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A Pictorial Key to the Tarot
A Pictorial Key to the Tarot
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Bibliography
A CONCISE BIBLIOGRAPHY OF THE CHIEF WORKS DEALING WITH THE TAROT AND ITS CONNECTIONS
As in spite of
its modest pretensions, this monograph is, so far as I am aware, the first attempt
to provide in English a complete synoptic account of the Tarot, with its archæological
position defined, its available symbolism developed, andas a matter of curiosity
in occultismwith its divinatory meanings and modes of operation sufficiently
exhibited, it is my wish, from the literate standpoint, to enumerate those textbooks
of the subject, and the most important incidental references thereto, which
have come under my notice. The bibliographical particulars that follow lay no
claim to completeness, as I have cited nothing that I have not seen with my
own eyes; but I can understand that most of my readers will be surprised at
the extent of the literatureif I may so term it conventionallywhich has
grown up in the course of the last 120 years. Those who desire to pursue their
inquiries further will find ample materials herein, though it is not a course
which I am seeking to commend especially, as I deem that enough has been said
upon the Tarot in this place to stand for all that has preceded it. The bibliography
itself is representative after a similar manner. I should add that there is
a considerable catalogue of cards and works on cardplaying in the British Museum,
but I have not had occasion to consult it to any extent for the purposes of
the present list.
I
Monde Primitf, analysé et comparé avec le Monde Moderne. Par M.
Court de Gebelin. Vol. 8, 40, Paris, 1781.
The articles on
the Jeu des Tarots will be found at pp. 365 to 410. The plates at the end shew
the Trumps Major and the Aces of each suit. These are valuable, as indications
of the cards at the close of the eighteenth century. They were presumably then
in circulation in the South of France, as it is said that at the period in question
they were practically unknown at Paris. I have dealt with the claims of the
papers in the body of the present work. Their speculations were tolerable enough
for their mazy period; but that they are suffered still, and accepted indeed
without question, by French occult writers is the most convincing testimony
that one can need to the qualifications of the latter for dealing with any question
of historical research.
II
The Works of Etteilla. Les Septs Nuances de I'œuvre philosophique Hermitique;
Manière de se récréer avec le Jeu de Cartes, nommeés
Tarots; Fragments sur les Hautes Sciences; Philosophie des Hautes Sciences;
Jeu des Tarots, ou le Livre de Thoth; Leçons Théoriques et Pratiques
du Livre de Thothall published between 1783 and 1787.
These are exceedingly
rare and were frankly among the works of colportage of their particular period.
They contain the most curious fragments on matters within and without the main
issue, lucubrations on genii, magic, astrology, talismans, dreams, etc. I have
spoken sufficiently in the text of the author's views on the Tarot and his place
in its modern history. He regarded it as a work of speaking hieroglyphics, but
to translate it was not easy. He, however, accomplished the task that is to
say, in his own opinion.
III
An Inquiry into the Antient Greek Game, supposed to have been invented by Palamedes.
[By James Christie.] London: 40, 1801.
I mention this
collection of curious dissertations because it has been cited by writers on
the Tarot. It seeks to establish a close connexion between early games of antiquity
and modern chess. It is suggested that the invention attributed to Palamedes,
prior to the Siege of Troy, was known in China from a more remote period of
antiquity. The work has no reference to cards of any kind whatsoever.
IV
Researches into the History of Playing Cards. By Samuel Weller Singer. 40, London,
1816.
The Tarot is probably
of Eastern origin and high antiquity, but the rest of Court de Gebelin's theory
is vague and unfounded. Cards were known in Europe prior to the appearance of
the Egyptians. The work has a good deal of curious information and the appendices
are valuable, but the Tarot occupies comparatively little of the text and the
period is too early for a tangible criticism of its claims. There are excellent
reproductions of early specimen designs. Those of Court de Gebelin are also
given in extenso.
V
Facts and Speculations on Playing Cards. By W. A. Chatto. 8vo, London, 1848.
The author suggested
that the Trumps Major and the numeral cards were once separate, but were afterwards
combined. The oldest specimens of Tarot cards are not later than 1440. But the
claims and value of the volume have been sufficiently described in the text.
