Thursday, May 22, 2014

Abdul Al-Hazred and the Necronomicon pt. 2

Cthulu parasite cf. AIDS and COVID-19 Spike Protein



"And now that I have shared with you a bit of what I know, it's your turn to share with others what you know."- Michael Wynn

When looking for the Illuminati’s answers to these questions (demonic compliance in Black Magic), one of the first books to emerge on radar is the Necronomicon.  

Many authors have written a Necronomion of their own, but the original was written by an Arab name Abdul Al-Hazred, and was later translated by Dr. John Dee in the 16th century. Many know John Dee as the founder of British secret service and the original 007, signing his memos to queen Elizabeth with "007'. Who was both her spy, and her astrologer. Abdul Al-hazed, the writer of the first Necronomicon, was said to have written it in the 8th century at the age of 76, just before his death in Damascus. [SEG 1.7]


One of the most interesting things about John Dees translation, as opposed to the other versions of Necronomicon, or any books about black magic you'll find out there, is the apologetic tone in which is was written. Abdul Al Hazred hated the demons who enlightened him, feared for his body, feared for his eternal soul even more, and hated his deeds upon the earth. And stated such many times throughout the text. The universe described by this deepest-of-deepest insiders came straight out of the matrix. [SEG 1.8]

A world where the soul and body can part and the soul can travel the universe while the body waits idle, and if either body dies while you're plugged in to the matrix, you're gone. A world where beings just outside of our sight feed off of the etheric energy of man, a world full of beings who live not in the spaces known to man, but the angles and spaces between. Beings called maskim who scavenge, ready to drag away the souls of the dead. Beings who live in timeless kingdoms beneath the earth and seas, and even beings amongst us, in human disguise. [SEG 1.9 ]

The Necronomicon also tells the tale of a spiritual battle. A tale where Dark gods, called the ancient or Old ones, are cast from heaven to the darkest place in the universe. The IGIGI. There, the long brooded for revenge against the stars of heaven for a battle long-lost, and ever await a celestial event. When the stars are right, Chulu their priest, and Azag-thoth, their leader, will lead the Ancient ones out of their prison. 

Chutulu, the beast of the apocalypse, will establish his kingdom upon the earth, from which he will lead an army that will bring war to the front door of God himself. [SEG 1.10]

According to his story, his introduction in the world of magic and the unseen began on an rather mysterious night and terrifying night that he would later sum up in one word: Cthulu. 

He was walking through the mountains at night when he stumbled across a large grey stone, the size of a man, with three strange carvings on it. He decided to set up camp, start a fire, a fall asleep. He was awaken by the howl of a wolf, close at hand.Then, the grey stone began to raise slowly up off the ground. He then heard the sound of men approaching and hid behind a bush. 

Several men in black robes approached the floating stone without fear, and began to murmur incantations. Slowly, large serpents, one after the other, rose from the ground beneath the floating stone. [SEG 1.11]

Then, Al Hazred noticed the ground he's on has become wet and notices the fluid to be blood-like. At the realization that the ground beneath his hiding place has become blood, he reveals his presence to the black robed men. Casting their ritual into disorder, the mysterious priests begin chasing Al- Hazred. 

After running at high speed for a short while, he eventually falls to the ground and notices that there are none pursuing him. Returning to the site of the stone, he notices the priests empty robes upon the ground. He uses a stick to investigate the robe, but it appeared as though the priests simply disappeared. 

He returned to his camp ground to find the large grey stone laying upon the ground, the large lizards were gone, and several empty black robes strewn around the camp site. Symbols on the grey stone were, however, still glowing. [SEG 1.12]

From there, step by step, Abdul Al Hazred began to wander and dabble further and further into the occult. Eventually, al hazred would claim that he spoke to the souls of slain men and women who died at childbirth, watchers, live gods, dead gods, and even deader demons. He claims to have opened portals and walked into all the dimensions, and past all 9 gates. [SEG 1.13]

During his travels throughout this dimension and others, his family and their livestock suffer unusual and suspicious deaths. Abdul Alhazred himself is said to have died in the streets of Damascus after being torn into pieces by invisible beings.


Abdul Hazred states that the arcane and ancient knowledge you're about to learn has been forgotten by all except for the worshippers of the ancient ones.  What you're about to hear are the secret teachings of the Illuminati. [SEG 1.15]

Similar to the tradition of the Hebrew Kabbalah, the Necronomicon speaks of multiple layers of realities. Similar to Einstein’s view of the universe, as a 4 dimensional sphere, equally the necronomicon's view of the universe. Where there are parallel universes, in layers both below and above us, and these universes are called spheres. Each of these extra dimensions must be accessed through a gate, and this gate is created during the ritual. [SEG 2.8]


The Necronomicon speaks of seven sphere's outside our own and a gate to enter each of them. You must access gates in their proper order. For instance, you may not meet the sun god who resides in the 4th sphere until you've past the 3rd gate, which belongs to Innana, aka Ishtar, aka Columbia, aka the whore of Babylon. Each sphere is ruled by a different god, and you must open the gates in the correct sequence. [SEG 2.9]

The necronomicon speaks of 9 gates total. the first seven are part of what's called the inner world, while the last 2 are called the outside. where the darkest of the darks entities live. In the movie The Nine Gates, with Johnny Depp, a book called The nine gate of the kingdom of shadows includes instructions for the first 8 gates of passage, the correct ritual to pass the 9th gate, however, is cryptically hidden in not one, but three books. [SEG 2.11]

In the beginning of the movie, the viewer finds themselves going down a dark path, passing 9 gates as the pre-film credits roll. and, as you approach the ninth gate, you walk into illumination.
In the movie, the book "the nine gates of the kingdom of shadows" was based on another fictional text called the Delominomicon. [SEG 2.12]

Delominomicon sounds a lot like Necronomicon. And, just like in the movie, Abdul Al Hazred is conspicuously vague about the details of the ninth gate. It's quite clear that the book from the movie the ninth gates, The nine gates of the kingdom of shadows the ninth gate, is actually a reference to the Necronomicon. [SEG 2.13]

Al Hazred hints that these beings we call demons, who live outside the mortal world, exist in strange-time. He speaks of the mortal world as a fast flowing river, and this motion is responsible for our perception of time, but the world of the jinn live in what he described as a still pond. [SEG 2.14]

He states that the spirits live in an extra-dimension that is wrapped inside every point in space.
Beyond the Gate dwell now the Old Ones; not in the spaces known unto men but in the angles betwixt them. [SEG 2.15 ]

The worst demons have been banished to a place called the Igigi. A place where, with their leader azag-thoth, they wait for the celestial event that heralds their coming. For a wizard to venture forth into the pit in safety, he must first sell his soul, and remove his name from the stars. These beings, called the ancient ones, did incredible evils on the earth, and were cast to the Igigi by the Elder Lords Enki, Anu, Enlil, and Marduk. [SEG 2.16]

The Necronomicon speaks of these spheres as if they are wandering. It leads on to the fact that when the fabric of 2 of these spheres touches, the beings and objects in those parts of the two universes can interact during that time. 

