Usually I’m not a huge fan of readings done on someone else without them knowing, not for ethical reasons but because I always feel there is more wiggle room for error if the person is not present. This is just my experience, but that’s how it works for me. Still, when a friend of mine started getting paranoid that his job contract might not get renewed I decided to ask, even though he didn’t feel like getting a reading (especially since we don’t live in the same country)
I used the Bolognese tarot, since this is the deck I’m currently studying, and the thirteen card spread, which is the most common spread with this deck.
Will the contract be renewed?
I believe the line that gives us a positive answer is the third, with the Hermit, the Angel and the Devil. Angel and Devil is one of those rare traditional combos that cannot be reduced to the basic meaning of the cards: it represents great news or great satisfaction. In general, when they fall together, they can be a hint at a yes.
Since the Hermit opens the line though, this is going to take some time (and it did: he was waiting for an answer any day from the date of the reading, instead it took two months). And the answer WAS positive, so the Hermit only influenced the time element, but it didn’t block the good news.
What about the other cards? Well, I believe the first two lines are simply describing the situation: in the first line we have the querent, my friend (the King of Wands) together with the little money card and the Ace of Wands. This can be interpreted as him having actually little (Ten of Coins) interest (Ace) for the job aside from needing it or, more positively, that the job brings him success (Ace) in little amounts (Ten of Coins). Both interpretations are actually true.
The second line has Justice and the Ace of Swords, which together can talk about a legally binding (Justice) contract (Ace of Swords). Then comes the letter card (the Page of Swords) which is followed in the next line by the Hermit, the blockage. This is where the delay was created.
What about the last line? Here I’m not sure. The cards talk about a woman, the Queen of Wands, possibly belonging to the family (she sits right on top of the Ace of Cups). She is surrounded by confusion (Fool) and betrayal (the Hanged Man). My only thought was that a woman close to him wasn’t at all expecting the contract to be renewed, was taken by surprise. I wasn’t able to confirm this detail, but there you go.
(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 Pentacles from the Builders of the Adytum (BOTA) tarot deck
Paul Foster Case (and Ann Davies)
The time period is the third decanate of Virgo, under the rulership of Venus, September 13 to September 22. Meanings: Well-Dignified: money through servants or subordinates; gain in matters connected with medicine, drugs, food, nursing, farming or gardening; completion in material gain and fortune, but nothing beyond. Ill-Dignified: material success, but heaviness and dullness of mind; sometimes loss through the matters listed above; slothfulness. Keyword: Wealth. (From the Oracle of Tarot course)
A. E. Waite
A man and woman beneath an archway which gives entrance to a house and domain. They are accompanied by a child, who looks curiously at two dogs accosting an ancient personage seated in the foreground. The child’s hand is on one of them. Divinatory Meanings: Gain, riches; family matters, archives, extraction, the abode of a family. Reversed: Chance, fatality, loss, robbery, games of hazard; sometimes gift, dowry, pension. (From The Pictorial Key to the Tarot)
The Ten of Pentacles from the Rider Waite Smith tarot
Aleister Crowley
The Ten of Disks is called Wealth. Here again is written this constantly recurring doctrine, that as soon as one gets to the bottom one finds oneself at the top; and Wealth is given to Mercury in Virgo. When wealth accumulates beyond a certain point, it must either become completely inert and cease to be wealth, or call in the aid of intelligence to use it rightly. This must necessarily happen in spheres which have nothing whatever to do with material possessions, as such. In this way, Carnegie establishes a Library, Rockefeller endows Research, simply because there is nothing else to do.
But all this doctrine lies behind the card; it is the inner meaning of the card. There is another view to consider, that this is the last of all the cards, and therefore represents the sum total of all the work that has been done from the beginning. Therefore, in it is drawn the very figure of the Tree of Life itself. This card, to the other thirty-five small cards, is what the twenty-first Trump, The Universe, is to the rest of the Trumps.
[…]
The number Ten, Malkuth, as always, represents the final issue of the Energy. Here is great and final solidification. The force is completely expended and results in death. Mercury rules this card in Virgo; and this may imply that the acquired wealth, being inert, will be dissipated unless put to further use by devoting its power to objects other than mere accumulation.
The disks, or (as they have now become) coins, are arranged on the Tree of Life, but the Tenth coin is much larger than the rest; the image indicates the futility of material gain.
These disks are inscribed with various symbols of mercurial character except that the coin in the place of Hod (Mercury) on the Tree is marked with the cipher of the Sun. This indicates the only possibility of issue from the impasse produced by the exhaustion of all the elemental forces. At the end of matter must be complete stagnation, were it not that in it is always inherent the Will of the Father, the Great Architect, the Great Arithmetician, the Great Geometer. In this case, then, Mercury will represent the Logos, the Word, the Will, the Wisdom, the Eternal Son, and Virgo the Virgin, in every implication of that symbol. This card is in fact a hieroglyph of the cycle of regeneration.
Among the Geomantic figures, Mercury in Virgo is Conjunctio. The meaning, conjunction, is shown plainly by the attraction of the descending (female) Triangle, the cipher of the Yoni, to the ascending (male) Triangle, that of the Lingam. This union completed, they appear interlaced, forming the figure of Capricornus, the Sign in which the Sun finds his rebirth. It is the holy Hexagram, the symbol of the uniting of the Macrocosm and the Microcosm, the accomplishment of the Great Work, the Summum Bonum, True Wisdom and Perfect Happiness. Sic sit vobis! (From the Book of Thoth)
The Ten of Disks from the Thoth Tarot deck
Golden Dawn’s Book T
AN Angelic Hand, holding by the lower extremity a branch whose roses touch all the Pentacles. No buds, however, are shewn. The symbols of Mercury and Virgo are above and below. The Pentacles are thus arranged:
* * * * * * * * * * Completion of material gain and fortune; but nothing beyond: as it were, at the very pinnacle of success. Old age, slothfulness; great wealth, yet sometimes loss in part; heaviness; dullness of mind, yet clever and prosperous in money transactions. Malkuth of HB:H (Riches and wealth). Herein are HB:LAVYH and HB:HHa’aYH set over this Decan as Angel Rulers
Etteilla
The house Upright. In terms of spiritual medicine, this card, in its natural position, signifies: Home, Household management, Economy, Savings. – Dwelling, Domicile, Residence, Manor, Lodging, Regiment, Ship, Vessel, Vase. – Archive, Castle, Hut. – Family, Origin, Race, Posterity. – Cave, Cavern, Refuge. Reversed. Lottery, Luck, Gambling, Chance, Accident, Ignorance, Fate, Destiny, Predestination, Fatality. – Fortunate or unfortunate opportunity.
