cards 5-8 in the Etteilla tradition

 CARD FIVE

For card 5, here are: the 1910 Etteilla I (http://a.trionfi.eu/WWPCM/decks03/d01612/d01612.htm' Sumada's Etteilla II, before 1890 (http://sumada.multiply.com/photos/album/76); and his second Etteilla III, 1890-1917 (http://sumada.multiply.com/photos/album/131#)



These are of course all variations on the Marseille World card. The Etteilla I and II are Egyptianized by the pyramids. That way of representing them is an old tradition, going back to medieval tombs in Bologna, even though travelers’ sketches showed the famous ones near Cairo quite differently. Those were once thought to be the granaries built by Joseph. The Etteilla III’s different design is inspired by what Etteilla says in the second Cahier. Here is what it is, as translated earlier in this thread (#78):

Quote:

No. 5. The fifth sheet bears the number 6 for its day of creation: God made Man in his image, being then, in regard to human physicality, in perfection; it bears for its Element the number 4, “Earth.”

On the 6th day, not only did God make man but also “God made the beasts of the earth according to their kinds, and cattle, and every thing that creepeth on the earth after its kind” (http://www.drbo.org/chapter/01001.htm). So we have beasts on the card, and also a snake forming the circle. Appropriately, the Orsini title for the card, which appears on the Etteilla III, is “L’Homme et les Quadrupedes,” “Man and the Quadrupeds.” The designer of the Etteilla III must have noticed that two of the creatures in the corner weren’t either creepers or quadrupeds; so he substituted an elephant and a horse. I surmise that in choosing two beasts of burden, his choice was dictated by God’s wish that man should “have dominion over the fishes of the sea, and the fowls of the air, and the beasts, and the whole earth, and every creeping creature that moveth upon the earth.” Also, instead of a woman, he puts a man leaning on a club: everyone knows that man was created first, and first maintained his dominion with crude weapons.

Now for the word lists. 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.

Quote:

5. [Voyage.] JOURNEY—Route, Walk, Gait, Change of Place, Pilgrimage. Steps. Peregrination, Visit, Flight [Race], Foray, Emigration, Transmigration.—Judge.—Collapse, Rotation, Circulation.—Disorient, Disconcert. Divert, Interrupt. Reversed: [Terre.] EARTH. Matter, Mud, Sludge, Silt.—Prima Materia, Sulfur and Mercury, Salt of the Sages, Coldness, Dense.—Gnomic, World, Terrestrial Globe, State, Kingdom, Empire.—Terrain, Territory, Possessions, Rural Properties.—Presence, Permanence, Fixity, Stagnation.—Inertia.—Animals, Beast.—Sepulcher, Tomb—Ash, Powder, Dust.—. Forestland. Virgin Land. Orchards. Reptiles. Vines. Regions. Country. Places. Site. Countryside. Locale. Fields. Prairies. Near, Aspect, Tranquility. Beach. Shore. Reef. Coast. Rocks. Plain. Mountain. Hill. Valley. Quadrupeds.

The Reverseds correspond to the 4th of the four elements, Earth, as indicated by "4e. Element" on the card. Both lists use Earth as a metaphor, although the one in Papus more than that in Orsini.

Here is Orsini's commentary on the card, c. 1838, with my explanatory comments in brackets.

Quote:

The naked woman in the middle of the circle indicates that the truth floats over the earth; the olive branch announces general peace; the attributes of the four evangelists who surround the circle of the earth are signs of sagacity; the pyramids indicate an impending increase of fortune. This card predicts for you happiness, courage, battles won. Near no.38 [Knight of Cups: Arrival], it announces an arrival of money. Beside no. 36 [King of Cups: Distinguished Man], it says that you will be soon named to a promotion. Preceded by no. 9 [Justice], it predicts the winning of a lawsuit. Followed by no. 77 [Ace of Coins: Perfect Contentment], it is a large sign of happiness. If one of the four knights accompany this card, it promises a piece of news that will cause much pleasure to the public. But if this card is presented upside down, it indicates absolutely everything contrary in each case indicated above.

