By Paul Huson
A profusely illustrated heritage of the occult nature of the tarot from its origins in historical Persia
• completely examines the unique old resource for every tarot card and the way the cards’ divinatory meanings developed from those symbols
• presents actual 18th- and 19th-century spreads and divination techniques
• finds the divinatory meanings of the playing cards as understood by way of diviners within the center a while and Renaissance
The origins of the tarot were misplaced within the mists of time. such a lot students have guessed that its origins have been in China, Egypt, or India. In Mystical Origins of the Tarot, Paul Huson has expertly tracked each one image of the Minor Arcana to roots in old Persia and the main Arcana Trump card photographs to the medieval international of puzzle, miracle, and morality performs. a few tarot historians have puzzled using the tarot as a divination instrument ahead of the 18th century. however the writer demonstrates that the symbolic meanings of the main Arcana have been obtrusive from the time they have been first hired within the mid-15th century within the well known divination perform of sortilege. He additionally unearths how the identities of the courtroom playing cards within the Minor Arcana have been derived from a mix of pagan and medieval assets that strongly motivated their interpretation in tarot divination.
Mystical Origins of the Tarot offers an intensive exam of the unique old resource for every card and the way the cards’ divinatory meanings developed from those symbols. Huson additionally presents concise and functional card-reading equipment designed by way of the cartomancers of the 18th and nineteenth centuries and divulges the origins of the cardboard interpretations promoted by means of the airtight Order of the Golden sunrise and A. E. Waite.
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Extra resources for Mystical Origins of the Tarot: From Ancient Roots to Modern Usage
Enkidu enters the narrative as a hairy savage in the wild, but he will enter Uruk as a handsome and civilized man. Shamhat’s tutelage has transformed him into an alluring presence of his own, discussed further below. Although the SB narration is lost, the OB edition describes the culmination of Enkidu’s humanity by stressing his physical appearance (OBP iii 22–27; see Tigay 1982:277): ultappit malî åuººuram pagaråu åamnam iptaååaå-ma awÏliå Ïwi ilbaå libåam kÏma muti ibaååi He groomed (his) matted hair, So hairy was his body; He anointed himself with oil (and so) He turned into a human; He put on a garment, He looked just like a groom.
Fruit,” inb„, is a common figurative expression for sexual appeal and vigor in Akkadian erotic literature, apparently based on the metaphor of fruit’s luscious qualities (see Lambert 1987b:27–31). The word æΩºiru denotes a lover, groom, or the husband of a æÏrtu-wife of equal status. Ishtar follows her opening lines with a list of impressive gifts for her intended groom. Shamhat’s encounter with Enkidu established the erotic theme of feminine allure and masculine response, and Ishtar’s attempted seduction of Gilgamesh provides variations on that theme.
The poetic depiction of their sexual intercourse is abrupt and explicit (I 172–77): „råa iptË-ma kuzubåa ilqe, ul iåæut ilteqe napÏssu, lub„åÏåa umaœœÏ-ma elÏåa iœlal, Ïpuss„-ma lullâ åipir sinniåte, dΩd„åu iæbub„ eli œËrÏåa, 6 urrÏ 7 m„åÏ Enkidu tebÏ-ma åamæat iræi She revealed her vulva and he possessed her charms, She did not fear (but) took (to herself) his virility. She spread out her garment and he lay upon her; She performed for the wild man the task of a woman. His passions embraced (and enveloped) her: For six days and seven nights Enkidu was aroused and copulated with Shamhat.