TARO of the Four Worlds Steve Nichol s
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Table of Contents History of th. Taro of Fou r Worlds
5
The Isis Tablet or Men sa [s iaca
10
1 Threshold
19
1 Time
36
] The Path of Sarurn
4[
4 Two Ligh ts
45
5 Doork eeper
5[
6 [ncarnation
55
7 Founla;n of Yo uth
6[
8 Dee p (Frcm the D.pth . )
64
9 M;thras
67
10 The Strength
71
1[ Sernpi• ....................................................................................................... 77 11 Variation
8[
13 Remedy
1;4
14 The Radianl O ne
87
15 Lunar
90
16 Crossw ay• ................................................................................................. 94
17 The Tid. s
98
18 Soul of the Worl d
104
19 Rulership
1[[
20 Invitation
1[7
2[ Fidel ity
11[
11 Fore • ........................................................................................................ [14 13 The Wind of C hange
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14 Remo te
[30
15 Wealth
134
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146
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The OIT.ri ng
236
56 The Ora c le
239
57 The Concept
243
58 Theory and Prnet;ce
24 7
59 Steadfast
251
60 Silence
254
61 Vu lcan
25 8
62 Fame
265
63 Mars
26 8
64 Vic tory
273
65 Degen eration
277
66 lnde<: ision
283
67 Family
286
6 8 Excess (Weariness)
290
69 Departure
293
70 Addiction
297
71 Typhon
)(10
72 Priapu s
303
73 The Suffered Ones
306
74 Old Age
309
75 Past. Present. Fulure (Ge nera tions)
3 12
76 Balance
315
77 Lega lity
321
78 The Summa tive Crown
326
79 Swiftness
330
80 Favour
333
81 Love Rival ry
337
82 The Ro mamic s
.>40
83 Carnality
342
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Hi story of th e T aro of Four World s '"By ""pl"i'.• enling Ihei,. !dea.. by slall"e.' or Picllll'es, and s o by Ihal ",,'an.. keeping Ihem as illl"i'I'e alive by Ihe mem orioll.' I/"Ophies of Iheir newl'-dying worlhine., s. whereby Iheil' s",,,,eeding p oslel'ily mighl e "idel/lly I"i" 'ei..e whal l"i'sp"clil'C regal'd wa.' had OIld canonised of lhose. ·· Richard Linche, 1599.
The eigh ty-eight images o f this book were already ancient when Linche wrote the above words . This strange taro is part ofthe ' Bible of Thctb.' tracing their roots (for the mOSI part) back 10ancient Egyptian religion and the mists of lime. Thalli (and his priesthood), the inventor of magic, writing and games (including card games such as Tarrochinij intended his wisdom imagery 10 last for all limes, and so engraved icons into stone. or alternatively embod ied them into pastimes and games, such as Senet. The source work (or this taro, from the height of the Italian Renaissance, is the book by Cartari. Vincenzo. (b. ca. 15(0), J.R imagini degli dei degli amichi, Images of the Gods of lhe Ancients.
6
T he lsiac (Isis) Tablet or Mensa Isiaca
7 These engravings were originally made by Bolognino Zaltie ri for the edition ofVicenzo Carlan published by Giordani Zileui at Venice in 1571. Zaltieri was pan of the school of great vcneziani (Tiziane, v cronese. Tintoretto). There are also an excellent, slightly later, set of these illustrations by Hachenburg. my edition is 1614 AD, who formalized the numbering con vention for these images and this taro . Zahieri only actually inscribed number I (Threshold), but his
sequence matches that of Hachenburg. and was probably the source for the latter. An impor tant Latin edi tion was translated by Antoine du Verdier, who also wrote a French translation tha t appeared in 158land was dedicated to Hcnricus Memuues. In 1599, Richard Linchc wrote an (incomplete) English translation of Cartari. The Founlaine of A I1<'iem Lilerawre, my revision of which forms the part of this book .
The taro images themselves are directly Greek and Roman, being based on original ancient pictures and statues that survived in
mid- 1500' s haly, bur perhaps do not survive today other than in these representations. The source that those ancient Greek and Roman artists worked from were the even earlier, ancient Egyptian artifacts, which similarly might not exist today. "As Ihe Grecians did after Ihat. and the Romanes. and be/ore Ihem Ihe Aegypliat«, who aI/framed Ihei/' Image.• oflheir God. 10 the due likelle.... and p/'oporlioll
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man.. bodie. Bill ye l lhey did 1101 .'0
jar o'"el'shootlhem .•el'"es. 0..10 thinke thalth,'ir {"<'Ie..tial god.. had
8
The lsiec ( Isis) Tablet or Mensa lsiaca
eilhe/' heads. hand, ol'/eel; bill 10shew (as Varro saye/h) thallhe
Sollio/mall, which is imprisoned her" in the fleshly dungeon of the bodie. resem bles the divine SOli Is. which inhabit ill/he cele.
By shying these icons, we have a puna! back to the mindset of those ancie nt limes . But what is eq ually fascinating and important
is otherinformation thatthrows light on the very birth of Tenx t j and its use in divination and by modem magicia ns. I first want to examine another set ofimages that also link us, via Renaissance Italy, to both Romano-Greco and the Egyptian traditions. This object is the Isis ( Isiac) Tablet, sometimes called the Bcmbine or Bcmoos Table. "The lsiac Tablet," writes Elip has Levi in The History of Magic, "is a Key to the Ancient Book oflltoth, which has survived to some extent the lapse of ce nturies and is pictured to us in the still compara tively ancient set of Tarocchi Cards . Levi' s wo rk attrib uting the role of Tarot in Qabalistic magic has endured, via such orga nisations as the Golden Dawn and its offshoots. to the present day. Hope fully this new and further analysis of the mea ning of the Isis Tablets willlead to the widespread use adoption of these lost taro. I have attribu ted icons to the 88 Netibuth of the four Worlds, and indicated their traditional titles based on the Qabalistic tree of22 Netibuth or Paths. The following diagram showing the 88 netibuth (paths) is by lthell Colquhoun :
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The lsiec ( Isis) Tablet or Mensa lsiaca
The Isis Tablet or Mensa Isiaca The lsiac ( Isis) Tablet, or Mensa lsieca. is an ancient brazen tablet inlaid wilh silver and enamel desig ns; its dimensions are 4 foot 2 inches by 2 foot, 5.5 inches (50" x 30" ). The bronze is inlaid with silver and dark steel-blue (or black, accordi ng to Kircher ) enamel.
It is now housed in the Museum of Egyptology in Turin. Their description : Roman Period, lst century AD. Provenance: acquired in Rome from Pietro Bcm bo 1527, acquired by Charles Emanuel I of Savoy in 1628, first displayed in the Musco Egizio, 18J2 1nv. NT. C. 7155. The Turin Museum currently gives this brief description:
""Egypt held gl'eat appeal/ol' the Ramw«. who eagerly ab.'GI'bed the Isis ,'u!t. Howeve,., ajie,., the battle q!'Adilllll 13/ BC) and rhe dearh.• of Cleopatra and Mark Antony 130 BC), rhe cult ...as p"1'.<eeuted II/lIil larer i i, the ji".1 cent",}' AD ...hen the Emp"l"Or Caligula (AD /2-41), descendanr of AlIglL,tll.• and of .\fark AntollY. buill a great Isis temple in Cam p lL' .lIartilL<: the I.•ell'" Campel«;" , It
II
was also .
the cult s<'enes are Egyptia lli.
.figures are divinit ies 01 ' killg.. and que"" ., and whether or not a god, in.•tead of the king, is d,p;cled making all offering 10 ano/hel' god. Egyptian l1Iol!I.' appeal' helter-.•keltel' throughout. Nerertheles.<. the
{'enlra lJigure ill a chapel can he recognised
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Ihe table co me.' /1'0111 a place where the Is is c" lt wo.< celebra/ed, pos.• jblyevell the IS<'U1Il Campen.• i.•. The lable is an important exam-
pie ofmetol/wgiml knowledge in the ant'ient world, wilh h. sUI:!i1<'t' decomlion of dilferelll colollred pl'edoll.• (sik er, gold. and gold with ""'L'h cappe l) and base metals . Perhaps Ihe most interesling cololll' all Ihe tab le is Ihe black. ",,"ally im:olTectly described a.. niello . In fad. llltaly.• i.. on .•imilarly blaL'k-illlaid Roman objed.. rerealthar Ihi.. was made by alloyi llg cappel' IIIld lin with .,mall amollnts q{gold 01' .• ilver (aholll 2 %) arId Ihen 'picklillg' the ohject in organic acid. Pliny (Nalllral . Hi..IDl Y) and PIlllarL·h (..Ifomlia) bOlh described a pl'eslig iOl« black bl'Onze alloy. 'Col'imhian bronze ', which contained gold arId ..ill'er. "
The tablet might have been a votive offeri ng to Isis in one of her numerous temples, although Jablcnkski (1750) considers the central figure to be Neith, not Isis. My thought is that the Tablet bears a striking resemblance to the three registers of a 36 (3 x 12) variant squared Senct board. The three registers, almost universally common in Egyptian netherworld drawings, might also be the earliest historical basis of the three pillars or columns of Qabalah. Westcott considers which classical Egyptian texts might be associa ted with the tablet, and mentions that , because of the curiously designed symbol called by Kircher the Phalllls Occlllam. , which according to Westcott had "no generative signification. but that these were the mystical eyes, which rather referred to the points of the horizon, North and South", or alternatively as Sun and Moon; it might identify with the Chapler q{the Adoralioll q{the .IIY"li('01 Eyes, Book of the Dead .
