Talk radio

It is also syndicated throughout the United States. There are many variations, but in many readings the querent shuffles the cards, then the reader lays out the cards in a pattern called a "layout" or "spread". The 'X' Zone, a nightly show about paranormal topics hosted by Rob McConnell. The cards are therefore sometimes "insulated" by wrapping them in silk or enclosing them in a box, and only touched by the reader and by the person for whom the reading is done (the "querent"). A three-hour program originating from The Fan 590, usually only the third hour is broadcast nationally. Further, some individuals believe that the cards take on the "aura" or "vibrations" of someone who touches them. Prime Time Sports, a sports talk program hosted by Bob McCown. Still others routinely follow the divinatory meanings assigned to each card by popular books and other authorities.

Love and Romance, a relationship advice program hosted by Sue McGarvie. Tarot card readers sometimes believe that Tarot cards allow them to exercise an innate psychic ability to see the future. It is the most widely distributed talk radio program in Canada. That point of view may be unusual among those who use Tarot for divination. Renovations Cross Canada, a weekend program about home renovations hosted by Ren Molnar. Meaning may emerge even from purely random patterns, as chance selections force you to consider concepts that you'd normally ignore, and the density of meaning is great enough that meanings can emerge from almost any selection of cards. The Home Discovery Show, a call-in home renovation program hosted by Shell Busey. In that sense, it might be said that the Tarot can give you insights into the future without having any supernatural or occult aspect at all.

The George Stroumboulopoulos Show airs on Sunday nights on stations in Toronto and Montreal. For instance, you might be subconsciously aware that a relationship or job is in trouble, before you admit it to yourself. Movies from Mike Mayo and Max Weiss. It can be argued that we sometimes perceive the signs of future events subconsciously only. Personal finance from Bob Brinker and Dave Ramsey, and. Alternatively, it is sometimes seen as a less sophisticated use of tarot. Automobiles, as on Car Talk,. This is sometimes seen as an extension of the psychological use mentioned above.

Clark Howard,. Divination, or fortune-telling, is by far the most popular and well-known use of the Tarot in the English-speaking world. Consumer advocacy e.g. Random selections of Tarot cards have also been used to construct stories for writing exercises and writing games. Computers from Leo Laporte,Kim Komando, Bill Dubie and Dave Sciuto. Eliot's poem The Waste Land uses only superficial descriptions of Tarot cards, a few of which are genuine. Mental health from David Viscott. S.

Dean Edell. T. Health and Medicine from Dr. Italo Calvino described the Tarot as a "machine for telling stories", writing the novel The Castle of Crossed Destinies with plots and characters constructed through the Tarot. Relationships, as on shows such as Loveline and The Satellite Sisters. The Tarot has inspired writers as well as visual artists. Laura,. This may reflect their belief that Tarot symbolism has evolved, especially since the early 20th century, so that it has become increasingly universal.

Joy and Dr. Interestingly, some people view the older decks such as the Visconti-Sforza and Marseille as crude and limited when compared to some modern ones. Ethics and Morality from Dr. Some try to get the client to clarify his ideas by imagining his situation or relationship in terms of Tarot images: Is someone rushing in heedlessly like the Knight of Swords perhaps, or blindly keeping the world at bay as in the Rider-Waite-Smith Two of Swords? The Tarot can be seen as a kind of algebra of the subconscious, allowing it to be analysed at the conscious level. Some psychologists use Tarot cards to identify how a client views himself or herself, by asking the patient to select a card that he or she identifies with. The theory of archetypes gives rise to several psychological uses.

The Emperor, for instance, represents the ultimate patriarch or father figure. He may have regarded the Tarot cards as representing archetypes: fundamental types of person or situation embedded in the subconscious of all human beings. Carl Jung was the first psychologist to attach importance to the Tarot. The Tarot is often considered to correspond to various systems such as astrology, Pythagorean numerology, the Kabalah, the I Ching and others.

