Separating Common Sense from Nonsense.

There has been a rekindled interest in the Tarot cards with the re-emergence of the so-called ‘new age movement’. Since the 1800s, a small group of writers has made unsubstantiated claims regarding the Tarot having their origins in ancient Egypt or China. Moreover, fanciful pseudo-mystical assumptions about their supposed relationship with esoteric activities; astrology, numerology, ceremonial magic and the Cabbala. There is no hard evidence supporting the Tarot predating the 14-Century, nor their use for anything other than games prior to the 18-Century. This brief article will endeavour to outline two of the Major Arcana. ‘The Wheel of Fortune’ and ‘The Devil’, with emphasis on an umbrella perspective of poetry and prose.

La Roue de Fortune X Arcanes Majeurs.

The Wheel is an important feature in the world’s great religious traditions. In Hinduism (or more correctly ‘ Sanatana Dharma’), Shiva’s dance of the wheel of fire. Buddhism, the discourse, of the Buddha, set in the ‘Wheel of the Law’ (‘dharma-chakra’). Judaism, the wheel is at first an ornamental feature of Yahweh’s throne (Ezek,1:4-28;10). And then the wheels of the throne (Dan.7:9), and later become Ophannin; one of the guards of the celestial throne (Enoch. 61:10,71:7).

In Christian text ‘τὸν τροχὸν τῆς γενέσεως’ (‘wheel of life’), translates as the ‘course of nature’ NKJV, the ‘course of life’ NASB. Moreover, the ‘cycle of nature’ RSV; see James 3:6. This phrase has no association with the beliefs of the cult of Orpheus, and putting any meaning to this phrase would be pure conjecture. Quite clearly, these OT and NT phrases have the character of theological ornamentation, and comment regarding sociological variables of human life respectively.

The basic belief shared by both Hinduism and Buddhism is that of metempsychosis. That is to say, all men are shackled to the ‘wheel of life’. Moreover, their souls migrate from one body to another until all ‘karma’ (‘the accumulated actions of a person’s previous states of existence’) is expended. Metempsychosis, although reawakened by the spread of the pantheistic, immaneistic movements of Spiritualism and Theosophy, is fundamentally at variance with Christian doctrine, especially regarding the ‘resurrection of the body’.

The Theme of the Wheel in Literature.

This archetype is conceptualized as limits to human aspirations as to the “point … to which men aspire”, with fatalistic acceptance of both the individual and collective fall.

“Base Fortune, now I see, that in thy wheel There is a point, to which when men aspire, They tumble headlong down: that point I touched, And, seeing there was no place to mount up higher, Why should I grieve at my declining fall?”

Christopher Marlowe, Edward II, act.v,sc.vi.

The following poem features the wheel motif, with dramatic flair, as a collective (societal) and cosmic archetype. Its motion is effected by both the movement of the ‘celestial spheres’, and unscrupulous, and domineering ‘Fate’.

Since all the world’s great fortune and affairs

Forward and backward rapt and whirled are,

According to the music of the spheres; And

Chance herself her nimble feet upbears

On around slippery wheel, that rolleth aye.

And turns all states with her imperious sway;
Learn then to dance, you that are princes born,
And lawful lords of earthly creatures all;

Imitate them, and thereof take no scorn,

(For this new art to them is natural)

And imitate the stars celestial.

For when pale death your vital twist shall sever,

Your better parts must dance with them forever.

Sir John Davies, ‘Orchestra, or a Poem of Dancing, st.lx.

The wheel motif in the Dhammapada is the recurring cycle of individual existence.

Caught in the round of existence, without rest, without break, for many births, I sought for the Builder and took miserable birth again and again.

Dhammapada, Old Age, 8. dGe-‘dun Chos-‘phel. (transl.).

In the following poem, the wheel is a fickle and merciless revolving influence on life which man is cognizant both subjectively and objectively, of his role as pawn to “Her cruel sports, to many men’s decay?”

What man that see the ever-whirling wheel Of Change, the which all mortal things doth sway, But that thereby doth find, and plainly feel, How Mutability in them doth play. Her cruel sports, tomany men’s decay?

Edmund Spencer, The Faerie Queen, bk.vii,can.vi,st.i.

Le Diable XV Arcanes Majeurs.

This image features an androgynous half human, half animal, demonic figure accompanied by two humans with tails, antlers and animal ears. These two figures are attached to the plateau on which the demonic figure stands. The Devil (διάβολος “accuser” or “slanderer”) is perceived as the chief of the fallen angels in the world’s monotheistic religions. In Zoroastrianism he is called ‘ Druj ‘ (the ‘Lie’) who is in endless conflict with ‘Asha,’ that is ‘Truth’ and ‘Right’. In both Judaism and Christianity, he is known as ‘Satan’. He is mentioned very rarely in the early OT literature. The serpent in Genesis, chapter 3, is considered as the representation of the devil. He appears in the Book of Wisdom (2.24), Samuel (18.10), I Kings (22.21-3), and in the first two chapters of the Book of Job. In the post-OT and NT text, he became an adversary of God, known as ‘Beelzebul’ (Matt. 12:24-27). In Islam, the Devil is known as ‘Iblis’, ‘ash-Shaytan’ or ‘aduw Allah’, who is cursed by Allah for not bowing before Adam; the proto-human. In the dualistic belief system of Gnosticism, as well as other syncretistic religions, the demonic figure is called ‘ Demiurge,’ the creator of the universe; and in Manichaeanism: the Prince of Darkness. In Buddhist mythology, he is ‘Mara’ the Evil One, who is the enemy of all those who strive toward ‘Nirvana’. That is to say, the state of bliss by the enlightened and liberated being after death.

