Monday, May 28, 2012

Etteilla on the cards as a whole II

I have been perusing the end of the 2nd Cahier. Near the end, starting p. 134, Etteilla goes through seven ways of dividing the 78 cards (for the second time, I think). Of the fourth, he says he got it from "un sage Piémontois très-agé"--s very old sage of Piedmont--in 1857. In a footnote, marked (1), he gives reminiscences of this wise, very aged Piedmontese, and in a footnote to the footnote, marked (a), he tells how he happened to meet the man. From this last footnote, it is clear where Atteilla’s biographer got the idea that the Piedmontese’s name was Alexis and that Etteilla met him in Lamballe. It is also clear that there was no confusion between this Alexis and the “Alexis Piémontois” of two centuries earlier, as Decker et al speculate, because Etteilla’s Alexis is said to be the grandson (“petit fils”) of the earlier one. Since the earlier one lived 1520-1566, per Decker et al, the later one must have been "très-agé" indeed; well, presumably he had the "universal medicine," of which Etteilla says much, of a general nature, in the 2nd Cahier.

Below is my translation of the 1785 French text, including the footnotes. Besides the footnotes to the way of dividing the tarot "in four books," there is also a footnote to the third way of dividing the tarot, the one “in three books.” That one is not as interesting as the ones to the tarot “in four books,” but I include it, too. I of course would welcome any comments to improve my understanding of this text. Then at the end of the post I give my transcription of the original French, from a photocopy of the 2nd Cahier.

2nd Cahier, pp. 134-136 (footnotes extending to 139), my translation, as literal as possible, followed by 2 explanatory comments by me, on the terms “harmonic,” and “magpie,” and then my transcription of the original:
Numerical tableau of the division of the seven Books, and part of what has been omitted, for more instruction.

In one Book.
(1 to and including 78,) presents the Universe, in the form and the government of the three Worlds, upper, harmonic, and lower.

In two Books.
(1 to 21,) grace, permission and divine order. (The zero 0, 22 to and including 77,) human, sense-related [Fr. “sensible”] power and false order.

In three Books.
Verb, principle, agreement, agent, uniting, patient. (1 to 12.) God speaking to Men. (13 to zero 0,) human weakness. (22 to 77,) all the Sciences, History, the vulgar Physics, Medicine (1), and finally all the Sciences and liberal and mechanical Arts I say the principles of all the Sciences and all the Arts which are useful for the life of Man, in his happiness, and even in his honest enjoyment, his plans there. See what is said about it by Mr. de Gébelin.

(1) Doctors generally embrace the regime which appears to them the most appropriate for the cure; nevertheless, be it by particular study of one of the regimes, or be it by inclination, they choose by sentiment the one or the other, as I say, by taste; but contrary to the ancient, the Modern does not depart from the regime once adopted, and on this side I admit that if study is the basis of these different sentiments, that the Medicine of today is preferable; I have explained the reason on page 100.

In four Books.
(1 to 12,). God created, sanctified and rested. (13 to 17.) (18 to 21 and zero.) (22 to 77.) (1)

(1) I avow that it was under this division that I sought to learn in my first studies of this Book, helped by the wise opinions of a wise, very aged Piedmontese (a) who said he was the grandson of Alexis said the Piedmontese. He was singularly educated, and discoursed on his ideas with wisdom and clear precision. If, for example, he spoke of the Creator, he knew to feel rapport with physical Nature, the necessity that existed at all times, either by the links in Nature, or by the divine Workman who made and bound the ones with the others, in such a manner that one could not discover in it the weld.

He made appear the lie as the magpie of the truth, by an anthill of metaphors, of which one only, taken at random, might give us some easy notion of his love for this truth.

Some body (supposed a stone) presented itself to his attention; let us presuppose what weight it might have. Continuing, he said: I cannot require that you say its exact weight, because you are not in the habit of judging the weight of a body without scales; so I ask only that you approach as near as you can to it, to make you feel that the lie also always puts itself closer to the truth, because it can only be by hinting at it that one can school Ignorance. Let us weigh everything with the scales of Science and Wisdom, and we shall have Justice.