Fludd describes the meaning of the Judge, based on the figures (Witnesses) it comes from.
Of the Witnesses, that is, the thirteenth and fourtheenth figures of a Geomantic Shield, out of which the Judge or fifteenth figure comes; as the whole judgement of the figure consists in these figures.1
Populus as Judge means, when derived from:2 Minor and Minor: Congregation of armies, kings, princes or powerful lords, or great congregation of women. Major and Major: the property of a king or a great lord or knight, and also a person operating in the law or justice, men of science, a congregation of great women. Tristitia and Tristitia: congregation of melancholic people, things that are dark, black and heavy, property of the dead, sadness of heart. Laetitia and Laetitia: congregation of prelates or (people of the) church, of men of great prosperity, knowledge or sainthood, who have joy in the world; men of great perfection.
Acquisitio and Acquisitio: gain of people who love reason, completion of a transaction, a truthful and honorable judgment. Amissio and Amissio: change of place and house, a place in a strange land Cauda and Cauda: multitude or congregation of evil men, thieves, assassins, interruption of journey. Caput and Caput: It signifies the correction3 and gathering of a secret council, hidden matters, prayers and religious gatherings in one place, marriage, the joining of members.
Puer and Puer: congregation of infants or small men or women for love, congregation due to lust; feasts for the solace and joy of men and women, instruments of song and music, a gathering of slaves, for weddings and the like Puella and Puella: slaves, a multitude of vain, lustful speeches, the guilt of men, women and prostitutes, treason in the family, dishonesty, lying men and women, drunkards in luxury, fornicators, sodomites. Rubeus and Rubeus: blood spilled and in battle, if it comes from bad figures, if from good ones that shedding of blood is taken for the better4 Albus and Albus: white things, written books, silver letters, profit and the agreement of multitudes.
Via and Via: canals, rain, multitude of poor people, the way and journey of small animals, a light, unstable and insignificant thing Conjunctio and Conjunctio: a thing of different colors, writing, weddings, ointments, or fatty things, complaints, death, graves, falsehood and changeable words Carcer and Carcer: a gathering of ships, pregnant women, prisons, deep ditches, words over graves, dark and hidden things
Via as Judge means, when it comes from: Populus and Via: marriages, accidents, but good for journeys, sudden journeys, rains, waters, joy and consolation, bad for the promise of lords, and of firm and stable things, bad marriages, ambassadors and sudden messengers Amissio and Acquisitio: to go and return often and especially in trade without profit or loss, and it is a light judgment, and denotes peace in all things, but it is bad for changing place. Cauda and Tristitia: poverty, loss, bad for journeys and for the acquisition of the desired thing, good for him who must come from his country, a great outcome in trade, small ways to profit; good winds at sea, bad for receiving debts Major and Minor: good for the return of the absent, finding of the lost man, good for large beasts, dangerous for marriage, freedom from prison, a sign of confusion and loss for those making a journey.
Albus and Puella: journeys by land, good for the return of the absent, ambassadors. Caput and Laetitia: dignities, honors, stable journey, sudden and good fortune before judges, fulfillment of promises of kings and lords, fulfillment of one’s desire Conjunctio and Carcer: good marriage, good fortune, good company, bad for journey and change, prison after freedom, illness after health, sadness after triumph5 Acquisitio and Amissio: a good journey, expenses, profit in trade, good company, good marriage, good honors.
Carcer and Conjunctio: herbs, plants, opposition against enemies, but the request will come according to the wish of the querent. Via and Populus: journeys, marriages to be made, good for obtaining the promise of a king or lord Tristitia and Cauda: a good exit from misery and poverty, a sudden path to honor, the firmness of a thing experienced, good for one who hopes for something, but nevertheless the desired thing will come slowly, melancholy and anger Minor and Major: a good journey and marriage, the destruction of the royal court,6 good for ascending to honor, height, a thing that will be the loss of another [person]
Puella and Albus: good for starting any thing, a change from better to better, and especially in the thing sought, and it will be better for a woman than for any other,7 acquisition, but a delay in the journey Laetitia and Caput: beasts, an obstacle to the journey, good for the power of a king, or judge, or wise man, a secret thing, good for enemies, after victory tribulation and opposition Rubeus and Puer: good fortifications, good dignities, consolation, security, victory and a gathering of beasts.
Carcer as judge signifies, coming from: Conjunctio and Via: Good marriages, security, good fortune, anxiety of labor, but a good end, pain of the sick, danger of death, good for acquisition. Caput and Cauda: fear in everything, for it is a corrupt and dangerous sign for all things, and in no way useful, denoting disputes, anxieties, dangers, and interruptions of every good intention. Acquisitio and Minor: discussion, long and lasting labor, but the end will be good Minor and Acquisitio: books, letters, great buildings, such as castles, and regalia, false solidarity, consolation, and treasures, a great gathering of men. Carcer and Populus: all feminine things, labors, business, contrary to making marriages, imprisonment and disease.
