Aleister Crowley
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Aleister Crowley


Original key entry by N. Brooks for BaphoNet BBS (,
1/16/96 e.v. crude ASCII conversion
by Bill Heidrick (, T.G. of O.T.O.


Edited and HTML'd by haramullah (

Table of Contents additions, Editors' Notes identified by
[square brackets]

TRANSLATED FROM A RARE INDIAN MSC. BY                                   [H01]


                                                                          [Persian]                                        [H01a]




                                                                    [Greek: UNKNOWN [[??]]]                                        [H01b]
                                                   [THE POEM
                                                    THE MSS.
                                                    THE SUFI DOCTRINES
                                                    AN ESSAY BY THE REVEREND P.D. CAREY]


The Abyss
The Jinn-Vision
The Ambassadors
The Debauch
The Curtain
The Duststorm
The Whore
The Hakim
The Black Stone
The Apples
The Blind Beggar
The Comparisons
The Complaisances
The Jasmine-Jar
The Complaints
The Tryst
The Cherry-Tree
The Qazi
The Love-Potion
The Forehead-Writing
The Blasphemer
The Atheist
The Tower of Shinar
The Camel Rider
The Potter
The Mirage
The Scribe
The Unicorn
The Bull-Frogs
The Mullah
The Talisman
The Crane
The Garden
The Bargainings
The Namings
The Riddle

                                                    TRANSLATOR'S NOTES   (001-259)  (A.L. aka Crowley)
                                                    EDITOR'S NOTES   (A-GG)  (Ed. aka Crowley)
                                                    SECONDARY EDITOR'S NOTES   (H01-H??)  (H. aka haramullah)


                                                                                                        "ALAIN LUTIY"



As everybody now-a-days is perfectly well aware,
a knowledge of the Persian language is practically a
necessity for all sojourners in Mohammedan India. In
the North-West, even more than Urdu, it is the lingua
franca of the upper classes: it is the tongue spoken in
the courts of the Believing Princes: it is the dialect alike
of love and of literature: and its possession is a very
talisman from Kabul to Yarkand.

As a subaltern stationed at R...P..., though in a                                                       [H02]
British regiment, I found it my first duty to acquire a
thorough grounding in the tongue of Hafiz, for these as
well as professional reasons. Thus I made the
acquaintance of Munshi Mahbub Tantra, a Kashmiri from
Bandipur, but one residence of nearly 30 years in Shiraz
and Bushir. My knowledge of the writings of Richard
Burton came in very handy, as also the vague studies of
Oriental mysticism with which I had amused my leisure
hours : so that a genuine friendship soon sprang up
between pupil and teacher.

After some months, indeed, -- and this is how I find
myself transformed into that glorious being, an Editor --
the munshi, with the childlike frankness of the Kashmiri,
blurted out: The Sahib is not like other sahibs; they begin
by casting dirt at my people for their bad life, and end by
spitting upon my beard, bidding me procure for them a
fat and fair boy: but the Asylum of the World, who lives
like a great prince and a fakir (meaning: "You have
illimitable resources, but are abstemious") really
understands the "hikmat-i-Illahi' and will not jest if I
myself bring to him the treasure of Iran.

What, I exclaimed, you mean to bring me a boy
without asking? and dissolved in laughter.

He stammered, with the shamed smile of the Oriental,
that he had a sacred and secret book treating of the
`hikmat' but that it was never shown to anyone but a Sufi
of great and exceptional sanctity -- such as "the Protector
of the Poor, my father and mother, who glances at the
earth in the hot season, and the fields are immediately tall
and green".


The MS., produced, bore on its front the legend
Bagh-i-muattar, in all the glory of the finest
Talik calligraphy.

Why! I exclaimed, this is the Scented Garden! the famous                                     [001]
Arab treatise of the Sheik al Nefzawi, which Burton
rendered into English and his silly wife destroyed.
This is the Ars Amoris of the Bedawin! Mahbub (who
had never heard of all this) observed that Allah knew
everything, and the Sahib *nearly* everything. The upshot                                  [H03]
of it all was that I started to read the work as part of my
daily task. But it was not until a second perusal that I
grasped what had happened. Some pedantic idiot had
arranged the Ghazals in alphabetical order, according to
the rhymes! A common practice in the diwan of the
common poet! here a lamentable and fatal error. For
there is a psychological order in the Odes: arrange them
properly, and a complete story -- nay! a complete system
of philosophy issued therefrom, as the living water from
the rock at the touch of Moses' wand. When, after long
labour, I had made a provisional arrangement, and
shewed my great discovery to Mahbub with open
triumph, he calmly observed that oh yes! the Ruler of the
World was wiser than Solomon, and the proper order
could be checked by noticing that that first letter of the
first ode was Aleph, the second of the second Ba, the third
of the third Jim, and so on! I take great credit to myself
for the fact that with only six transpositions my
provisional order became that of the poet.


Abdullah el Haji flourished in circa 1600 A.D., well                                               [H04]
after the classic era of Persian poetry. But his style is
highly praised by competent judges, though the older
school regret the way in which he has broken away
from tradition in:

(a) the introduction of coarse expressions.

(b) the undue exercise of poetic license: such as

(1) his extension of the usual license re [sic]
the genitive kasra to all kasra sounds.

(2) his occasional breach of the rule which
forbids two inert consonants to occur together,
though a friendly commentator ingeniously asserts
that he does this only to add to the grimness of verses
describing anger, punishment, terror, death, or some
unpleasant idea.:

(3) his treatment of the Tarjiband: and

(4) his trick of inventing words to carry out
some extravagant metaphor or paranomasia:

(c) his novel symbolism, which they deplore as
likely to confuse even the most pious:

(d) per contra, his novel symbolism as likely to be
understood of even the least instructed: and

(e) his constant gibes at Sadi. (I must admit that
I was quite unable to see the point of any single one
of these, though Mahbub took a deal of pains to shew
me. They appear to depend on subtle points of
grammar and phraseology.)

It would be impertinent and useless for me to
enumerate the various metres in which these Ghazals
are written; but concerning the Ghazal itself, the
remarks of Dr. Forbes (_Persian Grammar_, p. 144,
par. 148.) are so luminous and concise that I cannot
refrain from giving my readers the pleasure of their

This kind of composition corresponds, upon the
whole, with the Ode of the Greeks and Romans,
or the Sonetta of the Italians. The most common
subjects of which it treats are, the beauty of a
mistress, and the sufferings of the despairing
lover from her absence or indifference.
Frequently it treats of other matters, such as
the delights of the season of Spring, the
beauties of the flowers of the garden, and the
tuneful notes of the nightingales as they warble
their melodies among the rose bushes; the joys
resulting from wine and hilarity, are most
particularly noticed at the same time; the whole
interspersed with an occasional pithy allusion to
the brevity of human life, and the vanity of
sublunary matters in general.The more orthodox
among the Musulman are rather scandalized at the
eulogies bestowed upon the "juice of the grape" by
their best poets, such as Hafiz for example; and
they endeavour to make out that the text is to be
taken in a mystic or spiritual sense, such as we
apply to the "song of Solomon".It appears to me,
however, that Hafiz writes upon this favourite
theme just as naturally, and with as much gusto,
as either Anacreon or Horace, who in this respect
may be safely acquitted of the sins of mysticism.
The first couplet of the Ghazal is called the Matla,
or "the place of rising" (of a heavenly body), which
we may translate the "Opening".It is a standard
rule that both hemistichs [sic??] of this couplet should
have the same metre and rhyme.The remaining
couplets must have the same metre, and the second
hemistich of each (but not necessarily the first)
must rhyme with the Matla.The concluding couplet
is called the Matka', or "place of cutting short:"
which we may translate the "Close"; hence the
phrase, Az matla' ta makta', "from beginning to end".
In the Makta', or close, the poet manages to
introduce his own name, or rather his assumed or
poetic name, called the Takhallus, though few of
the older poets paid strict attention to this rule
previous to the time of Hakim Sanayi, between
A.D. 1150 and 1180.Anwari occasionally introduces
his own name in his Ghazals, but it is the
exception and not the rule in his case.As a
general law, the Ghazal must consist of at least
five couplets, and not more than fifteen; but on
this subject authors by no means agree, either with
one another or with real facts.Hafiz, for example,
has several Ghazals consisting of sixteen and even
seventeen, couplets; Hakim Sanayi has many that
exceed the latter number.


Being myself admitted formally (in the course of my
first few readings) to the joyous company of the Sufis,
(I cannot here discuss the curiously patriarchal systems
of mystic fraternity in vogue among Muslim [sic], if only
because I am a Freemason). I was enabled to use several
fine MSS. for the translation, a privilege of which I availed
myself without scruple or diffidence: without scruple,
as knowing I was well entitled to them: and without
diffidence, because of the invariable courtesy which
adepts in these mysteries exhibit to their fellow workers
in the divine Arcanum.

I also was permitted to order a copy to be made, which
the calligraphist has still in hand.

It is the sort of order that acquits a man of the charge
of doing nothing for posterity, for assuredly nobody who
knows India will try to raise false hopes in me that I may
live long enough to see it.

I would warn scholars that, unless they are in some
way definitely mystics and truly acknowledged as such,
they will do better to hunt for the lost books of Livy than
for the Bagh-i-muattar. There is no copy in any public
library here or in the East: not surprising, when one hears
Platt in 1874 complain that of so famous a classic as the
Gulistan there is no genuine Persian MS., but only the
garbled Indian copies, in either the India Office Library
or the British Museum.

If you question a Persian on the subject, he will "begin
to curse and to swear, saying: I know not the"
book.                                                  [H05]

Of late I have amused myself by asking stray Persians
"Have you ever heard of Abdullah el Haji?" and when
they denied all knowledge of him quoting:

Forget, an if thou wilt, the scribe!
The lovely script to heart by laid!

The reason is of course that it is held exquisitely sacred:
and seeing that the nature of the symbolism renders it
open to the prurient jest or prudish reproach of the
notoriously foul-minded Anglo-Saxon, the Persian, who
is nothing if not dignified, is justly chary of casting his
pearls before swine. Indeed, a certain scent-seller with
whom I once argued against all this secrecy replied by
begging my permission to depart, "for a Jew had
promised to spit on his beard before as sohri (noon
prayer), and he feared to miss the appointment".

But for all that, no well-appointed private library but
has one or more copies of the little masterpiece: no
travelling merchant but carries at least some leaves of it
under his dirty sheepskin. It is too sacred even to
sell, whatever the extremity: the one copy -- a mutilated
and incorrect Indian -- which by dint of infinite
diplomacy I half cajoled, half forced from a drunken
Afghan elephant-snarer in Ceylon, where I was shooting
on leave, became the prey of the ants which help to
make that devil-haunted Eden a House of Little Ease.

As, seriously, I expect to get my copy within twelve
months or so (a brother officer, now at Q..., where the
copyist lives, has promised me to stretch out --
unofficially -- the iron hand of the Sirkar on my behalf)
I may say that I intend to issue the MS. in facsimile,
as a pendant to the present volume.

For, when all is said and done, I do not believe in
either the advisability or the efficacy of this secrecy
business. The Apocalypse has been published for some
years now, and I have yet to meet anyone who really
knows how to extract the gold. Certainly no unworthy
person. All arcana are indicible. A man whose formula
is n may understand (n + 1), but not (n + 101). So that
my Persian MS. is doubly safe from the profaning touch
of the British Public. Even the Persians themselves hold
that there are Guardians who know how to guard:
without pandering to any such superstitious beliefs,
I may say that as far as results go, I believe them to
be right.

I should observe that the translation itself, as well as
many of the notes, is due in the very greatest degree to
the earnest help of my munshi, and of a certain dealer in
furs, with whom I travelled through L...h, A...r, and G...t,
as well as in the C...s country, during two successive

Some two months after the completion of translation,
I fell with the gentleman whose name appears with mine
on the title-page. He represented to me that a large class
of scholars might be reached by considerable extension
of the notes to cover ethnographical, critical, and other
interesting points. We went to work accordingly during
my last leave in England, and accomplished (I think)
a good deal. *A

The verse rendering are in every case later
paraphrases from the original drafts, and the prose has
been carefully revised at leisure.

I wished to put the whole into verse: but the
'prodigious difficulties of the monorhyme', as Burton
only too inadequately says, beat me as often as not.

Had I been able to obtain the aid of a professional
poet, I might have made a better job of it, for my
experience is confined to vers de societe!                                                                  [H05a]
But I have done my best.


No apology is needed, since the publication of Sir
William Jones's able monograph, for the gross symbolism
of such Oriental poems as those of Hafiz, the Song of Songs,
the Ghazals of 'Ismat of Bokhara' -- not to mention the
obscene Chinese Aphorisms of Kwaw.

Yet no doubt though Hafiz sings chiefly of wine,
Solomon of Woman, and 'Ismat of harloty, we sooner
pardon these freedoms because we ourselves can
understand, though we can never approve of them:
but they seem innocent indeed when we compare them
with the nameless bestialities of Kwaw, or the frank
paederasty of Abdullah.

But, apart from the fact that paederasty: fornication:
'St-George': 'matrimonial' in Persia and England
respectively, we may at least suspend judgment while
we consider this symbolism in detail with a view to
discovering why (unless from caprice) el Haji [[El Haji??]] chose this
particular indulgence to mirror that supreme passion of
the human heart, the craving for unity with the All-One.

"Make room for me" quoth the poet of Salaman and
Absal, "on that divan which is only large enough for one!"

Now I shall waste my rime if I prove that something
in the nature of sexual intercourse is the most fitting
image of that passion; for our Christian theologian, anxious
to avoid the reproach of the scoffer who quotes such
passages as "Me beloved put in his hand by the hole, and
my bowels were moved in me" (Cant. v.4)
, have built a                                             [002]
great rampart of argument to that effect.
But Abdullah no doubt considered that the specific
differences between man and woman vitiated the
symbol, since man is formed in the image of God,
and in Muslim theology is not supposed to have
forfeited the same. It may here be remarked (as
a bulwark to this contention) that el Haji is
conspicuous -- in fact, incurs reproach in
consequence -- for his innovation in the matter of
scientific precision. Hafiz uses his symbols vaguely:
the tresses of his mistress are no doubt the Glories
of God, but they are also at times the rays of the sun,
the verses of the Q'uran, and so on; wherefore                                                         [H06]
an uninstructed pupil, or an inquisitive Sahib, or an
unauthorised Sufi, one of those who 'creep, and
intrude, and climb into the fold', cannot, by
possession of the elementary keys, unlock the Holy
of Holies of the 'hikmat-i-Illahi'. It is as a violator
of the Magian secrecy, even more than as a
Christianizer, that Abdullah is blamed. Mildly
blamed, for none would dare express downright
disapproval of so exalted an adept; but it is no
doubt for this reason that the Bagh-i-muattar is
only allowed to circulate in private, even among
Persians themselves; bestowed rather upon the
already accomplished mystic than upon the mere
inquirer into the 'hikmat', and denied existence to
the question of the infidel.

Perhaps owing to some curious trick of my brain,
I found myself (one fine day) in the state which,
as far as I can gather, Hindu writers call Samadhi.
(Compare the experiences of Burton in the Bombay
Presidency, as hinted by Lady Sisted in her
admirable sketch of his Life.)

Hindus claim that advanced Yogis can always
recognize at sight those who have attained this
condition, just as the Freemasonry of Paederasts
makes the formality of introduction superfluous
among free companions of the Craft.

I must say that I attribute nine tenths of Burton's
success with natives of Arabia, Africa, and Hindostan
to his mastery of their mystic systems, not only as a
theoretician, valuable as that is, but as a craftsman.
In my own case I am convinced that Mahbub would
never have entrusted me with his precious MS. but for
the fact that he recognized me as one of the 'illuminati'.
Such a secret as that of Samadhi is absolutely safe,
because one knows it cannot by any possibility
divulge the same. It is a real, not an artificial secret.
One could expose Freemasonry -- it has been done
repeatedly by idiots who did not understand what it
meant -- by publishing the rituals and so on. But the
secret remains and ever must remain the property of
those worthy of it; nor does it necessarily follow that
that highest living mason has a knowledge thereof.
But the clothing of the secret, so to speak, can be
studied; and for those whom the glorious garment
may fit such study is truly illuminating.

This being understood, it may be granted without
further discussion that the intelligent study of the
Bagh-i-muattar will yield deeper knowledge --
the husks for the scholar, the wheat for the elect --
than any other known poem.

Now the revealing of one is the revealing of all: for
from Fez to Nikko, there is one mysticism and not two.
The fanatic followers of el Senussi can suck the pious
honey from the obscene Aphorisms of Kwaw, and the
twelve Buddhist sects of Japan would perfectly
understand the inarticulate yells of the fire-eaters of
el Maghraby. Not that there is or has ever been a
common religious tradition; but for the very much
simpler reason that all the traditions are based on the
same set of facts. Just as the festivals of Spring all the
world round more or less suggest the story of the
Crucifixion and Resurrection, simply because the
actual phenomena which every man is bound to
observe in Nature are essentially the same in every
clime: so also is Mysticism One, because the
physiological constitution of mankind is practically
identical the wide world over.

We have then the right to buy our pigs in the
cheapest market, and the Bagh-i-muattar will
certainly give us more reward for our trouble than
any other work, the only possible competitors
being the Bhagavad-gita, Bhagavad Purana,                                                         [003]
and the Chinese Aphorisms of Kwaw. El Haji then
earns our gratitude in that he has adopted the
principle 'One mystic grace one symbol'; and if he have
but the wit to interpret this simple cipher, the whole
secret of the East is open to our eyes. In the notes
(which I have by no means stinted) I have indicated
clearly to what each allusion refers; and it is within
the capacity of any reader of ordinary intelligence to
erect a complete system of philosophy, practical and
transcendental, on these sound if slender foundations.
True, Abdullah approaches Calvin (too closely to
please most students of Eastern religion) by his
insistence on the doctrines of Sin and Grace, Freewill
and Discipline; but on the other hand, neither
St. Francis nor Buddhaghosha can parallel his Devotion
and his Phenomenalism. No doubt at times one is
puzzled for a while: one picks up a loose word here
and there: one doubts: one guesses: one is illumined
in a moment.

One is rather reminded of the working of a heliograph
under unfavourable conditions. But (as with that
instrument) by dint of repetition one gets the
all-important message at last: and the situation is saved.

It is undoubtedly the importance which he attaches to
Sin, Repentance, Penance, Grace, as the means of raising
the old to the new Adam that cost el Haji [[El Haji??]] so much pains
in persecution by the more orthodox Muslim: possible
the teaching of St. Paul had vaguely penetrated to the
gulf with the merchant of Venice or Portugal, and their
danger had been recognized by those who held to the
simple grandeur of Islam. But clearly the belief in
Evil -- perhaps even a modified Manichaeism;                                                       [004]
we must not forget that this heresy is a legacy from the
Guebres with their Aormuzd and Ahriman -- had impressed
itself profoundly on the mind of the young Abdullah. Or
he may have attached an exaggerated importance to that
mystic phenomenon which Bulwer Lytton calls the 'Dweller
of the Threshold', that moment of intensest agony which
separates Work from Reward, and serves as a sure diagnostic                                  [005]
to discriminate between the happy-go-lucky 'union with
God" of the mere church-goer -- an emotional glow of
pious exhilaration -- and the splendid and illuminating
Union which constitutes Samadhi. Never forget that this
great doctrine informs almost the whole of so-called
Christian literature; St. Paul's apostrophe (I Thess. iv. 16)
if translated literally into Sanskrit, word by word,
reads like a mutilated but unmistakable passage from
some lost Upanishad.

Such follies as Sri Parananda's lunatic commentaries
on Matthew and John could never have been perpetrated
but for the fact that after all his fundamental theory --
that Christ was a Yogi -- is correct.

And our hymn:

For ever with the Lord!
Amen! so let it be!
Life from the dead is in that word:
'Tis immortality.
may be rendered by paraphrase:

For ever                             Timeless: an epithet only
                                          used of the Atman.

with the Lord                    sam Adhi.

Amen                                 Aum.

Life from the dead             an expression constantly
                                          and exclusively employed
                                          to denote the yogic attainment.

that word                           to Aum is attributed the great
                                          power of regeneration. It has
                                          the sense of the Greek Logos.

immortality                       a-mrita, the same idea glyphed
                                          as a dew: the Christian Graal,
                                          cup, blood, etc.

In short, every single word in the verse is literally
and even in two cases etymologically identical with
a technical mystic Sanskrit phrase. This is not a
carefully chosen and exceptional case: on the contrary,
I challengeany orthodox divine to produce any passage
of scripture or any decent hymn which is free from
identities of this kind.

To return to the question on phallicism, I will not
be so frivolous as to quote 'New every morning is the
love Our waking and uprising prove' as an example
of obscene symbolism in the Christian Church; for
there is no lack of serious identity. The cross itself
is notoriously the lingam: the vesica piscis -- Christ
being [Greek: ichthu^s] the fish -- the Yoni. Now the vesica                                                  [H06a]
piscis is the foundation of all Christian architecture:
that is to say, the female member lying open, and
awaiting impregnation by the male, is the glyph of
the church, and the divine invocations upon its altar.
Similarly the figure of the bride of Christ has only
been spiritualized in very recent days. Whoso doubts
it may consult Payne Knight's essays 'On the Worship
of Priapus'. The lady was usually represented by the
'Early Christians' (our models in all things) as a naked
female with a lascivious grin; offering with her hands,
apparently to the first comer, a vulva which is of the
shape and relative size of a horse-collar! Any
ordinary man who attempted to indulge her fancy
would find himself in the position of Baker's blue-jay.
But with God all things are possible.