If these collisions are rhythmic, it may explain why certain beings can only be invoked on certain nights. Perhaps even the moon's weight may press upon the fabric of space/time, further closing the distance between our plane of existence, and another. [SEG 2.17 ]


The Necronomicon's Ladder of lights, with it's seven steps, is very similar to the kabalistic ladder, with it's seven steps. The cabalists even attribute the various steps on the ladder with the same planet the necronomicon does. A ladder with seven steps to the heavens also occurs in the old Persian and Hindu religion. Or what about the Masonic ladder, Ladder of Kadosh. Or Jacob's ladder from the bible. [SEG 2.18]
Here's genesis 28:12

And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven: and behold the angels of God ascending and descending on it.  These gates are even referred to as seven seals, just like the seven seals from the book of revelation. [SEG 2.19]
 

Another fascinating aspect of the book is the necronomicon's inclusion of a recipe for LSD, which abdul alhazred calls "space Meade.." The mixture is made from the soaking of crushed morning glory seeds in wood alcohol for two days. removing the mush created and allowing the residual fluid to evaporate, leaving behind a yellow resin. The mush removed earlier should then be resoaked in methanol, strained out again, and the resulting mixture allowed to evaporate, as was done before. He suggests that only 30 grams of this compound is enough to provide astral flight. [SEG 2.20]

The Necronomicon is a real grab-bag of mythologies. Biblical, Babylonian, and Islamic symbolism and concepts are all drawn from freely. But the Necronomicon's main parallels are Kabalistic and Sumerian. The gods, for the most part, are referred to in their Sumerian names. [SEG 3.1]
First, the bad gods. Now the necronomicon doesn't always speak in a black n white manner regarding the morality of a certain character, god, or race; but most of the time it does. Alhazred never fails to mention when a certain god, demon, watcher, or race is hostile to mankind, and will give warnings proportional to the danger.

First, the evil gods. [SEG 3.2]

Chuthulu
Chuthulu is a character made famous by H.P Lovecraft. Many descriptions of cuthulu parallel the anti-Christ from the bible. Even Alester Crowley associated Cuthulu with "The Beast 666". Like the Anti-Christ from the bible, Cuthulu is said to be dead, but dreaming. And also similar to the antichrist, his idle body will rise from the sea and establish his kingdom upon the Earth. Cthulu is said to be asleep, his dead but dreaming body laying under the ocean, in a long-submerged city named R'Lyeh. [SEG 3.3]

Cthulu is one of the few gods who cannot be conjured but can, during ritual, possess someone who is present. From there, the possessed host will witness the dreams and thoughts of Chulutu. Cthulu is considered the priest of the old ones, and one of their main leaders. The reason of chulu worships is only so that he will be partial to you when he rises from the sea and establishes his kingdom upon the earth. [SEG 3.4]
  
Dagon  
[SEG 3.5]


Yog-Sothoth
Yog Sothoth is an all-seeing eye kinda character. He is the key-master and gate between the worlds. He is described more specifically as the gate the old ones will return to earth through. It is said that all time and space is one to him. Beneath him, are 13 globes, or servants of Yog-Sothoth. these are demons, which after a ritual, will bestow one of many various gifts.  [SEG 3.6]


Azag-Thoth
Then there's Azag-Thoth. The blind mad god. This god is described as extremely powerful, insane, a black-magician, and leader of the old ones. At the center of infinity, the center of the universe, he dwells with his multitudes. He is the lord of chaos, and once he is evoked, he is virtually impossible to put back in his lamp. [SEG 3.7]

Al-Hazred warns against the summoning of this god. When the stars are in their correct places, and when our sphere nears the Igigi, Azag-Thoth will lead the old-ones out of the abyss. This prophetic event has been witnessed in countless movies, its parallel in the book a revelation is when the bottomless pit is opened, and Apollo and his hordes of locusts ascend from the abyss and come to earth. [SEG 3.8]
 
In Revelation, chapter 9 verse 1 we read: 


And I saw a star fallen from heaven to earth, and he was given the key of the shaft of the bottomless pit; he opened the shaft of the bottomless pit, and from the shaft rose smoke like the smoke of a great furnace, and the sun and the air were darkened with the smoke from the shaft. Then from the smoke came locusts on the earth, and they were given power like the power of scorpions of the earth; they were told not to harm the grass of the earth or any green growth or any tree. [SEG 3.9]


Nyar-Lathotep
Nyarlathotep was created as the massager of the ancient ones. He is said to be the go-between for humans and the abysses most foul gods. He is described as a shape-shifter with unspeakable darkness in his heart and countless faces. His most common nick-names are "Lord of the wood" and the "Creeping Chaos." [SEG 3.11]
 
Kingu
Next we have kingu, the military command of the demonic hordes . Humans are said to have made using the blood of kingu, and from this, comes the hole in man’s heart; humanity’s rebellious, demonic nature. It is due to humanities demonic bloodline, that we may wield authority over the demonic forces they lay outside. Marduk is said to have done this on purpose so that the covenant between demons and humans would be sealed forever. Now, the demons must answer to the one race they hate most; humans. [SEG 3.13]

Tiamat
Tiamat is said to have been fighting the elder lords for ages, and spawned a multitude of creatures for her army. She is the goddess of the primeval depths, and also, that after being defeated by Marduk, she was torn in 2, these 2 pieces would form the universe w know. Tiamat has many servants among mankind. [SEG 3.14]

Ereshkigal
And finally, Ereshigal seems to be another name for tiamat. In either case, ereshkigal is called the queen of the underworld, queen of the dead, and the queen of outside. She once imprisoned innana in the underworld, but was freed by IA, or Enki. She has many servants and even an army. [SEG 3.15]

Innana
As for the good gods, first we have Innana. Aka Columbia, Diana, Queen of Heaven, Mistress of the gods, Venus, and Istar. Although Al-Hazreh speaks of Innana in a mostly positive light, her character attributes associate her with the whore of Babylon. Innana is said to the guardian of the 3rd gate. It is said that she descended into the underworld and conquered its denizens. Once her gate is passed, you may use her abilities even while in other spheres. [SEG 3.16] 

