Over the past year (and a few days) he has written many more. I want to list them, in Italian and English, with summaries, and give links to the Italian as well as to the Google Translate English version, which is often inaccurate but not worthless. Other search engines give different translations, which are not as good but sometimes get it right where Google doesn't.
Ascanio Errante - 1640
Il ragionamento matto di un cane di cognome Tarocco
http://www.letarot.it/page.aspx?id=746
(Ascanio Wanderer-1640
The crazy reasoning of a dog named Tarocco
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Summary: Here Andrea cites an epic poem set in the land of Circe, the sorceress who turned Ulysses' men to animals. One of them has "Torocco" as his last name. In life had been a loyal companion and also happy-go-lucky, one who was much disposed to laughter. He was turned into a dog and much enjoys that state, inviting Ulysses to do likewise and be his playmate. He argues with Ulysses about the relative advantages of being an animal or a human. He says that in the land of the Cyclops food grew in abundance; there was no need for all the sweat and tools back in Ithaca. Also, for prudence animals are better than men: just look at how the ant stores up for winter and the spider stores food in its web, taking just what it needs. Ulysses says it is just their nature to do these things, and human reasoning, by which alone free choice is possible, is far preferable. Tarocco is convinced and Ulysses is able to get him changed back to a man. For Andrea it is an example in which "tarocco" has the meaning of "Fool", meaning a person who doesn't think and just does what gives him pleasure.
Delle Frascherie, 1651
Uomini donatori e donne avare al gioco delle carte
http://www.letarot.it/page.aspx?id=749
(On Frascherie, 1651
Donor men and avaricious women at card games
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Summary: Here the chosen author, Antonio Abati, directs his fire against card playing in mixed company, men with women. He says that women are avaricious and men give them money willingly by gambling, even if the women aren't skillful, just to be in their good graces. Otherwise,card playing is a waste of time better spent in other ways. On the other hand, its pretend war is better than real war:
The War in the Game of Cards is even,
Where it is lost, and won sometimes,
Where King, Pages, and Coins assist.
But [if] the Card War is foolish,
From a painted sword to a true sword,
From Point to Point there is a lot of difference.
Trattato del debito del Cavalliero - 1596
Di Pomponio Torelli, Conte di Montechiarugolo
http://www.letarot.it/page.aspx?id=750
Treatise on the duties of Knights -1596
By Pomponio Torelli, count of Montechiarugolo
https://translate.google.com/translate? ... rev=search
Summary: A treatise warning, among other things, Knights to stay away from card games, especially those involving pure luck, as opposed to the mixture of luck and skill, and then only for pure recreation, except when required by duty to a lord, and never to lend a friend money so as to allow a friend to continue playing, which helps neither the Knight nor the friend.
Casa di Dio, Casa del Diavolo
Testimonianze storiche (secc. XVI-XIX)
http://www.letarot.it/page.aspx?id=754
(House of God, House of the Devil
Historical testimonies (16th-19th centuries)
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The first tells the story of Joseph, chamberlain of Naples, who convinced the owners of a theatre, thus a house of the devil, to turn it into a home for orphans, a house of God.
The second one is about a man attached to making money, who has constant worries and no time to rest, not even on Sundays. How much more pleasant it would be if his house were turned into a House of God rather than the House of the Devil that it is.
The third, 19th century, reflects upon those who use the sermons on Sunday as an occasion for business and lascivious thoughts about the women there. He reminds us of how when Jesus entered the Temple of Jerusalem he saw there a house of robbers, and by driving out the money-changers testored it to being a House of God. it is the same when thieves turn the Church into a House of the Devil.
The fourth is similar, but talks about the "bagatella" sins, the little sins that he assumes God will forgive and so has no need to stop doing. But this is hypocrisy and turns the House of God, in this case the human body and soul, into the House of the Devil.