VI
Les Cartes à Jouer el la Cartomancie. Par D. R. P. Boiteau d'Ambly. 40,
Paris, 1854.
There are some
interesting illustrations of early Tarot cards, Which are said to be of Oriental
origin; but they are not referred to Egypt. The early gipsy connexion is affirmed,
but there is no evidence produced. The cards came with the gipsies from India,
where they were designed to shew forth the intentions of "the unknown divinity"
rather than to be the servants of profane amusement.
VII
Dogme el Rituel de la Haute Magie. Par Éliphas Lévi, 2 vols.,
demy 8vo, Paris, 1854.
This is the first
publication of Alphonse Louis Constant on occult philosophy, and it is also
his magnum opus. It is constructed in both volumes on the major Keys of the
Tarot and has been therefore understood as a kind of development of their implicits,
in the way that these were presented to the mind of the author. To supplement
what has been said of this work in the text of the present monograph, I need
only add that the section on transmutations in the second volume contains what
is termed the Key of Thoth. The inner circle depicts a triple Tau, with a hexagram
where the bases join, and beneath is the Ace of Cups. Within the external circle
are the letters TARO, and about this figure as a whole are grouped the symbols
of the Four Living Creatures, the Ace of Wands, Ace of Swords, the letter Shin,
and a magician's candle, which is identical, according to Lévi, with
the lights used in the Goetic Circle of Black Evocations and Pacts. The triple
Tau may be taken to represent the Ace of Pentacles. The only Tarot card given
in the volumes is the Chariot, which is drawn by two sphinxes; the fashion thus
set has been followed in later days. Those who interpret the work as a kind
of commentary on the Trumps Major are the conventional occult students and those
who follow them will have only the pains of fools.
VIII
Les Rômes. Par J. A. Vaillant. Demy 8vo, Paris, 1857.
The author tells
us how he met with the cards, but the account is in a chapter of anecdotes.
The Tarot is the sidereal book of Enoch, modelled on the astral wheel of Athor.
There is a description of the Trumps Major, which are evidently regarded as
an heirloom, brought by the gipsies from IndoTartary. The publication of Lévi's
Dogme et Rituel must, I think, have impressed Vaillant very much, and although
in this, which was the writer's most important work, the anecdote that I have
mentioned is practically his only Tarot reference, he seems to have gone much
further in a later publicationClef Magique de la Fiction et du Fait, but I
have not been able to see it, nor do I think, from the reports concerning it,
that I have sustained a loss.
IX
Histoire de la Magie. Par Éliphas Lévi. 8vo, Paris, 1860.
The references
to the Tarot are few in this brilliant work, which will be available shortly
in English. It gives the 21st Trump Major, commonly called the Universe, or
World, under the title of Yinx Pantomorpha seated figure wearing the crown
of Isis. This has been reproduced by Papus in Le Tarot Divinataire. The author
explains that the extant Tarot has come down to us through the Jews, but it
passed somehow into the hands of the gipsies, who brought it with them when
they first entered France in the early part of the fifteenth century. The authority
here is Vaillant.
X
La Clef des Grands Mystères. Par Eliphas Lévi. 8vo, Paris, 1861.
The frontispiece
to this work represents the absolute Key of the occult sciences, given by William
Postel and completed by the writer. It is reproduced in The Tarot of the Bohemians,
and in the preface which I have prefixed thereto, as indeed elsewhere, I have
explained that Postel never constructed a hieroglyphical key. Eliphas Lévi
identifies the Tarot as that sacred alphabet which has been variously referred
to Enoch, Thoth, Cadmus and Palamedes. It consists of absolute ideas attached
to signs and numbers. In respect of the latter, there is an extended commentary
on these as far as the number ig, the series being interpreted as the Keys of
Occult Theology. The remaining three numerals which complete the Hebrew alphabet
are called the Keys of Nature. The Tarot is said to be the original of chess,
as it is also of the Royal Game of Goose. This volume contains the author's
hypothetical reconstruction of the tenth Trump Major, shewing Egyptian figures
on the Wheel of Fortune.
XI
L'Homme Rouge des Tuileyies. Par P. Christian. Fcap. 8vo, Paris, 1863.