Anu 
Anu is one of the elder lords who first went to war against the old ones, and sealed them beyond the gates. He is also one of the 3 great, and original watchers. Called the Father of heaven. [SEG 3.17]

AI 
As stated earlier, IA's name is chanted in almost all of the ritual incantations. He is, along with Anu, and enlil, among the 3 great elder lords and the original watchers. IA is also known as enki, is the father of marduk, and handed down to humans the method by which to exorcise and banish demons. Anu, Ea, and another great watcher Enlil may be summoned and invoked in a fashion similar to demons. [SEG 3.18]

Marduk
Marduk is the son of enki, and reminds you of a chosen one. Marduk led the fight against the ancient ones, and defeated Ereshkigal. Marduk is the guardian of the 6th gate, and like Innana, can be invoked to protect you against any antagonistic entity. But Alhazred warns, that summoning if marduk is a great responsibility and to do so flippantly may be dangerous, because the priest stands to offend marduk. Marduk is responsible for sealing the magical contract with the demons by using Kingu's blood to form man. Marduk is said to have spawned a race of his own here on earth.
[SEG 3.19] 

Shammash
Shammash is the sun god, and guardian of the 4th gate. He, like the rest of rulers of the spheres, has forged a covenant with man and can be invoked. [SEG 3.20]

Evil Seven
Alhazred, like in hebrew traditions, suggests that there are 7 main demons who act as workers of darkness in our world. They are neither male or female and are extremely inhumane. It is said that they stretch themselves out like chains, and are ministers for Tiamat. They are referred to as the seven Annunaki, extremely powerful in magic, and incessantly make trouble for mankind. [SEG 3.21]

Elders
First, and oldest of the races are the elders , also called the Elder Lords, or elder things. These being's precede the existence of the Old Ones. This group has made a pact with man-kind so that we may call upon their assistance with magic. This group is ruled by the 3 gods: enki, enlil, and anu who would later spawn a race called the watchers. This group of gods live, according to the Necronomicon, remotely, in the heavens. It was members of the elder race that trapped the Ancient Ones, in the bottomless pit. [SEG 4.1]

The Old Ones
Then there's the old ones, also referred to as the Ancient ones, or those from "outside" .These beings are demons to Christians and the Jinn to Muslims. The Old ones were created, and came to earth, long before the creation of man. During this time, the Necronomicon points out, the filled the planet with evil and corruption. [SEG 4.2]

They erected great cities at the earth's poles. Their children, the nephilim began to cover the earth. They were worshiped like gods, and when the elder lords looked down from heaven, and seeing the corruption, the set their seal against the ancient ones, and cast them in the bottomless pit. [SEG 4.3]
 
Wantonly the Old Ones trod the ways of darkness and Their blasphemies were great upon the Earth; all creation bowed beneath Their might and knew Them for Their wickedness. And the Elder Lords opened Their eyes and beheld the abominations of Those that ravaged the Earth. 

In Their wrath They set their hand against the Old Ones, staying Them in the midst of Their iniquity and casting Them forth from the Earth to the Void beyond the planes where chaos reigns and form abideth not. And the Elder Lords set Their seal upon the Gateway and the power of the Old Ones prevailest not against its might. [SEG 4.4]
 
It is said, that their very sight is a blasphemy to the senses, because they come from a crooked world, were the shape of space is so warped that their very sight is painful to the eye. 
 
But the sight of the Ancient Ones is a blasphemy to the ordinary senses of a man, for that come from a world that is not straight, but crooked, and their existence is of forms unnatural and painful to the eye and to the mind. [SEG 4.5]

Today, the Old Ones still wait in the bottomless pit. Waiting for a celestial event where their leader azag-thoth, will lead them out the pit. This celestial event doesn't necessarily have to one that happens in our heavens, maybe perhaps this is the merging, or imminent collision, of our universe and another. [SEG 4.6]

The conflict between the elder lords and the ancient ones sounds precisely like the story of ancient Atlantis versus lemuria. Both were nearly destroyed in their conflict, and the elder gods were quite weakened. Soon, the ancient ones will return to rule the earth, and humanity's days will be finished. [SEG 4.7]

The demons are constantly treading about, looking for open gates because they long entrance to our world. Al hazred claims that the dead can summoned at almost any time, and unlike some of the stronger demons, may be willing to cooperate. hen there's the "maskim". These are like hunters of souls. They apparently drag away the soul after someone dies. They are led by their queen, Ereshkigal. [SEG 4.8]

Jinn 
Jinns, like the Ancient ones from the Necronomicon, were created before mankind, and filled the earth with corruption. Like the demons of the Necronomicon, they can be banished with incantations, and made to do that which is against their will. These beings can also survey the habitation of man without his knowing... [SEG 4.11]
 
Al-Hazred claims that some demons feed off human emotions like food, and can actually become fat from death.  The Necronomicon also speaks of the Mee-Go. Agents of Nyarlethotep, who come from the universe beyond the 8th gate, a place called yoggoth. Al Hazred seems to speak about UFOs and abductions in one comment about the Mee-Goo. [SEG 4.12]

The Watchers 
This group was sent by the elder lords, it is a spirit being whose duty it is to watch over you...[SEG 4.17]

They, like the demons, demand sacrifice and ritual in order to invoke directly. If the calling of a watcher is done inappropriately, the watcher may turn on you and slay you. When conjuring a watcher, you must use symbols located on your person, or hand gestures, in order to remind them of the covenant they have sworn with our race, humanity. [SEG 4.18]
 
Man
The Necronomicon claims that humans came extremely late in the game. Al-Hazred reiterates the incredible dangers that face humans from the world without.