(a) Being in Rouen, in 1757, I made the acquaintance of one named Lecomte, a Parisian, nicknamed the Traveler; and when he saw me occupied with French Cartonomancy, he said to me that he knew a Man who did as much as I, with big Cards [i.e. a large deck]; and by the fact that I showed him the greatest desire to see and speak to this Man, he says to me that I could maybe find him in the East, where he had gone to embark. I left the same day for this City; but having looked for him there, I learned that he was going to Lamballe, where I found him; and judging my curiosity by this more than hundred and twenty leagues of road, he satisfied me as much as was in his power, giving me Notes in writing on the Game of Tarots, which he named Egyptian Book, which Notes are still in my hands. Finally Alexis suggested taking me overseas; and since I did not want to consent to it, we parted from each other, after a week of company, etc.
My explanatory comments:

Upper, harmonic, and lower worlds. I think Etteilla means the archetypal world, the world of the stars and planets, and the world inhabited by humans. There was a Pythagorean theory about “music of the spheres” in which the planets moved. The relationships among orbits in fact approximate musical intervals, which Kepler used in theorizing about them (

Magpies: known for their ability to imitate other birds and even human speech. (

2nd Cahier pp. 134-136 (footnotes extending to p. 139), original:
Tableau numérique de la division de sept Livres, & partie de ce qui a eté omis, pour plus d’instruction.

En un Livre.
(1 jusques & y compris 78,) est un entretien sur l’Univers, dans la forme & le gouvernement des trois Mondes, supérieur, harmonique & inférieur.

En deux Livres.
(1 jusqu’à 21,) bonté, permission & ordre divin. (Le zéro 0, 22 jusques & y compris 77,) puissance humaine, sensible, & faux ordre.

En trois Livres.
Verbe, principe, accord, agent, unissant, patient. (1 jusqu'à 12.) Dieu parlant aux Hommes. (13 jusqu'à zéro 0,) foiblesse humaine. (22 jusqu'à 77,) toutes les Sciences, l'Histoire, la Physique vulgaire, la Médecine (1), & enfin toutes les Sciences & les Arts libéraux & méchaniques je dis que les principes de toutes les Sciences & de toutes les Arts qui sont utiles à la vie de l’Homme, à son bonheur, & même à son honnète agrément, y son tracés. Voyez ce qu'en a dit seu M. de Gébelin.

(1) Les Médecins embrassent assez gènèralement le regne qui leur paroît le plus propre à la guérison; neanmoins, soit étude particuliere de l'un des regnes, ou soit inclination, ils portent assez vollontiers leur sentiment sur l'un ou l'autre, mais, comme je dis, par goût; au contraire les anciens Modernes ne se déparvient point du regne qu'ils avoient une fois adopté, & de ce côte j'avoue que si l'étude est la base de ces différens sentimens, que la Médecine d'aujourd'hui est préferable; j'en ai assez fais entendre la raison page 100.

En quatre Livres.
(1 jusqu'à 12,). Dieu, créa, sanctifia & le reposa. (13 jusqu'à 17. (18 jusqu'à 21 & zéro.) (22 jusqu'à 77.) (1)

(1) J'avoue que c'est sous cette division que j'ai, dans mes premieres études de ce Livre, cherché à l'apprendir, aidé des sages avis d'un sage Piémontois (a) très-agé, & se disant petit fils d'Alexis dit le Piémontois. (Il étoit singulierement instruit, & discouroit avec une sagesse & une précision net ses idées. Si, par exemple, il parloit du Créator, il saisait sentir, rapport à la Nature physique, la nécessité qu'il fût de tous les tems, soit par les anneaux de la Nature même, soit par le divin Ouvrier qui les avoit fabriqués & liés les uns dans les autres, de maniere que l'on n'en découvroit aucune soudure.

It saisoit comparoître le mensonge au pie de la vérité, par une fourmiliere de métaphores, dont une seule, prise sans choix, pouurra nous donner quelques lègeres notions de son amour pour cette vérité.