The numerology is usually thought to be significant. In many systems of interpretation based on that of the Golden Dawn, the four suits are associated with the four elements: Swords with air, Wands with fire, Cups with water and Pentacles with earth. There is a vast body of writing on the significance of the Tarot. This idea was apparently first suggested by tarot author Eden Gray in the mid-20th century.

Altogether the major arcana are frequently said to represent the Fool's journey: a symbolic journey through life in which the Fool overcomes obstacles and gains wisdom. Each card has its own large, complicated and disputed set of meanings. The twenty-two cards in the major arcana are: Fool, Magician, High Priestess [or La Papessa/Popess], Empress, Emperor, Hierophant [or Pope], Lovers, Chariot, Strength, Hermit, Wheel of Fortune, Justice, Hanged Man, Death, Temperance, Devil, Tower, Star, Moon, Sun, Judgement, World. Even here there is room for interpretation: the card is sometimes considered as showing intellect triumphing over desire, sometimes as the equal union of intellect and passion, sometimes just as a symbol of mental strength or endurance.

The mountains in the background demonstrate another kind of strength. Other symbols are included: a chain of roses symbolizing desire or passion, against a white robe symbolizing purity. In the newer card, this symbol appears explicitly. The woman's hat of the Marseille card has frequently been interpreted as a lemniscate: the sideways-figure-eight representing infinity, or, according to Waite, the Spirit of Life.

As with its Marseille-deck ancestor, the Strength trump shows a woman holding the jaws of a lion, but this picture is far more elaborate. We can know more about the symbolic intentions of the designer here, since he conveniently wrote many books on the subject on occultism and symbolism and a handbook specifically for this deck titled The Pictorial Key to the Tarot (1910). See, for example, the Rider-Waite-Smith Strength card. Images and interpretations have been continually reshaped, in part, to help the Tarot live up to its mythic role as a powerful occult instrument and to respond to modern needs.

In turn, the meanings come to be modified by the new pictures. Interpretations have evolved together with the cards over the centuries: later decks have "clarified" the pictures in accordance with meanings assigned to the cards by their creators. Some people find that modern Tarot decks are more interesting, expressive, and psychologically resonant than their ancestors. We will do some dispelling further on; in the meantime, the most important thing to note is that modern, occult readings of the cards often have little to do with their meaning in their original context.

In fact, much of the fog around the symbolism can be dispelled if one studies sources other than occultists with a vested interest in the occult interpretation of Tarot. Contrary to what many popular authors claim, its origins are not lost in the mists of time. Such history is not impenetrable. The Tarot has a complex and rich symbolism with a long history.

In the Silicon Valley Tarot, major arcana cards include The Hacker, Flame War, The Layoff and The Garage; the suits are Networks, Cubicles, Disks and Hosts; the court cards CIO, Salesman, Marketeer and New Hire. The Tarot of Baseball has suits of bats, mitts, balls and bases; "coaches" and "MVPs" instead of Queens and Kings; and major arcana cards like "The Catcher", "The Rule Book" and "Batting a Thousand". For example, the Motherpeace Tarot is notable for its circular cards and feminist angle: the mainly male characters have been replaced by females. These modern decks change the cards to varying degrees.

The Tarot of the Witches deck became famous/notorious in the 1970s for its use in the James Bond movie Live and Let Die. The Tarot of the Witches and the Aquarian Tarot retain the conventional cards with varying designs. For instance, cat-lovers may have the Tarot of the Cat People, a deck complete with cats in every picture. The variety is almost endless, and grows yearly.

Other modern decks created since the time of the first publishing of the Rider-Waite deck in 1909 vary in their card imagery. The Marseille numbered minor arcana cards do not have scenes depicted on them; rather, they sport a geometric arrangement of the number of suit symbols (e.g., swords, rods, cups, coins) corresponding to the number of the card (accompanied by botanical and other non-scenic flourishes), while the court cards are often illustrated with flat, two-dimensional drawings. The Marseille style Tarot decks generally feature numbered minor arcana cards that look very much like the pip cards of modern playing card decks. Numerous other decks exist, including the Tree of Life Tarot whose cards are stark symbolic catalogs, and the Cosmic Tarot.

