The Tarot of the Bohemians
Papus
Chapter 9
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 he 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 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 criteron, the agreement of various conclusions in one point will be a valuable guide for us.
Claude de Saint-Martin, the unknown philosopher, states in his book, the Livre des 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 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 alphavet, also composed of 16 signs. Another author, Barrois, pursuing inquiries of a 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 Gebelin, and above all of Fabre d'Olivet, are the most remarkable in this respect. In his Langue Hebraique Restituee, this learned Initiate established the existence of primitive hieroglyphic signs from which the Hebrew letters are derived.
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 derivitave alphabets wil 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 Postel1 reveals to us the connection between the Hebrew letters and the Tarot; Van Helmont fils2, Claude de Saint-Martin3, Fabre d'Olivet4, all confirm our opinion; lastly, Eliphas Levi5 also throws the weight of his marvellous learning into the question.
But we are more suprised to find that the Sepher Yetzirah6, 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 the astrological data contained in an old manuscrit in the Vatican, upon which Christian7 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 hte 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 hem according to its origin (Fabre D'Olivet, Barrois);
2nd Its symbolic value derived from this hieroglyhphic (Fabre d'Olivet, Eliphas Levi, Christian);
3rd. Its astronomical value (Christain 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.
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 hierglyphic 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 yod8. 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.
We can therefore safely return to the Tarot, which we have left to make this digression.
1. Clavis.
2. Origin of Language (Latin).
3. Tableaux naturels des rapports qui existent entre Dieu, l'homme et l'Univers.
4. La Langue Hebraique Restituee.
5. Rituel de la Haute Magie.
6. Translated into English by Dr. Wynn Westcott.
7. Histoire de la Magie.
8. See above (p. 19): Study upon the word Yod-he-vau-he.