Etteilla Timeline and Etteilla card Variants - background


I found another pseudonym for Blocquel - AARON (l'helléniste).


Temple of Fire in Memphis

I wrote, in post 236, about the diagram of the Memphis temple in Julia Orsini c. 1838
The signs of the zodiac seem to have been added by an 18th century artist.
I meant 19th century artist. I just noticed that.

More interestingly, I found the same diagram in a 1785 book by Etteilla himself, minus the signs of the zodiac but with some very strange, to me, signs instead.

Here is the diagram:


So what are those signs around the border? Are they supposed to be letters in some "divine alphabet"? Or set of alchemical symbols? A wide variety of both were present at the time, but I can't match them up with any I have looked up. Any ideas?

Here is the other title page for this same book, giving the date. There's no author listed, but since Etteilla is referred to as the author on the page to the left, I'd guess it's by him.



Etteilla and the 72

Back on post 208 (bottom of p. 21 here), Rachelcat wrote
Thank you, Chistine!

Here is La Science Cabalistique by Lenain, complete, in French. Avec Lettre-Preface de Papus.

I just downloaded it. I love the internet! Now I just need to learn to read French!

Then Kwaw, post 210 (top of p. 210) found references to Etteilla in it. Here is one of them:
Monsieur d'Odoucet, successeur d'Etteilla dans son ouvrage intitulé la Science des signes, troisième partie, page 65, dit positivement "que la révolution des génies" sur les ans, sur les mois sur les semaines, sur les jours "et sur les heures, se fait de 72 en 72 depuis la création.(1)"

(1) : Voyez Etteilla, dans sa Philosophie des Hautes-Sciences, p 66 édition de 1785.
note 1: p.35


Etteilla's successor, Mr. d'Odoucet, in the third volume of his Science of signs, , page 65, says positively that "the revolution of geniuses" of the year, the months of the week , on the day "and hours, recur (in cyles) of 72 to 72 since creation. (1)"

(1): See Etteilla, in his Philosophy of the High-Sciences, p 66 edition of 1785.
Note 1: p.35

Well, a kind soul answered my prayers, and I now have a photocopy of said page, actually both 64 and 65, on facing pages. Here they are, presented sideways, as they read that way:

Those look to me like the names of Hebrew angels.

And if anyone wants to wade through the French, here's his discussion of these angels,
p. 63 and 66--67. I leave them as URLs to save space, but all you have to do is click on them. If anybody has trouble, let me know.

There is also an interesting configuration of 36 objects (which I take to be half of 72) on the frontispiece of the book. The other side gives the publication information.

Sadly, I do not have access to a copy of D'Odoucet part 3.

I will work on uploading the other reference Kwaw found to "Hautes Sciences", p. 83, when I have a moment. Was there anything else in Etteilla or D'Odoucet?


I wrote, in post 236, about the diagram of the Memphis temple in Julia Orsini c. 1838.
The signs of the zodiac seem to have been added by an 18th century artist.
I meant 19th century artist. I just noticed that.

More interestingly, I found the same diagram in a 1785 book by Etteilla himself, minus the signs of the zodiac but with some very strange, to me, signs instead.

Here is the diagram:


So what are those signs around the border? Are they supposed to be letters in some "divine alphabet"? Or set of alchemical symbols? A wide variety of both were present at the time, but I can't match them up with any I have looked up. Any ideas?

The symbols around the border may represent different rooms in the temple of Memphis where the tarot cards were found.

This same exact diagram appears in the LWB for The Egyptian Tarot by Comte Saint-Germain, and is accompanied by this text:

It remained to one of Court de Gebelin's illustrious disciples further the Egyptian concept. Writing in 1787 in Lecons theoriques et pratiques du livre de Thot, Etteilla supported the Egyptian theory and included in his book a secret diagram of the location of each of the 78 tarot cards as he believed they originally appeared in the Temple of Fire at Memphis, the great center of ancient Egypt.

Etteilla believed the complete tarot deck was numbered in sequence from 1 through 77 with the Fool being either 0 or 78. A reproduction in this booklet of the diagram by Etteilla reveals the alleged location of each of the tarot cards in the famed Egyptian temple.


I find it interesting the he predicted television - see the top right of the diagram.

Can anyone translate the French from the links mike gave us?