The 1865 offers some variations on the c. 1838; of course, since it is written for the Etteilla III, it leaves out the reference to the naked woman on the card.

Quote:

This card announces great success in all possible enterprises. Success in war, if the consultant belongs to the army, great fortune, if he is a shopkeeper; invincible courage, if he is a conscript. When it is a lady who consults, and this tarot is accompanied by a knight, it predicts that she will receive a little news from a female friend who lives far away. If this tarot is preceded by a valet, it is a sign of opulence, and when one of the four Kings or the four Queens is found, whether before or after, it predicts greatness. Near no. 78 [Folly], it would not be favorable, but again, it would make you fearful of a blunder [mais encore ne vous ferait-il craindre qu'une etourderderie].

As you can see, this version omits many of the predictions of the c. 1838, but expands on others--suiting the prediction to the profession and adding predictions for all the courts.

The c. 1910 Grimaud booklet, written for an Etteilla I, says much the same thing as the c. 1838, with a few changes and additions. The naked woman represents not truth but “raccommodement,” reconciliation—a concept not in the lists. Also, about the predicted peace it says

Quote:

All the clouds are dissipated; peace reestablished will no longer alter, as indicated by the serpent that bites its tail.

Indeed, the serpent circling back to bite its tail, the Oroboros, was a traditional symbol of eternity, of time that does not end.

The knights now bring a piece of joyful political news.

Then at the end, the c. 1910 adds

Quote:

If the card of the Gospel is near no. 37 [Queen of Cups: Wife of a Distinguished Man] there will be a small persecution for religious opinions. The person will be bothered if card no. 37 follows. There is nothing to fear if this card is before.

What does the Queen of Cups have to do with harassing people for their religious beliefs? Well, her job, if you look at that card’s interpretation, is to correct people. No. 5 is the card of the Gospel (its title, in both the c. 1910 Grimaud booklet and the modern one, is “L’Evangile”); so that is where she will correct them.

One might also wonder, What do these interpretations have to do with the Upright keyword and synonyms? There is no mention of any journey. The modern Grimaud is sensitive to this point. After saying, “This card is the emblem of success both in love and work,” it adds

Quote:

R [right side up] A journey or a voyage will prove beneficial to you; it will be the cause of reconciliation with [one with] whom one has quarreled and an incentive [regain d'activité, renewal of activity] in your work. U [upside down]Use foresight to avoid the worst difficulties in handling your own affairs.

So happiness, peace, and reconciliation are the result of a journey. What I think is that “journey” comes from the traditional meaning of the Marseille World card. The happiness, peace, and reconciliation there are in Heaven, the World in a Platonic sense, in which the world of the living is illusion. The journey, then, is from here to there, but now expressed in a secular way, all in this world.

The modern Grimaud adds

Quote:

R: with 77 – Great happiness. With 9, 36, 38, - a better job with higher promotion [appointments, i.e. rank]. You will win your lawsuit. U: With 66 [Knight of Coins: Profits] – Win in gambling. With 37 – Divergence of opinion. With any king or queen –Great success.

You can see where all except the new association with 66 and the "great success" with any King or Queen derive from the previous booklets. 37 is a further secularization of the card.

CARD SIX

Here are: the 1910 Etteilla I from http://a.trionfi.eu/WWPCM/decks03/d01612/d01612.htm; Sumada's Etteilla II, before 1890, http://sumada.multiply.com/photos/album/76; and his La Rue Etteilla III, 1890-1917, http://sumada.multiply.com/photos/album/16.


