Major Arcana

Last updated
The Major Arcana cards redesigned by Roberto Viesi. The Major Arcana by Roberto Viesi.jpg
The Major Arcana cards redesigned by Roberto Viesi.

The Major Arcana are the named or numbered cards in a cartomantic tarot pack, the name being originally given by occultists to the trump cards of a normal tarot pack used for playing card games. [1] There are usually 22 such cards in a standard 78-card pack, typically numbered from 0 to 21 (in card playing packs, there is no 0, the unnumbered card is the Fool). The name is not used by tarot card game players.

Contents

Prior to the 17th century, tarot cards were solely used for playing games and the Fool and 21 trumps were simply part of a standard card pack used for gaming and gambling. [2] There may have been allegorical and cultural significance attached to them, but beyond that, the trumps originally had no mystical or magical import. [2] With decks designed for card games (tarot card games), these cards serve as permanent trumps and are distinguished from the remaining cards the suit cards which are known by occultists as the Minor Arcana. [3]

The terms "Major" and "Minor Arcana" are used in the occult, and divinatory applications of the deck as in practising Esoteric Tarot and originate with Jean-Baptiste Pitois (1811–1877), writing under the name Paul Christian. [4]

Sir Michael Dummett writes that the Fool and trump cards originally 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 (1725–1784), a Swiss clergyman and Freemason, published 2 essays on Tarot in Vol. 8 (1781) of his work titled Le Monde Primitif [5] (The Primeval World), an unfinished encyclopedia consisting of 9 vols. (1773–1782). The first essay on Tarot in Vol. 8 of Le Monde Primitif an essay titled Du Jeu des Tarots (The Game of Tarots) (on pages 365–394) was by Court de Gébelin, and the second essay - titled Recherches sur les Tarots, et sur la Divination par les Cartes des Tarots (Study on the Tarots, and on Divination with Tarot Cards) (on pages 395–410) was by Louis-Raphaël-Lucrèce de Fayolle, comte de Mellet (1727–1804). The construction of the occult and divinatory significance of the tarot, and the Major and Minor Arcana, continued on from there. [6] For example, Court de Gébelin claimed an Egyptian, kabbalistic, and divine significance of the tarot trumps; Etteilla (Jean-Baptiste Alliette) (1738–1791) created a method of divination using tarot; Éliphas Lévi (Alphonse Louis Constant) (1810–1875) worked to break away from the Egyptian nature of the divinatory tarot, bringing it back to the Tarot de Marseilles, creating a "tortuous" kabbalistic correspondence, and even suggested that the Major Arcana represent stages of life. [4] Marquis Stanislas de Guaita (1861–1897) 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 (1908–1982), 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. [7]

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.

List 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. [8] 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 Marseilles [9] Court de Gébelin [2] [10] Rider-Waite [11] [12] Etteilla [13] Paul Christian [14] Oswald Wirth [15] Golden Dawn [16] Book of Thoth

(Crowley) [17]

0 [lower-roman 1] The Fool The Fool The FoolFollyThe Crocodile [lower-alpha 1] The Fool [lower-alpha 2] The FoolThe Fool
I The Juggler The Magician ("The Thimblerig, or Bateleur")The MagicianIllness, Illness/Etteilla, Male QuerentThe MagusThe MagicianThe MagicianThe Magus [lower-alpha 3]
IIThe Popess The High Priestess The High PriestessEtteilla, Female QuerentThe Gate of the Sanctuary (of the occult Sanctuary)The PriestessThe High PriestessThe Priestess
IIIThe Empress The Empress ("Queen")The EmpressNight, Day Isis-Urania The EmpressThe EmpressThe Empress
IVThe Emperor The Emperor ("King")The EmperorSupport, ProtectionThe Cubic StoneThe EmperorThe EmperorThe Emperor
VThe Pope The Hierophant ("High Priest")The HierophantMarriage, UnionThe Master of the Mysteries (of the Arcana)The PopeThe HierophantThe Hierophant / The Priest
VIThe LoversMarriage The Lovers (none) [lower-alpha 4] The Two RoadsThe LoverThe LoversThe Lovers
VIIThe ChariotOsiris Triumphant The Chariot DissensionThe Chariot of OsirisThe ChariotThe ChariotThe Chariot
VIIIJustice Justice Strength Justice, JuristThemis ("The Scales and Blade")JusticeJusticeAdjustment
IXThe HermitThe Wise Man

