From - Sat May 16 08:41:47 1998 Return-Path: Received: from immta2.bellatlantic.net ([192.168.15.46]) by postoffice.bellatlantic.net (Post.Office MTA v3.1 release PO203a ID# 0-43172U39000L2S100) with ESMTP id AAA17503 for ; Fri, 15 May 1998 15:40:41 -0400 Received: from mail3.bellatlantic.net ([151.199.0.38]) by immta2.bellatlantic.net (InterMail v03.02.02 118 115) with ESMTP id <19980515194157.CWGG10161@mail3.bellatlantic.net> for ; Fri, 15 May 1998 15:41:57 -0400 Received: from web03-1.farm.primehost.com (web03-1.farm.primehost.com [152.175.26.24]) by mail3.bellatlantic.net (8.8.5/8.8.5) with ESMTP id OAA15862 for ; Fri, 15 May 1998 14:40:13 -0500 (EST) Received: from Farstar.secapl.com (qs-alt.secapl.com [192.131.69.9]) by web03-1.farm.primehost.com (8.8.8/8.8.8) with ESMTP id PAA20770 for ; Fri, 15 May 1998 15:38:57 -0400 (EDT) Received: from Cookie.secapl.com (cookie.secapl.com [192.108.247.19]) by Farstar.secapl.com (8.8.7/8.8.7) with SMTP id OAA88424 for ; Fri, 15 May 1998 14:36:10 -0500 Received: from Fred.secapl.com by Cookie.secapl.com (AIX 3.2/UCB 5.64/4.03) id AA68377; Fri, 15 May 1998 14:37:30 -0500 Received: from secapl.com ([192.131.47.187] (may be forged)) by fred.secapl.com (8.8.6/8.8.6) with ESMTP id PAA32594 for ; Fri, 15 May 1998 15:37:28 -0400 Message-Id: <355C99E3.703DE56F@secapl.com> Date: Fri, 15 May 1998 15:39:15 -0400 From: Tony Iannotti X-Mailer: Mozilla 4.05 [en] (WinNT; U) Mime-Version: 1.0 To: tony@esosys.com Subject: BAGH-I-MUATTAR Content-Type: multipart/mixed; boundary="------------2B775958FE3D1B3147B31D67" X-Mozilla-Status: 0001 Content-Length: 269594 This is a multi-part message in MIME format. --------------2B775958FE3D1B3147B31D67 Content-Type: text/plain; charset=us-ascii Content-Transfer-Encoding: 7bit http://www.abyss.com/muattar.html --------------2B775958FE3D1B3147B31D67 Content-Type: text/html; charset=us-ascii; name="muattar.html" Content-Transfer-Encoding: 7bit Content-Disposition: inline; filename="muattar.html" Content-Base: "http://www.abyss.com/muattar.html" BAGH-I-MUATTAR 
Bagh-I-Muattar
Aleister Crowley
format 971007

THE SCENTED GARDEN OF ABDULLAH THE SATIRIST OF SHIRAZ
aka
BAGH-I-MUATTAR
---
by
Aleister Crowley

Original key entry --- presently anonymous
1/16/96 e.v. crude ASCII conversion
by Bill Heidrick, T.G. of O.T.O.
---
formatting by Haramullah (tyagi@houseofkaos.abyss.com)
proofread with additions to Contents and notes
identified by [square brackets]

This format Copyright (c) O.T.O.

O.T.O.
P.O.Box 430
Fairfax, CA 94978
USA

(415) 454-5176 --- Messages only.
heidrick@well.com --- email

********************************************************************

	            TRANSLATED FROM A RARE INDIAN MSC. BY                 [F01]
                            THE LATE MAJOR LUTIY
	                        AND ANOTHER
THE SCENTED GARDEN OF
ABDULLAH THE SATIRIST
OF SHIRAZ

[persian]
LONDON:
PRIVATELY PRINTED
1910

[persian]
            CONTENTS
	    
                                INTRODUCTION
                                 [Greek]
			       [THE POEM
	     	                THE MSS.
       			        THE SUFI DOCTRINES
       			        AN ESSAY BY 									THE REVEREND P.D. CAREY]
	     