Acquisitio and Minor: marriages of girls and great labors in these, married women, but in the end a good outcome and security of all things. Puella and Rubeus: good for society, ditches and ovens in the land, acquisition on the way, but delays the absent. Laetitia and Tristitia: pain and sadness, difficulty in women’s affairs and in receiving servants, contrary to marriage, a sign of small people, bad for infants and generation, imprisonment, delay of the absent, and adversity on the journey Via and Conjunctio: good for the traveler, a good road, good for marriage, for illnesses, for the imprisoned, and, if only the querent is joined to the thing requested, it will be useful in trade.
Cauda and Caput: good fortune in all things, joy and happiness, sudden completion of the request. Populus and Carcer: books, letters, the color green, danger in earthly things, for example, in mines, prisoners and fields, land. Major and Amissio: profitable and secure acquisition, good marriage and security among them. Rubeus and Puella: marriage of children or young people, people from whom profit comes, long journey, earthly things, good for change and movement
Amissio and Major: gluttony, good marriage and acquisition in every good thing, but marriage is with great difficulty and work; this figure is unfavorable to those imprisoned and denotes that a lost thing will be easily found. Tristitia and Laetitia: great work on the journey, and hard work in marriage and society, prevents the acquisition of a thing and brings harm to the imprisoned Albus and Puer: a thing against the will of the querent, a dispute, disturbance on the way but a good end
Amissio as judge signifies, when coming from: Amissio and Populus: a loss that will never be repaired, contrary to society and marriage, but good for imprisonment and diseases, bloodshed. Caput and Puella: femininity, recovery of lost things Via and Acquisitio: he who is outside the country will be returning, great expenses in merchandise, fugitive slaves, who will nevertheless return. Carcer and Major: mines and caves, the color red, much diversity, loss and injuries for women, a loss for travelers, good for land near the house.
Cauda and Rubeus: much evil, a bad man, little talk, anxiety about one’s master, complaints and lawsuits, or wounds and bloodshed, it is also contrary to imprisonment and disease. Minor and Conjunctio: security caused by the hand of the king or judge, damages from small beasts, which will nevertheless be recovered in some way. Tristitia and Albus: white clothes, health in illness, return of the absent, good for the road, good recovery of lost property, loss of goods. Tristitia and Puer: Loss, treason, fear, a vile person representing the law, robbers who change colors8
Populus and Amissio: a vile person, loss and later benefit, good for marriage Acquisitio and Via: road, expenses on merchandise and all things without profit, and runaway slaves. Major and Carcer: the acquisition of land, good for a journey, good for marriage and useful in merchandise, and partnership between a man and a woman Puella and Caput: good fortune in all things, anticipation of loss and good fortune, benefit and lightness, it will come suddenly when it should come
Rubeus and Cauda: fear, sadness, anguish and all that a man should fear, lest he incur some disgrace through a woman and his goods, but still a good end. Conjunctio and Minor: security, honor and glory, recovery of a lost thing, good profit and gain, good fortune and fulfillment of desire Albus and Laetitia: great profit, victory, strength and fulfillment of will, health to the sick, good for the departed, letters, news Puer and Tristitia: old age, poverty, impediment of affairs, poor men, bad brothers, the end will nevertheless be good, sometimes it is also a sign of peace
Acquisitio as judge signifies, coming from: Amissio and Via: loss and defect of the thing to be acquired, which however will later be changed into gain, return of the absent to gain and safety, obstacle on the journey, gain. Via and Amissio: safety of making a journey and gain, good fortune, riches and reception of letters and messages. Carcer and Minor: fame and honor of a great man, good for a petitioner to a king or lord, increase of all profit and reception of debts. Acquisitio and Populus: profit and gain, good for journey and travelers, good for weddings and merchandise, peace, joy, has its judgment over family and beasts.9
Major and Conjunctio: fulfillment of promise, helps reception of merchandise, denotes good company, profit, acquisition, joy. Minor and Carcer: in man, firmness, healthy love, faithfulness to promises, acquisition of land, and is a sign of a powerful man, and good firmness in marriage. Puella and Laetitia: acquisition in merchandise, profit in wheat and beasts, loss to those who are in remote places, but the end will be good. Puer and Cauda: recovery of a lost thing, obtaining a promise, profit and gain, earthly and mineral things, silver and riches, but it seriously affects the seeker, for it is a sign of labor, pain and fear or terror, but the end always comes to salvation.
Caput and Albus: honor and security, having goods, victory over enemies, and profit and joy in every matter. Tristitia and Rubeus: many firm things, pregnant women, liberation and labor of the sick from hot10 diseases, or blood, or enchantment, good for merchandise, but it is a very unfortunate figure for those in prison. Populus and Acquisitio: good for merchandise, a good end, and is a sign of salvation, good for beasts and useful in every matter Conjunctio and Major: stability of things, but much labor in acquisition, good for those making a journey and recovery of debts.
Acquisitio and Puella: good profit and especially in trade, acquisition in all things, and safety and peace, good for imprisonments and for the acquisition of honor and exaltation from the king. Cauda and Puer:it is bad to have a promise, for it prolongs things promised, and yet fulfills them in the end, and is a sign of slowness and fear, but all things have a good end Caput and Albus: great joy and power in trade, good for victory, honor and glory, acquisition, joy, exaltation of what is sought. Rubeus and Tristitia: obstruction of secrets, secret things, great or difficult thoughts, also hard things and things of great moment or weighty things and sometimes a good outcome or end of things, sometimes signifies liberality and is a good figure for a pregnant woman and her fruit.
