot trumps. [2] Nevertheless, Christian's fabricated history of tarot initiation were quickly reinforced with the formation of an occult journal in 1889 entitled L'Initiation, the publication of an essay by Oswald Wirth (Joseph Paul Oswald Wirth) (1860–1943) in Le Tarot des Bohémiens by Papus (Gérard Anaclet Vincent Encausse) (1865–1916) that stated that the tarot is nothing less than the sacred book of occult initiation, [2] the publication of a book by François-Charles Barlet (Albert Faucheux) (1838–1921) entitled, not surprisingly, L'Initiation, and the publication of Le Tarot des Bohémians by Papus. [2] Subsequent to this activity the initiatory relevance of the tarot was firmly established in the minds of occult practitioners.
The emergence of the tarot as an initiatory tool was coincident with the flowering of initiatory esoteric orders and secret brotherhoods during the middle of the 19th century. For example, Marquis Stanislas de Guaita founded the Cabalistic Order of the Rosy Cross in 1888 along with several key commentators on the initiatory tarot, e.g. Papus, François-Charles Barlet, and Joséphin Péladan (1858–1918). [4] These orders placed great emphasis on secrets, advancing through the grades, and initiatory tests and so it is not surprising that, already having the tarot to hand, they read into the tarot initiatory significance. [2]
Doing so lent an air of divine, mystical, and ancient authority to their practices and allowed them to continue to expound on the magical and mystical significance of the presumably ancient and hermetic tarot. [27] Be that as it may this activity established the tarot's significance as a device and book of initiation[ clarification needed ] not only in the minds of occult practitioners, but also in the minds of new age practitioners, Jungian psychologists,[ disputed – discuss ] and general academics.[ citation needed ]
Tarot is a pack of playing cards, used from at least the mid-15th century in various parts of Europe to play card games such as Tarocchini. From their Italian roots, tarot-playing cards spread to most of Europe, evolving into a family of games that includes German Grosstarok and modern games such as French Tarot and Austrian Königrufen. In the late 18th century French occultists made elaborate, but unsubstantiated, claims about their history and meaning, leading to the emergence of custom decks for use in divination via tarot card reading and cartomancy. Thus, there are two distinct types of tarot packs in circulation: those used for card games and those used for divination. However, some older patterns, such as the Tarot de Marseille, originally intended for playing card games, are also used for cartomancy.
The Minor Arcana, sometimes known as the Lesser Arcana, are the suit cards in a cartomantic tarot deck.
The Hierophant (V), alternatively depicted as The Pope or The High Priest (as a counterpart to "The High Priestess") is the fifth card of the Major Arcana in occult Tarot decks used in divination. It was identified as the Pope in early decks like Tarot of Marseilles, while modern decks like Rider–Waite Tarot may use the term hierophant (Ancient Greek: ἱεροφάντης), a person who brings religious congregants into the presence of that which is deemed "holy".
The game of French Tarot is a trick-taking strategy tarot card game played by three to five players using a traditional 78-card tarot deck. The game is played in France and also in French-speaking Canada. It should not be confused with French tarot, which refers to all aspects of cartomancy and games using tarot cards in France.
Antoine Court, who named himself Antoine Court de Gébelin, was a Protestant pastor, born in Nîmes, who initiated the interpretation of the Tarot as an arcane repository of timeless esoteric wisdom in 1781.
Etteilla, the pseudonym of Jean-Baptiste Alliette, was the French occultist and tarot-researcher, who was the first to develop an interpretation concept for the tarot cards and made a significant contribution to the esoteric development of the tarot cards to a wide audience, and therefore the first professional tarot occultist known to history who made his living by card divination. Etteilla also influenced the French divination professional Marie Anne Lenormand. From 1783 to 1785, Etteilla published his work Manière de se récréer avec le jeu de cartes nommées tarots, which is still considered the standard reference work of Tarot cartomancy. Etteilla published his ideas of the correspondences between the tarot, astrology, and the four classical elements and four humors, and in 1789 he published his own tarot deck, which, however, differed significantly from the classic tarots such as the Tarot de Marseille in terms of structure and card designations.
Strength is a Major Arcana tarot card, and is numbered either XI or VIII, depending on the deck. Historically it was called Fortitude, and in the Thoth Tarot deck it is called Lust. This card is used in game playing as well as in divination.
