New Translation of Orsini, D'Odoucet, and LeMarchand

For a long time - well, since around 2012, I have been interested in learning where Etteilla's interpretations of the number cards came from. Did they have an esoteric of his devising, perhaps in numerology, Pythagorean or otherwise, or were they interpretations he had picked up from some eclectic source or sources whose origins were lost in time? That involved reading the works he and his disciples wrote, to see what was there.

At the time not a lot was available in English: all I could find was two parts of the book by "Julia Orsini," both in the Little White Book (LWB) that went with Dusserre's reprint of the Grand Etteilla III, and the excerpts from Etteilla and D'Odoucet that Papus presented in Le Tarot Divinatoire, as translated by Stockman. That wasn't much.

I noticed that a copy of the whole "Orsini" book in French was at the University of Nevada at Las Vegas, so I xeroxed it there while on vacation. The biggest section missing from the Dusserre was its "Dictionary of Synonyms and Related Meanings." So I translated it, combined it with a similar dictionary in Papus, reputedly from D'Odoucet, and posted the result on Aeclectic and in a couple of online blogs of mine. I also translated the Third Cahier, which "Corodil" had put on Aeclectic in French, and as much as seemed useful from the Second Cahier, of which I obtained scans. This was in 2012.

I also accumulated scans of a lot of Etteilla's other works, as well as the first volume of d'Odoucet's Science of Signs, 1804, and LeMarchand's LWB. They were not very hard to read, but it was hard to pick out what was of interest to me from what was not. Meanwhile, my translation efforts shifted to Italian. Recently, however, I read Nitz's translation of Hisler's German translation of Etteilla's Cours Theorique et Pratique du Livre de Thot, and I found that by reading it along with Etteilla's original I could extract some of what was of interest to me.

In hopes that other translations into English, however good or bad they might be, might help me understand Etteilla better, I bought the book that is the topic of this post The Grand Etteilla, by Julia Orsini, Mlle. Lemarchand & M. M. d'Odoucet, translated and edited by Marius Høgnesen, revised edition, Sept. 2022 (originally Sept. 2021). It presents a full translation of Orsini, including its "Dictionnaire Synonymique," and d'Odoucet's and Lemarchand's explications of the cards. It also indicates the differences between D'Odoucet's lists, based on vol. 2 of his Science of Signs, and Orsini's, and has some additional "synonyms" by modern writers and additional spreads using Etteilla's cards.

So here are my preliminary notes on the historical part of the book, starting with the "Orsini." I will try to restrict my comments to what would be of interest to the general reader, as opposed to a specialist, although with regard to the soundness of his own comments on the text, I will be less restrained.

Høgnesen says that the Orsini is a "booklet" that came out "from around 1840." (The one I copied is 212 pages, 7 inches high and 4 1/4 inches wide, so a large booklet.) It is important to note that the various editions differ. He says that his copy is "from the 1440s." Whenever it was done, it corresponds to an edition of ca. 1850, most probably 1853, the date Papus gave in his bibliography to Tarot des Bohemiens). "Tarot John" uploaded it onto for us. The engraving of "Etteilla" with the king of hearts card behind him in Høgnesen's book is the same as what we see on

It is clearly not the original version (ca. 1838, actually), because an ad for the Prophecies of Nostadamus says he predicted among other things "the Revolution, the death of Louis XVI, that of Marie Antoinette, the accession of Napoleon, 1830, 1848, etc. etc." If the veracity of predictions are shown by the events of 1848, they must have already happened. The 1853 book also refers to the factory of Z. Lismon for purchasing the deck. There is no such reference in the 1838, and there surely would have been if it had existed.

There are differences between the 1838 version and that of 1853, at least in the introduction. The 1853 adds several paragraphs, while omitting an interesting paragraph of the 1838 in which the writer gives the name of the author - not Julia Orsini, but a man named "Scluqbole," an obvious anagram for "Blocquel," the publisher (for more on this, I have a post in another thread - just search "Scluqbole").

The version in Dusserre's LWB often has wording that differs from both the others, although without changing the content that I can see. Fortunately the text being translated is that in, so that it is readily available to compare with the English.

In the translation, there are a few things to get used to. First, he translates the French tarot suit of "bâtons" incorrectly. He says "clubs," which is not the English name of a tarot suit, but rather of a suit in regular cards, that called "trèfles" in French. Standard historical works in English, such as Wicked Pack of Cards, translate "bâton" as "baton." Cartomantic works (including the Dusserre) translate it as "wand." Take your pick. Anything but "clubs," which in fact corresponds to the French suit of "trefles," literally "clover." Later in the book, when it comes to Blocquel's descriptions of individual cards, we see "bâtons ou carreaux" translated as "clubs or diamonds," meaning "clubs" as the name of the tarot suit. Not the best choice.

Then when it comes to translating the French "trèfle," he can't very well use the English term "club," since he has already used that word for something else; he chooses the literal translation "clover," which of course is not what that suit is called in English (it is called "clubs"). So he translates "deniers ou trèfles" as "coins or clover." Well, it is confusing, especially since one might have imagined that diamonds in ordinary suits corresponded to coins in tarot, and clubs in ordinary suits to batons in tarot suits. It isn't so in cartomancy.

There is also the word "lame," which he sometimes translates as "card," when it means "plate" as in "gold plate." Etteilla's "Fire Temple," of which the translator gives Etteilla's diagram, lays out these plates, not the cards said in the translation. There is also the term "amateur," which in this context corresponds to the English "enthusiast" or "devotee," rather than "amateur." "Force Majeur," which is left untranslated, needs an explanation. Finally, although this is rather trivial, I notice him leaving the apostrophe off of possessives.

In the introduction (p. 11), where Etteilla mentions Gringonneur as the artist who painted tarot cards for the entertainment of Charles VI, Høgnesen adds a footnote explaining that Grigonneur was "the creator of the Charles VI tarots." This is both gratuitous (since it is what Etteilla says in the same sentence) and wrong. If anything is sure in tarot history, it is that Gringonneur did not paint those cards; they are not even French.

Still in the introduction, in the paragraph in 1853 (pp. 6-7 of that work) that Blocquel substituted for the one in 1838 promoting himself as "Scluqbole," there is a sentence that Høgnesen renders as "This Etteilla, . . . was he a mind-wanderer or simply a cartomancer, or was he both?" ( Cet Etteilla, . . ., etait-il un esprit-agare, simplement un cartomancer, ou n'etait-il pas l'un ou l'autre?) The meaning is actually ".. . was he a lost soul, a simple cartomancer, or not the one or the other?" The third choice is that he is neither of the first two.