Un corps quelconque (supposé une pierre) s'offroit il à ses regards, il laissoit présupposer quel poids il pourroit avoir; & continuant, il disoit: Je ne puis pas exiger que vous disiez juste son poids, parce que vous n'êtes pas dans l'habitude de juger du poids d'un corps sans les balances; ainsi je demande seulement que vous en approchiez le plus près qu'il vous sera possible, afin de vous faire sentir que le mensonge se met toujours de même le plus près de la vérité, parce que ce ne peut être qu'en lui faisant allusion qu'il peut entraîner les Ignorans. Pesons tout avec les balances de la Science & de la Sagesse, & nous aurons pour nous la Justice.

(a) Erant à Rouen, en 1757, je fis la connoissance d'un nommé Lecomte, Parisien, surnommé le Voyageur; & sur ce qui'il me vis occupé à la Cartonomancie Francoise, il me dis qu'il connoissoit un Homme qui en faisoit autant que moi, avec de grandes Cartes; et sur ce que je lui témoignai le plus grand desir de le voir & de parler à cet Homme, il me dit que je pourrois peut-être le trouver à l'Orient, où il étoit allé pour s'embarquer. Je partis dés le même jour pour cette Ville; mais l'y ayant cherché, j'appris qu'il étoit allé à Lamballe, où je le trouvai; & jugeant de ma curiosité par plus de cent vingt lieues de chemin, il me satisfit autant qu'il fut en son pouvoir, me donnant des Notes par écrit sur le Jeu de Tarots, qui'il nomma Livre Egyptien, lesquelles Notes sont encore en mes mains. Enfin Alexis me proposa de m'emmener outre-mer; & sur ce que je ne voulus pas y consentir, nous nous quittâmes, après huit jours de société, &c.


I found something else in Etteilla’s 2nd cahier that clarifies something that Decker et al left somewhat murky, namely, the so-called "signs of death," the extra numbers on cards 13-17. Etteilla writes about them in the Supplement, written 1786. But since it seems to refer back to one of the ways of grouping the cards, the one “in five books,” I will translate that section first, and the part with the heading “in six books” as well, because it is short and also says something about these cards 13-17 as a group. These two sections are the continuation of what I started translating in my previous post.

I will not deal yet with the final way of grouping the cards, “in seven Books,” because it is rather long and does not seem to relate very directly to the material in the Supplement.

So here is first my transcription of the French, pp. 136-140 of the 2nd Cahier, followed by my translations of these passages, the sections entitled “in five parts” and “in six parts.” Then I will go on to the Supplement, which is what I am really interested in.
En cinq Livres.
(1, 8, 9, 10, 11, 12) le signe de l'unité, 1. Les cinq derniers nombres = 50, représentant parfaitement le grand & divin nom de l'Éternel en hébreu. (2, 3, 4, 5, 6, 7) les oeuvres de Dieu. (13, 14, 15, 16, 17,) tout ce qui est à l'homme & dépend de l'homme, par order, permission & bonté divine, dans le cercle de l'homme, ce nombre ayant en lui le 10 du multiplié 5, & le 12 de l'assemblage des nombres vulgaires. (18, 19, 20, 21, 0) la foiblesse de l'Homme vue comme foiblesse. (22 jusqu’à 77) la foiblesse de l'Homme vue comme orgueil.

En six Livres.
(1, 8,) Dieu, son repos en lui. (2, 3, 4, 5, 6, 7,) les six jours de la création. (9, 10, 11, 12,) le sceau de l’harmonie dans la Nature sensible. (13, 14, 15, 16, 17,) Nature physique. (18, 19, 20, 21, 0,) défectuosité apparente dans les mouvemens généraux, & défectuosité réelle des mouvements particuliers. (22 jusqu’à 77,) vertus & vices confondus par l’ignorance des Hommes, & les huit fois sept chemins différens qui leur son offerts pour arriver au faux bonheur.
And my literal translation:
In five books.
(1, 8, 9, 10, 11, 12) the sign of unity, 1. The five later numbers = 50, representing perfectly the great and divine name of the Eternal in Hebrew. (2, 3, 4, 5, 6, 7) the works of God. (13, 14, 15, 16, 17) all that which belongs to Man and depends on Man, by divine order, permission, and grace, in the circle of Man, this number having in it the 10 of the multiplied 5 and the 12 of the assemblage of the vulgar numbers. (18, 19, 20, 21, 0) the weakness of Man seen as weakness. (22 to 77), the weakness of Man seen as pride.

