by The Symbolic Lodges
Governors of the Astrological Months
The Table of Governors of the Astrological Months assigns a planet to each zodiac month, creating a simple grid that shows the correspondences between the 12 zodiac signs and the seven classical planets. Based on the Table of Annual Cycles, it aims to identify the planet that rules each zodiac month of the year.
The system discussed refers to the previously examined Table of the Planetary Hours, although there are some significant differences. The horizontal planetary sequence follows the Chaldean order, which arranges planets from the slowest to the fastest. The vertical sequence categorises the planets according to the days of the week they are associated with.
For example, the sign of Aries is linked to the planets starting with Saturn, while the sign of Taurus corresponds to the planetary sequence beginning with the Sun, which represents Sunday, and so on. Notably, this sequence starts with Saturn, which is associated with the Jewish Sabbath, rather than beginning with the Sun, the Day of the Lord (Dies Domini).
Zodiacal Governors of the Year
The Table of Zodiacal Governors of the Year identifies which zodiac sign governs each birth year. Assigning years to zodiac signs follows the same numerological principles mentioned in the Annual Cycles table. The cycle begins in 1873, corresponding to the sign of Aries, and has a theosophical sum of 19, which reduces to 10, and then further reduces to 1. This cycle repeats every 36 years.
The 78 Symbolic Lodges
Alfonso Del Bello does not elaborate on the origins of onomantic methods; if he does address the topic, he treats it in a vague, aphoristic manner, often referring to brief notes by other authors or to the maxims of the Tabula Smaragdina attributed to Hermes Trismegistus. In contrast, Pierre Christian provides a more detailed explanation, although at times his writing reflects the occult sensationalism that was popular in the 19th century. Essentially, the system emerges from the intersection of the Pythagorean tetrad and the descent of divine unity into various degrees of manifestation.
The Tetrad is a triangular figure consisting of ten points arranged in four rows, each consisting of one, two, three, and four points. It symbolises the significance of the numbers 4 and 10.
The first row at the top represents the Monad, which signifies divine Unity—the point without dimensions. The second row represents the Dyad, symbolising divine power that creates the first figuration of itself and introduces a limit reflected in the unlimited. The third row signifies the Triad, which embodies the potential for harmony that emerges from comparing opposing elements. Finally, the Tetrad represents the Cosmos, understood as the ordered manifestation of spirit within matter.
When you add the points in the four rows, the total is 10. This number, known as the Decade, represents Unity expressed on another plane (10 = 1 + 0 = 1).
The Decade serves as the foundation for the symbolism of the Sephirotic Tree in Jewish Kabbalah, representing God’s spiritual power. This vital breath permeates creation through His various attributes. Although Pierre Christian does not explicitly reference the Kabbalah, his explanation of what he terms the Laws of Universal Intelligence aligns perfectly with the meanings of the Sephirot within the Kabbalistic Tree. Rather than depicting this concept as a tree, the image encapsulating the Intellect’s role in supporting life is a sphere of indefinite radius. The realms of divine emanation unfold within this sphere, culminating in the creation of beings (Figure 1).
As we can see, the median axes are marked by the acrostic INRI, in addition to the numbers representing the emanations. According to the author, each letter of this acrostic holds a mystery related to the divine name: JAMIN symbolises the active principle of creation, NAIN represents the passive principle, and IRON signifies the processes of vital transformation. The second occurrence of JAMIN denotes the manifestation of the creative principle.
This reference also highlights the metaphysical speculation surrounding the sacred name IHVH (Yod-He-Vav-He) from Kabbalah. However, it is essential to note that this context utilises a supposed transliteration of the Egyptian hieratic alphabet. The outermost circle of the figure depicts the Universal Intelligence in the natural world, which communicates with self-conscious beings through language and inspiration.
Overall, the figure is likened to a rose positioned at the centre of the axes of the cross, hence the term “Rose-Cross. 1” Additionally, the Genii or planetary intelligences—representing the seven classical planets—act as intermediaries between the Universal Intelligence and the human world. This includes the entities functioning as planetary assistants, forming a lower hierarchy consisting of the 36 Decans, each governing one-third of a zodiacal sign (10 degrees).
