Category Archives: Cartomancy

How ‘Topic’ Cards Behave

In every deck there are what we might call topic cards, that is, cards that represent a specific field of life: family, work, money, health, love, the law, etc.

All or most of these cards also have general meanings that apply to various contexts. For instance, the Ace of Cups in the Bolognese Tarot is the home card (just like the Ace of Hearts in playing cards or the Two of Hearts in the Vera Sibilla), so it is the topic card for everything relating to family and house questions. But it can also indicate that someone belongs to the family, e.g., when it comes up next to a court card. It can also indicate the inner side of one’s experience of life, one’s inmost, intimate world, etc. So it can also show that something is close to us and touches us.

We need to distinguish between a card acting as a stand-in for a specific topic and the same card acting out a particular meaning. To keep with the Ace of Cups example, when it comes up in a question about work, it might show that the querent’s work life interferes with their family life or vice versa, or that they work from home, or that their work environment is family-like. In all these cases, the house card qualifies the other cards by adding details of its own.

But when the House card is simply a stand-in for the topic ‘home and family life’, the card says nothing about the topic itself. It doesn’t qualify the reading. It simply tells us, “this is the topic.” It is then the role of the other cards to describe the situation, qualifying it in a positive or negative way.

When we are doing a general reading with no question, or with all the cards down on the table, this is all well and good: we see if the person’s significator is next to any of the topic cards, showing that that topic is important, and then we read the cards surrounding the topic card relating them to the topic.

When the question has been specified, though, extra care must be taken trying to figure out if the topic cards that appear are qualifying the topic of the question or if they are coming up to ignore the question and talk about something else. This is not always easy.

Let’s say you asked about work, but the house card comes up. Why? Is it because the home is involved? Or is it because the cards have decided to bypass your question and discuss something else? Or is it both? (It CAN be both). One way to solve this issue is to see if there are topic cards relating to the question, or if at least the cards seem to be predominantly of a nature that seems more akin to the question asked (e.g., lots of Diamonds and Clubs in a work-related question).

The other way is to see if the cards next to the rogue topic card coalesce with it to form a coherent statement that has nothing to do with work, or if instead the topic card allows itself to be absorbed into the querent’s question.

The third way is simply to work with the querent. This is always a good idea. After all, our aim is to interpret the oracle correctly, not to impress people.

Cards that have the potential to be topic cards are always quite strong in a reading, so it is always good to observe them first. Often they form focal points in the interpretation of the spread. Sometimes some cards in some readings can even be ignored, but topic cards always seem to have something to say. We ignore them at our peril.

MQS

Get Out And Read!

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.

MQS

A Note On The Ten Of Cups

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.

MQS

A Tale of Two Friends (Example Reading)

I think this reading is interesting because it showcases the odd behavior of the Death card in the Bolognese tarot of answering yes to a question. I have already written that I prefer to take this traditional rule with a grain of salt, but it does seem to apply in several cases.

Here the question the (male) querent asked is if there would be reconciliation with a friend he had had a fight with. The reason I included the cards of the cut (the King of Wands and the Angel) will become clear shortly.

Two Friends

Right off the bat, the death card comes up in the last position, and this, added to the Angel in the cut, should give us a sort of super yes. But we always need to interpret the reading.

The second thing that caught my attention was the Page of Coins (words) next to the Knight of Swords (cuts, problems, arguments, hurt) and the Love (affection). So there is affection between the two, even now (how could there not be, since they were friends?) but the Sword card creates problems.

In the next line we find the Eight of Swords, which is a card of suffering. If we see the Eight of Swords as coming after the Love card in the line before, then there is great emotional suffering surrounding this argument. However, all is not lost, as the Knight of Cups (agreement, conciliation) and the Sun (positivity, clarity) follow. So this, together with the Death card, seems to confirm there will be a great improvement after a period of uncertainty.

In the last line we have two kings. One is the friend probably the Sword. The other king, the Cup, can possibly identify him as like family, or, paired with the third king in the cut, it constitutes a triplet of success in the matter (three Kings are a success). Then the World card comes. Talking to the querent, I discovered the friend lives quite far away, but I believe the deeper meaning here is that their relationship’s path is still an open road, so it is not over.

I don’t have much to say about the first line. It isn’t clear to me. The Ace of Coins can be money, but the argument wasn’t about money, but it can also be the table, their conviviality (especially with the Seven of Cups, which is a relationship of closeness), which suffers a hiccup (the Stranger). That’s my best guess.