What follows is Etteilla's somewhat embellished quote from de Gebelin. The French editions uniformly set off the quotation (in part a misquote) from Gebelin in italics and quotation marks, one on each line in fact. I would have thought that at least a quotation mark at the beginning of each paragraph and at the end would have been in order, to make it clear that what we are reading is meant to be a quotation, and where it stops, since it goes on for several paragraphs. A translator's note explaining where the "quote" differs from what Gebelin actually wrote would be in order here. (For example, Gebelin did not specify precisely the number of years since the Egyptians invented the game. That nonsense is Blocquel's addition.)

In his footnote about Etteilla's "seven principles of the Philosophy of Hermes," said to be on p. 240 of the manuscript, the translator enumerates what they are. It would have been good to say where he found these seven principles; I have not seen them, or anything like them, in Etteilla. Is it in something unpublished?

In the section on how to lay out the cards, one of the points Blocquel is emphasizing is that the procedure is slightly different depending on whether the enquirer is male or female. The text (p. 46 of the 1853, top line) is clear that it is a "questionante" who is inquiring, i.e. a woman or girl. For that reason card 8 is taken out and placed first. Had it been for a man, it would have been card 1. However, the word "questionante" is translated "querent" without specifying the gender, thus losing the point of the example. The Dusserre translation makes the same mistake, but corrects it in the accompanying diagram; Høgnesen does not. However, he does correct it elsewhere, so the reader can figure it out if he or she remembers.

The translation is rather awkward in these introductory sections, but after that it improves considerably. Hopefully, he has been reading the Dusserre translation, which he cites (identifying it as a version in the Bibliotheque Nationale), which is very good. But some of his departures from it are wrong. For example, for card 28 he translates "partie de la campagne" (party in the countryside) first as "countryside" and second as "house party" (Dusserre has "party in the countryside" both times). That the party is in the countryside is important in understanding where Etteilla is coming from - the suit of batons in general pertains to the countryside, as he observes elsewhere and D'Odoucet repeats in a selection included in this translation. Of this party, the text goes on to say, if next to a card in coins it "lui causera de l'ennui," will cause him boredom, not "will be uneventful." This is just one example. Before drawing any conclusions from this translation, you have to be sure to examine the French carefully. Nonetheless, it is helpful, to one who thinks in English, for grasping the general meaning.

In the synonyms section, his translations of the individual words are generally well-chosen, and more reliable than Nitz's. On the whole they agree with my own choices. Well, they are mostly the obvious ones. He also seems to have used the same system of bold, italics, and regular print that I used to indicate commonalities and differences among lists (although his distinctions are a little different). I don't know if he read my translations, but it is fine if he did. He did read "Tarot John's" posts on the identification of the people in the medallions on some of the cards, because he cites him and our forum and incorporates the information as translator's footnotes.

He does make an occasional mistake in translating synonyms; my limited sampling gives about one per list. The ones that don't quite fit should be checked against the French. You don't need to know French for this, since it is just words, most of which are in online dictionaries. Since he seems to have used d'Odoucet's lists as his primary source (rather than the "Orsini" itself), some errors come in because he did not notice that d'Odoucet has a list of errata at the back of his book. Card 28 has examples of both types of error: "metarie" is not "hall," but "tenant farm" (as Nitz recognizes) - again, a reference to the countryside. And one of the reversed meanings is not "editing," translating the French "montage" in d'Odoucet, but rather "mountain," translating "montagne," as indicated in the errata and in the other two lists. It is still about the countryside. I may make a list of what I think are clear errors, as opposed to judgment calls, but not in this post.

Høgnesen says in a footnote that "it is obvious that the synonyms in the original Orsini booklet were copied from d'Odoucet, however many were also left out." That is a view I have opposed on this Forum. The problem is that there is also the list by de la Salette, which is very similar to D'Odoucet's except for adding a few words here and there and omitting others. Besides leaving out words from d'Odoucet, "Orsini" adds words, most of them precisely ones that are found in de la Salette. So it is clear, if not obvious, that "Orsini" used de la Salette's lists. Not only that, but where de la Salette has a different keyword as upright than d'Odoucet, Blocquel goes for de la Salette ("Chute" vs. "Naissance" in card 35). On the other hand, Blocquel also includes words found on d'Odoucet's lists and not de la Salette's. Blocquel seems to have used both.

There is also a problem about the keywords that head up each list, one for Uprights and one for Reverseds in each of the 78 cards. Blocquel's are not always the same as those on the Grand Etteilla I and in d'Odoucet and de la Salette. That fact should be made clear. "Partie de Campagne" is Blocquel's keyword, which appears on the Etteilla II and III cards and the "Orsini" book's list of synonyms; it was also Etteilla's keyword in the 3rd Cahier. Another example is card "Usury" in the "Orsini" and Grand Etteilla II and III, but "More" (Plus) in the Grand Etteilla I, d'Odoucet, and de la Salette.

It would have been a great help if the translator had said, in the "synonyms" section, what card was being referred to, other than by number, even if Blocquel (my fingers want to type "Blockhead") didn't, e.g. besides "28. COUNTRYSIDE" (or 28. PARTIE DE CAMPAGNE, if translating Orsini), he had put, on the same line "[8 of Batons or Diamonds]" (but of course not his "Clubs or Diamonds").

At the end of the book he gives some additional spreads from various sources, as well as a translation of a passage in d'Odoucet's Science of Signs. He doesn't distinguish among the three volumes of that work, but the passage is from vol. 1, pp. viij (i.e. viii) - xjv (i.e. xiv), in the edition on, published in 1804. The rest of his excerpts are from vol. 2, published in 1806.

In the first page of this translation from vol. 1, there is a curious sentence that I cannot help quoting.
The first Mage of Egypt united in the number seventeen under Mercury's 3rd orbit, in the year 171 of the deluge or the great flood, only put in this book philosophical and scientific truths, that is certain.
The French is at ... 5/mode/2up. The sentence begins, "The first Mages of Egypt, being united under the number seventeen. . ." Then there is nothing about any orbit; it is just "under Mercury, 3rd of that name." D'Odoucet is talking about a ruler or chief mage named Mercury, i.e. Hermes, the third of that name in a succession of sages, who brought together 17 sages in the year 171 after the deluge, or rather, the greatest of the floods ("la plus grande inondation"). The succession of Mercuries is something Etteilla had talked about in the 2nd Cahier and elsewhere. And he endorses Plato's view in the Timaeus, that there had been many floods. In constructing this book, D'Odoucet continues, they only put in philosophical and scientific truths that one could not dismiss as doubtful.

