I am working on a translation of Franco's second note on
the CY.
In this post I am going to give
the first seven sections, out of ten,
the first 10 pages out of 13. My goal is to produce an English translation as near as possible to
the Italian original. Since
the interrelationships of clauses is important to keep visually clear,
the translation sometimes keeps
the Italian word order, when not to hard to follow
in English.. My short comments, mostly giving
the original Italian, will be
in brackets.
The original is at
http://www.naibi.net/A/506-MIFIOR-Z.pdf; it is dated Feb. 12, 2016.
Milanese and Florentine Triumphs - Hypotheses and Comments
1. Introduction
This note can be considered as
the continuation of one written month ago 1 on Visconti tarot Modrone or Cary-Yale deck that will be referred to simply by
the initials CY. That note had as subject title "elucubrazioni "; Michael S. Howard, who to had contributed that study, translated it with
ruminations 2 and that term has led me to recognize that
the subject was not digested enough.
In fact,
the conclusion of
the previous note was not really conclusive, especially
the uncertainty on
the interpretation of
the CY deck as a precursor of standard triumph decks or as a variant of such packs already
in common use.
I turn to
the subject by discussing some additional consideration on
the virtues and assumed links with
the Florentine minchiate.
The CY being examined is and remains
the same: no change at all whether you consider it
in one way or another; however, its historical significance changes, and that very much:
in light also of
the teaching of Sylvia Mann,
the importance of an original specimen before a standard is incomparably superior to that of an extravagant variation on a theme already known.
2. The Virtues
The era of
the introduction of
the triumphs coincides with that of
the early Renaissance, and among
the poetic and pictorial cycles of
the time were very popular both
the triumphs (with influences of non-immediate derivaton from classical civilization and from Petrarch's poem), and
the virtues, often presenting their victory over
the corresponding vices.
In short, that we find among
the triumphal
cards some triumphs and some virtue does not occasion any surprise;
______________
1
http://www.naibi.net/A/502-CARYYA-Z.pdf
2
viewtopic.php?f=11&t=1086
2
possibly a few other correspondences [risconti] are to be found
in the tarot.
Everyone knows that
the virtues are seven, four cardinal and three theological, but perhaps it is useful to provide some official clarification
in this regard; this is how they are defined under
the title,
In summary,
in a catechism of 790 pages 3.
1833 Virtue is a habitual and firm disposition to do good. 1834 The human virtues are stable dispositions of the intellect and the will that govern our acts, order our passions and guide our conduct according to reason and faith. They can be grouped around the four cardinal virtues, prudence, justice, fortitude and temperance. 1835 Prudence disposes the practical reason to discern, in every circumstance, our true good and to choose the means for achieving it. 1836 Justice consists in the firm and constant will to give God and neighbor their due. 1837 Fortitude ensures, in difficulties, steadfastness and constancy in the pursuit of the good. 1838 Temperance moderates the attraction of pleasures of the senses and provides balance in the use of created goods. 1840 The theological virtues dispose Christians to live in relationship with the Holy Trinity. They have God as their origin, motive and object, God known though faith, hoped for and loved for himself. 1841 There are three theological virtues: faith, hope and charity. They inform and give life to all the moral virtues. 1842 By faith, we believe in God and believe all that he has revealed to us and that Holy Church proposes for our belief. 1843 By hope we desire and await from God, with faith, eternal life and the graces to merit it. 1844 By charity, we love God above all things and our neighbor as ourselves for love of God. It is "the bond of perfection" and the form of all the virtues.
I do not know if and how this doctrine of
the virtues has already been superseded by more recent versions of
the official catechism, but for our purposes it seems to me already more than necessary; if necessary, you should resort to
the doctrine of
the time, it will not be easy to find
in a form similar "official". I add only (Fig. 1) a photo of Faith and Hope, designed by Andrea Pisano a century before
the time
in question here. Now we know enough to continue our reflections.
_______________
3.
Catechismo della Chiesa Cattolica, Città del Vaticano 1992, pp.466-467.
