Traditional Tarot

Desultory Notes on the Tarot

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Basilide: The Metaphysical Tarot

Translator’s Introduction

The basic ideas of Patrice Genty concerning the four suits of the Minor Arcana of the Tarot deck have already been presented in his appendix to the book on cartomancy by P.-C. Jagot, signed ‘Mercuranus.’ Under the hieronym of the Gnostic patriarch Basilide, Genty further explored his curious view on the nature and composition of the Tarot in two books, Le Profond Mystère du Tarot Métaphysique (1929) and Le Symbolisme du Tarot (1942).

Le Profond Mystère du Tarot Métaphysique ; Le Symbolisme du Tarot

In effect, Basilide details the three worlds according to the Gnostic view as follows:

“The first world is ruled by the Unity and the Ternary; the second by the Binary and the Senary; and the third by the Quaternary and the Duodenary. Each world reflects the two others. […] The major Arcana of the Tarot figure the 22 principles of the Third World. […]”

There is a great deal of digression and inconsistency in Basilide’s two books, which are very much a curious blend of ideas culled from Gnosticism, Hermeticism, Kabbalah, as well as the theories of Saint-Yves d’Alveydre, but we shall here simply provide his comments on the structure of the pack, and more specifically, on the Minor Arcana, as a continuation of his postface for the book by Thylbus, and of this series in general.


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The Metaphysical Tarot

Basilide (Patrice Genty)


The complete pack of Tarot cards is the synthesis of the universe and includes the three worlds.

  • Major Arcana: First world.
  • Minor Arcana: Second world.
  • Ordinary Cards: Third world.

The complete study of the Tarot must therefore include these three series of cards.

The relations between the major arcana are multiple, for, even though chiefly representing the first world, we also find the two others therein. These arcana may therefore be studied according to the unity and the ternary (1st world); according to the binary and the senary (2nd world); or according to the quaternary and the duodenary (3rd world). Among the authors who have studied the Tarot, Wirth preferentially uses the binary key, and Papus the quaternary key, following the divine name YHWH. […]

The major arcana indicate the principles; the minor arcana, the transformations to which they are subject; and the ordinary playing cards, their realisation in the material world, symbolised by the cube. The number of these last cards must therefore be 4 x 4 x 4, or 64 cards (two packs of 32 cards).

To each of the 8 angles of the cube, we place three figures (king, queen, valet; father, mother, child), each following one of the half-edges. The 8 aces are placed following the 8 half-diagonals, and serve as a transition.

The rest, 8 groups of 4 cards, are placed in the centre of the cube and indicate the definitive mode of realisation. It would be necessary to restore the symbolism of ordinary playing cards and to do for them what Eudes Picard has done for the minor arcana.

Let us stay a few words on the latter. They are divided into four series: Staffs, Cups, Swords, Coins (corresponding to diamonds, hearts, spades, and clubs respectively).

Each series is composed of 14 cards, 4 figures and 10 cards numbered from 1 to 10, giving 16 figures and 40 numbered cards in total; 40 being the number of transformation (let us note in passing that 40 x 12 x 9 = 4320).

Each series is composed of: 1+2+3+4+5+6+7+8+9+10: 55 points, or, for the 4 series or 40 cards: 220 points.

There exist other systems of minor arcana; one of them, used by certain Gypsies, is composed of 13×13 cards. The 4 figures of each series are named: King, Queen, Knight, Valet. The King and Queen are complementary; the Knight is the bond that connects them; and the Valet is the fruit of this union.

We could also arrange them according to two pairs forming a cross. The King and the Queen, binary by complementarism, are placed on the horizontal line; the Knight and the Valet, binary by subordination, on the vertical line.

The diagram of the Staff is the vertical line; the Coin is the circle.

The Cup and the Sword are formed from the foregoing pair.

The Staff is the action in potential; the Cup, the first intention of the act; the Sword, the struggle to realise it; the Coin, the realised act.

