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The Waite-Smith Ace of Cups, despite its seeming simplicity, is a very complex card with deep allusions that are central to Waite’s “Secret Tradition”—his mystical philosophy. This post explores Waite’s own very conscious and specific intention for this card.

As an Ace in tarot readings it generally represents an opening of the heart, new love and relationships, the emergence of psychic abilities, dreams and imagination, spiritual nourishment and the gift of grace. It is the root of empathy.
In Pictorial Key to the Tarot, Waite explains that the Ace of Cups “is an intimation of that which may lie behind the Lesser Arcana.” In other words, it is key to the whole Minor Arcana. His declaration is not really surprising as 1909 saw not only the first publication of the tarot deck but also of Waite’s book The Hidden Church of the Holy Graal (HCHG), which in over 700 pages analyzed all that was known of the Grail and its myths. Most of the quotes below are from this book unless otherwise noted. As Waite’s sentences are quite obtuse and complex, I’ve simplified where necessary.
Waite completely ignores the Greater Arcana of the Tarot in HCHG but focuses a chapter on the Lesser Arcana suits. He saw them as a reflection of the four Grail Hallows and the four treasures of Celtic lore (an idea that Yeats later passed on to Jessie Weston; see From Ritual to Romance).
“The four Hallows are therefore the Cup, the Lance, the Sword and the Dish, Paten or Patella–these four, and the greatest of these is the Cup. As regards this Hallow-in-chief, of two things one: either the Graal Vessel contained the most sacred of all relics in Christendom, or it contained the Secret Mystery of the Eucharist.”
Waite wrote regarding these Lesser Hallows,
“The Lance renewed the Graal in some of the legends [he then compares Galahad, Perceval, Lancelot, Joseph of Arimathea, Merlin, Glastonbury and more], . . . but the places of the Hallows are in certain symbolical worlds which are known to the Secret Tradition. The Dish, which, as I have said, signifies little in the romances, has, for the above reason, aspects of importance in the Tarot.” [I assume here that he equates the symbology of the Dish with the tarot suit of Pentacles/Disks.]
If we need even further proof that Waite intended the Ace of Cups to represent the Grail, it is found in Waite’s divinatory meanings for the Ace of Cups, which are: “House of the true heart, joy, content, abode, nourishment, abundance, fertility; Holy Table, felicity hereof.”
He uses the term ‘Holy Table’ once in HCHG regarding an early Grail myth, describing “the graces and favors of the Holy Table” upon which the Grail appears and feeds the faithful, bringing them joy and contentment. Waite also includes this phrase in his digest of the writings of Eliphas Lévi, The Mysteries of Magic, where Lévi explains that primitive Christians gathered around the Holy Table to communicate with God and behold his face.
Although often couched in the terminology of the Catholic Church, Waite did not believe in the efficacy of instituted religions nor their requirements for ordination:
“The Mystic Quest is the highest of all adventures. . . . It exhibits the priesthood which comes rather by inward grace than by apostolical succession.”
“The Mass of the Graal . . . is celebrated only in the Secret Church and that Church is within. When the priest enters the Sanctuary he returns into himself by contemplation and approaches the altar which is within. . . . The Lord Christ comes down and communicates to him in the heart.”
When “grace and power fills them, permeates and overflows in the recipient’s heart . . . the Mystic Marriage by a Eucharistic rite” can take place—a theme central to most of Waite’s books. At heart this is a sexual mystery of Spirit and Nature, a “polarization of elements,” through which “Divine Life assumed the veils of flesh and blood” and through which flesh returns to Spirit.
This is the essence of Waite’s Secret Tradition that he wrote about in more than a hundred books and articles. He called the communication (or communion) the Eucharist, which is epitomized by the mystery of the transubstantiation of bread and wine into the body and blood of Christ.
In The Book of the Holy Graal, Waite explained:
The Hidden Church has sent out messengers with rumors of a noumenal Eucharist. . . . But once, through legend and through high romance, the Secret Church sent out the Holy Graal.
The secret to reading Waite is that he used words very precisely. The word noumenal is more from Plato than Kant, as it refers to objects of the highest knowledge: truths and values that exist outside of our human senses and perception. According to Waite, the Grail stories intimate or hint at the possibility of a spiritual communion with the Divine.
“The message of the Secret Tradition in the Christian Graal mystery is this: The Cup corresponds to spiritual life. It receives the graces from above and communicates them to that which is below. The equivalent happens in the supernatural Eucharist, the world of unmanifest adeptship, attained by sanctity [Grace].”