Then the first sentence of the translation's next paragraph begins, referring to the seventh day of creation, "I devised this rest . . . " as though that day had been d'Odoucet's invention, or God is speaking. Actually, what he is saying is, "I conceptualize this rest . . ." or "I make understandable this rest . . "(fais concevoir). This meaning becomes clear in the next paragraph, which begins, "I explain . . ."

What I bought the book for was the translation of d'Odoucet. His comments on the individual cards are indeed interesting, in that they sometimes relate them to Etteilla's numerology, or at least his version of it. Unfortunately, the book omits those parts of the book where d'Odoucet discusses numerology. Høgnesen does give a brief quarter-page summary (p. 35) that he claims is Etteilla's, without saying where he got it from; much of it does not fit what I have gleaned from the Cahiers and the Cours Theorique (see my last two posts in the "Cours Theorique" thread for my documentation of Etteilla's numerology). So while this translation has confirmed my hunch about d'Odoucet and saved me some work, namely a precise translation of 78 half-pages of text, a lot is left for me to do, in order to understand d'Odoucet's application of Etteilla's numerology.

I also bought the same translator's translation of Etteilla's first book, on divination with the piquet deck. On first reading, most of it is as incomprehensible to me as it was in French. Høgnesen does give a few explanatory footnotes toward the end, on points that to me were clear enough already. But for the most part he understandably offers no help. The effort is a brave one. Perhaps I will try reading it again sometime.

Re: New Translation of Orsini, D'Odoucet, and LeMarchand

I now have more to say about Høgnesen's summary of "Etteilla's numerology." First, here is what he says (p. 35).
Translator: Etteilla assigns a slightly different meaning to each number than seen traditionally in numerology.

0. The Globe.
1. Man. Us.
2. Vegetation.
3. Generation, Reproduction.
4. Universe, Pyramid.
5. Animation, Universal Spirit.
6. Movement, Sphere.
7. Life
8. Circulation, Generational
9. Expansion, Effusion
10. Completion, Perfection.
Reading in his translation what d'Odoucet says about the first ten cards, I notice that in the course of his short discussions he says something, a phrase or two, about the corresponding number. This starts with card 2, but in discussing 2 he brings in 1, which refers back to 2. The rest are simpler. Here I have made numerous alterations in Høgnesen's translation, giving a short justification as well as what he put. That will also give you an idea of the quality of this translation, although to be fair I am dealing with d'Odoucet at his most difficult, and it is only thanks to Høgnesen's translation, which does resolve many of the difficulties I've had reading d'Odoucet, that I can make suggestions for improvement.
The number 2 is the characteristic symbol of stable, permanent vegetation, as it was, is and will be, as long as the centuries last. What is this principle of vegetation? A central and permanent fire, created as soon as the origin [creé dés l'origine: not "creating from the origins"]. . . . Let us observe moreover, that we would have before our eyes only the active principle (fire), if by the number 2, we were not to include that of the inherent passive or the woman. She [celle-ci: not "This"), by virtue of her [not "its"] innate qualities [plural], should be understood as [que, omitted by trans.] having the same number as man, or to put it better, [omitting "by"] their [leur: not "its"] moral parity, almost individually, put them [les mettoit] both in the position of having 1 as a symbol [instead of: in pairs as both are symbolized by 1]. Further, because of the cooperation [concours: not "competition" here] between these two 1.1 [not "1s"], we also attribute the number 2 to man, as before not being distinguished [comme ne devant pas etre distingué: not "in order not to distinguish him"] from his other veritable [better than "real"] half. However, it is advisable to make this distinction [de faire cette distinction, omitted from trans.], in consideration of their different proper functions of [not, "to apply these various functions properly, to] agent and patient, especially as the latter highlights and makes manifest the power of the former.
. . .
The number 3, being the symbol of generation and reproduction, it thus has to be preceded by the symbol of vegetation, which in fact occurred just prior, in creation.
. . .
The number 4, symbol or rather the number of the universe; its integral parts are represented by the hieroglyph of this card, the atmospheric fluid that surrounds us (commonly called air) is in a way the abbreviation of this same universe.
. . .
The number 5, a symbol of the universal spirit, encompassing [better than "surrounding" for "ambiant" here] and animating its beings.
. . .
The number 6 exposes to our eyes the terrestrial globe, which an expanding divine spirit animates with the insertion of movement.
. . .
The number 7 is the recognized symbol of life in general.
. . .
The number 8 designates the continuity, or circulation, of generations.
. . .
The 9 is a figure appropriated by [not: appropriate for] the philosophers to the product of generation [not, in generative work], for the reason, that it [not she] offers the aspect of a being made global [un etre conglobe: not "a being complete"], and whose lower part [parte inferieur: not "tools below"], seems [not seem] to effuse [faire effuser, replacing "pour out"; or perhaps "be effused with" - this "effuse" makes the connection to "effusion" in Høgnesen's summary] the spirit of life.
. . .
The 0, symbol of the terrestrial globe, expresses here its dependency, by the value which it seeks with its first master, the privileged Being, who resides there. It is also the first to pay some homage to it, numerically, since 10 is the first of the combined numbers. But this [cette: not "the"] recognized denomination of man is also particularly owed to [due, omitted] the most enlightened, a reminder for him only to use his powers with moderation.
From these quotes it is apparent where "Etteilla's numerology" comes from. However, 0 is not just the globe, but also the "privileged Being", presumably God. (Moreover, since it is also assigned to the Fool card, it also has the ordinary sense of "emptiness.") 1 is one of two numbers for humanity, as agent and as individual. As species and as passive, it gets the number 2. 2 is then vegetation in a rather strange sense, as fire is not normally considered vegetation. Once we have fire, i.e. energy, generation is possible, starting in water, 3, and then air, 4, i.e. in the universe, all animated 5 by universal spirit. Animation leads to movement 6, life 7 (although life would seem to be implied by vegetation, or at least animation), new generations, 8, global expansion, effusion 9, and the connection of man with God 10.

There remain words in the summary as yet unaccounted for. In 5, it remains unclear where "pyramid" came from. D'Odoucet mentions pyramids in connection with cards 2, 5, and the 10s of the four suits, but not 4. One possibility is in a translator's footnote, where he quotes from Etteilla's Cahiers, p. 68, (he doesn't say which Cahier, but it is the first) that 4 is the number of the pyramid. Strictly speaking, it is a tetrahedral pyramid, as can be seen in his diagram. See ... canvas=282. There 1 is the number of the sphere, 4 of the pyramid, and 6 of the cube. This interpretation only works, however, if one can pick and choose in deciding which of these from Etteilla is relevant. For Etteilla there, 1 is the number of the sphere, not 0, and 6 that of the cube; for D'Odoucet, 6 is the number of the "terrestrial globe," and 1 is assigned to no geometrical shape.