I am tempted to add that even plain paederasty,
without any question of symbol at all, is perhaps not
so incompatible with the virtues, religious, social,
moral, and domestic, as by good compatriots make
such a point of asserting with a fine show of disgust
and indignation, thereby lending colour to the fixed
idea which obtains on the Continent of Europe that
all Englishmen are sodomites.

To my hand, as I write this, comes a strange essay [Greek: UNKNOWN[[??]]]
written by a well-known clergyman. He is adored by his
wife and children; his church is full when his brethren
in the district are in despair; his poor are better
looked after than any for fifty miles around; and
his choir is incomparable the best in the kingdom.*B

To a sincere and even rapturous piety he joins
a passionate love for the pleasures of the table
and the bed: and the reader will I think grant him
both acuteness of intellect and elegance of diction.

It is instructive: indeed, beyond all comparison
better than the laborous and pedantic exposition
I had conceived it my duty to attempt: it gives the
inside view, and references to the scholars and
paederasts who have previously enlarged on this
fascinating topic: the style is impassioned and the
matter impeccable.

I therefore turn my readers over to it without
further parley, for I feel that they must be (by this
time) thoroughly tired of the prosing of one who is
after all not a writer, but a soldier. *C

[Greek: peri\ te\:s paiderasti/as:
  megale^: poli\s, he/:tis kalei^tai
  pneumatiko^:s So/doma kai\ Ai/guptos,
  ho/pou kai\ ho Ku/rios he:mo^:n estauro/:the:
]                                                     [H06d]

{About/concerning/of the pederasts
  great city, who were the finest spirits
  of Sodom and Egypt
  where also the Lord (Adoni) was
  He has risen (removed from the cross)
  in Christ, we are (may) risen


It is sunset, and the rose rays fall aslant the
woodland; they trace patterns of wondrous
witchery on the velvet of the glade. A ruddy glow
lightens the marble leer of the all-glorious one, the
child of Arcady, the ineffable Pan -- Pan! Pan!
Io Pan! -- before whom I lie prostrate with my
robes careless and freeflung, so that the red
warmth of Apollon burns on my live quivering
flesh, as I lie and yearn in utter worship towards
the all-glorious one, not daring to raise my eyes
to yonder rosy shaft of Parian stone. The love in
my heart melts all the winter of my body, and the
warm salt spring gush from my eyes upon the
ground -- surely the latter spring shall see green
violets grow thereon!

Then, in the hush of the sunset, come noiseless
hoofs treading the enamelled turf; and ere I know it
a fierce lithe hairy body has gripped mine, and the
dread wand of magic shudders it live way into my
being, so that the foundations of my soul are shaken.
The heavy breath and the rank kisses of a faun are on
my neck, and his teeth fasten in my flesh -- a
terrible heave flings our bodies into mid-air with the
athletic passion that unites us with the utmost God --
"hid 'i th' middle o' matter" -- and the life of my
strange lover boils within by bowels -- there is a
ronronnement [sic] as of myriad nymphs and fauns, satyrs
and dryads, -- a stirring of the waters of life -- we fall
back in an ecstasy -- somewhat like death -- with the
gasping murmur Pan! Pan! Io Pan! while the
marmorean splendour before us turns with the last
ray of sunlight his goodly smile upon our still and
stricken bodies -- the heap of the slain of Priapus --
perinde ac cadaver -- ah! it is night, it is death.

Alas! it is not sunset; here is no glade, but a noisy
London square; we cannot live, we must talk; we
cannot love, we must dissect. We know that these
people are not the gracious children of God, but the
evil and laborious gnomes of hell; creatures whose lives
are given to the senseless lust of gold, the infamous toil
of coynte, counter and countinghouse. They understand
us only enough to know that we are happy; therefore
they hate us; therefore as they spat on Christ, forsaken
of all but John, his sweet-voiced catamite, so does the
cur to-day spit in the face of Oscar Wilde, as he goes
from the judge to the prison.

Ye were too childlike, too innocent, too hopeful of
mankind, that ye did proclaim your pearly gospel to
the swinish multitude!

The old law, silence, is the master: therefore whoso
looketh for my name, let him find it darkling in these
lines of power!

R. is the Father, W. the Son,
And E. the Holy Spirit, three and one:
But if they esoterically are read
My equal name shall glitter out instead.

Yes! we must not sing hymns to Pan to-day:
we must pretend to be German professors, with
a keen scientific interest in these very remarkable
phenomena which look so much like madness, and
which our own perfect sanity and the effulgence
(possibly a shade alto) of our discreet and legal passion
for our Limburger-tainted hausfrau hide from our fuller

As is right, therefore:

In nomine v. Krafft-Ebing, v.
Schrenk-Notzing, et Havelock Ellis, Amen.

The Holy Trinity (invoked above) have brought
within the knowledge of the English-speaking races all
those facts connected with 'sexual perversion'
(in its infinite variety) which occur in the diseased.

The late Sir Richard Burton has informed us of all
that need be known on the subject in the matter of
its historical, geographical, ethnographical distribution:
and his Priapeia, and the verses of the and
Hermaphrodite of Panormita, form a valuable
commentary on his remarks. Ulrichs and Symonds
have treated the subject sympathetically (though rather
timidly and as it were with the cold' [sic] ardour of
the special pleader) in its modern practical aspects:
but with the exception of Verlaine in 'Hombres, [sic]
Wilde in 'Teleny', the pseudonymous (as we suspect)
author of 'White Stains', and the nameless
Aristophanes who wrote the 'Nameless Novel',
nobody in modern times has dared to voice openly
the supreme sanity, the splendid athleticism, and
the unutterable spirituality of the male rapture of
the passion between man and man.

In treating of this matter I must first premise that
by paederasty I mean actual sodomy as defined by
British law -- immissio penis in                                                                              [006]
corpus vivum.

Arse makes life golden, want of it
dull yellow;
The rest is only leather and prunella.

At least, the rest is but preliminaires. An acute
observer of my acquaintance remarked to me recently
that it was the actual mess caused by emission, and
the necessity of cleaning it up, that, by allowing
time for passion to cool, prevented a great deal of
copulation which would otherwise take place. There
is a great gulf fixed between the 'short time' and
the 'all night', and that great gulf is filled with
Condy's Fluid! This applies equally to Sodomy. If
the semen is safely bestowed in mouth or anus of the
beloved one, the temptation is to begin all over
again; bar the trifle of fatigue, one is in the
same position as at first; its loss between the
legs or in the hand rouses a sentiment of disgust                                                       [007]
which is fatal to passion. Even the mouth, like the
vagina, remains in a somewhat greasy condition after
it has achieved the holy task, and we have no hesitation
in plumping the anus as the one vase into which the
perfumed oil of manhood may be poured without
exciting a reaction.                                                                                                  [008]

This point being established, let me further.*E
make a distinction between the two great classes
of sodomites. Ulrichs has pedantically christened them
Urning and Uranodioning: for the former we have no
colloquial name: the latter we term Bimetallist.                                                     [009]
Being himself an Urning, he has naturally failed to grasp
the vast gap that divides the classes, which is that
between an indulgence and a morbid craving: between the
insane delusion that one is Jesus Christ or Julius Caesar
and the sane and healthy resolve to emulate the exploits
of these worthies in mysticism and war respectively. We
pity the Urning, as we pity the consumptive or the
drunkard; but we do not pity him in any special sense,
any more than a connoisseur of fine wines pities the
drunkard above all other pitiable folk. We do not
acknowledge any nervous weakness as having a peculiar
claim on us, just because it lies in the same plane                                                      [010]
as one of our hobbies.

Now this question of Bimetallism leads us to the
subject of the reasons for our indulgence, since we are
not (as some silly Germans would pretend) equally
with the Urning the slaves of an uncontrollable paranoia,
to use a somewhat discredited but useful term.

Why, in short, (quoth Mr. Moses
Monometallist) loving women as you do,
sir, do you go to boys and men?Is
it only for variety?If not, in what
does the charm consist?

I will enumerate the conditions, and that cheerfully,
since it will incidentally enable me to justify that very
remarkable phrase used above, the spirituality of

A woman can afford two pleasures to a man, which a
boy cannot: namely:

(1) the pleasure of the cunnilinge.
(2) common copulation.

(both these either with or without 'Red and
white roses' i.e., menses and leucorrhoea.)

Common to either sex (besides opifex and artifex)
are obviously all forms of masturbation with the
hand, mouth, breast, armpit, etc: active sodomy:
most forms of sadism and masochism; nearly all forms
of coprophilia: and so on. (These latter forms are so
symbolic that sense of sex is a minor matter.)

A man can afford to a man two pleasures which a
woman cannot give him: namely                                                                               [011]
[[him, namely:??]]

(1) passive sodomy. (pleasure of the pathic)
(2) irrumation. (pleasure of the fellator):

The latter is a small matter, and we are justified
in concluding that as far as gross gratifications go,
the advantage, substantial though slight, rests with
the woman. The supreme pleasures are common to both,
except cunnilingism (especially during the monthly
courses) on the one side, and passive sodomy on the
other. Both are pleasures of a somewhat masochistic
order, and if we had definitely to choose, it would be
hard. Glory to the Creator whose bounty has not forced
us to this alternative; aye! blessed for ever be His holy
name, and thanksgiving in the highest for His loving-
kindness towards the Children of Men!

Why then do we so dearly cherish the passion of
man and man, since of the liberty, do we pursue the shy
kisses of silly English boys, often of the lower classes,                                              [012]
when every type of woman (from the moustachioed and
muscular belly-dancer from Spain, with a constrictor
cunni developed till the penis issues aching and bruised
from her dangerous defile, to the soft and rosy maiden
of our own dear land, with slender limbs and velvet flesh,
whose pleasance is like a single slim petal of hyacinth)
is at our disposal for sums ranging from half-a-crown
to fifty guineas?

To ask the question is to acknowledge that one is
still no better than the brutes; and to answer it is
(consequently) to attempt to teach a dog dog-Latin!

O man! how can I hold talk with thee, who hast not
lain upon a bed, expectant, fearful, of thou knowst not
what; tremulous; stammering foolish words in pretence
of conversation; thine eyes hard shut lest thou shouldst
see thy lover move and perhaps (oh, worst of woes!),
frighten him from thee; fearful, oh! infinitely fearful
lest he should not love thee after all, soft words (oh,
the burning cheeks, the bitten lips!) whose hidden fire
shall kindle the great blaze? How talk with thee,
whose quickened hearing has not known him creep ever closer,
yet afraid to touch thee, has not heard the rushing of
his heart, the shortening of his breath? How talk, if
thou have not felt one trembling foot seed thine, one hand
steal near thee and yet nearer? Till thou feel the
tremor of his body; till his hot breath stir thine hair!
Why, neither thou nor I can tell of that swift attack (is
it a minute or an hour?) when without word spoken
the bonds of convention snap -- hast thou seen a village,
with its smug Swiss thieves, whelmed by the avalanche,
the avalanche of elemental force, the avalanche of God?
Nay, I remember nothing; I know I found myself naked
in his naked arms, his giant member still throbbing and
beating in my flooded bowels, and the world was aswim
before mine eyes.

I tell thee, man, that the first kiss of man to man is
more than the most elaborately manipulated orgasm that
the most accomplished and most passionate courtesan can
devise. That is, it is not a physical,                                                                          [013]
but a spiritual pleasure.

I tell thee, as I walk the sunsmitten streets of
Mandalay, where lives a boy I love, that the very
foundation of the soul tremble as mine eyes fall
upon him.

I have never spoken to him; I doubt if I could command
myself to speak to him. Have I faced death in a
hundred forms
, and never winced, to fear (at last)                                                    [014]
the frown of a Nubian slave? Strange, friend
monometallist! But true!

With sodomy, too, no children come, to cloud one's
love with cares rivals to my wife. Nothing can intervene
between my boy and me but the slow foot of change,
for sodomites are mortal; but that immortal longing in
them which is [Greek: pedaerastia] -- That twins them
with the Lord of Resurrection; and even as I plunge
my member in the sarcophagus, the flesh-eater,
the podex of my lover, and withdraw it, its strength
renewed as the eagle's, so do I know that when the
Eater of all flesh devours me altogether, I shall arise
in my strength, through the blessed resurrection of
our Lord Jesus, the lover of John the beautiful, into
a world where erectio penis shall be the rule and not
the exception. Where, please God, we shall all be
Sapphists and Sodomites, joined each to each in one
incredible spinthria, with the extreme orgasm (which
is the Holy Ghost) abiding upon us and within us for
ever and ever.

Shall I find you there, my lost darling? As I pass
from the swoon of death to feel the fresh wind of
Heaven blowing on my cheek, shall I find you first
to meet me in those Elysian glades?

In what etherial dances?
By what eternal streams?

shall I find you, sweet acolyte of Salmacis or of
Terpsichore, of Bacchus or Sabrina? Will it be you on
yonder bank of yellow moss by the sunspangled rivulet
that tumbles noisily from the throne of God? Will it be
you with your fine golden hair like spiders' webs in the
sun, changed to an aureole, and your seductive face still
as ever the incarnation of one single never-ending scarlet
kiss? Will yours be the long pale hands to mould my
body to your liking; and your the faithful, the unfailing
member that never said me nay?

Oh come to me there, darling! Lean upon the golden
rampart, and watch for me to come! Be first to meet me,
sweetheart! forgive me for all the wrong I did you here.
I will try and be a good wife to you, darling, if you will
give me one more chance to hold your love. I had heaven
in your kisses, and I went to seek it in the cloister.                                                    [015]
I loved you always; it was but a boy's folly; forgive me!
I may never cling to you on earth again: pray God that
Heaven may be one long, long life of such bliss as we
had of one another long ago by yon slow stream on
whose banks I have wandered (many a time since)
crying like a lost soul concerning you in the words
of Milton lamenting his beauteous-buttocked Lycidas
"Oh! who hath reft my dearest pledge?" Alas! neither
Fate nor God could I accuse: the dread hollow voice of
my own stricken soul answered me "Thine own folly,
thou miserable of the fortunate of the sons of men! "
Ah! nut I beat my breast -- in vain -- in vain!

Ay! the joy we had of each other under those
blue-grey hills! Do you remember the day of the
storm, when we huddled under the rocks, and lit a
fire of bracken and pine twigs? How you stripped me
by force -- for I was afraid, and jealous, and
coquettish -- and took your pleasure of me, thrice in
the one delirious hour? By the memory of that cave,
I conjure you, be first to meet me in the Elysian fields!

I must express regret for having intruded what
may appear to be a personal matter into an essay
on the German model, but the good Bimetallist will
forgive me. He will know that the old poet was right
who wrote:

The passion of man for woman
May serve a lad for a span.
But utterly superhuman
Is the passion of man for man.
Let him but taste the wine!
It grips him body and soul.
Once and for all,
Whatever befall,
He is bound to the golden goal
By the joy of his shuddering spine.

He will know that in the rites of sodomy duly
done, even more than in the rites of heterosexual
passion, lies the great secret of the Universe,
the Key of the Gardens of God.....

But I must not proselytize: many are called,
but few chosen; a sodomite is born, not made; you
can't make a silk sodomite out of an English
grocer's boy; one sodomite doesn't make a scandal;
take care of the boys, and the girls will take care
of themselves; strike while the tool is hot; don't
bugger in haste, or withdraw at leisure; a turd in
the hand is worth two in the bush; a prick in time
saves nine; it's a wise Wilde that knows his own Q.;
one good turn deserves another; frig wise and fuck
foolish; there's better boys in the choir than ever
came out of it -- all of which goes to show that it
took no genius to write 'John Ploughman'. Not that
if Charles Spurgeon had been one of us, his style                                                      [016]
would have approximated to that of Walter Pater; a
stylist is as direct a miracle of God as a sodomite.
No! I must not proselytise! there are enough of us
in the world; a select body of idealists, of men
cleansed from the gross passions, of poets and
mystics linked in a perfect freemasonry of style
and manner, of ships (as it were) who have dropped
anchor in a safe harbour, or conquerors at ease in
the towns they have captured, whose inhabitants are
too crass and stupid even to know themselves slaves.

Yes, we are a goodly company, the blest; our lives
are spent in sunny gardens and yours in subterranean
sewers; we are so blissful that we rarely notice you;
when we do, it is to say: God have mercy upon these
blind and miserable slaves, and bring them out into
His light and joy and liberty!

Wherefore I pray Him (Oh thou all-loving, all
transcending God!) that should this essay fall (as
seed by the wayside) into the hands of the young
that they may dwell with us in the Heaven which
is Here and Now, and (after) in the Palace which of
His lovingkindness [sic??] He hath prepared for us in
that Garden of Gardens which is approached only
through the narrow postern gate of Death.



                            ABDULLAH EL HAJI,                                 [017]

                            CALLED EL QAHAR                                  [018]

The Material Basis of Spiritual Sensation.                            [019]

I. The Abyss

As I placed the rigid pen of my thought within the                  [020]
inkstand of my imagination, I tasted the bliss of Allah;          [021]
and withdrawing, beheld Night and the Void like an
hollow vortical shell. But it was only Habib's podex;         [022] [023]
and EL QAHAR [sic??] would rather possess Habib's podex
than the universe.

The Spiritual Basis of Material Sensation.

II. The Jinn-Vision

I plunged my stamen-shapen spud                                         [024]
Into a pool of crimson mud.

Yet stars I saw; and camel-jinn                                           [025] [026]
And moons upon the winds that scud.                                 [027] [028]

The sun I saw; and night borne up                                       [029] [030]
upon some dark eternal flood.

Ay! mine Habib! thy body's key
Is like a scarlet poppy-bud.

Strike in my bell thy clapper; wake
The cosmic echo in my blood!

For El Qahar thy beauty broods,
Of thy perfections chews the cud.

The Innocence and Reputation of Man.

III. The Ambassadors

White ships come over the sea from the Sultan of Ind;          [031]
it is their mission to enquire about the reputation of
thy podex, O Habib!

Caravans of camels, laden with presents, come
from Damascus and Samarkand, Bukhara and Baghdad;
for rich men and men of war, princes and amirs, wise           [032]
men and even holy mullahs, having heard of the
black-violet mole upon thy buttocks, cannot endure              [033]
the sweet pain, and lay all their homage below those
twin crescents, thy curving feet, like the tusks
of a young elephant.

But no crone in Shiraz can seduce thee, O virtuous
one! Thou openest, it is true, thy podex, which
appears like the sun through a dissolving mist upon
Friday, but it is only to admit the dragon                               [034]
of El Qahar. Then there is an eclipse of all things:                 [035]
Allah is the uniter.                                                                  [036]

The Pleasure God hath in Man.

IV. Aflatun                                                                              [037]

Habib I sing, whose heart-enslaving kun                               [038]
Is like a rose on Ruknabad in June.                                          [039]

Like to the soft throat of a nightingale
It throbs and glows -- O life-dissolving swoon!

But once my spear hath threaded the djirid,                           [040]
It clutches as the dragon grips the moon.

Till all is dark but the Unlighted Light,                                  [041]
And all is still but the Unexampled Tune.                               [042]

So, when thou smilest on him, dearest lad,
Is El Qahar wiser than Aflatun.

External Religion bewrayeth [sic??] man to Fate.

V. The Debauch

Wine is red, and so are thy lips; what wonder then
if El Qahar is doubly intoxicated? Thy mouth brims
over with laughter at the antics of thy lover, so that
in thy mirth thy podex also brims over. Then the                   [043]
guests cry shame; and fall down with laughing, until
the feast is disordered and becomes a debauch, so that
the decorous are embarrassed. So drunk am I, however,
that I shamelessly demand thy love before them all.
Them the officers rush in and lead us before the Qazi.          [044]

But while I am punished, thou, the author of my
offence, art bidden to sup. Go not, O sweet Habib!
that ass-calibred Jew is as unsuited to thy tender                  [045]
podex as the elephant to the nightingale. By Allah,
I say, go not! 'twere shame, when thou returnest, that
thou shouldest seem to thine El Qahar like Hatim Tai's        [046]
tunic to that Allah-forgotten hunchback Ali Bukhti.           [047] [048]


The Impotence of Thought to perceive Reality.

VI. The Curtain

Thy podex, like a rose, within
Thy buttocks, sprays of jessamine,

Buds to my kisses; then the wine
Sets this old head of mine aspin,

So that I push thee to thy knees --
A worship, darling, not a sin.

Deep as I plunge, I do not break
Within the velvet of thy skin.

Do what I will, thy Self is hid
From me by envy of the Jinn.

So, when I think, I cannot pierce
The truth of things; I cannot win

Unto the real; life's wheel is kept
From turning by its axle-pin.                                                  [049]

But swing thine hips and smile upon
The hideous world's malicious grin!

Then when we end, the task is light:
Bid El Qahar once more begin!                                               [050]


The Unity of God.

VII. The Duststorm

I was excessively drunk yesterday in the house of Husein;     [051]
thou didst appear to me (for there is no might nor any
potency save in the Almighty!)
as having two podices like      [052]
suns on the horizon in a duststorm; and four buttocks,
shaking in a confused manner.

Therefore I did take council with Husein-i-Abdal                   [053]
as to what it were fitting to do; and he bade me look
upon my member, whether it were one or two. Now
then my eyes gave the lie to my hand; but rushing
upon thee like a bull, I did penetrate to the core of
thy being; and great joy overcoming me I fell down,
assured that there was but one.

Thus it is with the unbeliever and his three gods;                   [054]
but whoso knoweth Allah knoweth Him to be one.

For all that, Habib, it is a great pity that thou art not
double as to thy podex; I could more easily understand
and excuse thy filthy dealings with the one-eyed
Nubian yesterday. Of a surety thou stinkest yet of his
sweat; go wash thyself before thou comest wooing
to El Qahar.

Nay, darling! come now, and as thou art; I love thee,
wert thou the bedfellow of every hog in Iran.