“The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?” 1 Corinthians 10:16
Here Waite speaks more of the Eucharist, first as a higher kind of love, symbolized by the Grail, and then of the loss of “Mystery” to the world:
“The Eucharist is a mystery of the soul’s love. . . . The sense is that love is set free from the impetuosity and violence of passion and has become a constant and incorruptible flame.”
“The Holy Graal . . . is a mystery of the Eucharist in its essence. . . . It is an inward mystery [not found in the official Church]. It died, however, in the consciousness except of a few faithful witnesses, . . . [because when Christ] incarnated, a manifestation of the God within was intended but it did not take place because the world was not worthy, the Graal was said to be removed.”
As Waite saw it, our ability to directly commune with the Divine has been lost. All the official sanctuaries “are in widowhood and desolation,” even though they are “filled with meaning and intimations of meaning.” That is, they give intimations or hints of the mystical journey, which is not available in institutions as it can only be experienced within each individual. The four suits of the Lesser Arcana tell four stories of this loss.
“It must be admitted that the Lesser Chronicles are in some sense a failure; they seem to hold up only an imperfect and partial glass of vision. But they are full testimony to the secrecy of the whole experiment; they are also the most wonderful cycle by way of intimation. Their especial key-phrase is my oft-quoted exeunt in mysterium [“they exit into mystery”].”
“The sources all say the same things differently: “The Holy Sepulcher is empty; the Tomb of C.R.C. [Christian Rosy Cross] in the House of the Holy Spirit is sealed up; the Word of Masonry is lost; the Zelator of alchemy now looks in vain for a Master. The traditional book of the Graal . . . [is] lost, . . . [as is the book] which was eaten by St. John (i.e., The Book of Revelations).”
It is left to the Greater Arcana to chart the soul’s journey along the path of restitution. But that is a separate tale.
Waite claims he wrote The Hidden Church of the Holy Grail as a text-book of a Great Initiation in that there is a secret meaning hidden in these tales of loss.
“So came into being [the Graal stories]. Whether in the normal consciousness I know not or in the subconsciousness I know not . . . that dream of theirs was of the super-concealed sanctuary behind the known and visible altar.”
They point to something that can now only be experienced by the individual in the inner sanctuary of his or her own heart. “Their maxim is that God is within.”
“The history of the Holy Graal becomes the soul’s history, moving through a profound symbolism of inward being, wherein we follow as we can, but the vistas are prolonged for ever, and it well seems that there is neither a beginning to the story nor a descried ending.”
Part 2 explores Waite’s clearly intended and most likely meanings for the specific symbols in the Ace of Cups.
Part 3 is “A Jungian Approach to the Ace of Cups”.

Announcing two Tarot Tours this coming summer in the British Isles. Last year’s trip, Tarot Magic in Merlin’s Britain, sold out early. We are doing it again, with a Tarot trip to Sacred Scotland preceeding it, and a discount if you go on both. Don’t let these journeys pass you by! Sign up before the November 30th deadline. Above is a photo of our private full moon sunrise ceremony in the circle at Stonehenge.
Just two weeks ago I discovered that the hotel where we stayed while searching for Tarot artist Pamela Colman Smith’s burial place, was a hotel she actually stayed at as a young woman. It was in 1897, the year King Arthur’s Castle Hotel opened, with its magnificent roundtable at which we did readings, that Pamela met Henry Irving of the Lyceum Theatre fame. Subsequently she toured with the Lyceum Theatre and designed costumes and sets, getting her nickname, Pixie, from her foster mother, the actress Ellen Terry. Here is what is now called the Camelot Castle Hotel in Tintagel, with Merlin’s Cave in the far bottom right.

I can’t begin to tell you all the amazing things we encountered on our journey: sacred wells in out of the way locations; stone circles, several of which we had to ourselves; the special fairy glen; a ritual on a hilltop labyrinth; Glastonbury Tor and Chalice Well where Dion Fortune made her home.
One of the most magical moments was our using dowsing rods to find what we believed was Pixie Smith’s unmarked grave. Linda dropped her pendulum, hearing it fall. We searched for it in vain, only to have the bus driver when we returned ask who had dropped a pendulum on the bus. It was Linda’s. That night at the Camelot Castle Hotel we used the pendulum to ask Pixie questions about her life – and it was months later that I discovered from one of her letters that she had probably drunk her favorite “Opal Hush” drink in that same bar 120 years before.