Wheel of Fortune is one of 78 cards in a tarot deck and is the tenth trump or Major Arcana card in most tarot decks. It is used in game playing as well as in divination.
Justice is a Major Arcana tarot card, numbered either VIII or XI, depending on the deck. This card is used in game playing as well as in divination.
The Tarot of Marseilles is a standard pattern of Italian-suited tarot pack with 78 cards that was very popular in France in the 17th and 18th centuries for playing tarot card games and is still produced today. It was probably created in Milan before spreading to much of France, Switzerland and Northern Italy. The name is sometimes spelt Tarot of Marseille, but the name recommended by the International Playing-Card Society is Tarot de Marseille, although it accepts the two English names as alternatives. It was the pack which led to the occult use of tarot cards, although today dedicated decks are produced for this purpose.
Marie Anne Adelaide Lenormand (1772–1843), also known as Marie Anne Le Normand, was a French bookseller, necromancer, fortune-teller and cartomancer of considerable fame during the Napoleonic era. Lenormand was highly influential on the wave of French cartomancy that began in the late 18th century.
Joseph Paul Oswald Wirth was a Swiss occultist, artist and author. He studied esotericism and symbolism with Stanislas de Guaita and in 1889 he created, under the guidance of de Guaita, a cartomantic Tarot consisting only of the twenty-two Major Arcana. Known as "Les 22 Arcanes du Tarot Kabbalistique", it followed the designs of the Tarot de Marseille closely but introduced several alterations, incorporating extant occult symbolism into the cards. The Wirth/de Guaita deck is significant in the history of the tarot for being the first in a long line of occult, cartomantic, and initiatory decks.
The Ace of Wands is a tarot card of the Minor Arcana, arcana being Latin for mysteries. The cards of the Minor Arcana are considered to be lesser compared to the Major Arcana because they discuss the minor mysteries of life, less important archetypes. Modern tarot readers interpret the Ace of Wands as a symbol of optimism and invention.
The suit of swords is one of the four suits of the Minor Arcana in a 78-card cartomantic tarot deck. It is derived from the suit used in Latin-suited playing cards, such as Spanish, Italian and Latin-suited tarot decks. Like the other tarot suits, it contains fourteen cards: ace (one), two through ten, page, knight, queen and king. Occultists claim that the suit represents the Second Estate.
Tarot card reading is a form of cartomancy whereby practitioners use tarot cards to purportedly gain insight into the past, present or future. They formulate a question, then draw cards to interpret them for this end. A traditional tarot deck consists of 78 cards, which can be split into two groups, the Major Arcana and Minor Arcana. French-suited playing cards can also be used; as can any card system with suits assigned to identifiable elements.
Tarot games are card games played with tarot packs designed for card play and which have a permanent trump suit alongside the usual four card suits. The games and packs which English-speakers call by the French name tarot are called tarocchi in the original Italian, Tarock in German and similar words in other languages.
The Tarocco Bolognese is a tarot deck found in Bologna and is used to play tarocchini. It is a 62 card Italian suited deck which influenced the development of the Tarocco Siciliano and the obsolete Minchiate deck.
The Fool is one of the 78 cards in a tarot deck. Traditionally, it is the lowest of the 22 trump cards, in tarot card reading called the 22 Major Arcana. However, in tarot card games it developed to be not one of the trump cards but a special card, serving a unique purpose by itself. In later Central European tarot card games, it re-developed to now become the highest trump. As a consequence and with respect to his unique history, The Fool is usually an unnumbered card with a unique design; but sometimes it is numbered as 0 or more rarely XXII. Design and numbering-or-not to not clearly indicate its role as a trump or special card in the specific game.
Gertrude Charlotte Moakley was an American librarian and a Tarot scholar. Moakley is notable for having written the earliest and most significant account of the iconography of Tarot, a card game which originated in the Italian Renaissance. She had worked at the New York Public Library.
The “Cartes de Suisses” is a name sometimes given to an 18th-century standard pattern of Tarot playing cards that were initially produced in Rouen, and later in the Austrian Netherlands as well as in the Prince-Bishopric of Liège, now both part of Belgium. As a result they are also referred to as Flemish or Belgian Tarot. They are better called “Rouen/Brussels pattern”. There is no evidence that this type of Tarot cards was ever manufactured in Switzerland.
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