As we have said, the tenth circle of the Rosicrucians corresponds to the expression of the divine will in the natural world. This circle is divided into 78 symbolic Lodges, aligning with the Tarot’s 78 Arcana. These Lodges serve as the foundational basis for the entire system of correspondences that both authors use to create the onomantic horoscope. Each Lodge connects the Arcana to the Hebrew letters, their numerical values, the 36 Decans of the Zodiac, and the seven classical planets.
Despite ongoing claims about its origin, it is well-known that the Tarot does not have millennia-old roots tracing back to the Egyptian dynasties. There is no evidence of the Tarot before the 15th century. However, the writings of Court de Gébelin 2 have contributed to the belief in its mysterious origins, suggesting connections to the sacred texts of Thoth (or Hermes Trismegistus). This belief does not undermine its usage, as the Tarot remains a highly symbolic tool. As Tomberg asserts, the Tarot is not inherited; instead, it was consciously reinterpreted at a certain point, and it became a suitable model for understanding human events in more recent centuries.
Now, let’s proceed to describe the columns in this table.
Arcana
The column lists the Major and Minor Arcana using Roman numerals. Del Bello assigns the Fool Arcanum the number XXI, while Christian designates it as zero. However, this distinction does not affect the row pairing assignments, as the reference Arcana remains consistent. Some authors, such as Crowley and Case, begin the deck with the Fool, whereas Waite places this card at the end. Our authors reference Papus‘s lesson, though they use different numbering systems.
Numbers
The column of numbers in the section of the table dedicated to the Major Arcana corresponds to the numerical values of the letters of the Hebrew alphabet, ranging from Alef to Tav, which are the first and last letters of the alphabet. The transliteration of the letters in the adjacent column illustrates this.
The numbering follows a specific order in the second table, which lists the Minor Arcana from XXIII to LXXVIII. The figures on the cards (King, Queen, Knight, and Jack) do not adhere to a straightforward numerical sequence (1, 2, 3, …); instead, they are arranged according to an obscure pattern that doesn’t correlate with elements found in the other columns.
The numbering follows this guideline for the remaining cards (from Ace to Ten): the “active” cards, Wands (Sceptres) and Swords, are associated with numbers from one to ten, while the “passive” cards (Cups and Coins) are linked to the range from 20 to 200. However, Christian employs a double numbering system, also incorporating numbers from one to ten for the Cups. The Swords and Shekels (Coins or Pentacles) follow the same pattern as Wands and Cups.
Letters
The column displays the letters that represent the transposition of the phonemes corresponding to the Hebrew letters into the Latin alphabet. Each letter is paired with its respective numerical value in the left column. In cases where multiple letters are listed together, they indicate similar phonemes; for example, C (hard) and K refer to the Hebrew letter כ (Kaf). The main discrepancy between the two authors lies in their approach to Arcanum XVII. Del Bello documents the pronunciation of both variants of the letter פ (Pe/Fe), while Christian associates this letter with the phoneme PH, which is pronounced as ‘f’ in French. Additionally, the rows in the Numbers column that contain double numbering indicate a dual assignment of letters.
Hieratic
This column is found exclusively in Pierre Christian’s text, under the name of “Egyptian Hieratic Letter.” Hieratic is a cursive writing system used for literature and religious texts dating back to around 3000 BC. It served as an alternative to hieroglyphics, which were used mainly for engravings on monuments. Christian supports the idea that the Tarot has Egyptian origins; however, the writing he refers to here is likely Coptic. Coptic replaced hieratic and demotic writing during the Ptolemaic period. The Coptic alphabet is based mainly on the Greek alphabet, and its numerical values, as well as its Greek and Latin transliterations, overlap with those of the Hebrew letters.
Theurgy and Planetary Genii
The first entry in this column is dedicated to the name of God, which is associated with the Magician, the number one, and the letter A. Christian does not report any connections here.
In the first part of the table, designated for the Major Arcana, we also find the seven Archangels and the planets linked to them. Additionally, some Egyptian deities representing the corresponding zodiac signs are included, which appear in the Astrology column. Christian associates the Genii of certain Decans with these Egyptian gods, whose governing planets are also mentioned in the Astrology column.
The Decans are presented in a specific sequence: the first Decan of Aries, the second of Taurus, the third of Gemini, and this pattern continues for the subsequent signs. It is important to note the Arcanum XIII (Death), which Del Bello assigns to Necromancy, and Arcanum XXI (The Fool), which has no assignments.
In the second part of the table, two Genii are associated with the Decans because the authors have organised the Decans differently.