I think I now know what the "Temple of Memphis" diagram is about, thanks to a document that Cerulean sent me. Here it is again.


Notice the four small squares of four cards each plus one more at the bottom. One is cards 22-25 plus 33. Another, clockwise to its right, is cards 36-48 plus 49. Another is cards 64-67 plus 77. The fourth is cards 50-53 plus 63. These are the court cards and the aces in each suit.

Now compare those to the four at the top of the following page, which is the next to last page of Faites-mieux, j'y consense, ou Les Instructions d'Isis, Divulgees par un Electeur de la Commune de Lyon, en l'annee 1789: which means, "Do better, I agree, or The Instructions of Isis, Divulged by an Elector of the Commune of Lyon, in the year 1789." I will let Cerulean say who wrote the document, since it's hers. I just want to interpret.


If the above is too blurry for you, here is a larger resolution version.

In this case, the numbers are the same as in the "Temple of Memphis" except that a sixth card has been added to the other five, so that the array forms a pyramid. (There is also a mistake in group 4, Commerce: the first card should be 63 rather than 62. In another triangle, of the "Notables", 63 is included by not 62.) Also, the name of a social class has been associated to each of the groups. The sixth card is one of the virtue cards. So we have Justice associated with Agriculture, Temperance associated with the Priests, Strength with the Military, and Prudence with Commerce.

All of this makes total sense, from the standpoint of someone in sympathy with the French Revolution. The peasants require justice in how much of their crop they give to the Priests and the Military, and the just rewards for their labor. The priests, who eat and drink up the money given to them to help the poor (our author declares indignantly), need Temperance. The Military, of course, needs the Courage to do what is right. The Commercial people need Prudence to manage their goods and investments properly.

As for the Aces, the author explains that the nobles administer "a tenth" of the proceeds of that class (the Ace is one tenth of the numbers for that suit). In the case of agriculture, a tenth is given by them to the priests and the military for protection, education, and the poor. I think that a tenth of the proceeds of commerce is also given to the same two classes. It might be just the proceeds of foreign trade that is counted. There are thus two producing classes and two serving classes.

So that explains the four semi-triangles (5 numbers each) on the "Temple of Memphis." They are the nobles of the four classes, in charge of responsible administration of the people under them and of the proper use of the tax money gathered.

In the "Temple of Memphis" diagram, the large upside down semi-triangle is of course the trumps, 22 of them. Then the four rows on the outside are the common people in each class.

So what we have is the social structure of Egyptian society, which is an ideal to which the socially concerned people of all nations should aspire. In fact, to avoid confusion, the author calls those who are represented by the court cards "Notables" rather than "Nobles": the implication is that those who call themselves Nobles in France are often not such.

I am not quite sure where the King and Queen of the whole country, or the Pharaoh and his sister-wife in Egypt, are in this diagram. The author is careful to say that he is not calling for an abolition of the monarchy. They may be in the group of trumps, number 1 or 2 and some other, 3 or 8 perhaps [Added July 1: Actually, he says that the "sovereignty" is associated with all the trumps, but particularly card 15, the Magician, identified by the keyword "Malade" in Etteilla's deck. Whether the sovereign is good or bad depends on where the "bad" trumps are in relation to card 15, so that either they dominate him or he dominates them. Since this is rather obscure, I will give quotes and diagrams in a later post.] I don't think the trumps in general correspond to a fifth social class. They are principles, some for the good and some not.

When I get a chance I will translate the text supporting this interpretation (with modifications in case I find that I am wrong in some details [such as the one just added]).

I would note only that the large triangle of 78 cards at the bottom of the page is the same as one made by Alain Bougearel at . He shows what he says is a similar one from an edition of Ptolemy, 1515, 12 letters on a side. He says the structure is Neopythagorean. To be sure, this system of number theory in which theorems are demonstrated for triangular numbers, square numbers, etc., was developed by the Neopythagorean mathematician Nichomachus of Gerasa in the first century b.c. It was the first of three books, one more advanced and another a book of Neopythagorean philosophy, or perhaps theology, that he also wrote. These last two books are lost, although another book that is extant, the Theologumena Arithmeticae, quotes him extensively ( Nichomachus's "arithmetic" text (really, mathematical number theory, not Etteilla's "algebra" but not far removed), in the form given it by Boethius, was used in schools for almost 2000 years.