Dio che ha giocato di resto - 1640
Nella costruzione del mondo e sommamente nel formare la Vergine Maria
http://www.letarot.it/page.aspx?id=755
(God who played the rest - 1640
In the construction of the world and above all in forming the Virgin Mary
https://translate.google.com/translate? ... rev=search)
This is about the dangerous practice of the "game of the rest," in which people who have lost continue to play in hopes of winning back what they have lost, going "to the mountain", as it was called, staking what the do not have in hopes of getting back what they lost. They are encouraged to do this by the winners, who leave their winnings on the table, to suggest it is there for the taking. Andrea quotes from one personal story of someone who found himself losing sleep by counting and subtracting cards in his head. By considering the distraught faces of his opponent even if he won, he was able to quit and never gamble again.
A certain sermon used the "game of the rest" to describe the creation of the universe and of the Virgin Mary, by analogy with a story by Pliny in which Mother Nature gives away the gifts of excellences to the various beings and finally plays for "the rest" and gives up the "gem of gems", a precious red jewel full of warmth and energy. The preacher uses this story to describe God's acts of creation, first the stars, then the moon and the sun, each timeputting on the table something worth much more than he did before. The impeccability of the angels is next, and finally, he gives "the rest" to create the Virgin Mary.
Giuseppe Parini e i Tarocchi
Il ‘Giovin Signore’ nel poemetto ‘Il Mattino, il Mezzogiorno e la Sera’
Giuseppe Parini and the Tarot
The 'Young Gentleman' in the poem 'Morning, Midday and Evening'
https://translate.google.com/translate? ... rev=search
This essay focuses on a satirical piece describing, as though prescribing, the life that a young person is supposed to learn to prepare for life, where "libertinism, corruption and licentiousness were considered as virtues." In the morning he has the tedious chore of deciding between chocolate and coffee. Then he is interrupted by the "inappropriate" requests of his workers for payment for the work they have done, French lessons, etc. At lunch with a lady and her bored husband, one participant remembers when the lady's beloved dog bit a servant, and the servant kicked the dog, for which she dismissed him after 20 years of loyal service. In the evening they go to a party where they have to be careful where they are seated, not to be next to inappropriate people. They play the card game with the "barbarous name", which has "heroes and heroines" (classical images) but mixes the sacred with the profane, and which requires "an intrepid spirit," but in fact is met with "random assaults." At the end Andrea gives a brief quotation from another satire inspired by Parini (whom apparently was an excellent player). I notice that anticipating the invitation to play tarocco is announced, an old person comments "that foolish game".
Ludus Chartarum seu Foliorum di Juan Luis Vives
Testo originale latino con traduzione italiana
http://www.letarot.it/page.aspx?id=760
Ludus Chartarum seu Foliorum by Juan Luis Vives
Original Latin text with Italian translation
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This text, "The game of Cards or Folios", is a dialogue about "Spanish Triumphs," i.e. the version of triumphs, of Spanish origin, using the four regular suits, written in Latin by Juan Luis Vives, a friend of Erasmus. Andrea does not give the date it was published, but a work in English, which he footnotes, says it was published in 1538. It was later translated into Italian, and it is that plus the Latin that Andrea presents. Looking through it, I see no indication of what the rules might be. It is just banter.
For readers of English, however, there is something else of interest, namely, a version done by Vives' follower Juan Maldonado, with a very informative introduction that reviews or at least mentions several works on card playing mostly in Spain but also in Italy. After the introduction, there follows "The game of Triumphs," in Latin with English translation. Andrea gives the link to an English translation, with the Latin on the opposite page: http://books.google.it/books?id=eZtJKRj ... iumphus&f= false
Unlike the Vives' text, this one says quite a bit about the actual conduct of the game. I can't tell if there is enough to reconstruct them; since the game is still played today in Spain, I suppose it is easy enough to get them by other means. What is also of interest is the type of banter that goes on among the players, in which they seem to enjoy making classical references.
Il giuoco di Tarocchi: un simbolo dell'Humana Vita
Francesco Fulvio Frugoni - 1669
13 August, 2018, http://www.letarot.it/page.aspx?id=768
The game of Tarot: a symbol of Human Life
Francesco Fulvio Frugoni - 1669
https://translate.google.com/translate? ... rev=search
There are two main sections of interest, one a quotation followed by Andrea's comment, and the other one long sentence at the end of the essay. Here is my attempt at a translation. First the quotation from Fulvio:
There is also the last sentence that Andrea quotes, a very long one, plus his comments:She [i.e. 'Human life '] is a Game of Tarot, where the whole World is light, and those painted have only that appearance, where the ox prevails with the Lion, Justice goes behind the nudes, Death takes the Magnates, the devil is discovered little, the Fool is always covered [protected?], the fire is great when it rises: where the minor Tarots do not count: he who has the vertical star earns the favor; one who has the silvery moon in his hand does not have a dummy overhead [or, is not stupid in the head: he who has the rays of a golden Sun is not caught by the chill of the stripped; but eventually the game goes awry [a monte], and with a Trumpet orders the collection finished, and the retreat (3).
From his description inherent in both the ludic and the symbolic aspects of the tarot, we find that the card of the World - where the four Evangelists in animal form are depicted, including Luke in the form of an Ox (4) - prevailed over the Strength card; that the card of Justice followed that of the Judgment, where for 'Nudes' the dead are to be understood, which in this state rose from their tombs; that Death killed the Magnates, i.e. the powerful; that the Devil was played as little as possible while the Fool played a very important role in the game; that the fire, or the Tower, when it was played, obtained a good score. The so-called minor arcana were worth little, since the trump cards were represented by the Triumphs, and still the one who owned the Star (5) could certainly expect a good conquest, and the same for those who possessed the silver moon, while those who held in their hand the Sun should not fear losing their clothes, with consequent icing. But then the game was canceled and with the Judgment card where an Angel was depicted playing the Trumpet (6) all the cards were collected and all went home.
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4. the four evangelists represented in animal form (Tetramorph) are:
Matthew as a man, a symbol of Christ's incarnation.
Luke as Bull, symbol of the supreme sacrifice of Christ.
Mark as a lion, symbol of the resurrection of Christ (the Physiologus, a work redacted in Alexandrian Egypt, of probably Gnostic environment between the 2nd and 4th century a.d. by an unknown artist, shows that when a lioness gave birth to a dead infant, it was believed that after three days passed the father breathed on the face of the infant, restored it to life).
John as an Eagle, symbol of Christ's Ascension.
5. The-vertical attribute given to this card probably refers to the Platonic concept of the astral origin of souls that are born on Earth. On this see the iconological essay The Star.
Since this post is getting rather long, too, I will finish up later.Many, having gained by unjust actions, do nothing but put aside a nice bite (nest egg) for the Wolf, or for relatives. The houses are made with the money won at dice and are lost in the same way, but since the dice are scored (trucccati) and unstable, given that much depends on luck, the same houses are often lost. Someone stopped wearing ragged clothes to wear beautiful one, knowing how to handle the dice and cards: fattened their assets by winning the dice, they found economic tranquility saying go (a word used by the players to say: "I play, I see what the opponents have"), they assumed first-rate social roles by winning prizes (card games), they rose up playing bassetta (card game), they set up their finances with flusso (another card game), they triumphed with trionfetto (10), multiplied their belongings by playing forty (further card game) and playing tarocchi were no longer considered tarocchi, i.e. poor wretches (11).
The last sentence, obviously, does not arise as a celebration of the game and its prerogatives to improve existence: on the contrary, it is an invitation to avoid it. The descriptive form is to be understood then more satirical, denoting the ability of the author to reach the target writing in a way opposite to what would be expected. He concludes, in fact, with these words: "The dice are like pills, because they make you evacuate, and purge the sac [burso, also meaning purse], but not the bile" (12).
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10. On the game of trionfetti, read the essay Trionfi, Trionfini and Trionfetti
11. On the meaning of the word tarocchi read the essays Tarocco sta per Matto and The meaning of the word Tarocco .
12 - Francesco Fulvio Frugoni, op. cit., p. 190.