I cannot see where d'Odoucet in these pages mentions "perfection" or "completeness," Høgnesen's words for 10. Elsewhere d'Odoucet associates perfection with the number 6. Høgnesen's translation had given "complete" as a translation for "conglobe"; while that is going too far as a translation, it is likely that "completion" is an unstated part of 9, the result of making things global.

Despite a few slips and turning a blind eye here and there, I think these quotes are enough to at least show where Høgnesen's account comes from. Whether it is something that can stand on its own feet is another matter. Why is man first, if he was the last to be created and the highest? Also, it seems to me to involve a lot of repetition: animation, movement, life, all come to the same thing, and reproduction (can it be separated from life?), including the transmission of knowledge to new generations, is mentioned twice. Yet perhaps there is a progress to higher, or at least different, levels of these things.

Then there is the question of what this numerology has to do with the cards themselves and their keywords. Well, 1 is the number of the male querent. I suppose "Etteilla" is self-explanatory.

2 has fire and 2 children on it, i.e. the species, if these features count as vegetation.

The 3 has plants and animals on it, all capable of reproduction and needing water. He explains the keyword "propos," "discourse" in Høgnesen's translation, as a part of reproduction, passing knowledge down. If so, "discourse" must be taken in a very broad sense, since plants and animals do not literally talk. Perhaps "communication" would work.

4 has stars in the sky and a butterfly. The air embraces all. In those days, it was thought, following Aristotle, that outer space was filled with something called "ether," of which "air" is d'Odoucet's substitution. But how do we get to the other keyword on the card, depouillement? He has an interesting explanation: air is the "atmospheric fluid" in all things, which in turn is what is left after every property is removed, an idea that can be applied in various aspects of life. It is the emptiness of space as "privation of being." If so, the proper translation of the keyword depouillement is its ordinary meaning of "deprivation," not Høgnesen's "desolation." We can see that from the keywords (which in this book are unfortunately separated from the commentary). By being invisible to our eyes, air is an approximation of that deprivation (from our eyesight).

In 5, It might be that the snake biting its tail is the universal spirit, or the lady in the middle (as anima mundi); he doesn't say. Animation relates to the four creatures in the corner. How "animation" relates to the keyword "journeys" is obvious. But for him, it seems that even plants are animated (animation meaning "full of life"). To get to "journeys," there must be movement - but that, on his definition, pertains to 6.

Quite in contradiction to the meaning of 6, there is nothing moving on card 6, just rocks and a few plants. However, d'Odoucet counts "manifesting" as movement, as things do in the sunlight when we can see them, and the sun when it appears in the sky. In that way, night and day denote a movement, too, even the primary one. Sun and moon also count as moving, since they change position in the sky.

The number 7, life, is the support for all the species of animals shown on the card. That is a strange sense of "support," but not impossible. He does not explain how 7 relates to "protection," the other keyword, but presumably if something is supported, that support is also a form of protection.

8 shows a woman, the "Questonnante" of the keyword. That is because it is the female that is primarily responsible for new generations. This seems rather arbitrary.

9, is what divine justice is about, giving what one is due. The "jurist," the other keyword, is someone knowledgeable about human justice via the law.

10 is about man plus God, which implies moderation and priests. Well, for some.

So far it is a partly arbitrary system producing a result that was already in place before these explanations.

Another place in the same work in which he discusses numbers is on pp. 8-11. There 1 is the number of anything simple, meaning indivisible, such as the soul or the universal spirit, something not visible to the senses but inferred from its effects, and "man in general." 2 is the number of the human species, and of its physical and vegetative development, and in particular of woman. 3 is the number of triangles and of the three dimensions of space, and of generation and reproduction of the animal kingdom. 4 is composed of the point and the triangle and is the number of the four qualities (hot, cold, dry, wet) and of agent and patient in the human species (apparently 2 genders x 2 modes). 5 is the number of the quintessence, the universal medicine, which is the product of the universal spirit and animator. 6 is the first perfect number, the number of the globe and in particular the terrestrial globe inserted, vivified, and made corporeal by the universal spirit, and its atmosphere. 7 is the number of the mineral kingdom, with its four elements and three principles (i.e. sulphur, salt, mercury). 8 is the number of the progression of generations and of the vegetable kingdom, because it adds the vegetative soul to the 7 of the mineral kingdom. 9 is the number of the animal kingdom, because it adds the sensitive soul to that of the vegetable. 0 is the "proper number" of the globe.

Again there is much repetition, as well as more details that help explain the "synonyms." The biggest change is with the number 7, which is not life but the mineral kingdom. As "support", the upright keyword, that makes more sense than life: minerals are the support for living things, whereas life is their mode of being. The progression mineral, vegetable, animal is of course one often utilized, but not usually as steps 7-9. The Theology of arithmetic, more sensibly, assigns 1 to the point, God and form, 2 to the line and matter, 3 to the plane and the male, 4 to space and the female, 5 to the vegetative soul, 6 to the animal, and 7 to the rational. There was also Raimon Llull, who had a famous "stairway of intelligence," starting with minerals, then fire, then plants, animals, humanity, the sky/heaven (the "geniuses" of stars and constellations?), angels, and God.
These make a kind of sense, which at least in d'Odoucet is garbled in comparison. It as though in rearranging the order of the cards, the numerology had to be rearranged as well. Perhaps it will turn out that the Marseille order makes more numerological sense, as far as the traditional numerology represented by Llull.

I will press on, to see what d'Odoucet said in earlier works as well as Etteilla in what I may have missed.

Re: New Translation of Orsini, D'Odoucet, and LeMarchand

In his explication of the individual cards, d'Odoucet uses the principle of combination, that is, the meaning is a product of the right-hand digit (0-9) and the left-hand digit (1-7). Occasionally he will also have reference to the suit (farmer batons, clergy cups, nobility swords, commerce coins) and the number of suit-objects (1-10), plus gender and age in the case of court cards.

Why is 13 Marriage? He says that it is because generation 3 has need of its immediate agent 1, to be brought to its true product or goal inspired by nature, protected by law, sanctified by religion, giving it the name of marriage, the union inspired by that same nature. So what is 1? He does not say. The male is the "immediate agent" of procreation; but it is the priest who is the "immediate agent" of marriage.