Thank you for the commentary

I had only got as far as the equilateral triangles and pyramid layouts of Hugandf-Jejagal of Lyons, with endorsement by Etteilla. The number assignment and ranks of the classes of humanity in Etteilla's Tarot makes more sense now.

Thank you for responding to my notes in regards to the triangle layouts and numerical card assignments.


Thank you so much, Mike. Great stuff, adding much clarity. It makes sense that many of Etteilla's theories should be see through a revolutionary lens.


ISIS and Shepherd...and reinterpreted in the space of a few hours

I went from thinking the first document describes an actual German composer to seeing this as a conversational teaching tale and allegory of ISIS and a shepherd (Berger) named Ludovic (Ludovig)...

Standard myth cycle:
OSIRIS has a shepherd's crock and was known as the Good Shepherd.

ISIS put him together again, reviving him.

Allegory of Egypt, also Hermetic..

Discarded notion:
(Ludovig Berger
A German composer whose music was popular and he fled to England during the Napoleonic wars.)

I keep piecing together keyword and notes and the remarks referring to that name in the first part of the correspondence--for it seems this published document is three letters addressing the Etteilla Tarots, Egyptian allegory for the deck...and Etteilla' and Hugand are directing the information and having consensus of belief for Etteilla's Society for teaching his Book of Thoth.

A note for follow up.


Etteilla and the 72

Teheuti asked, some time ago (post 245),
Can anyone translate the French from the links mike gave us?
Well, since no one else has responded, here is my translation, with some thoughts.

First, p. 63, for which the French is at
Table of Geniuses [Génies] following the Philosopher Palingene (1), what they like, what displeases them, their elementary quality, and the beam or extension that is given to them in guarding this low Universe.

The Cabalists, speaking humanly, established a Throne for the Lord and the Creator of all things.

This Throne was received by all the People and in all the Religions and Sects of Religion as a respectable figure, because in fact and in truth, God in himself is in his Throne.

The Cabalists thus range around the Throne of the Lord seventy-two Spirits.

Their names and the spirit of their Element, which indicates their Being, having a finity, that is, having a body of the purest substance of the Element, the Element always dominating them.

(1) This excellent Philosopher was dug up as a Magician, three years after his death. What a scandal for Men over the follies of humanity! But that was in Italy.

My comments: The first interesting thing (p. 63, first line) is the reference to Palingenie. Marzello Palingenio Stellato (a pseudonym) wrote the Zodiacus Vita, a long philosophical poem in Latin published in Venice in 1535. It is online at A French translation was published in 1731-1733, as La Zodiaque de la Vie: ou Précepts pour diriger la Conduite & les Moeurs des Hommes (The Zodiac of Life, or Precepts for directing the Conduct and Morals of Men), which is online at

Actually, there is not much relationship between what Etteilla is presenting and the contents of this book (the French), as far as I can tell from the perusing its last two chapters. I find no Table of Geniuses (Table des Génies). The only point of contact is that the author does, in his last chapter, talk about there being innumerable Geniuses, or Spirits, surrounding the Throne of God (p. 503) beyond the heavens, spirits which only a few people are privileged to experience; these spirits are immaterial, as opposed to having bodies made of one of the four elements. However, there are also spirits somehow related to the elements, from the Earth, the Sea, and the Ether, lesser lights lit by the Creator. Geniuses in the entrails of the earth, Palingene says, are hideously malformed but, since they are dense, easily seen, and give rise to the idea of hell. So Palingene does not believe in hell; it is quite possible that Etteilla didn’t either.

One reason Etteilla brings in Palingenio is that his body was dug up and burned as that of a Magician, on order of the Inquisition. This account is from the 1731-33 translator’s introduction. Not only was he considered a heretic, but he pretended to be a Magician, according to a report in the “Journal des Savans” quoted by the translator (p. xxvii). So for Etteilla he is an example of the Inquisition’s real threat to genuine Savants. However he assures the reader that “It happened in Italy.” France presumably is governed more by reason and less by superstition. (Well, Reason could be just as terrible as superstition, as Etteilla might have learned if he’d lived a couple of years longer.)