The work is exceedingly
rare, is much sought and was once highly prized in France; but Dr. Papus has
awakened to the fact that it is really of slender value, and the statement might
be extended. It is interesting, however, as containing the writer's first reveries
on the Tarot. He was a follower and imitator of Lévi. In the present
work, he provides a commentary on the Trumps Major and thereafter the designs
and meanings of all the Minor Arcana. There are many and curious astrological
attributions. The work does not seem to mention the Tarot by name. A later Histoire
de la Magie does little more than reproduce and extend the account of the Trumps
Major given herein.
XII
The History of Playing Cards. By E. S. Taylor. Cr. 8vo, London, 1865.
This was published
posthumously and is practically a translation of Boiteau. It therefore calls
for little remark on my part. The opinion is that cards were imported by the
gipsies from India. There are also references to the socalled Chinese Tarot,
which was mentioned by Court de Gebelin.
XIII
Origine des Caries à Jouer. Par Romain Merlin. 40, Paris, 1869.
There is no basis
for the Egyptian origin of the Tarot, except in the imagination of Court de
Gebelin. I have mentioned otherwise that the writer disposes, to his personal
satisfaction, of the gipsy hypothesis, and he does the same in respect of the
imputed connexion with India; he says that cards were known in Europe before
communication was opened generally with that world about 1494. But if the gipsies
were a Pariah tribe already dwelling in the West, and if the cards were a part
of their baggage, there is nothing in this contention. The whole question is
essentially one of speculation.
XIV
The Platonist. Vol. II, pp. 1268. Published at St. Louis, Mo., U.S.A., 18845.
Royal 4to.
This periodical,
the suspension of which must have been regretted by many admirers of an unselfish
and laborious effort, contained one anonymous article on the Tarot by a writer
with theosophical tendencies, and considerable pretensions to knowledge. It
has, however, by its own evidence, strong titles to negligence, and is indeed
a ridiculous performance. The word Tarot is the Latin Rota = wheel, transposed.
The system was invented at a remote period in India, presumablyfor the writer
is vagueabout B.C. 300. The Fool represents primordial chaos. The Tarot is
now used by Rosicrucian adepts, but in spite of the inference that it may have
come down to them from their German progenitors in the early seventeenth century,
and notwithstanding the source in India, the twentytwo keys were pictured on
the walls of Egyptian temples dedicated to the mysteries of initiation. Some
of this rubbish is derived from P. Christian, but the following statement is
peculiar, I think, to the writer: "It is known to adepts that there should
be twentytwo esoteric keys, which would make the total number up to 100."
Persons who reach a certain stage of lucidity have only to provide blank pasteboards
of the required number and the missing designs will be furnished by superior
intelligences. Meanwhile, America is still awaiting the fulfilment of the concluding
forecast, that some few will ere long have so far developed in that country
"as to be able to read perfectly... in that perfect and divine sybilline
work, the Taro." Perhaps the cards which accompany the present volume will
give the opportunity and the impulse!
XV
Lo Joch de Naips. Per Joseph Brunet y Bellet. Cr. 8vo, Barcelona, 1886.
With reference
to the dream of Egyptian origin, the author quotes E. Garth Wilkison's Manners
and Customs of the Egyptians as negative evidence at least that cards were unknown
in the old cities of the Delta. The history of the subject is sketched, following
the chief authorities, but without reference to exponents of the occult schools.
The mainstay throughout is Chatto. There are some interesting particulars about
the prohibition of cards in Spain, and the appendices include a few valuable
documents, by one of which it appears, as already mentioned, that St. Bernardin
of Sienna preached against games in general, and cards in particular, so far
back as 1423. There are illustrations of rude Tarots, including a curious example
of an Ace of Cups, with a phoenix rising therefrom, and a Queen of Cups, from
whose vessel issues a flower.
XVI
The Tarot: Its Occult Signification, Use in FortuneTelling, and Method of Play.
By S. L. MacGregor Mathers. Sq. 16mo, London, 1888.