The 4 series of 4 figures are the guardians of the cardinal points and form the connection with the preceding world (in the same way as the ordinary playing cards).

As to the 40 numbered cards, the synthesis of the stellar world. Papus has shown the role of the 10, synthesis of the 9 others and intermediary with the following world. There thus remain 4 times 9 or 36 cards, corresponding to the constellations (18 in each hemisphere).

The Staffs correspond to Fire, the Cups to Air, the Swords to Water and the Coins to Earth.

The celestial sphere is mobile; it must therefore also be the case for the minor arcana, which represent the world of the heavens, cycles, and transformations. The ordinary playing cards represent the sub-lunar world, cubic and stable. It is the world of realisation.

To read the Tarot with an entire deck, one would therefore have to place the major arcana on a circle, the minor arcana on a moveable sphere surrounding the circle, and the ordinary playing cards on a cube enveloping the sphere.

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Mercuranus: The Minor Arcana of the Tarot

Translator’s Introduction

Previously, we published the preface to the book Les Cartes et les Tarots : méthode des maîtres de la cartomancie, by the author who signed as Thylbus, first published in 1912. That little book contained an intriguing appendix, the only theoretical part of the work, by the pseudonymous author Mercuranus, none other than Patrice Genty, alias Basilide.

Patrice Genty (1883-1964), an inspector for the national gas company of France, was a 20th century author interested in esoteric matters; a member and later leader of the Gnostic Church founded by Jules Doinel, he wrote works on Gnosticism, the Templars, the Celtic tradition, and two books on the Tarot, as well as a number of articles on alchemy and other topics for the occultist periodicals of the time. Some of his works have been republished in French, and a biography may be found here (in French).

This brief appendix is worth considering, treating as it does of the much-neglected Minor Arcana, as well as elemental, seasonal and astrological attributions. We have already published excerpts from the works of Gérard Van Rijnberk and Jean Chaboseau in this respect, so it is not without interest to pursue this examination with the following text. Readers will note that the division of the four suits into either active or passive categories according to their design – a straight line or a curve – is attributable to none other than Eudes Picard.

Patrice Genty would later continue his investigations into the Tarot in two short but dense books, Le Profond Mystère du Tarot Métaphysique (1929) and Le Symbolisme du Tarot (1942), both published under the hieronym Basilide, but the burgeoning ideas he had on the Minor Arcana are already present, in nuce, in this appendix. The later edition of this book, which we have consulted for this translation, is available online here.

Various editions of Les Cartes et les Tarots

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The Minor Arcana of the Tarot


(Patrice Genty)

The Tarot that is most often used is composed of 78 cards, divided as follows:

  • 22 major arcana;
  • 4 x 10 or 40 cards in 4 series numbered from 1 to 10;
  • 4 x 4 or 16 figures.

The Tarot therefore enables the study of transformations (40) of 22 principles and of their realisation in the material world (42). (*)

The minor arcana are subdivided into 4 groups:

Staffs, Cups, Swords, Coins.

The Staff is the active principle: schematised by a vertical line; the Cup, the passive principle, schematised by a horizontal line; the Sword, their union, schematised by a cross; the Coin, the product of this union, is schematised by a circle.

The set is therefore schematised by a cross inscribed within a circle.

In other words, the Staff symbolises action; the Cup, the motive for the action (passion); the Sword the struggle to execute the action, and the Coin, the product, the result of the action.

We could indicate other schemas. The Staff is a straight line; the Coin a closed curve; the Sword and the Cup are mixed, and are composed of straight lines and curves.

Many correspondences have been established between the minor arcana and the elements. All these may be justified, according to the point of view concerned. From the divinatory point of view, the Staff corresponds to fire; the Sword to water; the Cup to air; and the Coin to earth.