The Tarot Magic in Sacred Scotland Tour is
14-23 May 2018
and will feature Tarot readings in sacred sites for gaining insight into your own spiritual journey…readings whose messages will continue to unfold for years to come. Experience:
- Inverness and surrounding area – Prehistoric Clava Cairns and standing stones, Rosemarkie Fairy Glen, Loch Ness
- Orkney – Skara Brae, Maes Howe, Stones of Stennes, Ring of Brodgar, archaeological dig on the Ness of Brodgar
- Iona – Abbey, Nunnery, St Columba’s Chapel
- Standing stones at Kilmartin.
More information: https://globalspiritualstudies.com/travel/sacred-scotland/
The Tarot Magic in Merlin’s Britain Tour immediately follows on
23 May – 1 June 2018
and takes us to:
- Stonehenge
- Avebury and West Kennet long barrow
- Glastonbury and surrounding area – Chalice Well, the Tor, Glastonbury Abbey, Cadbury/Camelot
- Tintagel and surrounding area – Tintagel Castle, Merlin’s Cave, St Nectan’s Glen
- Boscastle – Museum of Witchcraft and Magic
- South Cornwall – Boscowen-un stone circle, Merry Maidens stone circle, holy wells of Madron and Sancreed.
More information: https://globalspiritualstudies.com/travel/avalon-to-camelot/
Watch this video of our trip, created by Linda Marson, to catch just a little of the magic:

Pamela Colman Smith was known for telling Jamaican folk tales about the spider-man trickster figure, Annancy, and also for her toy theatre performances. The toy theatre scene shown below is from her play, Henry Morgan, based on a real life Welsh pirate who became lieutenant governor of Jamaica. The photo above of PCS telling a folk tale using her cutout figures was recently discovered by Dawn Robinson in Cornwall glued into a copy of The Russian Ballet.

Toy theatres were nothing new, as from 1811 they had become a popular pasttime in pre-television, Victorian England (check out this toy theatre site). Below are two newsreels of the original Pollack’s Toy Theatre construction showing how Pamela herself would have made her theatres and especially how she would have used stencils to color her illustrations for “The Broad Sheet”, “The Green Sheaf” and other works.
Finally, join author Ronald Hutton (Triumph of the Moon, Pagan Britain and The Witches) on a tour of modern day Pollack’s Toy Museum and view the Toy Theatres seen in the old newsreels above (view about half way through Hutton’s video).
A photograph of a modern toy theatre using figures from Pixie’s Tarot deck can be found on Pinterest, but since I don’t have the original source for the photo I won’t show it until permission is given by the creator.
“Watch out for wormholes: you never know what may come out of them.”
— Stephen Hawking
One of the first things people want to know about Tarot is how it works. Most seasoned practitioners will admit they haven’t a clue but have considered a few possibilities including:
- Carl Jung’s theory of synchronicity (not really a theory but rather a belief in meaningful coincidence)
- Quantum physics (theory of entanglement, etc.)
- Psychological projection (as a kind of Rorschach test)
- Contact with a Spiritual Being, Higher Self, Universal Consciousness or paranormal force
- Magic(k) (an as-yet-unknown scientific principle)
- One’s subconscious directing the placement of the cards
- Self-fulfilling prophecies
- A mentalist’s set of cold-reading tricks conjoined with the Barnum Effect
I was fascinated to see that the physicist, Stephen Hawking, in The Universe in a Nutshell (albeit a rehash of his earlier work) addresses this very concern. In a chapter called “Predicting the Future,” he compares astrology to his understanding of how the universe works. I thought we’d also see what modern science might suggest about Tarot’s ability to predict. [I’ll leave it up to the reader to further explore the scientific concepts in bold italics.]
Hawking begins with the provocative statement,
“The human race has always wanted to control the future, or at least to predict what will happen. That is why astrology is so popular. . . There is no more experimental evidence for some of the theories described this book than there is for astrology, but we believe them [scientific theories] because they are consistent with theories that have survived testing.”
Hawking explains how, in the 19th century, Laplace’s scientific determinism proposed that with enough knowledge we could predict the state of the universe at any time in the past or future.
In principle, the future is predictable. But, even the tiniest disturbance can cause a major change somewhere else. While the flapping of a butterfly’s wing could cause rain in New York, the sequence of events is not repeatable. “The next time the butterfly flaps its wings, a host of other factors will be different and will also influence the weather.” While a Tarot card might predict an exact event one time, can we count on a repetition of this prediction at another time to be as accurate?