Minor as judge signifies, coming from: Via and Major: acquisition by the hand of a king or some other powerful, wise and great man, and this figure is useful and good for acquisition Minor and Populus: sudden acquisition, good conversation among nobles, black beasts, profit and gain in the teaching or profession of the querent, a beautiful, good and honest woman. Amissio and Conjunctio: a wise man, as a judge, official, or lord, bad at keeping a promise, bad for infants and prisoners, in sodalities there is corruption, loss, conjunction with a woman. Carcer and Acquisitio: acquisition by a king or cardinal, fulfillment of hope and desire, good accident of fortune, good for marriage
Puer and Caput: acquisition and profit, but the querent should defend himself and avoid vile men, such as slaves, and such as change their colors. Puella and Tristitia: the destruction of one’s king, who has great power over nations, a promise that will not be kept, bad letters and false ones Laetitia and Rubeus: the thing sought is real, fear in the querent, who nevertheless will be safe and free, and will acquire honor, and great profit Albus and Cauda: profit, and honor from a king or a notable man, who has gold, silver and an abundance of other metals and books and clothing
Major and Via: journeys to kings or lords, great men, goodness and peace, and joy, and great beasts Populus and Minor: trade and much profit, a gathering of great men, great things, a good woman, but it is not good for the king, and signifies something opposite to him, a gathering of armed men. Conjunctio and Amissio: a ruler or person showing signs of generosity, happiness, fortune, goodness for making marriages, journeys, keeping a promise, good hope for the imprisoned Laetitia and the Puella: division among princes, kings and nobles, happiness and good fortune for marriages, company on a journey, keeping a promise, a gift for the imprisoned, letters and victory over the infidels
Acquisitio and Carcer: acquisition of animals by the hand of the king or judge, judgment and completion of the matter in question, good for the release of the imprisoned, good for society and marriage, burial of the sick. Caput and Puella: bad conversation between kings, people of bad condition, good for the acquisition of wealth, people of the lowest condition, good and virtuous. Rubeus and Laetitia: acquisition of the thing sought after despair, fear and sadness, good end of the matter. The figure is suitable for security, and a good outcome or end. Cauda and Albus: exaltation, acquisition of victory over enemies and is a sign of joy, consolation, and good profit from the hand of the king
Major as judge signifies, coming from: Populus and Major: messengers and ambassadors of good things, good for the return of the absent and the reward and profit of animals, fortune in marriage Via and Minor: messengers carrying letters or couriers, the return of the absent, power, victory, honor and glory, the fulfillment of a promise Albus and Tristitia: the return of the absent, green cloths, some obstacles in secret matters, but a good end Caput and Rubeus: red heat, a virgin woman, the familiarity of pregnant women, the recovery of a lost thing and after despair the fulfillment of a promise after the due time. Carcer and Amissio: horses and women’s things, good except for the one who is the querent, for for him it is not good unless he inquires about his question,11 it denies the return of the absent outside the country.
Cauda and Puella: justice and truth, return of the absent, good for marriage and company, profit through horses. Amissio and Carcer: beasts, return of the absent, recovery of a lost and desperate thing, it hinders [the querent’s] intention, yet it is a good and secure thing Acquisitio and Conjunctio: conjunction of the thing sought, acquisition and profitable return of the absent, health to the sick, delay of all things, but a good end Minor and Via: arrival of letters with labor, the petitioner will quickly obtain his petition Major and Populus: journey, small animals, pestilence, firmness, location near water, delay of marriage, and it is a happy sign denoting indeed labors, but so that all things may reach salvation.
Tristitia and Albus: return of the absent, good fortune, profit in beasts and feminine matters Rubeus and Caput: a menstruating and red woman [sic], joy and goodness in absence; for it promises all that it asks for, yet hinders the seeker in his person, and also signifies that goods and clothes will be sold Puella and Cauda: firmness of journey, restoration of good, good for marriage, but delay through evil speech Conjunctio and Acquisitio: gain and profit for the seeker, and for the thing sought, return of the absent, good for a pregnant woman, delay, but a good end, health for the sick, receipt of reward for work, foreign affairs. Laetitia and Puer: love, joy good for one absent from home, profit, etc.
Conjunctio as judge signifies, coming from: Populus and Conjunctio: love of food and hunger, lawsuit and fear, loss of treasures, good for marriage. Carcer and Via: journey, much goodness and safety, letters, multitude of people, and security and friendship of women, and good deliberation over pregnant women. Conjunctio and Via: marriage, good for tournaments, and for journeys, and good for many things Major and Acquisitio: acquisition of beasts and profits, gain, firmness in many things, recovery of a lost thing, and fulfillment of a promise after despair Carcer and Tristitia: fear in every thing, destruction with one’s friends, is a sign of receiving gold, silver and similar things.
Puella and Puer: gathering and marriage, friendship, loss, except in animals. Via and Carcer: a long journey, the conjunction of women’s affairs, treasures, horses, good for a pregnant woman, and for gathering Acquisitio and Major: a journey for women’s affairs, a sign of treasures, the gathering of good horses, joy for pregnant women, a long journey, and sometimes delay and pain Amissio and Minor: presumption, security, victory, virtue, dominion and honor from the hand of the king, peace, good for marriage
Puer and Puella: hope and love between brothers and sisters, good for illness and for receiving gold, silver and other such things Tristitia and Caput: completion of news, a beautiful woman, good for the return of the absent, but with obstacles and fear, which will nevertheless have a good end
Cauda and Laetitia: fortune, a happy and great man, victory, utility and grace, virtue, promise and sometimes poverty Major and Acquisitio: marriage, joy, good fortune in every matter, return of the absent Albus and Rubeus: return of the absent and profitable, different colors, profit, good for every ambiguous matter, or about which someone has doubts Laetitia and Cauda: a great man, good fortune and love but heartache, so that it hurts the one who is healthy
MQS
Footnotes
This is a rather standard section for Geomantic handbooks of the time. Keep in mind that it contains some mistakes in its geomantic calculations, though it is unclear whether this is on purpose or casual. ↩︎
Generally, in Fludd’s view, Populus represents congregations or it strengthens the meaning of the figures it comes from. ↩︎
This is probably due do Albus, as it was considered more feminine than Puella ↩︎
Probably meaning that they don’t present as robbers at the beginning ↩︎
Unclear, possibly meaning the figure rules these things. ↩︎
This refers to traditional medicine, where diseases were categorized in a different way than today ↩︎
As I translated it, this sentence is almost comical, as it amounts to “it is good unless it is bad, which is when it isn’t good.” Still I wouldn’t be able to translate it otherwise. ↩︎
The literary landscape in Italy is rather dismal, as far as the occult arts are concerned, even though in recent years something seems to be changing. But Il Tarocchino di Bologna (the Little Tarot of Bologna) by Andrea Vitali and Terry Zanetti is not a very recent book, and this makes its outstanding quality even more of a surprise.
