I did a reading recently with the Bolognesw tarot that I unfortunately forgot to record. It was one of those instances of “of course I will remember it.” The one thing I do remember is that the Tower featured prominently in the reading and did not take on a nefarious meaning, instead just indicating a place other than the home.
This gave me the idea of collecting here the combinations I have actually experimented in practice so far.
Tower + Queen of Coins (Truth) = School, Place of learning (this combo was in the reading I did recently)
Tower + World (big) = A palace (in the example of the reading I did, it was a tourist attraction)
It is not an endless list, as you can see, but then again the Tower doesn’t always come up in a reading, and when it does it doesn’t always indicate a place, and when it does it isn’t always clear what kind of place it represents, based on the other cards. But this short list is what my experience has borne out so far, and it clearly shows how the cards operate as small particles of meaning that gravitate toward each other to create complex structures.
Obviously, much depends on the context and on the other cards. The Ace of Coins, for instance, is the table, but it is also a big money card, so with other material cards it could turn the Tower into a bank instead of a restaurant. What I can say for certain at this point is that my experience with the Bolognese tarot shows the Tower isn’t necessarily an evil place (like a hospital or a prison) as some strands of the tradition seem to indicate, but its meaning can be modified by the presence of positive cards.
The bed symbolism is almost as widespread in cartomancy as that of the table, of which it is a natural counterpart. The table often stands for conviviality, nourishment, feasting and interpersonal contact, and it often represents situations happening during the day. The bed, by contrast, is a nocturnal symbol of retreat and rest, and can stand for sickness, but also for physical intimacy, depending on the other cards. As usual, it is admirable how the card readers of yore used to weave simple and effective symbols of daily life in their reading systems, which allowed them to talk about reality.
The oldest mention I could find of a card representing the bed is in a little-known system for reading Italian regional playing cards with a reduced pack of 25 (instead of the full deck of 40). In this method, the Four of Coins is the bed card. It tends to represent situations becoming static or sick, or it can talk about passion, depending on the other cards. It can also indicate that something happens in the evening or at night. Interestingly, in another system I’m aware of, this time utilizing the full pack, the Four of Coins is the table, while the Five of Wands is the bed.
In the Bolognese Tarot, which is the oldest used divination deck we have written records of, the Chariot is the bed card. This has got to be one of the most puzzling bits of symbolism of the deck: a card that is usually indicative of forward movement, travel, progress, launching forward is seen as a card of static sickness, likely due to how the chariot is represented, with the horses crouching at the sides, as if the forward movement had stopped.
Truth be told, in the oldest extant document on divination with the Bolognese tarot, which dates back to the Pre-Napoleonic period, the Chariot is still considered a card of journey, but shorter than the World card, which is assigned the meaning ‘long journey’. This may indicate that the meaning of the card evolved through time, from ‘little journey’ to ‘little movement’ to ‘not much movement’ to ‘staticity’. Another likely possibility is that different meanings were used by different strands of the tradition, one of which hadn’t yet been put down in writing. This latter possibility is confirmed by the fact that there are readers who who assign both meanings to the Chariot, depending on the cards that surround it (static cards activate the static meaning, active cards the moving, active meaning).
The bed card is also present in some of the oracle decks that originated in the XVIII century as parlor games. In the Sibilla we have two bed cards: one is the Four of Spades, the Sickness card, which interprets the symbolism of the bed in its more static and negative sense of needing to interrupt one’s routine and of situations that are not healthy. The other bed card is the Ace of Diamonds, the Room, which can indicate any room in a building, but which in itself stands for the bedroom. As an extended meaning, it is the card of intimacy, so the presence of cards indicating love or physical contact can lead to rather hot interpretations.
The Kipper deck does not have two bed cards, but it does contemplate the symbol of the bed in the card “a short sickness”, which depicts a patient in bed being visited by a doctor. This is mostly a card of sickness, but many German-language sources I’ve read consider it also an ingredient in combinations about intercourse, partly due to the presence of the bed and partly due to the doctor touching the sick man’s wrist, which is supposed to be indicative of physical contact, if supported by other cards.
