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 at- tainment, 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 allo- cated. It is as if a man who knows in his heart that all roads lead to the heights, and that God 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 con isolation 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 overweighted so that they dip heavily on the side of God.
The corresponding counsel is to use loaded dice when you play for high stakes with Diabolus. The axiom is Aut Deus, aut nihi, (b) Divine Ecstacy, as a counterpoise to something called Temper- ance, 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 Fa- ther, because God is all in all. The axiom is that man being a reasonable being must get intoxicated with God; 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 and not the man who has become Turris fortitudinis a facie inimici, and out of that House the enemy has been cast. The corresponding counsel is that a man must not spare himself even in the presence of death, but he must be certain that his sacrifice shall be—of any open course—the best that will ensure his end. The axiom is that the strength which is raised to such a degree that a man dares lose himself shall shew him how God is found, and as to such refuge— dare therefore and learn, (d) Prudence is the econom which follows the line of least resistance, that the soul may get back whence it came. It is a doctrine of divine parsimony and conservation of en- ergy, because of the stress, the terror and the manifest impertinences of this life. The corresponding counsel is that true prudence is concerned with the one thing needful, and the axiom is: Waste not, want not. The conclusion of the whole matter is a business proposition founded on the law of exchange: You cannot help getting what you seek in respect of the things that are Divine: it is the law of supply and demand. I have mentioned these few matters at this point for two simple reasons: (a) because in proportion to the impartiality of the mind it seems sometimes more difficult to determine whether it is vice or vulgarity which lays waste the present world more piteously; (b) because in order to remedy the imperfections of the old notions it is highly needful, on occasion, to empty terms and phrases of their accepted significance, that they may receive a new and more adequate meaning.