1 + 4 (force majeur/Marseille devil). He says it is the spirit of the universe among men and women. It would have helped if he had defined this "genius" as the "lord of this world," as opposed to God, but that is probably what he means - the material universe, not the whole. If so, "men and women" would seem to be wha is characterized by 1, i.e. man in general as a driving force.

1 + 5 (sickness/Marseille bateleur). This is 5 the universal spirit in abundance, d'Odoucet says. The creature's realm is defined by what is on the table 4 for elements, 3 for principles, 2 for the volatile and the fixed -this is something I had not seen before - and 1, a "principe animateur," animating (or "driving," as our translator puts it) principle. It is an "indispensable concordance" if we wish to be inscribed in the book of life, he says. In other words a concordance with divine will. So it is the union of divine will and human will.

1 + 6 (Judgment). This is the "animating spirit", 6, submitting its whole i.e. men and women, to the censure of the sovereign, by which is meant its judgment as to what is to be excluded and what admitted. The translator's "censorship" does not quite fit, as censorship in the modern sense applies to communication media, not people. But It is the same principle, and in ancient Rome the censors did supervise public morals. Which of the two is man, and which God? I can't tell.

1+7 (Mortality/Marseille Death). He says that 1 represents the "inner man," which survives death. He does not say what the 7 is. Perhaps it refers to the 3 + 4, i.e. the three principles and four elements of the material world, which would seem to be separated off from the "inner man," if it survives death.

1+8 (Traitor/Marseille Hermit). 8 is the progress of generations, which he says is under the auspices of their principal driving force (or "engine" as the translation has it). And what is that? Is it the will of the figure with the lantern? Is it something above both him and the generations, symbolized by the sun? He does not say, except to comment that the lamp is too faint for the figure to see what is ahead.

1+9 (misery/Marseille Maison-Dieu). Here it is important to catch d'Odoucet's meaning as precisely as possible. It is rather obscure.
Nous appercevons maintenant le 1 jusqu'à lors dominateur, oppressé, gêné dans son action par l'image du globe dont l’effusion même lui échappe. Il en éprouve sans doute, une disette bien synonime avec gêue. Hélas! Tout semble réuni pour accabler la triste humanité! le courroux du ciel se déploie!

We now perceive the 1 until now dominating, oppressed, hampered in its action by the image of the globe, whose effusion escapes from it. He probably experiences an insufficiency quite synonymous with difficulty. Alas! Everything seems to come together to overwhelm sad humanity! the wrath of heaven unfolds!
Here d'Odoucet clearly has 1 as willful man and 9 as the effusion, from above to below. And later:
If man is unhappy, it is because he himself wants to be the arbiter of his happiness. Man is a god in exile; all the old allegories attest to the felicity and decline of the first man.
2+0 (fortune/increase, Marseille Wheel). Here 0 is the globe of the earth, receiving its vegetation from the number 2, whose products increase the fortune of the cultivator. However, there is a continual permutation, "the debris of a mix collaborating in the increase of another."

We learn more about vegetation here: like fire, it involves increase and decrease, even life and death, in an eternal round. This is very much the traditional understanding of "the vegetative soul"; however, is typically associated with the number 5. Think of the fifth sefira, Severity, Judgment, Mars.

2+1 (dissension, Marseille Chariot). 1, man, is dependent on vegetation. What does that have to do with the man in the chariot? It is vegetation as the wherewithal of subsistence, man's "imperious needs," which distinguishes mine from yours and the trouble it brings.

2+2 (man of the country/good and severe, K Batons). Vegetation twice, and a man leaning on a staff. "The man is becoming a competent farmer." The path is rough, so he is severe, but still good.

2+3 (woman of the country/good, Q B). Vegetation + reproduction. With the producdts of vegation, she "tends to perpetuate her species."

2+4 (departure/disunion, Kn B). Spread of vegetation 2 to the universe 4, sometimes at expense of home ground, by means of a vehicle of transport (symbolized by the horse).

2+5 (stranger/news, P B). A man of the country from elsewhere, the universal spirit (5, mystery) comes to renew or restore (5 as sacred?) the vegetative process, 2.

2+6 (betrayal/obstacle, 10B). 6, an enveloping sphere, constitutes an obstacle for determined principled actions, whether physical or moral, in the domain of vegetation. Treasonous because it operates incognito.

2+7 (delay/adversity, 9B). 7 as life in general in the sphere of vegetation, which absorbs forward progress, results in delay and obstacle (traverse, perhaps better as "frustration")

2+8 (countryside/internal disputes). in the countryside 2, reproduction 8 is hindered by the competition for the same limited space, including space to be taken over, to the detriment of the less diligent.

2+9 (preliminary talks/indecision, 7B). Effusion here expresses itself in vague talk (pourparler), resulting in indecision.

3+0 (domestic servant/waiting, 6B). The world, 0, needs the support of the generations 3, i.e. time to develop, waiting (translator's choice, expectation, does not connect to the keyword). Also needs the help of the animating principle, 6.

3+1 (gold/trial, 5 B). 1 symbolizes us. Generation 3 produces more hands for joint production, to collect the treasures, as is clear in agriculture. But abundance sets us up as targets for others, from which we can escape but with some loss.

3+2 (society/prosperity, 4B). Vegetation in close union with generation 3. Prosperity results from cooperation.

3+3 (enterprises/pains coming to an end, 3B). Double generation increases the chance of success.

3+4 (chagrin/surprise, 2B). The entire universe, 4, submits to the law of generation 3, which is animal generation. We may be pleasantly surprised or come to grief.

3+5 (birth/fall, 1B). The universal animator, 5, in relation to the passive principle of generation gives rise to birth of a being, vegetating at first (growing?), but it is subject to a fall.

3+6 (blond man/man of position, K Cu). 6 is the animating principle again, expressed through generation 3, but now in the moral realm of Cups. In Egypt educated, priestly men of education, the product of many generations, were the object of esteem. Genius is expressed by a light fire, approximated by blond hair.

3+7 (blond woman/woman of position, Q Cu). 7 is the principle of life, of which woman is the generator 3. In cups, her generativity is similar to the man's, and influential.

3+8 (arrival/deception, Kn Cu). Generation 3 in the circulation of generations produces rivalry among siblings, those who arrive later with those arriving earlier, for their patrimony. Cups symbolize education, the main part of one's patrimony.

3+9 (blond boy/penchant, P Cu). 9 is the expansiveness of animal growth, replacing the seed with the mature individual, in generation 3. Cups again signify education, so that it is not only expansiveness as an individual, but sharing of his talents with his fellows.