Other esoteric decks include the Golden Dawn Tarot, which is apparently based on a deck by SL MacGregor Mathers and clearly based on the teachings of the Golden Dawn. Tarot deck are black line drawings on white cards; this is an unlaminated deck intended to be coloured by its owner. In contrast to the Thoth deck's colourfulness, the illustrations on Paul Foster Case's B.O.T.A. That said, many consider the Rider-Waite deck and the Tarot de Marseille also to be 'esoteric' decks.

The Thoth deck is distinctly different from the Rider-Waite deck. Crowley engaged the artist Lady Frieda Harris to paint the cards for the deck. A widely-used esoteric Tarot deck is Aleister Crowley's Thoth Tarot (pronounced /təʊt/ or /θɒθ/). Instead, they are variations.

They are not exact copies as the term clone would imply. They are sometimes called Rider-Waite-Smith clones; however, the term is misleading. Numerous other decks that are loosely based on Rider-Waite (as noted below)have been published from the mid-20th century through today. In Internet tarot discussion groups, the Rider-Waite deck and very similar decks, e.g., the Universal Waite, are sometimes referred to by the collective term "Rider-Waite-Smith", "RWS" or "Waite-Colman-Smith" (or similar expressions).

The limited number of colors and "flat" appearance in the original Rider-Waite-Smith decks were virtually unavoidable due to the limits of printing technology in the early 20th century. However, several decks, such as the Universal Waite, copy the Smith's line drawings, but add more subtle coloring and three dimensional modeling. Some individuals object to the Rider-Waite deck due to its relatively small selection of colors and "flat" appearance. The first to do so was the 15th-century Sola-Busca deck; however, in this case, the illustrations apparently were not made to facilitate divination.

However, it isn't the first deck to include completely illustrated numeric cards. An important difference from 'Marseille'-style decks is that Smith drew scenes on the numeric cards to depict divinatory meanings; those divinatory meanings derive, in great part, from traditional cartomantic divinatory meanings (e.g., Etteilla and others) and from divinatory meanings first espoused by The Hermetic Order of the Golden Dawn, of which both Waite and Smith were members. The subjects of the trumps are based on those of the earliest decks, but have been significantly modified to reflect Waite and Smith's view of Tarot. While the deck is sometimes known as a simple, user-friendly one, its imagery, especially in the Trumps, is complex and replete with occult symbolism.

(See also discussion of the general expression "Rider-Waite-Smith" below, to indicate a category of decks that includes the "Rider-Waite" deck as well as decks which use the line drawings of the Rider-Waite deck, such as the Universal Waite deck.) (In contrast, in French-speaking countries, the Marseille deck enjoys the equivalent popularity.) The images were drawn by artist Pamela Colman Smith, to the instructions of Christian mystic and occultist Arthur Waite, and originally published by the Rider Company in 1910. An influential deck in English-speaking countries is the Rider-Waite deck (sometimes called simply the Rider deck). Such Tarot decks generally have 22 trumps with genre scenes from 19th-century life, a Fool, and have minor arcana that closely resemble today's French playing cards.). (Note that the French card game of tarot is now generally played using a relatively modern 19th-century design.

The more simply illustrated "Marseille" style decks are nevertheless used esoterically, for divination, and previously for game play. However, under the influence of the Rider-Waite-Smith deck, decks used in the English-speaking world for divination often bear illustrated scenes on the numeric cards to facilitate divination. Esoteric decks are often used in conjunction with the study of the Hermetic Qabala; in these decks the Major Arcana are illustrated in accordance with Qabalistic principles while the numbered suit cards (2 through 10) sometimes bear only stylized renderings of the suit symbol. Some decks exist primarily as artwork; and such "art decks" sometimes contain only the 22 cards of the Major Arcana.