3
[Translator's note: I was not able to get a good reproduction of Franco's photo to put here; you may go to page 7 of
the original, but I found one on
the Web just as good, at
http://e-arthistory5.blogspot.com/2013_ ... chive.html. There are also very clear photos of
the two separately at
https://www.bluffton.edu/~sullivanm/ita ... 22hope.jpg and
https://www.bluffton.edu/~sullivanm/ita ... 3fides.jpg, by Mary Anne Sullivan at
https://www.bluffton.edu/~sullivanm/ita ... doors.html.
Figure 1. Florence, Baptistry, detail from the South Door
Anyone interested
in the tarot
cards,
in their various forms, structures and orders, certainly will bump into
the problem of
the virtues.
The triumphal
cards are ordered so as to see a growing power of
the same - a necessary condition for using them
in the game with no writing on them directly of their number
in the series. Michael Dummett, having discussed at length
the various kinds of orders for
the major Italian cities, stressed
the fact that precisely
the three
cards that represent three of
the seven virtues (indeed, three of
the four cardinal virtues) are
the most erratic
in the "canonical" orders of
the triumphal card sequence. On issues like that I can defer to what is recurrently discussed
in the literature, at least from 1980 onwards.
The reason why I will deal briefly with
the virtues now is that
the three theological virtues are
in the CY;
in this case three are preserved out of three, and
the case is presented unusually favorably. As for
the four cardinal virtues, only one of them is preserved, fortitude, and, on
the other hand,
the card of Prudence is absent
in almost all tarot packs.
3. Direct Construction of the virtues
By direct reconstruction I mean
the supposition that
the CY is a variation on
the theme of
the tarot existing
in their canonical form, and therefore attempts are made to associate
the three "intruders"
cards of
the theological virtues, which would all be absent there at
the beginning, to others replacing precisely those three. No one, to my knowledge, has suggested that
the hypothetical complete sequence of triumphal
cards in this deck was made up of at least 25
cards:
the traditional 22 plus 3 new
cards, precisely those of
the theological virtues
in question. Therefore, is it established that some figures of
the tarot were inserted instead of
the three theological virtues? Unfortunately an association group to group is not seen, and one should proceed to try different analogies for each individual card. For reports of this kind I can I can use as a basis
the famous
Encyclopedia of Kaplan 4.
The trump cards Hope and Charity (and the card Faith, which is not shown) do not appear in traditional seventy-eight-card tarocchi decks but are found in minchiate packs, which generally comprise ninety-seven cards. For
this reason, some researchers believe the Cary-Yale tarocchi pack is either a minchiate deck or an intermediate game in the development and evolution of either tarot or minchiate. Hope depicts a crowned female figure in profile wearing a long robe, kneeling in prayer, with an anchor tied to her wrists. At the bottom of the card is a hunched figure of a man with a rope around his neck and with the words “Juda traditor” written in white letters on his purple garment. The despairing figure of vice is Judas. It has been suggested that the card of Hope may be a substitute for any one of several traditional Major Arcana cards missing in the Cary-Yale pack – Temperance, or The Hanged Man (suggested by the rope), or The Star with its symbolic meaning of rising new hope. Charity shows a crowned and seated female figure facing front who carries a silver torch in her right hand while supporting a suckling infant with her left arm. Charity is richly robed in an ornate gown with ermine cape. At her feet, beneath the throne at the bottom left of the card, is a crowned king suggesting King Herod. Charity may be a substitute for The Popess, but the image of a woman breast-feeding her child is inconsistent with the traditional imagery of The Popess. The Faith card depicts a female figure with a cross in her left hand; the index finger of her right hand is upraised to ward off evil spirits. Beneath her throne is a crowned king, possibly the figure of Heresy. Faith may be a substitute for The Pope or The Popess.
______________
4. S. R. Kaplan,
The Encyclopedia of Tarot. Vol 1. New York 1978, p. 91.