4+0 (city/wrath, 10 Cu). 10 is completion, cups for education, and education is centered in cities (a kind of universe 4?), which nonetheless have many competing interests, incurring wrath.

4+1 (victory/sincerity, 9Cu). Man 1 in the universe 4, cups for education, so vast knowledge, yielding power that has no need for subterfuge and is generous and sincere. 9 signifies its expansiveness.

4+2 (blond girl/satisfaction 8Cu). Progressive propogation 2 of thoughts and insights of universal 4 application.

4+3 (thought/projects, 7Cu). Universal 4 generation 3 requires thought. The life 7 of thoughts brings forth projects.

4+4 (past/future, 6Cu). The universe has a past and a future, but these are only beings of reason, the domain of cups, not actual. 6 is the animating principle of movement here.

4+5 (inheritance/relatives, 5Cu). The universal spirit 5 presents us with general action in the material universe 4. Transmutation of the past is generation through destruction, inheriting from what has come before.

4+6 (boredom/new knowledge, 4Cu). the animating principle 6 produces a desire for the new. Our globe 6 presents persistent and universal 4 principles. But 4 presents the stability of the cube, "a monotonous cessation of action."

4+7 (success/expedition, 3Cu). life 7 in the universe 4 requires continual generation 3. Recognition of this results in success and expedition of our projects, when they are researched (cups).

4+8 (love/desire, 2Cu). The succession of generations 8 in the universe 4 requires desire and then love for its achievement. The 2 relates to the combination of male and female that makes this possible, intellectually, active and passive.

4+9 (table/change, 1Cu). Expansion 9 into universal qualities 4 (of the mind, cups) produces high satisfaction, but change is inevitable.

5+0 (man of arms/wicked man, K Sw). Expansion is at an end, the 0 expresses lack of plenitude on our globe and the universal spirit of animation 5 is no longer operative. The sword of justice must be entrusted to one who has especially studied the rights of individuals. It seems to me that 5 as a sacred number also works here.

5+1 (widowhood/wicked woman. Q Sw). In this situation, we are distant from the beneficial principle. D'Odoucet does not refer to any numbers, but it would seem that 5 is the beneficent principle, and its adjoining 1, man, is one of separation rather than connection.

5+2 (military man/ignorance, KnSw). It is again separation, but this time in the sphere of vegetation, i.e. growth leading to reproduction.

5+3 (spy/improvidence, P Sw). In this time of separation, people are aware of the need for generativity. Everyone spies on everyone else, and is not prepared for the unexpected.

5+4 (tears/advantage, 10 Sw). The beneficient principle 5 has abandoned the universe 4. Advantage lies in joining forces. "A tenth will suffice for the whole." The whole would be the universe again.

5+5 (cleric/just defiance, 9 Sw). The double 5 suggests that in this time of separation from the beneficent principle, it is just to defy those who consume without providing for the general store.

5+6 (critical/incident, 8 Sw). The overarching spirit 5 seems to move 6 in the wrong direction. It is a critical situation that can result in countless results.

5+7 (hope/sound advice, 7 Sw). Life 7 takes on the pursuit of one who seems not to want the interview (entretien) (5?). With wise precautions we may hope for results from these attempts.

5+8 (route/declaration, 6 Sw). The circulation of the generations 8 constantly pushes to be supported by the agent 5, who modifies it. May this route not be fruitless!

5+9 (loss/mourning, 5 Sw). The effusions from the globe 9 cannot be halted, but the animating spirit, reproductive principle 5 no longer gives enough to replenish them. The result is loss and suffering.

6+0 (solitude/economy 4 Sw). The globe is becoming waste (0) without the animating spirit (6). The moors provide solitude, but economy must be practiced.

6+1 (distance/confusion, 3 Sw). Man 1 must travel the globe 6 for subsistence, with the danger of getting lost.

6+2 (friendship/false, 2 Sw). Vegetation 2 appears in our globe 6. Friendship comes to their aid. But it then becomes false.

6+3 (Extreme/Pregnancy, 1 Sw). Generation 3 now comes to the globe 6. Suffering has been extreme, but Fructification is near.

6+4 (Brown-haired man/vicious man, K Co). Universal 4 commerce (coins) brings relief to the globe 6, even if the motives are vicious, i.e. selfish.

6+5 (brown-haired woman/uncertainty, Q Co). The animating spirit 5 of the globe 6, in this case expressed through commerce, is an indefinite principle, hence risky.

6+6 (utility, inaction/Kn Co). The double figure of the globe (and movement?) suggests lavishness of useful goods. But that leads to inaction, hence disaster, we are warned.

6+7 (brown-haired boy/prodigality, P Co). Life 7 comes to increase the advantages in our world 6. The lesson is the same.

6+8 (house/lottery, 10 Co). The globe has the succession of generations in commerce, resulting in a good house (suggested also by 10), but the means that provide it are uncertain. If you win, do not risk more.

6+9 (effect/deception, 9 Co). Lots of expansion in commerce on our globe 6. But certain lucrative combinations are hidden, and those fooled will suffer (descending node of the moon).

7+0 (brown-haired girl/more, 8 Co). The 0, deprived of the symbol of insertion, seeks a new life. It recovers its fertility (the girl) with the aid of the speculator (Coins), who achieves new circulation 8, bringing more abundance. A more enlightened world avoids the dark manuevers encouraging fraud (ascending node of the moon).

7+1 (money/worry, 7 Co). Man 1 chases after life 7, but it is not easy to gain fortunes.

7+2 (the present/ambition, 6 Co). Vegetation 2 joined with life 7 indicates the present time, which is the father of ambition. The 6 indicates the animating spirit dominating the globe: power is born from wealth.

7+3 (lover/lack of order, 5 Co). The lover of life 7 is characteristic of generation 3. The number 5 of coins is the principle of existence. Money flowing abundantly favors the passions. But too much ardor leads to faulty conduct, lack of order.

7+4 (gift/enclosure, 4 Co). The universe 4, under the auspices of life 7, gifts us precious influences, in particular that of rest, indicated by the 4 coins, for the enclosing stability of the cube.

7+5 (noble/child, 3 Co). universal spirit 5, united with life 7, is a happy combination, most flattering, suggested by the 3. A predestined child to whom nobility will respond with riches.

7+6 (embarrassment/letter, 2 Co). Life 7 with vegetation 2 promises overabundance. Distributing this wealth is an embarrassment to its owner, who recognizes that letters are useful.

7+7 (perfect contentment, purse of money, 1 Co.). Life + life is double felicity.

