Reading Performed 05/30/2021 at 9:55 PM
Click for the meaning of each position and the interpretation of its card.
This card gives the influence which is affecting the person or matter of inquiry generally, the atmosphere of it in which the other currents work.
Imprisonment, suspicion, doubt, reasonable fear, shame.
Good ground for suspicion against a doubtful person.
One seated on her couch in lamentation, with the swords over her. She is as one who knows no sorrow which is like unto hers. It is a card of utter desolation.
It shows the nature of the obstacles in the matter. If it is a favourable card, the opposing forces will not be serious, or it may indicate that something good in itself will not be productive of good in the particular connexion.
Widowhood, female sadness and embarrassment, absence, sterility, mourning, privation, separation.
Her right hand raises the weapon vertically and the hilt rests on an arm of her royal chair the left hand is extended, the arm raised her countenance is severe but chastened; it suggests familiarity with sorrow. It does not represent mercy, and, her sword notwithstanding, she is scarcely a symbol of power.
It represents (a) the Querent's aim or ideal in the matter; (b) the best that can be achieved under the circumstances, but that which has not yet been made actual.
Obstacles, adversity, calamity.
Generally speaking, a bad card.
The figure leans upon his staff and has an expectant look, as if awaiting an enemy. Behind are eight other staves--erect, in orderly disposition, like a palisade.
It shows the foundation or basis of the matter, that which has already passed into actuality and which the Significator has made his own.
Good, economical, obliging, serviceable. Signifies also--but in certain positions and in the neighbourhood of other cards tending in such directions--opposition, jealousy, even deceit and infidelity.
Goodwill towards the Querent, but without the opportunity to exercise it.
The Wands throughout this suit are always in leaf, as it is a suit of life and animation. Emotionally and otherwise, the Queen's personality corresponds to that of the King, but is more magnetic.
It gives the influence that is just passed, or is now passing away.
Vice, weakness, ugliness, perversity, corruption, peril.
An old and vicious man.
The figure calls for no special description the face is rather dark, suggesting also courage, but somewhat lethargic in tendency. The bull's head should be noted as a recurrent symbol on the throne. The sign of this suit is represented throughout as engraved or blazoned with the pentagram, typifying the correspondence of the four elements in human nature and that by which they may be governed. In many old Tarot packs this suit stood for current coin, money, deniers. I have not invented the substitution of pentacles and I have no special cause to sustain in respect of the alternative. But the consensus of divinatory meanings is on the side of some change, because the cards do not happen to deal especially with questions of money.
It shows the influence that is coming into action and will operate in the near future.
Conformity and the equipoise which it suggests, courage, friendship, concord in a state of arms; another reading gives tenderness, affection, intimacy. The suggestion of harmony and other favourable readings must be considered in a qualified manner, as Swords generally are not symbolical of beneficent forces in human affairs.
Gifts for a lady, influential protection for a man in search of help.
A hoodwinked female figure balances two swords upon her shoulders.
Signifies the person or thing about which the question has been asked, and shows its position or attitude in the circumstances.
Arrogance, haughtiness, impotence.
The Star, Dog-Star, or Sirius, also called fantastically the Star of the Magi. Grouped about it are seven minor luminaries, and beneath it is a naked female figure, with her left knee upon the earth and her right foot upon the water. She is in the act of pouring fluids from two vessels. A bird is perched on a tree near her; for this a butterfly on a rose has been substituted in some later cards. So also the Star has been called that of Hope. This is one of the cards which Court de Gebelin describes as wholly Egyptian-that is to say, in his own reverie.