5
When
the same Kaplan puts all
the preserved Visconti-Sforza
cards in a long table on p. 64 of
the same first volume of
the Encyclopedia, he adds
the three theological virtues above
the 21
World, and also, with a question mark following,
the Popess-Charity , Pope-Faith, and Hope-Starassociations. But we read
in the text copied above that Hope, as well as replacing
the Star, could have substituted for Temperance or even
the Hanged Man. On
the other hand,
in place of
the Popess could also have been inserted Faith, alternatively Charity.
As a source,
the Encyclopedia is not perfect because it does not distinguish sufficiently
the associations suggested by
the author from those suggested by other experts, who also are mentioned
in general and collectively, without being named individually. For our purposes, absolute accuracy is not required, however; it is sufficient to understand if indeed there could be such a substitution.
The very fact that recognizable clues were found and interpreted
in favor of such associations can be considered a confirmation of that possibility.
4. Inverse Reconstruction of the virtues
By an inverse reconstruction I mean that there obtains
in the CY a situation preceding
the canonical form of
the tarot and that, correspondingly,
the three theological virtues were already present
in this experimental and pioneering form. What card has subsequently substituted for that which was originally a theological virtue? Our task here becomes easy: we do not have to study
the situation again, but we can take advantage of what has already been suggested. One simply has to copy down
the similarities found before. Was it true that
the existing Popess could have turned into a figure of Charity
in the CY? Good; then it can also be said, now, that
the pre-existing figure of Charity was then transformed over time (she may have lost
the milk) into
the canonical one of
the Popess.
The same applies for
the Faith-Pope, Hope-Star couples and other hypothesized associations between a theological virtue and a "canonical" card.
In short, at first sight pairs of associated figures work
in both directions. Looking more closely, however, it is not at all certain that
the symmetry is really respected: it is possible, even probable, that a likeness suggested
in one way proves far less convincing
6
when viewed
in the opposite direction. There is also an asymmetry for
the same basic reasons
in the replacement of
the figures: having a homogeneous group of three figures, how is it possible to "break it up" into three independent figures, or at least into one independent figure and a reduced group of two?
Furthermore, it is naturally more reasonable to find
the three theological virtues together
in a high position on
the list, rather than away from each other or
in the front positions.
In short, if a replacement there was, it would seem more logical to
the group
the theological virtues and move them up
in the ranking (direct reconstruction), rather than vice versa, their break-up and movement down (inverse reconstruction). On this basis one could conclude that
the CY was obtained from a standard deck and not vice versa. However, one might also conclude that it is
the very idea of a replacement that does not find sufficient handholds.
The situation remains unclear; I will go back over this after pursuing another detour through ... Florence.
5. Comment on minchiate
In traditional Florentine minchiate there are no fewer than 41 triumphal
cards; it seems unlikely that this deck, which has been used for centuries, was born with all its 97
cards.
In particular,
the cards of
the four elements and
the twelve zodiac signs are presented as a rear insertion within an already standardized sequence ; All historians agree on an interpretation of this sort. Among other things, it is a sequence that has an order recognizable
in itself (which turned out not to be sufficient for their use as trump
cards in a game, so that to ensure
the order
the cards were marked with
the actual numbers). For example, this is quite reasonable given that
the zodiac signs were not added so that one follows
the other,
in the same way as
the corresponding constellations
in the heavens succeed one another
in the passing months. This is already a sequence a little different from that of Petrarch's triumphs,
in which
the victory and
the triumph were more obvious and corresponded almost to victory
in a battle.
What was
the initial form of minchiate? No one knows.
The only thing that is known is that
the game of minchiate
in 1477 was done
7
in multiple ways and that only
the one
in which
cards were won was allowed. It was
the difference between
the cards taken which determined
the final score, but how many all
the cards in play were we do not know. Let us assume, just for
the sake of argument, that
the minchiate pack was originally a deck of 80
cards like
the hypothetical CY reconstructed
in the study described above, with
the help of a possible analogy with minchiate, if only for
the theological virtues. One would also be satisfied to have finally seen a minchiate with a "reasonable" structure. However,
the discussion cannot end here. How did that CY, which looks like it was invented
in the Visconti court, not leave traces
in Milan, but leave them some time later
in Florence? As if only
in Florence had survived an experiment that
in Milan would be born only to die very quickly after its birth.