If you look closely at the Etteilla I and II, you will see that there is more in the sky than the sun, moon, and one star. There are also two astrological symbols and 6 smaller stars, suitably overpowered by the sun's rays. Here is a close up without all that paint (from the c. 1838's black and white versions); they are also there in the colored versions:

All three cards are inspired by what Etteilla says in the second Cahier (translated in post #78):

Quote:

6. The sixth sheet offers the false hieroglyph of an Emperor, its number of creation, which can serve for replacing it as it was formerly with the Egyptians, is 4, fourth day of creation: God made two great lights. This sheet primitively offers a Zodiac; and I believe, without rejecting anything that I have said about the fourth sheet, that the Cardmakers have moved a part of the sixth sheet onto the fourth; this of which we speak at present, the sixth sheet, has only the third number [i.e. three heavenly bodies]. It is necessary at the bottom of the Zodiac to notice there the allegory of the spirit of the colors, the white; notice that one finds again on another sheet the black, on another the red, and finally on others the seven colors, as Physics conceives them; the most interesting and the most difficult is to discover the true green color, in the center of the others.

The 4th day of creation is that on which God said "Let there be lights made in the firmament of heaven, to divide the day and the night, and let them be for signs, and for seasons, and for days and years." Instead of the "false" association of 4 with the Emperor, we have a true association to the Empress, as Etteilla tells us in connection with card 7 ("No. 7, or the seventh sheet of the Book of Thoth, is also an Emperor, badly figured to the purpose, which was preceded by an Empress"). But it is not intended to resemble the Marseille Empress; it is a new design--two of them in fact. I think the Etteilla I's and II's stars are to represent the planets; Uranus had been determined to be a planet in 1783, to much publicity (http://en.wikipedia.org/wiki/Uranus). To represent the zodiac we have Libra and Aries. (Why those? Does it mean anything?)

The Etteilla III goes all out in representing the Zodiac, to an extent not seen in the preceding decks. It also mightily represents the color green, in three different shades and places. The earth is in the center, with its green oceans. In contrast, the Etteilla I and II put the green earth at the bottom, sensibly attached to vegetation. By "allegory of the colors," Etteilla tells us that colors are symbolic; here he enumerates the three primary colors of alchemy, white, black, and red. Green is also alchemical, as are all together.

Now for the word lists. 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.

Quote:

6. La Nuit. NIGHT-Obscurity, Darkness, Lack of Light, Night Scene [Fr. Nocturnal], Mystery, Secret, Mask, Hidden, Unknown, Clandestine, Occult. Eclipse.-Veil, Symbol, Figure, Image, Parable, Allegory, Mystic Fire, Veiled Purpose, Mystic Meaning, Mysterious words, Obscure discourse, Occult Science.-Hidden Machinations, Mysterious Intervention, Clandestine Actions, In secret, Clandestinely, Derision.-Blindness, Confused, Entangle, Cover, Wrap , Forget, Forgotten, Difficulty, Doubt, Ignorance. Reversed: Le Jour. DAY. Clarity, Light, Brilliance, Splendor, Illumination, Manifestation, Evidence, Truth.-Clear, Visible, Luminous, Grant the Day [Donner le jour: Stockman has "bring into being"], Seize the Day [ Mettre au jour; Stockman has "bring to light"], Make Public [Imprimer; Stockman has "Publish"], Make Appear.-Pierce, Coming of Day [Se faire jour; Stockman has "make a way for oneself], Brighten Up [s'eclairer; Stockman has "clearing or clarification"), Acquire Knowledge.-Public Joys, Fireworks.-Expedient, Easiness.-Opening Up, Window, Gap, Zodiac.

Here the Zodiac is only mentioned once, as a kind of afterthought. The whole theme is day vs. night, in all senses. Orsini nonetheless calls this card "The Stars" (Les Astres; but in French this word includes the sun and moon); the c. 1910 and modern Grimaud booklets give the title as "The Sky" (Le Ciel).

Here is Orsini's commentary on the card, c. 1838, with my explanatory comments in brackets.

