18. _The Moon._ Some eighteenth-century cards show the luminary on its waning side; in the debased edition of Etteilla, it is the moon at night in her plenitude, set in a heaven of stars; of recent years the moon is shown on the side of her increase. In nearly all presentations she is shining brightly and shedding the moisture of fertilizing dew in great drops. Beneath there are two towers, between which a path winds to the verge of the horizon. Two dogs, or alternatively a wolf and dog, are baying at the moon, and in the foreground there is water, through which a crayfish moves towards the land.
19. _The Sun._ The luminary is distinguished in older cards by chief rays that are waved and salient alternately and by secondary salient rays. It appears to shed its influence on earth not only by light and heat, but--like the moon--by drops of dew. Court de Gebelin termed these tears of gold and of pearl just as he identified the lunar dew with the tears of _Isis_. Beneath the dog-star there is a wall suggesting an enclosure--as it might be, a walled garden--wherein are two children, either naked or lightly clothed, facing a water, and gambolling, or running hand in hand. Eliphas Lévi says that these are sometimes replaced by a spinner unwinding destinies, and otherwise by a much better symbol--a naked child mounted on a white horse and displaying a scarlet standard.
20. _The Last Judgment._ I have spoken of this symbol already, the form of which is essentially invariable, even in the Etteilla set. An angel sounds his trumpet _per sepulchra regionum_, and the dead arise. It matters little that Etteilla omits the angel, or that Dr. Papus substitutes a ridiculous figure, which is, however, in consonance with the general motive of that Tarot set which accompanies his latest work. Before rejecting the transparent interpretation of the symbolism which is conveyed by the name of the card and by the picture which it presents to the eye, we should feel very sure of our ground. On the surface, at least, it is and can be only the resurrection of that triad--father, mother, child--whom we have met with already in the eighth card. M. Bourgeat hazards the suggestion that esoterically it is the symbol of evolution--of which it carries none of the signs. Others say that it signifies renewal, which is obvious enough; that it is the triad of human life; that it is the "generative force of the earth ... and eternal life." Court de Gebelin makes himself impossible as usual, and points out that if the grave-stones were removed it could be accepted as a symbol of creation.