Al-Hazred also makes an interesting remark regarding possible construction method of the pyramids. He speaks of a race of human beings who called themselves the "Thul". [SEG 4.19]

(Reference: Thule Society)
 
Vampires
And for those who have seen Hollywood Insiders full disclosure, you should know that Abdul Al-Hazred confirms for us the existence of vampires and even the Ancient Sumerians, who predate all the vampire-legends of medieval Europe by thousands of years, had a word for vampire.
Akhkharu. [SEG 4.21]


Imams Calling To The Fire 
Al-Hazred makes mention that these teachings have been forgotten by the bulk of man, and only the worshipers of the ancient ones still retain them...[SEG 4.22]

Sihr - Sorcery
Al Hazred says that places where one intends on doing a calling should be high in the mountains, and preferably near the ocean. The place should be remote and the further from the nearest person, the better,. The calling site should be clean. Any type of spirit may be summoned and detained until it answers your questions. The dead, the gods, and even the souls of the unborn may be summoned. He says that some spirits are not worth conjuring, for they may not have the intellect, sanity, or power to do as you command. [SEG 5.1]

Al-Hazred warns that if you've done the ritual in accordance with its proper procedure, and the spirit or demon does not arrive, do not persist and finish the ritual quietly.  If this is the case, it means the spirit is presently attending another ritual or off doing the work he was previously assigned. It's also mentioned that changing the ritual or symbols in the slightest may render them useless, or worse yet, create a broken gate to the outside. [SEG 5.2]

He then goes on to discuss the proper etiquette for a demon summoning. He said that after the demon is invocated and present, wait for it to address you. After this, ask it to speak clearly, in a pleasant tone, in your native tongue. Also charge it to speak softly, so that its booming voice does not deafen you. Abdul recommends that you gracefully tell the spirit to contain its odor so that those present at the ritual will not faint. [SEG 5.3]

Also remember not to make a sacrifice that is too large or too small. If too small, the spirit will be offended, if too large of a sacrifice, the spirit may consume too much and become difficult to control.  [SEG 5.4]

Al-Hazred claims that if you are opening a gate, as opposed to an invocation. that you will see the respective gate forming above the alter. He speaks of it as if it were a hole in space formed by the ritual that you physically hop into. [SEG 5.5]

"But in the air above the altar whereupon thou wilt presently see the Gate opening for thee and the Spirit-Messenger of the Sphere greeting thee in a clear voice, and giving thee a Name, which thou must remember, for that is the Name of thy Passing the Gate, which thou must use each time thou passeth thereby. The same spirit-messenger will meet thee and, if thou know not thy Name, 
he will forbid thee entrance and thou wilt fall to the Earth immediately" [SEG 5.6]

In regards to banishing the spirits, Al-Hazred offer this:

"And it must be remembered that, after the questions have been answered to satisfaction, 
the Spirit is to be sent back to whence it came and not detained any longer, and no attempt must be made to free the Spirit, for that is in violation of the Covenant, and will bring upon thee and thy generations a most potent curse." [SEG 5.7]
 
The Necronomicon states that these spirits and demons are generally adverse to light, and will avoid sun and moon light. But on over-cast nights, or moonless nights, these demons are unrestrained and move about freely. They would certainly be satisfied to see a sky that was forever cloudy. [SEG 5.8]

(Hidden purpose of Chem Trails: "They would certainly be satisfied to see a sky that was forever cloudy.") 
The "covenant" that's spoke about it is exactly what forces the compliance of the spirits, a subject touched on at the beginning of the video. Breaking what Al-Hazred calls the Chaldean covenant is the damning of ones soul. He states that it was the unrestricted access to the gates that forced him to break this covenant. The moon is a symbol is this covenant. [SEG 5.9]
 
Opening of gates to other planes of existence is called the walking. In this, your physical body lies upon a dais, while your astral body takes flight to walk among the stars. During this time, you must assign your personal watcher to guard over your body. He states this: 
[SEG 5.11]

"Know that, when Walking thus through the Sea of Spheres, he should leave his Watcher behind that It may guard his body and his property, lest he be slain unawares and must wander throughout eternity among the dark spaces between Stars, or else be devoured by the wrathful IGIGI that dwell beyond."  [SEG 5.12]

Basically, if either body dies while you're plugged into the matrix, you're screwed.

He also recommends to go completely vegetarian 7 days before you go on your astral constitutional. And 3 days before the ritual of the body-trip, you should have nothing to eat at all, except juices. Having meat in ones system may effect the experience, or maybe it is best to have absolutely nothing inside the gut of a body you're about to take a trip out of.  [SEG 5.13]

Now many out there have seen countless celebrities doing this: the devil hand sign. This hand gesture is called the sign of "Voor" and is one of 4 hand signs used during a satanic ritual. The sign of Voor is used whenever someone wants to ask something of the Old Ones, and the Old Ones only. [SEG 5.14]

As you can see, 3 of these 4 signs have worked their way into popular culture. The second gesture is easily the most famous of all, and is called the sign of Kish. The sign of Kish is used to break down the barriers and open a portal to the Outside. 

The 3rd is also rather familiar, a gesture made famous by Adolf Hitler. this gesture is called the gesture of Koth. It used in the ritual to seal the gate or portal that was created by the sign of Kish. 

The 4th is the elder sign, and apparently is used for general protection against antagonistic spirits and those who send magic your way. All of these gestures are intended to be done with the left hand. [SEG 5.15]

The abilities that magic offers its users is vast and varied. Every spirit may not be useful, and some spirits are good at some jobs and are incapable of others. Each has their specific abilities, and respective symbol and ritual. Some spirits, like the mad god azag-thoth, are extremely powerful, and hard to control. Hollywood Insiders Dark stars covers many demon-granted abilities that countless celebrities have admitted to using. [SEG 5.17]
 
 
 

(excerpts from script) 
by
Michael Wynn

Wednesday, May 21, 2014

Origins of Yazidi Devil Worship - Umayyad Period: Abdul Al-Hazred and the Necronomicon pt.1

بسم الله الرحمن الرحيم
  
In Allah's Name, The Merciful Creator, The Merciful Sustainer
 
وأنه كان رجال من الإنس يعوذون برجال من الجن فزادوهم رهقا

And that there are men from Mankind who seek refuge in men from the Jinn, so they increase them in burden-  
 
Sigil of the Gateway  
link:  Necronomicon  
Dr. John Dee Translation 
1562
The Transition of Abdul Alhazred
 Transcribed from the Dee Edition
by Robert M. Price

Hear then, O my disciples, mine own testimony to the true events, much rumored and also much falsified, touching my departure from this mortal sphere into the Depths of Chaos and Truth.
It came to pass that in the ninety-eighth year of the Hegira that I betook myself upon the lonely path of the Black Hajj unto thrice-damned Chorazin, that place distinguished by prophecy as the natal site of Dejjat (Dajjal), the Son of Perdition that shall come in the Latter Days before the Trump of Jibreel shall sound to waken those who sleep, when even death shall perish. 

There I journeyed alone to venerate the last standing shrines and chapels of the interdicted Gods of the Arabs, even Yaghuth, Wad, Sowa, Ya'uq, Gog and Magog, all of them cheated of their due reverence by the Prophet of ill-fame.