Quote:

This card represents the sky; the sun still shines on the earth, but the pale light of the moon will soon have replaced it; the mystical sense of this figure is not very difficult to explain. It signifies darkness, storms, eclipses, blindness. If the person for whom one consults is aged, this card predicts length of days still. If it is a young person, there will prove to be many obstacles toward a marriage projected for a long time. Near no. 16 [Judgment], it predicts a supernatural show; a magician that you have consulted has predicted many things that did not happen. Reversed, it promises enlightenment in your troubled affairs.

On the card, Night is the upright position; hence the upright meaning is negative. The "supernatural show" might refer to the kind of thing that is on the Judgment card, angels blowing trumpets, etc. But it is not the Last Judgment, as some might have predicted.

The c. 1865 de la Rue booklet, revised for the Etteilla III [see Cerulean’s post #90 for the French], says that the card is like no. 4, but the signs of the zodiac add to its value. With no. 16 [Judgment] we get not a supernatural show but only phenomena of nature, such as an extraordinary rain, or frost, or snow, or storms. And rather than predicting, for a lady, slanders that will turn on the perpetrator, it says only “sometimes there is a nice surprise.”

The c. 1910 Grimaud booklet does more with the opposition between day and night

Quote:

No. 6 is the card of the sky. If day is upright, it announces a passion of love that one inspires in a public promenade. If night is upright, this passion will be born at a ball, or a brilliant soiree, or at a show. If this card is beside no. 3 [Water], it announces a storm or a great rain that one will receive in the country. If it is reversed, it promises a cold [rhume] that will last six weeks. If it is found beside no. 18 [The Traitor], it presages a jaundice that can be cured only by drinking every morning for six days, three spoonfuls of willow-bark syrup, in a glass of warm water. If it is reversed, beside no. 70, one will attend the performance of a piece that will be hissed, or one will attend a lecture or a sermon, whose author will be held in contempt.

The modern Grimaud has for its keywords "Secrets" and "Truth," unpacking the metaphor of Night and Day. It manages to include the essence of the previous interpretations in a small space, although without much charm. Also, we know from Orsini that the English translation given of "prodige," which can mean either "Prodigy" or "Wonder," is wrong.

Quote:

No. 6 THE SKY. A card that signifies a strong tendency towards mystery and all that is enigmatic. R: [Right side up]: For a young girl: The discovery of passion. For an elderly person: a long and happy life. U [Upside down]: Surprise meeting. A sudden discovery. R: with 3 - An outing in the country suddenly spoilt by a storm. With 16 - Prodigy [French Prodige, here meaning "Wonder."] U: With 18 - Jaundice. With 70: A setback for an actor, author, lecturer.

Modern Grimaud wisely omits the treatment for jaundice. It might lose its lawsuit.

CARD SEVEN

For card 7, I give again the 1910 Etteilla I, from http://a.trionfi.eu/WWPCM/decks03/d01612/d01612.htm; Sumada's Etteilla II, date unknown, http://sumada.multiply.com/photos/album/76; and this time his second Etteilla III, 1890-1917, http://sumada.multiply.com/photos/album/131#.

All three cards are inspired by what Etteilla says in the second Cahier (translated in post #78):

Quote:

No. 7, or the seventh sheet of the Book of Thoth, is also an Emperor, badly figured to the purpose [or, figured to a bad purpose?], which was preceded by an Empress; it bears 5 as its number of creation. God created the flying and aquatic animals. There is no third number.

Yet the card has a snake on it as well as birds and sea creatures. Not only that, but Orsini (we shall see) attaches symbolic meaning to that snake. The relationship of this card to the Emperor, not obvious in the pictures, will become clearer in the word lists. The Emperor, after all, is the symbol of stability and benevolence for his subjects.(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.)