Working on my review of Andrea Vitali and Terry Zanetti’s book on the Bolognese tarot I came across some interesting information that matches what some Bolognese tarot readers have confirmed.
If you read my section on the card meanings of the Bolognese tarot, you will see that I call the King of Swords “Spadino”, which literally means “little sword” or, more appropriately in this context, “little sword bearer” (the ‘bearer’ part is implied). This is because the people I have chiefly learnt from all agreed on this one name, independently from one another.
When we read Zanetti’s section on the divinatory meanings of the cards, though, we find that she calls the Page of Swords ‘Spadino’, identifying the figure with a young man. This is in contrast with the tradition I’ve received, whereby the Page of Swords is just a letter or message. Zanetti does say that the card can also sometimes signify a disquieting letter, but she chiefly identifies the Page with a young man.
The Page of Swords and the King of Swords in the Bolognese tarot / Tarocchino bolognese
I must say I find this option strangely titillating, as the Page of Swords, Spadino, would then be a male counterpart to the Page of Cups, Coppina, ‘little cup bearer’. The ending -ino, which in Italian points to something small or young, definitely fits the Page more than the King. Zanetti denies that this parallel between Coppina and Spadino exists, because the Coppina is supposed to be always negative (she’s traditionally the little floozy who snatches hubby away). But I have not found this to be the case: the Page of Cups is just a young (or younger) woman.
Ultimately, as my understanding and practice with the Bolognese tarot evolves, I know I will have to create my own deck (all traditional readers seem to have done so, preserving a part of tradition and integrating it with their own discernment and experience). Tradition is, after all, not something fixed, but something that is handed over to us (from the Latin tradere) and that we must administer intelligently.
Another interesting fact is that Zanetti emphasizes the intellectual aspect of Spadino, calling the card “young man and his thoughts”. This is in contrast with what I’ve learned from Germana Tartari, my teacher for the 50-card method, whose grandma taught her that the Knight of Swords can sometimes represent the King of Swords’ thoughts, in a kind of parallel to the Knight of Wands being the thoughts of the King of Wands.
The fact that so many traditions seem to exist should not discourage us from engaging with them. Keep in mind that the Bolognese tarot tradition evolved locally, with each city, village or even street having slightly different versions of it. Thus, this is less a matter of who is right or wrong and more one of systemic preference and whether integrating different system together leads to new systems that work, or whether it is best to keep them separate. This is something that can be established only through trial and error.
(Note: this is a collection of the meanings attributed to the cards by some occultists in the past centuries. It does not reflect my own study or opinion of the cards. It is only meant as a quick comparative reference as I develop my own take.)
The Ten of Cups from the Builders of the Adytum (BOTA) tarot deck
Paul Foster Case (and Ann Davies)
The time period is the third decanate of Pisces, from March 11 to March 20, under the sub-rulership of Mars in its Scorpio aspect. The meanings are unfortunate unless the divination refers to spiritual matters; for the combined forces of Mars, Jupiter and Neptune in Pisces on the physical levels, while they mean tremendous power of desire and sometimes the satisfaction of desire, point rather to unbalanced force than otherwise, Well-Dignified: if relating to spiritual matters, permanent and lasting success through inspiration from higher levels of consciousness; high psychic development; realization of the highest aspirations; happiness. On questions at a lower level, even if well dignified: great ambition; ultra sensitiveness; great power of realizing desires, but equally great danger of misusing that power. lll-Dignified: in spiritual questions, danger from psychism; probability of being injured mentally through unwise attempts at meditation. On all other questions: danger of self-undoing from psychism; prodigality; possibility of being influenced by others through the desire-nature; tendency to drug habits and drunkenness; disgust resulting from overindulgence; excess in pleasure. Keyword: Excess .