The Infidelity and Ingratitude of Man.

VIII. The Whore

Art thou one or many, Habib? Surely thou hast need to         [055]
be a thousand, since thou hast taken to prostituting
thyself to Hindus and Afghans, Nubian slaves and
immodest boys from Bushir
.                                                   [056]

When they saw thee of old, with thy tunic hanging
upon thy jutting buttocks, like the flowing draperies
of the Caliph's tent, men said of thee: "The complexions
of the women are well shaded from the sun". Now it is
thin and transparent, that tunic of thine, and people
are saying: "Please Allah it may not rain; else will the
horses catch cold and die!".                                                     [057]

Every gossip comes to me and prates of thy
misdemeanours; my beard waves with anger like
an old goat's. Come to me, and I will beat thee soundly;
and if thou offendest again I will carry thee before this
ass-calibred Qazi -- Allah on him! -- I know well what
punishment he will give thee -- love; but ever after
thou shalt have no need to be a thousand, but
accommodate thirty lovers at one time within
thy podex.

So saith El Qahar, but I am not so sure that if thou
comest to him with thine impudence and prettiness,
he will not forgive thee. Allah is the Forgiver.                       [058]


The Results of Sin.

IX. The Hakim                                                                        [059]

Thy breast smells of all the jasmine in Iran, Habib,
just as thy podex has the essence of all its roses. But
it is too much like the bosom of a woman. Though
thy buttocks are like nargis, they are no longer firm.

This is because thou lingerest in bawdy talk in
taverns, drinking forbidden liquors; because thou
dalliest all day with that camel-backed monocular
from Nubia.

He serveth thee without remission from the Wolf's Tail        [060]
to the Evening Star, O thou eaten up with beastliness!
and for this thou forgettest the manly games of youth.
When I first had thee, thou wast like a young deer,
bounding over the grassy plains; now thou waddlest
like a gravid she-ass. Puffy are thy cheeks and bloated,
just as if the moon were turned by a sorcerer into
putrid cheese
.                                                                          [061]

Fie! thou art surely bewitched by this ugly fellow, with
his lips like rotten bananas. Because he has a member           [062]
like an ass, why shouldest thou be in conduct like a
mule? I shall annoint myself with camel's dung and              [063]
drink many decoction of chob-chini, since nothing                  [064]
appeases thee but male vigour.

Alas! thou carest no more for riding, but only for
tippling; Firdausi pleases thee not, nor                                  [065]
the Ghazals of thine El Qahar. Thou art                                [066]
but an hog wallowing in Nubian mire; thou art fat;
thou stinkest; thy voice is getting like a jackal's,
while thy podex is no more elastic than a ten year old
wineskin; in three years thou wilt be as foul as thy

Come into my garden, boy! with true love and pure,
with open air and swift riding thou mayest regain thy
beauty. Then wilt thou be grateful to El Qahar, and
faithful, if thou canst be faithful. The camel that hath
learnt to bite furiously
-- only Allah and the muzzle          [067] [068]


The Reproaches of God.

X. The Black Stone

I have kissed the black stone of the Ka'abah,                          [069]
O Habib! but a thousand times the black mole upon thy
buttocks. I have seen a thousand men kiss the black stone
of the Ka'abah; but I hear that the pilgrims to thy house
are even more numerous than the Hujjaj.                              [070]
Omar was an ass; but he is buried -- Allah curse him!            [071]
-- at El Medinah; only those with members like an ass
find any permanent resting place in thy mosque.

His member is firmer than a rock, sayest thou? But I will       [072]
bottle and drown him.                                                            [073]

It is disgraceful, Habib, that thou lettest that lousy
little tailor into thy secret beauties; but I suppose
thou needest his needle and thread to repair the rents
made by thy boasted Qazi.

Often have I sung thy podex as the sun, and of a surety
he shineth upon all.

Thy gait is the gait of a gravid sow; thou admittest
every hog in Iran to thy sty; beware, sayeth El Qahar,
lest thou bring forth a litter of pigs!                                        [074]


The Falsity of the Frank.

XI. Aziz                                                                                   [075]

Of what have I sung, Habib? Of thy love. Of what
do I sing now? Of thy faithlessness.

Thy presence or absence makes no difference,
therefore, to me. In the same way, whether Allah
be or be not is little odds so long as His devotees
enjoy the mystic rapture.                                                        [076]

Yet as the podex of Aziz is inferior to thy podex,                    [077]
both because it has two fistulae, and because it lacks thy
heat, dryness, and tightness, so also is the god
of the Christians inferior to Allah, both because he has
two cogods, and because he hath neither the power,
the wisdom, not the compassion of Him who is alone
and without equal, son or companion.                                   [078]

Whether He exist or no, whether He love him or no,
El Qahar will love Him and sing His praises.                         [079]


The Wages of Sin.

XII. The Apples

In my garden are seven kinds of apples;                                 [080]
and there are seven kinds of louse                                          [081]
on the once velvet buttocks of my Habib.

The smooth whiteness is now become a red roughness;
he is spotted like a leper.

He is no more fit for the desire of a clean man;
even his seducers, the black-skinned swine! having
found a boy with tulip cheeks and coralline; and a
bosom of jessamine; and eyebrows like Karenian                   [082]
bows for beauty and line; and breath like wine;
and buttocks fair and firm and fine; and a podex
like a ruby mine; have cast him off.                                        [083]

Until Shahrava return he will no more pass current.             [084]
Let him buy a dildo, for his cry for members is
ceaseless as the jackal's!

Nay! But come to me, Habib! I will cherish thee
as my life; I will take thee in my garden and love
thee ever as of old. El Qahar will make new songs
for thee, till thy fame standeth for ever among men,
as the sun standeth in the sky, not to be denied.                      [085]
So sayeth El Qahar.


The Pangs of Repentance.

XIII. The Blind Beggar

Thou hast come back to me, Habib! but in sooth
thou art a sorry sight!

Fifteen years since thy birth in Iran; yet thy flesh                    [086]
hangs on thee like his old clothes on Abdullah                        [087]
the blind beggar. Seven days did the barber and the
druggist toil upon thee; but thy foulness clings
like musk.

Also I have been put to great charges for thee,
having shut thee up to purge and salivate.                             [088]
But oh! how that droopeth that was straighter than a
young palm! Furthermore thou poutest, bemoaning
thy Nubian that I have not his vigour. Thou whose
podex has become like the twat of one sixty years
an whore!

Therefore, I will put thee in my harem for the filthy
slut thou art; the eunuchs shall beat thee soundly
before the women; and this night I will go in to Laila,            [090]
whom most thou hatest of all my concubines.

While thou wast away, I wooed thee with soft
words and lamentations; now I have my will of thee,
I will treat thee with great severity.

So also doth Allah entreat kindly the wicked; and
upon the just raineth plagues. For thy desertion,
Habib, and this thy ingratitude doth El Qahar give
praise to the beloved One.


The Shame of the Prodigal.

XIV. The Comparisons

O Habib, I have compared thy figure to the cypress,
and to a thousand other beautifully shapen things.
Also I have said that thine eyes were like the sun
for splendour; and like the gazelle's eyes for depth
and softness; many other things very well composed             [091]
have I sung concerning thee. I have even compared
the perfume of thy podex to that of the rose, and I
take Allah to witness that this is not so, except
by favour of Him in whom all is One. I was faithful              [092]
and diligent in love, and worshipped thee above all
save Him all save Him to whom alone worship is due.

Thou didst cast me off for thy filthy lovers --
Allah forget them! -- and now thou comest back thou [sic]
thinkest still to play the master. No, by Allah! thy
podex doth not resemble the rose, or another flower;
it resembles nothing but a podex, the podex of a
peevish and filthy sodomite.

When thou didst veil thy buttocks with the spangled
muslin of Egypt, we cried out that it was the face
of Allah radiant through the stars of night -- for
we were excessively drunk, Habib! -- But yesterday
we laughed even louder when my women veiled thee
as to thy face with a black veil, and Laila cried: "Allah
be praised, the Concealer, that He hath permitted us to
conceal the podex of this pig."

Thou didst not laugh, O spoiler of sport!

Nor did the rattans of the eunuchs move thee to
mirth, falling like the first hard rain of summer upon
thy back, and upon thy buttocks, and upon thy feet.
Thou art no longer cheerful; Laila in the night bade
me observe that in thy song, which thou sangest to
the eunuchs, there was a note of pain. Is it because
thou hast not eaten for three days that thou hast lost
thy good spirits? Or wast thou ashamed, shooting the
No, by Allah, for thou hast no shame.              [093]
It may be because I have clothed the male ass of
Abdullah the tailor in costly trappings and made him
pass througout [sic] the whole city in charge of the pimp
Mohammed Shaib the Maghraby saying: "I go to fetch         [094]
Habib from the House of El Qahar as a beautiful
bride to this my master Khar-i-zakar-i-asal.                         [095]

The people of this city are laughing, Habib; it is at
thee! Even thy Nubian called out in the bazaar: "Beware,
O presumptuous one! Remember the ass that fell into
the pit
!" I love thee, Habib; and that none the less                  [096]
that thou hast cured me of my folly for thee.

I am the master, and thou the slave. See to it that
thou be the slave of love; then wilt thou live ever                   [097]
happily with El Qahar, the despiser of Shahrava.                  [098]


The Pains and Pleasures of Redemption.

XV. The Complaisances

It is a pleasure to be thy tutor, Habib; thou                             [099]
learnest swiftly, and (I think) wilt not soon forget.
When thou camest in to me at night thou wast all in
tears; and clasping my feet didst moan exceedingly,
and beseech pity.

Yet when I smote thy buttocks with the whip,
bidding thee be cheerful, thou didst rise instant
with laughter and smiles. Thou didst put on thy old
provoking coquetry; though for many days thou
hadst drunk nothing but water, thou didst comport
thyself as one in whom the wine first blusheth.                      [100]

Also when my love revived for thee a little, thou
didst not immodestly thrust out thy buttocks, and
show bare a gaping and hungry podex. On the
contrary, thou wast like a young girl, and there was
much shame when thy hand led the camel to the well.           [101]

Also there was embarrassment for thee when I
bade thee act as thou didst act with thy Nubian;
since if thou didst too well, I should reproach
thee with wantonness; but if ill, with coldness.
So I praise thee that thou didst murmur that
"Allah hath neither equal, son, nor companion;                      [102]
how wilt thou, master, that I act with thee?"

Then I forgave thee, and love utterly revived, so
that, calling for wine, we debauched together for
three days and nights. The debauch exceeded even
all that I have ever done with thee or another.                      [103]

But thou art a fool, Habib: thou thoughtest that
I was angry with thee. Never, by Allah! Nor, though
He plagueth His lovers, is He ever wroth against them.

So eagerly did I kiss every red weal upon thy
velvet buttocks that thou didst wish thy beating had
been prolonged by a whole day. Also, for every
peppercorn that did shoot from thy podex, thou
hadst a balm. Wise art thou who badest me sell
this my garden to buy more pepper therewithal.                    [104]

Repine not, therefore, O man! at the
chastisements of Allah! Each of these will He a
thousandfold repay.

And the pain that I suffered at thine infidelities
is well repaid by this thy love restored. Thou shalt
never leave the side of El Qahar, and Laila shall be
sold to Haroun the goatfaced Jew
.                                        [105]


The First Joy of Union.

XVI. The Jasmine-Jar

I am a bearded and a turbaned sar;                                        [106]
Thou art a boy more lovely than a star.

Thou art mine own; I beat thee sore indeed:
More than thy beauty do I love the scar.

I mocked thee, shamed thee. Men despise thee now.
Well, it is well! they come no more to mar

Our loves; we'll wing through universal space,
Borne in the moon's chryselephantine car.

Nor shall the bounds of heaven nor the walls
Of Allah's house to love be bond or bar.                                  [107]

Nor shall the Thee make mischief with the Me, [sic??]
The Near be interrupted by the Far.                                       [108]

See, how the roses bloom! How shine the pearls!
The tulip-buds, how beautiful they are!                                  [109]

While in the deep and dark, thy podex gives
The fragrance of some porcelain jasmine-jar.                        [110]

Our canopy is night; our fan the wind;
Our bed some mountain's amethystine spar.

Thine arms close tighter; drain the cup of love
(Which is the cup of death) with El Qahar!


The Origin of Evil.

XVII. The Complaints

I am become like a skull at the feasts of my friends;                [111]
for no sooner am I pleased by anything than I am
reminded of the excellencies of thy love, the perfections
of thy podex. Upon these I discourse fluently, so that
at last the guests are weary.

Only last night I was bidden by Yusuf, that ill-                       [112]
conditioned bastard! to hide my head therein,
if so I loved it; adding that, thanks to the Qazi, there
would be no difficulty in performing the task.

Both these reproaches are thy fault, Habib! O
beautiful one! thou hast bewitched me and thou hast
betrayed me. But as thy beauty excuses the former,
so does thy return make an end of regret for the latter.

Now am I aware of the wisdom of my tutor, who
bade me weary not of the length of the Book;                         [113]
but bade me praise the compassion of Allah, who
made men evil that He and they might rejoice together
at the end
.                                                                               [114]

It is indeed the fact, O gazelle-eyed boy, that thy
podex is excessively wide; but my member can fill
it, pressing in to its length till the sun and moon are
at rest upon the snow-hills. This (thou wilt
remember) was not the case before thou didst
forsake me.

Thou mayest doubtless ask shy, if such were the
case, I did not cause thee to be violently enlarged by
the eunuchs with divers fruits
. 'Twould have given              [115]
thee more pain, O boy of buttocks more beautiful than
the peaches of Shiraz!

Ask also, an thou wilt, why in the beginning I
chose not a youth of vasty [sic??] podex, having hips like
a buffalo. Because the perfections of thy podex
are perfect by reason of the imperfections of thy                    [116]
podex. It is he who is lost in the darkness who
rejoiceth at the rising of the moon.

There are two laws, joy and sorrow, and they are
twin babes feeding at the breast of Allah. Could                     [117]
El Qahar not rejoice in his sorrow, he would needs
sorrow in his joy.


The Peace, the Jealousy, and the Ecstasy of God.

XVIII. The Tryst

There are no degrees in Allah, O boy with ears                      [118]
like new moons! and there is no degree in the
excellence of thy podex; nor is the joy of thy lover,
when he delights therein, from day to day
diminished or increased.

This is the sigillum of perfection in any work.
The perfect lover is calm and equable; storms of
thunder, quakings of the earth, losses of goods,
punishment from great men, none of these things
cause him to rise from his divan, or to remove the
silken tube of the rose-perfumed huqqa from his

I can even take pleasure with Laila, O no longer
jealous one! When thou wast away from me, I was
unable to regard her or her companions (the
thunder-smitten bitches!) without excessive                          [119]

It was for thy sake, o mischievous one! that I caused
the eunuchs to fornicate with Zuleikah in a painful                [120]
manner, while I beat her with whips of hide.

So that she became unconscious; and her
reputation was of chastity and prudence.

Therefore, as to-night is full moon, I will
acquaint thee with a certain cherry-tree that hangs
over a cool reach of Ruknabad. Under its blossom we
will sit in our boat and listen to the water. Go
therefore and anoint thee with rose; and besmear
thy podex with jasmine mixed with ambergris in oil;             [122]
for not until the dawn breaks will El Qahar withdraw
his member
.                                                                            [123]

The night is full of small breezes, blowing apple-
blossoms hither and thither. All the stars shine, and thou
shalt have a caress for every star. But there is only one
moon, and only once shall thy podex be invaded; for not
until the dawn breaks will El Qahar withdraw his

Even so that happy one, who is united with Allah,
shall never leave Him; so the crimson of the West shall
fade into the blue of the whole sky, and the blue be
illumined by the streamers of the false dawn, which is
like death as the true dawn is like the last day.                       [124]
I hope, Habib, that thy podex is capable of severe
combat; for not until the dawn breaks will El Qahar
withdraw his member.


The kiss of consciousness, Human and Divine.

XIX. The Cherry Tree

I know a cherry-tree [sic] by Bendimir                                     [125]
Whose blossom curves and sways upon the clear

Eddies of light; I have a cedar boat
Whose cushions are of dove's down; let us steer

Under that tree and lie alone together
What time the West is grey, the stars appear.

Then you shall love me as a virgin would;
Shudder a little with a little fear,

But yield thy podex to my lotus-wand,
Giving some smile twin sister to a tear,

Just as the body shudders when the soul                                 [127]
Gives up to Allah, in its hot career,

Identity; impales its sunless self
On to the splendour of that sunbright spear,

And laughs and weeps, not knowing what it does,
Entering the glowing rapture of the sphere

Where He is manifestly all; and all
He; where the I and Thou must disappear.

We shall not know if thee I sodomize,
Or if thou sodomizest me, my dear!

If beautiful Habib plays 'kir' or 'kun',                                     [128]
And El Qahar the wise plays 'kun' or 'kir'.

Only we know that we in Him are dead,
And that the Far is buried in the Near.

Thus like a cherry-blossom [sic??] is our life
Floating unwetted on the moon-white mere.                         [129]

It is no time to sing; for from the house
Comes forth the bride Habib, sans prince or peer;

Unique Habib, who walketh like a cat,
Sitteth, a swan, and runneth like a deer.

His face is like the moon that shines upon
The labouring Hajj, its camel-throned Emir.                     [130] [131]

For like a column of innumerous men
Doth serpentine his body; he is here

With hugs to break this breath, and with his mouth
To stop the mouth of El Qahar the seer.


Free Will the reward of Union.

XX. The Qazi

If I had ever been angry with thee, O luscious
buttocked tulip! I would have forgiven thee for
thy device upon this cow-bellied Qazi. I am repaid
pouch the hundred dirhams thereof. For, supping                  [132]
with him, thou didst make him exceedingly drunk.
Then, introducing Abdullah Kaffur, that catamite                  [133]
of our grandfathers, thou didst present to the
besotted fellow that poxy podex with its heaped
haemorrhoids, like a well whose wall has been
broken down.

Now therefore that ass-membered one -- Allah
forget him! -- is very sick. Neither from his
nose nor from his member will men be able to
read that he is a Jew, O beloved one with a                           [134]
nose like a rose-tinted ivory statue and a
member like a young almond tree in blossom!
for both are dropped off.

Beware, if thou ridest in the bazaar, that thou dost
not hurt the good Qazi, the just one, the incorruptible           [135]
one, the wise one, the merciful to the afflictions of
the poor, by stepping upon his nose or his member!
Beware! sayeth El Qahar the seer.


God's constant affection.

XXI. The Love-Potion

Whoso hath fair Habib to sing and play                                 [136]
May scoff at all the jinseng of Cathay.                                   [137]

That naked podex knows a sacred spell
To exorcise the Jinn that bring decay.

One glance, one touch, and acorn springs to oak --
God sees the daystar, and invokes the day.

If Suleiman with all his concubines                                        [138]
From dusk to dawn consecutively lay,

Yet at thy buttock's velvet, O Habib,
That man would rise erect from mudded clay.

Bid thou the Qazi to thine house; I ween
That he would sprout a member on the way.

Or didst thou call upon him in the tomb
Isa would rise, as silly Christians say.                                    [139]

Thy podex being his, thine El Qahar
Is always gold, and never rose and grey.                                [140]


The Mystic happier than his fellows.

XXII. The Forehead-Writing

On each man's brow hath Allah wrote his fate: --
Many are destined to frequent by gate!

They catch a glimpse of thee upon the roof: --
By fixed Necessity [sic??] they masturbate!                             [141]

But thou and I are free, as love is free;                                   [142]
We smoke and drink and smile, content to wait.                     [143]

The Zahid-sage is bound by dogma's chain,
Looks up and worships -- let the donkey prate!

The wine-drawer and his beloved boy
Unite above in the ecstatic state.

Nor doth the Sufi need a heaven in Heaven: --
Earth's heaven to who hath God to heart for mate!

And if at first thy virgin podex bled --                                     [144]
He smiteth, for He is compassionate!

O Zahid, hear thou El Qahar the wise:                                  [145]
"By love hate ends; hate never ends by hate".                         [146]


The Mystic the true support of all religion.

XXIII. Mirrikh                                                                    [147] [F07]

Like Mars, red planet of the evening,
Rising o'er breasts of tender earth in spring,

So gleams thy podex, beautiful Habib,
My brother and my lover and my king!

For Mars is like a rose and ball of fire;                                   [148]
For Mars is like a serpent with its sting.

There is a pain, an ecstasy, a woe,
A joy, athrob within the wondrous thing.

The dull and boneless devotees of twat --
Leave them to grovel; we are well a-wing.

Yet twitch that podex, like the wandering way
Of Mars within the everlasting ring.                                     [149]

So shall my member, like the nightingale,                              [150]
Salute thee with melodious twittering.

I made thee famous throughout all Iran                                 [151]
With these the naughty Ghazals that I sing.                           [152]

In every caravanserai the boys,
As to their lords they fierce or languorous cling,

Cry: "Lov'st thou me, dear master, as Habib
Is loved by El Qahar the conquering?"

So, seeing man beloved of Allah, jinn
Aim at that bliss; their crowns and jewels fling

From star to star before the crystal throne,
And El Islam goes ever widening.                                           [153]

To Allah praise! and El Qahar his slave
Taketh reward in offering thanksgiving.


Ecstasy overcometh Individuality.

XXIV. The Blasphemer

Hast thou never thought, O Habib of the athletic
body, that when thou wrigglest thy velvet buttocks
with immense vigour, and bitest hard with thy
podex-muscle upon the member of El Qahar, that
thou hast no remembrance of any circumstance
connected with my personality or thine, but art
completely absorbed by the act?