Others whom I shall not name did greet me there, some of them pilgrims like myself, others sojourners who passed their days in the holiness of desolation, offering sacrifices of prayer and meditation when they could find naught else to render up. But the Gods who teeter upon the very brink of oblivion do not sneer at whatever shadow of sacrifice they be offered by the few cherishing their once-mighty names. I had in former years made the Pilgrimage more than once, and each time did I mark how the number of the Congregation of the Shadows had waned.

I spent no appreciable time choosing my humble lodgings, as, even with the sparsity of unfallen shelters, those who dwelt thereunder were fewer still. I entered upon the obeisances required for the occasion, chanting the forbidden liturgies of al-Manat and of Eblis, whose sacred words have ceased echoing in Mecca, that great city. I proceeded to the graves of the holy martyrs, slain as they confessed the faith of Yazid and of Melek Tous

Finding a small gathering of the shrouded faithful attendant upon the ruins of the Black Mosque of Our Lord Shaitan, I sensed that they awaited my word, and I did oblige, leading them in the unhallowed litany of execration of Allah and his Prophet.

In those days, though I must needs assume the outward cloak of Moslem piety so as to conceal the truth from the prying eyes of those unworthy to know it, I had gained a fair modicum of esteem in certain select circles by reason of my far questing and mine insatiable thirst for ancient secrets by the which I thought, by some means as yet undisclosed, to restore the Old Faith of the days before the Prophet of the jealous usurper Allah, indeed before the days of men.

And it was as mendicant and pilgrim that my co-religionists received me and deferred to me. I had, as can be seen from the preceding tales, learned more of the dangers than of the glories of the strange paths I sought to tread. I had considerable yet to learn, and as yet naught to teach. And it was this path of surceaseless inquiry that had led at length to the Black Hajj of Chorazin in the days of which I now tell.

No sooner had I concluded the anathemas sacred to our rite than I began to pace my way in silence back to the hovel I had chosen as my own. Many followed me, perhaps thinking me to be in progress to some other holy place. We had entered through the tumble-down stones of an ancient gateway into what had once been a thriving bazaar and still served as the central place of paltry bartering of bare necessaries between the destitute wretches who dwelt here. And straightway was I stricken by an unseen blow. 

As a circle of wide-eyed faces did commence to form around me, I dropped to the ground and did flail in much blazing agony. As some now say, methought I contended in vain against the superior might of an unseen Jinni who shook me like an empty wineskin. I was taken up for dead, and some took pity, securing my return, supine and oblivious, to the city of Damascus

Straightway the word was noised abroad that some Devil had devoured my soul, that I had recapitulated the hideous screaming doom of my aged master Yakthoob. Indeed, in the years to follow the tales of master and disciple were not infrequently confounded together.  And in truth I did find myself to have quit the confines of this mortal tent. 

My shade did voyage upon a subterrene ocean of blackness, sure of one thing only: that I was bound for the lowest of the Eleven Scarlet Hells, where the forfeited souls of the damned do serve as morsels for the dread Yamath-Cthugha, Lord of Fire. 

But that homecoming was not yet to be mine, as in the fullness of time I came to myself again, new and oddly bodied, for that presently I was much amazed to find myself resident in far stranger housing and on a far stranger pilgrimage than that upon which I had embarked unto fabled Chorazin. The feeble limbs of a man had fallen away, and mine immortal essence indwelt the ungainly form of some great cone from which sprouted twisting, serpentine appendages, like unto those of the cuttlefish. 

Such images and worse had I beheld ofttimes in dreams and visions under my master's guidance, and in unbidden nightmares even more. What I heard in that unknown realm I may not repeat, and much I confess I remember not, for that some secrets are not good for the fleshy minds of men to know. 

From some truths the soul recoils, and like oil introduced into water, the twain forever balk at mixing.
But I may say that, during my visionary journey, I found myself, even as I had in mundane Chorazin, amid a group of fellow pilgrims, minds like mine own, who had been seized up from their own times and climes and borne away hither, both to teach and to learn. For it was made plain to us that we were the guests of the men of Yith who, like us, had made their temporary abode in the snail-like bodies of the cone-things, supplanting whatever intelligences might at first have inhabited them. 

These they sent back to their own dying world, beyond the rim of the outermost sphere. They fain would not abide here amid the crude forms of the cone-beings forever, this mode of existence being most vexing to them, but meantime their task was to amass a great library of knowledge of all the eras of their adopted planet, for that they were able to voyage through Time as well as through Space, and would one day choose some future aeon in which to live. To this end did they barter minds and bodies with chosen men from many ages.
  
While we lingered in their underground city somewhere in the unknown antipodes, transcribing the extent of our wisdoms, the Yithites in our own accustomed forms would learn of our age and leave behind selected bits of their own advanced knowledge in exchange, all the more to their own considerable advantage, since in this manner they might influence the course of future ages in directions more amenable to themselves, preparing the way for their own advent in the future world.

 I hesitated not at all to share mine own deposit of esoteric learning with these fellow-seekers in the path of knowledge, though at length I came to suspect that what I inscribed in curious inks upon thin metal-leaved codices told the Yithites little if anything they did not already know or surmise from their own delvings done aforetime, albeit my knowledge, given Yakthoob's death, was perhaps the greatest among mortal men. Doubtless the volume of my record yet remains buried in that unknown city of the cone-race.

Though they likely had naught to learn from me, much did I learn, not from them, but from my fellow sojourners. Though most was forgotten during the harrowing journey back to this body of familiar flesh, as one's dreams, though vivid, flee before the morning, well do I recall certain soul-blasting secrets reaped from the captive minds of sages, savants, and shamans of divers ages and lands. Of these I did esteem most highly the acquaintances of the minds of one Vonjuns from among the German kafirs of whom Tacitus telleth, and one Prinn, disciple and slave of mine own Saracenic brethren in time to come, yea, and of the fabled mage Eibon from polar Hyperborea, whom I confess I had half-believed to be mere legend. 
     
One day, amid a great tumult of unaccountable whistling and crashing, neither a sound easily made by the ungainly forms of the cone-shaped entities, my sojourn came to an abrupt end, my blasted consciousness finding itself hurled dizzyingly, sickeningly back into its characteristic habitation. What the looking glass showed did most fully corroborate the tidings of the  Damascenes, among whom my body had abided these eight long years! 

Only, as I soon was made to understand, my form had not been supine, nor my absence noticed. All alike swore that I had been feverishly engaged at a scriptorium, which they hastened to shew to me, at work on what they took up in shaking hands, a great codex, written within and without in a great number of iridescent inks. This tome I took from the hands that held it out to me, as they believed I had received it from the hands of the Old Gods Themselves while in  a mantic trance. I retired to my hut, and by the light of a lamp I began to read. 