In Florence an expanded deck called Minchiate was used; this deck of 96 cards includes astrological symbols and the four elements, as well as traditional Tarot cards. Other regional styles include the "Swiss" Tarot; this one substitutes Juno and Jupiter for the Papess and the Pope. Some current editions of cards based on the Marseille design go back to a deck of a particular Marseille design that was printed by Nicolas Conver in 1760. The Tarot of Marseille was also popularized in the 20th century by Paul Marteau.

This standard pattern was the one studied by Court de Gébelin, and cards based on this style illustrate his Le Monde primitif. Historically, one of the most important design is now usually known as the Tarot of Marseille (French: Tarot de Marseille). A number of tyical regional patterns emerged. Traditionally, a variety of styles of Tarot decks and designs have existed.

Tarot cards serve many purposes, and this leads to a variety of Tarot deck styles. Tarot decks depict the archetypes of spiritual life, see iconography. Games Systems, the Rider-Waite-Smith deck has been extremely popular in the English-speaking world beginning in the 1970s. Thanks, in part, to marketing by the publisher U.S.

In the 20th century, a huge number of different decks were created, some traditional, some vastly different. (Arthur Edward Waite had been an early member of the Golden Dawn). Tarot became increasingly popular beginning in 1910, with the publication of the Rider-Waite-Smith Tarot, which took the step of including symbolic images related to divinatory meanings on the numeric cards. On the other hand, to this day some of Etteilla's divinatory meanings for Tarot are still used by some Tarot practitioners.

While Levi accepted Court de Gébelin's claims about an Egyptian origin of the deck symbols, he rejected Etteilla's innovations and his altered deck, and devised instead a system which related the Tarot, especially the Tarot de Marseille, to the Kabbalah and the four elements of alchemy. Lévi, not Etteilla, is considered by some to be the true founder of most contemporary schools of Tarot; his 1854 Dogme et Rituel de la Haute Magie (English title: Transcendental Magic) introduced an interpretation of the cards which related them to Cabala. The idea of the cards as a mystical key was further developed by Eliphas Levi and passed to the English-speaking world by The Hermetic Order of the Golden Dawn. Interest in Tarot by other occultists came later, during the Hermetic Revival of the 1840s in which (among others) Victor Hugo was involved.

However, she did not typically use Tarot. This was due, in part, to the influence she wielded over Joséphine de Beauharnais, Napoleon's first wife. Later Marie-Anne Le Normand popularized divination and prophecy during the reign of Napoleon Bonaparte. Etteilla decks, although now eclipsed by Smith and Waite's fully-illustrated deck and Aleister Crowley's "Thoth" deck, remain available.

Etteilla designed the first esoteric Tarot deck, adding astrological attributions to various cards, altering many of them from the Marseille designs, and adding divinatory meanings in text on the cards. Although tarot cards were used for fortune-telling in Italy in the 1700s, they were first widely publicized as a divination method by Alliette, also called "Etteilla", a French occultist who reversed the letters of his name and worked as a seer and card diviner shortly before the French Revolution. Later Egyptologists found nothing in the Egyptian language that supports de Gébelin's fanciful etymologies, but these findings came too late; by the time authentic Egyptian texts were available, the identification of the Tarot cards with the Egyptian "Book of Thoth" was already firmly established in occult practice. In addition, Gébelin wrote before Champollion had deciphered Egyptian hieroglyphs.

Gébelin asserted these and similar views dogmatically; he presented no clear factual evidence to substantiate his claims. Gébelin further claimed that the name "tarot" came from the Egyptian words tar, meaning "royal", and ro, meaning "road", and that the Tarot therefore represented a "royal road" to wisdom. De Gébelin first asserted that symbolism of the Tarot de Marseille asserted represented the mysteries of Isis and Thoth. The tradition began in 1781, when Antoine Court de Gébelin, a Swiss clergyman and Freemason, published Le Monde Primitif, a speculative study which included religious symbolism and its survivals in the modern world.