Determinism is also confounded by the uncertainty principle: we cannot accurately measure both the position and the velocity of a particle at the same time. If we put inaccurate data in, we get inaccurate data out. This conundrum led to quantum mechanics, which examines wave function to determine the probability that a particle will have a position and velocity within a certain range. Generally speaking, when there is a small uncertainty in position there is a large uncertainty in velocity and vice versa. Hawking sums this up:
“We now realize that the wave function is all that can be well defined. We cannot even suppose that the particle has a position and velocity that are known to God but are hidden from us. Such “hidden-variable” theories predict results that are not in agreement with observation. Even God is bound by the uncertainty principle and cannot know the position and velocity. He can only know the wave function.”

Wave function gives us a kind of half-determinism in which we can predict either the position or the velocity within any given measure of time. But, it seems, the special theory of relativity threw out the notion of absolute time. It turns out that time is only one direction in a four-dimensional continuum called spacetime. Different observers traveling through space at different velocities each have their own measure of time (oh, no!) in which there are different intervals between events. There is an equation (Schrödinger’s) that,
in the flat spacetime of special relativity, can obtain a deterministic evolution of the wave function, but not in the curved spacetime of the general theory of relativity, where a wormhole can create stagnation points. Hawking: “Watch out for wormholes: you never know what may come out of them.”
What follows are several pages on black holes, quasars and singularities (eek!), all leading to the fact that we cannot know the part of the wave function that is inside a black hole—potentially a very large amount of information! Eventually a black hole will lose mass, down to zero, and disappear completely, carrying its hidden information with it.
Hawking explains:
“In general, . . . people such as astrologers and those who consult them are more interested in predicting the future than in retrodicting the past [love that word, “retrodicting”]. At first glance, it might seem that the loss of part of the wave function down the black hole would not prevent us from predicting the wave function outside the black hole. But it turns out that this loss does interfere with such a prediction.”
Without this hidden knowledge it is impossible to predict the spin or the wave function of the particle (in a virtual particle pair) that escapes the black hole—further reducing our power to predict the future. Is there no hope?
“If one particle falls into the black hole, there is no prediction we can make with certainty about the remaining particle. This means that there isn’t any measurement outside the black hole that can be predicted with certainty: our ability to make definite predictions would be reduced to zero. So maybe astrology is no worse at predicting the future than the laws of science.”
UNLESS . . . a black hole is made up of p-branes that move through ten dimensions (3 dimensions of space and 7 additional, unknown ones) that are regarded as sheets in the flat spacetime of special relativity (see above). In that case, time moves forward smoothly so the information in the waves won’t be lost! (Forgive me if I sound a little lost at this point.)
I hate to tell you that Hawking himself now asks:
“Does part of the wave function get lost down black holes, or does all the information get out again, as the p-brane model suggests? This is one of the outstanding questions in theoretical physics today.”
Even Stephen Hawking isn’t sure if “the world is safe and predictable or not.” So how can the rest of us be confident that our pea-brains can figure it all out? I welcome discussion, polite debate, and scientific updates or clarification in the comments section.
Thought: If the “wave function” is all we can predict, then what does this suggest for Tarot? What is the wave function in a Tarot reading?
I just had to add this additional piece from The Reader: An Illustrated Monthly Magazine, September, 1903, p. 331-332. (note: date corrected).
MISS Pamela Coleman Smith was born of American parents in London, where her father was at the time engaged in business. On both sides her forebears exhibited in some degree the tendencies which have brought Miss Smith to the front in literary and artistic circles. One may say that from her mother she derived an intense, individual creative desire, which very early in life began to satisfy itself in a curious sort of drawing, later developed into the style already so well known, especially in England. While she was still a child the family removed to the island of Jamaica, where she lived seven years. During the time her chief diversion, outside her drawing, was learning the West Indian negro folk-tales. A volume of this folk-lore was later published by Harper & Bros.; among her other activities in London are her readings from this collection. It is easy . to understand the grace of original composition in one so thoroughly imbued with the simple naturalness which characterizes the style of all spontaneous popular tales, lyrics and ballads.