(From The Oracle of Tarot course)
A. E. Waite
Appearance of Cups in a rainbow; it is contemplated in wonder and ecstacy by a man and woman below, evidently husband and wife. His right arm is about her; his left is raised upward; she raises her right arm. The two children dancing near them have not observed the prodigy but are happy after their own manner. There is a home-scene beyond. Divinatory Meanings: Contentment, repose of the entire heart; the perfection of that state; also perfection of human love and friendship; if with several picture-cards, a person who is taking charge of the Querent’s interests; also the town, village or country inhabited by the Querent. Reversed: Repose of the false heart, indignation, violence. (From The Pictorial Key to the Tarot)
The Ten of Cups from the Rider Waite Smith tarot
Aleister Crowley
The Ten of Cups is called Satiety. Its attribution is Mars in Pisces. The watery sign has sunk into a stagnant dream, but in it broods and breeds the violent quality of Mars, to putrefy it. As it is written: “Until a dart strike through his liver.” The pursuit of pleasure has been crowned with perfect success; and constantly it is discovered that, having got everything that one wanted, one did not want it after all; now one must pay.
[…]
This card represents a conflicting element. On the one hand, it receives the influence of the Ten, Malkah the Virgin. The arrangement of the cups is that of the Tree of Life. But, on the other hand, they are themselves unstable. They are tilted; they spill the water from the great Lotus which overhangs the whole system from one into the other.
The work proper to water is complete: and disturbance is due. This comes from the influence of Mars in Pisces. Mars is the gross, violent and disruptive force which inevitably attacks every supposed perfection. His energy displays the greatest possible contrast with that of Pisces, which is both peaceful and spiritualized. (From The Book of Thoth)
The Ten of Cups from the Thoth tarot deck
Golden Dawn’s Book T
HAND, as usual, holding bunch of water-lilies or lotuses, whose flowers pour a white water into all the cups, which “all run over.” The uppermost cup is held sideways by a hand, and pours water into the left-hand upper cup. A single lotus flower surmounts the top cup, and is the source of the water that fills it. Above and below the symbols Mars and Pisces.
Permanent and lasting success and happiness, because inspired from above. Not so sensual as “Lord of Material Happiness,” yet almost more truly happy. Pleasure, dissipation, debauchery, quietness, peacemaking. Kindness, pity, generosity, wantonness, waste, etc., according to dignity.
Malkuth of HB:H (Matter settled: complete good fortune). Herein the Great Angels HB:a’aShLYH and HB:MYHAL rule.
Etteilla
The city Upright. In terms of spiritual medicine, this card, in its natural position, signifies: City, City Center, Homeland, Country, Town, Village, Place, Site, Dwelling, Home, Residence. – Citizen, Group of citizens, City dweller. Reversed. Anger, Indignation, Agitation, Irritation, Outburst of rage, Wrath, Violence.
There is a number of cards in the Vera Sibilla that can indicate ambiguity and unreliability. As usual, context is key, but the following ones are the most common.
Four of Hearts Reversed – Love
As I discussed in my recent video about the Fours, traditionally the Four of Hearts is the card of homosexuality. And it can still mean that in particular situations, but more broadly, aside from the other main meaning of ‘lack of love’, it can also indicate an unhealthy approach to love (hence the XIX century association with homosexuality). An unhealthy approach to love can also involve secret perversions or cheating, so the Love card reversed can be an indicator of unreliability in love.
Five of Hearts Reversed – Happiness
Being a card that represents more than one person, being in the suit of Hearts and being reversed, the Happiness card can indicate betrayal. However, traditionally, this more commonly refers to relatives (since the upright card can stand for relatives in a neutral sense). It can show disharmony among relatives, and relatives you must guard against, especially with people cards next to it.
Seven of Hearts Reversed – The Scholar
Upright, the Scholar is a symbol of the positive use of the intellect in a creative or constructive way. Reversed, the card can symbolize nonsensical or useless abstraction from reality, impotence (in all senses) but also the negative use of the intellect. Hence, the card can indicate ulterior motives and a sneaky disposition of character.
Eight of Hearts Upright/Reversed – Hope
The Hope card has many spiritual and moral virtues, among them that of choosing the high road and doing what’s good. When the card is next to cards of ambiguity, or when reversed, it can stand for someone who is extremely fickle and even promiscuous in love.
