Chapter 40

CHAPTER XYI.

✦

THE ASTRONOMICAL TA ROT.

Egyptian Astronomy — The Four Seasons — The Twelve Months —
The Thirty-six Decani — The Planets — Absolute Analogy with
the Tarot — Figure containing the Application of the Tarot to
Astronomy — Key to the Astrological Works of Christian — ■
Oswald Wirth's Astronomical Tarot.

The Astronomical Tarot.

In order to demonstrate the accuracy of the principles
upon which the construction of the Tarot is based, we will
take the constitution of the Universe itself, as shown by
Astronomy, for our example of the first application of its
system.

It is known that the Egyptians divided the year into
four seasons, each composed of three months. Each month
contained three decani or periods of ten days, which gave
three hundred and sixty days in each year. They added
to complete it a period of five days, or Epagomenes,
placed after the 30th degree of the Lion (August).

We must therefore find in our Tarot —

1. The four seasons ;

2. The twelve months, or, better still, the twelve signs
of the zodiac ;

234 THE TAROT.

3. The thirty-six decani.

Moreover each month, or, still better, each zodiacal sign,
and each of the decani is ruled by a planet.

1. The Four Seasons.

The four figures of the Tarot correspond absolutely with
the four seasons of the year.

If we then look at the twenty- first card of the Tarot,
the origin, as we have seen, of all its applications, we shall
see that the four figures in the corners represent the four
colours of the Tarot, and in this case the four seasons of
the year.

The elliptic space between these four figures and the
centre correspond to the zodiac and its divisions.

Finally, the central portion corresponds to the planets,
which influence the whole system.

2. The 12 Signs of the Zodiac.

Each colour represents one season. Each season is
composed of three months. How, then, will the months
be represented in our colour ?

THE ASTRONOMICAL TAROT. 235

The months will be represented by the figures, and the
correspondence is established in this way —

King. 1st Mouth or Active Month in the Season.

Creative Month. Yod.

Queen. 2nd Month or Passive Month in each Season.
Preserving Month, lie.

Knight. 3rd Month or Realizing Month, Equilibrist
of the Season. Van.

Knave. Transition from the preceding Season to the
one following. Epagomene.1

(Consult, for further details, the first part of our study upon
the Tarot.)

We therefore find twelve figures, which respond to the
twelve signs of the Zodiac, as follows —

King of Sceptres The Ram ^

Sceptres Queen The Bull > Spring

Knight The Twins J
Knave Transition Epagomene

King of Cups Cancer \

y Sum mi

Cups Queen The Lion V Summer

Knight The Virgin J
Knave Transition Epagomene

King of Swords The Balance \

Swords Queen The Scorpion j- Autumn

Knight Sagittarius J
Knave Transition Epagomene

King of Pentacles Capricornus ^j

Pentacles Queen Aquarius V Winter

Knight The Pishes J
Knave Transition Epagomene

1 Thus the Tarot places one epagomene, or complementary day,
after each season.

236 THE TAROT.

3. The 36 Decani.

Each season is divided into three months, but each
month is divided into three decani, or periods of ten days
each.

We need only recall the analogy existing between the
figures and the numbers in the minor arcana, to ascertain
which cards of the Tarot represent these new divisions.

If we take one of the figures — the King, for instance —
we know that this kin»; governs certain cards : the Ace,
two, three, and the first ternary.

We then obtain the following analogies —

King of Sceptres : zodiacal sign, the Ram.

Ace. 1st Decan or Active Decan of the Month.

Creative Decan. Yod.

Two. 2nd Decan or Passive Decan of the Month.
Forming or Preserving Decan. He.

Three. 3rd Decan or Equilibrist Decan. Van.

Four. Transition between the third Decan of the
actual series, to the first Decan of the
following series, which it forms.

The thirty-six decani are therefore represented in the
Tarot in the following series —

f Ace of Sceptres
King \ 2 —

i 3 —

r 4 — 1st Decan \

Queen \ 5 — 2nd — I of the Bull

i 6 — 3rd — j

-
r 7 — 1st Decan ^

Knight J 8 — 2nd — I of the Twins

{ 9 — 3rd — J

Knave 10 Transition

THE ASTRONOMICAL TAROT.