In six Books.
(1, 8,). God, his repose in himself. (2, 3, 4, 5, 6, 7,), the six days of creation. (9, 10, 11, 12,) the mark of harmony in sense-related Nature. (13, 14, 15, 16, 17,) physical Nature. (18, 19, 20, 21, 0,) apparent defect in general movements, and real defect in particular movements. (22 to 77,) virtues and vices confounded by Men’s ignorance and the eight times seven different roads that are offered to them for arriving at false happiness.
These two groupings are fairly similar. All the section “in six books” has done is to take the numbers pertaining to the male (1) and female (8) questioner out of the group they were in before. 1 and 8 pertain to God. 9-12, the four virtues, pertain to the archetypal world of ideals, which are in the same third of the Universe as God. 2-7, form a unit as the six days of creation, the “works of God.” 13 to 17 also form a unit. I have no idea what "the 10 of the multiplied 5" and "the 12 of the assemblage of the vulgar numbers" mean. He perhaps explained it earlier, but if so I cannot find it.

The rest of the characterization of cards 13-17 is “all that which belongs to Man and pertains to Man, by divine order, permission, and grace” and “physical nature.” Here the problem I have in understanding, is that cards 18-21 also could be described in the same way. In fact, when describing the cards “in two books,” he described all of 1-21 in terms of “divine order, permission and grace.”

What he has done now, it seems to me, is to separate out 5 of the group (13-21 plus 0) as fitting another set of descriptions, “weakness of Man viewed as weakness,” further refined to “apparent defect in general movement and real defect in particular movements.” What this last designates. I think, are the areas of life which seem to be defects in the creation, and so indicative of a defective creator, but in fact are defects in man’s particular choices. These areas of life are marriage (13), temptation (14), sickness (15), judgements (by others and by God, 16), and death (17); they are universal and God-given. But betrayal (18), misery (19), fortune (20), dissension (21), and folly (0) are products of human weakness recognized as such. They are further distinguished from the suit cards, which offer the roads of virtue and vice to false happiness, really expressions of human weakness manifesting as pride.

Bearing all this in mind, let us turn to the Supplement, 2nd Cahier pp. 161-162, the comment to p. 12, “The Number Two.” I have no idea what this comment has to do with p. 12 or the number 2. It seems to me to have more to do with the astrological correspondences of the 4th Cahier, and the seven ways of dividing the cards at the end of the 2nd Cahier, pp. 134-142. Here is the French, followed by my translation.
p. 12, Le Nombre 2. Onze feuillets ont plusieurs nombres, & avec les 10 derniers feuillets (tous nombres cabalistiques portant des signes & planetes) on trouve de ce côté 21 feiillets distincts, comme aussi 21 premiers feuillets distincts; & pour concevoir ceci, il faut se reporter sur les pages 95& 96 du troisième cahier. Deux objets à entendre

1. Quoiqu'il y ait des planettes de marquées, comme le soleil & la lune, les deux grande luminaires, sur les premiers feuillets, il n'en est pas moins vrai que les planettes sont vues, dans l'étude de ce livre appartenir aux 10 derniers feuillets, comme les 12 signes aux 12 premiers feuillets.

2. Que les doubles nombres du troisieme livre 13, 14; 14, 15; 15, 16; 16, 17; 17, 13, are afin d'indiquer, suivant le livre de Thot, la chaîne de la naissance à la mort, la liaison qui existe entre l'aspiration & l'expiration de tous les êtres, etc.
And my literal translation:
P. 12, the number 2. Eleven pages [i.e. cards] have several numbers, and with the last 10 pages (all cabalistic numbers bearing signs and planets) we find in this way 21 distinct pages, as also the first 21 are distinct; and to conceive this, it is necessary to refer to pages 95 and 96 of the third cahier. Two objects to be understood.

1.Although there are planets of note, such as the sun and the moon, the two big lights, on the first pages, it is nonetheless true that the planets are seen, in this book's study, as belonging to the 10 last pages, just as the 12 signs [of the zodiac] are in the first 12 pages.