7+8 (Folly, folly, Marseille Fool). 0 is the number, for traveling the globe 0 and finding a theater of extravagance.

There follows, at the end of the book, some final reflections, plus an interpretation of the 78 cards in terms of alchemy. So as not to be too overwhelming, I will omit the alchemical discussion, which I have posted elsewhere. It starts on p. 167, ... 6/mode/2up. Then the next page is strangely 178: either ten pages are imperceptibly missing (the previous page having completed its paragraph) or the publisher has misnumbered. The numerology doesn't start until p. 179, but I might as well post the whole thing:
Finally we have reached the end of the course we had proposed, but having only traveled the geometric line assigned by the numerical progression, we were only able to give weak discoveries because of the immensity of knowledge that we would have to reveal.

(179) A linear route from which we have not strayed, however, leads roughly from the chaotic origin of things to the present time.

We first find man in the state of innocence that followed his creation; shortly after his fall, which his pride deserved for him, he becomes prey to the miseries which result from the lack of perfection of the first arts; then the sciences come to embellish his days; but as if it were in his nature to abuse everything, he gets worked up, and decline comes in haste, fall into wretched savages: the most flourishing empires, everything falls back into anarchy and ignorance; until imperceptibly the conqueror, civilized by the vanquished, allows useful and pleasant years to reappear, which alone make the charm of existence; this is where we are.

It is a fact that by expressly mixing the hieroglyphics which traced the history of humanity for us, a new chaos will be formed from which the history of each individual man can be extracted: and this is the object of the science of signs by the book of Thoth, which must have been felt could not be given indiscriminately to all mortals to fathom its depths.

The 78 hieroglyphic leaves composing the book of Thoth, of which we have just followed the linear and geometric route, also present nature to us, one and triune, intelligent, spiritual and material; making us (start 179 ) consider it under the ternary number distinguished in reign - superior, inferior and middle; in intelligence, spirit and matter. Matter cannot know the mind [esprit] nor the latter the intelligence, because it is reserved for the higher to know and to govern the lower; what our ancient masters expressed in saying; that the sky rules the earth; and as can be seen in the first pages.

The whole of this book again presents to us the universality of nature under the emblem of a circle. A circle can be conceived with a center point and a radius; the center point is for us the sky, the superior realm; the circumference of the earth, the reign inferior; and the ray will be the man placed between immortal and perishable things.

These sheets still present this same nature under the emblem of numbers by subjecting it to a numerical formula 1. 2. 3. One the superior reign, two the average reign, three the inferior reign. Everything in nature is the product of the union of the superior with the inferior: this assembly constitutes the universe 4 formed of 1 + 3, which number is found potentially in that of man 2 root of 4; therefore it is indifferent here to study this same nature under the numbers I 2 3 4 or under that 2 which is its root.

Let us compare these two numbers, in the (180) macrocosm the superior reign includes the stars, their inhabitants and their influences; the lower kingdom includes our globe, earth and water, its inhabitants and its exhalations. In the microcosm the superior reign includes the genius or inner man, the soul sensitive and the vegetative spirit or vital fluid. The lower realm includes the fixed material body, the liquors and volatile fluids, and the appetitive faculties relative to material conservation.

In the macrocosm as in the microcosm there are 4 elements, 3 substances, 2 principles and 1 physical motor which we call nature. The set of these numbers completes the circle of God=10 (1); then considering the unity at the center where God the uncreated principle of the created prince [du prince créé], the motor and the uniting link; 2 agent and patient to engender 3, the philosophical child and bringing it to universal perfection 4. Then nature or the created unity 1 acting in the center of the elements 4, will perfect the philosophical mercury 5, the true quintessence.

By the elements 4 are understood fire, air, water, and earth; the 3 substances are mercury, sulphur and salt; these two principles are heat and humidity. The physical engine is nature itself implanted in the center of all things in which she acts

(1) Here are detailed lessons from my Course in the Science of Signs.

(181) invisibly, albeit substantially 4+3+2+1. Which is confirmed to us by this axiom of the sages: Deus est totus in toto et totus in qualibet porte [God is all in all and in every way]. This motor acting in the primordial chaotic water, caused fire to appear, and from fire and water was drawn air. Earth, a coarse element, was the dross of the first three other elements.

Let us follow our formula 1,2,3; one superior, the center, two the middle and the microcosm; three the lower and the material circumference. From the conjunction of the superior and the inferior, results the universe 4, from 1 + 3, Man forming the medium, sees himself as the epitome of the universe 4, since 2 is root of 4, and that 2 is the number of man, as 4 is that of the universe.

If to the universe 4, you join the man or his number 2, comes the first perfect compound of the geometers 6, which is also the number of the days of the physical creation. Now, multiplying this first perfect compound 6 by that of man 2, comes 12, which number is the circle of man from which he must not leave; because if he wants to return at 11 he will only find his weakness there and if he goes to 13 he meets death.
12 being the circle of man, he is allowed to traverse it and his number 2 can precede as well as follow unity; what will give 21 for the circle of his knowledge (182), which number is also that of the works of the creator, detailed in Genesis. This number can still be broken down by 1 + 2 = 3 or dividing the number 21 by 3 = 7, number of science and human wisdom, and symbol of life, seventh day when everything being perfect in physical creation, God ceased his work.

Let us examine the numerical progression of the circle 12 that man is permitted to walk. 1 + 2 + 3 + 4+ 5 + 6 + 7+ 8 + 9 + 10 - 11 - 12 = 78=15 = 1 + 5 = 6, the salt whose form is cubic, the cube presenting 6 faces in its development.

Dividing this total number 78 by that of wisdom 7, comes 11 and remains 1, which one having been unable to divide by the number of wisdom can only be its opposite, madness or 0. So the book of all knowledge that man is allowed to acquire must have been composed of 77 numbers and a zero, in all 78 leaves.
Let us observe at the number 77 is 7 + 7 = 14 = 5, sacred number, where God in the center of 4 forming a quint element, emblem of the universal spirit, mercury or steel, uniting itself lovingly to salt its natural lover, of which this number, according to Father Mercury (theological, physical and moral questions) is 78, matter of the sages = 6, of 7 + 8 = 15 = 6.

(183) The number 11, quotient of the dividend 78 by the divisor 7 considered as formed of 1 + 1 = 2, means discord, defect, it is the sign of human weakness and that of repentance. It is in this sense the number 2 who, wanting to resemble its creator, instead of the unity it had the pride to aspire to, found only 11, barrier and obstacle by the revolt of his two natures. But if this number 11 is that of the weakness of man, it is under another point of view, that of the divine force, which supports him both morally and physically, being formed of 6 + 5 the physical salt lover of the sages, animated by the universal spirit of its natural steel.