Ace of Cups

237

King 4 2
I 3

1st Decan

2nd — j- of Cancer

3rd — J

1st Decan

Queen

I
- J

of the Lion

Knight 4 8
I 9
Knave 10 Transition

Ace of Swords

King -

I 3

r Ace oi bw

Queen

Knight J 8
I 9
Knave 10 Transition

Ace of Pentacles

)f the Scorpion

2nd
3rd

1st Decan ^

2nd — . J- of the Virgin

3rd — J

Epagomene

1st Decan \

2nd — [-of the Balance

3rd — J

1st Decan \
2nd — [ oi
3rd —

1st Decan

2nd — Y of Sagittarius
3rd —
Epagomene

1st Decan

— 2nd — \ of Capricornus

— 3rd — J

— 1st Decan ^

— 2nd — V of Aquarius

— 3rd — J

— 1st Decan \

— 2nd — j- of the Fishes

— 3rd — J
Transition Epagomene

Each decan, governing ten degrees of the zodiacal circle,

incr J

Queen

238 THE TAKOT.

corresponds to a certain number of days in the month.
Consequently each card in the minor arcana, corresponding
to a decan, represents a certain fraction of the year —

Ace of Sceptres 21st to 30th of March.

2 _ 31st of March to 9 th of April.

3 — 10th to 19th of April, etc.

We need only consult the figure at the end of this study
of the astronomical Tarot to see which days correspond to
each decan.

This is the basis of the astrological Tarot, and by its
cards a horoscope can be drawn out ; but since this appli-
cation lies beyond the purely scientific field to which we
have limited ourselves, we must not dwell upon it here.

In short, our minor arcana are fully represented in the
astronomical Tarot, and they exactly determine the limits
in which move the planets, that we have still to consider.

The Planets.

The major arcana are represented in this application of
the Tarot by the septenary of the planets acting upon the
three worlds (3x7 = 21).

Each zodiacal sign and each decan is governed by a
planet, and the connection between the planets and these
different signs is indicated upon the tableau which follows.

This tableau enables us to comprehend all the work
that Christian1 and Ely Star2 accomplished upon Astrology.
Moreover it indicates the astronomical correspondence of

1 Christian, Histoire de la Magie, Paris, 1854. 8vo.

2 Ely Star, Les Mystères de V Horoscope, Paris, Dentu, 1888. 18mo.
(3fr. 50.)

THE ASTRONOMICAL TAROT. 239

every card in the Tarot. Here is an explanation of its
construction —

Here the four figures of the twenty-first card of the
Tarot represent the four seasons of the year and the four
colours of the Tarot.

The centre of the twenty-first card responds to the
seven planets, which animate the yearly system.

Lastly, the Zodiacal Ellipse revolves between these
two terms, and it contains the key to the influence
exercised by the major arcana (the planets) over the
minor arcana (the signs and decani).

This tableau is therefore both a proof of the accuracy of
our system of explaining the Tarot, and also a magnificent
key to the Tarot itself.

(Consult the tableau.)

We shall now quote two extracts from La Vaillant (Les
Rômes, Histoire des Bohémiens), which demonstrate the
harmony which exists between our deductions and the
traditional explanations given by the gypsies.

SOME OF THE GYPSY TRADITIONS

UPON THE ASTRONOMICAL TAROT.

The 21st card, entitled the Universe or Time, is, in fact,
the time of the temple and the temple of time.

It represents an oval crown of flowers, divided into four
by four lotus flowers, and supported by the four symbolical
heads, which St. John borrowed from Ezekiel, and the
latter from the cherubim and seraphim of Assyria and
Egypt,

The four heads are those —

240 THE TAKOT.

Of the Eagle. The symbol of the East, of the morning, of the

equinox of spring.

Of the Lion. — of the South, and of the solstice of

summer.

Of the Bull. — of the Evening, the West, and of

the equinox of autumn.

Of the Man. — of the Right, the North, and of

the solstice of winter.

In the midst of this crown, the symbol of the egg of the
world, stands a nude woman, the symbol of Eve; one of
her feet is raised, symbolizing the flight of time ; and she
holds two wands of equal length, symbols of the balance
and equilibrium of time, of the justice and equity of men,
of the equality of day and night, of man and woman.