12
The lsiec ( Isis) Tablet or Mensa lsiaca
The Phall".• On,lallL< seems 10 combine a phallus with a human eye, and westcon notes thai the Egyptian festival Paamylia resembles the Greco-Roman Phallophol'io. There is some debate whether in Egyp! the festival was dedicated 10 Osiris. because of his missing or mutila ted penis; or to the worship of Khem. since all we know is tbatthis symbol was honoured specially.
The tablet was first discovered at the beginning of the Cl6 th on the Mount Aventine in Rome at a spot whe re a temple of Isis once stood. perhaps built in the time of Emperor Hadrian of Caracalla. circa 120A.D. After the anny of Charles V of German y overran Italy and plu ndered the city, it fell into the hands of a blacksmith or ironworker , who sold it for a large sum of money to Cardinal Bembo. After his dea th, it came into he possession of the Duke of Mamua. in whose treasure- house it figured as a relic of the past until l6}O, when Mantua was burned by the anny of the Emperor Ferdinand [[. Then it fell into the hands of the Duke of Savoy. and finally was presented to the King of Sardinia. During the Cl9th the ' G uide 10 Northern Italy' stated that the Tablet was exhibited in Turin at the Museum of Egyptia n Antiquities. Athanasius Kircher, in his Oedipus Aegypricus. has a very long treatise in explanation of the Tablet. suggesting that it probably formed a mystic orna ment in the adytum of a tem ple in Egypt; lor the Egyptians. like the Hebrews. provided such secret chambers in which the priests performed their most holy rites. Westcott describes the Tablet in brief: its Upper Region has twelve principle erect "human ' figures, the Lower Region has twelve figures . more-or-less huma n. two standing in porticoes, two seated. The Central or Middle Region is perhaps the most important scene. with an enthroned female figure under a canopy in the very centre, a triad on either side. each consisting of a sea ted figure. an attendant and a winged figure. plus two birds . At each end are a Bull with two attendants. and two female figures, one on each side of an object. li e thinks these represent the Essence of Divinity (Godh ead) triplicity: also a trifonn or secondary divinity .
13
Some of following analysis comes from a transcription of lthcll Colq uhoun's unpublished handwritten notes: The Tablet embodies the triple arra ngement of tne constitution of the world into Archetypal, Intellectual and Sensible; the Paternal mind as a centre gives motion and animation to all things. The univers e is regula ted from tile Paternal Foun dation through three triads; this Foundation is variously called the lYNX. Soul of the World, Panromorphoc s Redeemer; and by Philo. tile Constructive Wisdom . It exists in the per fection of triads of: l. Pater ( Power)
2. Maler. or mens (Design) 3. Potent ia. i.e., (Faith, Truth. and Love) . The ord er, disposi tion, adminis tration and functio ns of the Divine Powers are also sho wn here. typified by the companions and officers of the Divine and Supre me mL'l1S, the great Potentia and Patern al lYNX . Here as seen the: I. Rectores mundorum (Rulers of the Worlds ) each with his notable symb ols whether of air, or of fire, or of material things. Here are also the: 2. Pan res Fontiu m (Fathers of the Fountains) Sources, Origi ns, Causes, whose care and duty it is to decide and pres erve the : 3. Principia, the dominions, the cle ments of all things, and the inviolate Laws of Natu re. Here are per ceived the : 4. Zonia and the : 5. Azonia. divini ties not bound to any certain sphere, each with its proper ornaments and peculiar fonn . Indeed the formation of the Ta blet is such that it must also be effectual as a talisman against evil influences .
Kircher says "The Egyptians co/lSidcrcd the Di vinity in two mOlme,,<. As an etemal E(i,
T he lsiec ( Isis) T ablet or Mensa lsiaca
14
arId al.m a {I'i/Ol'''' sc<·ondGlY divinity, as Ihey had learned a/Hen"".. T";smeg;slos. Thi.• divinity imprinted hi.•.oml upon all t'G/1hly things. bolh /il'ing arId dead. Upon this s ame "s.•ential plall wo., Ihe Tablet c on.•ll1Ided".
The sys tem of Philosophy and T heoso phy that Kircher associates wil h the lsiec T ablet is of an extremely occult character. It is atrnost identical wi th thaI form which is ascribed to Zoroaster. as fou nder of the Chaldean system. It has many points in common with
the Qabalistic scheme as expounded in the z oner and the Scphcr letzira h. Zoroas ter's sche ma in brief: O. T he Eterna l Being is first. with an ema nation of light and lire. Then follow Incorporeal Beings in three orders : l. Intelligi ble . 2. Intelligi ble and Intell ectu al. 3. Intellec tual. 4. The Mortals follow last. T o the I ~ order (lmelligibles} are inferred: I. Pater 2. Mens 3. Potentia. nd
T he 1 order (Intelligible and Intellectual) are presided over by the lYN X - this word in Greek has several mea nings. such as ' Magic W heel '. 'Cbarm'. ' Desire: (c.f. the Maya of Vedic philosophy, r.c.). This order incl udes the Synoches and the Telet erchs. I. Synochcs lYN X 2. Tejcta rches lYN X T he J 'd ord er includes the Once Abo ve, Hecate, the Twice Above, the three Amilicti (Implacable thunders ), and the Hypezocos, ( Seven Fountains of Power). I. The Once Above 1 . Hecate 3. The Twice Abo ve, 4. T he Amilic ti (3)
IS
5. The Hypez ocoas. Fountains of Power (7) . Proclus, Psillus. Damascius and Porphery should be further consulted. Kircher then proceeds to describe the construction of the Tablet: HI E :\111lf)LE RECI O :,\; In the centre is placed the most impo rtant desig n. consisting of the Great Gale of the Gods, an architectural canopy over a Throne. on which is a seated figure . On the top of the canopy are shown diverging Flames; bclO\\' is the double-wi nged globe, then a second winged globe, and a third belo w the seal otthe figure. Aroun d the sides of the
canopy are a series of squares in which are aides wilh 8 divisions. (Sign of Nether/ Nepher, I.e. ).
The lsiec ( Isis) Tablet or Mensa lsiaca
16
A column marked with alterna te black and while blinds and surmounted by a head of Isis stands on each side of the canopy. Seated within, is the figure of a Goddess dressed front the waist downwards with feather markings; on her head is a Fillet wilh Numidia" bind, the Turkey, surmounting this; on its back is a basket from which arise two Persea-leaves and Iwo horns, these latter found by a Disc on which is a Scarab. In her right hand is a lotus-flowered Scept re and her seal is plain, but a sitting Day is engraved on it. Below her seal is another design on an abac us. in which lies a monster, Nepher, part Lion, pan hawk, with a Cannp us between its forepa ws. Behind it is seen a Glob<: winged and combined wilh a Serpent; over its head is a crescent moon with a sun within it. On each sidc of the canopy are place columns, and on each is a serpent as if on guard
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There are three principle figures on each sidc of the goddess . Each triad consists of one seated fi gure and two standing ones : On the Right: TYX. OQ R On the LeA: CCD D, TXYZ
17
Note that 0 and Z are clothed alike, R X and X CC (next to the canopy) have similar pedestals, wands and head-dresses; QY IS Ibis-headed, and Y DD is a seated female human figure. This central canopy represents the diffusion of the T ri fonn Supreme mens in the Three Worlds, from which process of evo lution this sensible world or universe emerges, called by Plutarch ' The lIome of Horus ', and by the Egyptians ' The Great Gate of the Gods: The diversifying Flames on the summit of the Canopy mean the eternal and incorruptible Supreme Mens, full of Fire. Light and Life. The influence is couuuunicetcd to the intellectual. sensible and Elementary Worlds, as pictured by the three Winged Globes .