Etteilla’s list of 72 geniuses (pp. 64-65, is similar to that given in Agrippa’s Three Books of Occult Philosophy. The names are the same but the order is different. Etteilla’s 25th corresponds to Agrippa’s 2nd, and so on. It is possible that Agrippa’s list, like Etteilla’s, had correspondences to the four elements, because Agrippa groups them in four columns. Agrippa also has an account of elementals, but I don’t think Agrippa was Etteilla’s immediate source, because it is different from what Etteilla presents. Etteilla’s is similar to that which Wikipedia attributes to Paracelsus (, which even today is the standard view.

I continue with my translation, p. 66. (

The revolution of Geniuses over the years, over the months, over the weeks, over the days and over the hours, is made in 72, since the creation; but that interests only in the operations on the supernaturals.

A very essential observation, is of recognizing their Element; they are in this kind: 1, 26, 51, 4: 25, 50, 3, 28: 49, 2, 27, 52, which makes six legions or divisions of Geniuses, twelve to twelve, which form twelve among them, a spiral line that is divided into 360, as also 360 x 6 = 2160. 72 comes 60 x 6 = 360, Physical appearance. N.B. That I fix 2160.

Second remark. When the Querent is inclined to a defect, recognized in the work that we do for him, we put him under the protection of the Genius which loathes this defect or this vice.
My comments: The first paragraph is the original for the paraphrase of d’Odoucet that Kwaw quoted earlier (. Here again is Kwaw’s translation (post 210):
Etteilla's successor, Mr. d'Odoucet, in the third volume of his Science of signs, page 65, says positively that "the revolution of geniuses" of the year, the months of the week, on the day "and hours, recur (in cyles) of 72 to 72 since creation. (1)"

(1): See Etteilla, in his Philosophy of the High-Science, p 66 edition of 1785.
Note 1: p.35
In the next paragraph of Etteilla’s p. 66, the series of numbers that he gives are three examples of groups of 4 Geniuses from each of the four elements. What the rest of the paragraph, regarding the six legions and 2160, is about I am not sure. It is perhaps connected to something he says later, that each of the 72 is merely the chief of multitudes of Geniuses below him. Here is the later paragraph:
p. 69
To understand Geniuses without error, or as the Wise men called them, the seventy-two Bearers of the Throne of HOCMA or divine Wisdom, it is necessary to conceive, as Hermes said, that what is above is as what is below; that is, that what is below is the copy of the order which is above. So, a Sovereign having seventy-two regiments, each regiment composed of eighteen hundred Men, every Soldier takes the name of his regiment for recognition; thus Artois, the Colonel’s name, becomes a proper noun for the eighteen hundred Soldiers who glory in it.

Thus the Genius that governs me and takes the name of one of seventy-two Bearers of the Throne of JEHOVAH, can have under him some millions of Geniuses, etc.
Here the “Hermes” that Etteilla is citing is the author of the so-called Emerald Tablet. He its second maxim (

To return to p. 66: The “second remark” seems important. If you want to rid yourself of a character defect, attract a Genius that will work with you against it. Later (p. 64) he mentions Talismans in this connection, as a means of attracting a Genius.

I go on to Etteilla’s p. 67, to which I have already given a link to my scan (starting with the paragraph beginning on the bottom of p. 66)
Third remark. Nothing is easier for a Savant than drawing from the good Genius the secret of the name of the evil Genius; but the Philosophers do not say it, because of the perversity and ignorance of Men.

The Beam that our Geniuses govern is what pleases and displeases them.

In order to have a notion of the beams that Geniuses govern, I do not see a more sensible demonstration than that which offers itself to my eyes in the Treatise of methodical, very-elementary Cosmography, of Buy de Mornas, in 80, Lacombe Publications, 1770, page and figure 196.

Let us see what every Genius likes and hates, in the manner that by following the one and avoiding the other, I maintain that it is impossible not to be happy in the passage of this life.

Beforehand, it is good to warn that every person has a good and an evil genius; I am so certain of what I advance, that I offer to convince the most stubborn of it.

If Man were not pushed to good or to evil, he would at all times be master of himself; [p. 68] moreover, as there is no effect without a cause, it is necessary to grant that Geniuses or other Spirits dominate us, to which we give the name of Genius.
My comments: Presumably Etteilla will not give the names of the evil geniuses because people will want to conjure them up to do evil deeds for them.

In what follows, Etteilla seems to be assuming that every reader will have the 1770 book by de Mornas at hand. Fortunately, it is online, and the figure opposite p. 196 is at;page=root;seq=239;num=196
The picture is of a globe on which the author has drawn 18 longitude lines with the equator and four other latitude lines cutting them, 2 north of the equator and 2 south.

