Le Tarot arithmologique - la séquence 1+4+7+10 = 22
Posted: 22 Jun 2016, 17:44
Over 500 years of history in 78 cards
... and all that come after 2-3-4- ... 78 should have special assignments too) belongs to the 16 of the courts all together in one group without any specification of who is who and where at - what all doesn't align with the meaning they bare due to rumors published for ages to give Tarot some meanings men could thrive on. I believe that you came by such books too which sparkled your interest in Tarot but I cannot find that reflected in your grouped model - but maybe I over read that and you can point me to the solution in your work.For example, the number one was the generator of all numbers; two represented opinion; three, harmony; four, justice; five, marriage; six, creation; seven, the seven planets or “wandering stars” ...
... your "core model" for the 22 doesn't fit those standards in a formal way because adding "3" to every term beginning with 1 and ending with 10 would make the sequence "closed". So 22 won't be a part of the sequence.An arithmetic sequence is a sequence of numbers in which two consecutive terms always have the same difference.
In general, the terms of an arithmetic sequence with the first term a0 and common difference d, have the form
an = dn+a0 (n=0,1,2,...).
Examples of arithmetic sequence:
1, 7, 13, 19, 25, 31, 37, ...
5, 11, 17, 23, 29, 35, 41, ...
http://www.calculatoredge.com/math/math ... cans13.htm
... and since you seem not to be keen on replying in a topic that you opened I'll leave it at that.Le Tarot Arithmologique
I include the footnotes because it is important to know if this account would have been known during the Renaissance. Nichomachus. Macrobius, and Capella weres known throughout the Middle Ages, in Latin. These alone would have been enough to convey the basic principles. Plotinus was translated by Ficino, as was Proclus. Macrobius and Capella were in Latin and known throughout the Middle Ages. Plutarch was known in Greek at least from the 1420s and in Latn after 1500. There was also, for some, the Theologumena Arithemtica, in Greek only, brought to Italy by Bessarion, available in Rome in the 1460s, Venice thereafter and printed in 16th century Paris. Phatius, having been a major polemicist against the Latins at the time of the "great schism", would have been studied by those interested in that issue, which surely were many given the conclave of reconciliation of 1438-39 in Florence.Hence it is very natural that the Pythagoreans should have considered the monad as the first principle from which the other numbers flow (20). Itself not a number, it is an essence rather than a being (21) and is sometimes, like the duad, designated as a potential number, since the point, though not a plane figure, can originate plane figures (22) As first originator, the monad is good and God (24). It is both even and odd, male and female (24), for when added to odd it produces even, and when added to even it produces odd (25). It is the basis and creator of number, but, although it is actually the great Even-Odd, its nature is considered to be more akin to masculine oddness than to feminine evenness. In short, it i always taken to represent all that is good and desirable and essential, indivisible and uncreated. (26)
If 1, the point, is the Father of number, it follows that the duad, the line, is the Mother of number (27)...
20. Nichomachus, Introduction [to Arithmetic, II, vi, 3; Plotinus, Enneads, V, I, y; Photius, Biography of Pythagoras, 7; Proclus, Elements of Theology, A; C, 21.
21. Plotinus, Enneads, VI, 9, 3.
22. Nichomachus, op. cit. II, vi, 3.
23. Enneads, VI, I; 9, 6; V, I, 7.
24. Macrobius, In Somn. Scip. I, 6.
25. De E apud Delphos, 8.
26. Capella, De nuptiis, VII.
27. Capella, ibid.; Plutarch, De animae procreatione in Timaeo, II.
The number 7 is that of the virtues, the vices, and many other things pertaining to the world of humans' and their choices for good or evil:The principal Christian innovation in number science was the identification of this spiritual-temporal dualty with the archetypal numbers, 3 and 4. Four, by the known analogues of the 4 winds, the 4 elements, the 4 seasons, and the 4 rivers, is specifically the number of the mundane sphere; and, as the first 3 days of creation foreshadow the Trinity, so the fourth is the "type of man." (56) Mystically, the fact that man in a tetrad is evidenced in the name, Adam, whose letters are the 4 winds (81) For this reason, knowledge of divine things is disseminated throughout the world by the 4 gospels, evangelists or beasts, emblemized by the 4 extremities of the cross (58), the 4-fold division of Christ's clothing, and the 4 virtues, or forms of love, as Augustine names them (59). "It is not possible," says Irenaeus, "that the gospels can be either more or fewer than they are." (60)
56. Theophilus of Antioch, To Autolycus; AN III, 82; also Ambrose, De fide II, Introduction; Augustine, On John, IX, 14.
57. Augustine, On John, IX, 14; see above, p. 31.
58. The cross was conceived to have 4 or 5 points--5 if the intersection was included. As the image of 4, it is encompassed man in the universe. As an emblem of 5, it coincided with the 4 wounds in providing the salvation of man, with his 5 senses, or of those living under the Old Dispensation of the Pentateuch.