The Tarot was not widely adopted by mystics, occultists and secret societies until the 18th and 19th century. This was actually a late rather than early development, as we can tell from period sources on card divination and magic. The Tarot cards eventually came to be associated with mysticism and magic. It is notable that between 1450 and 1500 the Tarot was actually recommended for the instruction of the young by Church moralists (reference is urgently needed here); not until fifty years after the Visconti deck did it become associated with gambling, and not until the 18th century and Gébelin and Etteilla with occultism.

Later confusion about the symbolism stems, in part, from the occult decks, which began a process of steadily paganizing and universalizing the symbolism to the point where the underlying Christian allegory has been somewhat obscured (as, for example, when the Rider-Waite deck of the early Twentieth Century changed "The Pope" to "The Hierophant" and "The Popess" to "The High Priestess"). Several other early Tarot-like sequences of portable art survive to place the Visconti deck in context. Augustine's "Heavenly City", and it is not coincidence that it often closely follows the Judgement card. Notably, the earliest versions of the World card show a conventional image known from period religious art to represent St.

These trionfi or triumphs were elaborate productions which layered then-fashionable Graeco-Roman symbolism over a Christian allegory of sin, grace, and redemption. Thus, the earliest Tarots may have been depictions of the carnival parades that ushered in the Christian season of Lent or the related motif of hierarchical powers found in Petrarch's poem I Trionfi. Nearly all of it may easily be interpreted as a reflection of the dominant Christian values of the times. In fact, although much of imagery looks mysterious or exotic to modern users, nearly all of it reflects conventional symbolism popular in the late Middle Ages and early Renaissance.

Such ideas, however, are speculative. Based on purported similarities of imagery and reinforced by the added numbering, some claim that Tarot originated in ancient Egypt, Hebrew mystic tradition of the Kabbalah, or a wide variety of other exotic places and times. Since the Egyptianizing ruminations in Le Monde primitif by Antoine Court de Gébelin (1781) which soon inspired the occultism of "Etteilla," it has been believed by many that the Tarot is far older than this. Before then, skulls in pictorial art were primarily symbols of scholarship and learning.

Study of the iconography of the earliest tarots via standard comparative-historical methods suffices to pin the origin of the depiction of Death as after the Black Death, because the skeletal-death-with-a-scythe motif found on effectively all versions of Trump XIII does not predate the plagues. However, historians have found little evidence to substantiate many such speculations. Steven Runciman, in The Medieval Manichee (1947), doubted the Catharist connection: "There seems to me to be a trace of Dualism in the pack, but it has since been overlaid with debased Kabalistic lore." He recognized the traditional interpretation of the Devil as the embodiment of the evil natural forces of this world, holding a naked man and woman in chains, and suggested in the Tower struck by lightning, a Cathar view of a Roman Catholic church. Traces of medieval dualist heresy, such as the Bogomils taught, or the Cathars, whose centers were precisely where the earliest Tarot surfaced in Piedmont and Provence, can be also detected in the paired balance, not merely of Emperor with Empress, but, significantly, by Pope with Popess, with echoes of the Pope Joan myth and of the gnostic Pistis Sophia. The substitution of a more neutral "Hierophant" designation for the nameless high priest is a modern one.

It is unlikely that their Zodiac context is being referred to, in which case all the others would have to have gone missing. Indeed, of any possible signs of the Zodiac, only the dual-natured Twins are present. All the heavenly sources of Light, so important to Dualist heretics, are present in the Major Arcana, without any planets that would have been required for any meaning associated with astrology, the usual context for heavenly bodies. The presence of the Fool and the Magician has often suggested a portable catechism for the illiterate, which survives in cartomancy.

Can Prudence have always been missing? The Christian Virtues that would ordinarily complete them (i.e., Faith, Hope and Charity) are missing, however, a "Hope" card is found in one of the earliest known decks, suggesting they were removed or omitted in subsequent years. Of the four Classical Virtues, only Fortitude, Justice and Temperance remain. There is no reason to be confident that the surviving set of Major Arcana is complete. Much speculation surrounds early tarot cards, including the notions which follow.

