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It is probable that the Tarot cards were part of the magical and philosophical lore secured by the Knights Templars from the Saracens or one of the mystical sects then flourishing in Syria.
Returning to Europe, the Templars, to avoid persecution, concealed the arcane meaning of the symbols by introducing the leaves of their magical book ostensibly as a device for amusement and gambling.
In support of this contention, Mrs. John King Van Rensselaer states: Through the Gypsies the Tarot cards may be traced back to the religious symbolism of the ancient Egyptians. In one place he writes: Their descendants Gypsies carrying with them the most precious of the volumes saved from the burning library--the Book of Enoch, or Thoth the Tarot --became wanderers upon the face of the earth, remaining a people apart with an ancient language and a birthright of magic and mystery.
See Le Monde Primitif. In his History of Magic, P. Christian, the mouthpiece of a certain French secret society, presents a fantastic account of a purported initiation into the Egyptian Mysteries wherein the 22 major Tarots assume the proportions of trestleboards of immense size and line a great gallery.
Stopping before each card in turn, the initiator described its symbolism to the candidate. See The Great Initiates. While the Egyptians may well have employed the Tarot cards in their rituals, these French mystics present no evidence other than their own assertions to support this theory.
The validity also of the so-called Egyptian Tarots now in circulation has never been satisfactorily established. The drawings are not only quite modem but the symbolism itself savors of French rather than Egyptian influence.
The Tarot is undoubtedly a vital element in Rosicrucian symbolism, possibly the very book of universal knowledge which the members of the order claimed to possess. The Rota Mundi is a term frequently occurring in the early manifestoes of the Fraternity of the Rose Cross.
The word Rota by a rearrangement of its letters becomes Taro, the ancient name of these mysterious cards. Wigston has discovered evidence that Sir Francis Bacon employed the Tarot symbolism in his ciphers. The numbers 21, 56, and 78, which are all directly related to the divisions of the Tarot deck, are frequently involved in Bacon's cryptograms.
In the great Shakespearian Folio of the Christian name of Lord Bacon appears 21 times on page 56 of the Histories. See The Columbus of Literature. Many symbols appearing upon the Tarot cards have definite Masonic interest. The Pythagorean numerologist will also find an important relationship to exist between the numbers on the cards and the designs accompanying the numbers.
The Qabbalist will be immediately impressed by the significant sequence of the cards, and the alchemist will discover certain emblems meaningless save to one versed in the divine chemistry of transmutation and regeneration.
They are in fact the key to the magical constitution of man. The Tarot cards must be considered 1 as separate and complete hieroglyphs, each representing a distinct principle, law, power, or element in Nature; 2 in relation to each other as the effect of one agent operating upon another; and 3 as vowels and consonants of a philosophic alphabet.
The laws governing all phenomena are represented by the symbols upon the Tarot cards, whose numerical values are equal to the numerical equivalents of the phenomena.
As every structure consists of certain elemental parts, so the Tarot cards represent the components of the structure of philosophy. Irrespective of the science or philosophy with which the student is working, the Tarot cards can be identified with the essential constituents of his subject, each card thus being related to a specific part according to mathematical and philosophical laws.
The diverse opinions of eminent authorities on the Tarot symbolism are quite irreconcilable. Most writers on the Tarot Mr. Waite a notable exception have proceeded upon the hypothesis that the 22 major trumps represent the letters of the Hebrew alphabet.
This supposition is based upon nothing more substantial than the coincidence that both consist of 22 parts.Sharon Olds’ poem, Summer Solstice, New York City, is written almost as a story, with a clear central plot of a man considering suicide, the emergence of defined characters such as the tall cop and the man on the roof, and with a comprehensive setting, detailing time, situation, and place to provide a strong backdrop for the poem.
While in Canada, Aboriginal Day coincides with the summer solstice. It was selected in after the Assembly of First Nations called for a day to unite and celebrate native cultures. As you read the passage below, consider how Paul Bogard uses.
evidence, such as facts or examples, to support claims. reasoning to develop ideas and to connect claims and evidence. ANALYSIS OF THE SHORT STORY OF NICK JOAQUIN The Summer Solstice Carizza Zamudio.
Title: The Summer Solstice Author: Nick Joaquin Nicomedes Márquez Joaquín (May 4, April 29, ) was a Filipino writer, historian and journalist, best known for his 4/4(18). LINKto online archive that was active for Solstice Vol.I, No. 1 () through Vol.
28, No. 2 () as well as for books and more. All materials from that online archive are present in Deep Blue as are all materials later than the last date for that external archive.
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