This Eve is the great Mother (Am or Ebe) who pours
out to the stars the men-gods of heaven, and to men the
star-gods of earth, the nectar and ambrosia of immortality,
the shadow and light of eternity (Aon), of which the crown
which surrounds her is the sea or the ocean, the enclosure
or the vase, the ark or the vessel.

This symbol is not new. It was throughout antiquity
used to express the nature of the Universe, the synthesis of
the arcs of the circle, the union of the arches of the sphere,
which the Hebrews made into the ark of the covenant, the
modification of the ancient coins of Crete, which took this
arch of the world, the covenant of the rainbows, for the
'principle of justice which gives it its name. And, in
fact, the name of Kudas, of that Ebee of Crete, clearly
expresses justice, sadulc, which makes of this Melchi
sedek, the spirit of the Lord, and of this spirit (Eon) of
the sun, the law of the times of the stars, of the life
of man; consequently Noah, who is himself the spirit

THE ASTRONOMICAL TAROT. 241

{Eon) of eternity {Aon) of centuries (Aion), has been
qualified as prœco justitiœ, revealer of justice.

* *

The Tarot is a deduction of the sidéral book of Henoch,
who is Henochia ; it is modelled from the astral wheel of
Athor, which is As-taroth, resembling the Indian ot-tara,
the polar bear or arc-tura of the north ; it is the major
force {tarie) upon which is based the solidity {ferrale) of
the world and the sidéral firmament of the earth; con-
sequently, like the polar bear, called the chariot of the
sun, the chariot of David and of ARTHUR, it is the Greek
'luck {tuché), the Chinese destiny (fifed), the Egyptian
chance {tiki), the fate {tika) of the Romanies ; and the
stars, as they incessantly revolve round the polar bear,
reveal to the earth ostentation and misery, light and
shade, heat and cold ; whilst from them flow the good and
evil, the love and hatred, which form the happiness
(ev-tuchié) and the misfortune {dis-tuchié) of men.

In truth Sephora is one of the harmonies in that triad
s. f. r., which united form the light {Sapher), the number
{Sipher), and the word {Sephora) of the Hebrews, from the
Sphere of the Universe. From this sphere,

of which the light is the truth,

the zodiac the book which contains it, the stars the

numbers and letters which explain it, the Anales have

drawn their Tara, the Gypsies their Tarot, the Phoenicians

their As-tharot, the Egyptians their Athor, and the

Hebrews their Thora.

242 THE TAROT.

But we cannot end this study upon the astronomical
Tarot without some allusion to the work of Oswald Wirth
upon this subject. In some respects his conclusions differ
from our own ; but we are anxious on that account to copy
his essay upon it, in order that each reader ma) judge
between us for himself.

ESSAY UPON THE ASTRONOMICAL TAROT BY

OSWALD WIRTH.

According to Christian the twenty -two major arcana of
the Tarot represent the hieroglyphic paintings which are
found in the spaces between the columns of a gallery,
which the neophyte was obliged to cross in the Egyptian
initiations. There were twelve columns to the North and
the same number to the South, that is, eleven symbolical
pictures on each side. These pictures were explained to
the candidate for initiation in regular order, and they
contained the rules and principles for the Initiate.

The arcana corresponding to the twenty-two letters of
the Hebrew alphabet must have been arranged upon the
walls of the secret crypts in the temples of Osiris in
the following order. (See p. 243.)

This opinion is confirmed by the correspondence which
exists between the arcana when they are thus arranged.

It is at once evident that the arcana 2, 3, 4 and 5 form
a complete group ; this group corresponds to another
formed by the arcana 21, 20, 19 and 18. Now in the
interpretation of the symbols each arcanum should be
studied in its relations with the neighbouring arcana, and
particularly with those which are pendant to it in the
grouping that we have pointed out. For instance, the 2nd

THE ASTRONOMICAL TAROT.

243

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244 THE TAROT.

arcanum p), the High Priestess, should not only be com-
pared with the 1st arcanum (N), the Juggler, the 3rd, and
4th p), the Empress ; but also with the 5th arcanum (H), the
Pope, with the 21st (H), the Universe, and even with the
18th p), the Moon. By studying each of the twenty-two
arcana in this way, we shall discover that the whole are
closely linked together, and we shall acquire unexpected
light upon the most ancient of all the sacred books which
we possess.

