Tarot of Marseilles

The tarot of Marseilles is a whole of charts to the old and naive reasons belonging to the category of the tarots divinatoires.

History

The history of the Tarot is being written. According to the existing documentary traces oldest, there is among the sets of tarots known as of Marseilles that of Jean Noblet which appears towards 1650, that of Jean Dodal towards 1701 and that of Nicolas Conver in 1760. Oldest Marseilles, Noblet, thus dates from the XVIIe century. But there is older still. Many topics finding itself on the blades of these various plays were reproduced already on the enluminées charts of Visconti and of Charles VI and are former for them since they date from the medium of XVe century. Failing to have found others of them older, these " tarocchi" Italian is regarded today as the first tarots.

Many different and often contradictory theses relate to the history of the Tarot of Marseilles. They locate the origin of it before the manufacture of these Italian works of art of XVe century. They have jointly to see in Marseilles the original Tarot, a proto Tarot which prédaterait these plays found in the north of Italy, in Lombardy. Several tracks or sources cross, according to whether one regards the Tarot of Marseilles as a card deck, a medieval historical object or a tool dedicated to the divination, which it could be all well at the same time.

The historians, autodidacts or academics, of the card decks thus do not agree. Some postulate that there would have existed in the Antiquity of the card decks divinatoires in Egypt, like this mythical Egyptian Tarot or " deliver of Thot" , very near to the Tarot of Marseilles according to them (nothing similar found forever by the archeologists) and in Greece, brought, has one often says, by the gipsy S (which étymologiquement means coming from Egypt), people of Indian origin . This culture of the charts divinatoires could thus be originating in India, although the card decks themselves would be originating in China. They would have forwarded in Europe by the means of the Arabs under the name of naibis.

Concerning arts divinatoires similar to the cartomancy in Antiquity, to which the esoterists want to attach the Tarot of Marseilles (what is not established historically), Cicéron announces, in its " Divination" , the pulling of the " sorts" (of the plates of bark with symbols) with the temple of Fortuna with Péneste and Plutarque, at the end of Ier century, complains in its " Dialogs pythiques" charlatans who haunt the accesses of the temples, which propose " with the women and the valets" (sic) of the oracles obtained starting from " tablettes" drawn randomly. Such a form of popular divination thus existed well before the arrival of the first Gipsies, which weakens the thesis so often marked of an origin Indian or passing through these nomads at the time of their alleged stay to Egypt, which concerns the myth. However, since the fall of the Roman Empire, it will be necessary to await the end of the XVIIIe century to hear of cartomancy - and not yet with the Tarot of Marseilles -, initially in France seems it, these practices being completely absent from all the lawsuits of sorcery. The Doxa of the esoterists, autodidacts and " tarologues" seem very far from historical realities. Vis-a-vis the absence of concrete documentary evidence, those propose a meticulous setting in examination of the graphics of the blades of the Tarot of Marseilles.

A recent thesis, defended by Daimonax (Tarot of Dionysos), sees in the images of the Tarot of Marseilles the transposition of elements concerned with the Roman iconography related to the initiatory worships and ritual of Bacchus. Its author thinks of having detected the evidence of a historical transmission there dating from the theater world of late Antiquity - under the patronage of Dionysos-Bacchus - until the Middle Ages. This transmission would have been done by the means of itinerant professionals of the popular spectacle, old the " bohémiens" , according to a similar way, if it is not the same one, which carries out old comedy atellane Roman (and osque before) until the commedia dell' arte or reigned certain Lyons puppets like Punchinello (in the past Maccus).

As many other alternative theories, this approach hustles the interpretations made on the allegories represented in the blades of the Tarot of Marseilles and claims to make null and void the traditional comments and interpretations of the direction of these images.

The medieval theory bénédictine defended by Rom (Tarotchoco) is based on the discovery of a code in the name of the blades of the Tarot of Marseilles of Nicolas Conver. The play would be the work of a regrouping of monks Benedictines directed by the Suger abbot. The group would have acts secretly in scriptorium of the Saint-Denis basilica in the middle of XIIe century. This work would have been completed in parallel with the repair of the famous religious building which is at the base of the Gothic art. Elements common to the basilica and the play make it possible to support this thesis which knew a broad diffusion with the beginning of the year 2000. The existence of the code of Conver is not called in question. But conclusions that Rom car of its discovery does not achieve the unanimity.

One also finds the theory known as of the Lexicon Hebrew developed per Mark Philipas. (The Pasteboard Masquerade) Its author suggests that the play was conceived in order to integrate the 22 letters of the alphabet Hebrew in the images which decorate the major blades with the Tarot of Marseilles. Like the development of its theory is the subject of a commercial working, the debate is done especially between those which got E-Book. The theory was abundantly refuted. And it does not call in question the theory of origin lombarde of the play.

Philippe Camoin, the editor of Marseilles card deck, supports when with him that the play was invented in Marseilles. (Camoin.com) Its theory utilizes the builders of Romance cathedrals and the monk Marseilles Cassien. The author brings however only well few elements likely to support his thesis.