More simply drawn decks survive from various cities in France at various times (the best known in this context being the city of Marseille, in southern France) perhaps from the early 16th century, though actual surviving examples are no earlier than the 17th century. This "Visconti-Sforza" deck, which has been widely reproduced in varying quality, combines the Minor Arcana (suits of Swords, Staves, Coins and Cups, and face cards King, Queen, Knight and Page) with Major Arcana that reflect conventional iconography of the time to a significant degree. Of the original cards, 35 are in the Pierpont Morgan Library, 26 cards are at the Accademia Carrara, 13 are at the Casa Colleoni, 4 cards (the Devil, the Tower, the Three of Swords, and the Knight of Coins) being lost or possibly never made. The oldest of these existing Tarot decks was perhaps painted to celebrate a mid-15th century wedding joining the ruling Visconti and Sforza families of Milan, probably painted by Bonifacio Bembo and other miniaturists of the Ferrara school.

The oldest surviving Tarot cards are three early to mid-15th century sets, all made for members of the Visconti family, rulers of Milan. In Pietro Aretino's witty 16th-century dialogue Le carte parlanti ("The talking cards: dialogue in which gaming is discussed in a congenial fashion") there are frequent references to tarot symbolism: "The temptation of the hermit is the devil," and some irony on their uses: "...They reveal the secrets of nature, the reason for things, and explain the causes why day is driven out by night and night by day." [10]. However, other sources praised cards as an educational tool. Bernardino of Siena gave a sermon reviling cards as the invention of the Devil in 1423.

No mention of playing cards in the context of gambling and other marks of dissolute life precede the sudden appearance of a barrage of hostility in the 1370s: a sermon by the Swiss Johannes von Rheinfelden, Tractus de moribus et disciplina humanae conversationis states that "the game of cards has come to us this year" (said to be 1377, in the 15th-century surviving manuscript)[8] without inveighing against them, but prohibitions against cards were issued by John I of Castile and the cities of Florence and Basel that same year and by the city of Regensburg the following year and in the Duchy of Brabant in 1379 [9]. However, some sermons inveighing against the evil inherent in cards can be traced to the 14th century. In fact, in some jurisdictions, tarot cards were specifically exempted from laws otherwise prohibiting regular playing cards. As an institution, the Roman Catholic Church and most civil governments did not routinely condemn tarot cards during tarot's early history.

This opinion is based on the suggestion, that the surviving 68 Bembo cards had in the "6 added trumps" only replacements for earlier "lost cards". 1450, in this way contradicting the above statements and conclusions. A general farspread, now traditional, hypothesis stated, that the final form of the Tarot with a 4x14+22-structure was settled ca. This final result of a longer development had as its most similar forerunner the 70 cards of (likely) Bonifacio Bembo (from which 68 still exist), which together with an addition of six cards by the hand of a second unknown artist were formed to the socalled Pierpont-Morgan-Bergamo Tarocchi (a Milanese production in the time of Francesco Sforza, who reigned 1450 - 1466).

The "standard form of Tarocchi" - similar to the Tarot deck nowadays - could logically only develop with mass-production. 1470 - 1480). The number of the produced decks (mostly very expensive items) is considered to have been rather small a longer time, first forms of mass production with cheap decks developed according this opinion late (in the discussion is ca. Individual researcher's opinions formulate cause these facts in the current moment, that the Trionfi decks of the early time had mostly 5x14 cards [7] only and that the row of trumps and fool were simply considered as a 5th suit with predefined trump-function.