Nine of Hearts Reversed – Faithfulness
Upright, the dog symbolizes fidelity, friendship, sincerity in the affections. Reversed it can, quite literally, indicate unfaithfulness. It is also the proverbial dog biting the hand that feeds it, showing ungratefulness, anarchy, rebellion.
Ten of Hearts Reversed – Perseverance
Upright, the Ten of Hearts can indicate a stable, reliable character. Like the dog card, it reversed this symbolism when reversed, showing situations that are not stable, but also people who are unreliable.
Two of Clubs Reversed – The Peacock
When upright, the card emanates the positive energy of the peacock symbolism, showing beauty, marvel, art, beauty, completion, immortality. Reversed, it takes on its more sinister characteristics: vanity, being full of oneself, being blinded by one’s ego, which can all of course make us unreliable.
Ten of Clubs – Levity
The butterfly symbol speaks for itself. It shows someone who is fickle, not thorough, changeable, too easygoing or carefree. Still, the unreliability indicated by this card, unless supported by cards of dubious moral character, can also be of the innocent kind, due to superficiality rather than to some grand secret plan.
Four of Diamonds – Falsehood
The cat card is obviously the opposite of the dog: it indicates everything that isn’t as it seems, and so is the card of lies and cover-ups. But don’t go crying foul too easily: this is also the card of everything that is wrong, and so it also covers such things as mistakes and oversights. Still, it is never good when coming up next to a significator.
Six of Diamonds Reversed – Thought
Somewhat similarly to the Scholar, the Thought card is connected with what goes on between one’s ears. When it is reversed, the card indicates negative thoughts, which must be understood broadly to signify negative thinking or the thought of doing something negative. As such, if a significator comes up with the Thought card reversed after it, look at the other cards to see if they are feeling down, are deluded or a plotting something.
Seven of Diamonds Upright/Reversed – The Child
The Child card is neutral and has many positive undertones, but it is also card of immaturity. If it comes up upright with cards that highlight this side of its symbolism, or even worse if it comes up reversed, then you may be dealing with people who are not mature enough to be trusted, in whatever sense that might be meaningful in the context.
Eight of Diamonds Reversed – The Handmaid
Upright, the Handmaid is a card of morality and education. But when it is reversed, it becomes a card of the shallow trashy character that you should not take seriously. It can stand for someone who will betray your confidence.
Ten of Diamonds – The Thief
Obviously, the Thief is the card of betrayal par excellence. It always shows something that sneaks into a situation to ruin it from the inside. A person card with the Thief card next to it should make you think twice about trusting them.
Six of Spades Reversed – Sighs
The Sighs card is complex in its meanings, especially when reversed. Its broadest meaning is that of “no sighs”, so it can be good. But this can also signify that someone is not losing any sleep over the evil they are concocting, and so it can be a symptom of an unscrupulous character. This submeaning of the card usually emerges when other cards of similar signification are next to it.
Nine of Spades Reversed – The Prison
As with the Sighs card, the Prison reversed can be positive, as it shows freedom, being unchained or unburdened, repentance, and similar concepts. But with cards of dubious moral character it can indicate that someone is unhinged, lacking restraint and giving into unscrupulous ambitions.
Ten of Spades Upright/Reversed – The Soldier
The Soldier is the card of the night, and of everything that happens at night, including shady dealings. Because of this, especially when reversed, it can sound the alarm on the fact that something is going on behind your back. A person card next to the Soldier reversed is rarely someone you can trust.
People Cards
The general rule is that a person card reversed is either suffering or is against the querent. Especially the Heart court cards must be treated with caution, as they can become traitors and cheaters. It goes without saying that the two Enemy cards already have this potential indication baked into their upright meaning.
A Warning
You may have noticed that a lot of cards in the Sibilla can indicate unreliability. Follow these indications strictly and you’ll go around accusing everyone and their mother of being a cheater and a fraud. Interpretation is never a matter of a single card: it is important to see if cards of similar import accumulate, how the court cards relate to them and if there aren’t more likely explanations.