The seated figure is the Supreme Mind or Pantomorphous lYNX, multiform Sphinx, Logos, w ord or Soul ot the World: and is placed here in the middle. as in the centre of universal Nature . The sining-pos rure denotes power and dominion. the Dog poirus to the Dog-star, Sirius or Sothis . The feather-winged clothin g of the limbs denotes the sublime velocity of the higher powers : the necklace the celestial orbs in co nSlant motion: the Fillet. the hidden procedure of Nature: and the Turkey, the Numidian Bird of the Martial, its many colou rs and spots symbolize the variety of created things. The Basket symbolizes abundance. and Persea the wisdom which administe rs all events; the Horns are the Moon, and the Disk wilh the Scarab, the Sun. The scepter means that all things are modeled after the pancm of the Eternal Mens. and the Lotus signifies the perpe tual procession alike by night and day. The goddess is Isis. The squares and quaternary. and the 8fold division of the circles on the columns of the ca nopy denote the numbers 4 and 8 which produce 12. the symbol of Mundane Perfection. The two Serpen ts on the standards are Opionian Agathodacmons. or good divinities. The Abacus below means the Elementary World. The Lion with the black veil (or mane? I.C) is Earth. and the Hawk-head refers 10 Elemental Fire; the Canopus means Elemental Water; a two-fold flame above and two feathers signifying Elemental Air, meaning that ' water' by heat becomes vapor .
l8
The lsiec ( Isis) Tablet or Mensa lsiaca
The Kuklo-Ptcromorphos. or Serpent-winged Globe. means that all this Elementary World is anima ted and preserved by the powers of the Supreme Triform Deity. The hieroglyphics of the upper ser in face ofthe lYNX read as follows : The Entrance 10 Ihe quad,.ipa rtite world. thl'OlIgh which the Panlo-morpho'L< 50"/ o/the World doth enter: il penetrates ollfhings with the eye of Dil"illC PI'Ol"idell<'e. be.•IOl'" the sphere of /ile borh through the f01l1" pans oJ the Superior World. and through the jive Gates '?I'rne Irr}erior Worlds. ' The lower group reads thus : The Barrier ofthe Portals ofthe Supe rior and 1"./"";01' World •. of ,..hh,h the chai" of the Zone.• is rm,o.-cd by the IbimOl phOlL< Agarhodael1lon', The two Serpent-fi gures V and W, at the right and len of the lYN X, together with the Sp hinx AA from the Ophicnian Agathdemonic Triad. QX and YDD are Patres seat ed, RY and X CC are Potentiae, OT and ZGG are the Ment es. l. Pater - QX is lbimorphous. the Hertnanu tis, signifying the Deity of Moisture . The Quail pictured on the seat is a symbol of adversi ty. The Ankh of the right hand shows the influx of power from above, and the Isis-headed Wand shows power delega ted by Isis. The Flames of the Headdress show Elemental Fire; the Serpents indica te life; the Feathers, velocity; and the Floral centre, fecundity . The two Crocodiles below the Th rone symbolize the evil powers of Typho n under the subjection of Isis. The eighteen divisions of the Foot stool signify the 18 cubit's rise of the Nile, and lbis-Thoth is a Nile deity .
2. Mens - OT is the me ns of the Triad, with long wings reaching the ground. Her feather-wand denotes dominion over airy powers, and the Vase of the pedestal indica tes nourish ment by the Nilewaters. The hiero glyphics above read: ' The airy good-geni us of an nature communicates its power by mo istu re, so fecundating it .'
19
PV is an andre-sphinx. the Fiery genius, and the hieroglyphics read: 'The divine arbiter by his power impresses with his seal the heavenl y life:
3. Potentia - RY is the executor of the commands of this T riad. On his pedestal we read : ' He penetra tes with the greatest celerity through the celestial sphere, through the moist kingdom of Momphta, and the sacred Ibimorphous lakes .' S is a flying f1a wk holdin g a circle and a rod , and re fers to the powe r of heat radia ting from the arche typal Fire of the Suprem e Mens. Th is triad represents Acti ve Agents, while the CCX DDY Z are Passive. But nei ther ofthcm is so in totality, for the Egyptians considered deity androgynous, becoming either active or passive
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l. T he Paler of the Triad CCX DDY Z is Neph ta. thoned and wilb a flowing head-dress, a kneeling figure beneath the scat ; and on the pedestal is a Lion, the symbol of Momphta. the rising Nile. O n her head is a win ged scarab.
2. Mens. T is a simila r fonu of Mens to OT. CC X differs from RY, the corresponding figure - it is a goddess with a head-dress ofa globe, serpents and feathers. A and B are the comp anion figures. the Numidien T urkey and Haw k.
20
The lsiec ( Isis) Tablet or Mensa lsiaca The lYNX of the Gree ks is called by the Egyptia ns Hemphta . Th e Azonla n u ecattve Triad . L QQ \ 1,\;. This Triad conta ins three Mentes: l. Trieclotis (?) 2. Homas. 3. Ecclus tike. while the Azonian gods are : l. Scrapis. 2. Bacchus. 3. Os irus.
The cemre is the seed, Mens, wilh black veil, while car s. three necklers and a great ' Doorway of the World ' on her head . She is Isis under the Conn of Hecate, faithful guardia n and preserver of earthly trewas ures. The attend ants are called by Psellus. Triecdotis and Kornas.
Th e Sera pta n Tri ad · (Zeta) · (Ela) and "t'Theta) is named from the head of the monstrou s shape, marked H. l. This is the Pater . 2. Zeta is the Mens, 3. Theta the Potentia. Serapis is the sun below the horizon - Pluto or Dis. On his head are three feathers and close by are a frog on the Pcrsca- fl ower and Cynocephalus with a lunar crescent. The attendants stand on each side of the mys terious column. Th e- Ivlan T r iad T hes e are placed over the Hec atine, and in it we all see the
white and black Bun (Threvis ?*) or lunar . The attendant is KS, Triptolemu s holding a cup. GS is [Pharo?"}. The words above read: The Propagator ofthe <'ele.
21
Kircher then sums up the objects in the .\ l ldd le Region as follows :
' The First Triad of the Fiery Archetypal World brings fonh seven Triads, the Genii of the Universe : l. Ophinian: World of Life and Fire, Eternal 2. (Ibis) lbimorphic : w orld of Moisture, Eternal 3, (Nephthys) Ncpfuaen: World of Fecundity. Eternal. 4. [sian: World of the Moon, Sidereal. 5. Osirian: World of the Sun, Sidereal. 6. Hecatine: world of Vegeta tive OI'O""lh, sub-lunar. 7. Serapean: World ofthe Subterranean.
The s uperte r k egton. T hese T welve figures represent the 12 Directions of the Celes-
tial World. They are divided into lour Triads, and answer to OuT 12 Sig ns of the Zod iac and twelve months.
Triad I. consists of AP, BS and CV, referring 10 the months whose Coptic names are Mechin. Pharncmoth and Pharmuti. These three constitute Winter or Mendes. The corresponding Hebre;.,' months are Shereth, Ader, and Nisan or Abit; that is, January 21- to April 26th very nearly.
Triad [I. is DX, BZ, and HA, the months of Pachons. Paoni and Eiphi, and are Spring or Ammon. The Hebrew names are Iyar. Sivan and Tammuy or April 27'hto July 24 th• Triad H[. consists of the months Athyn, Choiak and Tybi, FN, GO and HP, forming Omphta or Autumn, corresponding to the Hebrew Chesvan. Kisler and Tebet, from October ae " to January as " . Psellus. quoting Zoroaster says: 'Ajie!" the Intelligible Divinity, named '"the lYNX", come the Divinitie.• ofthe Side,.eal World. mUng orcr elem,'ntmyjl,.e. ail' and malle,.. ' Compare wilh the Scpher lctzirah. where the twelve Simple Letters are associa ted with the Zodaical Signs. According to Kircher, the Egyptian Zodiacal Signs were: I. Ammon (Aries) 2. Apis (Taurus)
T he lsiec ( Isis) T ablet or Mensa lsiaca
22
J . Heliromcnon and Harpoc rares (Gemini) 4. Hermanubi s (Cancer)
5. Mom phta (Leo)
6. Isis (Virgo) 7. Omphta (Libra) 8. T yphon Scorpio) 9. Nep hthys ( Sagi ttarius) 10. Mendes (Ca pricorn) II . Canop us (Aquarius) 12. lchton ( Pisces) T he later Demotic Zod aical ligures were in the same ord er: l. Skin 1. Rull
J . Shoots of a Plant 4. Scarab 5. Knife 6. Virgin 7. Solar Mountain 8. Snake 9. A rrow 10. Life (? SN )
II . Water 12 Fish T he First Triad (Mendesian) l. Pater - S B 2. Mens - VC J. Pot entia - PA T hese form the Triad of Mendes, the Goat, which is seen on the altar, M. It was custo mary 10 sacrifice goals under the sign of Capricom us. The ligures Pi\. and VC ca rry ankhs. symbols of Intercessory Deity. Q and T are tablets acting as amulets. T he Second Triad (Ammonianj l. eaer xu 1. ML'I1 S- ZG 3. Potentia - AH e
23
The Ram [Ammon} is above, standing by a plant with three branches. symbol of the ripening heat of the season (Shoots of Spring? I.e. ). Rabbi Jehnda says ill the Zohar: T o denote heal they drew a Ram, the hom.• diverging upwDl'ds beillg a type off/ames of
ti,.e.:
XD is Ammon as a warrior, with a Nilotic Phcnicoptc rus in his left hand . ZG is Isis. 10 whom coin and fruit were dedica ted. AH (the Potentia) carries an lois feather in the right hand and a vase of Nile-water in the kit . Y, the Cynocephalus, marks the Vernal Equinox: below his seal are six circles witll crosses of four lines, referring to 24 - because at the Equino x this animal was said \0 urinate every hour thro ugh the day and night. Th e Thi rd Tri ad (.'1omphtll)
These refer 10 the Summer; its figures are BI. CK and EM. It is so called because Momph a is the presiding genius of Leo, the rising Nile, which DL, the Nilotic Sphinx, expresses ; on its head are the crescent moon and the Dark Sun. l. Pater - CK, is an Intercessory Deity, his vase-shaped headdress orna mented with circles ; a snake emerges from it, and above it are two Hawk's feathers and a circle - symbol s of Horus and the Sun. 2. The Mens - EM, an Isis, has a head-dress of white with a vase above it and horns, referring to the Moon and the star Sirius or Sothis . In her right hand she bears a feathered Sceptre, with two triangu lar Sistra [Egyptian musical instrument] hanging from it. This sceptre is a weapon against Typhon, who is always supposed to be disturbed by music or noise . 3. The Potentia - BI carries an abs inth branch beca use absinth, the enemy of putrefaction, was plentiful at the beg inning of thc month of Thoth . She has a Thennu this on her head.
