Quotes from the primary source: 1921–1933
1921: The Nameless City:
It was of this place that Abdul Alhazred the mad poet dreamed on the night before he sang his unexplainable couplet: “That is not dead which can eternal lie, And with strange aeons even death may die.”
1922: The Hound:
Alien it indeed was to all art and literature which sane and balanced readers know, but we recognised it as the thing hinted of in the forbidden Necronomicon of the mad Arab Abdul Alhazred; the ghastly soul-symbol of the corpse-eating cult of inaccessible Leng, in Central Asia. All too well did we trace the sinister lineaments described by the old Arab demonologist; lineaments, he wrote, drawn from some obscure supernatural manifestation of the souls of those who vexed and gnawed at the dead.
We read much in Alhazred’s Necronomicon about its properties, and about the relation of ghouls’ souls to the objects it symbolised; and were disturbed by what we read. Then terror came.
1923: The Festival:
“The nethermost caverns,” wrote the mad Arab, “are not for the fathoming of eyes that see; for their marvels are strange and terrific. Cursed the ground where dead thoughts live new and oddly bodied, and evil the mind that is held by no head. Wisely did Ibn Schacabao say, that happy is the tomb where no wizard hath lain, and happy the town at night whose wizards are all ashes. For it is of old rumor that the soul of the devil-bought hastes not from his charnel clay, but fats and instructs the very worm that gnaws; till out of corruption horrid life springs, and the dull scavengers of earth wax crafty to vex it and swell monstrous to plague it. Great holes secretly are digged where earth’s pores ought to suffice, and things have learnt to walk that ought to crawl.”
1926: The Descendant:
…So matters went till that night when Williams brought home the infamous Necronomicon of the mad Arab Abdul Alhazred. He had known of the dreaded volume since his sixteenth year, when his dawning love of the bizarre had led him to ask queer questions of a bent old bookseller in Chandos Street; and he had always wondered why men paled when they spoke of it. The old bookseller had told him that only five copies were known to have survived the shocked edicts of the priests and lawgivers against it and that all of these were locked up with frightened care by custodians who had ventured to begin a reading of the hateful black-letter. But now, at last, he had not only found an accessible copy but had made it his own at a ludicrously low figure. It was at a Jew’s shop in the squalid precincts of Clare Market, where he had often bought strange things before, and he almost fancied the gnarled old Levite smiled amidst tangles of beard as the great discovery was made. The bulky leather cover with the brass clasp had been so prominently visible, and the price was so absurdly slight.
The one glimpse he had had of the title was enough to send him into transports, and some of the diagrams set in the vague Latin text excited the tensest and most disquieting recollections in his brain. He felt it was highly necessary to get the ponderous thing home and begin deciphering it, and bore it out of the shop with such precipitate haste that the old Jew chuckled disturbingly behind him. But when at last it was safe in his room he found the combination of black-letter and debased idiom too much for his powers as a linguist, and reluctantly called on his strange, frightened friend for help with the twisted, mediaeval Latin. Lord Northam was simpering inanities to his streaked cat, and started violently when the young man entered. Then he saw the volume and shuddered wildly, and fainted altogether when Williams uttered the title. It was when he regained his senses that he told his story; told his fantastic figment of madness in frantic whispers, lest his friend be not quick to burn the accursed book and give wide scattering to its ashes.
1927: The Case of Charles Dexter Ward:
…and Mr. Merritt turned pale when, upon taking down a fine volume conspicuously labelled as the Qanoon-e-Islam, he found it was in truth the forbidden Necronomicon of the mad Arab Abdul Alhazred, of which he had heard such monstrous things whispered some years previously after the exposure of nameless rites at the strange little fishing village of Kingsport, in the Province of the Massachusetts-Bay.
“…I alone am at a Loss. I have not ye Chymicall art to followe Borellus, and owne my Self confounded by ye VII. Booke of ye Necronomicon that you recommende.”
“…I am foll’g oute what Borellus saith, and haue Helpe in Abdool Al-Hazred his VII. Booke.”
1927: The History of the Necronomicon:
Original title Al Azif — azif being the word used by Arabs to designate that nocturnal sound (made by insects) suppos’d to be the howling of daemons.
Composed by Abdul Alhazred, a mad poet of Sanaá, in Yemen, who is said to have flourished during the period of the Ommiade caliphs, circa 700 A.D. He visited the ruins of Babylon and the subterranean secrets of Memphis and spent ten years alone in the great southern desert of Arabia—the Roba el Khaliyeh or “Empty Space” of the ancients—and “Dahna” or “Crimson” desert of the modern Arabs, which is held to be inhabited by protective evil spirits and monsters of death. Of this desert many strange and unbelievable marvels are told by those who pretend to have penetrated it. In his last years Alhazred dwelt in Damascus, where the Necronomicon (Al Azif) was written, and of his final death or disappearance (738 A.D.) many terrible and conflicting things are told. He is said by Ebn Khallikan (12th cent. biographer) to have been seized by an invisible monster in broad daylight and devoured horribly before a large number of fright-frozen witnesses. Of his madness many things are told. He claimed to have seen fabulous Irem, or City of Pillars, and to have found beneath the ruins of a certain nameless desert town the shocking annals and secrets of a race older than mankind. He was only an indifferent Moslem, worshipping unknown entities whom he called Yog-Sothoth and Cthulhu.