Many other theories, not necessarily exclusive, still exist on the origins of the Tarot of Marseilles and its imagery, as that of Daniel Rodes and Encarna Sanchez which found many bonds between the medieval Tarot and the philosophy of Cathares. All these alternative theories testify to the vitality of research in this field. Faintness thus persists well vis-a-vis the dominant theory of an origin lombarde of the Tarot.

Various facets of the Tarot

Initiatory play

There exists a strong resemblance between the tarot and the Jeu of the goose: it acts in both cases of an initiatory course. The presence of a death's-head right in the middle of the course - astonishing presence in a play known as of child - evokes the mystery '' without name ''. The player is:

the reader of this play,
the pawn of the play of goose,
the Chechmate of the Tarot (only chart which does not have a number).

The charts tell a history

The Retable S which one formerly found in the church S were structured like are the cartoons today. The long streamers (phylactères) outgoing of the mouths of the characters precede the modern bubbles. This pictorial technique made it possible to transmit to faithful historical or religious feature, even with the illiterate ones.

To traverse the history of the pawn starts with the box/chart a and the images follow one another to form a historiette where a Adam and a Eve give to birth to a third being which one day will be brought to carry out a choice which will bring it towards various stories.

The Tarot like tool of divination

It is the most known aspect of the tarot divinatoire. Even if it is extremely possible which the authors of the Tarot designed the play like a tool of divination, it is not at all certain that they had recourse to what is called today pullings. Perhaps the reflection, the meditation on the images, the riddles of the Tarot were enough to induce the access to a possible prophetic plan.

The Tarot like psychoanalytical tool

Alejandro Jodorowsky, recognized like a “scout” in his practice of the tarot divinatoire, really does not claim to predict the future when it draws the charts, it rather acts to expose the patient (as well on the conscious level as unconscious) to various symbols which according to pulling and its interpretation will take a direction. The gunner of charts will invite the patient to consider pulling and to give him council in the realization of his immediate future. One can speak about effect placebo and of setting in confidence but specificity is especially this recourse to the imagery to analyze a situation. According to Jodorowsky, this pulling must be carried out from a empathic point of view and in a not involved way.

The Tarot like tool of spectacle

The Mentalisme calls upon the characteristics of the play of Tarot. It is possible thanks to a play of Tarot skilfully used by a mentalist to simulate a meeting of clairvoyance, to find a birth date or to make reading of thought. These techniques make thebeautiful one with psychology and can sometimes be used to deceive the spectators and to make them believe that they take part in a true meeting.

Aspect & cutting

Contrary to other tarots divinatoires, this card deck has iconographic contents medieval. Certain features are clumsy, the colors are coarse and of the faults seem to appear: one will read an spelling error on the word “empereu' p' ”, the article the of the expression “has It Roue of Fortune” sees oneself adding an apostrophe, etc To think of these “errors” makes it possible to become aware that these charts can offer a wealth of information varying according to the reading.

Colors

According to the editions, one will find some differences between the colors, in quantity and color. Whereas in the beginning the charts comprised green, the arrival of printing works reduced the colors to five, each one illustrating a concept:

red = the activity
blue = the passivity
black = evil, unconscious the á to transform
the color flesh = life, matter.
yellow = the mental abstract. the ideas
the orange = mental concrete the
gold = the divine one. The light of the spirit

Major Mysteries

They are 22:

The 22 major Mysteries can be organized various ways. The example which follows is that known as of the Large Wheel: It is necessary to exclude the chechmate, to place in center XXI, the world, and to make revolve around the other Mysteries, on two lines. The higher line includes/understands the blades of I with VIIII, the lower line, XVIIII to XI. Thus I deals with XVIIII, II to XVIII, etc XX and X make the junction between the two lines. In this arrangement the Pope faces the Devil… The chechmate is integrated everywhere or nowhere. This system also makes it possible to fasten the minor Mysteries.

Minor Mysteries

They are 56. Their structure is based on the 4 colors: the Bâton, the Coupe, the sword, the Denier, which became thereafter (in the modern play): the Square ♦, Heart ♥, the Clover ♣ and the Spade ♠.

According to one of the many existing systems of correspondences with the Four elements, the Stick is associated with the air, the Cut with water, the Sword with fire and the Sum of money with the ground.

These 56 Mysteries gather as follows: 40 numeral charts and 16 figures or Honors. The 40 numeral charts gathered four colors are made up of ten numbered charts from 1 to 10 (the 1 being the Ace).

There are 4 types of Honors - King, Reine, Cavalier and Servant - what gives a total of 16. Each color thus includes/understands 14 blades. On the Large Wheel of the Tarot, the Sticks are fastened with the numbered major Mysteries of I with IV; the Swords go with VI to IX; cuts with XIV to XI and Sums of money with XIX to XVI.