2.The double numbers of the third book 13, 14; 14, 15; 15, 16; 16, 17; 17, 13, are to indicate, according to the book of Thot, the chain from birth to death, the connection which exists between the aspiration [or inhalation] and the expiration [or exhalation of all beings, etc.
My comments: In the first paragraph, the "pages" with several numbers are 2-8 (which have the day of creation as well as the card number) and 2-5, which also have an element number on them. These, 7 + 4, equal 11. Adding the last 10, which have the planets and 3 other astrological signs on them, we get 21. In the same way, the first 21 cards are special, in that they are above the rest. Etteilla is not so much concerned with the number 21 as he is with the number 7, which he says governs the tarot, in 7 and its multiples. Another example of 7 in the tarot that he gives is that there are 77 numbered cards.

In the second paragraph, Etteilla is saying that the planets are seen in the 10 pip cards of the suit of coins, which are the last 10 cards. And the signs of the zodiac are seen in the first 12. This doctrine is one he already introduced in the 4th Cahier and its Supplement, which came out the year before this Supplement. Seeing the cards as a progressive degeneration from God (the principle also used by de Mellet), coins and money are the lowest, the most contributory to false happiness. To them are assigned the “little gods” of Egypt, as Decker et al quote him somewhere.

The third paragraph, on p. 162, is the most interesting, because it involves a formulation we haven’t seen elsewhere. First, Etteilla calls cards 13-17 the "third book" of the great book of Thot. This phrase, applied to cards 13-17, is one we have seen: in the fifth way of dividing the cards, cards 13-17 are the third of five groups. In that context, then, Etteilla is trying to explain why there are extra numbers on the cards. He describes them as indicating "the chain from birth to death."

When you look at the keywords for these cards, you see that number 13, marriage, leads to children. 13 appears at the beginning and the end of the sequence. In between are the God-given realities of life in the physical world to which we are subject ("Judgment" can be either divine or human).

13, 14: Marriage, Major Force (Temptation).
14, 15: Major Force, Sickness.
15, 16: Sickness, Judgment.
16, 17: Judgment, Mortality.
17, 13: Mortality, Marriage.

In the beginning of the sequence, besides children, the responsibilities of marriage lead to domination by materialistic concerns that do violence to the spirit; at least that is what Etteilla found in his own case, until he freed himself of both his family and material wealth (Decker et al p. 78). On top of that we have sickness. And then comes Judgment, by our fellows and God, and Death. Then Marriage, by one’s children, starts the cycle all over again. Marriage seems to be the one God-given thing on this list that is unqualifiedly good, despite its bad consequences for the individuals involved, because it allows humanity a triumph over death in the physical domain.

We might say, in other words, for the last pair, 17/13, that awareness of mortality leads to new life by way of marriage, which in producing children defeats death in the physical world. In Etteilla's personal life, marriage to his "Xanthippe" (see 1676 entry in my timeline) was a calamity, except for bringing him his son. Then we can say something more-I don't know if I am straying from Etteilla's thought, but I don't think so: it was during his marriage that he says he first understood the tarot. Thus he experienced “Major Force” in the sense of being gripped by Spirit, as described in the word-list for that keyword, and in his own case in the quote I gave in my timeline entry for 1767. In publishing his books, he has now gone a step further and put this inspiration into physical form for others to see and continue. So the "chain from birth to death" is really a circle, in two ways: there are two kinds of children, physical and one's acts of inspired service to humanity, the universe, and God. Or, to put the matter in terms of Etteilla's last phrase, "la liaison qui existe entre l'aspiration & l'expiration de tous les êtres," there are two kinds of "aspiration"--a child's first breath and a person's inspired hopes and actions.

In conclusion: This third paragraph on p. 160, besides showing more of Etteilla's philosophy, also shows that the double numbering of cards 13-17 was in fact part of Etteilla's plan as early as 1786. And it shows that their association with death didn't start with the Dictionnaire Synonymique of de La Sallette, which is where Decker et al picked up the trail (p. 93). And they are not simply "signs of death" ("signes de mort") as they are characterized there according to Decker et al; they signify "the chain from birth to death" in relation to--if I may draw from the other passage--"all that belongs to Man and depends on the circle of Man."