The book is divided into several sections, some authored by Vitali and some by Zanetti. Andrea Vitali is possibly the greatest living tarot historian (and a damn good diviner too), the one who has shed the most light on the history and origins of the tarot, bursting a lot of bubbles in the process. His section is, as usual, well documented and written, and generally aims at showing that the tarot probably originated not in Milan but in Bologna.
But, as undisputed as Vitali’s expertise in the field, our focus in this review is Zanetti’s section on cartomancy. This is well organized and competently written. Aside from a brief preamble, the largest part of her section of the book is dedicated to the meanings of the cards, which she has researched in various ways, including by looking for old decks with the meanings written on them.
Zanetti, like Celi (and currently like me), uses a 45-card deck. The deck, however, differs: instead of one Stranger, she uses two, one of them taking the place of the Ten of Coins. As I mentioned elsewhere, these discrepancies are to be expected from a tool of popular divination that was invented in a non-globalized world of isolated villages and streets. Even some of the meanings differ, as I explained in this post, where I talked about the fact that she interprets the Page of Swords not as a letter but as a young man.
Each card is presented with their Italian and Bolognese dialect name, a brief iconographic rundown, the list of meanings, an example reading with a three-card method, a saying from the Bolognese popular tradition that illustrates the meaning of the card, and a combination. Some combinations are exceedingly curious and stray far way from the original meanings of the cards.
The spreads covered by Zanetti are also interesting and worth studying. One is a variation of the great staircase spread I talked about, but Zanetti gives very specific and somewhat rigid rules for interpreting it. She then covers a pyramid spread and a variation of the cross spread, the thirteen card spread and, finally an oracle made up of only three cards.
The only small concern is the rigidity with which Zanetti treats combinations of two cards. My experience is that cards must be first and foremost combined logically based on the context of the question and the other cards, but she asserts that when two specific cards come together they always have a specific meaning regardless of everything.
This, I have found, may be true when many cards come together. For instance, even if you ask about love, if someone in your life is about to drop dead, lots of cards will amass in that regard, not just two. Yet Zanetti treats two-card combos as if they were powerful enough to transcend the question (and yes, she does give a combination about death). Again, this is a question of method and personal experience. It does not detract from the validity of her experience, but it does highlight one of its peculiar traits.
So is this book worth having? To this my answer is a big fat yes!
When someone teaches someone else the traditional meanings of the cards, they often don’t waste too much time giving them a rundown of all the applications of the one or two keywords they give them, especially at the beginning. Keep in mind that in many traditions, at least in Italy, the initial instructions for card reading are passed down on Christmas Eve, so the explanations must be quick enough to fit into one evening where you have plenty of other stuff to do.
Usually, the initial instruction is followed up by a more thorough explanation later, but the new reader is also expected to “lavorare le carte”, literally to “work the cards“. This means that while they are being given a vocabulary (the keywords) and some grammar and syntax (the various spreads and combinations) they are supposed to develop their own language.
Think about it: we all speak English on this blog, yet each of us speaks a different version of it, not only because some of us are native speakers while some aren’t, and not just because some come from the US, some from GB, some from Australia, etc. but also, and especially, because each speaker of a language has their own slightly different version of it, owing to their character, personal history, experiences, education, talents and many other factors.
This may sound like an admission that language is random and infinitely pliable at will, but it isn’t. Your own language is an emanation of you as a person, but who you are as a person is not fully under your control. In fact, the diviner and occultist in me believes that it is only very slightly under your control.
What is true for regular speech is true for the speech of the cards. Once you are given the meanings of the cards, it is not a matter of reinventing them, but rather of discovering how the meanings work for you, of understanding what your particular, individual dialect is. This is a never-ending process, because the language of divination is a difficult second language to learn and because there is no human native that can help us.
But let’s discuss an example of how you take a single keyword and turn it into a web of interrelated meanings. In the Bolognese Tarot, which is my current obsession and is quickly becoming one of my favorite systems, the Queen of Coins is called “the truth”. There. If you were sitting on grandma’s lap on Christmas Eve and she were passing the meanings down to you, that’s what she would say. The truth. Period.
The truth is a complex thing, and throughout history different people have understood it to be something different. In itself, it is an abstract concept. After receiving it, you need to make it concrete, i.e., you need to discover how the word “truth” is used in your particular divination dialect. Let’s give it a try (and this is my dialect, obviously. It may or may not overlap with yours).
The truth is what truthful people tell, so obviously the card qualifies people as truthful, dependable, reliable. Next to a person card, the person will be all these things, probably.
Once you know the truth about something, you know about it. Knowledge is therefore another aspect of truth. Who has knowledge? Professors, for sure, and people who have studied something. One might counter that so many graduates today are ignorant fools filled with prejudices they never questioned. And one would be right. Archetypally, though, the connection (the ‘signature’) holds, similarly to how astrologically scholars are ruled by Mercury, even if scholars are often up their asses.
Study, teaching, learning, explaining, science, discovering, bringing to light, intellectual (or at least not physical) occupations seem to also be concepts that beautifully complement that lonely keyword “truth”. But all these aren’t just descriptions for abstract knowledge. What is a less abstract form of knowledge? Expertise, for sure. If you call the plumber, he may not be able to tell you how the categories of Aristotle’s logic apply to your toilet, but he sure knows how to stop it puking out scum. And that’s a good deal more helpful. So a plumber with the truth on his side is certainly a plumber you want to hire.