As for advice, the querent (the King of Wands) comes up in the cut together with the Angel, so clearly he has feelings of deep friendship. I told him to show them better, since this is what leads to the Sun card in the spread overtaking the Eight of Swords.

MQS

Tarot Encyclopedia – The Nine of Pentacles or Coins

(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.

MQS

The Table – A Deep Dive Into Cartomancy

You’ve got to appreciate how folk cartomancy takes the objects of our everyday life and turns them into means for predicting the future. This is, after all, probably how cartomancy started: people needing to know what tomorrow would bring adapting the symbolism of the decks to which they had access (tarot, playing cards and later oracle cards) to the objects and situations that constituted their daily lives and their symbolic interpretation.

From a philosophical perspective this shows great acumen and observational ability on their part. They may not have had a piece of paper that qualified them to count angels dancing on pinheads, but they were possessed of great perception–which is only natural, considering that on their perception depended their survival.

From an occult standpoint, it further indicates that they were perfectly acquainted with the power of symbols to connect the inner and outer realms, which is the foundation of all forms of magic.

One of the recurring symbols of folk cartomancy is the table. In the system of cartomancy with playing cards that I was taught, this corresponds to the Four of Clubs, certainly due to the squarish (Four) and social (Clubs) nature of the card. The Four of Clubs is chiefly the card of words and talks, but it extends to all contacts we develop with others: we can sit at the table with them and talk, negotiate, have fun, etc.

In the Vera Sibilla, we must distinguish between the table in general and the festive table. The former is assigned to the Ace of Hearts, the Conversation. This is also the card of words and talks, but being the Ace of Hearts it is also representative of your family or the people you live with. Furthermore, the table here can also be seen as the table you eat at, due to the connection of the card with the hearth and with everything to do with your mouth and throat. The festive table is more a prerogative of the Nine of Clubs, which is connected with celebrations, fun and banquets.

The first written record of the cartomantic concept of the table is found in the earliest recorded system of reading the Bolognese tarot with 35 cards: here the table is given to the Ace of Coins. This is a meaning that still exists in all traditions I am aware of, although the card has also doubled down as the card of big money in the 45-card system I know, the card of official documents and letters for Germana Tartari and of work for Ingallati.

I am unclear as to why the Ace of Coins was chosen, but I guess the round shape of the heavily stylized coin could be seen as a round table or as a centerpiece. Broadly, the table in the Bolognese tradition is seen as the place of direct contact with others, of conviviality and of business transactions. The card also symbolizes ‘l’ora di tavola’, the time of day you sit at the table, usually lunch time and therefore, more generally, the day as opposed to the night.

The second earliest recording of the symbol of the table comes from Etteilla, whose source attributed it to the Ace of Cups. Here Etteilla and his students tried to extend the meaning of the table beyond the common experience of it by playing on the other meanings of the word ‘table’, so that for instance, the Ace of Hearts for him can also be the table of laws (as in, the one Moses received).

I am unaware of whether the Lenormand or Kipper traditions contemplate the symbolism of the table, though the symbol is not obviously represented in the cards. What I do know is that the symbol is also present in most Italian playing card system, so that I am aware of at least one where the Four of Coins indicates the table.

MQS

Filling In The Blanks In Divination

If I were to start talking to you using just nouns, verbs and a small number of adjectives, your understanding of what I say would probably decrease, but not massively. The reason for this is that the lacking connecting words would probably be supplied by your mind. The context of what I say, furthermore, would allow you to pick mostly the right words based on your past experience, so while there would be a few problems here and there, you’d mostly be able to follow along.

In divination, we often find ourselves with blanks fill in between nouns, adjectives and verbs, which are generally represented by whatever the basic units of meaning are (cards in cartomancy, geomantic figures in geomancy, etc.) And while divination IS a language, the difference is that we have necessarily less experience with it than with natural languages, and that its vocabulary is necessarily more ambiguous.

Taking playing cards as an example, we essentially have only 52 words to play with, with the result that those 52 words must necessarily carry more possible shades of meanings than regular words in complex natural languages. These shades of meaning are generally given by the extended applications of the card’s main significations and other metaphorical takes on them.

The potential for errors, therefore, increases significantly, and that’s even before we take into account the fact that the connecting words are usually missing, and need to be supplied by our own interpretation. Finally, another factor is that the sentences of divination have much less context.

I often get questions by people who have been trying to get into divination but never seem to get a straight sentence out of their oracles. To be honest, it is an art, and like all arts it requires a ‘feel’ that can only be developed by banging your head against the obstalce long enough. However, another problem I often notice is that people tend to have excessive expectations of the type of answers they can get out of the oracle, especially at the beginning.