("The Sage" or "The Seeker of Truth and Justice")

The Hermit TraitorThe Veiled LampThe HermitThe HermitThe Hermit
XThe Wheel of Fortune Wheel of Fortune Wheel of FortuneFortune, IncreaseThe SphinxThe Wheel of FortuneThe Wheel of FortuneThe Wheel of Fortune
XIStrengthFortitude

("Strength")

Justice Strength, SovereignThe Muzzled Lion ("The Tamed Lion")The StrengthStrengthLust
XIIThe Hanged ManPrudence The Hanged Man Prudence, The PeopleThe SacrificeThe Hanged ManThe Hanged ManThe Hanged Man
XIII(Death) - unnamed Death DeathMortality, NothingnessThe Skeleton Reaper ("The Reaper", "The Scythe")DeathDeathDeath
XIVTemperance Temperance TemperanceTemperance, PriestThe Two Urns ("The Genius of the Sun")TemperanceTemperanceArt
XVThe DevilTyphon The Devil Great ForceTyphonThe DevilThe DevilThe Devil
XVIThe House of GodThe Castle of Plutus ("God-House") The Tower Misery, PrisonThe Beheaded Tower ("The Lightning-Struck Tower")The TowerThe Blasted TowerThe Tower
XVIIThe StarOsiris, The Dog Star ("Sirius") The Star Desolation, AirThe Star of the MagiThe StarThe StarThe Star
XVIII The Moon The Moon The MoonComments, WaterThe TwilightThe MoonThe MoonThe Moon
XIXThe Sun The Sun The SunEnlightenment, FireThe Blazing LightThe SunThe SunThe Sun
XXJudgementCreation

("The Last Judgment")

Judgement JudgmentThe Awakening of the Dead (the Genius of the Dead)JudgmentJudgementThe Aeon
XXIThe WorldThe World

("Time")

The World Voyage, EarthThe Crown of the MagiThe WorldThe UniverseThe Universe
  1. often unnunmbered

Esotericism

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". [22] 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." [22]

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. [23]

Claims such as those initiated by early Freemasons today found their way into academic discourse. Semetsky, [24] for example, explained that tarot makes it possible to mediate between humanity and the godhead, or between god/spirit/consciousness and profane human existence. Christina Nicholson [25] used the tarot to illustrate the deep wisdom of feminist theology. Santarcangeli [26] informed us of the wisdom of the fool and Sallie Nichols [7] spoke about the archetypal power of individuation boiling beneath the powerful surface of the tarot archetypes.

Fortune telling

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] [27] 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. It was not until 1783, two years after Antoine Court de Gébelin published Le Monde Primitif, that 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 [28] and the creation of a society for tarot cartomancy, the Société littéraire des associés libres des interprètes du livre de Thot. The society subsequently went on to publish Dictionnaire synonimique du livre de Thot, a book that "systematically tabulated all the possible meanings which each card could bear, when upright and reversed." [29]

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.

Mysticism

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 ] 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. [30]

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 not only lent an air of divine, mystical, and ancient authority to their practices but allowed them to continue to expound on the magical and mystical significance of the presumably ancient and hermetic tarot. [31] Be that as it may this activity established the tarot's significance as a device and book of initiation not only in the minds of occult practitioners, but also in the minds of new age practitioners, Jungian psychologists, and general academics.

See also

Footnotes

  1. Christian, following Lévi, placed his "Crocodile" between Arcanum XX and Arcanum XXI.
  2. Wirth typically placed his unnumbered "Fool" last, but depicted the penultimate Hebrew letter shin (ש) on the card, following Lévi's arrangement of Arcanum 0 between Arcanum XX and Arcanum XXI. [18] [19]
  3. Some versions of Crowley's tarot include two additional variants of this arcanum with different artwork. [20] [21]
  4. But note that Revak identifies a single card labeled "1. Etteilla/Male querent" that does not correspond to any in the Tarot de Marseille.

Related Research Articles

<span class="mw-page-title-main">Tarot</span> Cards used for games or divination

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 occasionally used for cartomancy.

<span class="mw-page-title-main">Cartomancy</span> Type of divination using cards

Cartomancy is fortune-telling or divination using a deck of cards. Forms of cartomancy appeared soon after playing cards were introduced into Europe in the 14th century. Practitioners of cartomancy are generally known as cartomancers, card readers, or simply readers.

