View Single Post
MikeH  MikeH is offline
Join Date: 03 Nov 2007
Location: Oregon USA
Posts: 443
Card 10, verbal associations.

Now for the word lists associated with card 10. Again, words that are in either translation of Papus, and also in Orsini, are in regular type. Those in Papus only are in italics; and those in Orsini only in bold.
10. [La Tempérance.] TEMPERANCE-Moderation, Discretion, Continence, Abstinence, Patience, Calm, Sobriety, Frugality, Chastity, Soothing, Treating Carefully [Management], Compromise.-Respect [Accommodation], Regard, Consideration, Patching up, Reconciliation, Conciliation. Tempering of musical sounds.-Air Temperature. Climate.

Reversed. [Le Prętre.] PRIEST. Minister, Performer of Sacrifices, Priesthood. Clergy. Church. Council. Synode. Religion. Sect, the querent is under the influence of this virtue.
Notice here the word “temperature.” So Sumada’s card with the keyword “Temperature” is not a total error.

Orsini’s commentary at the beginning, as with Justice, refers the reader to a long footnote:
(*) Temperance signifies or announces that one must be temperate in the habits relating to the subject indicated in the card, be they physical or moral, for the extremes, in one and the other case, are contrary to human reason, also to the law that wise nature indicates for us, in its movements generally.

The Egyptians considered Temperance differently than we; they did not say that it had to do more directly with our carnal passions, than with all our vices; some lines in the book of Thoth, written because of this, will put us in a position to judge.

Temperance is a virtue which rules morality as much as physicality; it is called the precursor of the truth; without temperance, man bears all the other virtues in a period which degenerates them [i.e. without temperance, in time its lack will degenerate them]. Of a man who would be virtuous, intemperance makes him a maniac, an enthusiast, a dullard; thus for strong reason, how much temperance is necessary, generally, in all our vices, our blind passions, our faults, our weaknesses, our infirmities, and also in the brute things utilized in the physical life of man.

Temperance recommends chastity in virginity, marriage and widowhood; it oversees continence, clemency, modesty, study, affability (leniency, gentle, easy, tractable and thoughtful), misery, humility, moderation, simplicity;, it is the mistress of ambition, curiosity, luxury, play, drunkenness, self-esteem, and finally all the vices, as prudence warns of them, and strength surmounts them.
And now here is the main body of Orsini's c. 1838 commentary, with my explanatory comments in brackets.
This card s one of those that contain the most moral sense; it warns you that if you are not economical you will soon be ruined; it asks you to use sobriety in all things.

Near no. 45 [5 of Cups: Inheritance/Relatives] or no. 17 [Death], this card warns of an accident in consequence of bad preparation of food taken in a meal.

Near no. 25 [Page of Batons: Good stranger/News], it announces a missive that will give you news of a person that you love.

When this tarot is reversed, it predicts that in a little while a priest will be called to minister the marriage rites to you; but if found beside no. 16 [Illness], it will have to do with illness [c. 1853 adds: in that case, it is not said that it is a particular person; it could be a neighbor or a friend].

Near no. 29 [7 of batons: Preliminary talks/Indecision], it is a sign of cowardice.
I wonder whether the printer put 45, which is an auspicious card (except for the relative giving the inheritance), where he should have put 15, Illness.

The c. 1865 booklet mostly emulates the c. 1838’s homily and gives no pairings whatsoever.
Here is a tarot that has only one meaning, temperance. Whatever way it comes, upright or reversed, it tells you to be temperate in all things.

Temperance is a virtue that few people possess in all degrees; but one who can be master of his own person, arrives easily at some superiority.

The ancient interpreters of the tarot always regarded this card as one of the best omens, because it announces, for the one receiving the reading, the most brilliant results.

For a military person, it indicates great courage and great valor; for a young person, this tarot predicts a husband [mari] filled with the most beautiful qualities.
The c. 1910 Grimaud booklet, on the other hand, ignores the larger picture to focus on some very particular aspects of food.
The Angel of the Apocalypse announces nothing bad if it is upright; put water in your wine; avoid excess at the table; for you could be menaced by death as the consequence of an orgy.

Reversed, this card presages to you or someone touching you, an illness so grave that a priest will be called so as to prepare the dying one for the voyage to the other world.

Beside no. 47 [3 of Cups: Expedition/Success], this card announces that one will have a bad dinner at the house of a traitor; and perhaps one will eat a dish prepared in a badly tinplated casserole, which is very dangerous.

Beside no. 45, be fearful of eating mushrooms be careful also of mussels, if the angel of the Apocalypse is reversed.
Now I wonder if the printer has put 47 where 17 was meant (as well as 45 where 15 should be). 47 is an unqualifiedly good card. The problem with tinplating, I think, is that the meterial might have mercury in it if not made right.

The modern Grimaud writer seems to have read both the Orsini and the x. 1910, while adding a specific application to anger at the beginning:
This card means you will receive good advise and your fits of bad temper will be restrained.
R [right side up]: Practise self-denial and devotion and you will rejoice.
U: [upside down]: You will be able to convince your questioners. A man of religion wants to help you.
R: with 45 or 47: You risk being poisoned or ill through eating mushrooms and shellfish. With 25: the person you love gets in touch with you.
U: Near 16: Go to a doctor. He will be able to diagnose your trouble. Near 29: Do not shirk your responsibilities.
The priest, helping at marriage rites in c. 1838 and last rites in c. 1910, has here wisely not been given a specific assignment. And although the writer does repeat the questionable association to 45 and 47, at least we don’t have to worry about traitors or bad tinplating. The advice with 29 diplomatically emphasizes the action rather than the vice: it’s not that you’re a coward, it’s that it’s important not to shirk your responsibilities.

I wonder if the c. 1910 and the modern Grimaud might have been influenced by a card from another publisher, the Jeu de la Princesse, published by Watillaux, Paris 1880, following designs of c. 1843 (Decker et al, plate 7). Instead of “Priest” for the reversed, we have “Illness,” which is their major preoccupation, both upright and reversed. It would be of interest to see the booklet entry for this Princesse card.

Top   #102