Etteilla does not explain how this globe and its lines correspond to his doctrine of Geniuses. Perhaps the good Geniuses are meant to be like the longitude lines north of the equator, and the bad ones those to the south.

In modern discussions of the 72 angels, authors make use of a circle on which there is an angel every 5 degrees (72x5 = 360 degrees, the total for the whole circle; see it e.g. at, the circle with the 12 signs of the zodiac pictured around it, and below it two of these signs divided into 6 parts each, i.e. 5 degrees apart). That comes to very much the same thing as de Mornas’s globe, if we imagine the circle as the equator and the longitude lines as drawn every 5 degrees instead of de Mornas’s 10.

If the good angels range around the Throne of Wisdom, what do the bad angels range around? And are they, too, emanations of the Most High? These questions, pertaining to the origin of cosmic evil (apart from evil chosen as the result of free will). Etteilla does not examine--perhaps wisely, considering the Inquisition.

Later in the book Etteilla lists what sphere of influence each genius, good orbad, has. Here are the first seven examples (pp. 75-76):
1, that is, the Genius having custody of the beam of the East, dominates moral and physical cleanliness; thus the evil genius contrary to it likes moral and physical filth.

2, It dominates marriages, population; thus the Genius which is contrary to it likes to divide couples and weaken the population. This good Genius governs the second beam, going from the east to the Septentrion [the stars known in English as the Big Dipper], and thus following from it.

3, over real and constant friendship; the contrary, over false or poor friendship.

4, over useful, instructive journeys; the contrary, over the Spirit of wandering as a tramp, fortuneless and stateless.

5, the High Sciences, which are three; the first, Religion, having only one branch; the second, occult Philosophy, having seven branches; and the third, having thousands of branches, all Sciences, liberal Arts and Mechanical Arts. This fifth genius hates Men who speak ill of one of these three stalks.

6, modesty; the contrary, lasciviousness.

7, intelligence formed by study; the contrary, the spirit limited by laziness.
And so on through number 72. So there are 72 good Geniuses, and 72 evil ones.

I don’t know where he gets these descriptions, but they are of a similar sort to what I find on the Internet even today.

It would be easy enough to assign these 72 to 72 corresponding tarot cards, as for example Levi did, giving one Angel to each the 36 suit cards from Ace to Nines (see again). But as far as I can tell, Etteilla did not do that. Also, Levi’s descriptions of his Angels do not correspond to Etteilla’s.

While Etteilla does not make any correlations between Geniuses and particular cards, he does say (pp. 111-112) that it is possible to calculate what number (from 1 to 72) a person’s Genius is, and from that look up its name in Etteilla’s chart. To get the number, all you need to know are the initials of the person’s first and last name and their favorite number, chosen by them. Then there is a way of converting the initials to numbers (which he dos not explain), adding to their sum the remainder from dividing the person’s favorite number by 12, then adding to that sum two other numbers related to the initials, from a table Etteilla provides (although I don’t see how it works), and dividing that sum by 72. The remainder is the number of the person’s Genius.

It would seem to me easier just to draw a card from the deck; but that might not require the services of an expert “Cartonomancier” like Etteilla.

I hope this exposition has been helpful to someone.

Here is my transcription of Etteilla’s French original for what I have translated, all from Philosophie des Hautes Sciences, Amsterdam 1785.
p. 63
Table des Génies suivant le Philosophe Palingene (1), ce qu'ils aiment, ce qui leur deplait, leur qualité élémentaire, & le rayon ou étendue qui leur est donné en garde dans ce bas Universe.

Les Cabalistes, parlant humainement, ont établi un Trône au Seigneur & Créateur de toutes choses.

Ce Trône a été reÇu par tous les Hommes & dans toutes les Religions & Sectes de Religion comme une figure respectable, parce qu'au fond & dans la vérité, Dieu en lui est dans son Trône.

Les Cabalistes rangerent donc à l'entour du Trône du Seigneur soixante-douze Esprits.

Leurs noms & l'esprit de leur Element, qui les indique des Êtres, ayant un fini, c'est-à-dire, ayant corps de la plus pure substance des Elémens, leur Elément les dominant toujours.