It causes me to remember an antient folly and
blasphemy spoken to me -- Allah purify mine ears!
-- by a certain Sufi, who, being excessively drunk,
had lost control over his tongue. For he said that in
a certain holy meditation both Allah and himself
were destroyed, and that nought remained, but                     [154]
only the consciousness of bliss. This is contrary
to reason, for how can bliss exist, except as the
quality of some person or sensible thing?

Nevertheless, these experiments which I have
performed upon thy podex, solely with a view to
investigating these statements, make for a similar                [155]

It is excessively annoying to the pious that any
analogy in Nature to their follies should seem to
supply a base for these wild and irrational theories.

It is the call of the Muezzin; but I must purify myself,
for during these reflections thy podex hath been
active upon the member of thine happy El Qahar.                 [156]


The Atheist.

XXV. The Atheist

Nor thou, Habib, nor I are glad
when rosy limbs and swart entwine;
But rapture drowns the sense and self,
the wine the drawer of the wine,

And Him that planted first the grape --                                  [157]
o podex, in thy vault there dwells                                           [158]

A charm to make the member mad,
And [sic??] shake the marrow of the spine.

O member, in thy stubborn strength
a power avails on podex-sense
To boil the blood in breast and brain;
shudder the nerves incarnadine!                                            [159]

From me thou drawest pearly drink --
and in its pourings both are drunk.
The Imam drives forth the drunken man                                [160]
from out the marble prayer-shrine.

Blue Mushtari strove with red Mirrikh                                  [161]
which should be master of the night --
But where is Mushtari, where Mirrikh
when in the sky the sun doth shine?

Now El Qahar to Hafiz gives
the worship unto poets due: --                                                [162]
But songs are nought and Music all;
what poet music may define?

Allah's the atheist! He owns
no Allah. Sneer, thou dullard churl!
The Sufi worships not, but drinks,
being himself the all-divine.

Come, my Habib, the roses blush,
the waters gleam, the bulbul sings --
To pierce thy podex El Qahar's
urgent and imminent design!


Ecstasy stronger than work of man or wrath of God.

XXVI. The Tower of Shinar                                                    [164]

On Shinar plain a tower was built
By man's ambitious fear and guilt.

(But Allah smote it with his fire: --
Who sees it yonder in the silt?)

But I have built a higher tower
Of love and fame for thee, o jilt!                                             [165]

And yet a higher, this member firm,                                        [166]
Fit for thy podex, an thou wilt.

Nor Allah smites it, nor the Jinn,
Until its pearly wine is spilt.

Come in the cool of evening
Beneath the figured goathair quilt!                                        [167]

Then will I gallop through the vale
My spear at thy djirid to tilt
.                                                   [168]

Thy buttock-leaves to El Qahar
Are of his song the lovely lilt.


Ecstasy stronger than Death.

XXVII. The Camel Rider                                                         [169]

The camel-rider swoops across
the desert, with his howling Jinn,
To wreck and ravage human life;
insufferable Bedawin!                                                             [170]

But shall he ravish thee from me?
I see the camel check and kneel,
Vanquished by dread of the Unknown,
appalled by fear of the Unseen!

To Death is Love inpregnable;
to Love seems Death desirable,
Fixing the lightning flash of life
and making permament [sic] the scene.

The Zahid looks from Life to Death;
The Sufi gathers Death from Life;
Thy podex 'twixt thy buttocks lies,
the Future and the Past between.

The Sufi pierces, gains and holds
the Present; can the present fade?
Never! through all the seas of time
fares on the prow erect and keen.                                           [171]

The keel a member fit to pierce
the podices of ocean-lords,
Clasped to thy gushing bosom-waves,
o pearly amorous undine!

The 'Maybe' and the 'Letushope',
the 'Allahknows' and 'Ibelieve';
The 'Sweetitwas' and 'Werecall',
the 'Pitytis' and 'Mighthavebeen':                                          [172]

These founder in the rushing tide,
these bear a cargo black with fear,
Heavy with hate and dull with woe,
a miserable load of teen:

While we the 'Jolly Roger' sail                                                [173]
whose freight is fairy pearls of dew;                                      [174]
The podex and the member locked,
without a bar, without a screen.

Remembrance and regret we quash;
we banish traitor hope and fear;
The present ecstasy is all,
the Middle Path, the Golden Mean.

An He endure, then love endures:
-- so El Qahar will ever sing,
Till he the world from milk of prayer
to wine of meditation wean.                                                   [175]

Like peacocks in a garden spread
our thousand eyes of jewel-sheen;
Though squawking with an eunuch's voice,
our paederastic plumes we preen.                                          [176]

For voice is sound, and dies with air; light is
co-excellent with God
;                                                            [177]
As Hate's a poison for delight,
so love's a physic for the spleen.

And El Qahar is Truth, and nought
but Allah stuffs his gaberdine
,                                                 [178]
And Allah windeth he about
with tarband [sic??] gemmed of gold and green.                 [179] [180]


The Origin of Religion.

XXVIII. The Potter

The dew is on the rose; behold
The sun illume them with his gold!

My dew is on thy rose; what Light
Their love with rapture doth enfold?

They are immune from Life and Death;
From heat and hunger, thirst and cold.

The worn ascetics of the mosque                                            [181]
Guess not what joy the ages hold.

Seek we the tavern and the stream,
The garden and the grassy wold!

No potter fashioned thee, o man!
'Tis thou that didst the Potter mould.

From Fear grew Hell, from Hope sprang Heaven;
From Love our Ecstasy untold.                                               [182]

Those are delusions, slow to live,
This hath no death, the iron-souled.

[Therefore the podex of Habib
To pierce am I, thy lover, bold
.]                                              [183]

Only from weariness of love
Was death's unholy camel foaled.                                           [184]

Be this the song of El Qahar
In gold on ivory enscrolled
.                                                    [185]


Ecstasy master of circumstance.

XXIX. The Mirage

Thou art perfect, Habib, in love; for yesterday when
as a test of thy virtue I had thee beaten by the
eunuchs, there was no cry of pain.

Entirely lost in our love, thy knowledge was only
of my member, and not of the blows; nor could any
application of the staves, however vigorous, take
away from thee that delight thou hast in me.

Thou wast indeed unconscious of thy beating,
crying only: "Press harder and deeper, O master!",
though my member was entirely remote from thy
podex, being engulphed in the ambitious and
muscular twat of a certain concubine with
splendid breasts like erect members so firm                           [186]
were they.

Such mirage, if it be mirage, is truer than truth,
if it be truth.

Nothing can shake thee in love, any more than
any affliction touches the Sufi. It is therefore of
no service that I restore to thy sweet podex its
accustomed guest.

Whether it be there or not, it is there for thee;                        [187]
so that thou wilt never again bemoan thyself,
saying: "Give me my Nubian! for without stiffness is
the contemptible member of El Qahar the sage."


Ecstasy to content the mystic, without scientific,
enquiry into its nature. Pantheism.

XXX. The Scribe

Wherefore, O Zahid, so afraid
To see the Maker in the Made?

Some one-eyed cripple hunchback built
Yon marble tower whose coolth and shade

Gladdens the lover. Take the fact
And leave the cause! What joy or aid

Springs form thy searches for the cause?
Thy cause thou dost to earth degrade,

Bounding its nature; shall Habib's
Delicious podex be displayed

To weaklings whose erections lags
For them to prate and make parade

Of tedious knowledge? Rather plunge
To scabbard the impassioned blade!

Throughout the summer to indulge
The sodomitic accolade!                                                          [188]

Forget, an if thou wilt, the scribe;
The lovely script to heart be laid!                                            [189]

Describe the script? The scribe adore?
Perchance his podex is decayed.

The garden quit? Frequent the mosque?
By Allah, 'twas an ass that brayed.

Allah, if Allah be, indwells
All beauty. He is best repaid                                                    [190]

By who loves jade as jade, nor asks
Some mighty Jaker for the Jade.                                             [191]

The garden-podex wants, methinks,
No worship, but a member-spade
.                                          [192]


The venality of the objectors to mysticism.

XXXI. The Unicorn

They say that in the deserts of Arabia there
dwelleth a beast very like a horse, but
possessing a great horn. Now I am not at all like
a horse, though I am beautiful and swift, but
I certainly possess an immense horn.                                      [193]

Also there is a great bird which, when in danger,
placeth its head within the sand, exposing its podex.
Thou, Habib, though otherwise not at all like a bird,
dost expose thy podex, even when in no danger.                   [194]

I cannot but think that all this was in the mind of
the Mullah, when in his sermon on Friday he
reproached us openly with beastliness.

It is true that no beast does anything in the hope
of receiving money; it is in my mind to take an
hundred dinars to this one-eyed dotard, so that the              [195]
orthodox of Shiraz may speak of the beauty and
chastity of Habib, the piety of El Qahar, and of
the great wisdom and tunefulness of his songs.                     [196]


The contempt of the mystic for opinion.

XXXII. The Bull-Frogs

In ill repute of pious folk                                                         [197]
The Sufi seeth but a joke.

The traveller, passing by the mere,
Heeds not the frogs, but lets them croak.

So in thy podex I delight,
Nor heed at all what Allah spoke.                                           [198]

While stands my member, blooms by rose,
Wine I can drink, or huqqa smoke,                                          [199]

So long I laugh at Aflatun,
And fun at Aristu I poke.                                                         [200]

Thy buttocks with their splendid sun
This joy in me have ever woke;

In rapture alway El Qahar
His spirit is content to soak.


The falsity of the Orthodox.

XXXII. The Mullah                                                                 [201]

I have kept my dinars, Habib, to buy thee a
new tarband withal; having reflected upon
the case of the Mullah, that about his father we
know nothing, while on the contrary about his
mother everything is known. For himself, since
we know so much, none desireth to know more.                    [202]

I think, however, that we will make him
somewhat drunk, or even excessively drunk, and
that in that condition we will lead him to the
house of Fatma, where the old humbug shall                         [203]
fornicate with the ugliest of the slave girls.
Also setting him upon an ass with his face to the                    [204]
tail, we will conduct him to the Qazi saying:
"These, O Qazi, be brothers; but the malice of a
wizard hath changed the elder and more foolish
into the semblance of a drunken Mullah".

By this means will he become ashamed, and prate                 [205]
no more of beasts.



XXXIV. The Talisman

Upon the Shah's third finger gleams
A ruby bright as summer's beams.

It hath a magic spell, men say,
To guard him from deceitful dreams.                                     [206]

Nor while thy podex grips my tool
Canst thou deceive me, boy, it seems.

If other thoughts invade my heart,
Of thee my heart but lightly deems.

As he who worships Allah knows,                                          [207]
His Teacher light the fool esteems

Whose mind is occupied with sense --
And how the crowd of senses teems!                                      [208]

But El Qahar doth love; collects
Into one ocean all the streams.                                               [209]


Devotion better than learning.

XXXV. Zemzem                                                                      [210]

These holy talks and scriptures, truth to tell,
Are foul to taste as Mecca's holy well.

Give me my boy's narcissus waist to hold,
His jasmine podex to my raptured smell,                               [211]

His rosy lips and coralline to kiss --
Well saith the sage that youth's sole heaven is hell!

A thousand times a night the Fatihah                                     [212]
Did I recite -- my member did not swell.

Once for a night I slept with my Habib --
A thousand times that member rose and fell!                          [213]

Love and not worship is the key of life;
Silence, not prayer, the universal spell.

For while I knelt, how could I clasp Habib?                             [214]
And while I prayed, how kiss? Adorable

And perfect boy, thy podex serves alike
My member both to challenge and to quell!

So say the Sufis; Allah wakes desire
For Him, and grants it, Life is like a shell

That rouses echoes of some distant sea
To Zahid-lubbers all innavigable;

But the light-hearted Sufi thither floats
Breasting God's waves with Life for coracle.

So El Qahar defies the host of Fate,
Having thy podex for a citadel.


The Vanity of metaphysic.

XXXVI. Suraiya                                                                      [215]

Sevenfold stands Suraiya in the sky;
Seven virtues do thy podex glorify.

First, thou art hotter than Jahim itself,                                   [216]
And drier than Arabia art thou dry.

Third is thy tightness, like an hoop of steel,
And O! thy muscles, their mobility!

Fifth, is thy smell like jasmine-ambergris,
And soft thou art like peaches; seventhly,

Such is the beauty of its form that one
Seeing it, might be well content to die.

{So Allah blazes brighter than the noon;
No water stains His spotless unity.

His love once hold thee, He will never loose;
But shake with rapture to the utmost "I";

The perfume of His love is wonderful,
And tender is He as a virgin's eye,

While for His beauty are no words of earth,
Nor can the heavens this need with song supply.}                  [217]

So thou with Allah, man! hold Him as dear
(Nay, dearer!) as the apple of thine eye.

Then, when thou hast Him, cease to speculate --
Who hath the How is careless of the Why.                              [218]

So I, Habib, thy podex sodomize;
With simple art the Mullahs I defy

To analyse the mystery; nor care
So long as I am in the galaxy

Of sevenfold Suraiya; El Qahar
Lifteth his member evermore on high.                                    [219]

So doth wise El Qahar to El Qahar
The fool by El Qahar the bard reply.


The ruling passion strong in death.

XXXVII. The Crane

What if our pleasures prove the bane
Of this thy lover's shuddering brain?
Some evil Jinn may haunt the fane;
Some serpent hurt the sugar-cane;
Some rot infect the golden grain!
Nay, though my flesh grow boil and blain,
Each sinew cramp, each muscle sprain,
Each link dissolve of Nature's chain,
Each nerve disrupt in thoughts inane,                                    [221]
Each function abdicate its reign,
I care not, so this love remain.
Dead or alive, insane or sane,
The perfect passion of us twain
Shall bring us blessing in its train
As summer brings the welcome rain.
Turn, life's deceitful weather-vane!
Our love is set as Charles his wain                                        [222]
That lights to love the amorous swain.                                  [223]
On one love rest my life; in vain
The evil Jinn may pour their pain,
Torture this soul again, again,
With wrath and will, with might and main;
High Allah can their hate restrain --
Our loves their goodly shape retain.
Though Shaitan should the court profane,                             [224]
He spits against the loftier plane
In empty malice. Who would deign
To mark him? By our lion's mane                                            [225]
I swear! to [sic??] tread the lonely lane
Of death to me is royal gain,
Since I with my Habib have lain,
And he my tool doth entertain.
I speak the truth; falter, nor feign,
Seeing my camel on the plain
Girt for the Journey; spared or slain,
My love's no moon to wax and wane.
Allah our love with mercy sain!
Then death's a splendid window-pane
Through which I look the world to explain.
Give me the Cup! it's wine I'll drain,
Thy podex to my member strain,
And thrust, and pull, and writhe amain: --
Thrill through each raptured dying vein
That El Qahar's dissolving brain
Be of his Destiny the bane!


Satisfaction excludes speculation.

XXXVIII. The Garden                                                             [226]

I have a porcelain jasmine-jar
deep stained with crimson -- blood, I wis!
And in my garden do I lie,
my garden full of clematis.

Above me sing the birds, around
the rose and lily blush and pale;
Mine is a bower of eglantine,
my couch of lilac and nargis.

The cup of wine is in my hand;
the slaves await the master's word;
My huqqa smoke to heaven curls,                                           [227]
laden with maddening cannabis.                                            [228]

I feel upon my jasmine-jar
these eyes; this brain its beauty knows,
Its perfume roused to ecstasy
by cunning strain of ambergris.                                              [229]

Above, Habib my lover hangs;
his podex is the jasmine-jar;
His lips are softly closed on mine,
one long unfathomable kiss.

All, all is rapture; who would shift one inch all mystery to disclose?
A fool is he who queries Quid?
till baffled by the question Quis?                                             [230]

I do not care, for love is all;
one moment lent to mullah-talk
Is lost to love; and why complain
when nothing is at all amiss?

The folk that haunt the evil house
of Fatma to Hakim resort                                                       [231]
Wisely indeed: Thy drugs! they cry:
we cannot make a shift to piss!                                               [232]

The Zahid still frequents the mosque
and moans the dreary Fatihah:
O fools! ye miss love's podex-joy,
and missing love all good ye miss.

Come, O Habib, thy podex close
on El Qahar's enamoured tool!
Though we mistake the world and God,
at least is no mistake in this.


Ecstasy beyond all price: but to be had by him who
casts away all other desires.

XXXIX. The Bargainings

What shall a man give in exchange for the enjoyment
of thy podex?
There is nothing in Iran, or upon the                [233]
whole earth, that is worthy to be spoken of in this
matter. The treasures of the sun and moon are not to
be compared with it; if the stars also were to be
offered, they would not equal the joy of even the first
rubbings of the member against its orifice.

The desire of the fanatic is to cast away life at the
feet of Heaven
; but for thy podex heaven and life                  [234]
together might be thrown away; and all perfections of
Allah are nor worth one perfection of thy podex.

He therefore who would attain to merge his
member therein offers nothing, but on the
contrary employs to the best advantage whatever he
hath, though in the Pursuit he forgetteth that he hath
it, not valuing it. To him who so acts the Attainment
of thy bed is certain.

It is only necessary to have seen thy buttocks agitated
in walking beneath thy tunic for a wise man to
abandon all other pursuits
.                                                    [235]

All this hath El Qahar achieved; therefore for him
thou wilt push out thy buttocks, causing that blush
rose, thy podex, to expand.

The member of El Qahar will wallow therein like a
water buffalo at noon in the pools of mud.

Come, Habib, thou hast not been sodomized since
sunset; the member of El Qahar is erect and straining
like a fresh horse; before darkness falls thou must
be sodomized five times
.                                                         [236]


The relations between the twins of rapture.

XL. The Namings                                                                    [237]

[Persian] A Alif 1

This member of mine is compassionate and merciful
unto thy podex, of which he is king, greater than
two-hoared Alexander, assuaging its desire.                         [238]

Holy is this member and bringeth peace to thy podex; to
him thou art faithful, like a child to its mother's breast,
assuaging thy desire.

Terrible is my member to thy podex, causing him to
tremble, but also he is dear; strong he is and proud,
like a peacock spreading his splendour in the sun,
assuaging thy desire.

[Persian] B Ba 2

My member hath created thy podex; he hurteth
thee with a delicious pain, and pictureth thy podex
as a beautiful garden, wherein like a young child he
may play, assuaging thy desire.

My member pardoneth the infidelities of thy podex;
he conquereth its resistance, and giveth pearly dew,
like the stars to the roses, assuaging thy desire.

Beautiful is my member as it openeth thy podex,
and allwise to know every secret recess thereof, holding it
on its stiffness like a lion thrust through by a spear,
assuaging thy desire.

[Persian] Gim 3

My member supporteth thy podex as a rose-tree its
flower; all night long it humbleth and exalteth itself,
like the moon, assuaging thy desire.

My member cherisheth thy podex, drawing it close;
and hateth it, pressing it away, it heareth all the
petition of thy podex, like a maiden enraptured by
a lute, assuaging thy desire.

My member seeth all podices, and judgeth that thy
podex alone is beautiful; just is he therein, and
consoleth it with pearly dew, brighter than the eye
of a fawn. [sic??] assuaging thy desire.

[Persian] D Dal 4

My member knoweth all the secret places of thy
podex, and is longsuffering therein; great and
perpendicular is he within thee like the sun at
noon, assuaging thy desire.

My member pardoneth the imperfections of thy
podex; worthy of thanks is he therefore, being
exalted within thee, like a tower of ivory and
gold, assuaging thy desire.

Great and strong is my member, and protecteth
thy podex from his rivals
; he exposeth it, and                        [239]
numbereth his emissions, each like the spray
of a fountain, assuaging thy desire.

[Persian] H Ha 5

Glorious is this member of mine and generous of
pearly dew; beholding the heart of thy podex, like
the sunset watching for the full moon, or like a
darwesh meditating on Ya Sin, assuaging thy desire.            [240]

My member heareth the complaint of thy podex; he is
a vast member, and healeth thy misfortune, like cedar-
wood that healeth the sick, a/suaging [sic??] thy desire.        [F08]

My member reconcileth thy podex with himself, and
being exalted sendeth out his pearly dew; he is the
witness of all these orgasms, like a-many comets
and meteors, assuaging thy desire.

[Persian] W Waw 6

My member is the Truth, never swerving from thy
podex; he is the advocate of its beauty, and strong is
he like a young unweaned lion, assuaging thy desire.

Solid is my member, a foster-father to thy podex,
ever providing it with pearly dew; and thankworthy
is he, like a poet before a king, assuaging thy desire.

My member reckoneth the orgasms of thy podex, he
who began them; he raiseth himself from the dead,
and giveth thee life, like the moon to Musalla,                       [241]
assuaging thy desire.

[Persian] Z Zay 7

My member slayeth thy podex with its terrible thrusts,
he is the living one! and he pleadeth for all the joys of
thy podex, like Azrael for death, assuaging thy desire.          [242]

My member is the only one that will fit thy podex,
and he is the most holy on, as the Beyt Ullah is the
most holy among mosques; he is the sole member,
like Arafat among mountains, assuaging thy desire.              [243]

My member is unaccompanied in thy podex; powerful
is he, yea! most mighty, and hasteneth from orgasm
to orgasm, like a man bringing tidings of victory,
assuaging thy desire.

[Persian] CH Ha 8

My member retardeth his ejection in thy podex,                    [244]
prolonging our pleasure; he is the first therein
and the last, like Israfel among trumpeters,                           [245]
assuaging thy desire.

My member manifesteth himself erect and beautiful
and concealeth himself forthwith in thy podex; for he
is the fosterer of all thy beauty, like an harlot attiring
herself, assuaging thy desire.

He is the tallest of all members, and charitable toward
thy podex; he turneth the heart of thy podex to him,
and avengeth Sodom therein, pouring down a rain of           [246]
pearly dew, yet hotter than flame, like ambergris upon
the ocean, assuaging thy desire.

