After I put up that post not too long back about the “Chaplet of Eight Dragons”, I’ve been trying to figure out more about it. There’s really not a lot out there, and even after making a pair of them for myself and my shrine, it’s a pretty mysterious thing. Happily, we did have a lead for more information: from Francis Warrain’s 1968 Physique, métaphysique, mathématique, et symbolique cosmologique de la Géomancie we get to the 1949 text De l’Architecture Naturelle, ou Rapport de Petrus Talemarianus sur l’établissement, d’après les principes du Tantrisme, du Taoïsme, du Pythagorise et de Cabale, d’une «Règle d’Or» servant à la Réalisation des Lois de l’Harmonie universelle et contribuant à l’accomplissemenet du «Grand Œuvre» (or, in English, Natural Architecture, Or, a Report by Petrus Talemarianus on the Establishment of a “golden Rule” According to the Principles of Tantrism, Taoism, Pythagoreanism, and the Kabala, Serving to Fulfill the Laws of Universal Harmony and Contributing to the Accomplishment of the GreatWork). This book is pretty hard to find, but with the loving-kindness of my friends who let me use their academic institution interlibrary loan benefits, I was able to get a copy of the thing—and in an English translation put out in 2007, no less!
It is a cinderblock of a book. And…well, it’s certainly eclectic and syncretic in its approach to everything, that’s for sure. It’s a dastardly slog of a read, and it flips back and forth between topic to topic to topic. The prefaces done by the translators describe much about the text:
Véga’s publication of [this book] in 1949 was another act of positive defiance. The extravagance and gigantic size of the book, its superb typography and hundreds of illustrations, and the declared intention of teaching architects how to build houses and palaces, churches and temples with natural materials, in accordance with natural laws, were as contrary as possible to the drabness and shoddiness of the postwar world
The whole atmosphere of L’architecture naturelle seems in accord with its authorship by an aristocratic recluse, who chose as a pseudonym a Latinization of his ancestral home, while [Alexandre] Rouhier, the pharmacologist-editor, inserted the incongruous references to the personalities and interests of the Wronksian circle. There is evidently room for further investigation of this enigmatic character.
The text truly is beautifully illustrated, blending elements of Indian, Chinese, Japanese, European, Egyptian, Greco-Roman, and other architectural disciplines along with no end of alchemical references. Disappointingly, however, the “Chaplet of Eight Dragons” only appears once in the entire book: that of the printer’s mark itself, which in the translation is the very last image in the entire book:
Likewise, the only reference to the thing I could find in the book was in the addenda, which offers notes and observations about some of the minor illustrations in the book, namely the frontispiece, various prayer beads used to line the table of contents, and other small decorative but symbolic details about the book, finishing up with a bit about the printer’s mark itself:
The geomantic necklace or rosary which surrounds the printer’s mark is constituted by the juxtaposition, end to end, of 8 rosaries, each formed of 16 rows of beads, 8 even and 8 odd, i.e. of 24 (= 8 × 3) beads. The whole necklace therefore comprises 192 (= 8 × 24) beads, which is a third of the number of lines which constitute the 64 hexagrams of Fou-Hi.
These 8 rosaries, constituting one larger rosary, are linked together according to positions which can be variable but which are always strictly ordered and precise. On this rosary, which forms a closed circuit, the alternation of even and odd rows is such that, if taken in successive groups of 4, progressing by one rank each time, one obtains in each smaller rosary the 16 elementary figures of geomancy, without any figure ever being missing or repeated. The order of succession of these 16 figures varies with each of the smaller rosaries.
Depending on whether one “reads” the rosary in clockwise or anticlockwise direction (and now the total number of beads becomes 384, which is the number of the beginning of the composition of the Soul of the World according to Plato), one may observe that there are, in reality, two rosaries perfectly distinct from one another but contained within the same object; this rosary therefore represents Duality within Unity, the “Yin-Yang” of Taoism.