<span class="mw-page-title-main">Minor Arcana</span> Type of occult tarot cards

The Minor Arcana, sometimes known as Lesser Arcana, are the suit cards in a cartomantic tarot deck.

<span class="mw-page-title-main">The High Priestess</span> Tarot card of the Major Arcana

The High Priestess (II) is the second Major Arcana card in cartomantic Tarot decks. It is based on the 2nd trump of Tarot card packs. In the first Tarot pack with inscriptions, the 18th-century woodcut Tarot de Marseilles, this figure is crowned with the Papal tiara and labelled La Papesse, the Popess, a possible reference to the legend of Pope Joan.

<span class="mw-page-title-main">The Hierophant</span> Tarot card of the Major Arcana

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".

<span class="mw-page-title-main">French Tarot</span> Second most popular card game in the Western European country

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.

<span class="mw-page-title-main">Antoine Court de Gébelin</span> 18th-century French historian

Antoine Court, who named himself Antoine Court de Gébelin, was a former Protestant pastor, born in Nîmes, who initiated the interpretation of the Tarot as an arcane repository of timeless esoteric wisdom in 1781.

<span class="mw-page-title-main">Etteilla</span> French occultist and astrologer

"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. In the years 1783–1785 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.

<span class="mw-page-title-main">Justice (tarot card)</span> Tarot card of the Major Arcana

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.

<span class="mw-page-title-main">Tarot of Marseilles</span> Standard pattern of 78 cards

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.

<span class="mw-page-title-main">Marie Anne Lenormand</span> French bookseller, necromancer, fortune-teller and cartomancer

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.

<span class="mw-page-title-main">Oswald Wirth</span> Swiss occultist, artist, and author

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.

<span class="mw-page-title-main">Ace of Wands (tarot card)</span> Tarot card of the Minor Arcana

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.

<span class="mw-page-title-main">Suit of swords</span> Tarot card suit

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.

<span class="mw-page-title-main">Tarot card reading</span> Using tarot cards to perform divination

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.

<span class="mw-page-title-main">Tarot card games</span> Card games played with tarot decks

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.

<span class="mw-page-title-main">Tarocco Bolognese</span> 62-suit deck of tarot cards

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.

Jessie Burns Parke, a notable American artist of the Boston School (painting), has become best known for creating the art for the cards in the Builders of the Adytum (B.O.T.A.) tarot card deck. An oil painter and watercolorist, Parke created both easel paintings and miniatures as well as graphics, etchings, and illustrations. She focused on landscapes, nature scenes, and portraits.

<span class="mw-page-title-main">Gertrude Moakley</span> American scholar and librarian (1905–1998)

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.

<span class="mw-page-title-main">Cartes de Suisses</span> Pattern of Tarot playing cards

The Cartes de Suisses are an 18th-century standard pattern of Tarot playing cards that were initially produced in Switzerland, but later in the Austrian Netherlands, now part of Belgium. As a result they are also referred to as the Flemish Tarot or the Belgian Tarot.