[Persian] T Ta 9

My member pardoneth the overflowing of thy podex,
and pitieth its grief; the Lord of the Universe is he
for thee, and there is none like him, assauging thy desire.

Worthy of glory and honour is my member, who
divideth thy buttocks, and assembleth thy whole
soul in thy podex, like a great king gathering an army
in one place, assuaging thy desire.

Rich is my member in pearly dew, and enricheth thy
podex therewith; he refuseth to withdraw therefrom,
and affiicteth [sic] thee with the sweet pain of
a thousand orgasms, like the bitings and pinchings
of a courtesan
, assuaging thy desire.                                 [247] [248]

[Persian] Y Ya 10                                                                     [249]

My member bestoweth much advantage upon thy podex;
he is the light thereof, as the sun of the dark earth at
dawn; and he giveth it peace, assuaging thy desire.

My member is the finder-out of thy podex,
even in the darkest abyss; my member surviveth
a thousand times a thousand orgasms and inheriteth a         [250]
wealth of them like a miser hoarding gold coin,
assuaging thy desire.

My member is the guide of thy podex, never leaving it
for a moment; patient is he, eternally toiling therein;            [251]
for Hua is God, and His Name is Unknown, likeall things
save Himself only
, assuaging thy desire.                           [252] [253]


The fame of Ecstasy the redemption of the World.

XLI. The Riddle                                                                       [254]

Habib hath heard; let all Iran
who spell aright from A to Z

Exalt thy fame and understand
with whom I made a marriage-bed;

Resort to tool-and-podex play
till all the world in tears is shed

Before the sword of Azrael,
the trump of Israfel the dread
,                                                [255]

Exalt, exalt our love at last
among the living and the dead,

Resort to love, and press its purple
calix with His purple head,

Till fall the pearls with rubies strung,
the dews upon the dawn that bled.

Crimson, o lover, was our love,
and crimson streams the sunset past;

Hyacinthine glows the vault of night,
the Future certain, sure to last.

Accept the gold of noon that pours
its white-hot flood, its radiant blast!

Rampant within thy podex take
this member, stiffer than a mast.

Lively as love itself, supreme
in pride, stupendous in the vast!

Even the present gold and white,
the Moment ever fleeting fast,

Surrendered never! this delight
the Venus-throw hath surely cast.                                          [256]

Jehannum shall exclaim "Habib!"
and light inform its murky fire,

Entrancing all the ghouls to love,                                           [257]
waking the Shaitans to desire!

Rejoicing souls in Paradise
shall spurn the Hur al Ayn with ire,                                       [258]

Opening their lips in pangs of woe,
offering their souls in pawn to hire!

Men from the utmost desert lands
shall spur their steeds through sand and mire,

Even to look upon the face
immortal from this lewdly lyre.

Perfect, Habib, my magic song;
perfect our loves for ever are: --

Olibanum and ambergris,
nargis and rose of the `attar, [sic??]                                        [259]

Lily and lilac, thus they rise
in fragrance to the morning star.

Light springs and liberty is fair --
o break the intoxicating jar!

It is enough that thou art Near,
the shamer of the foolish Far,

To glut thy jasmine podex on
the member of thine El Qahar;

To glut thine almond member in
the podex of thine El Qahar.


The rapture in rapture.

XLII. Bagh-i-Muattar

Ye cypress-breasted boys of birth,
attend the coming of the gloom!

Expose your breasts of jasmine, show
your lily buttocks all abloom!

Let Love awake, and blush, as Love
comes glimmering from the starry womb,

With standing member all aglow,
purpled with cloth from Rapture's loom.

O tulip cheeks! O lips of rose!
the joy of Allah ye assume,

Rejoicing in the luscious play,
the slippery splendour of the spume

Cast from the holy hiding-place
for ever till the day of doom.

Rejoice, O podex, in thy strength!
thy spasms like the stars illume

Earth's darkness, life's disgrace, abash
the t/trifling terrors of the tomb.                                            [F09]

The nargis scent shall steal about
the world, assuage its fret and fume,

Suspend the laws of Nature, break
Qismat's insufferable boom,

Incense the mountain and the plain.
sufflate the forest and the combe

Eternally with love, with love,
with love, the lily all abloom.

Love me, your poet; pass the night
from twilight gloom to twilight gloom

At podex-play with El Qahar
within his Garden of Perfume!


TRANSLATOR'S NOTES ("Alain Lutiy" i.e. Crowley)

The two books have nothing in common but the name
Garden is the almost universal glyph for a book of
mystic lore, and Perfume for divine chrism.The
Arab book is a treatise on the various methods of
copulation, plus some obscene stories, and a
collection of prescriptions against impotence,
pregnancy, and the like.

St. Augustine can find no better symbols than
El Haji to express his love for God.

"What is it then, that I love, O my God,
when I love you? It is not beauty of bodies,
nor the glory which passes, nor the light which
our eyes love; it is not the varied harmony of
sweet songs nor the aroma of perfumes and
sweet flowers, nor the voluptuous joys of
carnal embraces. No, it is more than these that
I love when I love my God; and yet in this love
I find light, an inner voice, a perfume, a savour,
an embrace of kind which does not leaves the
inmost of myself. There in the depths of the
soul glows something which is not in space: there
a word is heard which has no syllables: thence
there breathes a perfume which no breezes
waft away: there food is always savored and
never eaten: there are embraces which never
ask to end..."

The few who still suppose that Omar Khayyam
was a libertine should read the exposition of
Book XI of this Purana.

Manes (Mani) the heresiarch was of course a

I cannot agree that such a moment necessarily
intervenes between normal and Samadhic
consciousness, or, as the Buddhists assert,
that there is a long series on intervening
states invariable and well-defined, though
perhaps this may sometimes be so. Nor is
the appearance of the "Dweller" a sure earnest
of success: on the contrary, many (even most)
will fail to pass this terrible barrier.

There is of course not the most shadowy
reason in ethics for the attitude of the law.
The most confirmed sodomite (bimetallist) may
beget quite as many children as another,
while monogamy is the fashion.If man were
expected to fertilize some dozens of women
every night, like a stud ram, I don't say:
but he is not.But on the positive side, a
strict adherence to sodomy, except for the
practical purpose of begetting children, or
for pacifying women, an object which a
parallel development of Sapphism would more
rationally fulfil, [sic??] would avoid
the numberless crimes and calamities
inseparable from sexual intercourse --
venereal diseases (almost entirely),
seduction, abortion, concealment of birth,
child-murder, social tyranny, -- et omnis
horrida cohors malorum.

As few people seem to know the fons et
origo legis, I may here be permitted to
sketch it in outline.When the power of
the Crescent menaced that of the Cross,
sodomy was put down with Draconic rigour
because the Turks believed that the
Messiah (a reincarnation of Jesus) would be
born of the love between two men.Sodomy
was thus a religious duty with the Turk:
at any moment his passion might be used to
bring about the Millenium: so with the
Christian it became heresy, and was
punished as such.People who were beyond
suspicion, such as Princes of the Church,
could always obtain dispensations, and in
fact habitually did so.The documents are
extant.This was to the mediaeval mind a
far more urgent matter than any mere
persistence of Levitical tradition, founded
as it was on a popular superstition scarcely
less gross than their own.

But to-day no man can bring forward either
the population nonsense or the heresy
nonsense, so he brings up his dinner
instead, under the equally absurd delusion
that the process is physically dirty.In
the interests of Light and Truth, one cannot
too widely disseminate the grossly phrased,
but noble, American proverb that "A turd
jumps away from a live prick like a
grasshopper from a snake".Anyway, one can

The sole effect of the law as it stands is
to make life in England insupportable for
the wretched Urning, and to expose every man,
whether he be a sodomite or not to the
attacks of blackmailers of the vilest sort.

Suppose I am threatened by these gentry;
suppose I catch them and prosecute them;
suppose they get the maximum penalty, and I
leave the court with applause and the
strongly expressed thanks of the judge for
the courage and skill with which I have
discharged so unpleasant, albeit so useful,
a public duty.

Very well; does that convince my jealous wife?

Does that prevent people in the street
pointing me out as the man who was mixed up
in that buggery business, don't you remember?
Of course there was nothing against him:
it's difficult to bring home these things,
don't you know?But we think what we think,
don't you know?

While your admiring friends openly boast
of you as a dam clever bugger, by God!He
had half the boys in London, and when they
started to blackmail him, he turned right
round like that (gesture) before you could
say "knife", by God! and didn't they get
beans, by God!

But could I fight an English election?
How would my chiefs in the army look at it,
when it came to the actual point of choosing
one of two men for promotion?What price
that fat tutorship?

There are dozens of weak innocent fools in
London at this hour who, making these
reflections, paid the first fatal moderate
demand.There are dozens of strong-minded
men who have come to the conclusion that
they may as well be hanged for a sheep as
a lamb, especially as the former is real,
and the latter imaginary, and so a
posteriori turned their thoughts ad
posteriorem.Some men are born sodomites,
some achieve sodomy, and some have sodomy
thrust upon them: the Urning, the
Bimetallist, and the carcerophobe.

There are some sodomites which were so
born from their mother's womb: and there
are some sodomites, which were made
sodomites of men: and there are sodomites,
which have made themselves sodomites for
the Kingdom of Heaven's sake.(The
Urning, the Bimetallist and the
carcerophobe, and the holy sodomite to
whom his passion is a sacrament, leading
him on the straight road into the very
arms of God).He that is able to
receive it, let him receive it!

The law manufactures sodomites as it
manufactures habitual criminals.

Legalize sodomy, and you will diminish it;
or even if, as you seem to fear, you
increase it, you will see no change in
society but an advance in refinement, and
possibly, parallel with the fall in the
price of Mercury, Iodine, and Sandalwood
oil, a slight increase in the demand for
that preparation of the supra-renal
capsules which is so useful in obstinate
cases of internal haemorrhoids.

Pray analyse the sensation aroused in you by
the story which ends (Mrs. Awkins, asleep,
being awakened by the cup of tea which she
has spilt over her lap).

"There you are, Awkings!
All over my stummick again!"

A skilful sodomite should be able to withdraw
his penis nearly dry. The subsequent
moisture of the anus will act as a pleasing
lubricant, when the next round of
preliminaries is over.

I would suggest allopath, homaeopath, and
eclectic as a fitting classification of humanity.

A little obscure. I suppose the author means:
a scientific whist player need not pity a
gambler more than he does a drunkard; a
father of twelve pity the raper more than
the brawler; or the polo enthusiast pity
the man who thinks he is a horse more than
him who fancies himself a tea-pot.*F

Conversely, it is interesting to observe that
a woman can afford two pleasures to a woman,

(1) tribadism (cunnus and cunnum).
(2) cunnilingism.

A man can afford three pleasures to a woman,

(1) sodomy.
(2) irrumation (pleasure of the fellatrix).
(3) copulation.

Of these tribadism is rather artificial, and
hardly to be distinguished from ordinary
masturbation: so that the balance is strongly
in favour of man.This explains why very few
women are exclusively Sapphists, but many
bimetallists; and enables one to comprehend
the hatred of woman for sodomy, and the
toleration with which men regard Sapphism.

I cannot too strongly urge my readers to select
their lovers from their equals in rank and
fortune.It is the only safeguard against
betrayal; further, it fulfills the Greek ideal,
and silences the voice of adverse criticism.*G

Besides all this, there is the question of
"nature" and "against nature".

Praise Lacedaemon, and despise Corinth!
God gave me Daphne; I won Hyacinth.

All our modern devices, though applications
of nature, are against and above nature;
therefore of God.Nature's man is the
cave-man.We take no paternal pride in the
pariah dog, the product of Nature; in the
highly bred setter, the product of man's
genius applied to nature's very raw
material, through centuries and chiliads of
struggle, we do. There is no poetry in the
panting Puritan prone on his puffing and
perspiring Priscilla: the love of Adrian
and Antinous is a monument for all ages.
Is there better poetry in the world than
Wilde's "...on Adrian's gilded barge The
laughter of Antinous" or F....'s"the
splendid Syrian youth with scarlet mouth
Standing upon the summit of the world?"
Why, to kiss my boy is a canzonet, to suck
him off a sonnet; his mouth is a madrigal,
his lips are lyrics, and his eyes idylls;
to be beneath him is an epithalamium, and
on top of him an epic.

The author of this essay was with the force
that captured Theebaw in 1886, and with the
Soudan Expeditions of recent years.*H

A high Anglican, he lived for three years,
immediately after his ordination, in monastic
seclusion at L....

He was.

[Persian] satirist, not to be confused
with [Persian] pilgrim.

El Qahar -- The Conqueror -- Abdullah's
'Takhallus' or cognomen qua poeta.

I am alone reponsible for these capital
summaries: but a well known lady mystic in
London assures me that they are just.

Common symbols for member and podex.See
Burton, Priapeia.

See note #020.

Not the common cowrie, which would be more
probably taken as an emblem of pudendum
muliebre.[Persian] is the pearl-oyster
shell; [Persian] the cowrie, here the text
reads [Persian] shell-whirlpool, which I
took to mean the common spiral sea-shell.
There may be a less fantastic phrase for
this; to my Munshi, who had never studied
the sea, all shell are alike, and I could
not explain my question. [Persian]

It must be noted that kun (Be!) is the Arab
Fiat or [greek-logos]; hence "podex" is a
just symbol of the Noumenon or Essence, the
knowledge of identity with which is the
goal of all genuine religion.

[Persian] Suli, an impaling stake.A rare
word of Sanskrit origin.

Chokmah, the "emanation" referred to the
Sphere of the Stars.

Geburah.Curiously reminiscent of Cazotte's
conception of Asmodai.There may be a pun
between [Persian] camel or distortions of
them.One may consult the descriptions of
the 72 evil spirits of the Goetia, or the
following actual results of the
clairvoyance of a well known Irish lady.


ALCANOR - A light-flash. Perhaps bird-like --
swallow or dove.

AMATIA - A very black snake, wormy and

BILIFARES - A great toad with a black head.

LAMARION - A donkey-headed beast the size of
a spaniel, with a long twisted tail.

DIRALISEN - A snake with six feet. Its head is
like that of an enormous ferret, and the
eyes very red.

LICAMEN - A very small long-eared monkey.

DUNIRAG - Like a sheep with the mange. It has
straight horns and four black legs: the
wool is in knots and patches.

ELPONEN - A whitish long-haired mouse.

ERGAMEN - A big black hairy spider.

GOTIFAN - A bat of light colour and red mixed.

NIMORUP - A stunted dwarf with large head
and ears. His lips are greeny-bronze and

CARELENA - A long-beaked owl, very big, grey,
with no feathers.

LAMAMON - Has human feet, thin legs, and
skinny body; the head is huge and a
goat's; the arms long and skinny.

IGURIM - Has a crocodile's head, a smooth fish's
body, with white belly. Long is its tail
and tape-ring, and it hath no feet, but
brownish fins.

AKIUM - Is a long-bodied black sphinx.

DORAK - Is a very misshapen monkey, of slate
colour. The hands are very human, as
also the ears. The body like a woman.

TACHAN - A red pelican's head, a shrunken
brown four-legged body.

IKONOK - A very black toad with bright red
eyes and much gold on his salient points.

KEMAL - A big bird, pigeon's head, grey. The
wings are very long, with rosy tips.

BILICO - Skeleton in front of Set Beast's face.

TROMES - An enormous black beetle with
lobsterlike mandibles.

BALFORI - A 7-pointed white star, with one
point very long.

AROLEN - Enormous green locust.

ICROCHI - A Cat's head, a dachshund's body, a
long tufted tail. Browny-yellow, dead-

NOMINON - A large red spongy jellyfish with
one greenish luminous spot. Like a nasty

IAMAI - A small light crested yellow bird,
iridescent under the throat.

AROGOR - A black vulture with human ears, a
very long beak, and very red eyes.

HOLASTRI - An enormous pink bug.

HACUMUBI - A monkey, black, with long hair
and a white face.

SAMALO - An altogether black undersized ram
with very long curling horns lying back
along its back.

PLISON - Has two very thin legs, a black big
belly, and arms stretched up and behind
its very large and long seal's head. The
mouth is human and enormous.

RADERAF - Has a rhinoceros' head but the roof
of the head is cut off. He hath no body or

BOROL - An erect serpent coiled, with a
crowned flat head.

SOROSINA - Like a lamb pierced from right
shoulder to back with an arrow. Lamb
(sideways on) lying down.

CORILLON - Is very strong, having the paws and
body of a couchant lion. But its face is a
woman's with her hair like an Egyptian

GRAMON - Is a tortoise of light colour with a
knobby shell.

MAGALAST - Like a very small green frog with
a red 4-pointed star on his head.

ZAGALO - A big frog, green with dull yellow
spots. It hath a rat-tail, very long.

PELLIPIS - Like a red flaming tapering Rod,
with notches at the thick end.

NATALIS - A small black gnome. In his left
hand is a grey pedestal surmounted by a
white pyramid.

NAMIROS - Is formless, like a flood of yellow
light more brilliant than the Sun.

ADIRAEL - A very large gold fish with an
enormous head.

KABADA - Is a fat frog, erect, with a green
white chest.

KIPOKIS - A small figure, fox-headed, extending
its left hand.

ORGOSIL - A very dark and very large tortoise.

ARCON - A smallish nude human bony figure. It
has a square head with three large

AMBOLON - A hunched-up rabbit squatted on a

LAMOLON - An enormous snail of very deep

BILIFOR - An erect serpent with a flat head
pointing forward.]

Chesed and Jesod.

Cf. a 'windy and a watering moon'
in 'Atalanta'.


Binah. That is; in Man's innocence his
devotion enables him to commune with all
the gods except Kether, the supreme.The
symbols are identical with those of the
Hebrews and the Bohemians.

About as vague a personage as we find in
Mandeville, Malory, or Moore.It is a
curious literary phenomenon that in all
countries poets *will* talk about
"Cashmere" and "Cathay" and so on without
the smallest fact to guide them.Yet there
is a certain consistency in the conception.

[Persian] Ghazi warrior; sometimes used
only of one who has slain an infidel.A
common piece of mild chaff to a harlot
(male or female) is: "Why have you stuck
rouge ([Persian] Ghaza) on your face? In
order to stick a Ghazi to your bottom!"

Black-violet: so in text [Persian].A
black mole, in Sufi cipher, means the
"point of indivisible unity".But El
Haji more scandalously and obviously
chooses the podex itself throughout most
of his masterpiece.

Friday.This appears at first sight an
obvious misreading.But (if you please)
Mahbub says:

"When a boy opens his podex,
the hairs depart one from another
like true believers quitting the
mosque on Friday.[Persian] (mist)
also means a worm in Arabic and the
passage implies that all Arabs have

As is well known, they pay respect to Abu
Bekr and Omar, and make things very hot
for the 'Arami every year at Mecca.The
dragon is of course the universal one;
Rahu in India; Caput Draconis and Cauda
Draconis in the West, famed in Astrology
as the powers of the lEcipse [sic].

But I personally support the misreading
theory for [Persian] though I can offer no
conjectural restoration.The text makes
nonsense, and Abdullah, with all his puns
and eccentricities, rarely does this.
(In Morocco the appearance of hair on face
or privates utterly disqualifies a boy for

[Persian] This is one of El Haji's
"portmanteau" words.He will not specify
[Persian] (solar) or [persian] (lunar)
eclipse: so calmly invented a word with
the third possible guttural to include
all kinds!

From the Q'uran.Used however to *reject*
amorous advances, as they say "Allah is
bountiful" to a beggar, meaning "I am not".
But here it is meant seriously, or at
worst to imply; "This is very disgraceful
conduct -- let us blame it on Allah"!

Aflatun -- Plato.

Kun [Persian] anus.

Ruknabad -- a streamlet of Persia, near
Shiraz (Forbes).

Djirid.A ring, at which Arabs tilt at
full gallop.It is our Western "tent
pegging" or the mediaeval "quintain",
this latter perhaps brought by the
Crusaders from Syria.*I
Light -- Tune.Transcendental phenomena
known to the practical mystic.

See footnote 041.

To break wind is the worst breach of
good taste possible to a Musalman.
Witness the famous story translated by

Qazi -- magistrate.

It is exceedingly doubtful whether an
actual Jew would be permitted to hold
office, even if converted to Islam.The
term is probably simple abuse.Ass-
membered (khar-nafsar, [Persian]) is, with
most Persian writers, a compliment.
El Haji had certainly never heard the
English rime "A gentleman's pin is long
and thin"; yet he appears to share the
prejudice, probably from personal reasons.

Hatim Tai. The Hercules of Persia, though
his feasts are more famous than his feats or
his stature.But here the bulk is clearly
the important thing.

Hunchback -- not merely an unfortunate,
but a bad man.Witness "Expect 42 ills
from the cripple, and 80 from the one-eyed
man; but when the hunchback arrives, say
Allah help us!"

Bukhti is the two-humped camel of
Bactria.Ali is therefore the fellow's
name; Bukhti his laqab or nickname --
which none escape.

The very cause of life -- desire -- is
that which hinders its attaining to
higher planes.A Buddhist and by no
means a Mohammedan doctrine.I am a
little uncertain of my translation.
Literally [Persian].The wheel of life
stands still, the axis is rusty.*J

Cf. Verlaine -- c'est a recommencer.
But "beginning" is here "maruk"
[Persian] not "rahsid"; and Mahbub says
that here is a punning reference to
Marut [Persian] (any connection with the
Sanskrit Maruts?) and Harut, who are the
Persian "Beni Elohim" going in to the
daughters of men. To punish them, Allah
hung them by their heels in a well at
Babylon, where they wile away the time
by giving magical instruction.The
meaning, therefore, (argal!) of the whole
passage is that unredeemed (i.e.
uninitiated) man, however ordinarily
devout, is liable to become a sorcerer!
I cannot help thinking that Mahbub must
have been hung up by his heels at one
time; nobody could ever think all that
out right way up!