Today, the word wisdom is almost forgotten, or relegated to describing dubious practices with no scientific stamp of approval. But wisdom used to be deeply connected to knowledge. The Queen of Coins, therefore, surely describes the ability to lead your life the right way, or to lead others the right way.
Especially in the West, the idea of truth has always been connected with the ability to see. “I see” we say, when we understand something. This may sound shallow, but it actually has its roots in the old Greek notion that the truth is what the mind sees beyond the illusions of the senses. The word “idea”, which is what we have in our minds and which we hope to be a truthful representation of reality, comes from the root ‘vid-‘, which is the same root as the latin ‘videre’, to see. So the Queen of Coins stands for sight and for the eyes, and for windows, which bring light (understanding) into the home and from which we see how the world outside looks like. And so on and so forth.
These associations can be discovered by practice and by decoding the combinations that are usually passed down. Again, it is not a matter of making up. It is, literally, a process of discovery.
(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 Swords from the Builders of the Adytum (BOTA) tarot deck
Paul Foster Case (and Ann Davies)
The time period is the third decanate of Gemini, June 11 to June 21, under the rulership of Saturn and Uranus. Well-Dignified: in spiritual matters, the end of delusion; the overthrow of limiting conditions; break-up of restrictions. In material affairs, sudden and unexpected changes, not always unfortunate in the long run, but disappointing when experienced: interference from from others. and.loss through indiscretion in writmg or signing contracts. lll-Dignifled: failure, desolation, misery. Keyword: Destruction (From the Oracle of Tarot course)
A. E. Waite
A prostrate figure, pierced by all the swords belonging to the card. Divinatory Meanings: Whatsoever is intimated by the design; also pain, affliction, tears, sadness, desolation. It is not especially a card of violent death. Reversed: Advantage, profit, success, favour, but none of these are permanent; also power and authority. (From The Pictorial Key to the Tarot)
The Ten of Swords from the Rider Waite Smith tarot
Aleister Crowley
The Ten of Swords is called Ruin. It teaches the lesson which statesmen should have learned, and have not; that if one goes on fighting long enough, all ends in destruction.
Yet this card is not entirely without hope. The Solar influence rules; ruin can never be complete, because disaster is a sthenic disease. As soon as things are bad enough, one begins to build up again. When all the Governments have smashed each other, there still remains the peasant. At the end of Candide’s misadventures, he could still cultivate his garden.
[…]
The number Ten, Malkuth, as always, represents the culmination of the unmitigated energy of the idea. It shows reason run mad, ramshackle riot of soulless mechanism; it represents the logic of lunatics and (for the most part) of philosophers. It is reason divorced from reality. The card is also ruled by the Sun in Gemini, but the mercurial airy quality of the Sign serves to disperse his rays; this card shows the disruption and disorder of harmonious and stable energy.
The hilts of the Swords occupy the positions of the Sephiroth, but the points One to Five and Seven to Nine touch and shatter the central Sword (six) which represents the Sun, the Heart, the child of Chokmah and Binah. The tenth Sword is also in splinters. It is the ruin of the Intellect, and even of all mental and moral qualities.
In the Yi King, Sol in Gemini is the virtue of the 43rd Hexagram, Kwai, the Watery modification of the Phallus; also, by the interlacing interpretation, the harmony of these two same Trigrams.
The signification is perfectly harmonious with that of the Ten of Swords It represents the damping down of the Creative impulse, weakness, corruption, or mirage affecting that principle itself. But, viewing the Hexagram as a weapon or method of procedure, it counsels the ruler to purge the state of unworthy officers. Curiously, the invention of written characters to replace knotted strings is ascribed among Chinese scholars to the use of this hexagram by the sages. Gemini is ruled by Thoth; 10 is the key of the Naples Arrangement; and Apollo (Sol) is the patron of literature and the arts: so his suggestion might appear at least no less suitable to the Qabalistic correspondences than to their double emphasis on Water and the Sun. Apart from this, however, the parallelism is complete. (From the Book of Thoth)
The Ten of Swords from the Thoth tarot deck
Golden Dawn’s Book T
FOUR hands holding eight swords, as in the preceding symbol; the points falling away from each other. Two hands hold two swords crossed in the centre, as though their junction had disunited the others. No rose, flower or bud, is shewn. Above and below are Sun and Gemini, representing the Decan.
Almost a worse symbol than the Nine of Swords. Undisciplined, warring force, complete disruption and failure. Ruin of all plans and projects. Disdain, insolence and impertinence, yet mirth and jollity therewith. A marplot, loving to overthrow the happiness of others; a repeater of things; given to much unprofitable speech, and of many words. Yet clever, eloquent, etc., according to dignity.
Malkuth of HB:V (Ruin, death, defeat, disruption). Herein the Angels HB:DMBYH and HB:MNQAL reign
Etteilla
Affliction Upright. In terms of spiritual medicine, this card, in its natural position, signifies: Crying, Tears, Sobbing, Moaning, Sighing, Lamenting, Complaining, Afflictions, Regrets, Sadness, Pain, Wailing, Lamentations [= Poetic lamentations], Desolation. Reversed. Advantage, Gain, Profit, Success. – Grace, Favor, Benefit. – Ascendant, Power, Empire, Authority, Might, Usurpation.
I recently received some questions from a visitor to this website. One of them was in which sense the Sibilla is considered “chiacchierina”, i.e., chatty.
This is an interesting question, because it gets to the heart of how divination works (and not just divination with cards). I don’t want to foster the belief that the Sibilla is more capable of conveying information than other divination systems. This would be false advertising. Every deck and every system is capable of informing us.
But the way in which the Sibilla informs us is rather unique. Here we get into the specific character that each deck and system has. The Sibilla is like an off-beat aunt with a poor sense of boundaries.