  • This figure of 42 may be a typo since Genty states elsewhere that it is the deck of ordinary playing cards that represents realisation in the material world, in which case the correct figure ought to be 52, for a standard deck of playing cards, or 32, for a stripped deck of piquet cards. However, the number 42 occupies a special place in the Egyptian, Kabbalistic and Pythagorean traditions, and it is possible that this is what Genty had in mind instead, without specifying the matter further. – Trans.

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Paul-Clément Jagot: Preface to Thylbus: Cards and Tarots: Methods of the Masters of Cartomancy

Translator’s Introduction

The little work this excerpt has been taken from has had an influence that extends beyond its length. In effect, the book Les Cartes et les Tarots : méthode des maîtres de la cartomancie, by the author who signed Thylbus, first published in 1912, was reprinted quite a few times through the 20th century, and was the chief source of the cartomantic tradition dating back to Etteilla in that century.

Its brief preface by Paul-Clément Jagot, dealing mainly with the form of intuitive inspiration involved in reading cards, was also influential and is mentioned in some of the most unexpected quarters. The pseudonymous author Thylbus is none other than Jagot himself. Paul-Clément Jagot (1889-1962) was one of those French precursors who created a bridge between the occultism of the late 19th century and the nascent self-development movement of the early 20th century, typified by “Positive Thinking”, the Coué method of autosuggestion, and active imagination or guided dreaming; similar to the New Thought movement in the United States.

The work itself consists quite simply of divinatory meanings for the cards of an pack of ordinary playing cards, along with those of the Tarot, understood as the Tarot deck designed by Etteilla, followed by the ways in which the cards may be arranged and questioned. In other words, it is a practical, not theoretical, work, one destined to the cartomancers and the curious. (The appendix, to which we shall return, presents an exception to this characterisation.)

The book was republished at least half a dozen times,but was first published as Traité de cartomancie, ou l’Avenir par les cartes, Eichler, 1912, and later republished as Les Cartes et les tarots, méthode des maîtres de la cartomancie, Drouin, 1924, and continuously reprinted thereafter by Dangles until recently. One of the later editions, which we have consulted for this translation, is available online here. Here we present the preface to this interesting little work.

Cover of an early edition

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Cards and Tarots: Methods of the Masters of Cartomancy

Paul-Clément Jagot

Intuition, clairvoyance, lucidity, these mysterious faculties have barely been touched upon by modern psychology, and yet were widely in use during Antiquity where, in order to provoke manifestations, various so-called divinatory practices were used.

Cartomancy is the simplest and most effective of these methods. It enables everyone to obtain, to a degree relative to their receptivity, the perception of matters situated beyond sensorial perception in time and space.

It develops a certain degree of prescience in everyone.

In the Tarot, the Initiate possesses an admirable symbolism in which his meditations will discover an entire philosophy; a mathematical oracle in which the answers to the most formidable questions are enclosed.

The most humble cartomancer, unconscious handler of the arcana, thanks to the second state in which the traditional ritual places her, realises the necessary psychic conditions in order to grasp the imminent virtualities.

If it is easy for anyone to give themselves a cheap certificate of superiority by criticising the cartomancers and their clientele, it is no less true that the latter is by no means limited to mere mortals alone, but that it also includes fervent devotees ranking among the most enlightened spheres. That is because, in spite of all the mockery and all the short-sighted reasoning, experience shows that by applying the rules of cartomancy, we may truly recover the past, know the present and foresee the future.

The practical manual of divination by cards that I present to the public today and in particular to the readers of my books, was composed according to the most qualified sources. The collaboration of Mr Thylbus – an erudite seeker – and Madame de Karnac – an expert practitioner of fortune-telling, is supplemented by Mercuranus, well-known for his articles in the Voile d’Isis and his alchemical research.

I have read more or less everything that has been published on the subject, and I can say, with the certainty of seeing the reader’s opinion corroborate my own, that no other treatise is at the same time as clear, as complete and as strictly in conformity with the Tradition of the Masters of the Art.

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