Any reconstruction of
the type [genere] ends
in leaving us perplexed. Let us try once more to see
the situation
in reverse: is it possible that a primitive minchiate pack already
in use
in Florence has generated
the Milanese CY? By primitive minchiate pack I mean here
the pack of Florentine triumphs purchased by Giusto Giusti
in 1440 5, which will be indicated from now on with
the initials GG.
6. Two links in a chain
To continue
the discussion some preliminary hypotheses.
in part already used or under consideration. are necessary: we have already assumed that
the CY was originally a deck of 80
cards, 40 pips [numerali, numbered], 24 courts [figurata], 16 triumphal [trionfali]; we admit that
the GG Florentine triumphs (whether already called minchiate or not) has existed with its own composition not only before
the corresponding standard of 97
cards, but even before
the tarot of 78. While holding
in the background
the appropriate "standard" decks of tarot and minchiate as ultimate goals, we will examine three decks of "experimental " playing
cards " as schematically shown
in Fig. 2, that of Marziano da Tortona, referred to as
the MZ, and also
the CY and
the GG. Unfortunately,
the discussion must be based mainly on assumptions, advanced
in succession: none of
the three decks is precisely known; of
the third,
the only one for which we know with
_________________
5. Th. Depaulis,
Le Tarot révélé. La Tour-de-Peilz 2013, p. 17-18.
8
certainty
the date of production, no card has survived;
the only pack of which we have
cards is
the second, but not all are there, we are not sure how many and which are now lost.
The first two packs present themselves as originating
in the Milanese court of
the Visconti,
the first definitely linked, and partly due, to Duke Filippo Maria; perhaps also
the second, at least if we accept an early date among those proposed. Already
in these first two decks there are uncertainties.
The MZ certainly has four kings and sixteen triumphal
cards; uncertain is
the number of
cards of
the four suits, including court
cards possibly present alongside
the king. Especially uncertain is whether this first known deck of triumphs, could really represent
the first-ever attempt to create a pack of
the type [genere]. with additional
cards superior to
the others. It also remains uncertain whether it was a totally isolated attempt, with no direct sequel, or if it can be considered as a link
in a chain
in which successive attempts take into account
the prior ones (
the identity of place is a clue especially favoring
the chain).
The CY also has several uncertain points.
The date of 1441 often proposed is not secure. For completing
the preserved triumphal
cards there are several possible scenarios and no certainty.
The hypothetical reconstruction of 16 triumphal
cards is based on a possible analogy with chess pieces and (especially
in my opinion) on a possible analogy with
the MZ - so that would
in fact be a previous link on
the same chain - with
the same number of triumphal
cards but already changed
in the direction of
the standard decks to follow.
The temporal sequence between
the two is secure (
in the sense that no one has yet proposed a date of
the CY prior to
the MZ), as is
the fact that going from
the first to
the second we approach
the typical tarot form, while not reaching it. Having admitted that
the CY triumphal
cards were originally 16,
the same as those of
the MZ, it is easy to assume that
the gods or deified heroes are transformed into other triumphant characters, but with a similar structure (at
the limit [al limite] also
in so far as [per quanto riguarda}
the "transformation" of
the triumphal series into
cards of
the four suits, if
the allocation proposed into four groups by Michael Howard is convincing).
The clients of these special packs cannot be overlooked. Especially for
the CY,
the origin
in the ducal court of Milan unfortunately only serves
9
to explain
the extraordinary character. This uniqueness could be of two different types, precisely those that we would like to distinguish, either an elegant variation on
the theme of
the traditional triumphs or an innovative intermediate structure that will lead to
the standard triumphs. To decide, only Einstein with his space-tim ecan help: understanding
the place to be that of
the court of Milan,
the time coordinate will be decisive and
the prototype of great historical interest will be all
the more likely
the further back
in time one can push
the dating; Already 1441,
the most often suggested, is too recent.