        _____________________________________________________________________

	     		        BAGH-I-MUATTAR

	        I.	--	The Abyss
	       II.	--	The Jinn-Vision
              III.	--	The Ambassadors
	       IV.	--	Aflatun
	        V.	--	The Debauch
	       VI.	--	The Curtain
	      VII.	--	The Duststorm
	     VIII.	--	The Whore
	       IX.	--	The Hakim
	        X.	--	The Black Stone
	       XI.	--	Aziz
	      XII.	--	The Apples
	     XIII.	--	The Blind Beggar
	      XIV.	--      The Comparisons
	       XV.	--	The Complaisances
	      XVI.	--	The Jasmine-Jar
	     XVII.	--	The Complaints
            XVIII.	--	The Tryst
	       IX.	--	The Cherry-Tree
	       XX.	--	The Qazi
	      XXI.	--	The Love-Potion
	     XXII.	--	The Forehead-Writing
	    XXIII.	--	Mirrikh
	     XXIV.	--	The Blasphemer
	      XXV.	--	The Atheist
	     XXVI.	--	The Tower of Shinar
	    XXVII.	--	The Camel Rider
	   XXVIII.	--	The Potter
	     XXIX.	--	The Mirage
	      XXX.	--	The Scribe
	     XXXI.	--	The Unicorn
	    XXXII.	--	The Bull-Frogs
	   XXXIII.	--	The Mullah
	    XXXIV.	--	The Talisman
	     XXXV.	--	Zemzem
	    XXXVI.	--      Suraiya
	   XXXVII.	--	The Crane
	  XXXVIII.	--	The Garden
	    XXXIX.	--	The Bargainings
	       XL.	--	The Namings
	      XLI.	--	The Riddle
	     XLII.	--	Bagh-i-Muattar

            			TRANSLATOR'S NOTES
			        EDITOR'S NOTES
				FORMATTER'S NOTES

	===============================================================


TO
THOSE PERSONS
WHOSE UNBENDING UPRIGHTNESS,
PENETRATION, RETENTIVENESS, CAPACITY
FOR HARD WORK, OVERFLOWING ABILITY,
AND INSIDE KNOWLEDGE HAVE SO MUCH ENLARGED
THE FUNDAMENTAL BASIS OF
MY PHILOSOPHY
I
DEDICATE THIS BOOK IN MEMORY
OF THE MANY HAPPY HOURS THAT WE
HAVE SPENT TOGETHER IN THE
SCENTED GARDEN
	     					"ALAIN LUTIY"
TO THE MEMORY OF MY COLLEAGUE "ALAIN LUTIY" TRUE FRIEND, POLISHED SCHOLAR, GOOD SPORTSMAN, GALLANT SOLDIER, AND CIVIL GALLANT, I WHO HAVE DONE SO LITTLE TO COMPLETE HIS LABOURS DEDICATE MY SHARE THEREIN ON THIS OCCASION OF OFFERING THEIR RESULT TO THE WORLD. 
	    

 	===============================================================

	     INTRODUCTION
	     
	     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            [F02]
	     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".
	     
	     Me.  
     
	     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 
	     Arab treatise of the Sheik al Nefzawi, which Burton 
	     rendered into English and his silly wife destroyed.          [001]
	     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   [F03]
	     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.
	     
	     
	     THE POEM
	     
	     Abdullah el Haji flourished in circa 1600 A.D., well         [F04]
	     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
	     perusal.
	     
	        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.
	     
	     
	     THE MSS.
	     
	     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.         [F05]
	     
	     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
	     summers. 
	     
	     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!  But I have
	     done my best.
	     
	     
	     THE SUFI DOCTRINES
	     
	     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
	     great rampart of argument to that effect.                    [002]
	     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               [F06]
	     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 {ichthus} the fish -- the Yoni.  Now the vesica
	     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] 
	     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]
		     {About/concerning/of the pederasts [[...asts'??]]
	     		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  [[risen.  Ed.}??]]
	     
	     
	     AN ESSAY BY THE REVEREND P.D. CAREY
	     
	     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
	     comprehension.
	     
	     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
	     Sodomy.
	     
	     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:
	     
	        (1) passive sodomy. (pleasure of the pathic)
	        (2) irrumation. (pleasure of the fellator)                [011]

	     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 [grk 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.  

	   =========================================================

	     BAGH-I-MUATTAR
	         -I-
	     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 
	     Nubian.
	     
	     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]
	     avail.  
	     
             =========================================================


	     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!                                                    [089]

	     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                          peppercorns?  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
	     mouth.
	     
	     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]
	     sickness.
	     
	     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.                       [121]

	     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
	     member.
	     
	     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      [126]
	     
		     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
	     only the consciousness of bliss.  This is contrary           [154]
	     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]
	     conclusion.
	     
	     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!                          [163]

             =========================================================


	     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.
	     
             =========================================================


	     Concentration.
	     
	     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?                [220]
		     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, like all 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")
	     __________________________________

	     001  
		   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.