My philosophy is that I need to be only as specific as my current understanding and experience allows me to be. When you have a spread in front of you, don’t think you need to read a passage from Dostoevsky from it. Think more like having to make sense of the ramblings of a toddler. “Uhhh, something to do with three brothers and a question of faith” is good enough. In fact, it is much better to remain a bit vaguer than filling in the blanks the wrong way, which could potentially mislead the querent, especially since it is way to easy to let fantasy take over and take the interpretation in the wrong direction, and divination is NOT fantasy.

Skeptics might argue that this is way of trying to be right at all costs. It isn’t. It is, in fact, a perfectly philological method. I once did a reading for someone where I remember telling her something to the effect of “the cards seem to highlight something in the past connected with a person you were involved with and money issues with legal ramifications”. It turned out her ex had wasted most of their money in secret, and run away with the rest, triggering a divorce and other legal troubles. I could have filled in the blanks more thoroughly, but, at least based on my understanding at the time, I would have had to shoot in the dark.

The point is: do not feel you have to fill in all the blanks at all costs. You will always be able to be as specific as you need to be. Everything else is vanity.

MQS

Tarot Encyclopedia – The Nine of Swords

(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 Swords from the Builders of the Adytum (BOTA) tarot deck

Paul Foster Case (and Ann Davies)

The time period is the second decanate of Gemini, June 1 to
June 10, under the rulership of Venus.
Well-Dignified: faithfulness, obedience, unselfishness, patience; fortunate news about legal affairs or partnerships, especially if the outcome has been delayed or in doubt; aid or gain through relatives, short journeys or writings, but not until the Querent has passed through a period of uncertainty or worry; ultimate good fortune, resulting from a series of events which at first present unfavorable appearances.
lll-Dignified: despair, cruelty, unfaithfulness; want, loss, misery; bad outcome of legal affairs; disagreements with relatives; unfortunate journeys.
Keyword: Worry.
(From the Oracle of Tarot course)

A. E. Waite

One seated on her couch in lamentation, with the swords over her. She is as one who knows no sorrow which is like unto hers. It is a card of utter desolation. Divinatory Meanings: Death, failure, miscarriage, delay, deception, disappointment, despair. Reversed: Imprisonment, suspicion, doubt, reasonable fear, shame.
(From The Pictorial Key to the Tarot)

The Nine of Swords from the Rider Waite Smith Tarot

Aleister Crowley

The Nine of Swords is called Cruelty. Here the original disruption inherent in Swords is raised to its highest power. The card is ruled by Mars in Gemini; it is agony of mind. The Ruach consumes itself in this card; thought has gone through every possible stage, and the conclusion is despair. This card has been very adequately drawn by Thomson in “The City of Dreadful Night”. It is always a cathedral—a cathedral of the damned. There is the acrimonious taint of analysis; activity is inherent in the mind, yet there is always the instinctive consciousness that nothing can lead anywhere.

[…]

The number Nine, Yesod, brings back the Energy to the central pillar of the Tree of Life. The previous disorder is now rectified. But the general idea of the suit has been constantly degenerating. The Swords no longer represent pure intellect so much as the automatic stirring of heartless passions. Consciousness has fallen into a realm unenlightened by reason. This is the world of the unconscious primitive instincts, of the psychopath, of the fanatic.

The celestial ruler is Mars in Gemini, crude rage of hunger operating without restraint; although its form is intellectual, it is the temper of the inquisitor.The symbol shows nine swords of varying lengths, all striking downwards to a point. They are jagged and rusty. Poison and blood drip from their blades.

There is, however, a way of dealing with this card: the way of passive resistance, resignation, the acceptance of martyrdom. Nor is an alien formula that of implacable revenge.
(From The Book of Thoth)

The Nine of Swords from the Thoth tarot deck

Golden Dawn’s Book T

FOUR Hands, as in the preceding figure, hold eight swords nearly upright, but with the points falling away from each other. A fifth hand holds a ninth sword upright in the centre, as if it had struck them asunder. No rose at all is shewn, as if it were not merely cut asunder, but utterly destroyed. Above and below are the Decan symbols Mars and Gemini.

Despair, cruelty, pitilessness, malice, suffering, want, loss, misery. Burden, oppression, labour, subtlety and craft, dishonesty, lying and slander.
Yet also obedience, faithfulness, patience, unselfishness, etc. According to dignity.
Yesod of HB:V (Illness, suffering, malice, cruelty, pain).
Therein do HB:a’aNVAL and HB:MChYAL bear rule.