(Note: this is a collection of the meanings attributed to the cards by some occultists in the past centuries. It does not reflect my own study or opinion of the cards. It is only meant as a quick comparative reference as I develop my own take.)
The Ten of Wands from the Builders of the Adytum (BOTA) tarot deck
Paul Foster Case (and Ann Davies)
The third decanate of Sagittarius is the time period from December 12 to December 21. In divination its meanings are those of the Tenth Sephirah combined with the planetary forces of the Sun and Jupiter, the zodiacal sign of Sagittarius together with its natural Ninth house of the Higher Mind. Well-Dignified: generosity; success and honor in connection with the law, religion or philosophy; possibility of post of responsibility; gain through travel. Ill-Dignified: ostentation; dogmatism; overbearing pride. Note :- this card often carries the significance of a burden of responsibility of ‘too many irons in the fire’, or the need for a rearrangement of the Querent’s affairs or activities so as to get them in better order. Keyword: Fullness of power. (From The Oracle of Tarot course)
A. E. Waite
A man oppressed by the weight of the ten staves which he is carrying. Divinatory Meanings: A card of many significances, and some of the readings cannot be harmonized. I set aside that which connects it with honour and good faith. The chief meaning is oppression simply, but it is also fortune, gain, any kind of success, and then it is the oppression of these things. It is also a card of false-seeming, disguise, perfidy. The place which the figure is approaching may suffer from the rods that he carries. Success is stultified if the Nine of Swords follows, and if it is a question of a lawsuit, there will be certain loss. Reversed: Contrarieties, difficulties, intrigues, and their analogies. (From The Pictorial Key to the Tarot)
The Ten of Wands from the Rider Waite Smith tarot
Aleister Crowley
The Ten of Wands is called Oppression. This is what happens when one uses force, force, and nothing else but force all the time. Here looms the dull and heavy planet Saturn weighing down the fiery, ethereal side of Sagittarius; it brings out all the worst in Sagittarius. See the Archer, not shooting forth benign rays, but dealing the sharp rain of death! The Wand has conquered; it has done its work; it has done its work too well; it did not know when to stop; Government has become Tyranny. One thinks of the Hydra when one reflects that King Charles was beheaded in White hall!
[…]
The number Ten refers to Malkuth, which depends from the other nine Sephiroth, but is not directly in communication with them. It shows the Force detached from its spiritual sources. It is become a blind Force; so, the most violent form of that particular energy, without any modifying influences. The flames in the background of the card have run wild. It is Fire in its most destructive aspect.
The card also refers to the influence of Saturn in Sagittarius. Here is the greatest antipathy. Sagittarius is spiritual, swift, light, elusive, and luminous; Saturn is material, slow, heavy, obstinate, and obscure.
The eight Wands are still crossed, showing the enormous power of the completed energies of Fire; but they have lost their patents of nobility. Their ends seem more like claws; they lack the authority and intelligence shown in the earlier cards; and in front are the two formidable Dorjes of the Two of Wands, but lengthened to bars.
The whole picture suggests Oppression and repression. It is a stupid and obstinate cruelty from which there is no escape. It is a Will which has not understood anything beyond its dull purpose, its “lust of result”, and will devour itself in the conflagrations it has evoked. (From The Book of Thoth)
The Ten of Wands from the Thoth tarot deck
Golden Dawn’s Book T
FOUR hands holding eight wands crossed as before. A fifth hand holding two wands upright, which traverses the junction of the others. Flames issuant. Saturn and Sagittarius.
Cruel and overbearing force and energy, but applied only to material and selfish ends. Sometimes shows failure in a matter, and the opposition too strong to be controlled; arising from the person’s too great selfishness at the beginning. Illwill, levity, lying, malice, slander, envy, obstinacy; swiftness in evil and deceit, if ill dignified. Also generosity, disinterestedness and self-sacrifice, when well dignified. Malkuth of HB:V (Cruelty, malice, revenge, injustice). Therein rule HB:RYYAL and HB:AVMAL.