A great, radiant star of eight rays, surrounded by seven lesser stars--also of eight rays. The female figure in the foreground is entirely naked. Her left knee is on the land and her right foot upon the water. She pours Water of Life from two great ewers, irrigating sea and land. Behind her is rising ground and on the right a shrub or tree, whereon a bird alights. The figure expresses eternal youth and beauty. The star is l\'etoile flamboyante, which appears in Masonic symbolism, but has been confused therein. That which the figure communicates to the living scene is the substance of the heavens and the elements. It has been said truly that the mottoes of this card are "Waters of Life freely" and "Gifts of the Spirit." The summary of several tawdry explanations says that it is a card of hope. On other planes it has been certified as immortality and interior light. For the majority of prepared minds, the figure will appear as the type of Truth unveiled, glorious in undying beauty, pouring on the waters of the soul some part and measure of her priceless possession. But she is in reality the Great Mother in the Kabalistic Sephira Binah, which is supernal Understanding, who communicates to the Sephiroth that are below in the measure that they can receive her influx.
Your environment and the tendencies at work therein which have an effect on the matter €”for instance, your position in life, the influence of immediate friends, and so forth.
Anecdotes, announcements, evil news. Also indecision and the instability which accompanies it.
In a scene similar to the former, a young man stands in the act of proclamation. He is unknown but faithful, and his tidings are strange.
Skill, bravery, capacity, defence, address, enmity, wrath, war, destruction, opposition, resistance, ruin. There is therefore a sense in which the card signifies death, but it carries this meaning only in its proximity to other cards of fatality.
A soldier, man of arms, satellite, stipendiary; heroic action predicted for soldier.
He is riding in full course, as if scattering his enemies. In the design he is really a prototypical hero of romantic chivalry. He might almost be Galahad, whose sword is swift and sure because he is clean of heart.
The culmination which is brought about by the influences shewn by the other cards that have been turned up in the divination.
Ravage, violence, vehemence, extraordinary efforts, force, fatality; that which is predestined but is not for this reason evil.
The Devil. In the eighteenth century this card seems to have been rather a symbol of merely animal impudicity. Except for a fantastic head-dress, the chief figure is entirely naked; it has bat-like wings, and the hands and feet are represented by the claws of a bird. In the right hand there is a sceptre terminating in a sign which has been thought to represent fire. The figure as a whole is not particularly evil; it has no tail, and the commentators who have said that the claws are those of a harpy have spoken at random. There is no better ground for the alternative suggestion that they are eagle's claws. Attached, by a cord depending from their collars, to the pedestal on which the figure is mounted, are two small demons, presumably male and female. These are tailed, but not winged. Since 1856 the influence of Eliphas Levi and his doctrine of occultism has changed the face of this card, and it now appears as a pseudo-Baphometic figure with the head of a goat and a great torch between the horns; it is seated instead of erect, and in place of the generative organs there is the Hermetic caduceus. In Le Tarot Divinatoire of Papus the small demons are replaced by naked human beings, male and female who are yoked only to each other. The author may be felicitated on this improved symbolism.
The design is an accommodation, mean or harmony, between several motives mentioned in the first part. The Horned Goat of Mendes, with wings like those of a bat, is standing on an altar. At the pit of the stomach there is the sign of Mercury. The right hand is upraised and extended, being the reverse of that benediction which is given by the Hierophant in the fifth card. In the left hand there is a great flaming torch, inverted towards the earth. A reversed pentagram is on the forehead. There is a ring in front of the altar, from which two chains are carried to the necks of two figures, male and female. These are analogous with those of the fifth card, as if Adam and Eve after the Fall. Hereof is the chain and fatality of the material life. The figures are tailed, to signify the animal nature, but there is human intelligence in the faces, and he who is exalted above them is not to be their master for ever. Even now, he is also a bondsman, sustained by the evil that is in him and blind to the liberty of service. With more than his usual derision for the arts which he pretended to respect and interpret as a master therein, Eliphas Levi affirms that the Baphometic figure is occult science and magic. Another commentator says that in the Divine world it signifies predestination, but there is no correspondence in that world with the things which below are of the brute. What it does signify is the Dweller on the Threshold without the Mystical Garden when those are driven forth therefrom who have eaten the forbidden fruit.