Etteilla

Bachelor
Upright. This card, as far as the medicine of the spirit is concerned, means, in its natural position: Celibate, Celibacy, Virgin, Abbot, Priest, Monk, Hermit, Religious. – Temple, Church, Monastery, Convent, Hermitage, Shrine. – Worship, Religion, Piety, Devotion, Rite, Ceremony, Ritual. – Recluse, Recluse, Anchorite, Vestal.
Reversed. Founded distrust, Well-founded suspicion, Legitimate fear, Distrust, Doubt, Conjecture. – Scruple, Fearful consciousness, Pure, Timidity, Shyness. – Shame, Shame.

MQS

Bolognese Tarot – Il Manuale di Cartomanzia by Lia Celi (Review)

The 45-card method, which is the one I’m trying to specialize in on this blog, despite being acquainted with and using the other methods as well, tends to be rather more obscure than the better-known 50-card one. One possible reason is that Maria Luigia Ingallati’s niche-defining book discusses the latter, and has consequently inspired others who follow her school.

Another separate source for the 50-card system is Germana Tartari’s book, whose approach I follow when using the 50-card deck, having been her student and now friend. Tartari’s book was also met with good success, further cementing the 50-card system in people’s imagination.

But before Ingallati made the Bolognese tarot available to a wider public there were a couple of books on the 45-card method, and Lia Celi’s Il Manuale di Cartomanzia (The Cartomancy Handbook) is one of them. The book was first published in 1999 and is very difficult to come by (don’t ask me how I got my copy. Or maybe do ask me, who knows.)

The subtitle of the book, “How to read tarot cards without boring yourself to death” serves as a good introduction to the style in which the book is written. Lia Celi is not a card reader, but a writer and journalist, and this is immediately evident in the refreshingly irreverent tone of the book. She did collaborate with some card readers to put together this book.

The second thing to notice is that, if you were to buy the book based on the front or back covers, you’d never know it’s about the Tarocchino Bolognese, as the title, subtitle and description simply talk about tarot cards and cartomancy, and even the cover art pictures regular tarot cards (I believe Sergio Ruffolo’s tarot).

The third thing to take notice of is that this is, broadly speaking, a good book. Honestly, it would be worth a read even if you had no interest in cartomancy, simply because it is guaranteed to tickle your funny bone on more than one occasion. And this is probably how the book was commissioned in the first place: as a fun and exotic read for the beach, aimed mostly at young women who may or may not choose to pursue cartomancy as a passion.

Given these presuppositions, Celi’s work has no right to be this informative. Pretty much everything you need in order to start using the 45-card system is offered to you in easily digestible bits: the various traditional methods on how to acquire, christen,1 study, shuffle and lay out the deck, the individual meanings of the cards (which are often easy to remember thanks to Celi’s sharp humor), a decent, if small, selection of traditional combinations, some of which I recognize from my own source, some practical advice on how to deal with various types of querents, and a final interview with the daughter of a card reader who is just setting out to practice the art herself, and who offers some advice. Clearly, Celi did her homework and did not skimp on looking for good information.

The card selection the author discusses is the same as the one I know, with one exception: she uses the Nine of Coins as the card of tears, while I use the Seven. Also, the meanings of some of the cards differ. For instance, she says that the Star is chiefly the card of health, while for me it is chiefly the card of business. Still, she does say that the Star is good for work and study, and even my own source taught me that the Star represents medications and healing in the right context. Besides, it is perfectly normal for a tradition like that of the Bolognese Tarot to differ a little from source to source.

The spreads Celi illustrates tend to be on the shorter side: a three-card spread, a four-card cross, a variation of the thirteen-card spread and a pyramid spread of fifteen cards that may be adapted to various questions.

So what is missing? Well, as in most books, what’s missing is the practical part. We have only brief mentions of how the cards interact with one another, so that if I didn’t come from a background in cartomancy and didn’t have access to first-hand information, I don’t know if I would be able to pick up a deck and start reading after finishing this book. Still, Celi’s Cartomancy Handbook is a good addition to your library if you are interested in the Bolognese tarot.

Where to find: This is the book’s amazon page. Unfortunately the book is unavailable, so your next best shot is ebay. However, the lord does work in mysterious ways…

MQS

  1. The traditional practice of ‘christening’ the deck or having it blessed so that, according to popular superstition, it starts working properly. In reality the deck works anyway and only in particular situations (such as curses or difficult periods) does it need to be blessed. ↩︎