The Fourth Triad (Omph ta) This Triad covers the Autumn . ompn ta is the protector of the Siphistra. a beneficent Deity - it is the tigure with the Thyrs us in the right hand. Thc figure FN holds a Cuckoo (or Phoenix) - headcd wand, and in thc lett a cup of black earth. HP is an intercessory Deity carrying a lotus-wand to ward olTthe attacks of Typhon.
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T he lsiec ( Isis) T ablet or Mensa lsiaca I. Paler - Omph ta 1. M ens - FN 3. Potentia - liP
Th e Inferior Region This area of the Table contains twelve Principle figures. tile ' Fathers of the Perennial Fountains ', the ' Rulers of the Terrestrial World' . These are also divided into four series of Triads: l. ""'estern: · FYY, HHK 2. Northern: • M M O. NN , · 0 0 3. Southern : PP. RR XX 4. Eastern: LIt M KK, NLL l. T he T riad of the Great Eas t Ga te of tile Wo rld presents the
boy Horus (I . - Pater), enclosed in a portico. He is wrapped up in network, holds a wand wilh a Phoenix or Cuckoo-head, and a cross upon it, and also a square and a tru mpet; behi nd his neck hangs a triangle wilh a globe emerging from it. T he portico is ornamented with a win ged globe above. and with ci rcles and peruagrams on its sides . This Ga te admits light and motion to the four parts of the World, and the five Orders of Being. Horu s is the sun rising in the East. T he network points out that its origin and powers are hidden from our knowled ge. T he cross is an emblem of the fou r ele ments, the square symbolizes order and symmetry and the tru mpet har mony. The triangle is the symbol of the logos . The hieroglyphics on the pedes tal read : The parent of ."<'gelable lrat" re. preserver of moi.
2. NL is the Mother or Mens ofthe T riad: she is a form of Isis. T he Hawk symbolises Heat and Ligh t, and the 5 cups she carries are the four cle me nts plus the quintessence. 3. • [[ is the Potentia with an asp, called T hcnuutis .
25
The Triad of the \li es t Gate is named Aelurornorp hos. or Fontana, and is placed at the op posi te end of the Region. l. Paler - FFyy • - the goddess Sekhmet or Buster with winged globe , symbol of the inn"x of the S upreme Mind. 1111: Cal, or Aeluros, is the deit y of nigh t and of the Western region .
2. Mens _ . - the figure on the lett of Anubis, carrying a wa nd
with a flowering top; and on her head is a diadem oflwo flames, two feathers , two asps and a circle or star . 3. Potentia ( Intellectual Potency ) - H - Fecindity with a papyrus-s tem, symbol of plenty. Over his head are Thennutis and a star.
There are three additional figures, d: a sitting Dog wilb a sistrum, which is some times ",,: d as a symbol of the horizon during the hours of night. Plutarch says that Anubis was connected wilb the horizon and usI:s the sistrum to terrify Typhon (' Thc Dog Anubis ' of Millon, I.e. ). Another figure is that of Anubis prop<:r, with Globe, Serpent and Ibis-feather on his head, the Ibis being an en emy of the crocodile Typhon. E is Horus the Sun. ][] The Nonhem Triad is Pandochaen. under the presidency of the Genii of the North. The central figure, NN - The Paler, and is seated on a throne symbolising the light and shade of the Northern Sun. Her dress is ornamented with stars (or ankhs?). 11cr lotus-sceptre is a symbol of the Archetypal Sun; on the pedestal arc alternate circles with a cross inside and sets of fivc lines, thc Egyptian symbol for the number 9, which is connected with the Non h. 2. The Men s attendant, MM, has the cuckoo! Phoenix wand and Ankh, with globe and serpe nt overh ead. 3. The Potentia. ·00 or Sigma, is on the left of Pandochus and carries a quail, symbol of the wicked wiles of Typhon, against which the winged serpent-globe, or Agatho-dacmon. is constantl y working.
The lsiec (Isis) Tablet or Mensa lsiaca The Fourth Triad is Thaustic, under the presidency of the Southern Genii. I. Pater - Horus, RR, called Thaustus and Baielk, which means ' the heart of lite : His crown is marked with many circles, which means dominion over many realms. The number 7 is dedicated to him (the qcadrified circles plus three lines on the pedestal). 2. Mens - the figure offering him, PP, a cup of Nile-water and a Hawk' s feather is the subterranean Isis or Persephone, the deity of flowers, fruits and vegetables. She is wearing a deer's skin, and on her head is a vase of flowers with a statue of Hecate. 3. Potentia - the Nilotic- Isis. with body and lower limbs covered with the Hawks wings. She wears a turkey head-dress, and above it is a cup from which emerge two cow's horns with the Dog-star, Sothis. This star is also placed over the scarab. 0* is the lbis-Agathodaemon. with a vase from which grows the absinth, sacred to Isis. II was supposed to purify water. The South of Egypt was always held in great veneration and was called ' The Lamp of Light' and ' The Cup of the World ' . The Egyptians also called the Nonh the 'Right' and the South the ' Left' of the Universe, because the human heart is on the left side and so is the Nile, fountain of moisture and fenility in Egypt. William Warburton ( 1738) thinks that the Tablet was made hy some devotee of Isis living in Rome. Others think that the central image is not Isis, but Ncith or Minerva, or the Artificer of the World. Sablonski (1750) suggests that the Tablet was designed in the time of the Antonines (Marcus Aurelius, A.D. 161 to 216), and is a Calendar of Festivals of the Egyptian religion adjusted to the Roman divisions of the year. Tile Egyptians had three cycles with durations of: I. Apis: 25 years 2. Phoenix: 500 years 3. Sothiac: 1460 years. One of tile Sothiec Cycles commenced B.C. 1322, the dale of tile beginning of the reign of Remeses. and ended A.D. 138.
27
Profe ssor Le Page Renou f of the British Museum was of the opinion that the Tablet was not designed by an ancient Egyptian but in Roman times, and that lhe hieroglyphics wen: either badly copied or intentionally disfigured. and that they are pra cticall y illegible, even to himself and others who can deciph er the inscriptions on the ancient monuments of Egypt. W. Wynn \I,' e51cOII didn't think that the Table t was intended to serve ally public purpose, and was intrinsicall y without meaning to the ordinary Egyptian, or worshipper of Isis, whether in Greece, in Rome, or on the banks of the Nile. The designer, clai ms w estcou, arranged his fi gures and his symbols for an esoteric purpose. He (or she) was doubtless a priest of the cult of Isis, and attempted to embody his ideas of religion, cosm ogony and astronomy in a cryptic form which has truly proved a stumbling-bloc k to the profane.
The precise dale and place of its manufacture are difficult to obtain, but from the character of its ornaments and the peculiari ties of the hieroglyp hics, it may be assigned to the Ptolema ic period, say about 300 n.c, Although it is obviously related to Isis, yet there is a notable absence of any re ference to the myth of Isis and Osiris. Eliphas Levi divides the Upper Region of the Table t into four Seasons, each with its three signs under the presidency of "Tctragramato n. YHVH· . The Lower Region is under the presidency of the twelve single Letters, and is associated with the four quarters of the Horizon. The Central Region ascribes to Solar and Planetary powers. In the centre is the Sun (Ops ) - Neith. Minerva (Cybele S.N.).
