The position of the triumphal king as his subjects sovereign was contingent upon "a formal oath to uphold a charter of rights... to uphold the rights and priviledges of the three estates: clergy, nobles and commons."

"The pageantry of the civic triumph served as counterpoint to the princes oath. He swore a formal oath to be his subjects' good lord, and the pageantry dramatizes his subjects' acceptance of their sovereign and their joy at his advent.

Kipling, G. Enter the King, p.39/40

Ralph E. Giesey wrote:

"It needs to be mentioned that the entry of a prince into his capital could be an explicitly inaugural event in the fourteenth century. I refer to the famous Entrée-joyeuse of the Duke of Brabant into Brussels, when the ruler and the ruled performed a ceremonial of great constitutional import: he got keys to the city; they got confirmation of rights. Something of this is evident in the later fourteenth- and fifteenth-century royal entries into Paris, as the kings stopped at Châtelet and vowed to maintain certain established privileges..."

http://content.cdlib.org/xtf/view?docId=ft367nb2f3&chunk.id=d0e1733&toc.depth=1&toc.id=d0e1601&brand=eschol

Inaugural Aspects of French Royal Ceremonials by Ralph E. Giesey in:

Bak, János M., editor Coronations: Medieval and Early Modern Monarchic Ritual. Berkeley: University of California Press, c1990 1990. http://ark.cdlib.org/ark:/13030/ft367nb2f3/

So we may see in the lower rank of cards, the Head (the Chariot King/Prince) being wedded (Lover) to the three estates of its Body (corpus republicae). Married by a mutual oath, an oath of the King to uphold the rights and priviledges of the three estates; an oath of obeisance of the three estates to its head, their King.

The city as Woman represents the City of God, the New Jerusalem, the bride; in the Chariot we have the inaugural entrance of the triumphal King, the bridegroom. Lover and beloved.

"For such Vertue is begotten in Princes, that their verie presence hath power to turn a village to a Citie, and to make a Citie appear great as a Kingdome. Behold how glorious a flower, Happinesse is, but how fading. The Minutes (that lackey at the heeles of Time) run not faster away then do our joyes. What tongue could have exprest the raptures on which the soule of the Citie was carried beyond itself, for the space of many houres? What wealth could have allurde her to have closed her eies, at the comming of her King, and yet see, her Bridegrome is but stept from her, and in a Minute (nay in shorter time, then a thought can be borne) is she made a Widdow. All her consolation being now, to repeate ouer by roate those Honors, which lately she had perfectly by hart: And to tell of those joyes, which but euen now, shee reallie behelde; yet thus of her absent, beloved, do I heare her gladly and heartily speaking."

http://special-1.bl.uk/treasures/festivalbooks/BookDetails.aspx?strFest=0238

Thomas Dekker: Pages 66 and 67

Between the Bridegroom and Bride, the Prince his City, Beloved and Lover, lays the image of Temperance: calling to mind the first miracle of Christ, the turning of water into wine at the Wedding at Cana.

A common feature in the ritual drama of a King's inaugural entry was a pageant representing the King's genealogical tree, typologically linked with the Tree of Jesse. We may see in the numerical structure of the tarot too a typological reference to the Tree of Jesse; and the very name 'Tarocchi' means a 'geneological tree' among its several meanings in the Milanese Dialect.

Also one of the names for a bateleurs magic wand was the baton or verge of jacob.

The word verge as well as rod, wand, stick also means a man's privy parts, instrument of generation (a connection made clear in the Noblet_Bateleur).

Jacob's rod in a variety of legends is identified with a branch of the Tree of knowledge of good and evil that passed through the generations to the rod of Moses; for example see the history of the rod of Moses in chapter XXX of the Book of the Bee :

http://www.sacred-texts.com/chr/bb/bb30.htm

(The Book of the Bee is an historical/theological compilation containing numerous bible legends. It was written by Syrian Nestorian Solomon, Bishop of Bassora (c. 1222). It was written in Syriac. Wikipedia entry.)

The French Verge for rod is from the latin virga, as in:

Exodus 4:2 And the LORD said unto him, What that in thine hand? And he said, A rod.
Exodus 4:2 dixit ergo ad eum quid est hoc quod tenes in manu tua respondit virga

The Virga Moses, or rod of Moses, was in Christian exegesis a type of the cross; and the passing of the rod from Adam and the Garden of Eden through the generations parallels the generations from Christ back to Adam via Jesse, the tree of Jesse or virga Iesse (also punning on Virgo, the virgin):

Isaiah 11:1 et egredietur virga de radice Iesse et flos de radice eius ascendet
Esaïe 11:1 Mais il sortira un rejeton du tronc d'Isaï, et un surgeon croîtra de ses racines.
Isaia 11:1 ED uscirà un Rampollo del tronco d'Isai, ed una pianterella spunterà dalle sue radici.
Isaiah 11:1 And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots:

The generations according to St. Luke are numbered in eleven septenaries:

First Series
1. Jesus
2. Joseph
3. Heli
4. Mathat
5. Levi
6. Melchi
7. Janne
8. Joseph
9. Mathathias
10. Amos
11. Nahum
12. Hesli
13. Nagge
14. Mahath
15. Mathathias
16. Semei
17. Joseph
18. Juda
19. Joanna
20. Reza
21. Zorobabel Second Series
22. Salathiel
23. Neri
24. Melchi
25. Addi
26. Cosan
27. Helmadan
28. Her
29. Jesus
30. Eliezer
31. Jorim
32. Mathat
33. Levi
34. Simeon
35. Judas
36. Joseph
37. Jona
38. Eliakim
39. Melea
40. Menna
41. Mathatha
42. Nathan Third Series
43. David
44. Jesse
45. Obed
46. Booz
47. Salmon
48. Naasson
49. Aminadab
50. Aram
51. Esron
52. Phares
53. Judas
54. Jacob
55. Isaac
56. Abraham Fourth Series
57. Thare
58. Nachor
59. Sarug
60. Ragau
61. Phaleg
62. Heber
63. Sale
64. Cainan
65. Arphaxad
66. Sem
67. Noah
68. Lamech
69. Mathusale
70. Henoch
71. Jared
72. Malaleel
73. Cainan
74. Henos
75. Seth
76. Adam
77. God

Speculations on the structure of the tarot being founded upon the number 7 goes back to at least C. de Gebelin who wrote in his 'Game of Tarot' essay that appeared in Le Monde Primitif 1781:

"This game is absolutely founded on the sacred number of seven. Each suit is of twice seven cards. Atouts are three time seven; the total number of the cards is seventy-seven; the Fool being like 0." (trans. Donald Tyson)

That the number is coincidental with the 77 generations from God to Jesus is further emphasised when, taking Abraham as a traditional dividing marker (probably rooted in the fact that the somewhat different tree in St.Mark begins with Abraham), there are 21 generations from God to Abraham, and 56 from Abraham to Jesus.