Two years’ study at the Pratt Institute in Brooklyn, N. Y., followed this period. As no noticeable change showed itself in the character of her work under this tutelage, and as she became more determined to work out her own problems in her own way, she ended her connection with the school and shortly went to London, wehre she became identified with the Celtic movement. For some time she contributed regularly to “The Broad Sheet.” With the beginning of the present year, however, she started a paper of her own, called “The Green Sheaf,” of which thirteen numbers will be published annually. This she edits. To it also she contributes poems and illustrations in color. Herein lies the most striking feature of her work. For, whereas in outline the influence of the pre-Raphaelites is very evident, her colors and color-schemes are all her own. Though fantastically fanciful and in a way impossible, the Mendings always please. From recipes which she has evolved, she herself “prepares many of the unusual shades which she employs, adding more individuality to the general effect thereby. “It is very interesting to see her,” says one who knows, “dressed as ‘Gelukiezanger’ in parti-colored, gypsy-like gown and with beaded hair, sitting in Turkish fashion on the floor of a drawing-room, reciting her outland tales full of their queer conceits and unpronounceable names.” She is an indefatigable worker, enthusiastic and rapid.
We reproduce two of Miss Smith’s drawings published in “The Green Sheaf” (colored, of course) at the time Sir Henry Irving was giving his farewell performances at the old Lyceum Theatre, now being torn down.
The following apologia appears on the cover of ” The Green Sheaf “:
“My Sheaf is small . . . but it is green.
I will gather into my Sheaf all the young fresh things I can—pictures, verses, ballads of love and rear; tales of pirates and the sea.
You will find ballads of the old world in-my Sheaf. Are the)—not green for ever . . .
Ripe ears are good for bread, but green ears are good for pleasure.”
With these later news articles it becomes apparent how much of Pamela Colman Smith’s work has been lost. We find a tendency among the reporters to “damn with faint praise” as Pixie moves out of the realm of neighborhood parlour entertainment and begins to be taken seriously by people like Alfred Stieglitz—always dangerous for a woman of the time. I’ve placed Pixie’s paintings-to-music here rather than in my 1907 post (when she began exhibiting them) because these news articles are more slanted toward her musical works. See also this article in Current Literature on “Pictured Music.”
Stieglitz purchased quite a few of Pixie’s paintings, which Georgia O’Keefe sold off separately soon after he died—despite his desire, stated in his will, to keep them together—amid some speculation that a decades-old jealousy was involved. The Delaware Art Museum has a few in of her works in their collection and produced an exhibit in 1975 curated by Melinda Boyd Parsons (she wrote the catalog and has an unpublished biography of Smith), also shown more recently in Santa Fe.
We now know for certain, from the article in the Brooklyn Daily Eagle, that Pixie split up her drawings for the Tarot deck, bringing some of them to the US. In what attics might they still reside?
Demonstrating Pixie’s evolving Catholicism, we find a series of works called the “Litany of Loreto,” described as “byzantine” and taking their names from the call-and-response list of titles given the Blessed Virgin Mary in 1587: Spiritual vessel, Mystical rose, Tower of David, Tower of ivory, Morning star (see below in Latin). This poster featuring the Holy Virgin of Czenstochowa (c. 1915-18) is the only hint we have of what the “Litany” paintings may have been like:
“strong and full of the mystic, impressive power”
Mon., Mar. 18, 1912

Schumann’s “Doubt”
Pamela Coleman Smith, a Brooklyn artist who made a name for herself early in her career at the Pratt Art Department, is exhibiting “drawings suggested by music, paintings on silk, and other original work” at the Berlin Photograph Company, Manhattan. There are twenty paintings on silk, framed like water colors and her handling of the material is very clever, having much of the strength of water colors, added to the softness of the silk texture. Five pictures exemplify what Miss Smith’s ideas of five Debussy compositions are: “L’Isle Joyous,” Gardens in the Rain,” “The Little Shepherd,” “What the West Wind Saw,” and “Snow is Dancing.” The first two pictures are in the Japanese style, largely, and have gorgeous color schemes. Less fantastic is “The Tree of Dawn,” suggesting an aria, by Mozart; it is the best of the paintings, full of tempered imagination and fine in color. “The Little Shepherd” is charming and natural. When Miss Smith does not give her fancy full rein, she is more enjoyable purely and simply. There is a fine sense of rhythm and swing to her pictures. When the drawings have the merest touches of dark, for example, there is a freedom and action about them which is impressive. “Spring Carried by Showers,” suggesting an aria, by Arthur Foote, and “People of the Rain” are two interesting paintings; in the first the goddess is carried in a litter by personified rain columns, and in the latter, rain people are suggested by falling masses of rain; they are two most attractive designs. “Dancing Trees,” and “Rain Passing Through a Valley.” both inspired by Dvorak music, are tree forms and rain forms, made into figures, cleverly and charmingly. “Snow is Dancing” and “Cloud Faces” are two more nature studies in which faces look out at you from the contours of snow and cloud. “The Ship of Dreams” and “Dreams Returning Home” (Nachstuck), the latter by Schumann, are very different, one being a fantasy and the other a realistic theme where dream people are shown returning home up a hill, toward its top, where a figure stands unfurling a flag. “Ruined Temples and Spilt Wine,” “Seven Towers of Fairy,” “Blue Smoke” and “Phantom Inn” are other color pieces. Designs for the “Litany of Loretto” are: “Vas Spirituale,” “Rosa Mystica,” “Turris Muideca,” “Turris Eburicca” all weird and mystical. A Caesar Franck Prelude has suggested a woman with a paddle in a foreground of rushes an a man in the distance with a paddle.