This booklet was
designed to accompany a set of Tarot cards, and the current packs of the period
were imported from abroad for the purpose. There is no pretence of original
research, and the only personal opinion expressed by the writer or calling for
notice here states that the Trumps Major are hieroglyphic symbols corresponding
to the occult meanings of the Hebrew alphabet. Here the authority is Lévi,
from whom is also derived the brief symbolism allocated to the twentytwo Keys.
The divinatory meanings follow, and then the modes of operation. It is a mere
sketch written in a pretentious manner and is negligible in all respects.
XVII
Traité Méthodique de Science Occulte. Par Papus. 8vo, Paris, 1891.
The rectified Tarot
published by Oswald Wirth after the indications of Éliphas Lévi
is reproduced in this work, whichit may be mentionedextends to nearly 1,100
pages. There is a section on the gipsies, considered as the importers of esoteric
tradition into Europe by means of the cards. The Tarot is a combination of numbers
and ideas, whence its correspondence with the Hebrew alphabet. Unfortunately,
the Hebrew citations are rendered almost unintelligible by innumerable typographical
errors.
XVIII
Éliphas Lévi: Le Livre des Splendeurs. Demy 8vo, Paris, 1894.
A section on the
Elements of the Kabalah affirms (a) That the Tarot contains in the several cards
of the four suits a fourfold explanation of the numbers 1 to 10; (b) that the
symbols which we now have only in the form of cards were at first medals and
then afterwards became talismans; (c) that the Tarot is the hieroglyphical book
of the Thirtytwo Paths of Kabalistic theosophy, and that its summary explanation
is in the Sepher Yelzirah; (d) that it is the inspiration of all religious theories
and symbols; (e) that its emblems are found on the ancient monuments of Egypt.
With the historical value of these pretensions I have dealt in the text.
XIX
Clefs Magiques et Clavicules de Salomon Par Éliphas Lévi. Sq.
12mo, Paris, 1895.
The Keys in question
are said to have been restored in 1860, in their primitive purity, by means
of hieroglyphical signs and numbers, without any admixture of Samaritan or Egyptian
images. There are rude designs of the Hebrew letters attributed to the Trumps
Major, with meaningsmost of which are to be found in other works by the same
writer. There are also combinations of the letters which enter into the Divine
Name; these combinations are attributed to the court cards of the Lesser Arcana.
Certain talismans of spirits are in fine furnished with Tarot attributions;
the Ace of Clubs corresponds to the Deus Absconditus, the First Principle. The
little book was issued at a high price and as something that should be reserved
to adepts, or those on the path of adeptship, but it is really without valuesymbolical
or otherwise.
XX
Les xxii Lames Hermétiques du Tarot Divinatoire. Par R. Falconnier. Demy
8vo, Paris, 1896.
The word Tarot
comes from the Sanskrit and means "fixed star," which in its turn
signifies immutable tradition, theosophical synthesis, symbolism of primitive
dogma, etc. Graven on golden plates, the designs were used by Hermes Trismegistus
and their mysteries were only revealed to the highest grades of the priesthood
of Isis. It is unnecessary therefore to say that the Tarot is of Egyptian origin
and the work of M. Falconnier has been to reconstruct its primitive form, which
he does by reference to the monumentsthat is to say, after the fashion of
Éliphas Lévi, he draws the designs of the Trumps Major in imitation
of Egyptian art. This production has been hailed by French occultists as presenting
the Tarot in its perfection, but the same has been said of the designs of Oswald
Wirth, which are quite unlike and not Egyptian at all. To be frank, these kinds
of foolery may be as much as can be expected from the Sanctuary of the ComédieFrançaise,
to which the author belongs, and it should be reserved thereto.
XXI
The Magical Ritual of the Sanctum Regnum, interpreted by the Tarot Trumps. Translated
from the MSS. of Éliphas Lévi and edited by W. Wynn Westcott,
M.B. Fcap. 8vo, London, 1896.