The Labyrinth of the Tarot

Certain commentators speak about a " initiatory way " to include/understand the major mysteries of the Tarot.

Does there exist a reading order of the mysteries different from the serial order?

These same commentators refer to a figure of origin templière, which could clarify the direction of mystery 10 well, the Wheel of Fortune.

This figure is built as follows:

1) To divide a circle into 10 (with the 0 bellow) and to connect all the points diametrically opposite: 0-5, 1-6, 2-7, 3-8, 4-9.

2) To trace a pentagon interns while connecting: 5-8, 3-6, 0-7, 1-4, 2-9.

The total figure is a star with 5 double branches (Maltese cross to 5 branches).

The course from 0 gives:

0-5-8-3-6-1-4-9-2-7

series which is not foreign with the formation of the magic square of 9:

8-3

6-1

4-9

2-7

4 9 2

3 5 7

8 1 6

where group 4927 is the reflection of group 6183.

This magic square was in the center of the speculations of the most former Chinese thinkers.

The twenty-two charts of the Tarot were often connected (in particular by the Golden Dawn) to the twenty-two ways of the kabbalist which connect the 10 sephires Tree of Life. These routes were stages which Kabbaliste was to reach in meditation by representing each séphires by a mental image. Each time the séphire is protected by an angel which keeps of them the access of the initiates who are not yet ready. The initiate was to then pass by all the séphires before reaching Elhoim.

Tools allowing deciphering

When one speaks to decipher or decode the Tarot of Marseilles of Nicolas Conver, one must call upon a code. There are four digits (ciphers) in this code. Most important is composed of the modern half of the letters of the alphabet. This figure makes it possible to decode all the Mysteries carrying a name, i.e the blades known as Majeures and the Honors, 38 charts on the whole. Each one of these Mysteries bears a name made up of letters. One allots to each of the 13 letters constituting the figure his numerical value traditional (a= 1, C= 3, etc). One arrives by the addition of the letters of the name of the Mystery at a result quantified which corresponds to the value posted in title of Major or, in the case of the Honors, with his position on the Large Wheel of the Tarot.

The major figure: With, C, E, H, I, L, M, O, P, R T, V and X.

The other figures make it possible to only decode the major Mysteries.

The minor figure: B, D, F, NR, S and U.

The third figure: J, K, Q, W, Y and Z.

The fourth: G. (It decodes only Mystery XX)

An example: TEMPERANCE XIV. One retains the letters which belong to the major figure and one eliminates the others. There remains to us TEMPERACE. Result of the addition: 86. 8+6=14, XIV. The letter which jumps, NR, fact part of the minor code. N= 14, XIV again.

There are alternatives. Sometimes it is necessary to withdraw instead of adding or, one must add the numerical value of an element of the graphic context. And when one finds a rhombus in the name of the Mystery, it is necessary to double the value of the member which precedes and to withdraw that of the member to him who follows.

An example: * Chechmate. 2 X (12+5) - (13+1+20) = 0. While rearranging the 13 letters of the major code, one arrives at this formula:

+ R.I.P.A. THEO. M.C.L.V.

It on a date in Roman numerals there in this formula epitaph: 1155. It has made it possible to recall the Suger abbot (to cir. 1081-1151), to discover a coded Latin message whom it left in a stained glass of his church basilica of Saint-Denis. The code used is the same one as that which is in the Tarot. It is this arrangement which made it possible to the discoverer of the code to indicate Suger, the father of the Gothic art, as being the creator of the Tarot.

This discovery also suggests that this monk Benedictine is the first known user of the modern alphabet of 26 letters.

Related sciences

the Alchemy
the Astrology
the Esotericism
the Cabal
the Numerology with nine numbers
the Semiology
Tarot and Yi-King

Bibliographical

Works on the history and symbolism

Jeau KNIGHT & Alain GHEERBRANT, Dictionary of the Symbols , Robert Laffont/Jupiter, Paris, 1982 ISBN: 2221503198
collection, Encyclopedia of the Symbols , Delivers Pocket, Italy, 1996 ISBN: 2253130109
Marie-France JAFFRENNOU, Correspondence Tarot , at the author, 7 rue Baldung-Grien, 67000 Srasbourg.
Yann JAFFRENNOU, the route of Insane the .
GRIND, Daniel. SANCHEZ, Encarna, the Tarot, heritage of the cathares and Marie Madeleine , Editions ALTESS, Paris.

Works on the divination

Lacombe Sylvie, Initiation practices with the tarot of Marseilles , Ed.Exclusif, 2004, ISBN 2848910089
Emma Decourtay, Manuel of pullings of the tarot of Marseilles , Ed.Exclusif, 2003, ISBN 284891002X
Lacombe Sylvie, All the combinations of the 78 blades of the tarot of Marseilles , Ed.Exclusif, 2006, ISBN 2848910445

See too

External bond

Camoin.com: Site on which one can find photographs of old plays of Tarot of Marseilles
the Tarot of Marseilles

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