A girl once asked me how her crush for a guy would develop. The girl had moved in with her grandma and the grandma disapproved of the guy. The Sibilla started off not with an answer to the question, but by telling me that the girl’s grandma disapproved of the situation. If I had asked another one of the decks I work with, I probably would have gotten a more straightforward answer.
It takes working with each deck in order to understand their language and personality, but these always emerge sooner or later. This is also probably why old folk diviners believed that each deck has a spirit attached to it that lives inside its cards and infuses them with its peculiar traits, a belief that I tend to share, since it explains this phenomenon much better than the impersonal Jungian theory of synchronicity.
The reality is that each (valid) divination system is chatty in its own way. I’ve heard the Bolognese tarot being referred to as chatty, and as I work with it I understand that its chattiness really is a factor, even though it is less chaotic than the Sibilla.
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.
Fludd discusses the signification of a figure springing from one house to another.
Of the signification of the 16 figures, when they duplicate in a question, that is, when similar figures are found in different houses, such as two Via, two Populus, etc.1
The figure in the first house means, when it is duplicated in the following houses: In the Second, especially if it fortunate and fixed, and so the opposite, which is valid for all other houses.2 In the Third, good situation between relatives, brothers, sisters or neighbors. In the Fourth, it is a bad mutation3 but not excessively so, unless the figure is Cauda Draconis. In the Fifth, mirth, vivacious and gluttonous companions, new clothes, music, melodies, antique things, good according to the mind’s opinion,4 so that one couldn’t wish things to be better, unless the figure is Cauda Draconis. In the Sixth, sickness, tribulations, fears. In the Seventh, fearful things due armies or evil women; good [signification], unless Cauda or Via are there, which denote all evil in this house, unless a question has been made for a gathering, or for marriages and enemies, for otherwise they show danger. In the Eighth, evil, great wrath or death or injury, loss, hurtful words, evil tribulations, but if the figure is good, it signifies the acquisition of the inheritances of the dead. In the Ninth, something good, a firm and stable change to acquire some thing for another,5 and to negotiate some religious business or of the Church, or with ecclesiastical men or people, or with messengers or those who return from a journey, unless Cauda and Rubeus come up in a question made for a journey. In the Tenth, all good, so that the thing cannot be better, and especially for the acquisition of honor and dignity, unless Cauda or Rubeus are there. In the Eleventh, good, so that it is not better in the question propounded; for it signifies hope, a good friend, especially if it is Major, Via or Acquisitio. In the Twelfth, the querent will fall into some tribulation, or a serious illness, or the loss of some thing, or defiance from enemies; nor can the thing be worse if the figure is Cauda.
The figure in the second house means, when it is duplicated in the following houses: in the Third, gain from parents, brothers, sisters or neighbors, if the figures are good, but if bad, the opposite. In the Fourth, what the querent thinks of gaining from his father, or from some great lord [he will get], if the figure is good; if bad, [he won’t get them]. In the Fifth, what the querent thinks of gaining from food, or clothes, or news that will come to him with letters, or loss by fire.6 In the Sixth, future illness of the family, or some loss, or fear, or great tribulation, or disease, or some evil thing. In the Seventh, marriage, loss from a woman, great enmity for the querent, or robbery, or the thoughts of women about lust, or quarrels, threatening words, change from place to place. In the Eighth, the return of an absent person, or of some other member of the family. In the Ninth, gain for the querent, religious or ecclesiastical, or a priest, or some other similar thing. In the Tenth, the Necromantic arts,7 or that the querent will win the love of some woman, or Lord, or great Majesty, or sciences according to the good or evil of the figures. In the Eleventh, fortune in that house, or in the family, or through the family, or through gain, or friends, or merchandise; for this is the force and power of the whole question. In the Twelfth, the imprisonment of some member of the family, or a serious illness, a serious molestation, or the destruction of someone from the family, of what you have gained, great accidents, or future tribulation and anguish.
The figure in the third house means, when it is duplicated in the following houses: In the Fourth, brothers, sisters, companions, neighbors, messengers [arriving ] to the questioner, profit or loss according to the nature of the figures. In the Fifth, joy, gladness, speedy news from friends, letters and messengers. In the Sixth, tribulation, diseases, some fear, loss through a servant, or machination, or evil enemies. In the Seventh, quarrels, change of place, there will be hatred and discord between brother and sister, anger against the questioner, marriage, etc. In the Eighth, death or danger from the past, thoughts about a woman, or about one’s enemies, or fear, and future profit from evil thoughts. In the Ninth, an occasion for the Clergy, great journeys to be made,8 benefits of the Church, some great prelate or honor. In the Tenth, brothers and sisters will attain to some arts,9 or great marriages, or great dominion, or they will become great prelates, or be exalted to honor. In the Eleventh, fortune or good favor from someone. In the Twelfth, imprisonment, long illness, occupation, or entering into [a period of] tribulation, from which there will be no easy way out.
The figure in the fourth house means, when it is duplicated in the following houses: In the Fifth, the father will rejoice with his children, or an uncle, or a relative, or some friend, or the father will make a profit through his children. In the Sixth, the father will soon fall ill, or he will be forced into great labor in his house, or in the town where he lives. In the Seventh, marriage or enemies, or lascivousness, or a change of state, or a change of land. In the Eighth, mortality will enter the land10 and inheritance of the questioner, or some tribulation, or, if he is outside his country, a return. In the Ninth, the death of priests or their loss in the Church. In the Tenth, the questioner’s honor, gain, riches. In the Eleventh, the questioner will be fortunate in some profitable matter, so that he will suddenly make a profit in it, and indeed through some of his friends, or some of the querent’s friends will give letters to those living in his house, which will bring the questioner much profit. In the Twelfth, long anguish and sadness, illness, envy, betrayal of the land of some lord, or of someone of his blood, but if the figure is good, it will not do much harm.