Till the Boiardo Tarocchi poem [5] (produced at an unknown date between 1461 and 1494) and the Sola Busca Tarocchi (1491)[6] any confirming evidence for the final standard form with totally 78 cards is missing. This first known deck seems to have had the usual 10 number cards, but kings only and only 16 trumps - the later standard (4x14 + 22) wasn't settled and still in 1457 a document is known, which speaks of Trionfi decks with 70 cards only [4]. The 4 suits showed birds, which appeared regularely in common Visconti-heraldic, and the used specific order of the gods gives reason to assume, that the deck partly should focus, that the Visconti identified themselves as descendents from Jupiter and Venus (which were - as in this time usual - seen not as gods, but as heroes, which were deified once). But the document shows clearly, that this deck was produced to show a Greek gods system (an ideological idea in a time, when Greek content was taken in Italy with some enthusiasm) and likely the production accompanied a triumphal festivity of the commissioner Filippo Maria Visconti, which means, the deck had concrete function to express and consolidate the current political power in Milan (as common for the time also in other productions of art).

As example: The earliest known deck (socalled Michelino deck after the painter)(http://trionfi.com/0/b] is described only in manuscript (by Martiano da Tortona, produced at an unknown time between 1418 - 1425)[3], the cards are lost. In the given context it's obvious, that the special motifs on the trumps, which were added to normal playing cards with a usual 4x14-structure, were ideological determined, they had been thought to show a specific system, which could transport messages of different content (the known early examples show philosophical, social, poetical, astronomical and heraldic ideas for instance, also a group of old Roman/Greek/Babylonian heroes could serve as content as in the case of the Sola-Busca-Tarocchi). All relevant early documents point to an origin of the Trionfi cards (later Tarocchi cards) in the upper class of the society in Italy and specifically to the courts of Milan and Ferrara, which belonged to the most exclusive courts of their time in Europe. In modern use the word Tarocchi is incorrectly used for artefacts from a time, when the word was still unknown: Visconti Sforza Tarocchi, socalled "Mantegna Tarocchi" or Sola-Busca Tarocchi for instance have their origin the Trionfi phase.

They range from "old Egyptian origin" till the more profane "a cardmaker from the French village Taraux produced Tarot cards". Various contradicting suggestions has been made in the past to explain the original meaning of the word "Tarot". Although the objects are relatively clear of Italian origin (28 notes of the term Trionfi from 1442 - 1463 are counted [2] with some real still existing Trionfi cards from this early time in contrast to a first appearance of the word Trionfi in France in 1480 with no surviving cards), it seems, that the final Ialian name Tarocchi developed from French influence (Italian speakers of today claim that French words with an ending "-ot" had been commonly transformed in endings with "-occo" and "-occhi".) The poet Berni in 1526 still has some mockery for this (still new) word: "Let him look to it, who is pleased with the game of Tarocco, that the only signification of this word Tarocco, is stupid, foolish, simple, fit only to be used by bakers, cobblers, and the vulgar". This earlier name of the game is first documented in February 1442, Ferrara {document).

An earlier form of the game had the name Trionfi or triumph, this name developed later as general term for trick-taking (trumpfen in German, to trump in English) and disappeared in its original function as name for a specific type of deck. The playing material is older than the name of the game, which, according current research state, became known in the year 1505 parallel in France (Taraux) and Ferrara (Italy, as Tarocchi) (Tarot press note) (Details). The 78-card Tarot resulted from merging 21 Trumps and the Fool into an early 56-card variant (14 cards per suit). Early European sources describe a deck with typically 52 cards, like a modern deck with no jokers [1].

Playing cards appeared quite suddenly in Christian Europe during the period 1375-1380, following several decades of use in Islamic Spain: see playing card history for discussion of its origins. The relationship between Tarot cards and playing cards is well documented. However, early references such as a sermon refer only to the use of the cards for game-playing and gambling; and in some European countries such as France, Italy, Switzerland, Austria and Germany, Tarot is still a widely played game. In the Western world today, the Tarot is usually seen either as a means of divination, the practice of ascertaining information from supernatural or other sources, or, in a more modern view, as a psychological tool for accessing the unconscious.