Quote:

]Appui.] SUPPORT—Aid, Prop, Flying Buttress, Column, Base, Footing, Foundation.—Principle, Reason, Cause, Subject, Stability.—Assurance, Persuasion, Conviction, Surety, Security, Confidence, Certainty.—Help, Assuagement, Assistance, Protection.—Relief, Consolation. Reversed: PROTECTION. Defense, Assistance, Aid, Help, Influence, Benevolence, Kindness, Charity, Humaneness, Goodness, Commiseration, Pity, Compassion, Credit.—Authorization.

One might wonder whether the end of the Upright list shouldn’t actually be in the Reversed. Otherwise the two lists blend together.

Here is Orsini's commentary on the card, c. 1838, with my explanatory comments in brackets.

Quote:

The Birds and the Fishes. The serpent creeps on the ground in a sign of curse, the sea is calm, the birds course in rapid flight through the aerial regions so as to show that it is only with effort that one manages to rise. This card announces to you support from a great personage with the protection that comes from employment more elevated than you would hope [c. 1853 has “fort recherche,” “strongly sought”]. If the consultant is a girl, this card predicts for her that she will marry a rich and celebrated man. Beside no. 68 [10 of Coins: Home/Game of Chance], this card promises big gains in business. Near no. 42 [8 of Cups: blonde girl/Satisfaction]—I don’t see much connection], it predicts the loss of a relative who will leave you a small inheritance. Near no. 71 [7 of Coins: Money], this tarot announces money that you will be sent by an old relative in the provinces. When this card comes inverted, it predicts that your enemies will be thrown into a confusion that will throw them into absolute silence for a long time.

We see here considerable reflection of the word-lists and the old Marseille Emperor: protection from someone more powerful, marriage to a rich and celebrated man, enemies thrown into confusion.

The c. 1865 booklet, writing for the Etteilla III card, begins “The true sense of this card is profound peace” (for the French, see post 90). That is indeed what we see on the card. There is no need to mention a serpent, because there is none. It didn't belong there. Even Etteilla had said, "There is no third number." The c. 1865 booklet repeats the prediction about one’s enemies being thrown into confusion when the card is reversed. The support of a great personage comes when near no. 5 [a card of success]. If the consultant is young, an old relative will give them for New Year’s an aviary full of the prettiest birds from the islands. If a man, the card announces that at a party in the country he will make a remarkable catch of fish. And following near 71, an inheritance from a distant relative.

The c. 1910 Grimaud Etteilla I booklet, in contrast, calls this card “The Serpent.” Its predictions for the Uprights follow from that creature’s evil reputation, the “curse” that Orsini mentioned but did not develop, except maybe at the end, about enemies.

Quote:

When this card is presented upright, it is an unfortunate sign, for it announces secret enemies; a man who empoisons a beautiful action that you have done and turns it to your blame. But there is behind the dishonest man a friend, a little impressed, yet indignant to the end, who will take up your defense and enable you to triumph.

This booklet gives the favorable predictions to the reversed card, not only that one’s enemies will be thrown into confusion, to one’s own good success, but also that of big gains in business when near 68, and the small inheritance from a distant relative when near no. 42. It adds that the relative has the benefit of dying nearly at once [presque subitement].

The modern Grimaud gives a slight nod to the c. 1910, but in general takes Orsini’s all or mostly favorable attitude:

Quote:

7. THE SNAKE. Although this card provokes hostility, it is not always bad for it also gives help and protection. R [Right side up]: For a married man - happiness in his home. For a young girl – a marriage that seemed extremely unlikely. For a subordinate – Protection. U [Upside down]: The predictions mentioned above are less positive. R: next to 68 (especially upside down) – A win in gambling. With 48 [2 of Cups: Love/Desire] – Small inheritance. U: With 71 –Money coming in.

“Happiness in his home” reflects the word-list and before that the meaning of the Marseille Emperor. “Provokes hostility,” which describes the action of the serpent in Eden, might also relate to the Emperor. The gambling win relates more specifically than previously to card 68, which has “Game of Chance” as its upside-down keyword. Transferring the prediction of a small inheritance to card 48 from 42 is just as overly specific; 48 has as its reversed meaning (in this booklet) the same thing as 42, Satisfaction.