It should be noticed that the 7th, 8th, 9th, and 10th
arcana represent a quaternary, to which a last group
corresponds, formed of the 16th, 15th, 14th, and 13th
arcana. We therefore have sixteen pentacles divided into
four quaternaries, which give a definite general meaning.
Six other pentacles are placed in pairs at the commence-
ment, the centre, and the end of the double series of the
arcana of the Tarot. These six arcana appear to frame the
others, and this fact gives them great importance. Their
signification is easily discovered by their mutual com-
parison, and the judicious application of the laws of analogy
supplied by the keys of the Book of Thoth, as well as by
those of the Eternal Book that Nature, symbolized under
the form of Isis, holds half-opened in the 2nd arcanum p),
the High Priestess.

But it is necessary to proceed methodically in these
researches, by means of a progressive analysis starting
from the whole, before we can grasp each arcanum separ-
ately, for each one must be carefully examined under the
numerous aspects which it presents. When this work of
dissection is once accomplished, the student must retrace
his steps, and synthetically recompose the whole by a
reverse operation.

In applying these principles here, we must first repeat

THE ASTRONOMICAL TAROT. 245

that the Tarot considered as a whole is pre-eminently the
Sacred Book of occult initiation. Now we attain this
initiation- by two different paths, by one of which we
develop the powers which we innately possess to their
utmost extent ; by the other we subdue ourselves, and thus
attain a state of being which renders us susceptible to the
action of the cosmic forces which surround us. Although
these two methods differ completely, we can accomplish,
this great work by following either of them. This is the
meaning of the Hermetic precept, " that the philosopher's
stone can be prepared by the dry path or by the moist, by
the red dye or by the white." Initiation, androgynous as a
whole, is therefore subdivided into male and female. It
is masculine from the 1st (M) to the 11th (p) arcana, and
becomes feminine in the arcana 21 (p) to 12 (v). With
regard to the arcanum 0 Q&)t which is unnumbered in the
Tarot, although it is eminently passive in itself, it must
not be included in the feminine series, for reasons easily
discerned in the study of the exact signification of each
arcanum taken separately.

Let us then content ourselves for the moment with
asserting that masculine or Dorian initiation starts from
M to end in 2, whilst feminine or Ionian initiation starts
from 2? to end in 7. The two unite and complete each
other in the androgynous initiation, which can start from
M to end in tP, or start from & to return to it again, after
traversing the whole series of the arcana, taking their
numbers in the inverse order.

But initiation can be regarded not only under the
double aspect of activity and passivity represented by the
North and South, but it can be also contemplated as light
and life, that is to say, as the intellectual instruction as
well as the moral education of the Initiate. In this respect

246 THE TAROT.

the Tarot is divided by the 6th arcanum (V), the Lovers,
and the 17th (S), the Stars, into two parts, which represent
the West and the East.

This double division produces the four quaternaries of
which we have already spoken. Each represents one
especial section, its general sense being indicated by its
orientation ; the North -West thus corresponds with in-
tellectual activity ; the North-East with moral activity ;
the South-West with intellectual passivity, and the South-
East with moral passivity. These four sections are also
united in the arcana 1 (M) the Juggler; 11 (3) Strength;
12 (V) the Hanged Man; and 0 (Œ) the Foolish Man.

The 6th arcanum, the Lovers, indicates the passage of
intellectual activity to its moral application, the 17th s.
The stars form the transition between passive intellectu-
ality and its practical employment in the exercise of the
occult powers.

We think that enough has been now said to enable each
student to discover for himself the complex signification
of every arcanum in the Tarot. We will therefore end
this sketch by some classifications, intended to prove that
the order in which we arrange the arcana of the Tarot
does not form a purely arbitrary system.

It will, in fact, be easily seen that connection in their
opposition links the arcana when they are grouped in
four quaternaries of different formation from the four first,
which we have already examined. (See p. 247.)

The analogy of these significations is particularly
striking between the arcana 7 and 16, 10 and 13, which
yet present an antagonistic meaning, as soon as 7 is
compared with 16, and 10 with 13. It is the same with
the other quaternaries represented here, although the fact
may be less visible at the first glance. But we will now

THE ASTRONOMICAL TAROT.

247

leave a free field to individual investigation on this point,
and pass on to the study of the Tarot from another point
of view.