When it comes to divination, theory can only get you so far. The best way to improve your reading skills is to learn the basics of a *valid* system and then start reading.
For most of us, we are our own first querents, and that is a problem. I don’t have a 100% accuracy record when reading for others, but I barely reach 60% when reading for myself, especially if I’m invested in the topic. It is not just a matter of wrong interpretation, which can and does happen. I am more and more convinced that sometimes, when we read for ourselves and we are not perfectly at peace, we tend to get readings that reflect what we think rather than what is happening or will happen.
Furthermore, the tendency that many people have to start obsessively putting questions to the cards just to see if they say something vaguely understandable (which doesn’t mean true) is dangerous, and can get us in a warped frame of mind.
I know that for many, especially coming from certain societal backgrounds, reading for others can be a big step into the unknown, but I would advise anyone to start reading for some sympathetic friends or relatives (and when I say for them I mean in front of them, not asking questions about them) and then to graduate as soon as possible to readings for people we don’t know or know little about.
I don’t have too many friends, but they do a good job of talking about me to their friends and to their friends’ friends, which is how I get my supply of test anim-ehm, querents. If you start reading for your friends and ask them to spread the word the same will happen to you.
The cool thing about reading for people we don’t know is that it is so much easier than you might think. Divination DOES work! And divining for someone when there is no chance of you knowing the information in advance is very impressive for them and very satisfying for us as diviners. It will build your confidence much more quickly than torturing the cards about your own mental dramas. Plus, the oracles always seem to be much clearer and much more crisp when I divine for strangers.
One thing I would advise is to be as scientific as possible: record the question, the reading, your interpretation and the results. Don’t think you cannot build your vocabulary because the only right answer is the one offered to you by your intuition. 99% of intuitive readers are terrible, and what they call intuition is not actual intuition: it’s their stupidity echoing in the empty chambers of their mind. Be systematic and slowly you will gain experience.
I always maintain that the Golden Dawn were not great astrologers, largely because the XIX century astrology they had access to was not very good. Still, for the purposes of deriving symbolism for magical operations, their take was acceptable.
One thing that has always fascinated me about the Golden Dawn’s take on astrology was how they tried to synthesize it into their tarot system. Aside from the attributions of Zodiac signs and planets to the Hebrew letters and of the Hebrew letters to the major trumps, they also assigned the thirty-six decans to the thirty-six minor cards two through ten and, in different ways, to the aces and court cards as well.
This way of allocating the symbolism was not unique to them, but (as someone who doesn’t like to mix cartomancy and astrology) I must say that it probably produced the most coherent system.
Crowley generally doesn’t stray too far from the GD interpretation of the minors, but there are a couple of exceptions, the most obvious of which is the Ten of Cups.
For the GD, the Ten of Cups is an excellent card (which is what inspired Waite’s take on it). Crowley, however, disagrees on account of the decan assigned to the card, which is the third decan of Pisces, ruled by Mars. This leads Crowley to argue that this is a card ruled by two disarmonious symbols (Pisces and Mars) and so it produces bad results.
The problem with Crowley’s take is that he constantly, throughout the book, mistakes decan rulership with the influence of a planet in a sign. This is wrong. Rulerships represent affinities of a planet with a sign or subdivision of the sign.
For instance, Aries is ruled by Mars, which means there is an affinity and so when Mars is in Aries it is said to be well-dignified, at least according to the astrological practice that developed in the middle ages. The Sun is also exalted in Aries, which means there is also an affinity. Then we have the three decans: the first ten degrees ruled my Mars, the second ten by the Sun and the last ten by Venus.
Now, Venus is in detriment in Aries, which means there is disharmony between Venus and Aries, so Venus is ill-dignified in it. She is like a dainty ballerina stranded in a war-torn country. It’s not her place. However, in the last ten degrees of Aries, Venus has subrulership by decanate. This means that, even though she is the anti-venusian environment of Aries, she has a small room where she is a bit more comfortable, though not by much: it’s as if our dainty ballerina had been hired to entertain the troops in the barracks. She’s still in the wrong place, but in a less uncomfortable subplace.