Magic and Alchemy
These columns describe the magical and alchemical operations associated with the Major Arcana.
Astrology
Del Bello explains that each Major Arcana card is associated with one or more lunar or sidereal days. To address the discrepancy between the number of lunar days and the Major Arcana, the author assigns two lunar days to some of the Arcana without a clear rule.
In the first table, planets and zodiac signs are linked to the Archangels, the Decans, and the Egyptian deities, as previously mentioned. The second table presents a more complex situation. The Arcana associated with the Kings are linked to the fixed stars governing the fixed signs—Leo, Taurus, Aquarius, and Scorpio. These fixed signs serve as the pillars of reality, representing a balance between the creation processes of the cardinal signs and the transformation associated with the mutable signs.
The Queens are tied to specific Decans of the cardinal signs and corresponding planets. However, the attributions change based on the authors’ interpretations. The Knights and Jacks are assigned Decans and their respective planets, but with a different selection of Decans that follows this zodiacal pattern: Taurus-Gemini, Leo-Virgo, Scorpio-Sagittarius, and Aquarius-Pisces. In this arrangement, one sign is skipped for every two signs.
Del Bello also discusses how the Major Arcana is reflected in the Minor Arcana. The Elements of Fire and Air are associated with the first four cards of the Sceptres and Swords, which are the “active” suits of the deck. Cups and Shekels see their “reflections” paired with the Ace, the Three, the Seven, and the Ten. The remaining cards have Decans assigned in a somewhat logical manner, but there are exceptions. Without knowledge of the origins of these documents, it is challenging to determine their accuracy and the extent to which they may be influenced by errors or alterations.
Symbolism and Worlds
The Symbolism column includes the descriptive names for both the Major and Minor Arcana. The columns dedicated to the Divine, Intellectual, and Physical Worlds focus exclusively on the Major Arcana, illustrating how the spirit expresses itself in both the mental and material realms. According to the esoteric tradition associated with Tarot symbolism, the figures of the Minor Arcana are linked to the highest stages of spiritual initiation. Among these figures, the King symbolises the peak of spiritual reintegration, which corresponds to the world of Atziluth in Kabbalah.
Rosicrucian Cycles
The Rosicrucian Planetary Cycles Table enables you to assign planets and Arcana to your horoscope based on the numerical analysis of your name and birth data. Essentially, it serves as a simplified version of the 78 Symbolic Lodges table, optimised for use with the onomantic horoscope.
In conclusion to this extensive examination, it is valid to express some doubts regarding the accuracy of the assumptions underlying the tables we have analysed, particularly concerning the Planetary Cycles and the Symbolic Lodges. Aside from a few apparent errors and typos, we believe the main weakness of the system lies in the uncertainty surrounding how to treat names for the purpose of numerical decomposition, a point we have already discussed. Additionally, the complexity of the method and the difficulty in verifying its assumptions do not favour interpretative clarity. This method should ideally be tested on a sufficient number of cases to assess its validity, unless one chooses to accept it based on faith. In the next post, we will compare Einstein’s onomantic horoscope with a classical interpretation rooted in traditional astrological methods.
- The image of the Rose and the Cross has been interpreted in many ways throughout history. It is featured in the symbolism of various orders, including several Rosicrucian brotherhoods and the Golden Dawn. Initially, it symbolises the reintegration of individuals into their divine and spiritual state, representing the blossoming of existence as an expression of primordial Unity. The intersection of the horizontal and vertical arms of the cross is where immanent and transcendent existence meet and ultimately unify. ↩︎
- Antoine Court de Gébelin (1725-1784), originally named Antoine Court, was a Protestant pastor and a prominent literary figure at the court of Louis XVI. He later explored the symbolism of the Tarot, regarding it as a source of esoteric wisdom. In a series of compilations, he claimed—without providing historical evidence—that the Tarot originated from an interpretation of the Book of Thoth, which was allegedly created by Egyptian priests. He suggested that this knowledge was transmitted to Rome and then passed on to the papacy in Avignon during the 14th century. In his work “Le Monde Primitif,” Court de Gébelin connected the 21 Trump cards, along with The Fool, to the 22 letters of the Hebrew alphabet. This association laid the groundwork for Etteila, a French occultist, who became the first to publish a method for reading the Tarot and to use it for divinatory purposes. ↩︎
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