In A.D. 950 the Azif, which had gained a considerable tho’ surreptitious circulation amongst the philosophers of the age, was secretly translated into Greek by Theodorus Philetas of Constantinople under the title Necronomicon. For a century it impelled certain experimenters to terrible attempts, when it was suppressed and burnt by the patriarch Michael. After this it is only heard of furtively, but (1228) Olaus Wormius made a Latin translation later in the Middle Ages, and the Latin text was printed twice — once in the fifteenth century in black-letter (evidently in Germany) and once in the seventeenth (prob. Spanish) — both editions being without identifying marks, and located as to time and place by internal typographical evidence only. The work both Latin and Greek was banned by Pope Gregory IX in 1232, shortly after its Latin translation, which called attention to it. The Arabic original was lost as early as Wormius’ time, as indicated by his prefatory note; and no sight of the Greek copy — which was printed in Italy between 1500 and 1550—has been reported since the burning of a certain Salem man’s library in 1692. An English translation made by Dr. Dee was never printed, and exists only in fragments recovered from the original manuscript. Of the Latin texts now existing one (15th cent.) is known to be in the British Museum under lock and key, while another (17th cent.) is in the Bibliothèque Nationale at Paris. A seventeenth-century edition is in the Widener Library at Harvard, and in the library of Miskatonic University at Arkham. Also in the library of the University of Buenos Ayres. Numerous other copies probably exist in secret, and a fifteenth-century one is persistently rumored to form part of the collection of a celebrated American millionaire. A still vaguer rumor credits the preservation of a sixteenth-century Greek text in the Salem family of Pickman; but if it was so preserved, it vanished with the artist R. U. Pickman, who disappeared early in 1926. The book is rigidly suppressed by the authorities of most countries, and by all branches of organized ecclesiasticism. Reading leads to terrible consequences. It was from rumors of this book (of which relatively few of the general public know) that R. W. Chambers is said to have derived the idea of his early novel The King in Yellow.
Chronology (elaborated by your editor)
730 A.D. Al Azif written at Damascus by Abdul Alhazred
950 Translated into Greek as Necronomicon by Theodorus Philetas
1050 Burnt by Patriarch Michael (i.e., Greek text)
1228 Olaus translates Greek to Latin, Arabic text now lost
1232 Latin and Greek suppressed by Pope Gregory IX
14XX Black-letter Latin printed edition (Germany)
1500 to 1550 Greek text printed in Italy
1542 to 1609 English translation by Dee in manuscript, minimum 752 pages
16XX Spanish reprint of Latin text – MU copy is this edition according to Dunwich Horror
1692 Last sighting of Greek copy in Salem, Mass.
1928: The Dunwich Horror:
…the dreaded volume kept under lock and key at the college library — the hideous Necronomicon of the mad Arab Abdul Alhazred in Olaus Wormius’ Latin version, as printed in Spain in the seventeenth century…
Wilbur had with him the priceless but imperfect copy of Dr. Dee’s English version which his grandfather had bequeathed him, and upon receiving access to the Latin copy he at once began to collate the two texts with the aim of discovering a certain passage which would have come on the 751st page of his own defective volume.
Translated Latin ver:
“Nor is it to be thought,” ran the text as Armitage mentally translated it, “that man is either the oldest or the last of earth’s masters, or that the common bulk of life and substance walks alone. The Old Ones were, the Old Ones are, and the Old Ones shall be. Not in the spaces we know, but between them, They walk serene and primal, undimensioned and to us unseen. Yog-Sothoth knows the gate. Yog-Sothoth is the gate. Yog-Sothoth is the key and guardian of the gate. Past, present, future, all are one in Yog-Sothoth. He knows where the Old Ones broke through of old, and where They shall break through again. He knows where They have trod earth’s fields, and where They still tread them, and why no one can behold Them as They tread. By Their smell can men sometimes know Them near, but of Their semblance can no man know, saving only in the features of those They have begotten on mankind; and of those are there many sorts, differing in likeness from man’s truest eidolon to that shape without sight or substance which is Them. They walk unseen and foul in lonely places where the Words have been spoken and the Rites howled through at their Seasons. The wind gibbers with Their voices, and the earth mutters with Their consciousness. They bend the forest and crush the city, yet may not forest or city behold the hand that smites. Kadath in the cold waste hath known Them, and what man knows Kadath? The ice desert of the South and the sunken isles of Ocean hold stones whereon Their seal is engraven, but who hath seen the deep frozen city or the sealed tower long garlanded with seaweed and barnacles? Great Cthulhu is Their cousin, yet can he spy Them only dimly. Iä! Shub-Niggurath! As a foulness shall ye know Them. Their hand is at your throats, yet ye see Them not; and Their habitation is even one with your guarded threshold. Yog-Sothoth is the key to the gate, whereby the spheres meet. Man rules now where They ruled once; They shall soon rule where man rules now. After summer is winter, and after winter summer. They wait patient and potent, for here shall They reign again.”
1933: Through the Gates of the Silver Key:
“And while there are those,” the mad Arab had written, “who have dared to seek glimpses beyond the Veil, and to accept HIM as a Guide, they would have been more prudent had they avoided commerce with HIM; for it is written in the Book of Thoth how terrific is the price of a single glimpse. Nor may those who pass ever return, for in the Vastnesses transcending our world are Shapes of darkness that seize and bind. The Affair that shambleth about in the night, the Evil that defieth the Elder Sign, the Herd that stand watch at the secret portal each tomb is known to have, and that thrive on that which groweth out of the tenants within—all these Blacknesses are lesser than HE Who guardeth the Gateway; HE Who will guide the rash one beyond all the worlds into the Abyss of unnamable Devourers. For HE is ’UMR AT-TAWIL, the Most Ancient One, which the scribe rendereth as THE PROLONGED OF LIFE.”