Husein -- possibly represents the mystic
Teacher or Guru of the poet.The Nubian
is perhaps Satan or the "Evil Genius".
Abdal means Saints or Hermits, but also
a class of beings spoken of in the
Oracles of Zoroaster as "Intelligibles",
"Empyrean Rulers"; in short, Viceroys of
the Demiourgos.They are the Mahayana
"Dhyana-Buddhas" and the modern planetary
gods Arathron, Bethor, Phaleg, Och,
Hagith, Ophiel, Phul.

The curious may consult Cornelius
Agrippa for further details.

A common expression of surprise or shock.
In such a connection it here becomes (to
the Persian mind, at least) intensely
ludicrious.As in the story of the King
who climbed the wall (*K) where this form
of jest is carried to its limit.

See footnote 051.

Unbeliever, i.e., the Christian, who
ranks in Islam with the idolater and
the polytheist.

In reference to the problem of Greek
philosophy, I may refer students to
Erdmann's History of Philosophy for
an adequate and noble discussion of this
fascinating theme.

Hindus, etc.The sins of the soul.
Cf. Ezekial XVI and XXIII -- indeed the
whole symbolism of the Hebrew prophets.

Meaning that his buttocks are now public,
like a serai; while before they were
private, like a harem.

From the Q'uran.But possibly a threat,
equalling "God may forgive you, but I
never will", as our demi-virgin Astraea
Redux told the treacherous Countess.

[Persian]: Hakim -- doctor, not to be
confused with [Persian] Hakim -- official.

Wolf's Tail -- the false dawn or
Zodiacal Light.

One M.S. [sic??] omits the sentence, and
finishes the previous couplet "O flabby and
withered lips!" ([Persian]) lit. "lips of
one who fasts".

Probably a pun [Persian] to kiss [persian]

Reputed aphrodisiacs.In reality of little
more use than the boasted South American
Damiana.Chobchini (wood of China) is the
"ginseng" of Sze-chuen and Corea.The
modern biological methods of restoring
sexual vigour are interesting. Brown-
Sequard prepared a testicular infusion,
but this was not found -- everywhen,
everywhere, and by all -- a success.
To-day they kill a goat, obtain the semen
while the animal is still not quite dead,
and preserve by a special process.Such a
decoction, even when a year old, exhibits
live and active spermatozoa when warmed by
an experienced microscopist on the stage
of a good instrument.Injected under the
skin, it produces magnificent results,
both as a general tonic and a cure for
impotence.Thus the goat, deposed from
his Satanic glory, and proved (like a
young virgin) useless in gonorrhoea, has
at last found his causa finalis in the
laboratories of Chicago.{The following
addition to the above note was
communicated to me by the able and
learned M. Merryweather of Armour's.}


Prepared from the testicles of the ram.
The value of the orchitic substance is
stated to be assured in the treatment
of well-defined cases, particularly in
cerebral depression, failure of
reproductive power, premature senility,
nervous asthenia, neurasthenia, etc.
In these complaints the employment of
the orchitic substance gives hood
results by stimulating the nervous
system, by increasing the power of
work, and also the secretions, the
proportion of haemoglobin and the vital
resistance, etc.Such results are
partially explained by the chemical
composition of the orchitic extracts,
which are extremely rich in organic
phosphorus.The results are similar to
those obtained by the use of the
Glycero-phosphates and Lecithins.

*Preparations*. -- Orchitic Desiccated
powder (Armour).One part is equal to
10 parts of the raw material, packed
in one ounce bottles at 2/6d.

Orchitic tablets (Armour). Each tablet
contains 2 grains of the desiccated
substance packed in bottles of 100
tablets at 1/6d.

See footnote 063.

Firdausi, the epic poet of Persia.

Some M.S.S. [sic??] end with this Takhallus.
But the title seems hardly justified
without what follows.At the same time,
it must be remembered that the titles are
all probably of late insertion and for
convenience of reference only.

According to Mahbub, this is an attack on
the Q'uran.(He being like so many Persian
to-day not only a Sufi, but a follower in
secret of El Baab, delights to point out
these things). For furious [Persian] is
a pun on [Persian] Salir, a prophet, who
converted some of the Thamud Tribe by
producing a camel from a stone (Q'uran
Cap. [sic??] VII).But even so the joke
is not obvious to my mind.

Very like Cromwell's famous retort to
the officer who asked if his puritans
should engage in prayer, as the enemy might
attack at any moment."Of a surety; and
bid them keep well dry their powder."

Ka'abah -- the "Holy Place" at Mecca.See
Burton's Pilgrimage for a long description
of this and of the black stone.

Hujjaj -- plural of Haji, a pilgrim to Mecca.

Omar -- See Burton's Pilgrimage for facts
about this caliph, highly honoured by the
orthodox Muslim, but detested by the
"'Arami" (Persians) who ever seek to
defile his tomb, often risking their lives
in the attempt.Frequent is the pun between
Omar and Hhumar "ass". They are spelt
nearly alike ([Persian] and [persian]) and
Persian pronunciation always slurs the
difference between "ma'ajub" and "ma'aruf"
o and u.

Whose? Presumably the Nubian's; but the
text is ambiguous.

A pun [Persian] means both "rock" and a jinn
who offended King Solomon.The latter (as
usual) imprisoned him in a brass globe and
threw him into the sea.

All this is so much the more insulting as
the woman and the pig are such unclean beasts.
See Frazer "Adonis, Attis, Osiris" Book 1.
Cap. IV. p. 36 in reference to a shrine of
Hercules at Hades (Cadiz) an early Tyrian
colony "Neither women nor pigs might pollute
the holy place by their presence".So that
we need not attribute the Mohommedan view
to the Inspiration of Allah; others had
noticed it before.

Aziz is a generic term -- darling, sweetheart
etc.almost the French mignon, with a
sub-current of meaning -- pathic.Joseph
(ibn Yakub) says Palmer, is called "aziz i
mist" implying that he was Pharoah's catamite;
and his behaviour toward Potiphar's wife is
applauded in Persia not as virtue but as policy.
But Platt attributes the title to Potiphar
himself.(Q'uran XII "Joseph"). I think he
is wrong.

Affirms the subjective value of Devotion.
Cf. Fuller, "The Star in the West", who
speaks of "conscious communion with God
on the part of an atheist" -- and so on.

Again Habib represents Allah; the constant
interchange is very confusing, and to Western
minds a great blemish on the poem.But the
childish subtlety of the Eastern mind regards
this as a "veil", preventing the unbeliever
from penetrating the allegory.

Q'uran CXII.Cf. Browning (Ring and Book,
The Pope) [sic??] for these 3 qualities.

Affirms the subjective value of Devotion.

Often the case in Persia.

Often the case in Persia.

Karenian -- proverbial expression. (Write
this up fully).*L

This passage means that "the devil always
leaves you in the lurch" as Spurgeon said.
However devoted one may be to vice, sooner
or later it tires and gives no more
pleasure. The same is of course true of
virtue; but, to the mystic, virtue, as
such, is itself vice.Cf. "All your
righteousness is as filthy rags."

Shahrava. A king who forced a leather
currency on his subjects.Dildos in Persia
being usually made of leather, the jest is
double-edged.To present a dildo, or
anything which might by any possibility
be used as such, to a courtesan is a deadly
insult, implying "You cannot attract a live
man", and she will assuredly have you
murdered sooner or later if she can.

A proverb and a pun, [Persian] denial,
[Persian] splendour.

Again a long explanation from Mahbub.
The soul (he says) falls from 66 [Persian]
to 45 ([Persian] Adam, man).Then the
twofold head of the dragon-camel divides it
into 3 equal portions 45/3 = 15.But God
transfixes the dragon-camel with an arrow
([heb. samekh] Samekh 60 "Temperance" the
15th letter of the alphabet), and 60 + 45 =
105 = 21 x 5, or the Perfect Crown 3 x 7
[Persian] in the 5 quarters of the perfected
Man, the Cross replaced by the Pentagram.

Abdullah -- the unredeemed man;
Cf. [sic??] Rev. III.17.

A common medical practice in the East.

The worst of insults. The great excuse for
the podex is its superior tightness --
supposing that Persians thought an excuse

Laila -- perhaps the Evil Jinn.Laila means
"night"; and Lilith is the chief of the
succubi, much feared by good Muslim [sic].
It was reserved for M^r [sic] Thomas Lake
Harris and his English dupe Berridge to
cultivate of set purpose this abominable
and disgusting variety of masturbation.

This passage is a clever parody on a well
known Ghazal of Hafiz.

That is to say, phenomena are all alike
to who perceives the Noumenon.

To amuse oneself at the expense of another,
one may fill his rectum with peppercorns,
and apply a pinch of pepper to the nose.
This causes the peppercorns to shoot forth,
often noisily.

The Shaib are of the famous Riff tribe.
The Moors are considered a very wild and
boisterous crew, but very good-tempered.
They are the Irish of Islam. Burton is,
I think, a little hard on them when he
writes: "What conscience has the
murderous Moor, who slays his guest with
felon blow?"

Ass [sic??] of the member of honey [Persian].
So Mahbub's expansion of the "portmanteau"
text [Persian] Khazk'asal.

Refers to a fable. An elephant had fallen
into a pit, but managed to scramble out.
Seeing an ass going in that direction, he
kindly warned him.The ass disdainfully
replied that he, being light, ran little
danger.Ay! said the elephant, but small
and without an hand, how will thou escape
if thou *dosl* [sic; s/b 'dost'] fall?
And in fact the ass fell, and perished

The same phrase is used as in the story
of this name in Alf Laylah wa Laylah.
Possibly some satire is concealed; but
my munshi failed to make me see the joke.

Shahrava was a despot who forced leather
money into circulation. The passage means
according to Mahbub that El Qahar will not
use a leather dildo, but his own stalwart
member, upon the podex of Habib; but I
prefer to think that he simply means
"I will not beat thee" i.e. with leather
thongs.In all countries beating is
jestingly spoken of as "payment".Besides,
the whole ode concerns active punishment,
not mere deprivation of pleasure.*N

[Persian] the word used here "has the value
of 180, which is 4 times 45, so it means
that his guardian angel is on all sides of
him". So Mahbub!

All this implies that the adept has by now
acquired the complete control of his mind
and his senses.If a camel is shewn to
the ordinary man, he is compelled to see
a camel, and cannot persuade himself that
it is a house or an ox.If a drum is
beaten near him, he is obliged to hear a
drum, not a fife or a viol.But the adept
can easily put himself out of gear with
his senses, and awake others; as, for
instance, he can awake the supernal taste
by concentrating his thought upon the
centre of his tongue; hearing, upon the
root; and touch, upon the tip.

There ought to be a proverb "You may lead
the camel to the river; but you cannot make
him swim" for impotence is in Persia as
elsewhere the penalty of age and excess.
But as far as I know, there is not.

The grave Persian literally screams with
laughter whenever his poet quotes the
Q'uran in a blasphemous sense; just as our
own people with the Bible.

A last touch of the whip.

As a witty Irishman remarks, "There is
only one argument that will convince a
woman -- the argument in a circle".

A very profound allegory.Laila being the
Jinn, this passage means that since the
revelation of the Method of true communion
between man and God, magic or dealing with
Jinn should be left to Jews (and other
heathen), stigmatized as goat-faced because
of their materialistic or gross views of
the universe.The Haji was however accused
of Christianizing tendencies on account of
this passage, since Christians repressed
magic so severely, and in spite of his
stout denials. To this day many singer
"mak' siccar" of the approval of the
orthodox by altering the words to
"Christian Jew".

The Sanskrit root Sar "head" has given to
Europe and Asia the word for ruler; as Sar,
sir, sieur, Caesar, Sarah, Kaiser, Tsar,
Shah, sirdar, sirkar, sire, signor, senor,
siegneur, and a host of others.

[Persian] the temple at Mecca.But I think
here it means the House not made with hands.
The letter [Persian] itself (*O) means house,
and connotes (says Mahbub) a great Magus --
"The Magus of Power".The passage means
therefore that mystic Union is the key to
Practical Magic.

This sort of individualization of ideas is
common in Eastern literature. We had a bad
attack of it ourselveswith [sic] Thomas
Haines Bayley and Co.

Though Custom may frown upon Boyhood and Beauty,
And Ethics take counsel with Prudence and Breeding,
Morality smiles "But if Patience be Duty,
Should Courage lament, or Repentance lie bleeding?"
And so though on Conscience' [sic] inviolate altar
We strew the sad flowers of Repulsion and Shame,
Religion and Justice must bid us not falter
Till Purity mingles with Pleasure and Fame.

You go on till your stock of abstract nouns
is exhausted.*P

Roses etc. -- the cheeks, teeth, and lips.

I have heard the claim that the substance
of porcelain can be so impregnated with
scent that "You may break, you may
shatter -- etc."But I never saw a piece
that withstood honest washing with hot soap
and water; and I don't believe it.

This simile seems well-nigh universal;
but in Persia it probably comes from Egypt
rather than from India.Here the sense is
of course altered.

Yusuf -- possibly represents that class of
persons who ridicule and slander the
Mystic.The epithets seem to uphold such
a conclusion.

The Q'uran. Many Moslems know it by heart
throughout.The interior riming of so
many of the chapters makes this task
curiously easy, even to a stranger.I
found that I could readily master any of
the shorter chapters in an hour or so,
while the acquirement of a dozen stray
words would last me the whole day.

This attempt to reconcile all-Power and
all-Benevolence is formally identical with
that of the veriest Evangelical, and is
none the less shameless casuistry for its
Oriental phraseology.

This is a common practical joke among
friends.The recalcitrant pathic is
treated more severely by sharp taps on
the coccyx with the knuckle, dagger-hilt,
or tent-peg. Genuine obstinacy would
lead to the slitting of the muscle, and
the summoning of all bystanders to
assist, each in his turn, at the resultant
"sure thing".

All this seems curious, since tightness is
such a desideratum.But I take it that the
ideal condition is a close fit, like a kid
glove; and of course one which needs much
stretching is best.

All this is the orthodox Sufi method of
explaining the origin of Evil, which, as
monotheists, they are compelled to ascribe
to Allah.We have much similar casuistry
in the West.

So our best M.S. [Persian] But [sic??] [persian]
flesh -- meaning buttocks -- sounds more
likely.Consideration of prosody support
the text.

Meteor-struck: meteors are the stones
flung by the angels at the Jinn who pry
into Heaven.This epithet confirms our
view of the allegory.

Eunuchs. Those from whom the testicles only
are removed can still copulate, and
experience sexual orgasm, though of course
no fecundation results.Hence the
possibility of Gibbon's remark that a
certain lady "preferred the titillations of
her favourite eunuch to the ponderous
emballings of the Roman praetor"; and of
Martial's epigram:

"Cur tantum eunuchos habeat tua Gellia, quaeris,
Pannice? vult frui Gellia, non parere".

This jest depends on the pun -- a somewhat
significant one! -- between [Persian]
unconscious, stupefied and [Persian] matron,
a virtuous woman.

An excellent prescription.Olive oil is
of course meant.

For the use of the refrain the reader
may consult any manual on Persian
prosody.El Haji has made several

How beautiful and touching are these
similes!No artifice, so straining of
the metaphor is involved; the poet rests
in calm and beatific certitude of "a good
death, and a joyful resurrection in His
holy kingdom!"Yet there is no false
piety, no arrogance; and like every
straight-living man, he is capable of
honest laughter, almost in the same

A river which flows by the ruins of

Cedar -- dove's down. By no means chosen
at random; symbolically chosen, or perhaps
even because these substances have a
reputed value in mystical practices.
Apollonius of Tyana (? connection with
Dhyana) was accustomed to wrap himself
completely in a woolen garment in order
to perform magic -- presumably with some
idea of "insulation".Cedar is esteemed
highly as incense.The passage may mean:
"I will float heavenward on the perfume
of my adoration, being insulated from
the world by my love (or the Holy Spirit)
under That Tree."i.e. the Tree of Life.

Evidently refers to the physiological
sensations experienced in some mystical
practice -- perhaps Pranayama or one of
its congeners.

Kir -- membrum virile.

This simile, like that of the lotus-leaf
in India, is the invariable expression of
the life "unspotted from the world".

Hajj -- here used of the actual procession
of pilgrims.

The official leader of the Hajj, usually
appointed by the Padishah.

Dirham -- a coin, equivalent according to
Darmstetter to about 13s. 6d of our money.
But the word is used very loosely to imply
a piece of money, so that 100 dirhams here
probably stands for a shilling or less.
Just so in India "rupee" means any coin.
"Jahanpana ghulamko rupaiye dijiye" "May
the Support of the Universe be pleased to
bestow rupees upon (his) slave!" is
adequately answered by any sum from a
halfpenny upwards.

Kaffur means Camphor, white wax, and is a
lucus a non lucendo insult given to
unusually black slaves.

Though both Mohammedans and Jews are
circumcised, there is a difference in the
technique of the operation which would
enable an expert to tell at a glance to
which religion a man belonged.It is
alleged by some that the toughening and
hardening of the glans penis which results
from the operation predisposes to sodomy,
inasmuch as a greater intensity of
friction is required to produce emission.
True, but a moist and flabby vulva of
gigantic size is poor fun for anybody.
Undoubtedly, a hardened tool does (in
mathematical language) "flatten the
curve" of rising excitement, and this is
the secret alike of giving and receiving
pleasure.The Hindu bayadere compares
the average Sahib to a village cock, and
the passionate Englishwoman jeers at her
brutal and hasty husband for his
"two-puffs-and-a-spit" performances.

It is more than possible that the Haji had
some unpleasant experience of the
magistracy, or at least a personal spite
against one of its members.For the
symbolizing of Fate by human law is not so
obvious to a Persian as to an Englishman:
in Persia the defendant has plenty of free
will, if he has plenty of cash.But our
poet flourished no doubt in a Golden Age.

The word used here is [Persian] 'hearing'
and also "the Song and Dance of the
Mevliviyeh dervishes".Thus far Palmer;
and I can learn no more.But probably the
word is used to emphasize the purely
religious nature of the passion.

Chob-chini, wood of China, a root highly
reputed as an aphrodisiac.In China the
jinseng of Sze-chuan and Korea is most
esteemed.That of America is not so good,
in the fatherland-dizzied eyes of the

Suleiman -- our King Solomon, as
historical as King Brahmadatta, who
reigned 120,000 years in Benares.

Isa -- Jesus.Muslim [sic] hold that a
phantom was crucified in the place of
Jesus.See Q'uran III.

Gold -- noon, not sunrise, or sunsewht, ose
[sic; s/b sunset, whose] colours are rose
and grey.A question of clinometer.

They who worship Allah give pleasure to
themselves, but He profiteth not at all
thereby.(Mahbub's comment).

This doctrine of Freewill as the prize of
Theurgy is curiously parallel to that of
Zoroaster, "Theurgists fall not so as to
be ranked among the herd that are in
subjection to Fate." Lyd. De mensis. [sic]

Once union with God is attained, the whole
of life (or perhaps religion) becomes

May perhaps refer to the "horror of great
darkness" which comes, say the Mystics,
to an Aspirant on the Threshold of

Obscure throughout, and the two last
stanzas seem quite inconsequential.They
may have been transferred from another
Ghazal by some presumptuous scribe.*S

Identical with a phrase in Dhammapada, the
Buddhist "Book of Proverbs".

Mirrikh.Mars the planet.

I have often seen Mars -- in the Red Sea
especially -- with its apparent diameter
something like a quarter that of the moon,
and its brightness sufficient to wake me,
who am the soundest of sleepers.Thus seen
for the first time it is a stupendous and
astounding phenomenon.

i.e. with a circular motion.The art of
working the hips in coition, called by the
Romans Ars Crissandi (*T) is in the East as
complex and profound as that of music. It
requires as much study as theology, and
much practice as billiards.

An hardly obvious analogy.Boccoccio's use
of it is a curious coincidence.

Persia.Not to be confused with [Persian]
Iram, the legendary Paradise which Sheddad
ibn 'Ad is said to have established
somewhere in Arabia.

That is, God has delivered the Means of
Grace to all men; it is notorious.In one
M.S. this ode ends here with the couplet

"Deceive me not; for El Qahar thy Lord
Ripe is for cuddling -- and for punishing".

But this is very inferior, and would have
to be transferred to the early part of the
odes.Which the secret key-number forbids.
Habib is by now far too high an adept to
fall away from Grace.

This is a very profane jest.Ostensibly,
of course, the verse means that mystics
are the salt of the faith.But Islam
means "resignation" or "submission".In
wooing a lover your conquest is his
submission, and your penis widens out his
anus.The old sodomite is as keen to
promulgate his vice as his religion,
the dog!

A mystical fact.The rationalist
objection is put satirically.

One of the few touches of satire in the
work.But perhaps he is referring to the
belief that the Messiah is to be born of
sodomitic connection.No doubt many
Mussalmen would seduce boys on this
transparent pretext.

Before prayer the Moslem must recite a
prayer of purification.If he is
ceremonially impure, as after copulation
or other bodily function, he must in
addition wash the parts.

Excellent accounts of the two forms of
both are given by Burton, Payne, Lane,
Palmer, and others.

God -- not Noah.But the grape here
means the physical basis of Ecstasy.