It is necessary
to say that the interest of this memorial rests rather in the fact of its existence
than in its intrinsic importance. There is a kind of informal commentary on
the Trumps Major, or rather there are considerations which presumably had arisen
therefrom in the mind of the French author. For example, the card called Fortitude
is an opportunity for expatiation on will as the secret of strength. The Hanged
Man is said to represent the completion of the Great Work. Death suggests a
diatribe against Necromancy and Goëtia; but such phantoms have no existence
in "the Sanctum Regnum" of life. Temperance produces only a few vapid
commonplaces, and the Devil, which is blind force, is the occasion for repetition
of much that has been said already in the earlier works of Lévi. The
Tower represents the betrayal of the Great Arcanum, and this it was which caused
the sword of Samael to be stretched over the Garden of Delight. Amongst the
plates there is a monogram of the Gnosis, which is also that of the Tarot. The
editor has thoughtfully appended some information on the Trump Cards taken from
the early works of Lévi and from the commentaries of P. Christian.
XXII
Comment on devient Alchimiste. Par F. Jolivet de Castellot. Sq. 8vo, Paris,
1897.
Herein is a summary
of the Alchemical Tarot, whichwith all my respect for innovations and inventionsseems
to be high fantasy; but Etteilla had reveries of this kind, and if it should
ever be warrantable to produce a Key Major in place of the present Key Minor,
it might be worth while to tabulate the analogies of these strange dreams. At
the moment it will be sufficient to say that there is given a schedule of the
alchemical correspondences to the Trumps Major, by which it appears that the
juggler or Magician symbolizes attractive force; the High Priestess is inert
matter, than which nothing is more false; the Pope is the Quintessence, whichif
he were only acquainted with Shakespearemight tempt the present successor
of St. Peter to repeat that "there are more things in heaven and earth,
Horatio." The Devil, on the other hand, is the matter of philosophy at
the black stage; the Last judgment is the red stage of the Stone; the Fool is
its fermentation; and, in fine, the last card, or the World, is the Alchemical
Absolutethe Stone itself. If this should encourage my readers, they may note
further that the particulars of various chemical combinations can be developed
by means of the Lesser Arcana, if these are laid out for the purpose. Specifically,
the King of Wands = Gold the Pages or Knaves represent animal substances the
King of Cups = Silver; and so forth.
XXIII
Le Grand Arcane, ou l'occultisme dévoilé. Par Éliphas Lévi.
Demy 8vo, Paris, 1898.
After many years
and the long experience of all his concerns in occultism, the author at length
reduces his message to one formula in this work. I speak, of course, only in
respect of the Tarot: he says that the cards of Etteilla produce a kind of hypnotism
in the seer or seeress who divines thereby. The folly of the psychic reads in
the folly of the querent. Did he counsel honesty, it is suggested that he would
lose his clients. I have written severe criticisms on occult arts and sciences,
but this is astonishing from one of their past professors and, moreover, I think
that the psychic occasionally is a psychic and sees in a manner as such.
XXIV
Le Serpent de la GenêseLivre II; La Clef de la Magie Noire. Par Stanislas
de Guaita. 8vo, Paris, 1902.
It is a vast commentary
on the second septenary of the Trumps Major. Justice signifies equilibrium and
its agent; the Hermit typifies the mysteries of solitude; the Wheel of Fortune
is the circulus of becoming or attaining; Fortitude signifies the power resident
in will; the Hanged Man is magical bondage, which speaks volumes for the clouded
and inverted insight of this fantasiast in occultism: Death is, of course, that
which its name signifies, but with reversion to the second death; Temperance
means the magic of transformations, and therefore suggests excess rather than
abstinence. There is more of the same kind of thingI believein the first
book, but this will serve as a specimen. The demise of Stanislas de Guaita put
an end to his scheme of interpreting the Tarot Trumps, but it should be understood
that the connexion is shadowy and that actual references could be reduced to
a very few pages.
XXV
Le Tarot: Aperçu historique. Par. J. J. Bourgeat. Sq. 12MO, Paris, 1906.
The author has
illustrated his work by purely fantastic designs of certain Trumps Major, as,
for example, the Wheel of Fortune, Death and the Devil. They have no connexion
with symbolism. The Tarot is said to have originated in India, whence it passed
to Egypt. Éliphas Lévi, P. Christian, and J. A. Vaillant are cited
in support of statements and points of view. The mode of divination adopted
is fully and carefully set out.
XXVI
L'Art de tirer les Caries. Par Antonio Magus. Cr. 8vo, Paris, n.d. (about 1908).