On this geomantic rosary there are, 8 times over, distributed in a uniform manner in all the 16 ranks, an identical series of 6 ranks: 4 consecutive odd ranks of beads, preceded and followed by an even rank, which thus yield, in an invariable order, the succession of the 3 following figures: Caput draconis, Via, Cauda draconis being, according to their astrological correspondences, the North Node, Moon, and South Node. Being distributed regularly on the necklace, they can be taken as points of departure for each rosary, which results in the Rosarium geomanticum being given its name, “Rosary of 8 Dragons.” These dragons are amphibian, because if one “reads” the rosary in the opposite direction from the preceding, the succession of the 3 figures becomes Cauda draconis, Via, Caput draconis: the head of the dragon takes the place of its tail and vice versa. On the north spire of the cathedral of Chartres, the weathercock bears the alchemical sun (pictured to the right of the Bottle, p. 361), the Virgin with the Child is seated upon a lead finial; and at her feed are 8 serpents, each facing in the 8 directions of space.
To this octuple succession of amphibian dragons uniformly distributed on the necklace, there is opposed by complement another octuple succession not uniformly distributed, which is comprised of 4 consecutive even rows of beads, preceded and followed by an odd row, and which thus yields, in an invariable order, the succession of the 3 following figures: Lætitia, Populus, Tristitia, according to the astrological correspondences Jupiter, Moon, and Saturn.
The metaphysical meditations that one can obtain by means of this rosary are, like those obtained with the aid of other rosaries, practically limitless.
No references to calling it the “Rosary of the Geomancers of Allahabad” that I could find, as Joël Jacques called it in his eclectic book on geomancy, and as far as I could tell skimming through this behemoth of a text, there’s nothing to back up Francis Warrain’s claim that “[t]hese ‘rosaries’ are commonly used, it seems, in certain and highly secret tantric sects as supports for very complex metaphysical meditations, as well as for geomantic divinatory uses, and also for subtle purposes of ‘recognition initiation'”. However, it is known that the author of D’architecture naturelle and Francis Warrain were in contact with each other, so perhaps Warrain had some other information at his disposal that isn’t otherwise published—along with the tantalizing final line from the addenda of the book itself. After all, as the section in the addenda describing the illustrations of prayer beads says:
The use of the rosary as a material support for the recitation of the formulae of prayer (mantras), undoubtedly originating in India, is common to all the doctrines which use the “Shakti” (Word) as a basis; its effect is to cause the awakening of “Kundalini”; it is completed by the use of the mystic diagrams (yantras), which are like a visual representation of the Mother under her subtle aspect. The repetition of the “mantras”, following the numbers and mutations subject to the laws of the regular partition of the sphere, which are of cosmic harmony, aided by the contemplation of the “yantras” subject to the same laws and by a devoted attitude (mudras), causes rhythmic vibrations which have their repercussions throughout the series of multiple states of being, and serving to realize the interior illumination which is the goal of all “incarnation.”.
There are otherwise scant few references to geomancy in general in D’architecture naturelle, so despite the massive undertaking of this book and despite a few references to the Qur’ān, the ancient Egyptians, or Gilgamesh and Enkidu here and there, it would seem that topics of generally Middle Eastern or African origin didn’t seem to be of much interest to the author, instead focusing on European, Greco-Roman, Chinese, and Indian topics of spirituality and occult architecture.
It’s honestly unclear to me at this point what the real origin of the “Chaplet of Eight Dragons” is; though there are suggestions there are Persian or South Asian origins to the thing, without people from Iran, India, or Pakistan to corroborate this or flesh it out some, there’s not a lot going on here for that. Happily, one of my Pakistani friends says he’s seen such a thing in use, so it doesn’t seem to be an outright invention by fanciful Western authors, but I can’t say much more about it at the present time. Outside of these modern French geomantic and occult texts, the only other thing I can find it is this French geomancer’s blog, where she makes such rosaries based on similar resources as what I’ve already seen. I suppose time will tell what other resources might arise to flesh out this little geomantic apparatus.
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