The word used here is not [Persian] but
[Persian] the square root (arithmetic).
Possibly a pun with the word [Persian]
jazbat, which I have translated "charm".
However there is (according to Mahbub)
a mystic truth concealed.Arithmetic like
all sciences was at one time considered
magical by the vulgar; to this day the
"magic squares" of numbers of which the
simplest cast is:


are attributed to the planets, and
credited with supernatural powers.There
is an Arab saying -- I think by Averrhoes
-- (only recently dead) determined to
discover the nature of God by working out
(square root of 3).He is said to have
engraved over a thousand pounds weight of
thin silver plates -- supplied by the
faithful -- with the minute characters of
his calculations.At his death these
plates were distributed and of course
worked innumerable miracles.Should such
a plate come in the possession of any
Englishman, he will probably be puzzled;
this note may enlighten him.The plate I
saw -- but could not buy -- was some 18
inches square, nearly as flexible as
platinum foil, and contained some 320,000
characters, at a rough estimate.The
1,000 pounds' weight seems to me an
absurd overstatement.

Refers, in all probability, to the
reddening of the buttocks.The Persians
supposed the smaller capillary bloodvessels
to be nerves.

Imam -- a leader of prayer.Muslim [sic]
have no "priests" in the sense of paid

Mushtari -- also Birjis [Persian] is the
planet Jupiter.Most nations seem to
attribute a blue or violet colour to it;
for mystical reasons, doubtless, but also
because (to my eyes at least) it actually
has that colour.

I suspect, maugre Mahbub's head, that
this is "writ sarcastic".The pompous
old dullard must have seemed to our
lively Abdullah very much as Southey did
to Byron.Yet the Eastern is a terrible
slave to convention, and may perhaps
acquiesce in Hafiz as the undergraduate
of to-day acquiesces in Milton.

The central thought of these two chapters
is represented in the Buddhist philosophy,
perhaps; but in the Hindu practice,
certainly.It is true that the Hindu
claims the extinction of self in Parabrahm
(Jivatma in Paramatma) as the phenomenon
in question; but this is clearly a petitio
principii, since we can always retort that
any perception however glorious is less
than the brain which perceives it.The
Hindu would (idly) retort that this
perception was not the phenomenon, but
only one's very partial and imperfect
memory thereof.And the logician would
retort -- and we should soon get quite
beyond the limits of a note.

This is the very same old fable we learnt
about the Tower of Babel.

Jilt -- the Persian has a coarser word --
our English "cockteaser".But a translator
must be allowed both latitude and modesty.

Surely Oriental exaggeration.*U

Goathair -- the "pashmina" of Kashmir; so
says Mahbub the Kashmiri; but I suspect
him of patriotism and believe the text to
read 'pustin' [Persian] a fur peliise
spread out as a quilt.*V

This perhaps refers to a posture of
coition described in the other "Scented
Garden".The lady is hung from the roof
by a belly-band, while her husband (let
us hope) stands on a stool, and swings
her to and fro, catching her vulva from
behind on his penis.This is continued
until emission. The true sportsman
refrains from guiding either the lady or
his penis with his hands. The length of
the swing should not be less than 4 or 5
feet; under these rules the game is
excellent.With a boy it would however
be incomparably more difficult, if not
impossible. The text suggests though that
the boy is fixed, while the man swings.
This should be easier of execution.

Death in the East rides a camel, not a
white horse.

Bedawin -- any wanderers.But the
homeless necessarily live by robbery.
Hence the paradoxes of Socialism.

Lit. sharp as [Persian] zu'l faqar, the
sword of Mohammed which he captured on
the field of Badr.A sort of Eastern
Excalibur, by the usual mythopoetic [sic]

I confess to fantastic license in
translation of this curious passage.But
some of the words are not Persian or
anything else, and two or three seemed me
[sic] formed in this manner.For example,
I have translated [Persian] "Allah knows"
reasonably enough; and [Persian]
Shayadistan, Perhaps - country, is well
for "maybe", while [Persian] "happy
memory" justifies "Sweetitwas".But what
shall I say of [Persian] and the rest --
mangled though suggestive roots?
Possibly the poet knew very little about
ships and their name.

Jolly Roger -- again a coarse expression,
best untranslated. The notorious
debauchery of pirate ships, and the
slang verb "Roger" (futuere [sic??])
suggested the present phrase.

The text would justify us in reading
"rounded pearls" [Persian] fairy (peri of
Moore) and [Persian] fullness.Where
there was doubt, we have chosen what
seemed the more poetical reading.

Some M.S. end with this Takhallus.See
note 180.

[FORMATTER'S NOTE: orig says "note (writ "1")2"]

This and the following stanzas seem
inconsequent.But they contain profound
allusions.The thousand eyes of the
peacock's tail are equivalent to the
thousand petals of the Sahasrara lotus
in India; the divine lotus that only
exists as a throne for the descending
Shiva upon his devotee.The eunuch's
voice is the shrill sound heard by adepts
at the moment of union with the divine.
The garden is of course the sphere of
the trained soul.

This is a very literal translation; it
is either an accident, or shows a high
degree of scientific knowledge.The
dependence of sound on air was discovered
in Europe by Hawksbee in 1705.(Hawksbee
first performed the "bell in vacuo"
experiment in 1705. Newton (Principia
Vol. III, 1687), gave an inaccurate
formula for Velocity of Sound in Air and
other fluids.Laplace nearly 100 years
later corrected this.But we do not wish
to stake El Haji's reputation as a
prophet on this phrase.It is perfectly
open to us to read "dies with breath" or
"dies with mind" the root [Persian]
(Heb.[tau/vau/resh]) meaning originally
wind, hence breath, hence much later
"spirit" or "ghost".The Latin "spiritus"
and Greek [greek] have an identical
history, the most complete case of
metaphysical sophistication in language.
The elevation of the Ruach Alhim (the
wind of the elements), a poetic phrase
for the actual wind stirring the surface
of the unfathomable deep to life, to a
Person neither made nor begotten but
proceeding -- and the rest of it -- is
a phenomenon unparalleled in the long
history of human folly, especially when
one considers the gorgeous way in which
having got a ghost from a wind, they
adduce the original passage as a proof
that their forefathers believed in ghosts!

The secondary use of [Persian] to mean
"mind" is however reasonable enough, and
possibly the Yogic process is responsible.
Early mystics (or psychologists) would
naturally observe the extreme instability
of the consciousness as its most obvious
characteristic, and name it from the most
unstable phenomenon in nature known to the
primitives, wind.

V. 14 is the saying of Mansur el Hallaj
"I am Truth and in my coat is wrapped
nothing but God".He was stoned by more
orthodox Arabs, and his blood traced "An'
el Haqq" on the ground.

Gem [Persian] Guhr.The Fable of the
Cock and the Dunghill probably sprang from
so childish a source as the pun between
Guhr and Guh [Persian] (dung). It is more
obvious in the oblique Guh-ra and Guhr-ra.

The last three verses are probably
spurious.Verse 11 supplies a natural
end, with the takhallus.*W

Ascetic.Zahid, indifferently to represent
the fat easy-going, conventional
materialist, self-styled orthodox, common
to all religions, and the desperate
devotee who does not set his life at a
pin's fee when heaven is at stake.El Haji
probably wishes to kill the two birds with
one stone.

Another hint that all Religion is
subjective; and that consequently mean men
are Evangelicals, gross men Roman Catholics,
cowards believers in Eternal Punishment,
sensual and sentimental men Universalists,
and so on.Such a rationalistic view of
the Genesis of Creed is uncommon enough in
Eastern literature, though the general
Fichtean positing of the non-Ego by the Ego
implied in the previous stanza is to be
found openly or obscurely in most sacred

This stanza is almost certainly spurious.

This is the old jest: "As long as you
drink a drop of this medicine daily, you
will not die".Though perhaps the erectio
penis of the hanged may give the lie to
the jape.

In fact, I saw a very beautiful copy so
inlaid on thin sheets of ivory in the
house of a wealthy whoremaster.

I have seen such women in Tehuantepee,
Moharbhanj, and other places. But
even en English woman acquires the human
figure if deprived of stays, and made to
walk several hours a day for a number of

A very convenient doctrine: all this --
(This note appears unfinished.) [sic; Ed.?]
I wish one could teach it to the English
wife, for ever on the groan as she is that
she is neglected, and then crying out
again when one gets her with child.The
solution of the sex-problem is given in
the Arab proverb, "Women for children,
and boys for pleasure".I strongly
advocate the putting of women in their
proper sphere; they should breed, nurse,
educate, and perform those physical tasks
for which their coarser nervous system and
lack of intelligence fit them.But no
woman is a fit companion for a man; she of
necessity degrades him.Luckily, in the
case of the best men, she disgusts him.

How many women have left any mark on
history, save by the excess of their
impudicities and whoredoms?

We must exclude those born to queendom.

I can think but of one, Jeanne d'Arc, an
example of the opposite abnormality,

The Sodom-fable is to be found in the XVth
chaper of the Q'uran.Moslems accept the
Bible, so far as it goes.Only they regard
the Christian as the Christian regards the
Jew: as one not up-to-date. Big fleas have
small fleas, etc. quoth the bard; and the
modern follower of El Baab [sic??]] and the
Baha-i-Ullah says the same to the orthodox

An allusion to a well-known tale, perhaps
to be identified in Alf Laylah wa Laylah.
A chief returning from some expedition,
finds his favourite wife in the embraces
of one of his sons. He reproaches her,
saying: Am I not the maker superior to
whom I made?(quoting, I fancy, the
Q'uran).She replied than women might
lawfully treasure the poem and press it
to their hearts, but that it would be
highly scandalous if they treated the
poets in that manner.

We are not inclined to regard the "if"
as sceptical, but as a strong form of
affirmation."As sure as Allah exists,
He exists not only in temples made by
men for His worship, but in all the
beauty He has created".This at least is
the line of defence attempted by those
orthodox Muslim who cannot quite forgive
Abdullah -- or forget him.

Taken by a parallel construction to
Maker-Made.The absurdity is not so
glaring in Persian, owing to the system
of "modes" by which from each root is
extracted a great number of derivatives,
according to fixed rules.The Satire is
of course against those who think that the
difficulty of self-created matter is
overcome by postulating a self-created God.
Thus [Persian] Jade might become [persian]
a maker of Jade, were only Jade a *verbal*
root. As [Persian] slayer from the root
[Persian] to slay.

The Takhallus being absent from this
Ghazal, it is either spurious or
unfinished; or else affords us a ground
for rejecting those Ghazals which but for
the Takhallus would be declared not to be
authentic.This latter view has guided us
to some extent in this edition.*X

These similes are very affected.

See note 195.[[??]]]
Dinar -- a gold coin worth about 10/- [sic]

Evidently the reviewer is as old as the

Pious folk -- Wahhabi [Persian] the Muslim

Obscure.I doubt if the Q'uran forbids
sodomy.See Q'uran XV, where the fault of
the people appears to be their breach of
hospitality, always a stigma in primitive
communities.The Bible is just as
broadminded on the point, both in the
Story of Sodom and that of the Levite. May
be "Allah" is a slip for "Mullah" -- a
difference of only one letter.

The bowl of the pipe of the sphere of the
heavens; the tobacco is the benevolence
of God: the live coal His glory and desire
toward man: the water in the bowl is the
veil which prevents man being burnt up in
that glory, and the purifying influence of
calm upon the soul; the smoke is the
perfume of the Spirit of God; the tube is
the Influence (Heb. Mezla) from on high;
the mouthpiece the love of one's earthly
teacher; (This sounds as though Sufi
confessors shared the predilections and
privileges of Jesuit confessors) the
inhalation is the enlightenment of the
soul; the exhalation the holy influence
shed by the Sufi upon his fellow man --
and so on.

Mahbub was perfectly willing to explain
every phrase in the book along these lines;
reasonable people will agree that a single
sample is enough.But see the note 1 [sic??]
on XXXVIIIth Ghazal.

Aristu -- Aristotle. Most sensible men
will heartily agree with these sentiments.
El Qahar is more than mystic and sodomite;
he is a practical person.But perhaps the
unusual word huqqa is a pun on hukm
(command) and the phrase means, "As long as
I obey God's law, I care nothing for

This ode is by most considered spurious,
or the work of a pupil on a skeleton left
by the master.But the very stigmata [sic]
on which this view is based -- the absence
of the Takhallus, and of the word "kun" --
seem to us to point the other way.No
forger would have omitted so simple a
precaution.It is possible that the ode
is incomplete.

More reasonable seems the suggestions that
el Haji (1) disliked the introduction of
his holy word [Persian] and of his sacred
Name in an ode of this type -- as a kind
of extra insult to the Mullah; (2) feared
stoning if he signed it.The strongest
argument for its genuineness is that the
secret key-letter is right; if we canceled
the ode it would make nonsense of all the
following ones.Unless indeed, this ode
replaces a genuine one.For which there
is not a jot or tittle of evidence.

This is the boldest attack on orthodoxy
that we have met in Eastern literature.
The paternity of Islam -- its divine
origin -- is said to be uncertain; the
character of Mohammed, it mother, is
vilified, the suggestion being that he
received the Q'uran from all sorts of
evil spirits; while of the religion
itself he asserts dullness and inutility.

The old humbug -- lit. this Saiyid of
Samera.A Saiyid is one of Mohammed's
own tribe; but at Samera there is an
establishment for forging pedigrees,
in all respects precisely similar to our
own Herald's College.

Combined with the information in 31,
that the Mullah is one-eyed, this
suggests that el Haji wishes to
identify him with [Persian] dajjal,
Antichrist, who is usually spoken of as
a one-eyed man riding upon an ass. Thus
he may mean: "The Spirit of Orthodoxy
is the spirit of Antichrist".It would
at least be in keeping with the rest of
his opinions, and the symbol is lucid
and keen.

One M.S. has "cornered" (shashdar
shudan), a technical term in backgammon,
when the game, though not actually
finished, is seen to be hopeless for
one of the players.

This is the Rabelasian jest -- the story
of Hans Carvels ring -- in Eastern dress.

Again a confusion.He refers to the
Sufi, not to the Zahid.*Z

Anyone who has practised even for a short
time any of the Eastern systems of
meditation will realize the force of this
remark. No person who has not practised
can realize how swift and numerous our
impressions are.Under ordinary
circumstances the great majority do not
rise into consciousness at all, for one
is occupied with one main current of ideas.
But once the mind seeks to check all
possible currents of ideas, the simple
impressions rise into the vacant space,
which is fairly bombarded.

"Into one wave all the wavelets" is the
Hindu equivalent for this.El Baab, when
the orthodox took him out to be shot,
having dug holes in his skin and filled
them with lighted bamboo-shoots dipped in
wax, is said to have observed:

These are many flamelets,
and will soon expire,
but my soul is One Flame,
and will not.

And there is a tale of an harlot, who
retorted on some men who reviled her:
"You are like the raindrops; but this my
vulva is One Pool".They stoned her for
the blasphemy.

Zemzem. The holy well at Mecca.Its
waters are excessively foul, and even the
most devout make a wry face when drinking

Jasmine podex -- surely a true perversion
of sense!Yet the adjective is as
invariable as pius for Aeneas and fidus
for Achates.

Fatihah, the first chapter of the Q'uran.
To recite it 1,000 times nightly causes
one to become a great Sheikh.

Surely Oriental exaggeration.*AA

Ingenious, but absurd. The Persian
does not admit the same ambiguity as
my English.*BB

Observe that the very idea of irrumation
never once enters his pure mind. The
subject of this peculiar vice is a very
extended one.I think that the orthodox
Muslim probably fears the defilement of
his mouth, or that of his lover.He would
not object to being thus excited by a woman,
who is already from crown to sole one mass
of filth.Prejudiced as I am in favour of
the Unfair Sex, I cannot but see this.Like
Balaam, I am constrained. But if anyone
wishes to argue with me, I may point out
that -- it happened before. *CC

Suraiya. [sic] -- the Pleiades.

Hell. [sic]

The passage in brackets is certainly
spurious.We retain it as shewing the
ingenuity of interpretation employed in
this class of literature.

The natural (though hardly altogether
just) contempt of the practical expert
for the arm-chair critic.

Surely Oriental exaggeration.

Can this be a reference to the Western
superstition that mystic devotion injures
the intellect?Or only to the dangers of
"obsession', to the appalling results
which occasionally occur when the
processes are ill performed?I cannot
but give my adhesion to the former theory:
at this stage of the poem el Haji is
attacking sceptics and orthodox people:
there is no imperfection in his love.

El Haji's Materialism.There is nothing
strange to an Oriental in the theory that
emotions and thought depend upon bodily
changes.All books on Philosophy teach or
imply this, in direct contradiction to
the silly metaphysical theories of thought
which pass current in the West.Yet they
hold that all depend, ring within ring,
upon the central point, God.If the
Eastern is an idealist, it is the idealism
of Malebranche or Berkeley; if a sceptic,
it is the scepticism of Huxley or Hume; if
a materialist, it is the materialism of
Leibnitz or the earlier Kant.

Charles' wain -- the Great Bear, the Car
of David, and many other names, all
equally absurd.

We do not know whether this can possibly
have any reference to a local custom. In
Egypt the rising of Sirius heralded various
obscene religious festivals.Our own view
is that the best signal for beginning a
love-affair is the rising of -- but no matter!

Shaitan -- Satan.It is however a generic
name for an evil spirit.

Lion.The Persian, with the Scot and the
Cingalee, claims a lion for his emblem.

After this ode the "secret key-number"
breaks down.It is said that there are
five odes missing.But no doubt need
therefore be cast upon the genuineness of
the following odes.Some weight is to be
given to the contention that there can be
only 42 odes, neither more nor less, for
mystical reasons.Their Persian dress I
cannot learn; but the Egyptians knew 42
Gods who purify the soul; and the Jews
speak of the "Revolution of the 42-fold
Name of the Palaces of Yetzirah" -- the
world which should invade and redeem this
material scheme of things.

Talking of this "scheme of things", I
remember the wit of a certian comely youth
at Oxford, who reproached his exhausted
lover with the quatrain:

Ah love! could Thou and I with Fate conspire
To graps [sic] this sorry scheme of things entire,
Would we not shatter it to bits, and then
Remould it nearer to the heart's desire.

[Persian] huqqah.It is said that this
word represents heiroglyphically the
process of smoking.[Persian] the harsh
aspirate changed to [Persian] the smooth
aspirate by the medium of the force of
[Persian] which Arab mystics describe as
being "of a watery, lunar nature, and
consonant to dogs, jackals, beetles,
pools, old women painted, dreams, water
pots, drunkenness, illusion, broken
spears, and astrologers".In this case
the watery nature symbolizes the
rose-water through which the smoke is
drawn to purify and soften it.

Cannabis -- Hashish, bhang, ganja,
marijuana, kif, a drug much used by Yogis
and Fakirs.It induces maniacal attacks,
destroys the sense of proportion in time
and space, and give powerful emotions to
its victims.

Ambergris.Without much perfume of its
own, it is priceless for bringing out the
best of any others with which it may be
mixed.The price in 1906 was 135
shillings the ounce [sic].

i.e. it is useless to explore the universe
until the problem of personality is
satisfactorily settled.

Hakim -- doctor.

Gonorrhoea is known in Persia as
elsewhere.At a recital, when all the
young men exclaim joyfully: "What flowing
stanzas!" (suz), an old cynic may be heard
to mutter: "What flowing gleet!" (Suzak).

Cf. Canticles; and Matthew, "What shall
a man give in exchange for his soul?"

Refers to the Ghazi, still a terror to
our Frontier officials in N.W. India.The
method of manufacture is interesting.A
poor and despairing man is selected and
watched.One night, as he slinks through
some deserted beggar's haunt, he is
secretly drugged and conveyed to a palatial
house with gardens and fountains.He
awakes to find himself robed in fine linen
and purple, surrounded by rich wines and
foods, and by an adoring bevy of the most
luscious beauties that he can imagine.He
is however always kept to a certain extent
under the influence of hashish, in order
to bewilder him slightly, and to cause him
partially to doubt the reality of his
present joy.In a week or so he is again
drugged, dressed in his old rags, and
abandoned in the same beggar's haunt as
before.He wakes up utterly miserable,
and consults the local Mullah as to his
experience. "My son!" replies the good man
"favoured of Heaven!You have had a
vision of the realms of Paradise".He
naturally wants to know how to get back,
and the Mullah reiterates the well-known
blessing on those who die, slaying
infidels, and further indicates such and
such a Sahib -- who has probably made
himself obnoxious to the faithful in some
way -- as a suitable person to attack.
Lord Curzon however very wisely met this
manoevre by ordering the cremation of
murderers of this type.If the body of a
Musselman is burnt he cannot go to
Paradise; for the os coccygis, from which
God will raise his body from the dust, is
destroyed.But it would probably be waste
of time to explain all this to Mr. Keir

That is, even a very slight experience
of the outer joys of the mystic path is
sufficient to induce the neophyte to
devote himself entirely to the same.

Surely Oriental exaggeration; especially
when one considers the shortness of
Persian twilight.*DD

The ninety-nine names of God, in sections
of 10; 3, 3, and 4 to a sub-section, occur
in this remarkable poem.