References

  1. Decker, Ronald; Depaulis, Thierry; Dummett, Michael (5 December 1996). A Wicked Pack of Cards: Origins of the Occult Tarot. Bloomsbury Academic. p. 38. ISBN   978-0-7156-2713-6.
  2. 1 2 3 4 5 6 7 8 9 10 11 12 13 14 Michael Dummett. The Game of Tarot. London: Duckworth, 1980. ISBN   0715631225
  3. Decker, Ronald; Dummett, Michael (2002). A History of the Occult Tarot, 1870-1970. London: Duckworth. ISBN   978-0-7156-3122-5.
  4. 1 2 3 4 5 6 7 8 9 Ronald Decker, Thierry Depaulis, and Michael Dummett. A Wicked Pack of Cards. The Origins of the Occult Tarot. New York. St. Martin's Press, 1996
  5. Le Monde primitif, analysé et comparé avec le monde moderne considéré dans son génie allégorique et dans les allégories auxquelles conduisit se génie (Paris: Chez l'auteur) (9 vols., 1773–1782) (The Primeval World, Analyzed and Compared to the Modern World considered in its Allegorical Genius and in the Allegories to which this Genius led). There is a translation (from French into English) by Donald Tyson of the 2 essays on Tarot in Vol. 8 of Le Monde Primitif at: https://web.archive.org/web/20111004232937/http://www.donaldtyson.com/gebelin.html - To view the entire text of Vol. 8 of Le Monde Primitif in French, click on: https://ia600201.us.archive.org/5/items/mondeprimitifana08cour/mondeprimitifana08cour.pdf
  6. See Divinatory, esoteric and occult tarot for a detailed history of the construction of the occult tarot.
  7. 1 2 Sallie Nichols. Jung and Tarot: An Archetypal Journey. San Francisco: Weiser Books, 1980. ISBN   9780877285151.
  8. hamiltonparker (2012-06-15). "Getting Started with Reading the Tarot Cards for Yourself". Craig & Jane. Retrieved 2019-04-10.
  9. Pattern Sheet 001 at i-p-c-s.org. Retrieved 11 August 2022.
  10. "Antoine Court de Gébelin | Tarot | Monde primitif". Sable Feather Press. Archived from the original on 2019-06-09. Retrieved 2019-10-09.
  11. Waite, Arthur Edward (2005) [first published 1911]. The Pictorial Key to the Tarot. Mineola, NY: Dover Publications Inc. pp. 36–79. ISBN   9780486442556.
  12. Rider Waite Deck at tarot.com. Retrieved 11 August 2022.
  13. Revak, James W. "The Influence of Etteilla & His School on Mathers & Waite, Appendix B: Comparing the Trumps of Etteilla's Tarot with Those of the Tarot de Marseille". Vila Revak. Archived from the original on 2014-03-24. Retrieved 2019-10-09.
  14. Decker, Depaulis & Dummett 1996, p. 200.
  15. Wirth, Oswald (1990). The Tarot of the Magicians. York Beach, ME: Samuel Weiser, Inc. p. 155. ISBN   0877286566.
  16. Decker & Dummett 2002, pp. 97–98.
  17. Ziegler, Gert (1988). Tarot: Mirror of the Soul. York Beach, ME: Samuel Weiser, Inc. pp. 13–59. ISBN   0877286833.
  18. Decker, Depaulis & Dummett 1996, p. 187.
  19. Decker & Dummett 2002, p. 179.
  20. Akron; Banzhaf, Hajo (1995). The Crowley Tarot: The Handbook to the Cards. Stamford, CT: U.S. Games Systems, Inc. p. 11. ISBN   0880797150.
  21. Gillis, R. Leo (Autumn 2009). Katz, Marcus (ed.). "The (Printer's) Devil Is in the Details". Tarosophist International. Vol. 1, no. 4. pp. 39–62. ISSN   2040-4328.
  22. 1 2 Ronald Decker, Thierry Depaulis, and Michael Dummett. A Wicked Pack of Cards. The Origins of the Occult Tarot. New York. St. Martin's Press, 1996. pp. 174
  23. P. D. Ouspensky. The Symbolism of the Tarot: Philosophy of occultism in pictures and numbers. Dover Publications. 1976, pp. 12–14
  24. Inna Semetsky. Re-symbolization of the Self: Human Development and Tarot Hermeneutic. (2011) Rotterdam: Sense Publishers. ISBN   9460914195
  25. Christina Nicholson. How to Believe Six Impossible Things Before Breakfast: Irigaray, Alicer, and Neo-Pagan Negotiation of the Otherworld. Feminist Theology, 2003. 11: 362-74.
  26. Santarcangeli, Paolo (1979). The Jester and the Madman, Heralds of Liberty and Truth. Diogenes 27: 28-40.
  27. It has been suggested recently that the tarot may have been associated with divination perhaps as early at the 15th century in Bologna, but the evidence is not conclusive. See Franco Pratesi. Tarot in Bologna: Documents from the University Library. The Playing-Card, Vol. XVII, No. 4. pp. 136–146.
  28. A scanned version of the original text is available
  29. Michael Dummett. The Game of Tarot. London: Duckworth, 1980. pp. 110 ISBN   0715631225
  30. Ronald Decker, Thierry Depaulis, and Michael Dummett. A Wicked Pack of Cards. The Origins of the Occult Tarot. New York. St. Martin's Press, 1996, pp. 206.
  31. Michael Dummett. The Game of Tarot. London: Duckworth, 1980. pp. 127 ISBN   0715631225

Commons-logo.svg Media related to Major Arcana at Wikimedia Commons