The scribal hand was doubtless mine own, albeit with some unaccountable touch of unfamiliarity. And what I there did read has filled my head with clashing shrieks which do never cease to ring among the empty caverns of my soul even to this hour. Here were the unbearable truths of elder, outer entity, of the Black Aeons before the dream of sanity was first made the retreat of cringing mortals. There were many hundreds of tightly-written pages, and no correction or error that I could find anywhere among them. 

It was a revelation indeed, and by no means least unto myself. Here I learned of the Doom that must come at last upon all men, and here I learned equally to rejoice in it.

It must be that some of the men of Chorazin, who had not abandoned me, had heard and read these Oracles from the Pit as that entity dwelling behind my visage promulgated them. For when after many days I again arrived in that ruined city of abominations, the multitude, which I now did see had grown appreciably during the time of my visionary journey, awaited my word and hailed me with one mighty voice as Dejjat himself, the Mahdi of Yog-Sothoth.

Here is even the truth of the matter, and what follows is that portion of the revelations I have deemed fit to share. I make to reveal my mysteries to those who are worthy of my mysteries. Count the cost, I admonish thee, before that thou delvest, and mark well these lessons I have sought earnestly to teach unto thy profit in the foregoing narratives.


A BRIEF BIOGRAPHY OF ABDUL ALHAZRED
by
Dr. Henry Armitage


Abdul Alhazred عبد الحظرد is one of the most remarkable and controversial of Arabic writers from the early days of Islam. He was a Pagan standing against the tide of Islam. His poems and his book, Necronomicon, have been hugely influential, widely translated and widely suppressed. Yet today most of his work is lost and his is little known in the Middle Eastern Arabic countries.

Previous biographies of the man do exist. The earliest of his biographers was Ibn Khallikan, in the twelfth century, but he gives only rumors and conjectures for most of Alhazred's life. Most other sources seem to be derived from Ibn Khallikan's text. There has, therefore, been a need for a new biography utilizing new archaeological evidence, and modern scientific logic to separate fact from myth. Sadly this biography needs must be brief because we have so very little information.

We have few genuine texts by Alhazred. In addition to the Necronomicon there is a collection of his poems, probably made in the 11th century, and there are six letters from 'Abdul the Pilgrim' to 'Ismail of Damascus' which correspond to Alhazred's visit to Babylon and might well represent the only fragments of Alhazred's own handwriting left (if genuine).

Abdul Alhazred was born in Sanaa, in Yemen, not more than fifty years after the death (or ascendance) of the Prophet Mohammed. The date of his birth is unknown, as is whether he was an only child, but since he died an old man it seems likely that his birth was between A.D. 665 and 670, under the Omayyad Caliphs of Damascus.

One of the later sources (19th Century) claims that he was a product of the fabulous tribe of Ad -- one of the four mysterious, little-known tribes of Arabia, which were: Ad -- of the south, Thamood -- of the north, Tasm and Jadis -- of the center of the peninsula. Yet this seems to be a dubious claim. The Ad and the Thamood are the accursed tribes mentioned in the Koran (Ch. 89, etc.) and the writer seems only to be elaborating on Alhazred's dark reputation rather than basing his claim on solid evidence. Instead Alhazred's family appear to be of normal Yemen stock, apparently reasonably prosperous and settled for some generations in Sanaa.

The Omayyads (or Umayyads) were the first of the two great Moslem empires ruling from about A.D. 660 to 750. The name is derived from the family of Umayya, the main part of the clan of Abd-Shans of the Meccan tribe of Quraish. It was this family which surrendered to Mohammed after years of resistance to Islam. The political ideas of the Omayyads were essentially Arab, the basis of their power being the Syrian army, with the dynasty's capital in Damascus.

Alhazred's early years are a mystery, even to Ibn Khallikan. It seems likely that he lead a normal childhood, taking an interest in music and poetry, as well as in the bizarre, suggesting a precocious child. He courted the nobles of his native lands, as a poet and entertainer (called a rawis is Arabic).

He certainly became known in Sanaa as a poet of great promise and was able to live a comfortable, if not spoiled, youth. Yet he had a romantic wanderlust which could not be assuaged in Sanaa and its outlying villages, and soon the itch to see the world grew too much.


The Chandler manuscript identifies Abdul Alhazred with Abdullah ibn Kilaba, a Yemenese Bedouin who is said, in the Mu'jam al-Buldan, and in the Muruj al-Dhahab (circa A.D. 950), to have seen Ire, but this is at least speculation made long after Alhazred's death. I can find no contemporary evidence to that effect.

The source that should be most reliable concerning Alhazred's life, the Necronomicon itself, is, in many respects, the least reliable. It is the largest single source of 'contemporary' information, but the whole style and nature of the book means that we cannot take what it says on trust.

Book One contains a series of Narratives which, it is claimed, are accounts of real life activities of the poet. The first of these Narratives tell of Alhazred's journey to Egypt and his becoming the disciple of Yakthoob, a Saracen sorcerer. The depiction of Alhazred as a budding necromancer is completely at odds with other sources. Yakthoob, in the Narratives, is killed in a suspiciously moralistic way and Alhazred inherited the coven, and wandered around being frightened by some relatively minor horrors.

Professor Alfred Ward eloquently argued that the Narratives dealing with Alhazred's years of wandering are so full of obvious factual errors that they could not have been written by anyone who had lived that sort of life, even taking into account errors that have crept in over multiple translation of the text. Yet some of the text must be Alhazred's, no matter how small an amount. So what can we draw from these?

Certainly Alhazred seems to have left the Yemen aged barely twenty, joining a caravan in February, ostensibly to visit Mecca (he was generally apathetic about orthodox Islam, and occasionally outright hostile). He arrived in Mecca a few months later, and performed those ceremonies which were customary. Interestingly the Necronomicon claims that at the time of his visit Mecca was plagued by a demon, summoned by a secret priesthood.

Perhaps some such hysteria sent young and impressionable Alhazred in the direction of Black Magic, or perhaps this is a later invention? Either way, he found no peace in this pilgrimage and joined a caravan heading for Egypt. He arrived in Egypt, circa A.D. 688, and seems to have settled in the region around the alluvia delta of the Nile. It seems likely that he continued to live as a poet until he fell under the influence of a group of Sufi Mystics (or proto-Sufi, since the first records of organized Sufism come about in the 8th century, after Alhazred's death) of which the Saracen Yakthoob was leader.