The Jack corresponds to the tarot deck's Page. In bridge/poker decks, the court cards typically consist of the King, the Queen and the Jack. The four court cards (or face cards) of the tarot deck traditionally consist of the King, the Queen, the Knight and the Page (or Knave). The 14 cards in each suit consist of an Ace, nine cards numbered 2 through 10, and four court cards (not dissimilar from the structure of 52-card bridge/poker playing card decks, except that bridge/poker playing card decks have three court cards rather than four).

(Arcana is the plural form of the Latin word arcanum, meaning "closed" or "secret".). In modern tarot decks, the Batons suit is commonly called Wands, Rods or Staves, while the Coins suit is often called Pentacles or Disks. The traditional Italian suits are Swords, Batons, Coins and Cups. The second, called the Minor Arcana, consists of 56 cards divided into four suits of 14 cards each.

The first, called the Major Arcana, consists of 21 cards without suits typically referred to as "trumps", plus a 22nd card, The Fool. The typical 78-card tarot deck is structured into two distinct parts. . In the 18th and 19th centuries, the cards became popular in occult studies, initiated by occultists such as Etteilla and Antoine Court de Gebelin.

Soon afterwards, the cards were used for the games called Tarocchi. These were called carte da trionfi or "cards of the triumphs". The earliest extant specimens of Tarot decks are of North Italian origin and date to the early to mid-15th century. As discussed in more detail below, the Tarot is usually a deck of 78 cards composed of:.

Alan Moore himself has been quoted[12] as claiming his single cleverest piece of work is Promethea #12, a playful, multi-level[13] rebus in which a set of Major Arcana of Moore's own design (in homage of Crowley's Thoth Tarot deck) is used to explain Life, the Universe and Everything to Sophie (Promethea). Tarot also features prominently in Alan Moore's Promethea (1998-2005), forming one of the central motifs of the series. [11]. In the 1999 movie The Red Violin, the journey of a perfect red violin is divined by a woman utilizing the Major Arcana cards of a Tarot deck.

In the James Bond movie Live and Let Die, James confronts Solitaire, a woman who posesses the power to read tarot cards to predict the future. Tim Powers' 1992 novel Last Call depicts Tarot decks used for magic beyond just divination, particularly in a variant of poker, and alludes repeatedly to The Waste Land. In John Crowley's novel Little, Big (1981), characters use a Tarot deck with non-standard, somewhat whimsical arcana (the "Least Trumps") for divination. On the planet Tarot, nightmares, visions and fantasies become real, and sometimes tangentially, sometimes on-target, the protagonist lives through myths and stories, e.g., the moment Jesus of Nazareth "dies" and accepts his spiritual journey as Christ the savior, related to Tarot cards.

From 1977 to 1980, Piers Anthony published the Planet of Tarot series, which included God of Tarot, Vision of Tarot and Faith of Tarot. Yet not for you.". At the end of Book 1, The Gunslinger, Roland finally catches up to the Man in Black, who reads Roland's future with a deck of Tarot cards in a golgotha: "Death. Tarot cards also play a role in Stephen King's Dark Tower series.

The strategy video game Ogre Battle: March of the Black Queen features tarot cards, which can be put to various uses in battle (a Lovers can cause enemies to attack one another; an Emperor will give the allied team an extra round of attacks, etc.). A Tarot deck inspired by the Amber series has been published. Tarot decks play a significant role in Roger Zelazny's Amber fantasy series, where most major characters carry a magical deck of Tarot cards whose Trumps represent other characters (and enable communication with them) or locations. The Greater Trumps (1932), a supernatural thriller by Charles Williams, involves a struggle over "the Original Deck," which has come into the hands of an English civil servant.

four court cards, page, knight, queen and king in the same four suits (4 per suit, thus 16 court cards in total). ten cards numbered from Ace to 10 in four different suits; traditionally batons (wands), cups, swords and coins (pentacles) (40 cards in total); and. the minor arcana consisting of 56 cards: