The Tarot is one of the few books that cuts through conventional misperceptions to explore the Tarot deck as it really developed in the Middle Ages and Renaissance Europe-not, as some would suggest, in the far reaches of Egyp-tian antiquity. Mining the Hermetic, alchemical, and Neoplatonic influences behind the evolution of the deck, author Robert M. Place provides a historically grounded and compelling portrait of the Tarot's true origins, without overlooking the deck's mystical dimensions. Indeed, Place uncommonly weds reliable historiography with a practical understanding of the intuitive help and divinatory guidance that the cards can bring. He presents techniques that offer new and valuable ways to read and interpret the cards. Based on a simple three-card spread, Place's approach can be used by either the seasoned practitioner or the new inquirer.

The Visconti-Sforza Tarot Cards" contains a commentary by Michael Dummett and full size, color reproductions of Tarot cards from the Pierpont-Morgan Library in New York City, and the Accademia Carrara in Bergamo, Italy. In his introduction, Dummett refers to the cards as a masterpiece of mid-fifteenth-century Italian art in the International Gothic style. The Visconti-Sforza Tarot deck, named for the two great ducal families for whom they were made, is a fine example of the 78 card Tarot lineage (consisting of 56 suit cards and 22 picture cards). The suits of this deck are Swords, Batons, Cups and Coins. The four court cards are King, Queen, Knight and Jack.

The Cary-Yale Visconti Tarocchi Deck is comprised of 22 Major Arcana and 64 Minor Arcana cards. The deck includes reproductions of tarocchi cards from the Cary Collection of Playing Cards, now housed at Yale University. Nineteen cards have been recreated to replace missing originals. In addition to the King and Queen, each suit in the Minor Arcana contains both male and female Knights and Pages.

In 1462 Pope Pius II performed the only reverse canonization in history, publicly damning a living man. The target was Sigismondo Malatesta, Lord of Rimini and a patron of the arts with ties to the Florentine Renaissance. Condemned to an afterlife of torment, he was burned in effigy in several places in Rome. What had this cultivated nobleman done to merit such a fate? Pagan Virtue in a Christian World examines anew the contributions and contradictions of the Italian Renaissance, and in particular how the recovery of Greek and Roman literature and art led to a revival of pagan culture and morality in fifteenth-century Italy. The court of Sigismondo Malatesta (1417–1468), Anthony D’Elia shows, provides a case study in the Renaissance clash of pagan and Christian values, for Sigismondo was nothing if not flagrant in his embrace of the classical past. Poets likened him to Odysseus, hailed him as a new Jupiter, and proclaimed his immortal destiny. Sigismondo incorporated into a Christian church an unprecedented number of zodiac symbols and images of the Olympian gods and goddesses and had the body of the Greek pagan theologian Plethon buried there. In the literature and art that Sigismondo commissioned, pagan virtues conflicted directly with Christian doctrine. Ambition was celebrated over humility, sexual pleasure over chastity, muscular athleticism over saintly asceticism, and astrological fortune over providence. In the pagan themes so prominent in Sigismondo’s court, D’Elia reveals new fault lines in the domains of culture, life, and religion in Renaissance Italy.

The enigmatic and richly illustrative tarot deck reveals a host of strange and iconic mages, such as The Tower, The Wheel of Fortune, The Hanged Man and The Fool: over which loom the terrifying figures of Death and The Devil. The 21 numbered playing cards of tarot have always exerted strong fascination, way beyond their original purpose, and the multiple resonances of the deck are ubiquitous. From T S Eliot and his 'wicked pack of cards' in "The Waste Land" to the psychic divination of Solitaire in Ian Fleming's "Live and Let Die"; and from the satanic novels of Dennis Wheatley to the deck's adoption by New Age practitioners, the cards have in modern times become inseparably connected to the occult. They are now viewed as arguably the foremost medium of prophesying and foretelling. Yet, as the author shows, originally the tarot were used as recreational playing cards by the Italian nobility in the Renaissance. It was only much later, in the 18th and 19th centuries, that the deck became associated with esotericism before evolving finally into a diagnostic tool for mind, body and spirit. This is the first book to explore the remarkably varied ways in which tarot has influenced culture. Tracing the changing patterns of the deck's use, from game to mysterious oracular device, Helen Farley examines tarot's emergence in 15th century Milan and discusses its later associations with astrology, kabbalah and the Age of Aquarius.