8. Fortitude. This is one of the cardinal virtues, of which I shall speak later. The female figure is usually represented as closing the mouth of a lion. In the earlier form which is printed by Court de Gebelin, she is obviously opening it. The first alternative is better symbolically, but either is an instance of strength in its conventional understanding, and conveys the idea of mastery. It has been said that the figure represents organic force, moral force and the principle of all force. 9. The Hermit, as he is termed in common parlance, stands next on the list; he is also the Capuchin, and in more philosophical language the Sage. He is said to be in search of that Truth which is located far off in the sequence, and of Justice which has preceded him on the way. But this is a card of attainment, as we shall see later, rather than a card of quest. It is said also that his lantern contains the Light of Occult Science and that his staff is a Magic Wand. These interpretations are comparable in every respect to the divinatory and fortune-telling meanings with which I shall have to deal in their turn. The diabolism of both is that they are true after their own manner, but that they miss all the high things to which the Greater Arcana should be allocated. It is as if a man who knows in his heart that all roads lead to the heights, and that God (Nature) is at the great height of all, should choose the way of perdition or the way of folly as the path of his own attainment. Eliphas Lévi has allocated this card to Prudence, but in so doing he has been actuated by the wish to fill a gap which would otherwise occur in the symbolism. The four cardinal virtues are necessary to an idealogical sequence like the Trumps Major, but they must not be taken only in that first sense which exists for the use and consolation of him who in these days of halfpenny journalism is called the man in the street. In their proper understanding they are the correlatives of the counsels of perfection when these have been similarly re-expressed, and they read as follows: (a) Transcendental Justice, the counter-equilibrium of the scales, when they have been over-weighted so that they dip heavily on the side of God (Nature). The corresponding counsel is to use loaded dice when you play for high stakes with Diabolus. The axiom is Aut Deus, aut nihil. (b) Divine Ecstasy, as a counterpoise to something called Temperance, the sign of which is, I believe, the extinction of lights in the tavern. The corresponding counsel is to drink only of new wine in the Kingdom of the Father, because God (Nature) is all in all. The axiom is that man being a reasonable being must get intoxicated with God (Nature); the imputed case in point is Spinoza. (c) The state of Royal Fortitude, which is the state of a Tower of Ivory and a House of Gold, but it is God (Nature) and not the man who has become Turris fortitudinis a facie inimici, and out of that House the enemy has been cast. The corresponding