It is possible that this was a particularly heretical Gnostic cult, but the Islamic leanings of Alhazred's writings suggest that his cultural upbringing was Islamic, even if he did not believe in the teachings of Mohammed. There is, in fact, considerable internal evidence among Alhazred's writings that he knew something of Sufism and Ibn Khallikan's mention of the term 'tasawwuf'' in relation to Alhazred also supports the view that his cult was an extreme branch of the fledgling Sufi movement.

About two years past before Yakthoob died, during which Alhazred learned much about running a cult and ritual magic. With Yakthoob's demise a power struggle ensued (probably against the Ibn Ghazoul mentioned in the Narratives) Alhazred won through to become the next leader of the group.


Ibn Khallikan informs us that Alhazred made many mysterious pilgrimages to the ruins of Babylon and the subterranean secrets of Memphis. It seems likely that the latter he visited at this time (as mentioned in Dr. Dee's edition of the Necronomicon).

Under his control the cult drifted south, back toward his native land. Alhazred claims that the move was in response to commands given to him in Memphis' catacombs by a divine being, but more likely it was Alhazred's wish to return to his homeland. Several members of Alhazred's cult mysteriously disappeared during these pilgrimages. Alhazred attributes this to supernatural forces, but it is not inconceivable that he personally disposed of troublesome opponents within the cult.

At this point Alhazred disappears from reliable records and we are forced back on Alhazred's own accounts, and on rumor. Alhazred himself implies that he spent seven years in the desert and claimed to have visited Irem, the city forbidden in the Koran, which Alhazred asserted was of prehuman origin.

Here also he claimed to have learned of an obscure and nameless religion of which his studies under Yakthoob had only hinted. The location of Irem is unknown, but one account places it about three weeks out from Damut. However this whole story seems very unlikely. Ibn Khallikan listed this claim to have visited Irem, 'the City of Pillars,' as one of the marks of Alhazred's madness.

When he next appears it is as a lone poet, functioning once more as an entertainer. Presumably there was a breakup with the Cult, possibly due to Alhazred's ruthless elimination of his opponents within the Cult. Alhazred himself explains their absence by having them all killed by a convenient act of God whilst in Irem, but this is smacks of wish fulfillment on his part.

By the turn of the Eighth Century he was flourishing as a poet with at least two works to his name: "The Song of My Heart" and "Poems To The Prince". Sadly neither work is thought to have survived, but contemporary reports suggest that the first was a cycle of courtly love poems, while the latter was a cycle of poems of veneration. Some scholars in the Middle Ages suggest that they were riddled with secret double-meanings prefiguring his later work, but this cannot be confirmed. Certainly any mystic significance seems to have been overlooked by the Arabic courts where his poems were recited.

 Of his sorcerous activities we hear no more, save that his songs have a magical, hypnotic quality to them, and that 'the light from his lamp threw visions of beauty and wonder before the eyes of
caliphs.  No scandal about his dark sorcery is even hinted at in contemporary accounts of court life.

The pressure of growing fame seems to have become too much and he vanished again. According to Alhazred he set out once more into the Empty Quarter. He is also said to have found the ruins of a certain nameless desert town, where he claimed to have found records of things older than mankind. This was his first visit to the nameless city and it was a short stay. The Yemenese tribes remember it like this:

Alhazred didn't go straight to that nameless city, so they say. He went on a pilgrimage first, a pilgrimage that changed him in a very peculiar way. He visited something out in the western part of the desert. Something which taught him things and which showed him secrets. Then with this new knowledge he traveled to the Nameless City. Within a few months he had left the desert and was on the road to Egypt once more.

He then traveled to Alexandria, arriving in A.D. 708, and making his living once more by his poetry. Here he seems to have consulted the library of the Ptolemies, which was looked upon as one of the greatest intellectual centers of the world. According to Alhazred's own account he was approached by some Moslems to clear the infamous 'Black Mosque' of its evils. Whatever the truth of the matter he left Alexandria under a cloud of scandal.

Once more he found himself back in his native land of Yemen. Now Alhazred was claiming divine inspiration and became imam of a forbidden Sufi cult, the Shi'a al-Dejjat ("The Cult of the Antichrist") which seems to have gown about him.

During this period he wrote his short story "Al Jeldah" ('The Scourge'). Like the poems the text is thought to be lost, but we do have quite a detailed description of its structure:

It was arranged in six hundred and sixty-six lines and comprised seventy-seven sentences, running to a total of 2100 words. The story contains seven characters, the plot has three movements and there are ten separate events. Most remarkable is that it supposedly is a completely original plot.

Legend has it that Nizam ul Mulk related the tale to Omar Khayyam, and it greatly influenced his philosophy. Others have suggested that it anticipates Shelly's poem "Ozymandias" and some of Aleistair Crowley's writings (although this seems unlikely). It is believe to be the only outright "story" Alhazred ever wrote.

Either inspired or exhausted by this spree of creativity Alhazred appears to have abandoned civilization once more and around A.D. 710 he set out on a strange pilgrimage. By his own account, in the First Book of the Necronomicon, he spent ten years alone in the devil-haunted and untrodden waste of the great southern desert of Arabia, the Rub' al-Khali (Alhazred's 'Roba El Khaliye') or 'Empty Space' of the ancients and the 'Dahna' or 'Crimson Desert' of the Modern Arabs.

Of this desert many strange and unbelievable marvels are told by those who pretend to have penetrated it. This area seems to have been inhabited by the Hymarites -- robbers and bandits among the few Arab tribes -- which may explain such legends. During this period Alhazred wrote his famous couplet, later included in the Necronomicon (Kitab al Azif):


That is not dead which can eternal lie, And with strange Æons even death may die. 
There is a quaint rumor that he dreamed of the nameless city before writing the couplet. It was probably also during this pilgrimage that he formulated the religious ethics he was to embody in his book. 
An indifferent Moslem, he worshipped beings whom he called Yog-Sothoth and Cthulhu. The relationship between this religion and the tales of demons in the Empty Quarter is not clear, but is worth noting.
 
Alhazred's ethical system revolved around the Pagan belief in the Jinn. According to Alhazred these jinn, or 'Old Ones' as he calls them, once ruled the Earth, but they warred among themselves until they were overthrown by a rival group (equivalent to the Afrit). Conditions on Earth were changed so they could not live, but neither could they die. Thus they slept until the stars came right and their bodies could live again. But their spirits (or One Spirit -- embodied in the Soul of Chaos, Nyarlathotep) lived 'Outside' or 'between' the spaces we know of. 

Once freed from the 'laws' of nature they will plunge the universe into Chaos. Alhazred's religion is a kind of Ultimate Anarchy in which even the laws of physics are violated.  Alhazred did not spend all of the ten years in the Nameless City itself. I believe the reference to 'seven years' in the Nameless City refers to his second visit (see note 8) and to only mark the time within the city. The remaining three years he spent elsewhere in the desert.

