The history of tarot cards is extensive and intricate; the first recorded narrative dates back to 1770 and is commonly credited to the French magician Jean-Baptiste Alliette, sometimes known as Etteilla. Etteilla is a key figure in the history of tarot cards since she was the first to interpret cards as having predictive meanings. She also used a modified piquet deck, which consisted of thirty-two conventional playing cards plus one unique card.

Through his publication Le Monde Primitif, Swiss clergyman Antoine Court de Gébelin offered a revolutionary interpretation of the tarot in the second half of the 18th century. In his investigation into the continued use of old religious symbolism in modern culture, De Gébelin put forth the theory that the arcane knowledge of the Egyptian gods Thoth and Isis was hidden in tarot card iconography. By implying that the name “tarot” originated from the Egyptian terms “tar” and “ro,” which he translated as “royal road,” he offered the tarot as a profound path to enlightenment. De Gébelin’s hypothesis of the tarot’s link to the Egyptian Book of Thoth has persisted in the esoteric tradition despite the lack of supporting linguistic evidence from Egyptologists.

Many of the connections that we now recognize between tarot and other mystical systems were created during the Renaissance, which was triggered by the occult’s growth in popularity in the late 19th and early 20th centuries. Eliphas Levi, a well-known French magician of this time, played a significant role in examining and establishing the connection between the Kabbalah and the cards. Levi’s mapping of the cards to the Hebrew alphabet resulted in the Kabbalistic Tree of Life, which has twenty-two paths representing the sephiroth or number emanations, entwined with the major arcana of the tarot. According to Levi’s perspective, the tarot cards were an esoteric, sacred alphabet with roots in several old traditions.

Levi was followed in his integration of tarot to the traditions of the Hebrew letters by Gerard Encausse, often known as Papus, a French physician and prolific writer on esoteric themes, in his seminal work, Tarot of the Bohemians. Papus’s contributions have had a significant impact on the study of tarot, particularly his assertion that the tarot is the first book and a route to esoteric knowledge.

The Hermetic Order of the Golden Dawn, an English Rosicrucian organization that was founded at the end of the 19th century, was also significant in the evolution of contemporary tarot reading. The Thoth deck and the Rider-Waite deck are two tarot decks that sprang out of the Golden Dawn and have had a significant influence on the field.

The Rider-Waite tarot deck was created in partnership with artist Pamela Colman Smith and Arthur Edward Waite, a prominent member of the Golden Dawn. The deck, which debuted in 1909, had a number of noteworthy firsts, most notably the illustrated minor arcana, which provided narrative scenarios in place of merely numbered symbols. With its intricate artwork and Smith’s creative interpretation, which drew inspiration from the previous Sola Busca deck, this deck became a pillar of contemporary tarot theory.

In a similar vein, Lady Frieda Harris collaborated with Aleister Crowley, another well-known figure in the Golden Dawn, to produce the Thoth deck. Despite the publication of Crowley’s companion material, The Book of Thoth, in 1944, the deck itself was not made available until 1969. The Thoth deck is another example of the Golden Dawn’s enduring influence on tarot traditions, with its complex symbolism and cohesive theme.

In modern times, the late 20th century saw the spread of tarot among pagans, New Age groups, and those pursuing self-enlightenment. Although it relied upon the fundamental work of earlier occultists, the Jungian approach to tarot, which interprets the cards through the prism of archetypal psychology, proved particularly prominent.

Tarot and its history are now more widely accessible thanks to the digital era. Playing-card historians’ research is accessible to both fans and academics online. Michael Dummett’s extensive series, which ran from 1980 to 2004, offers a more cogent and historical view of the tarot’s development while critically examining and debunking many of the myths surrounding it.

To sum up, the development of tarot from a divination tool to a means of conveying symbolic wisdom is evidence of the ongoing human search for comprehension and the interaction of the supernatural and the material. The cards continue to be a “royal road” via which people navigate the mental terrain in search of understanding, direction, and a reflection of the universal truths woven into the fabric of our collective consciousness, from the groundbreaking work of Etteilla to the rigorous academic research of Dummett.

Further Reading

Huson, P. (1971). Mystical Origins of the Tarot: From Ancient Roots to Modern Usage. Rochester, VT: Destiny Books.

Selected for its comprehensive exploration of the historical roots of tarot, Paul Huson’s work delves into the origins and evolution of card symbolism and practice. Huson traces the journey of tarot from its beginnings as a game in Renaissance Europe to its adoption by occultists for divination. His scholarly approach provides readers with a detailed account of the influences that shaped the cards, making it a valuable resource for those interested in the historical context of this mystical tool.

Place, R. M. (2005). The Tarot: History, Symbolism, and Divination. New York, NY: TarcherPerigee.

Robert M. Place’s book is chosen for its insightful analysis of the cards symbolism and its role in divination. Place, an esteemed tarot historian and artist, offers a well-researched guide to understanding the esoteric meanings embedded within card imagery. His work is particularly useful for readers looking to deepen their knowledge of the symbolic language of the tarot and its application in divinatory practices.

Nichols, S. (1980). Jung and Tarot: An Archetypal Journey. York Beach, ME: Samuel Weiser, Inc.

Sallie Nichols’ book is selected for its unique perspective on the tarot through the lens of Jungian psychology. Nichols interprets the cards as representations of archetypes and stages of the human psyche, making connections between Carl Jung’s theories and tarot symbolism. This book is a seminal work for those interested in the psychological dimensions of the tarot and offers a thought-provoking analysis that bridges the gap between the occult and psychology.