The three-by-seven grid and the Sephiroth

I have been working with this layout of the 21 numbered trumps of the Tarot de Marseille.

I arranged the cards in three rows and seven columns for practical reasons. The dimensions of the above image are roughly 3×4, making it convenient to display the whole thing on a computer screen, to print it out on a piece of A4 paper, or to lay the cards out that way on a table. Three columns and seven rows would be a much more awkward 1×4.

Nevertheless, three columns seems more correct conceptually, as it calls to mind the three columns of the Tree of the Sephiroth. Actually, the standard 10-sephirah Tree of Life (absent Da'ath, which presumably corresponds to the Fool) arranges the sephiroth in three columns and seven vertical levels. If we overlay that on our three-by-seven grid, ten of the trumps would be mapped to sephiroth. Ther are four logical ways this could be done: We could start at the Kether level and move down or start at the Malkuth level and move up; and within each level we could go from left to right or from right to left. The most promising mapping starts at the Malkuth level and goes from right to left.

A few of these mappings are obvious "hits." Netzach means "victory," and that is the traditional meaning of the Chariot -- called, in the first known listing of the trumps, Lo carro triumphale, "the chariot of triumph." Yesod, "foundation," is mapped to the Pope. The first pope is supposed to have been St. Peter, of whom Christ said, "upon this rock I will build my church" (Matt. 16:18).

Most of the rest of the mappings are at least understandable and defensible. The first and highest sephirah, from which all the others emanate, is mapped to the Angel, called "Judgment," but representing the love of God. Chokmah, representing direct inspiration, fits well with the bolt from the sun; while Binah, representing reflective wisdom, is well symbolized by the reflected light of the Moon. Geburah, called the "left hand of God" meting out punishment, is the Devil. Tiphareth, "beauty," maps to the beautiful woman subduing a lion, and Hod, "glory," to the Hermit with his blazing lantern. At the gestalt level, the left and right columns correspond to yin/feminine and yang/masculine, as they should.

The only really jarring mapping is between Chesed, "mercy, kindness, benevolence," and Death.

The first row of the three-by-seven grid

In my last post, I discussed this layout of the 21 numbered trumps of the Tarot de Marseille.

In that post, I focused on the second row and suggested that is seven cards represent the Seven Heavenly Virtues: Prudence (the Papess), Faith (the Pope), Justice, Fortitude, Temperance, Hope (the Star), and Charity (the Angel).

The first row also seems to make sense as an orderly progression. The Magician with his wand becomes the Emperor with his scepter. We see this man with crown and scepter again the Chariot, where he directs a wheeled vehicle drawn by two animals -- horses in the classic Tarot de Marseille, but sphinxes (human-animal chimerae) in the deck of Jacques Viéville and those influenced by him. On the next card, the Wheel of Fortune, we see all the same elements: the wheel, the crowned ruler (now a sphinx himself), and the two animals or hybrid creatures -- but the ruler is no longer in control, and his position at the top is no longer stable. The wheel will turn -- there will be a revolution -- and he will fall. The next card, l'Arcane sans nom, shows the aftermath of this: a severed head on the ground, still wearing his crown. After the fall of the individual ruler, the fall of the institution itself: On the next card, a blast from the sun "decapitates" a tower, the top of which resembles a crown, and two young men fall to the ground. The final card in the series seems to show the aftermath of this: the Sun, which destroyed the tower, dominates the scene, and we see the two young men, naked, and behind them a low wall suggesting the ruins of the tower.

The love of God in the Tarot

If the 21 numbered trumps of the Tarot de Marseille are laid out as below, in seven columns of three, meaningful patterns emerge.

The first thing to notice is that the three virtue cards -- Justice, Strength (originally called Fortitude), and Temperance -- are together in the center of the diagram. Many commentators have pointed out that only three of the four Cardinal Virtues are explicitly included in the Tarot and have tried to associate one of the other trumps (usually the Hermit) with the fourth, Prudence. The Tarot was designed by medieval Christians, though, not by ancient Greeks, and for them there were seven virtues: the four Cardinal Virtues plus the Theological Virtues of Faith, Hope, and Charity. In our table above, the three explicitly named virtues are at the center of a row of seven cards, where they are flanked by the Pope (an obvious symbol of Faith) and the Star (a conventional symbol of Hope). That leaves the Papess and Judgment for the remaining two virtues, Prudence and Charity. The Papess is a good fit for Prudence, since that virtue has sometimes been personified as a crowned woman with a book.