So, if this is true, in A.D. 717 he left the Nameless City. He seems to have headed west until he struck the caravan routes between Mecca and Saudi Arabia, then headed north along them, probably to the eastern coast. During this period the events related in Narratives Six and Seven are supposed to have taken place.

He experimented with narcotic drugs.  By A.D. 719 he had established a dwelling in 'the Valley of the Tombs.'  The location of this place is unclear.   Here he claimed to have met the Chaldean Sargon. Sargon was almost the last link in the chain of Alhazred's learning. From Sargon, in that lonely necropolis, Alhazred learned the arts of necromancy.

From here, after Sargon's death, he journeyed towards Babylon, passing through Basrah and Kuwait. He spends some years in and around Babylon before his wanderlust got the better of him. In a letter to Ismail of Damascus, he mentions his intention of seeing the wonders of the Byzantine Empire, then on the brink of collapse and domination by the Arabs.

After departing from Babylon he seems to have headed further north into the mountains of Kurdistan, then turned west toward the Byzantine Empire, but once more he vanishes for years from our records. Again we can speculate that he spent time in Kurdistan and Constantinople, and might even have traveled to Europe and Asia (which would explain some of his knowledge of Britain ['the Isle of Mist'], Europe ['the Pool'], Tibet ['the Plateau of Leng'] and China ['the Thrang Grotto of Tartary']).

He might have traveled under another name, or merely traveled incognito. We next reliably find him skirting the mountains that boarder Syria. He paused at Kuthchemes and the Black Mountain (whose exact location is unclear, but which seems to be the mountain of Karatepe near Kadirli in modern Turkey). He claims that the Black Mountain had a religious significance to the Cult of Yog-Sothoth. He also mentioned a strange tribe known as the Nameless Ones, who, it would seem, are now extinct.

By A.D. 730 he was a renowned author and poet. But his madness was by this time manifest. Of his madness many things are told. Most are insubstantial and unworthy of repetition here. In his last years Alhazred dwelt in Damascus, where his most famous work, the infamous Kitab al Azif, was written (later called, and better known as, the Necronomicon). The Arabic name being the world used by the Arabs to designate that nocturnal sound (made by insects) which was believed to be the howling of demons. The name Kitab al Azif, literally means 'The Book of the Howling of the Jinn.'

The book was the product of Alhazred's old age. He probably started writing the book in A.D. 730 and spent the next years of his life compiling it until the final draft was finished about A.D. 735. A lifetime of study, meditation and experimentation was poured into its rambling pages. It seems likely that he used a number of scribes to produce the three original copies claimed to have been made under Alhazred's direct guidance.

In A.D. 738 Alhazred died or disappeared, the information is conflicting.  According to contemporary historians, Alhazred's death was both tragic and bizarre, since it was assured that he was eaten alive by an invisible monster in the middle of the marketplace. How much trust can be placed in these accounts is questionable. Ibn Khallikan repeats this tale, while others give variants on the theme of 'wicked El-Hazred's pitiful doom.

One such is that he was carried off into the desert by demons, possibly even carried back to Irem. While others claim that he died screaming in his bed.  Yet these tales can be viewed as propaganda...

The heretical alchemist texts, and the earlier biographers, speak of Alhazred retreating into the mystery of the Empty Quarter and speak of his expected return as 'The Mahdi of Yog-Sothoth. His cult endured in secret, suppressed by the Islamic Ayatollahs, but guarding the Necronomicon, copying and distributing it until it was widely known both in Europe and the Middle East prior to the Greek translation.

This is effectively a summery of what we know of the man. Yet even on this little information we can make some educated guesses about Abdul Alhazred.  There is considerable evidence that Alhazred was mentally unstable at the time of writing the Necronomicon.

The very nature of his book; the account of his death, with its echoes of epileptic seizures; and his surviving poems, suggest an unhealthy mind. Indeed it seems likely that he suffered several 'fits' during his years of wandering during which he received his 'insights.' As is the case with such things, fits were mistaken for being possessed by demons, a condition most apposite to Alhazred. Likewise his hearing of voices 'whispering' to him reminds the modern psychologist of schizophrenia.

Another theory, also by Professor Ward, is that St. Photius the First's reference to the writings of an unknown author called Damascius, who wrote 'three-hundred fifty-two chapters of incredible fictions ... fifty-two chapters of extraordinary tales of the gods ... sixty-three chapters of extraordinary tales of souls appearing after death, [and] one hundred five chapters of extraordinary phenomena, as in fact a corrupt reference to Abdul Alhazred and his Necronomicon.

According to Ward St. Photius mistakenly assumes the name of Alhazred's dwelling, Damascus, is that of the book's author, and latinizes it as 'Damascius.' Possibly scholars of the period would refer to it was "that book of the Damascan's," or even, "Damascius" to avoid confusion with the Christian Damascans.

However a note of caution must be made. St. Photius is the only source of knowledge about Damascius, and his book, which Ward cities as evidence that "Damascius" is an error on St. Photius' part. But we know so little about the man that it is difficult to refute or confirm this. It is also an unhelpful theory as far as enlightening us about Alhazred's life, though it might throw light on the minor mystery of 'Damascius.'

It is safe to say that Abdul Alhazred remains largely as much a mystery today as he always was.

Chronology for Abdul Alhazred

C.E.

665-670 birth Abdul Al-Hazred 

680 becomes a poet

686 leaves Sanaa

687  Arrives in Mecca, leaves for Egypt

688 becomes disciple of Yakthoob

690 Yakthoob dies 

691 visits Memphis 

693  Reportedly opens gates in Irem

696-705 flourishes as poet. pens "song of my heart" and "poems to the prince".

706  first visit to Empty Quarter and Nameless City.

708 trip to Alexandria and Black Mosque

709 Writes The Scourge 

710 Second visit to Nameless City

717 Leaves Nameless City, wanders the desert.

718 Encounter with Abdullah of Basra

719 Dwells in the Valley of Tombs. Meets Sargon.

720 Sargon dies.  Leaves empty quarter.

721 Visits ruins of Babylon.

726  Spends time in Kurdistan and Byzantium (possibly elsewhere)

729 At Black Mountain, Turkistan 

730 Arrives in Damascus. Writes Necronomicon 

735  Necronomicon finished, scribes make three copies.

738 Al-Hazred dies, or disappears under suspicious circumstances despite great age.  No known tomb.

link: original article with footnotes

link: The Simon Necronomicon