The figure in the fifth house means, when it is duplicated in the following houses: In the Sixth, disease by contusion or corrosion, or in other such ways, or news of children, the capture of some small beasts. In the Seventh, a gathering for a wedding or for trade, the joy of friends, fortune for women and children. In the Eighth, mortality, and the danger of some evil to come, the return of an absentee, and letters of joy, profit or news. In the Ninth, the son of the querent will be a cleric or a priest of the Church or a religious person, or he will make a great and long journey, or will have great joy through the honor of the Church, that is, through a man of the Church. In the Tenth, the son will have dominion, and the mother and sister will rejoice or find joy, or some assistance from [those in a position of] honor, or profit from the lord, or a prelature, or he [the son] will be a judge or teacher. In the Eleventh, the son will have dominion or fortune over his enemies, or in trade or in a similar matter or in news, or his friends will rejoice over his children. In the Twelfth, illness, imprisonment, great enemies for children, or some loss for the querent, or strangers will rejoice.11
The figure in the sixth house means, when it is duplicated in the following houses: In the Seventh, disease, or the servant or the woman of the querent, or his companion, will suddenly become angry or will end up among enemies, or the querent and his woman will fall into the hands of robbers, or disgrace, which they will nevertheless escape from as much as possible. In the Eighth, the servants or the beasts of the querent will fall into danger or tribulation, pain or sadness, and he will be beaten, or he will lose some object, and he will be absent and in the company of enemies of his house, or the woman of the querent will be familiar with someone else.12 In the Ninth, the servant or the animals of the querent will make a fortunate path, diseases will befall a cleric, or will hinder his exaltation, or the servants will have the company of the clergy, and especially with good and fortunate figures, such as Acquisitio and Major. In the Tenth, those who will remain in the place about which the question was made will be sick or oppressed by some Lord.13 In the Eleventh, fortune, and your enemies will envy you. In the Twelfth, a disease among one’s animals, or the querent himself will fall ill or be imprisoned and suffer loss either through useless beasts or through a long journey.
The figure in the seventh house means, when it is duplicated in the following houses: In the Eighth, the death of one’s woman, iniquities and all those things which pertain to the seventh house, namely lost merchandise, etc. In the Ninth, the companion of the querent will return to his country, and the clergy will be enemies to the querent, or his wife will enter religious life or go on a long journey. In the Tenth, honors to those who are represented in the seventh house, or the servant of the querent will be a familiar of his wife, or of his enemies. In the Eleventh, a friend will immediately become an enemy, or someone will immediately become a friend to the querent,14 or he will gain in some matter, or will suffer some loss from his friends. In the Twelfth, occupation of large animals, or the querent will fall into a serious and long illness, or imprisonment, or a long journey, or poverty, or that some letters will bring him loss in a short time, which should be kept secret as proof.15
The figure in the eighth house means, when it is duplicated in the following houses: In the Ninth, a judge of the enemies or of the woman or of the friend of the querent will attain great exaltation in the church, or he will be absent on a journey, or death threatens someone.16 In the Tenth, loss for the querent, or the death of the lord, or a defect in good will, or an impediment in some thing, or the absence of some lord. In the Eleventh, the death of the querent, or he will acquire some thing, or the inheritance of a dead man, or that while absent he will acquire friends, or that friends will restrain the hatred of the querent. In the Twelfth, secret enemies of the querent, who labor mightily to oppress him, or while absent he will be imprisoned or sick, or while imprisoned he will die.
The figure in the ninth house means, when it is duplicated in the following houses: In the Tenth, being friends with priests or clerics, or the querent will suddenly marry a wife, or messengers will come from some place, or from the querent’s mother. In the Eleventh, the journey of women, or a cleric will be your friend, or your fortune will be in the church, or you will have possessions in the church. In the Twelfth, sadness during a the journey for the querent, or he will have trouble with his horse, or a cleric will be imprisoned. This is a bad place for the querent.
The figure in the tenth house means, when it is duplicated in the following houses: In the Eleventh, the house or place of some lord, the completion of his fortune and hope, or that he will be a friend to some great lord, through whom he will be fortunate. In the Twelfth, that the questioner will be shortly in great tribulation or illness, or will be imprisoned, or his enemy will be made a priest, and that the petitioner will have great loss from beasts.
A figure existing in the eleventh house signifies, when it doubles itself in the twelfth house, imprisonment, hatred of enemies, a similar thing.
MQS
Footnotes
That is, if the same figure is found in two different houses. This, as we shall see, is generally interpreted as the two houses being linked together. Some of Fludd’s interpretations are straightforward, others rather obscure. Similar chapters are often found in other handbooks of geomancy as well. Their value consists not so much in their offering interpretations that need to be memorized, but rather in the kind of mental exercise that they allow the reader to engage in. ↩︎
This sentence doesn’t mean much. Fludd is simply asserting that the signification of the link between the two houses is colored by the positive or negative meaning of the geomantic figure. ↩︎
Mutation in the sense that the figure in the First house moves to the Fourth. ↩︎
Somewhat obscure. I think Fludd means that this connection between First and Fifth houses is good concerning whatever the querent is thinking about. ↩︎
Possibly referring to a business-related journey ↩︎
The connection of the Tenth house with necromancy is unclear. ↩︎
Probably due to the connection of Third and Ninth houses, which both pertain to journeys. ↩︎
The Tenth house is the house of art in the older Aristotelean sense of poiesis, i.e., practical science, which is what allows people to gain money. In short, it is one’s learned trade. ↩︎
Joy is here brought into the equation by the Fifth house. ↩︎
That is, intimate. Older astrological texts are filled with lists of testimonies to look for to establish whether the querent’s wife is faithful, or even if he is exploring herself. I suggest we leave these things in the past. Still, from a purely didactical standpoint, Fludd’s paragraph makes sense. ↩︎
Here we see how ambiguous this type of interpretation can become if we don’t keep the question in mind: it could go either way, namely that a friend (Eleventh) becomes an enemy (Seventh) or that someone else (Seventh) becomes a friend (Eleventh). ↩︎
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.