I am going to conclude my presentation of Etteilla's seven ways of grouping the 78 cards of the tarot, pp. 131-142 of the 2nd Cahier. We are on pp. 140-142. First I will give the French, then my translation. There are three footnotes. You can distinguish them from other numbers in parentheses in that there is no comma after the number for footnotes. I have put a few explanatory comments with the texts, in square brackets, but most of my comments come after the translation. Here is Etteilla:
[p. 140] En Sept Livres. (1)

[Note en bas de p. 140](1) Lisez la vingt-quatrieme section, chapitre premier, du Pymandre, ou la Pensee de Mercure Trismégiste, qui lui dicte sept échelons, & le huitieme touchant, rentrant, comme étant le premier formant 1 & 8, [continué p. 141] Esprit que vous sentirez en ayant le premier & le huitieme feuillet sous les yeux. Il dit donc à la premiere ceinture croit & décroit en lui, c'est-à dire, coule d'un bord à l'autre éternellement; à la diexieme, est entreprise des maux; à la troisieme, est tromperie; à la quatrieme, ambition; à la cinquieme, prophane; à la sixieme, méchanceté; à la septieme; mensonge, ignorance; & rentre à l'unité 1, qui est force, louange en l'unité, ce qui avant caractérise parfaitement les Vertus opposées au septenaire 1; donc l'opposition est 0, les ténebres.

[p. 140] L'unité au centre. (1,) Dieu lui-même. (8,) mou-[p. 141]vement & repos (1), ou la perfection, qui n'est qu'en Dieu. (9, 10, 11, 12,) tout ce qui est Dieu, lui-même, Justice, Tempérance, Force & Prudence (2). (2, 3, 4, 5, 6, 7,) préscience divine de l'Éternité se communiquant par ses oeuvres, qui mis à leur vrai nombre 1, 2, 3, 4, 5, 6, = 21 = 12 = 3, ensemble 36, elle s'étend sur les Hommes par 1 + 6, 2 + 5, 3 + 4, qui [p. 142] donne des nombres infiniment juste. 16, 25, 34 = 75, 3 au-dessus des intelligences 75, (1 vient 37, nombre par lequel dans cet esprit les Cabalistes n'osent nombrer, voyant ce nombre ainsi 1 entier + 37 + 8, & soustrayant 1 de 8, reste 45 & 3 + 7 = 10. (13, 14, 15, 16, 17,) vertus de l"Homme par 31, 41, 51, 61, 71, en tant que corps, vie & ame. (18, 19, 20, 20, 0,) innocence troublée, pas incertains, inquiétude. (22 jusqu'à 77,) Nature remédiant perpétuellement & en tous lieux à l'ignorance de l'Homme, & ensevelissant tout dans le tems.

[Note en bas de p. 141](1) En l'Homme fut le repos, ensuite la mouvement, & enfin le repos.
(2) Aucuns Philosophes n'ont atteint le but sans avoir l'interprétation de ces quatre hiéroglyphes en tout leur sens, qui sont chacun 7.
And my translation:
[p. 140.] In seven Books. (1)

[footnote p. 140](1) Read the twenty-fourth section, first chapter, of the Pymander, or Thought of Mercury Trismégistus, who speaks of seven levels, and the eighth moving, returning, as being the first forming one 1 and 8, [cont'd p. 141] a Spirit that you will sense by having the first and the eighth page [card] under your eyes. He thus says the first circle is that of increase and decrease, that is to say, sliding from one side to the other eternally; in the second, troubles are undertaken; in the third is deceit; in the fourth, ambition; in the fifth, profanation; in the sixth, wickedness; in the seventh; lie, ignorance; and return to the unit 1, which is strength, praise in the unit, that which before characterizes perfectly the Virtues opposed to the septenary 1; thus the opposition is 0, darkness.