CARD EIGHT

Card number 8 is treated in a manner exactly parallel to that of number 1, with the genders reversed,
Besides an interpretation of the card, there are also instructions as to what to do with it, depending on whether the reading is for a man or a woman. So we need to attend carefully to the text.

Here are the c. 1838 pages for card 8.

The Dusserre French version is almost the same; only a few words are different, which will be discussed as we go.

For the first paragraph, what the c. 1838 has is as follows:

Quote:

Cette carte est la personne pour quie on consulte; si elle ne vient pas parmi celles que vous aurez tirees, et que la personne pour qui vous faites les cartes est une femme, vous prendrez cette carte dans le jeu et la poserez au commencement de la ligne que vous devez expliquer; si le consultant est un homme vous la retirerez de votre ligne et la remplacerez comme il est dit page 45.

Or in English, literally, “This card is the person for whom we consult; if it does not come among those which you will have drawn, and the person for whom you do the cards is a woman, you will take this card into play and will put it at the beginning of the line that you have to explain; if the consultant is a man you will remove it from your line and will replace it as it is said on page 45.”

The Dusserre French version of this passage is almost exactly the same as the c. 1838's. The only difference is that it has “page 8” instead of “page 45.” Page 8 is where in the Dusserre the material may be found that in the c. 1838 is on page 45.

The Dusserre translation reads,

Quote:

This card represents the one for whom you are making the reading. If it doesn’t appear among the cards you have drawn, and if the Enquirer is a woman, you must take this card out of the pack and place it at the head of the line you are interpreting. If the Enquirer is a man, you must take it out of the line and replace it as explained on page 9.

As a translation of Dusserre’s French, the only thing wrong is that instead of “take this card out of the pack,” the more literal “take this card into play” is better, because the card might not be in the pack but rather in one of the six other lines.

Here Dusserre does give the proper page reference (page 9 is of course where the English translation of page 8 is); but Dusserre forgets to say also, in contrast to what it said for card 1, that you must also replace card 8 with card 1 (something that was not said in the instructions).

So my translation of the passage would be, interpolating a part from Dusserre’s French text for card 1 in one place, and adding some exposition of my own, gleaned from the instructions for laying out the cards:

“This card is the person for whom you are doing the reading. If it does not appear among the cards you have drawn, and the Enquirer is a woman, you will put this card into play [from wherever it is, out of play] and place it at the head of the line that you are interpreting. If the Enquirer is a man, you will replace it [with card 1 and do] as is said on p. 9 [which says to put it at the head of the line and replace it with a card drawn at random from the pack].”

Now for the next part. Dusserre's French:
: And the French

Quote:

Les cercles qui entourent cette femme, representent les labyrinthes de l’avenir dans laesquels son imagination se trouve embarrassee; mais bientot l’oracle aura parle, cet avenir lui sera connu.

Their translation::

Quote:

The circles round the woman represent life’s labyrinths which will entangle her mind, but soon the cards will talk and she will know her future.

And mine:

“The circles that surround this woman represent the labyrinths of the future in which her imagination is entangled, but soon the oracle will have spoken, [and] this future will be known to her.”

This reference to the circles around the woman is a clear give-away that the Dusserre text was originally written for the Etteilla II rather than the Etteilla III that accompanies the Dusserre cards: there are no circles around the woman in the Etteilla III version, which shows a “garden of Eden” scene instead (a phrase that occurs in the c. 1838’s word-list).

Thel c. 1838 and Dusserre the explication continues:

Quote:

Around cards no. 9, 13, 35, the prediction is auspicious despite nearby cards no. 14, 17, and 18, where it is ominous. If it comes upright, you must be careful because of traps around you. Nevertheless, if it is near no. 50, and inverted, your enemies will be caught in theirs [sic] own traps. The ancients debated a lot about meaning of this card, but Etteilla is the only one who succeeded in fathoming its real meaning.