Therefore, when Crowley says that Mars is not compatible with Pisces he is saying something that is irrelevant: by definition, the fact that Mars rules the third decan of Pisces means that Mars is at least a bit comfortable in the last ten degrees of the sign. This is because the last decan of Pisces has some kind of Mars-like quality to it: it is the part of Pisces that expresses through Mars.
This is not to say that his system is more right or wrong than the GD (one can stretch symbolism in almost any direction by abusing it long enough), but his misunderstanding runs through the whole minor arcana section, and I thought it would be interesting to bring it up.
(Note: this is a collection of the meanings attributed to the cards by some occultists in the past centuries. It does not reflect my own study or opinion of the cards. It is only meant as a quick comparative reference as I develop my own take.)
The Nine of Pentacles from the Builders of the Adytum (BOTA) tarot deck
Paul Foster Case (and Ann Davies)
The time period is the second decanate of Virgo, under the rulership of Saturn, September 3 to September 12. Meanings: Well-Dignified: reserve, discretion, caution, frugality; some worries over money matters because of slow-maturing of plans; gain through careful investment. Occasionally when this card is especially welldignified, and other cards in the layout confirm it, this Key represents inheritance, material gain and much increase of goods, corresponding to the positive meanings of Saturn in Capricorn. Ill-Dignified: discouragement; troubles through theft and knavery. Keyword: Harvest. (From the Oracle of Tarot course)
A. E. Waite
A woman, with a bird upon her wrist, stands amidst a great abundance of grapevines in the garden of a manorial house. It is a wide domain, suggesting plenty in all things. Possibly it is her own possession and testifies to material well-being. Divinatory Meanings: Prudence, safety, success, accomplishment, certitude, discernment. Reversed: Roguery, deception, voided project, bad faith. (From The Pictorial Key to the Tarot)
The Nine of Pentacles from the Rider Waite Smith tarot
Aleister Crowley
The Nine of Disks is called Gain. The suit of Disks is much too dull to care; it reckons up its winnings; it does not worry its head about whether anything is won when all is won. This card is ruled by Venus. It purrs with satisfaction at having harvested what it sowed; it rubs its hands and sits at ease. As will be understood from the consideration of the Tens, there is no reaction against satisfaction as there is in the other three suits. One becomes more and more stolid, and feels that “everything is for the best in the best of all possible worlds”.
[…]
The number Nine, Yesod, inevitably brings back the balance of Force in fulfilment. The card is ruled by Venus in Virgo. It shows good luck attending material affairs, favour and popularity.
The disks are arranged as an equilateral triangle of three, apex upwards, close together; and, surrounded at some distance by a ring, six larger disks in the form of a hexagon. This signifies the multiplication of the original established Word-by the mingling of “good luck and good management”. The three central disks are of the magical pattern as in earlier cards; but the others, since the descent into matter implies the gradual exhaustion of the original whirling energy, now take on the form of coins. These may be marked with the magical images of the appropriate planets.
As a general remark, one may say that the multiplication of a symbol of Energy always tends to degrade its essential meaning, as well as to complicate it. (From The Book of Thoth)
The Nine of Disks from the Thoth tarot deck
Golden Dawn’s Book T
A WHITE Radiating Angelic Hand, holding a rose branch with nine white roses, each of which touches a Pentacle. The Pentacles are arranged thus
* * * * * * * * *
and there are rosebuds on the branches as well as flowers. Venus and Virgo above and below.
Complete realization of material gain, good, riches; inheritance; covetous; treasuring of goods; and sometimes theft and knavery. The whole according to dignity. Yesod of HB:H (Inheritance, much increase of goods). Herein those mighty Angels HB:HZYAL and HB:ALDYH have rule and dominion
Etteilla
Effect Upright. In terms of the medicine of the spirit, this card, in its natural position, signifies: Effect, Realization, Positive, Accomplishment, Success. Reversed. Deception, Fraud, Disappointment, Empty promises, Vain hopes, Failed projects.