The lbimorpbic Triad represe nts Venus, Mercury and Mars placed around the Fire triangle. The Nephtcan Triad represents Saturn, the Moon and Ju piter around the Water triangle. Ops - Latin for Terra, genius of the Earth. N.B. the letters serve ONLY the purpose of identifying the figures on the tablet; those in red refer to the enlarged sections; those in black to w ynn w estcc«s diagram of the whole.
28
The lsiec ( Isis) Tablet or Mensa lsiaca
I invite the reader 10 cross-reference the deities we have met in this tablet wilb the similarly Ptolemaic cosmogony of the of the following 88 chapters. the Taro of the Four Worlds.
1 Threshold
DIVIN ATION : The Fool. Atziluth .
30
I Threshold
Here is the unborn soul deciding whether to incarnate into nature. Another name for this card is "Porlal, " and the cave represents the womh of the universe. 'Higher COllsc;Olm,e.<s. · the divine radiance of Phebus [the sun), is outside or above the world. looking in .
Phoebll.<, Feoo or Apollo is symbol of the s un, therefore he »,eol'.< the ('/'Owned head albeam,.; he has in hand the Lyra 01 ' viola it Meal«e il produ<'f!.s ",,,sic and poet/y, bur CO li disrupt evil.. rhal threotellihe cele.
gold!. the Yeal:'
OI'C
i" .,hape a/ childr"n
ge /If'l'aled
10 youJi'om the
,'pelolleo 01' house of the infinity mOlher. Nahll"e has lIlany hl'ea,.t.•. like Isi.., meaning the spirits that they go and they co me , tied to the Natul'e IIntil appeals to the god•. The .•nake endo..e.. h.e!f on it. tail 10 I'epre,.enl the Year 01' the Time that co me.•. thaI it go<'s OItd ;t relw'". <"OntimIOII.•ly.
This taro contains many layers of allegory. The young man, Phoebus. whom we meet again as the Radiant O"e (taro 14) has enjoyed the single life symbolized by music and travel. li e must decide whether to cross the threshold into domesticity, represe nted by the woman. bearer of many children, and the old man he will become. Note the number I scrawled by the engraver on the side of the door. This indicates the first card, the archetypal Fool, not quite of this world, but having the advantages of latency and youth. The Fool in Atziluth, the Fire chessboard .
Linche: And for that unto all such Statues and Images of the gods, was annexed and adjoi ned the picture of Etemitie, 1 think it not amiss in this place in some son to touch up<m it. Although Boccace writing of the Progeny of the gods, sayeth. That the ancients have derived it from Demogoron. as the principle and first of them all, and who inhabited in the middle centre of the earth. encircled round about, and circumfercnccd with a dark and obfuscate cloud. breathing from his mouth a certain liquid humidity; but herein [ will proceed no further, having nor further warrant for
n such depictance. only [ will now revert Ill y pen to the statue of Etemitie. which is whal it is. the name do th clearl y discover, containing ill itself all worlds and agL'S, and not limi ted or measured by any spece ottime. And therefore Tri smcgisios. Plato and the Pythagorick s, called Time in the image of Eternitie: in that it is revolved in itself, and admits no date. Wherupon for the more ample and copious manifesting thereof, we will bear the opinion of Claudius in his Stiliconyan commends. who there makes a descripti on by a Serpent, that compasses round with her body the den or cave wherein she lyeth, in such sort, that making as it were a ci rcle, she holdct h in her mou th the endof her tail: by which is signified the effect of time, which in itself always goeth round: which descrip tion is taken from the Aegyprians. who before that the use of letters and of writing was invented, signified the circumference of a yeare by a Serpen t, with her tail between her teeth: For that in times there is the like coherence and dcpcncie. for the end of one yeare or time passed, is the beginning of the other succeeding. ~
The Serpen t is lfehell, wisdom, of the Serpent Game in preDynastic Egypt, and also the patron deity of Senet, J fehe ll, guardian
I Threshold and protector of Re on his solar bark . T he act of eating and digestive tract are fundamental to the cycle of life; DNA is eternal contin uance. Carlan explains by poetic verse in the style, and reflecting his best guess at thc sentiments of. the Emperor Claudius: Down in a vale. (d os e hidji·om Phebus eye. Held illihe al'm" 0flwo hearen Ihreatening mOllnlai"•. Fmm oW who.<e oosom fllrioll .•ly Ihey.fly, With IInre.•i.•ledjon'e. Iwo swi/i-winged fOllntain .•). There dwell.• an aged Cave: thai ne ·re will die. Though death sil.•pictllred in her hOl'rid countenana. She .•end. forlh Times. and mils Ihem bad again. Fol' Time.. and Ages Ihey wilh hel' remaine. Upon hel' lap a gl'een-..caled Selpent lie... Whose hugene....jills hel' wide mtllnditye. Darlingjorlh fielY sparkles .fi'o", her eyes. Alld what .,hejilld.•. devour.• mo.•1 hllngrily, Ifer w";lIkled lai/jiul twixl her teeth .,he lies. Eren which ..he ..eems 10 gnaw mo..t greedily, All ill a dlde thu.. she ..ils involred. Who..e fir", lenacity i.• ne ·re di.•solved. Alld at the gate of Ihis.
3J ,{"d ,.. he .~iL~. ea ch .•fa, " he dOlh
Pr...criN ng ,.-itk immutable deg,...... To ......". one ,heir COUNt'.''''< Ihe)"Iie. By ..If"", aflli.ing lhi,,~ (M'I'(JI"~ t/w)· b.-} 11101 hal't'or lift". or dealh. do Ii....onJ die, Tlrt'1l .•traiglr /1w turns, him tvUnd abou, to .• ty' JlO""' .!fan a/lend. hi.• cou",.. ji.1I bu.il)' H110 IhOligh throtlgh Jo..bifu/ p<Jlk. Juo 1c>IIg dOlIr .•tray. Dt lire length all len d . but 10 011(' >0..,)".
r..,
110.... J upi''''' ,h.. " vrld:' "" ,"jailing [n...,d, Dirrct. hi. cin:lli, through the a.""U"", .011)', 1'_ -Luna at her brothers joumry ',' .."J. Ride.• in her purple m ach m m / gloriott.•/y. Uow f Ol.r:fa('ed Saturn hi• .•10......Ie"" dolh lend. •i nJ ho..)air J't'7Iu. through (he
'0
/1 '1,0 11"1,"/1 fife) com.... ill hi.. ull_gI Ol'i rJu, ,. hi" .., en'l/I Natll,.e //leet.• him in II",stl'.'wro·JJ/ wl.....
Til whnm Ih,' aged man dOlh nwk .. " ."ign In "'>Ilrle..y although he ", .."nl ta ,.i,· ,·. U h"n ,. Ira;ght tire gale.• of rhi . gl'.'" t ...111«' d;l'ine, Open tirc",,'ell'e.' willt .m ndI'DU.' .•·" hll..I;e,., With in I<-Ito,.e adamami1le ".. /I i.• ., ...·n WhatF om beginning o.{rhe I<m1d hath I,....",
II..,.... .......,. age of..lind,}' m,,'ar~ /r".....d. .h pn.1Iy ,~at..d in hi.. du.. de-g...... .h ld '?fllro.... mnal.. ~o Ihe)' still "I'<'''''.....a. Wh..,h..,. ofl'Iuoti. brtz.q. iron ..,.." ....IIIr." b.H..I'<' .•ltalf)O>U set. lhe .•ih .... ~ .•0 frg.....a. Slaining Iltefonner in dear purity. BUII
I Threshold The description of this cave or den (according to the opinion of Boccace} importeth thus much: That Eternities hath an absolute and sole co mmand over all times, and there fore the lives far hence remoted in some unknown vale: where human steps never approached, but it is even unfound-out of the celestial inhabitants, that is, those happy souls which stand before the presence of the greatest, who only knoweth all things: she leadeth forth times, and recalls them back again, for that front her, all ages have had their beginning: instantly possess their being, and with her forever shall continue: she sits enci rcled and involved with herself, as we have already discovered in the fe rmer description by the fonn of a serpent, who continually with her tail in bcr mouth, tumcth herself round with as great slowness or leisure as is possible, showing thereby that Timc with a creeping and unseen pace, steals by little and little clean from us.
At the entrance of the cave (where nature sits), the souls of men seem to nutter and hover over her head: which importeth the
35
infini te numbers ofmen that are every day created, bringing then with them their souls. and for that Ih~}' app<:ar to lly directly ove r the bosom of Eternitie, it meaneth. that whosoever attains unto (that) excellency of perfection, must first enter his aspiring steps by the means of Nature, and for that cause she is placed at the door or portal.. The aged man, which there sits declining and partin g the stars. may be called God, not that he is old, for time over him loseth her vinllc, and wcrketh no effect; who of himself is perpetual and everissuing: b l1! that the ancie nts hereto fore have pleased 10 defig ore him, and because he effecteth all things by infinite wisdom. ruling and commanding all crea tures whatsoever, by his unspea kable power, they therefore attrib ute unto him old age, wherein is more com monl y found mOT<: wisdom, gravitie and experience than in yOllth . Thu s far, Boccace repo rteth, not touching anything at all the explication of the ages and worlds, which followed in that his description, in that ind eed they were not so enig matical, but every one might easily admit the conceiving knowledge of so familiar intendments .