For this entire passage, I see no discrepancies between Dusserre’s French version that of c. 1838. But there are a couple of instances of careless translation into English.

(1) The Dusserre inexplicably adds the word “despite” to combine two sentences. The correct translation is “Around cards no. 9, 13, 15, the prediction is auspicious. It is a bad sign when near no. 14, 17, and 18.”

(2) In the next sentence, Dusserre’s “If it comes upright” is literally, “If it comes from top to bottom,” (Si elle vient du haut en bas). That sounds to me like “upside down.” Also, the next sentence says “Si elle est a cote de no. 50, egalement renverse...”: if it is near no. 50, equally reversed.” Dusserre resolves the issue by removing the “egalement” (“equally”) from the later sentence and saying that “du haut en bas” means “upright.” I do not think that is justified. The rest of the sentence about the supposed “upright” interpretation is “...the card asks you to keep on your guard.” Looking at the synonym-lists for card 8, only the reverseds give any indication that one should be on one’s guard. The Uprights have “repose, tranquility, solitary life,” etc. The reverseds have “Imitation, Gaden of Eden, effervescence, seething, fermentation, ferment, leaven, acidity." So I think the correct translation is “If it appears upside down...”

And in fact in the exposition of card 5, the Dusserre translates “du haut en bas as “inverted,” which is the same as “reversed.” The meaning is more obvious there, but the translator didn’t think about no. 5 when he was translating no. 8! I will discuss that passage a few posts from now.

To sum up, here is my English version of the entire explication of card 8, as I see it, basing myself on the c. 1438 and Dusserre French texts. The parts in square brackets are my comments and interpolations:

No. 8 - ETTEILLA. –THE ENQUIRER (FEMALE). / Repos.

This card is the person for whom you are doing the reading. If it does not appear among the cards you have drawn, and the Enquirer is a woman, you will put this card into play [from wherever it is, out of play] and place it at the head of the line that you are interpreting. If the Enquirer is a man, you will replace it [with card 1 and do] as is said on p. 9 [which says to put it at the head of the line and replace it with a card drawn at random from the pack].

The circles that surround this woman represent the labyrinths of the future in which her imagination is entangled; but soon the oracle will have spoken, [and] this future will be known to her.

Beside nos. 9, 13, 35, it is a good omen. It is a bad sign when near nos. 14, 17, and 18.

If it appears upside down, it asks that you keep on your guard, for you are surrounded by traps which you must search out and remove by every means possible. However if it is found near no. 50 equally reversed, your enemies will themselves be victims of the traps they have set for you.

The ancients much discussed this card; but they nearly all mistook its true signification; Etteilla alone succeeded in grasping its true meaning.”

On Aeclectic, I did not work out the rationale for the combinations. But they are easy to see. 9 is Justice, 13 is Marriage, 35 is the Ace of Batons, .So the "good omen" makes sense. 14 is the Major Force or Devil, 17 is Death, 18 is Betrayal: so of course "bad omen". 50 is the King of Swords, good when the card is upright, bad when reversed. The interpretation is interesting, a double negative conveniently making a positive for the querent.

On Aeclectic, I did not compare this treatment of the card with that of the c. 1910 and the modern Etteilla. But here is the modern Etteilla:

This card represents the woman consultant with her good qualities and her faults.
Upright: Revelation, doubt elimination, obstinacy.
Reversed: there are traps that must be avoided at all costs.

Upright with 17 Upright: Danger. With 17 Reversed: Serious illness.
Reversed with 50 Reversed: Victory over your enemies.
Reversed with 71: Reversal of fortune.

You can see that this derives straightforwardly from the c. 1838, with the addition of 71, the 7 of Coins, which is about changes in fortune regarding money.