Hamlet is not a musical reflection but is strong; the snow drifts around the Dane and his ghostly father. “The Call to Earth” is a Caesar Franck idea, and is clever and imaginative, but most persons will prefer to retain their own impressions of what music suggests rather than exchange them for other’s thoughts. Some of these sonatas, arias and symphonies are highly descriptive, suggesting “Dancing Cloud,” “Ruined Temples and Spilt Wine,” “Seven Towers of Fairy,” “Blue Smoke” and “Phantom Inn.”
The drawings are strong and full of the mystic, impressive power. Miss Smith’s conception of the “Appassionata Sonata” is a swanlike figure, huge and having the face of a woman, billows and turrets, or they may suggest trees, to some observers. The Mozart music themes are interesting as the dress of the time, figures in the drawing. A Schumann symphony suggests a swaying, giant woman’s figure and a background of trees. Miss Smith takes violin concertos, fugues, quartets and other musical divisions to make pictures about. “E Tourdine” shows Debussy’s music suggesting two figures bearing heavy burdens. Strauss music suggests a bold and mystical drawing to Miss Smith.
The designs for a set of Tarot cards are excellent. “Page of Cups,” “Page of Pentacles,” “Ace of Swords,” “Nine of Swords,” “ Five of Cups,” “Four of Wands.” Several hand colored prints are included in the exhibition: “Alone,” “Charles and Annie,” “The Recitation” and other designs.
— The Brooklyn Daily Eagle
“an imagination of no common order”
Sun. Mar. 17, 1912
Henry James has called music “the great dissolvent,” but after looking at the exhibition of drawings “suggested by music” at the Berlin Photographic company signed Pamela Coleman Smith, one is inclined to think the precise opposite. Miss Smith’s lines seems to quicken into creative activity when she listens to music. The sound waves set her pencil weaving strange arabesques and always to a distinctly recognized rhythm. She is nothing if not rhythmic. Mr. Birnbaum tells us that the artist makes her designs in the concert room. But we hasten to assure those to whom this mixing of the sister arts is incomprehensible that these drawings qua drawings may be enjoyed without their musical genesis obtruding itself. If Miss Smith is affected by music and produces work of such a distinctive delicacy, charm, subtlety, why that is her own psychology. Certainly some of the Debussy illustrations are as satisfactory as their tonal originals. Debussy thinks so himself, owns and admires an entire portfolio.
“Snow is Dancing” is truly an evocation in which the decorative impulse looms large; “Garden in the Rain” is lyric. “People of the Rain” betrays true fantasy; indeed, fantasy rules these singularly attractive paintings on silk and all the drawings. Since Miss Smith first exhibited at Mr. Stieglitz’s Photo-Secession Gallery she has much improved technically. Her line is less crabbed, more firm and sweeping; her color sense is warmer. Naturally these memoranda are never welded into a whole. Miss Smith has yet to make a composition. She has a preference for ultramodern music, possibly because of its indeterminate form, its raporous melancholy and its rhythmic variety, yet she can ring in a virile manner the changes on Beethoven as exemplified in the Appasionata Sonata op 57. Her water colors are exquisite notations. Let us suggest that the entire collection be taken at its face value, artistically speaking, without troubling over the evasive correspondence of tone and form. Theophile Gautier’s poem, “Correspondences,” might serve as a general title for the entire exhibition. The designs for the Litany of Loreto—Rose mystical, Turris Davidica, Turris eburnea and Stella matutina—demonstrate an imagination of no common order. They are decorative, spiritual and with a touch of the hieratic that may be noted in Byzantine art.