This is not a work
of any especial pretension, nor has it any title to consideration on account
of its modesty. Frankly, it is littleif anybetter than a bookseller's experiment.
There is a summary account of the chief methods of divination, derived from
familiar sources; there is a history of cartomancy in France; and there are
indifferent reproductions of Etteilla Tarot cards, with his meanings and the
wellknown mode of operation. Finally, there is a section on common fortunetelling
by a piquet set of ordinary cards: this seems to lack the only merit that it
might have Possessed, namely, perspicuity; but I speak with reserve, as I am
not perhaps a judge possessing ideal qualifications in matters of this kind.
In any case, the question signifies nothing. It is just to add that the concealed
author maintains what he terms the Egyptian tradition of the Tarot, which is
the Great Book of Thoth. But there is a light accent throughout his thesis,
and it does not follow that he took the claim seriously.
XXVII
Le Tarot Divinatoire: Clef du tirage des Caries et des sorts. Par le Dr. Papus.
Demy 8vo, Paris, 1909.
The text is accompanied
by what is termed a complete reconstitution of all the symbols, which means
that in this manner we have yet another Tarot. The Trumps Major follow the traditional
lines, with various explanations and attributions on the margins, and this Plan
obtains throughout the series. From the draughtsman's point of view, it must
be said that the designs are indifferently done, and the reproductions seem
worse than the designs. This is probably of no especial importance to the class
of readers addressed. Dr. Papus also presents, by way of curious memorials,
the evidential value of which he seems to accept implicitly, certain unpublished
designs of ÉIiphas Lévi; they are certainly interesting as examples
of the manner in which the great occultist manufactured the archæology
of the Tarot to bear out his personal views. We have (a) Trump Major, No. 5,
being Horus as the Grand Hierophant, drawn after the monuments; (b) Trump Major,
No. 2, being the High Priestess as Isis, also after the monuments; and (c) five
imaginary specimens of an Indian Tarot. This is how la haute science in France
contributes to the illustration of that work which Dr. Papus terms livre de
la science éternelle; it would be called by rougher names in English
criticism. The editor himself takes his usual pains and believes that he has
discovered the time attributed to each card by ancient Egypt. He applies it
to the purpose of divination, so that the skilful fortuneteller can now predict
the hour and the day when the dark young man will meet with the fair widow,
and so forth.
XXVIII
Le Tarot des Bohémiens. Par Papus. 8vo, Paris, 1889. English Translation,
second edition, 1910.
An exceedingly
complex work, which claims to present an absolute key to occult science. It
was translated into English by Mr. A. P. Morton in 1896, and this version has
been reissued recently under my own supervision. The preface which I have prefixed
thereto contains all that it is necessary to say regarding its claims, and it
should be certainly consulted by readers of the present Pictorial Key to the
Tarot. The fact that Papus regards the great sheaf of hieroglyphics as "the
most ancient book in the world," as "the Bible of Bibles," and
therefore as "the primitive revelation," does not detract from the
claim of his general study, whichit should be addedis accompanied by numerous
valuable plates, exhibiting Tarot codices, old and new, and diagrams summarizing
the personal theses of the writer and of some others who preceded him. The Tarot
of the Bohemians is published at 6s. by William Rider & Son, Ltd.
XXIX
Manuel Synthétique et Pratique du Tarot. Par Eudes Picard. 8vo, Paris,
1909.
Here is yet one
more handbook of the subject, presenting in a series of rough plates a complete
sequence of the cards. The Trumps Major are those of Court de Gebelin and for
the Lesser Arcana the writer has had recourse to his imagination; it can be
said that some of them are curious, a very few thinly suggestive and the rest
bad. The explanations embody neither research nor thought at first hand; they
are bald summaries of the occult authorities in France, followed by a brief
general sense drawn out as a harmony of the whole. The method of use is confined
to four pages and recommends that divination should be performed in a fasting
state. On the history of the Tarot, M. Picard says (a) that it is confused;
(b) that we do not know precisely whence it comes; (c) that, this notwithstanding,
its introduction is due to the Gipsies. He says finally that its interpretation
is an art.
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