From the total number 78, removing the universe 4 plus man or his number 2, comes 72, which is that of the legions, of the geniuses governing the rays emanating from the throne of eternal wisdom.

Let us split this number 78 between the 4 elements comes 18 legions having very subtle and impalpable igneous bodies, 18 aerial. 18 aquatic and 18 terrestrial.
To these I add some considerations from vol. 1 of Science des Signes, on numbers.

There are three parts of science: God, man, and nature (p. 3).

There are three great circles in a sphere: the horizon, the equator, and the meridian. A little later: the sphere also has 3 points: the zenith, the center, and the nadir. There are also 4 horizontal points on the circumference: the four cardinal points. 4 + 3 = 7. The 3 great circles divide into two halves, yielding 8. [I do not understand "horizon" as a great circle, unless he means a great circle passing through a point on the horizon and the observer's position.] So we have 7 + 8, the number of cards.

The 78 of the card is a triangular and pyramidal number. Three is the spirit of the book of Thot, therefore 3 is the number of the spirit of nature.

Of the figures, the circle is first, and next the point, in the middle of the circle. (p. 9). The circle contains all possible figures in itself and is thus divine. 1 is the number of the point. 10 is represented by a circle with the point in its center. 10 is the circle of God, as the sum of the first four numbers. 12 is the circle of man, 3 principles x 4 elements. The sum of all 12 numbers equals 78, the number of cards.

1 is the number of the incomprehensible God, 2 the number of man + woman, leading to 3, the number of generation. (p. 18).

7 is the number of branches of occult science.

4 is the number of nature, because of the four elements.

God, nature, man = 1 + 4 + 2 = 7.

1+ 4 = 5, sacred number. (p. 20), God at the center of the 4 points, and 4 cardinal virtues. (p. 42.)

3 = spirit of all things. 6 = 3 circles in the sphere, producing 6 points, so the number of perfection.

1=the creator; 2= male and female; 3= generation; 4 = the universe. (p. 71).

1=the driving force of the subject; 2=man; 3=the principles, in every subject 3; 4=the nature of the subject; 5=mysterious; 6=always perfect; 7= that which you can do nothing without; 8= setbacks or development; 9=repose; 10=divine circle, or return to the subject; 11=human weakness; 12=human circle. (p. 104).

So the perspective in vol. 1 is similar to Etteilla in his Cours, except that it is more general. 1 is not the number of God, but of the driving force, whatever it is. The same for 3 and 4. Identifying 9 with repose is a bit odd, considering that the 7th day of creation is the subject of card 8.

I took a look in Sept Nuances to see what else Etteilla might have to say. It seems to be much the same as d'Odoucet in his vol. 1. The only difference, being that it is an alchemical text, is that his first principle, instead of being God, or "first cause," is "an assemblage of particles of universal magnetism," which is also the basis of the alchemists' "first matter." So he assigns numbers as follows (pp. 6-7, put online by Wellcome Insitute).
Ces accumulations de particules magnétiques 1, & élémentaires 4, ont en elles, pour le nombre 2, 3 principes, sel, soufre & mercure; mais soustrayant l'esprit 1, très-pur de la matiere, & mettant en à-parté 2, qui est l'homme pour lequel tout a été rendu sensible, ce corps de nature palpable, que vous voyez dans ce vase, n'offrira réelement plus que le nombre 7.
Si 1 le principe, a en vue 2 l'homme, il faut que 2 touche 1, & que 3 soit le côté cherche & facilement trouvé.
C'est, je le proteste, en écoutant les nombres, quùon peur developer la Nature; mais sans nous étendre, disons que si 3 est plus près de 1 que 4, que les trois Principes de la Nature, sel, soufre & mercure, donnent naissance & entretien aux quatre élémens, comme 1 aux trois principes, & tous ces nombres seront donc bien placés en cette sorte, 4, 3, 2, 1, = 10.

These accumulations of magnetic particles 1, & elementaries 4, have in them, for the number 2, 3 principles, salt, sulfur & mercury; but subtracting very pure spirit 1, from matter, and setting apart 2, which is man for whom everything has been made sensible, this body of palpable nature, which you see in this vase, will actually offer more than the number 7.
If 1 the principle, has in view 2 man, it is necessary that 2 touches 1, & that 3 is the way sought & easily found.
It is, I protest, by listening to numbers that one can develop Nature; but without extending ourselves, let us say that if 3 is closer to 1 than 4, that the three Principles of Nature, salt, sulfur & mercury, give birth & sustenance to the four elements, as 1 to the three principles, & all these numbers will be therefore well placed in this way, 4, 3, 2, 1, = 10.
This conforms with what d'Odoucet says in vol. 1 of Science des Signes, more or less.

To sum up, what we get, as a whole, is:

0. The terrestrial Globe.
1. Driving force: divine, human, even mineral (magnetism).
2. Vegetation. Fire. Passive (that which is acted upon); woman; humanity as male-female pair.
3. Generation in animals, principles of nature, spirit of nature.
4. Material universe, universal. Stability of the cube. Nature.
5. Sacred number, universal animating spirit. God in center of cardinal points. Separation from God.
6. Movement, perfection, terrestrial globe and its atmosphere, enveloping sphere. Cube.
7. Life, mineral kingdom. Money. Wisdom. That which cannot be done without.
8. Continuity or circulation of generations. Vegetable kingdom.
9. Effusions, expansion. Development, setbacks. Repose. Animal kingdom.
10. 1 driving force, point in center + 0 globe = circle of God.
11. Human weakness.
12. Circle of humanity. 4 elements x 3 principles. (Or, as likely but unstated: 2 man and woman, 1 driving force.)

Of these, the last three are really combined numbers. The bulk of the book is then d'Odoucet's attempt to explain the numbers after 9 as combinations of those before, including 0, although he sometimes forgets that is what he is doing. It again seems to me mainly after the fact. Some of it is recogniable from Neopythagorean numerology: 1 as God, 4 as the three-dimensional universe, 6 as perfection and movement. and 7 as wisdom. Beyond that, I am lost. Putting 7 as "mineral kingdom" might result from the fact that the 70s were formerly coins, for example (even if now they are talismans). The same for vegetation: the 20s are defined by agriculture. 5 might be sacred because it was the number of the Pope card. And 3 about generation because it is associated with the Empress, whose job it is to be a mother to a future emperor. In other words, this numerology might simply be a generalization from the meanings that were given to the cards associated with those numbers before Etteilla.