— The Sun (New York)
“we must not take these very personal expressions too seriously”
Mar. 17, 1912
“Illustrating Music”
Pamela Coleman Smith is exhibiting at the Berlin Photographic Company’s gallery a group of drawings made to music. Her method is simple. She is not a musician and the laws of structure and harmony known to the composer are not in her mind. While she listens to music she draws lines suggested by the emotion the music causes. Sometimes they are long and slow, sometimes broken and staccato, sometimes whirling, sometimes curly and rococo, and the observer recognizes in some of them his own impressions while listening to certain movements.
It is a guileless art rooted in the great truth that all arts meet somewhere on common ground; but too much easily could be made of it. Miss Smith is sensitive to inspiration and delightfully suggests spontaneous feeling. Many a well-trained painter fails to do this. On the other hand, a painter as well grounded in his art as the musical composers illustrated in this charming exhibition are in theirs would probably not interrupt the rhythms of his line so inadvertently as we frequently find them interrupted here. Three dancing figures twining in swift movement are to the laymen very inspiring, but an artist would feel impatient at noting a stiff little square made by four unnecessary accents of dark among the flowing rhythms, which only means, of course, that we must not take these very personal expressions too seriously.
Miss Smith has given pleasure in a very quaint and personal manner. In a few of her drawings she communicates a genuine thrill, and all are well worth seeing for a quiet half hour. In her paintings, several of which are also on exhibition, she shows anew her fine sense of color. Her hilltop with a sky full of the tints of dawn and the figures of dreams trooping homeward is a rare piece of color and a lovely little fairy story.
All the work, drawings, and paintings alike illustrate childlike feelings and imaginings, and have a sweet, old-fashioned freshness of style, a simplicity of thought not often to be found in public galleries. Children love Miss Smith’s drawings because they retain the sparkle of childish fantasy.
— New York Times

See also:
• Pamela Colman Smith: “out of the heart of the Heights”
• Pamela Colman Smith 1896-1899
• Pamela Colman Smith 1907 – story teller
• Pamela Colman Smith 1909 – magic spectacles
• The Art of Pamela Colman Smith
• Pamela Colman Smith on Reading the Cards
• Biography of Pamela Colman Smith (biographical resource)
• Roppo’s Gallery for the artwork of Pamela Colman Smith
N NOVEMBER of 1909, Pixie wrote Alfred Stieglitz that she had “just finished a big job for very little cash!” These were the black and white designs for a pack of Tarot cards. She also mentions her painting, “The Wave.” Along with her trip to New York (described below), 1909 proved to be a very busy year for her. Her artwork was featured three times from 1907-1909 at Stieglitz’s 291 (Photo-Succession) gallery. Here’s a comment on her first exhibit back in 1907:
“Stieglitz decided to shake things up, and he did so by mounting the first non-photography show at the gallery in January, 1907. This is notable because it signaled the beginning of Stieglitz’s role as a pioneer promoter of modern art in America. The show, drawings by artist Pamela Coleman Smith, initially attracted little attention, but after a prominent critic praised the work it became the best attended exhibition to date. A substantial number of the works were sold, and interest in the show was so strong that it had to be extended eight days.” [wikipedia summary of Robert Doty, Photo-Secession: Photography as Fine Art (Rochester, NY; George Eastman House, 1960) p. 43.]
I’ve featured images that go best with these newspaper articles. The next post, although later than the 291 exhibits, shows more of her paintings to music.
“a belief in fairies and goblins”
Thu., Mar. 25, 1909
Imagination in art was the general theme of a novel lecture by Pamela Colman Smith under the auspices of the Pratt Art Club delivered Tuesday night in the Assembly Hall of Pratt Institute on Ryerson street. Miss Smith labeled her informal illustrated talk “Magic Spectacles,” and devoted it principally to “people interested in art.” Quite a large number of people, mainly art enthusiasts from Brooklyn and Manhattan, where her work is greatly admired, greeted Miss Smith and gave close attention as she elucidated the force of imagination as expressed in the paintings of the foreign artists. She described and illustrated examples of French, Italian, Chinese and Japanese art and showed that in each case the imagination of the artists predominated to a large degree. Miss Smith recited in the dialect, stories of folklore and fables of Jamaica where she lived for seven or eight years. She proclaimed a belief in fairies and goblins, which she said existed when her imagination could be set to work. After her lecture, Miss Smith, who was formerly a Pratt art student, held a brief reception and met many of her friends. Her works are now on exhibition in Manhattan and have attracted a little attention.