2 Ti me
m VINAn ON: Death, World of Assiah.
37
Man ers pertaining to agriculture . Wills and inheri tance, death by old age. Descent fro m the higher into the lower when it can bring practical bene fits. Conflic ts between the generations. The children in the cavern are the four seasons.S aturn is father time, who although he sleeps - he neve r sleeps and also is alwa ys awake - so never wakes . Vigilance and measured consideration are called for. [ place this card as Death in Assie h. the Earth Chessboard.
Linche: Saturn being expulscd (from) heaven by Jupiter (as histories record) and thrown down from thence into this middle region : after many days falling upon the sea, at length he arrived in h aly where he lived many years with Janus. then King of that part of the Country. where Rome afterwards was built: but poorl y and meanly he lived, as indeed all the people in those times did, as having unfound out the use of tilling and pla nting. whereby com and other fruits of the earth migh t suppeditate their wants of necessary food and victual. The use of which things they now learned from Saturn, who painfully instructed them in the perfect knowledge of the natu re of each soil, and by how. and by which industrious means of art any ground (fruitless ofitself by nature ) might become fertile and rich . This learned and power ful skill of Satum, Janus infinitely admired, inso much as (manifesti ng his gratefulness, for so bchoove ful and com modious a good turn received) he co mmunica ted part of his kingdom for him to live upon : affording him many othe r princel y and respective regards . And further comma nded his people, that when he died, they should with all reve rence honour him as a goo, a thing easily embraced by the Ignorant Heathens in those days. who in that they had received so unexpected a benefit by his mea ns, willingly condesce nded to asc ribe and attribute unto him all godlike reverence, and devout adora tion. as men indeed unto who m the sole and eternal God had not ministered the Key of understa ndi ng. for that their closeshut hearts living in the dark cave of ignorance, might therewith be opened and unloc ked for the admittance of the true acknowledgment of his sacred deity: but thcy only worshipped him for their god, who by his humane knowledge had found out some new means ei ther for the earth's better incre ase, or other like prophet that were most available for thei r labo ur. Less and sluggish livin g. And therefore the y
2 Time willingly adored Saturn as a mighty and puissant god, dedica ting unto him many sumptuous statues and temples.
And him in his Statue they framed with a hook or scythe in his hand, demonstrating thereby (as they meant it) the intention of tilling the ground, because with that the com once recovering his maturity, is cut down . Othe r writers there are, that would have him signify Time, as that with his scythe he should measure and proportionise the length of Time, and therewith to decurtate and cut away all things co ntained therein. Those also would have him to be in the shape of a very aged man, as one who began from the beginning of the world, holding in his hand a child, which by piecemeals he seems greedily to devour. importing the revenge he took, being banished (trom} heaven by his OWIl children: those which escaped the furious gulf of his maw , were only four: Jupiter, Juno, Pluto and Neptune, which intend the four elements, Fire, Air, Earth and Water, which are not perishable by the all-coning sickle of devouring Time. Astarte, the daughter of Celom. and wife and sister of Saturn, made for her husband a princely helmet, which had four eyes, two before, and two behind, which continually shut themselves, and slept by turns, so that two always were open, and upon her shoulder were likewise made four wings , two of the volent and two couchant, which
J9
signified that although he slept. he always waked, and flying continued fixed and permanent: unclouding hereby the nat ure of Tim e: these heads were cut 00.11 with exquisite subtlety. and rare polirure.
Eusebius further saith. That the same Astarte placed upon the head of Saturn Iwo wings, demonstra ting thereby the Excellency and perfection of the mind. and by the other he meant mans sense and understanding. For say the Naturalists. the soul of man when she entreth into the human Ixxly, bringeth with her from the sphere of Saturn the force of knowledge and discourse, so that the Platonickes understand by Saturn, the mind, and the inward contempla tion of things celestial. and therefore called the lime wherein he lived the golden age, as a time, entertaining quiet, concord and true co ntent.
3 The Path of Saturn
DIVIN An ON : The Hanged Man, Assiah
3 The Path of Saturn The lreed fol' patience in malter:< eOIlCf'l'nillg youI' qllestio/l.
("Do not act in haste" - [ can' t improve much on Macrobius" proverb) . The slow unstoppable passage of time. Planetary path of Saturn. Annual & longer-term cycles of time. Patience is required. This card represents also delay, the Hanged Man. in Assiah because of Saturn's associations with Earth. Sa/III'IIO. .
",bolizes the efleels of the Time : p a.II'e has Ihe same symbology Of Time I",del' s/lake shape Ihat bile.< the lail.
Linche: Martianus Capella depictures him, holding in his right hand a Serpent, with the end of her tail in her mouth, still turning round with a heavy and dead slow pace, and he hath his temples rcdemyted with a green wreath, which seemcm still to Flourish. his hair of his head, and his beard all milk white, looking like one of many years, witherin g and declining, and yet manifesting that it is in his pmver to rebccome youthful, fresh and blooming. The wreath on his head imports the beginning or Spring of the year, his hair and beard the snowie approach of chu rlish Winter, the slowness of the serpents paces the sluggish revolution of that planet (Saturn), which as it is of all the greatest, so it asketh longest time for his circular circumference, and in that from this planet proceed dolorous and dismal effects. they shape him 10 be old, louring, sorrowing, hard favoured and sluggish, his nature being cold. dry and melancholy. The same Martianus sayein, That the nuptials of Mercury and Philogia. when she had searched and previewed each comer of the higher and lower heavens, she found Saturn silting with great solitude in an extreme cold mansion all frozen and covered with ice and snow, wearing on his head a helmet. on which was lively depic ted three heads. the one of a serpent, the othcr a lion, and the third of a boar : which three by many constructions may signify the effect of Time, but in that it is by the Authors themselves, but sleightly app roved, we will wade no further in it.
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And yet Macrobius toccheth it very nearly. when he describes him wilh a Lions head, a Dogs head, and a Wolfs head: intending by the Lions head the time present, which duly placed between that past and that to come, prevailcth most, and is of greatest force; or discovering thereby the stormy troubles of a man's life, by the rough, unpleasing and grim aspect of the Lion, by that of the Dog, is mean! [the future] time. who always fawns on us, and by whole alluring delights we are drawn into vain and uncertain hopes : The Wolves head signifies the time past, by his greedy devouring what ere he finds, leaving no memory behind of whal he ca tcheth within his claws . And Macrobius among the rest of his description sayeth, That his feet are tied together with the threads of wool, agreeing thereby with the Proverb of the Latins, saying, That the gods do not any thing in hast, nor make any forced speed to castigate the iniquities of men, but proceed with a slow and unwilling progression, as giving them time and leisure of amendments.
4 Two Lights
m VIN An ON : The Sun, Alzilulh.
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4 Two Lights
T he Iwo suns, and two aspects of [anus or Janus, represent the knowledge and light of heaven and of earth respectivel y. since Ibis deity has free access to both . Several dualities are implied, age and youlh co mbined also suggest eternity. As well as the four seasons represen ted by the four faces, and the year represented by the serpent, this taro also points 10 knowledge of all thi ngs both mundane and practical on this earth, and also the awareness of all aspects of spiritual levels. Atziluth, wo rld of archetypes . T he Iwo faces indica te: Genius or King of a place, king wisdom who has tbe present and sees far away, knows the past and knows the present: the divine young face is because of renewal in Nature. He was represented also witb 4 faces in order to report it 10 the 4 seasons. [anus was. in fact, son of Sa turn and Enotria of the Latins . From his father he learned the way to cultivate the screw and to produce wine. Richard Lincbe, 159'l : The ""0 faces of [anus signify also Time, the one of them bei ng withered and hoary. intendeth the time past, the other you thful and beardless meaneth the times after coming and succeeding. Pliny write rh. T hat Num a king of the Rom ances caused the Statue of [anus (Janus} 10 be hewn out in such son, that the fingers of his hands appeared 10 be three hundred three-score and five. to demonstrate thereby that he was God of the year, and had the sole rule and government thereof. Whereupon they called the first month of the year lanu arius (January), of [anus, there then king . T he Phoen icians, as Marcus T ullius and Macrcbiu s report. understood by lanus the world, and therefore framed his [m age in the form of a serpent, holding her tail in her mouth. continually turning round and circumterenced: as that the world doth nourish and feed itself, and the times thereof depending and cohering one of another. returning 10 the two faces of [anus, some will have such depicturance to signify the wisdom and grave intelligence of prudent Princes . which besides that by their wise counsels they do act things poli tically, and discreetly, instantly, and for the time present, carry likewise in themselves a fore-providing prescience 10 prevent, and thereby to remedy succeeding mischiefs and ensuing dangers for that B lll
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which the one face before, and the other be hind, they con tinually behold and viev-' round about them, recording things past, and premeditating those likely to follow: the which things the ancients prefigure unto us by the Statue of Janus, intending (as Plutarch sayeth}, That Princes and Governor s ought to be the true patterns and mirrors of gods among men.