These are the names:
as salamu
al cadasu
al maliku
al mutakabiru
the proud
al jab(ac)aru
the mighty
al azizu
the dear
al muhaiminu
the terrible
al muhminu
he to whom one is faithful

al cah(ac)aru
al ghaff(ac)aru
al musawiru
al b(ac)ariu
al kh(ae)aliq
al cabidu
al 'alimu
al fat(ac)ahu
al wahabu
al muz(ac)ilu
al mu'aizzu
al kh(ac)afidu
al b(ac)asitu
allathifu the [sic]
al basiru
al shak(ac)uru
worthy of thanks
al 'az(ac)imu
al halimu
long suffering gracious
al khabirugreat
al hasibu
al moqitu
al hafizu
al kabiru
the great
al aliyu

al wasi'au
al mujibu
hearer of complaints
beholder of hearts
al karimu
the generous
al jalilu

witness of all
al b(ac)a'asu
al majidu
al wad(ac)udu
al hakimu
wise healer

al waliyu
fosther-father [sic]
al matinu
al qawiyu
al wakiiu
al h(ac)aqu

al mohiyu
giver of life
al mo'aidu
al mobdiu
al mohsiu
al hamidu
worthy of thanks
al m(ac)ajidu
most holy
al w(ac)ajidu
the only one
al qoy(ac)umu
advocate of all
al h(ac)aiyu
al momitu

al muq(ac)adimu
first of officers [sic]
al maqtadiru
most mighty
al q(ac)adiru
of powerful
al w(ac)ahidu
sole hastener[??]

al b(ac)atinu
al (ac)ahiru
the last
al aiwaiu
the first
al moahiru

al munt(ae)aqimu
al towabu
turner of hearts
al baru
al muta(ac)aiu
al w(ac)aliyu
fosterer of all

zuljalilie walikrami
who pitieth
maliku el mulk
worthy of glory and honour
al 'af(ac)awu

king of the universe

al marhny(ac)u
al rhaniyu
al j(ac)ami'au
al m(ac)oqsitu
al h(ac)adiyu
la lumiere
giver of advantages
al m(ac)an'au

al rashidu
(?beginning [sic]) guide
al w(ac)arisu
al b(ac)aqiu
al badi'au

Hua is God; and there is none other God than Hua. Amen.

Alexander the Great, still great in
Hindostan.I can trace no legend to
justify this epithet; perhaps it is
merely poetic for "mighty".

This verse (says Mahbub) conceals a
"Great Word to become mad, and go about
naked" if repeated 1001 times nightly for
a number of nights not stated.Very

The concealed Word is only the common:

"Glory to God and Praise to God!There is no
God but God. Great is He, and protecteth us;
there is no might save in Him, the Exalted One".

The "Heart of the Q'uran"; one of it
holiest chapters, recited or read to all
good Muslim [sic] at the point of death,
whenever possible.

Musalla, near Shiraz; as Richmond, near
London; or the Cafe d'Hermenonville,
near Paris.

Azrael -- the angel of death.

Arafat -- the holy mountain near Mecca.

The Vindu-Siddhi, power of retaining the
semen, is one of the most interesting and
important branches of Hathayoga, the Hindu
"Physical Culture".

The following from the Shiva Sanhita,
concerning the Vajroli Mudra, affords an
adequate example of the method and aim.

53. Actuated by mercy for my devotees, I shall now
explain the *Vajroli Mudra*, the destroyer of the
darkness of the world, the most secret among all
the secrets.

54. Even while following all hiss [sic??] desires, and
without conforming to the regulations of Yoga, a
householder can become emancipated, if he practices

55. This VAJROLI-YOG practice, gives emancipation
even when one is immersed in sensuality; therefore
it should be practised by the Yogi with great care.

56. First let the talented practitioner introduce into
his own body, according to the proper methods, the
germ-cells from the female organ of generation, hy [sic]
suction up through the tube of the *meatus urinarius*;
restraining in his own semen, let him practise
copulation. If by chance the semen begins to move,
let him stop its emission by the practice of the
YONI-MUDRA. Let him place the semen on the
left hand duct, and stop further intercourse. After
a while, let him continue it again. In accordance
with the instructions of his preceptors, and by
uttering the sound *hoom*, let him forcibly draw up
through the contraction of the *Apana Vayu* the
germ-cells from the uterus.

57. The Yogi, worshipper of the lotus-feet of his
Guru should, in order to obtain quick success in
Yoga, drink milk or nectar in this way.

58. Know semen to be moon-like, and the
germ-cells the emblem of sun; let the Yogi make
their union in his own body with great care.

59. I am the semen. *Sakti* (the goddess) is the
germfluid [sic??]: when they both are combined, then
the Yogi reaches the state of success, and his body
becomes brilliant and divine.

60. Ejaculation of semen is death, preserving it
within is life; therefore, let the Yogi preserve
his semen with great care.

61. Verily, verily, men are born and die through
semen; knowing this, let the Yogi always practise
to preserve his semen.

62. When through great efforts success in the
preservation of the semen is obtained, what then
cannot be achieved in this world? Through the
greatness of this preservation (i.e., through
celibacy) one becomes like me in glory.

63. The vindu (semen) causes the pleasure and pain
of all creatures living in this world, who are
infatuated, and are subject to death and decay. For
the Yogi, this preservation of semen is the best of all
Yogas, and it is the giver of happines. [sic??]

64. Though immersed in enjoyments, men get powers
through its practice. Through the force of his practice,
he becomes an adept in due season, in his present life.

65. The Yogi certainly obtains through this practice all
kinds of powers at the same time enjoying all the
innumerable enjoyments of the world.

66. This Yoga can be practised along with much
enjoyment; therefore the Yogi should practise it.

67. There are two modifications of the VAJROLI,
called Sahajoni, and Amarani. By all means let the
Yogi preserve the semen.

68. If at the time of copulation, the vindu is forcibly
emitted, and there takes place an union of the sun
and moon, then let him absorb this mixture through
the tube of the male organ. This is Amarani.

69. The method by which the vindu on the point of
emission can be withheld through YONI-MUDRA,
is called Sahajoni. It is kept secret in all the

70. Though ultimately the action them [sic] (*Amarani*
and *Sahajoni*) is the same, there are arisen [sic]
difference owing to the difference of nomenclature.
Let the Yogi practise them with the greatest care
and perseverance.

71. Through love for my devotees, I have revealed
this Yoga; it should be kept secret with the greatest
care, and not be given to everybody.

72. It is the most secret of all secrets that ever
were or shall be; therefore let the prudent Yogi keep
it with the greatest secrecy possible.

73. When an [sic] then time of voiding urine, the Yogi
draws it up forcibly through the Apana-Vayu, and
keeping it up, discharges it slowly and slowly; and
practises this daily according to the instructions of his
Guru, he obtains the *vindusiddhi* [sic] (power over semen),
that gives great powers.

74. He who practises this daily according to the
instructions of his Guru does not lose semen, were
he to enjoy a hundred women at a time.

75. O PARVATI! When *vindu-siddhi* is obtained,
what else cannot be accomplished? Even the
inaccessible glory of my godhead can be attained
through it.

The angel to whom is allotted the duty of
sounding "the last trump".

Sodom -- a legendary city, said to have
been destroyed by a volcano.But it has a
mystic meaning.It is spelt [final mem,
daleth, samekh??] in hebrew, signifying by
the secret keys of the Kabbalah Temperance
(turning a man) from pleasure to
Self-Sacrifice.(Erroneously read by
Zahids as follows: the angel Metatron
bestowing upon Indulgence condign
Punishment).I doubt though if el Haji
knew all this.*EE

Surely Oriental exaggeration.

The rules for which are carefully laid
down in the Ananga Ranga, and other works
on the Science, Art and Craft of Love.

For a similar literal division of the
stanzas of a poem, Cf. [sic] Psalm CXIX.

Surely Oriental exaggeration.

After all this mere envy must drive us to
assume a mystical sense for these writings.

Hua -- He.But it is further the true and
secret unpronounceable Name of God,
concealed by its obviousness.The 100th
name, about which people make such a fuss,
is simply Allah [Persian] itself, the
other 99 merely replacing Allah in the
sentence Hua Allahu alazi wailaha illa
Hua, thus: Hua Arrahmanu alazi etc., and
so for the rest.How [Persian] came to
mean God ([Persian] the God) is a question
for the profoundest scholarship; but we
note that [Persian] has the numerical
value of 66, and that 66 is the sum of the
first 12 numbers, beginning, as Orientals
do begin in a cosmogony, with Zero.Now
[Persian] has the value of 12.The
symbolism of this number will occur to all
students.But without coursing that hare
to death, we may lightly touch upon the
traces of Hua through the languages Hebrew
Hua, English He; and note the remarkable
similarity to Allah of Ille, Il, Lui, Le
and so on.The Hebrew Allah is [He, Lamed,
Aleph] usually transliterated by our
empirics Eloah, perhaps dropping an L. [sic??]
because 36 is the value of [He, Lamed,
Aleph] and the sum of the first nine
numbers (0 to 8) 9 being the number of
their Divine Sephiroth (not including
Malkuth, the world) and the addition of
the 10th number (9) giving them 45, the
value of the name [Final Mem, Daleth,
Aleph] Adam.But even the Hebrews
acknowledge the superior purity of the 12
system by retaining Hua as a title of
Kether, their highest emanation.
Unfortunately they seem to have forgotten
that Kether should itself be counted as
Zero, thereby altering their whole chain
of aeons and its symbolism, though it is
true that, realizing the necessity of
Zero as a starting point for any system,
they concealed behind Kether three veils
of the negative, culminating in Ain, pure
negation.But this was rather an effect
of the Brahminical (or post-Fichtean)
metaphysic, in which an Absolute is
reached by denying to it all possible
predicates as thinkable and therefore
derogatory.Even when one retorted, "He
is then Unthinkable" the wary Rabbi would
reply, "Neither Thinkable nor Unthinkable".
You can't win; but you don't want to play
any more!

All this is far, far indeed from the true
practical Qabalah, which contents itself
with leading the student to the next stage,
which teaches the animal to think, the
thinker to aspire, the aspirant to wisdom,
and crowneth the wise man with the glory
of the 12 Stars, his holy Genius.

Not that it is for a mere dabbler like
myself to suggest to others even a line of
research; but love conquers modesty, and I
should ike [sic] to hint that in the
restoration of a duodecimal notation and
cosmography lies the best hope of a
perfect recovery of the perfect Way.*FF

This is the extreme sceptico-mystical
position: to admit that phenomena are
perfectly mysterious, while asserting a
direct consciousness of the Absolute.

Riddle.In the Persian are perhaps
concealed some details of the Poet's
life and amours.

Azrael -- angel of death; Israfel -- of
the last Judgement, bear respectively a
sword and a trumpet.We have taken Azrael
though modern Persians usually (*GG) call
him Abu Yahya [Persian] "Father John".
Some ignorant Persians confuse him with
Ezekiel!Result: "to sup with Father
John" means either to eat dirt, i.e.
(apologize) or "to die".Hence an
offended Persian in a tavern brawl, may
say "You must sup with Father John
to-night" meaning "Retract, or I knife

Venus-throw -- the double six.The
highest throw at dice.

Ghoul -- a corpse-devouring devil.

Hur al Ayn. pl. of Ahwar al Ayn, our
Western "Houri".Literally, one whose
eye is intensely white, i.e. the
conjunctiva; while the cornea is
perfectly black.

'Attar' [Persian] a druggist."Attar
of roses" (corrupted to "Otto of Roses")
is all nonsense.The word meant in Atr
[Persian] perfume.


EDITOR'S NOTES (Aleister Crowley)

Major Lutiy's death left this paragraph
incomplete.I need only add that on his
departure for the front he sent the MSS.,
with numerous further additions, to me.
I have retained the paragraph to explain the
occasional diversity of opinion in reading
or interpretation, and the way in which
I' [sic] and 'We' are alternatively used in
the notes.


Crede experto?                                                                                                         [H06c]


In deference to the wishes of the widow of
the gallant soldier who penned these lines,
and gave his life to his country in S. Africa,
we do not carry out his intention of attaching
his name to them (during her lifetime) and
designate him only by his chosen nom de plume
Alain Lutiy.


The pathic of Laknau, when offering themselves
for hire to British officers, draw long strips
of muslin torn from their recta, whose perfect
cleanliness is thus beyond suspicion.O si
sic ommes!

This has been already anticipated in the
long note (006) above.

Major Lutiy's note seems to us as obscure as
the text.But the point clearly is that the
sound apple does not pity the bad apple any
more than the bad orange.

Solon properly forbade the practice of
sodomy to slaves; and perhaps after all the
English, slaves at heart as they are, do
well to observe his law.

He was presented with a London living in
1900, and held it till his sudden
conversion, and exodus, to Rome.

Tilting the ring?

This line, pencilled faintly in Major
Lutiy's M.S. has been difficult to decipher:
we doubt the accuracy of the above. It is
not an M.S. reading.

In the other "Scented Garden".

Major Lutiy did not live long enough to
accomplish this intention and we cannot
trace the phrase.Possibly it is more
Indian than Persian.

I think it far more likely that it refers
to another fable, the following, told by
Persians against Omar and Ayeshah who as
the daughter of Abu Bekr is supposed by
the Shiahs to have influenced Mohammed's
conduct for evil. There are numerous
scandals regarding her.Yet the more
decent Persian tells the story of
Zuleikah (Potiphar's wife) and of Joseph.

A certain dog meeting an ass, greeted him
cheerfully."Why this glee, brother dog?"
"Passing near a dunghill (probably
Abubekr's house is intended) I met a
beautiful virgin named Ayeshah, who was
as firm and as tight as it is impossible
to believe."The ass trots off, all on
fire, but suddenly falls headlong into a
deep pit.He is about to bear witness
that there is no God but God, and Mohammed
is his prophet (i.e. about to resign
himself to death), when he is lifted out
by a woman's hand and set on solid earth
again."O ass! how dost thou dare awaken
Ayeshah the promised wife of the Prophet
of Allah?""O Ayeshah! I met a certain
dog, who bore witness that thou wast
tighter than it is possible to believe,
the liar!""Verily, o ass, but Omar hath
passed by since then."

See note #084.

Not [Persian] but the Hebrew [beth].

There is, the Qabalist may (perhaps too
hypercritically) remark a shade of lack of
Equilibrium here. Why prefer the Near to
the Far?Browning (Abt Vogler, IV) is
better with his "Earth had attained to
heaven; there was no more near not far".
Yet even Browning in this passage
discriminates against Earth in favour
of Heaven: I suppose we are none of us

See note #063.

We must beg students to observe that Major
Lutiy seems to have written these notes in
two moods, one in which he admits his own
personal knowledge of, and identification
with, mysticism; the other in which (as
here) he writes as a mere scholar.

Yet if so where is the Takhallus?

Ars Cevendi in the case of a boy.

We cannot agree. The member is the
Mahalingam, whose dimensions are only to
be expressed in astronomical terminology.

Of course one may cavil at "quilt", which
implies quilting, not any rug qua rug.
But a wounded buffalo is a very mild
animal compared to a translator in trouble
with his monorhyme, so that we had perhaps
better say nothing.

It will be observed that some of these
notes are redundant.We have not altered
or cut any of Major Lutiy's notes, though
we have added a small number of our own.
On the rare occasions of our disagreement,
we have added his initials to his note,
and added our own view in brackets.

There are altogether some 80 or 100
extant Ghazals of Abdullah; fortunately in
the keyletter [sic] we have a certain
check on this particular series.Major
Lutiy wrote his note under the idea of
issuing the whole in a single volume.

I cannot admit that huqqa is an altogether
unusual word; I think hukm rather merits
the title.Besides, the pun is not
obvious and less to a Persian than an
Indian at that.

Teacher is nominative -- fool accusitive.

Not at all.I do not think that El Haji
necessarily means separate and distinct
emissions; he may mean thrusts.Now even
the uneducated Briton, with a little
practice, can learn to retain his semen
for 3 to 6 hours without withdrawal or
prolonged rest.Allowing only four
thrusts on an average per minute, it
would require but four hours and ten
minutes to fulfil these conditions.

True. I wrote the above without a copy
of the text at hand. But the discussion
will prevent repetition of my false

Irrumation, with either sex, is perhaps
the most popular of all the sex-perversions
-- or sex-refinements? -- in the West.

A well-known English peeress of American
origin has kindly favoured me with a
classified list of the principal methods
employed by the patient. It will be seen
that they easily surpass the crude
expedients of the Kama Soutra.

1. *The Spider's Legs*. Tickle the penis
with fingers, lips, tongue, and eyelashes.

2. *The Fire-drill*. With flat palms rub the
penis vigorously in a direction
perpendicular to its axis. The tip of the
penis is held firmly in the mouth.

3. *The Mouse-trap*. Nibble and kiss the penis
all over, like a mouse at a piece of cheese.
Suddenly nip hard on to it and finish, like
the closing of the trap.

4. *Les affaires sont les affaires*. Swallow
the penis whole, rocking the head furiously
backwards and forwards.

5. *The Woodpecker*. Bite sharply with teeth
upon the penis.

6. *The Limpet* (or *Barnacle*). Suck the gland
hard, so as to create a vacuum (this is a
rude cupping process, causes [sic??] the blood
to flow strongly to the part and so is almost
unfailing as a means of producing erection).

7. *The Oyster Supper*. Spit on the penis and
catch the "oysters" until they replaced by
the "pearls".

8. *The Green Corn*. Suck at the penis as you do
to eat green corn (i.e. all down the shaft).

9. *The Asparagus*. Suck at the penis as you do
to eat asparagus (i.e. at the tip).

10. *L'ernelle idole*. Worship the penis; rub it
on the forehead, and so on, according to
your ideas of what a ritual should be.

11. *The Naughty Boy*. Smack the penis
smartly with the hands. Afterwards
make up to it, and pet it.

12. *The Sculptor*. Mould and knead with firm
lips and fingers, as a sculptor models clay.

13. *The catapult* [sic]. Pull down the penis,
and let it flap back against the belly.

14. *The Metronome*. (for two patients) -- With
thumb and forefinger at the root of the
penis guide it, swinging it to and fro from
mouth to mouth, one lover being on each
side of the irrumator.

15. *The whirlpool* [sic]. Swallow the penis
whole, and roll the tongue round and round
the gland.

16. *Parfait amour* [sic]. (Lady T-- has to say
that she learnt this from Mlle [sic] Marcelle
of the house just off the Carrefour de L'Odeon,
a Paris).Swallow the scrotum whole and
rub the penis backwards and forwards
across the nose. Excite at the same time
the testes with the tongue, and the
fundament with the finger.]

Perhaps the 5 refers to the Pentagram.

Nonsense, the Angel of the Key of [samekh]
is Sandalphon, not Metatron, and is of
Reconciliation.Even a Zahid would surely
know this.The true key to its meaning
is its value 104 = 8 x 13, and therefore
its interpretation of the number 8, since
13 is only the basic unity.Now 8 refers
to [cheth] the Chariot and Abracadabra.
Perhaps the two Sphinxes which the
Charioteer drives are the symbols of the
two sexes which he enjoys, even as the
Sphinx is the Deification of the bestial,
and therefore an apt Hieroglyph of the
Magnum Opus.


One is sorry to have to object that
the Arabic Hua is spelt [Persian] not
[Persian] and equals 11, not 12.The
number 11 however does represent the
squaring of the circle, the Great Work,
since there are 11 letters in Abrahadabra,
whose symbolism is so enigmatical:
[Persian] is further the equation of
[Persian] 5 the Pentagram and [persian]
6 the Hexagram, Micro and Macro-prosopus,
Man and God.


not [sic??] the text here.


  (haramullah --

(From the translator of nonPersian text, MDilts (thanks!):

In the text below, accent marks occur after
the affected vowels. Acute accents are
represented by '/' grave accents are represented
by '\' and circumflex accents are represented by
'^' Thus 'e' with an acute accent is written
'e/' while 'e' with a grave accent is written
'e\' and 'e' circumflex is 'e^' In the Greek
text, eta is distinguished from epsilon and
omicron from omega by the use of colons. Thus
epsilon is written 'e, e/, e\' and eta is
written 'e:, e/:, e\:, e^:' By the same token,
omicron is written 'o, o/, o\' and omega is
written 'o:, o/:, o:\, o^:.').



MSC. -- manuscript; there are numerous
variations of abbreviation for this word
contained within this document, and all
of them have been left as is.


[Persian] -- we are currently seeking a
translator for the Persian text; contact
the Editor if you have a lead on
someone to accomplish this task for the
full explication of this text. thank you.


[Greek: UNKNOWN] -- ??


R... P...-- this and subsequent blinds are
left as is. should any who read this know
to what they refer, please email the Editor.


*nearly* -- text between asterisks was
italicized in the 1910 printing.


el Haji -- the various capitalizations of
this name have been left as found.


"begin... not the" book. [sic] -- it is
unclear precisely what is being quoted here.
perhaps it should be "I know not the book."

vers de socie/te/ -- "poetry of fellowship,"
i.e. he has written his 'verse' in his
intercourse with other people, with the

Q'uran -- sic throughout the text.


ichthu^s -- 'fish' (missing circumflex
accent in printed text).


[Greek: UNKNOWN] -- [[??]]

crede experto - 'believe the expert (i.e.
the experienced person)'. presumably the
author has actually experienced performances
by the choir in question.

'peri\ te\:s paiderasti/as' (and) 'megale^:
poli\s, he/:tis kalei^tai pneumatiko^:s So/doma
kai\ Ai/guptos, ho/pou kai\ ho Ku/rios he:mo^:n
estauro/:the: -- 'about pederasty'; literally
love ('era/o:') of boys ('pai^des'), (standard
Attic spelling is '-i/as,' not '-ei/as' (and)
'the great city, which is spiritually called Sodom
and Egypt, where Our Lord was crucified;' as
indicated, this quotation is from verse 8 of
Revelations 11. The beginning of the sentence
has been truncated and the case endings of
'megale^: poli\s' have been altered. The full
sentence reads: 'And their bodies shall lie in
the street of the great city...' The bodies are
those of the two witnesses who prophesied against
the Beast.


{About/concerning/of the pederasts great
(should be "pederasts'"?) Christ,
we are (may) risen (probably should be
"risen. Ed.}").


Mirrikh Note -- in the 1910 printing the
superscript for Mirrikh note was omitted.


a/suaging -- the 1910 text has aasuaging
with the second a merely slashed out.


t/trifling -- the 1910 text has tatrifling
with the a merely slashed out.