— The Brooklyn Daily Eagle
“a little Kat Greenaway girl”
Sat., Mar. 27, 1909
At the Macbeth Gallery there were such interesting personalities as Janet Scudder, the clever young sculptor, and Pamela Colman Smith, who created such a furore by her recitation of old West Indian folk stories when she came over from England with Ellen Terry a year or two ago. Miss Smith is a niece of George Colman, an American artist, who spent most of his life in Italy. Recently she has been holding a “one man” exhibit at the Photo-Secession Galleries [Stieglitz’s gallery]. Of particular interest on this side of the river is this singularly gifted woman, for she is a niece of the late Mrs. Samuel Howard of Amity Street, and there are still many on the Heights who remember her mother, a brilliant young woman, especially clever in private theatricals which were often given at the Howards residence forty years ago. The well-bred crowd at the Macbeth Gallery was too polite to stare at Miss Smith as she made her rounds, but when she left the room one heard many inquiries as to who that remarkably picturesque little woman could be. Her gown and coat were long and floppy and of a sort of pussy-willow gray. On top of her curly coal black hair she wore a high-crowned gray hat, which in place of a brim, had a box pleating of bottle-green ribbon. When she entered the room you felt as if a little Kat Greenaway girl had suddenly been endowed with life and walked right out from the covers of a book.
— Brooklyn Life

Most of the illustrations here are from The Green Sheaf (1902). I also included the painting that I believe is called “The Wave,” and “What Does He See But the Fairy” from In Chimney Corners (1899).

Old Gypsy Fortune Telling Cards from United Novelty, Mfc Company, Chicago, circa 1920-30 are a 36-card deck with playing cards inset and meanings given on each card. The instructions are in Polish and English and the Lady (significator) is clearly dressed as a 1920s flapper. At least 22 of the 36 cards are close cognates with the Lenormand cards. A few of the other card images are found on other cartomancy decks of the period. See this
Two years after Morton Neumann started Valmor he married Rose and then 

The Old Gypsy Cards Fortune Telling Game from Addison Products Co, Chicago (no-date – 1940s?) is an identical deck, also with instructions in English and Polish. Looking similar to the Gypsy Witch, and with elements appearing in Whitman’s “Old Gypsy” deck, this deck has its own assignation of playing cards such that the suits & numbers appear in sequence according to the numbering of the cards, and they accord most closely with the usual French and English playing card meanings. While most of the deck includes Lenormand-like cards there are also unique ones like 23-A Beautiful Lady, 27-The Bacchanalian, 29-The Loving Couple, 31-The Fairy, 32-The Shepherd, 11-The Dancing Persons. Cards like 20-the Horseshoe, 30-The Eye and 35-The Duel are found in other “gypsy” decks that I talk about 










The first edition, mentioned in the Uniform Trade List of July 1867 as Madam Morrow’s Fortune Telling Cards, was an exact replica of the German Kunst-Comptoir, Berlin deck of 1854. (They were also published by McLoughlin as Madam Le Normand’s Mystic Cards of Fortune in a simple b&w printing – see Wehman Bros deck below.) In 1886 a new edition was copyrighted – a beautifully etched masterpiece (large cards above)! Note that the Court Cards have been redone to match those found in contemporary playing card decks. An oddity of this deck, which influenced a few other decks, is that three of the Queens are switched from their normal Lenormand card placements. Crossroads should be the Queen of Diamonds (originally Bells) instead of Spades, while 














are identical to the Old Gypsy Cards Fortune Telling Game from Addison Products Co, Chicago (no-date – 1940s?), also with instructions in English and Polish. Looking similar to the Gypsy Witch, and with elements appearing in Whitman’s deck (see below), this deck has its own unique assignation of playing cards (the suits & numbers appear in sequence in the numbering of the cards), which accord most closely with the usual French & English playing card meanings. While most of the deck includes Lenormand-like cards there are also unique ones like 21-The Fairy and 27-The Bacchanalian. Cards like 30-The Eye are found in other “gypsy cards” mentioned here. In 1948 this same deck was published by Wehman Bros. but without the text.













Mary K. Greer has made tarot her life work. Check here for reports of goings-on in the world of tarot and cartomancy, articles on the history and practice of tarot, and materials on other cartomancy decks. Sorry, I no longer write reviews. Contact me
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