That leaves the Judgment to represent Charity, which is admittedly not an obvious match. Charity, often described as unconditional love, seems the very opposite of judgment; and indeed Din ("judgment") is placed opposite Chesed ("lovingkindess") on the Tree of Life. In fact, though, Judgment is not the trump's original name, and the last judgment is not what it portrays. The earliest name of the 10th trump is The Angel, and the scene it depicts is the resurrection of the dead at the last trump, as described by St. Paul in two of his epistles. Neither passage makes any reference to a judgment.

Here is 1 Corinthians 15:51-57.

Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.

For this corruptible must put on incorruption, and this mortal must put on immortality. So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory.

O death, where is thy sting? O grave, where is thy victory? The sting of death is sin; and the strength of sin is the law. But thanks be to God, which giveth us the victory through our Lord Jesus Christ.

This is not a judgment at all. On the contrary, Paul implies that resurrection is possible because the Law, which makes us guilty sinners worthy of death, has been superseded.

The second "trump" passage is 1 Thessalonians 4:13-18.

But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope. For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him. For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep.

For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.

Wherefore comfort one another with these words.

Again, nothing about judgment -- just a comforting promise that we will be reunited with our dead and with the Lord.

The resurrection of the dead is actually the perfect expression of "charity," or the love of God -- the noun form, in the original Greek, of the verb used in John 3:16-17.

For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. For God sent not his Son into the world to condemn the world; but that the world through him might be saved.

Resurrection is love. "We know that we have passed from death unto life, because we love the brethren. He that loveth not his brother abideth in death" (1 Jn. 3:14). What we do not love, we are content to let perish. The resurrection is the love of God finding even in such corrupt and imperfect being as ourselves something worthy of being raised to immortality. Those who trust in the love of God can say with David, "my flesh also shall rest in hope, for thou wilt not [i.e. art unwilling to] leave my soul in hell" (Ps. 16:9-10).

St. Paul's discussion of the resurrection in 1 Cor. 15:41-42 also contains something potentially relevant to the part of the Tarot deck we are discussing:

There is one glory of the sun, and another glory of the moon, and another glory of the stars: for one star differeth from another star in glory. So also is the resurrection of the dead. It is sown in corruption; it is raised in incorruption.

The sequence Star, Moon, Sun is invariant in all known historical orderings of the trumps, from Ferrara to Bologna to Marseille -- a fact that has puzzled commentators because it seems at odds with Medieval cosmology. The lowest of the heavenly spheres was that of the Moon, followed by the Inferior Planets, the Sun, the Superior Planets, and finally the Fixed Stars. Placing the Moon between the Stars and the Sun makes no sense -- and yet that is what we find in 1 Corinthians, apparently because Paul is ordering the heavenly bodies not by their location in the cosmos but by their brightness or "glory" as seen from Earth.

Star, Moon, Sun, Judgment, World. If we assume this is a continuation of Paul's scheme, then the Judgment and the World should represent two even higher degrees of glory, brighter than the Sun. The card called the World evolved from representations of the Throne of God, so that checks out. The Judgment, then, is a luminary brighter than the Sun and nigh unto the Throne of God. Astronomically, this would be Kolob, but its deeper meaning can only be "the love of God, which sheddeth itself abroad in the hearts of the children of men; . . . the most desirable above all things" (1 Ne. 11:22). Some old decks make it the highest trump of all, higher even than the World.

If this identification of the seven virtues is correct, their order in the Tarot is: Prudence, Faith, Justice, Fortitude, Temperance, Hope, Charity. This is consistent with Cicero's ordering of the four cardinal virtues in De Inventione and Paul's ordering of the theological virtues in 1 Cor. 13.