And as the Romans worshipped Amcuona and Postuon a as comp anions and fellows wilh their gods, the one pre-knowing what will come, the other rememberi ng things past, as Ihal from the divine powers, nothing live obscured or unrevealed: so in the Image of Janus. wi th Iwo faces, is imported the wisdom and knowledge of kings and rulers, which ought not to be ignorant in any thing whatsoever, which may tend to the quiet religious and civil government of their people and country. There have been also who have depictcred Janus with four faces, as there were Statues of the same found in diverse places of Tuscany: and undoubtedly they manifested thereby the four seasons of the year, being all of diverse natures and effects. but because the description of the Spring, the Summcr, Autumn and Winter arc with every one very familiar, [ will cease to proceed therein. commemorating that only of Ovid, when he spc akeih of the regal seat of' Phocbus: Bef ol'e divine Apollo's regalsea/. The beall /eolls Spl'ing ., i/s aOl1'II'd with ClI l'ioll.' flowe l'.•. IVex l whom. (wilh eal" of<"Om above hel' he ad ) The SlImmel' .•its in he l' all -pal'<'hing heal. Alid AU/limn (dyed with jlliee ofgrapes) down PO"''' A wo1'1d of ne w-m ade wine ofp"l'esl l'ed. Nexl whom (a.< placed all ill dill' a I"Ow) Sils gl'im ~fa<"f"d Winte l' C01"'" 'd all with ,
The Stations are many times intellectcd : by the Spring is meant v enus: the Summer signifies Ceres, Autum n challen gctb Bacchus: and lox the Winter, we oftentimes understand Vulcan and some times the winds with Eolus their commander : because from these proceed those tempestuous storms. whkh are commonly predominant in that season.
4 Two Lights
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Under the feel of [anus is ofte ntimes placed twelve altars. meaning thereby the months of the year, OT figures of the zodiac, which the sun yearl y in his expedition doth circu late. There was fou nd in Rome a statue dedica ted unto [anus, which has as it might seem, four doors, and undernea th four colu mns, which under propped and supported the weighty heaviness ofthe Image, in every one of which columns were set four several shells of fish. wherein were interfaced the Iwelve months with greatest curio usness of an delineated and filled . And let this suffice for the Statues of [anus, progressi ng to the Imag es and Pictures dedicated to the Sun: for that he seems to be the grand patron of all Times, and that all things whatsoever have their bei ng and increase thro ugh his virtues and motions.
, ~ - -- ~
-
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The illustra tion that [ used for the taro pack is actually from a later 1614 Hachcnbo rg edi tion. as it was missi ng from my 1592 ZaHieri copy . Fortunately this was the only missi ng print. and [ have since found the missing image (see above). The numbers 365 are pointed to , implying the year. The dawning and setting sun are suggested in this earlier engraving, and another sub tle difference is that the uppermost figure is shown with his youthful face forwards. whilst the lower Janus shows his older face, the New Year and Old Year perhaps.
5 Doorkeeper
mVIN AnON : The Hieropharu, Assiah.
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5 Doorkeepe r
Seek necessary permissions. do all preliminary work beforehand. The door is to the Higher Worlds or of Heaven. and [anus is gatekeeper of the gods . In order to rule (yourself and others) you must be like the sun, throwin g light and radiance all about; see ing and unders tanding all. Make any approach authority in the correct and appropriate way. Since Janus has a foot in this world, and is a starting point in the mysteries, World of Assiah. Giano (Janns) i.• the God of the hinges of the doOl:<. he has in hand the key in order 10 recogn ize hi.. prindple mle governing Time arId as dool'-kt"'P'-'I' of the YeaI'. The daO/" a/his tempi,' were opened in lime ql'wor a nd dosed in I;me ofpnJ<'e.
Linche : It lieth far from my inte ndment in this treatise 10 touch in any sort the life of the gods of the ancien ts, or 10 tell now how Janu s Hanus] was one of the riches t kings in Italy, and how he recei ved Sat urn, then an exile, and participa ted part of his kingdom unto him in lieu of those his knowledges discovered; for so much as my purpose onl y extendeth to tell of the Images and Statues which in those times of blindness and superstition were erected and consecra ted unto their gods. Acco rding the re fore to Macrobius, lanus was the first that in all Italy caused sacred temples and sanctuaries of devo tion 10 be built, ordaining sacrifices and such like rites of expia tion to be used with all reveren ce and zealous sole mnisaticn. By reason whereof he himself was afterwards among those ignorant Plebiens, held and canonized as a god . And bec ause I say that he was the first inventor and setter up of such sacrifices, the ancients would never offer up any of their oblations unto their gods, unless they had first invoca ted the helpi ng assista nce of Ianus. And this reason also ind uced tem the rather thereunto, for that he was afterwards supposed to be the god which continually sat at the door or por tal of heaven : so tha t the petitions and prayers of men below, could not pass or ascend unto the hearing of their gods, unless he had first granted and allowed such their access and admittance .
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The gates or doors of the heavens are said 10 be IWO, the one placed at the East, the other at the West. through the first the sun entereth. when he commeth to illuminate with his brightness the worlds of obscurity; and through the other he goeth out when he decendeth 10 the Anipodes. Those therefore that by the sun unders tand lanus (as Macrobius and others) attribute unto him the charge of keeping of those gales, in that he is always freely licensed to enter in and go out through them at his pleasure, and for this cause they shape him forth wilh t"u faces, for that the sun always looketh round about him, both before and behind in each pan and corne r of the world: and in one of his hands they put a long rod or wand, and in the other a key; shewing by the one the rule and government he commande th over all the wo rld: and by the other he openeth and unlocketh it as it were from the close prison of vepovro us cloudiness, when he discovers the oriental resplendency of his radiance. and how he shutteth it up again when he leaveth it to the gloomy government of the night. Neither is this 10 be understood by the day and the night only, but by all the year also, as when the sun unlocketh the Spring from the stubborn embracements of the Winter. enamelling the pleasant verdure of the earrf with so many delicate and diverse-coloured flowers, where is found all choice of pleasing prettiness in that gorgeous faire of bounteous Nature : which at his due time ended, the sun lccketh up such the sumptuousness thereof suffering the earth to lie naked to the merciless tyranny of ice and snow. whose allperishing coldness benumbs her useless and stiff-wa xing joints, which lately so Empress-like flourished, and was so gloriously invested.
6 Incarnation
DIVINATION: The Sun, Assiah
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6 Incarnation
Apollo represents all the aspects of nature governed by the Sun. Joy, life. ecology and harmony with the environment. Procreation and growth; biological evolu tion. Good fortune generally . The Sun in Assiah represents the higher faculties and powers grounded and centered or eanhed. It relates to the Eanb chessboard, and also concerns the animal and vege table kingdoms as well as human. Linche : The error that so possessed the unsettled and waveri ng thoughts of tile ancients. believing that there were many and diverse gods, proceeded from the opinion that they then carried of wisea~aring and learned-seeming men in those days, who wilh their pleasing delivery of things, supposed to be revealed unto them, bro ught and seduced the peop le into such a settled belief of those their absurdities. as long after it co ntinued, ere they could free their imangled conceits from such, thei r bewitching ensnarements: for they only seeki ng from what original cause the birth and increase of things up,m the earth might arisetwhclly ignorant of the true conceivement thereof. as men guided only by others opinions, and common natures reaso ns, and therefore not able to advance their cognitions 10 the embracemen t of the true cause indeed, being the invisible and everliving God) some of them judged the elements to be the chief and efficient workers of what the earth yielded forth and produced . Neither did all of them attrib ute this unto all the elements togethe r, but some onl y gave the ca use of such increase to the virtues of the water. some to fire. some to the air, and many also to the earth . Thales Milesius asc ribed the cause of such generation of things unto the virtues of the water. and so diverse others were of diverse and several opinions: and in the end they brought the «urgers to believe likewise, that the Sun, the Moon. and the Stars. were the only causes of such increase on the ea rth: whereupon it issued, that they were afterwards regarded and worshipped as gods, having Altars. Statues and Temp les consecrated unto them. And yet generall y with the Assyrians this persuasion prevailed not: For (say they. we may well erect Temples and Images to many other gods, but unto those whose true shapes we may continuall y behold with our eyes. it shall be very purpose less: yet notwithsta nding
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(saith Macrobius) because some in those days affirm the sun and Jupiter 10 be all one, in one part of Assyria there was found a Statue made and erected of the Sun, all gloriously beautified and polished wilh gold, in the form of a young man without a beard, who stre tching oul his arms, held in the right ha nd a coachman's whip, and in the
len
a thunderbolt with certain ears of com: shewing thereby the powers, bot h of Sol and Jupiter.