59. Of the Morals of the Catholic Church, XV, 25.
60 Against Heresies, III, 11, 8.
Seven, it seems to me, is the number of humanity's being tested for worthiness. This group of tarot subjects, besides including at least two of the four virtues, show the situations in which people are tested: love, triumph, fortune, shame, and the limits of time (you never know when the proctor will call "time"). The Bagat, as the tester, is easily excluded.From the triune principle of God and the quadruple principle of man are produced the universal symbols, 7 and 12. The addition of 3 and 4, spiritual and temporal, produces 7, which is therefore the first number which implies totality (61). It is the number of the universe and of man, signifying the creature as opposed to the Creeator (62). Seven gifts of the Holy Spirit were derived from Isaiah XI: 1-3 (63) The Lord's Prayer was found to contain 7 petitionns (64). Similarly, the Beatitudes were found to be 7, and by the principle of contraries these septenaries were balanced by the 7 deadly sins ((66). Later, the addition of the 3 theological virtues (Faith, Hope, Charity) to the 4 cardinal virtues produced one of the best known heptads of Catholicism. The habit of presenting these spiritual entities in precise numerical groupings indicates that a relationship was felt between them, but it remained for Augustine to show the precise connection of the 7 petitions of the Lord's Prayer to the 7 beatitudes, whch in turn relate to the 7 gifts of the spirit or to the 7 steps to wisdom (67). Seven is the number of the Sabbath and Salvation, but it is also the number of sn (68). Necessarily the churches on earth are 7, formng a likeness of the universe (69).
61. Augustine, Civ. Dei, XX, 5.
62. Augustine, On the Sermon on the Mount, II, 10, 36; Letter LV, 15, 28.
63. Tertullian, Against Marcion, V, 8; Victorinus, On Creation.
64. Cyprian, On the Lord's Prayer; Tertullian, On Prayer, II. 8.
6. Augustine, On the Sermon on the Mount, II, 10-11.
66. Tertullian, Against Marcion, IV, 9; Augustine, Harmony of the Gospels, VI, 13.
67. On the Sermn on the Mount, II, 10-11. Contra Faustum, XII, 15; On Christian Doctrine, II, y, 9-11.
68. Augustine, Harmony of the Gospels, VI, 13.
69. Augustine, Letter LV, 5, 9.
In the Tarot, the cycle here begins in the sphere of the earth, at death, and ends in heaven, the Empyrian; it is the course of the soul from underground to eternity, through the medieval cosmograph of concentric circles, although not all are represented.. One card in the sequence, the Star (representing the Fixed Stars, and/or Venus), is out of order. That is for the sake of the players. It is easier to remember a sequence of increasing light than it is the Ptolemaic universe.Ten had long been recognized in the image of unity, but it was Augustinian Pythagoreanismm that produced it by adding the Trinity of the Creator to the hebdomad of the created (75). In Christian usage, its great type is always the 10 Commandments, whose traditional division into 2 groups of 5 was soon to be altered to 3 and 7, in recognitin of this doctrine.
75. Augustine, Against the Epistle of Manicaeus, Called Fundamental, X, 11.
This is is an essay (Contra Faustem) in which Augustine discusses one number after another, for its Christian significance. So also D’Oncieu, discussing the meaning of 3, 4, and 5 in the game of tarot, does not have to mention Pythagoras specifically to be seeing the game in a Pythagorean way.That the flood came 7 days after Noah entered the ark, as we are baptised in the hope of future rest, which was denoted by the 7th day...
There is also Alciato's designation of the card as "crux", a reference to the cross made by the man's legs but also to the crucifixion. And on the CY Hope card, the rope on the bottom around a figure's head, labeled "Judas".“Per ordine del Signor nostro Papa fu dipinto su tutti i ponti e su tutte le porte di Roma, sospeso pel piede destro alla forca, quale traditore della Santa Madre Chiesa, Sforza Attendolo e teneva una zappa nella mano destra, e nella mano sinistra una scritta che diceva così: Io sono Sforza vilano de la Cotignola, traditore, che XII tradimenti ho facti alla Chiesa contro lo mio honore, promissioni, capitoli, pacti aio rocti” (By order of our Lord Pope is to be depicted on all the bridges and on all the gates of Rome, suspended by the right foot from a gallows, as a traitor to the Holy Mother Church, Sforza Attendolo, holding a hoe in his right hand (2) and in his left hand a sign saying: I am Sforza peasant of Cotignola, traitor, who twelve times have betrayed the Church against my honor: promises, compacts, agreements have I broken" [aio rocti = ho io rotti])