1
3

High
Priestess

Pope

Empress

Emperor

World

Moon

Judgment

Sun

•s

Chariot

Wheel of
Fortune

Justice

Hermit

Lightning-
struck Tower

Death

Devil

Temperance

The 22 major arcana of the Tarot compared to the figures
representing the constellations upon the celestial sphere,
according to the Greek and Egyptian planisphères.

The Tarot which we possess represents a series of sym-
bolical images adapted to the ideology of the fourteenth

248 THE TAROT.

century, and fixed by the invention of xylography. It is
impossible for us to retrace through the darkness of the
middle ages the origin of the twenty-two significative
figures known as atouts, in the pack of seventy-eight cards
by which the Gypsies claim to reveal the secrets of fate.

Still it has been proved that the major arcana of the
Tarot are disfigured reproductions of a primitive model
dating from the earliest ages. It would be difficult to
refind this model in its original purity ; and if it were
possible to do so it could only be through judicious study
of every manifestation of symbolism throughout the
history of Oriental mythologies. They have bequeathed
to us an hieroglyphic monument of immense importance
in the representative figures of the signs of the Zodiac,
and of the constellations of the celestial Sphere. But
it would be most interesting if we could prove that these
allegorical figures absolutely reproduce the 22 major
arcana of the Tarot. From this affinity we might obtain
great light upon the genesis of human knowledge. For
the same identity of origin which manifestly unites the
plates of the Book of Thoth to the subdivisions of the
Greek and Egyptian planispheres, leads to the conclusion
that in both cases we possess a special adaptation, made from
documents which we have not yet found, but which may still
give us complete information respecting primitive India.

In any case the arcana of the Tarot explain many of the
anomalies in Greek mythology. We cannot now enter
into any minute details upon this subject, for it would
lead us beyond the limits of this book. We must content
ourselves with giving the reader a tableau indicating the
constellations which appear to correspond with the 22
major arcana of the Tarot, and therefore with the 22 letters
of the Hebrew alphabet, although their correspondence

THE ASTRONOMICAL TAROT.

249

with the latter is much less clearly defined. We will then
trace a planisphere grouping the arcana of the Tarot
according to the order of the constellations, and we will
end by a pentacle in the form of a double hexagram, in
which the Hebrew letters will represent the signs of the
zodiac, and the circumpolar constellations to which they
correspond, according to our first tableau.

OSWALD WIRTH'S TABLEAU.

to .

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to «

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S S

DENOMINATION OF
THE ARCANA.

CONSTELLATIONS.

The Juggler

Orion— The Bull

The High Priestess

Cassiopeia

The Empress

The Virgin

The Emperor

Hercules, Lyra and Boreal Crown

The Pope

The Ram

The Lovers

Eagle, Antinous, and Sagittarius

The Chariot

Great Bear

Justice

The Balance

The Hermit

The Ox-Driver

The Wheel of Fortune

Capricornus (opposed to Sirius)

Strength

Lion (and Virgin)

The Hanged Man

Perseus

Death

Dragon of the Pole

Temperance

Aquarius

The Devil

Goat and Coachman

The Lightning-struck Tower

Scorpion, Ophiuchus

The Stars

Andromeda, the Fishes

The Moon

Cancer, Sirius, and Procion

The Sun

The Twins

The Judgment

The Swan

The Universe

Lesser Bear and Pole Star

£>

The Foolish Man

Cepheus

25a

THE TAROT.

PLANISPHERE,

ACCORDING TO THE DATA OF THE PRECEDING TABLEAU, BY

OSWALD WIETH.

Temperance

Wheel of
Fortune

The Lovers

Aquarius

Capricornus

Sagittarius

Stars

The High
Priestess

The Foolish
Man

The Judgment

The Lightning-
struck Tower

The Fishes

Cassiopeia

Cepheus

The Swan

Scorpion

The Pope

The Hanged
Man

The Universe

Death

The Emperor

Justice

The Rain

Perseus

Pole Star

Dragon

Hercules

The Balance

Juggler

Devil

The Chariot

The Hermit

The Empress

Bull

The Coachman

Great Bear

The Ox-Driver

Virgin

Sun

Moon

Strength

—

Twins

Cancer

Lion

THE ASTRONOMICAL TAROT. 251

Pentacle of Oswald Wirth.

Signs of the Zodiac and Circumpolar Constellations.
Affinities with the Tarot.

To face paye 252.

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