[p. 140] Unity at the center. (1,) God himself, alone, by himself and in himself. (8,), move-[p. 141]ment and rest (1), or the perfection, which is only in God. (9, 10, 11, 12) all which is God himself, Justice, Temperance, Strength and Prudence (2). (2, 3, 4, 5, 6, 7,) divine prescience of Eternity communicating itself by its works, which put in their true number 1, 2, 3, 4, 5, 6, = 21 = 12 = 3, together 36, it extends over Men by 1 + 6, 2 + 5, 3 + 4, which [p. 142] gives infinitely correct numbers. 16, 25, 34 = 75, 3 over the intelligences, 75 (2 next to 37, number by which in this spirit the Cabalists do not dare to count, seeing this number thus 1 integer + 37 + 8, and subtracting 1 from the 8, leaves 45 and 3 + 7 = 10. (13, 14, 15, 16, 17,) virtues of Man by 31, 41, 51, 61, 71, as body, life and soul. (18, 19, 20, 20, 0,) disturbed innocence, uncertain steps, anxiety. (22 to 77,) Nature remedying perpetually and everywhere the ignorance of Man, and burying everything in time.

[footnotes p. 141](1) In Man was rest, followed by movement, and finally rest.
(2) No Philosophers reached the goal without the performance of these four hieroglyphs in all their senses, which are each 7.
My comments. The part of the Pymander or Poimandres that he is referring to is sections 61-69 in Eberhard's 1650 translation ( The author is describing the ascent of the soul, passing upwards through the realms of each of the seven planets, starting with the Moon. At each stage it unloads a different vice, and thus lightened it ascends upwards. The first zone might be the waxing and waning of fortune, compared to the action of the moon. Then comes Mercury, Venus, the Sun, Mars, Jupiter, and Saturn, followed by the Fixed Stars in the eighth. Here is the Poimandres:
61. And to the first Zone it giveth the power it had of increasing and diminishing.

62. "To the second, the machination or plotting of evils, and one effectual deceit or craft.

63. "To the third, the idle deceit of Concupiscence.

64. "To the fourth, the desire of Rule, and unsatiable Ambition.

65. "To the fifth, profane Boldness, and headlong rashness of Confidence.

66. "To the sixth, Evil and ineffectual occasions of Riches.

67. "And to the seventh Zone, subtle Falsehood always lying in wait.

68. "And then being made naked of all the Operations of Harmony it cometh to the eighth Nature, having its proper power, and singeth praises to the Father with the things that are, and all they that are present rejoice, and congratulate the coming of it; and being made like to them with whom it converseth, it heareth also the Powers that are above the eighth Nature, singing praise to God in a certain voice that is peculiar to them.

69. "And then in order they return unto the Father, and themselves deliver themselves to the powers, and becoming powers they are in God.
In giving us the reference to this part of the Poimandres (or "Pymandre"), Etteilla is comparing the tarot sequence, now conceived in seven steps, with this sequence in the Poimandres. However he is going down rather than up, from God's total order down to chaos at the bottom-but also contained, in Etteilla's cards 1 and 8, at the top as well.

First, no. 1 is God, simple unity.

Second is movement and rest, no. 8, also in God, as well as, footnote (2) tells us, in Man. The extreme of movement is chaos, the reversed of card 1.

Third are the four cardinal virtues. These have to be mastered by anyone seeking to go higher. As perfect forms, these are still in God. Preumably by the 7 senses of each virtue, he means one for each of the seven levels.

Fourth is the prescience, of God as revealed in the world he created in 6 days. We are now in God's perfect expression of himself in the sensible world. These 6 numbers, added together, to which are added the number reversed and the sum of the digits, yields 36. With adding the pairs formed from the 6 days, we get 3 more than the 72 angels of the Cabalists, beyond which they do not dare to count more of them. I do not know the significance of 45, or 10 in this context.

Fifth is "the virtues of Man" in "body, soul, and spirit." Also significant are the numbers you get when you transpose the digits: 31, 41, 51, 61, and 71. I am completely mystified as to what these remarks have to do with cards 13-17.

Sixth, we have "disturbed innocence, uncertain steps, anxiety." Yes, this description fits cards 18-21 plus 0, cards of betrayal, misery, fortune, dissension, and folly.

Seventh, "Nature remedying perpetually and everywhere the ignorance of Man, and burying everything in time." The suit cards pertain to life's activities in the world. Nature lets us know of our ignorance by our failures, to that extent remedying it if we attend to what it says.

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