7. The third hypothetical link in the chain
At this point it may be useful to introduce into
the discussion Florentine minchiate. What links minchiate with
the above? Exactly nothing, it would be said, and so said all
the experts, with
the exception of some art historian ... not knowing
the history of playing
cards. But if we agree to call minchiate
the first Florentine triumphs [Ma se accettiamo di chiamare minchiate i primi trionfi fiorentini], here
in 1440 Giusto Giusti is ordering a pack, and no one knows how this GG might be constituted, except that it had especially
the for us hardly useful coat of arms of Sigismondo Malatesta. There could not be a big difference between
the Florentine and Milanese decks if
the same Sigismondo Malatesta receives both for his use from Florence
in 1440 and from Milan and Cremona some ten years later.
The cards of
the Florentine triumphs could be born and developed
in a manner completely independent of those of Milan, but this presents itself as a hardly logical reconstruction, and it appears rather likely that
the two developments were somehow connected. There must then be considered
the hypotheses that
the Milanese triumphs gave rise to
the Florentine and also, at least
in principle, that
the Florentine triumphs gave rise to
the Milanese ones.
It may seem strange that I do not take into account Ferrara, also having
in mind
the subtitle of
the fundamental book of Dummett,
From Ferrara to Salt Lake City. There is something not quite right about that [Qualcosa non torna.] Surely
the courts of Milan and Ferrara were
in close contact, but when
in 1444 those two ducal courts played a little trionfi with special
cards, players of
the people
in Florence were playing
in the streets with
10
common decks. 8 They are precisely those packs of Florentine triumphs that could solve most of our remaining doubts
in our historical reconstructions, necessarily [up to now]
the result of unverifiable speculation. I am able to imagine "ordinary" packs like that, used by
the people, as even [perhaps] produced by Milanese handicraft,
in addition to Florentine, although I personally have some difficulty with Ferrara, where early triumphs are actually documented
in court circles. [
In response to my request for clarification, Franco tells me, "I am not able to imagine
in Ferrara an active handicraft capable of producing a big amount of card packs, and people playing
in the streets with ordinary
cards of local production – as certainly was possible
in Florence and maybe!
in Milan.] (If anyone thought also of Bologna, or other cities, there might be clues
in favor, but they can be overlooked
in this discussion.) [Translator's note:
in the graph below, I think there are supposed to be horizontal and vertical lines here, which did not show up on
the pdf reader and print-out. I will try a different computer later, but I think it is readable as it is.]
(Figure 2. Scheme of packs discussed
[Milano = Milan; Firenza = Florence])
From Florence we have no information [notizia] of decks as old as
the MZ, but certainly already
in 1440
the GG presented no extraordinary novelty; it was enough to order its production at any of
the local manufacturers of playing
cards. For
the dates attributed to
the packs discussed, it does not appear impossible that
the GG influenced
the CY. However, since it is reasonable to bring
the CY back to a local development from
the preceding MZ, we would need to make a nice unsupportable somersault [un bel salto mortale] to suppose that
the same Marziano had had
the idea of his Milan deck from a somewhat similar effort underway
in Florence when he was finishing, right there, his university studies. At
the state of our current knowledge, this would be an acrobatic act hardly recommendable.
Consequently, we should reconstruct
the chain as a derivation of
the Florentine triumphs from previous ones
in Milan, though not
_______________
6
http://www.naibi.net/A/424-GIGLIO444-Z.pdf
11
from
the Milanese standard ones but from
the intermediate, so to speak, precisely
the type of
the CY. Then
in Milan that deck would have been changed to
the standard tarot, while
in Florence it would remain as
the basis of
the next expansion of
the traditional minchiate. Necessary conditions for
the plausibility and validity of a reconstruction of
the type [genere] are
the CY being as close as possible to that of
the MZ as dated and structured and absolutely not
the later and extravagant occasional pack purposefully different from
the ones already used at
the time.
Translator's note: I will take up parts 8, 9, and 10, pp. 11-13, later. In the meantime, let me know how to improve the translation, and especially any mistakes I have made in presenting Franco's argument.