And because that of all the celestial bodies he carrieth greatest
force in the creation of terrestrial things, the ancients through him understand and ma ny times many of their gods, as his virtues, natures
and effects are many. Whereupon it grew that they framed him in so diverse and several shapes .
Bll! leaving such their opinions 10 themselves, we will now speak of him as he is Apollo, Sol. and Phebus. which three [ do m ake all one, him therefore the ancients (as [ have alread y said) shared with a very yOllthti..o[ counte nance, beardless, and ycung-ycared .
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6 Incarnation
Alciews. (speaking of that youthfulness which the ancients then framed and set down in the share of a beauteous Nymph, with her apparel exquisitely well woven, excelling in cu rious work of folieture, having her temples bound abou t, and instrophiated with sweet-smelling garlands , resembling much the goddess Flora) dcpainteth there among such works of youthfulness the true form of Apollo and Bacchus, as unto which two it did only belong to be always young : Whereof Tibullus likewise speaki ng, among other his descriptions seyeth : Bacchus alone, and Phebu s aye are you ng, T hou gh both of the m have beards both white and long.
Among other things appropriated unto the Sun, the ancients dedicated unto him a won, and their reason was this: That as the powerful virtue of the sun suckerh up and drieth the waterish exhalations of the earth: so the voracious greediness of the Wolf dispatches and consumeth that prey which in his famine meeterh him by chance. Afterw ards it grew that some were of op inion, that the Sun, the Moon, and the Stars, fed themselves and were maintained and nou rished wi th the moist ures and humidities . ascending from the earth . And this Homer seeme th to affirm, when he sayeth . that Jupiter with other gods (meaning the Sun and certain S tars) descended down to Oceanus 10 a banquet. It is reported, that the Wolfis of so sharp and clear sigh t, that he sees very perfectly in the thic kes t nigh t, piercing thro ug h the vaporous mistiness of the same, as the Sun upon his forst appe arance and second hovers circuit, ratifies the condensa te air, banishing the obfostete and co nclumerated cloudi ness thereof. In Delphos in the Templ e of Apollo, there was found the pic ture of a wolf of stone and other hard metals . exquisitely well-cu t out and hewn, and the lively parts thereof were with such great cunn ing and curiousness of art intraversed. as it possessed the beholders eyes with an earnest and continuo us admi ration . And this picture there was held with such great veneration, that for Latona begot wi th child by Jupiter and tra nsformed afterwards 10 a Wolf (as fearing to be detected by Juno) brought forth being so metamorphosed, and in that stra nge shape, Apollo: or that as some otheres think, that pict ure was
59 regarded there with such zealous observance, that it was SUPPOSL-d to be a wolf which discovered the sacrilege and robbing of certain
endeared reliques from that temple: howsoever, my opinion is, that the ancients used to appropriate the names of such beasts 10 their gods, as they perceived 10 be in them any assimilitude or ccrrespondencie ofnatures and effects . Martianus there fore sayeth : The unto Apollo was consecrated the Crow. in token of his foretelling and prophetical divination : and likewise the Swan. mani festing thereby the contrary CO[OliTS of these two birds. that the perspicacious and coruscant translucency of the Sun, maketh the aspect of the day in clearness and brightness like 10 the feathers of the Swan. and after his departure from us, absenting his irradiance front the w orld's i!1ustrement, he causeth the night to look of that pitchie and gloomy countenance, resembli ng in darkness and sooty hue those feathers of the Crow. Paufanias writeth, That in many places of Greece they reverenced with great devotion a Cock, as thc bird of Apollo, because in his morning notes he pre-wameth us of the appropinq uetion of the Suns return. The ancients hereforeto did not only unshadow the property of their gods, by beasts and living creatures, but many times also by plants, flowers and trees, which they consecrated of purpose and dedica ted unto them: whereup on the Laurel or Ray "as then appropria ted unto Apollo, and therewith were made wreaths and garlands, with which his temples were girt and redem ytcd in token (as some think) of the ardent love and affection which he carried 10 Daphne the daughter of Peneus, transformed into that tree by Neptune. Laomedon, thus saith. when he reported the speech of Neptune: lI 'h,'n .li"<1 I laid Ihe SUI.".loundalioll Ofthose pl'Oud dOl/d. aspiring walls of TI"OY, Ne ',." 10 bl'Oughl byjon'e 10 I'uillalio n. J,'OI' .
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6 Incarnation
Which shows, that besides the Illany names ascribed 10 Apollo, he was likewise someti mes called a shepherd, from which it may be intended, that as fr om the temperate heal and vinue of the Sun allthings here are nourished and increased, so by the diligent care of the shepherd, his flock receiveth healthiness, soundness, and increase. The Eagles in tha t which by nature they are swift of wing, and cover always 10 lly very high, are alluded unto the wonderful velocity, and exceeding alti tude of the sun : or as the Eagle co mmandeth above all other birds, so the sun hath his absolute dominion above all oth er birds, so the sun hath his absolute domini on over the Planets. the habit which he won: his shoulders wilh the head of Medusa, signifies Minerva, which is nothing else (as Porphirius saith} but that pure virtue of the sun, which clcareth and refincth human intellect and infuscth ingenious conceits into the brains of men.
Slit returning to the Images of Apollo, there was fou nd at Naples a Statue dedicated unto him, which (besides lllany other curious ornaments and beauties it was decked with) had depictured on one of the shoulders with greatest skill and disposition of the inventor. a lively and excellent-proportioned Dove: and there stood before the Image a virgin. marvellously well cut forth. which seemed with wondrous earnestness to behold, and as it appeared to reverence the bird: which virgin among the ancients was said to be Pan hcnope. who in her travels from Greece to Naples, was sagely conducted by the good guidance and leading of a Dove, perceiving by many manifest tokens coming from that bird, the good success and effect of that her Journey,
7 Fountain of Youth
DIVIN ATION : High Priestess, Assiah.
7 Fountain of Youth In Greek mythologyHebe "as the goddess of youth (Roman Juven tas). The the daughter of Zeus and Hera. Hebe was the cupbearer for the gods and goddesses of Mount Olympus, serving their nectar and ambrosia. until she married Heracles. She is an aspect of the High p,.iestess who sits within the portal of the Temple. in front of the veil suspended between the two pillars . This veil is the symbol of primordial matter, or the web of the universe. She represents life energy. Chi. and through her we may partake of what sustained the Gods. [place this taro in Assiah. Earth chessboard. rather than Water, since that is where Hercules kneels. "Hebe ... who had the powe,. qr,.estoring gods and men to the vIgour qr )'Ollth. She wa.< probably the only thorollghly sOllndconditioned. healthy, and roblL
Linche: Alciatus. (speaking of that youthfulness which the ancients then framed and set down in the shape of a beauteous Nymph. with her apparel exquisitely well woven. excelling in curious work of folieture. having her temples bound about. and instrophiated with sweet-smelling garlands , resembling much the goddess Flora) dcpaintcth there among such works of youthfulness the true form of Apollo and Bacchus. as unto which two it did only belong to be always young.
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8 D e ep ( F r o m th e D epth s )
DIVIN ATION : The Sun, Briah.
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Divina tion meanings include the necessity to call up assis tance from your inner depths, and the need 10 look or explore beneath the surface ofthe me tter. It is associated with the Solar Bark of Re.
This card is the Ship ofthe Sun. It might seem a rather bizarre juxtaposition of Fire and w eer, perhaps best thought of as the Sun reflected by the Sea. or as light filtered throllgh water. Bll! we should bear in mind that this taro straddles all the Four Worlds. The Sun in the w erer Enochian Chessboard. Crea tive world ofBriah
The Priests of Egypt pUI the image of the Sun on a ship and they made it 10 transport on the Nile from a crocodile. The crocodile is the sweet water. gcneratrix of all the things; the ship represents movement of the star and is governed from 7 siblings. it transpons living light and flames. has a lion painted on the main mast .and a crocodile carved outside.
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8 Dee p (Evocation from the Depths)
In Greek mythology, Apollo and his twin sister, Artemis, were the child ren of Zeus and Lew and were born on the island of DELOS. He was also identified closely with Delphi, location of his famous Oracle in cen tral Greece, where he killed the serpent Python! Typhon (seeero rt).
Linche: Eusebius reporteth. That in Aegypt the Image of Sol was so framed, that it seemed to be set in a Ship, carried up, and supported by a Crocodile: meaning 10 signify by the ship, that quick motion and livdy stirring, which in each moisture and humidity worketh for the generation of what it contai neth: and by the Crocodile is understood that wholesome and sweet water from which. the Sun, by virtue of his tempera te rays exhalcth away all corruptible and infectin g humors .
9 Mithras
DIVIN ATION : Temperance, Alzilulh.