The Personal and Collective Shadow.

The umbilical connection, the cord fastened around the necks, of the two half animal figures. Moreover, anchored to the base supporting the Devil, is representative of man’s primitive past, the potential for unleashing colossal death and destruction so particularly evident in civilized human society. These two-tailed figures are the Devil’s ‘enablers’. They either consciously or unconsciously provide the wherewithal to facilitate the Devil’s bidding. This shadowy archetype typifies not only the collective potential for evil but also the latent dark forces within the individual cesspool of intolerance, xenophobia and greed. Nazi Germany’s unleashing of the systematic demonic forces of death and destruction upon the Jewish people is representative of the evil potential of the entire world community; as well as the individual.

Outward Projection of The Shadow.

Individually and collectively we ascribe our own shadows to others, like the two ‘enablers’, without facing or acknowledging the demon within ourselves, nor rationalizing our ethical or moral responsibilities. This concept is quite apparent at the heart of the following NT text: “… how can you say to your brother, ‘Bother, let me remove the speck that is in your eye,’ when you yourself do not see the plank that is in your own eye? Hypocrite! First remove the plank from your own eye, and then you will see clearly to remove the speck that is in your brother’s eye” (Luke 6:42. KJV).

Theme of The Devil in Literature.

The following OT prose narrative presents the ‘Adversary’, as he was then known, in early Judaism (400BC); in the throne-room of Yahweh. The ‘Satan’ of later OT and NT is not evident. He is one of Yahweh’s courtiers. At his worst, he is cynical and unpleasant. Unlike Yahweh, he has not the optimistic confidence in mankind.

And the Lord said unto Satan, Hast thou considered my servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil? Then Satan answered the Lord, and said, Doth Job fear God for naught? Hast not thou made an hedge about him, and about his house, and about all that he hath on every side? Thou hast blessed the work of his face hands, and his substance is increased in the land. But put forth thine hand now, and touch all that he hath, and he will curse thee to thy face. And the Lord said unto Satan, Behold, all that he hath is in thy power; only upon him-self put not forth thine hand. So Satan went forth from the presence of the Lord.

Job, 1: 8-12. (KJV).

The Devil is seen by Kipling as a contrary, noisy, and inartistic figure.

We know that the tail must wag the dog, for the horse is drawn by the cart; But the Devil whoops, as he whooped of old: ‘It’s clever, but is it Art?’

Rudyard Kipling 

‘The Conundrum of the Workshops’.

Dostoevsky suggests that the ‘devil’ may be the anthropomorphizing of man’s self perceptions.

If the devil doesn’t exist, but man has created him, he has created him in his own image and likeness.

Fedor Dostoevsky, The Brothers Karamazov. bk.5,ch.4. op.cit . p.254:4.

The ‘serpent’ in Genesis – a borrowing from the Canaanite fertility rites – is employed by Milton to indicate fiendish, treacherous, and vindictive character of the ‘serpent’ who deceives the proto-mother of the human race.

The infernal serpent; he it was, whose guile Stirred up with envy and revenge, deceived The mother of mankind.

John Milton, Paradise Lost, bk. 1, 1.34. op.cit . p.467:22.

The Devil, in the following Marcan account, of the two temptations in the ‘wilderness’, describes Jesus’ internal dialectical battle with the Devil. The Devil first tempts Jesus to prioritize the physical needs at the expense of the spiritual. Secondly, he tempts Jesus to take political power by leading the liberationists (Zealots et alii.) in overthrowing the Roman occupation of Palestine.

And Jesus being full of the Holy Ghost returned from Jordan, and was led by the Spirit into the wilderness, Being forty days tempted of the devil. And in those days he did eat nothing: and when they were ended, he afterward hungered. And the devil said unto him, If thou be the Son of God, command this stone that it be made bread. And Jesus answered him, saying, It is written, That man shall not live by bread alone, but by every word of God. And the Devil, taking him up into an high mountain, shewed unto him all the kingdoms of the world in a moment of time. And the devil said unto him, All this power will I give thee, and the glory of them: for that is delivered unto me; and to whomsoever I will I give it. If thou therefore wilt worship me, all shall be thine. And Jesus answered and said unto him, Get thee behind me, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.

Luke, 4: 1-8. ( KJV ).

BIBLIOGRAPHY:

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The quotation from the Dhammapada, is by courtesy of the Copyright © 1985 owner, Dharma Publishing, Oakland, California.

~ Finis ~