(1) Cet excellent Philosophe fut exhumé comme Magicien, trois ans après sa mort. Quel scandale pour les Hommes au-dessus des folies humaines! mais cele fut en Italie.

p. 66
La révolution des Génies sur les ans, sur les mois, sur les semaines, sur les jours & sur les heures, s fait en 72, depuis la création; mais cela n'intéresse que dans les opérations sur merveilleuses.

Une observation bien essentielle, est de reconnoître leur Elément; ils sont en cette sorte: 1, 26, 51, 4: 25, 50, 3, 28: 49, 2, 27, 52, ce qui fait six légions ou divisions de douze en douze Génies, que forment entre eux douze, une ligne aspirale, que l'on divise en 360, comme aussi 360 x 6 = 2160. 72 vient 60 x 6 = 360, Physique. N. B. Que je fixe 2160.

Seconde remarque. Lorsque le Questionnant est enclin à un défaut, reconnu par le travail qu'on fait pour lui, on le met sous la protection du Génie qui a en horreur ce défaut ou ce vice.

Troisieme remarque. Rien n'est plus facile à un Savant de tirer du bon Génie le secret du nom du mauvais Génie;
p. 67
mais les Philosophes ne le disent pas, à cause de la perversité & l'ignorance des Hommes.

Ce qui plaît & deplaît à nos Génies, est le rayon qu'ils governent.

Pour avoir une notion des rayons que les Génies governent, je ne vois pas de démonstration plus sensible que celle qui s'offre sous mes yeux dans le Traité de Cosmographie méthodique, très-élémentaire, de Buy de Mornas, in 80, Lacombe, Librarie, 1770, page & figure 196.

Voyons ce que chaque Génie aime & hait, de manière qu'en suivant l'un & fuyant l'autre, je maintiens qu'il est impossible de ne pas être heureux dans le passage de cette vie.

Avant, il est bon de prévenir que tous les Hommes ont un bon & un mauvais Génie; je suis si certain de ce que j'avance; que je m'offre d'en convaincre les plus obstinés.

Si l'Homme n'étoit pas poussé au
p. 68
bien ou au mal, il seroit en tout temps maître de lui; d'ailleus, comme il n'y a pas d'effet sans cause, il faut accordet que des Génies ou autres Esprits dominent sur nous, auxquels nous donnons le nom de Génie.

p. 69
Pour entendre sans erreur les Génies, ou comme les Sages les ont nommés, les soixante-douze Porteurs du Trône d'HOCMA ou de la divine Sagesse, il faut concevoir, comme a dit Hermès, que ce qui est en haut est comme ce qui est en bas; c'est-à-dire, qu'en bas est la copie de l'ordre qui est en haut. Ainsi, un Souverain ayant soixante-douze régiments, chaque régiment composé de dix-huit cents Hommes, chaque Soldat prend le nom de son régiment pour se faire reconnoître; donc d'Artois, nom du Colonel, devient un nom propre aux -dix-huit cents Soldats qui s'en glorifient.

Donc le Génie qui me gouverne & prend le nom d'un des soixante-douze Porteurs du Trône de JEHOVAH, peur avoir sous lui quelques millions de Génies, &c.

p. 75:
1, c'est-à-dire, le Génie, ayant la garde du rayon de l'Orient, domine sur la propreté morale & physique; donc le mauvais Génie qui lui est contraire se plaît dans l'ordure morale & physique.

2, Il domine sur les mariages, la population; ainsi le Génie qui lui est
p. 76
contraire se plaît à désunir les époux, à infirmer la population. Ce bon Génie a gouverne le second rayon en allant de l'orient au Septention, & ainsi en suivant.

3, sur la vraie & constante amitié; au contre, sur la fausse ou foible amitié.

4, sur les voyages utiles, instructifs; au contre, sur l'Esprit d'errer comme vagabond, sans fortune & sans ètat.

5, les Hautes Sciences au nombre de trois; la premiere, la Religion, n'ayant qu'une branche; la seconde, la Philosophie occulte, ayant sept branches; & la troisieme, ayant des milliers de branches, toutes les Sciences, les Arts libéraux & les Méchanismes. Ce cinquieme Génie hait les Hommes qui médisent de l'une de ces trois tiges.

6, la pudicité; au contre, la lassiveré

7, l’intelligence, formée par l’étude; au contre, l’esprit burné par la paresse.