	     ===================================================
	     002  
		   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..." 

	     ===================================================
	     003  
		   The few who still suppose that Omar Khayyam 
		   was a libertine should read the exposition of 
		   Book XI of this Purana. 

	     ==================================================
	     004  
		   Manes (Mani) the heresiarch was of course a 
		   Persian.

	     ==================================================
	     005
		   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. 

	     ==================================================
	     006
	     	   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 
		   wash!*D

	     	   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.

	     ==================================================
	     007
		   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!"

	     ==================================================
	     008
		   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.

	     ==================================================
	     009
	     	   I would suggest allopath, homaeopath, and 
		   eclectic as a fitting classification of humanity.

	     ==================================================
	     010
		   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
	     
	     ===================================================
             011
		   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,
	     	   exclusively:

     			(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.

	     ==================================================
	     012
		   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

	     ==================================================
             013
		   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.

	     ====================================================
	     014
		   The author of this essay was with the force 
		   that captured Theebaw in 1886, and with the 
		   Soudan Expeditions of recent years.*H
	     
	     ===================================================
	     015
		   A high Anglican, he lived for three years, 
		   immediately after his ordination, in monastic 
		   seclusion at L....

	     ===================================================
	     016
		   He was.

	     ==================================================
	     017
		   [persian] satirist, not to be confused 
		   with [persian] pilgrim.

	     ==================================================
	     018
		   El Qahar -- The Conqueror -- Abdullah's
	     	   'Takhallus' or cognomen qua poeta.

	     ================================================
	     019
		   I am alone reponsible for these capital 
		   summaries: but a well known lady mystic in 
		   London assures me that they are just.

	     ==================================================
	     020
		   Common symbols for member and podex.  See 
		   Burton, Priapeia.

	     ==================================================
	     021
		   See note #020.

	     ==================================================
	     022
		   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]

	     ==================================================
	     023
		   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.

	     ===================================================
	     024
		   [persian] Suli, an impaling stake.  A rare 
		   word of Sanskrit origin.

	     ===================================================
	     025
		   Chokmah, the "emanation" referred to the
	     	   Sphere of the Stars.

	     ===================================================
	     026
		   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.
	     
	     THE SERVITORS OF BEELZEBUB

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

		     AMATIA - A very black snake, wormy and 
		     wriggly.  

		     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 
		     slobbery.  

		     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-
		     looking.  

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

		     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 
		     legs.  

		     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 
		     Queen's.  

		     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 
		     plumes.  

		     AMBOLON - A hunched-up rabbit squatted on a 
		     pedestal.  

		     LAMOLON - An enormous snail of very deep 
		     blue.  

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

	     ===================================================
	     027
		   Chesed and Jesod.

	     ===================================================
	     028
		   Cf. a 'windy and a watering moon' 
		   in 'Atalanta'.

	     ===================================================
	     029
		   Tiphareth.

	     ===================================================
	     030
		   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.

	     ===================================================
	     031
		   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.

	     ===================================================
	     032
		   [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!"

	     ===================================================
	     033
		   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.

	     ==================================================
	     034
		   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 
			 tape-worms!"

		   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 
		   pathic).

	     ==================================================
	     035
		   [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!

	     ==================================================
	     036
		   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"!

	     ====================================================
	     037
		   Aflatun -- Plato.

	     =================================================
	     038
		   Kun [persian] anus.

	     =================================================
	     039
		   Ruknabad -- a streamlet of Persia, near 
		   Shiraz (Forbes).

	     =================================================
	     040
		   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
	     ==================================================
	     041 
		   Light -- Tune.  Transcendental phenomena 
		   known to the practical mystic.

	     ==================================================
	     042
		   See footnote 041.

	     ==================================================
	     043
		   To break wind is the worst breach of 
		   good taste possible to a Musalman.  
		   Witness the famous story translated by 
		   Burton.

	     ==================================================
	     044
		   Qazi -- magistrate.

	     ==================================================
	     045
		   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.

	     ==================================================
	     046
		   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.

	     ==================================================
	     047
		   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!"  

	     ==================================================
	     048
		   Bukhti is the two-humped camel of 
		   Bactria.  Ali is therefore the fellow's 
		   name; Bukhti his laqab or nickname -- 
		   which none escape.

	     ==================================================
	     049
		   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

	     =================================================
	     050
		   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!

	     =================================================
	     051
		   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.

	     =================================================
	     052
		   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.

	     =================================================
	     053
		   See footnote 051.

	     =================================================
	     054
		   Unbeliever, i.e., the Christian, who 
		   ranks in Islam with the idolater and 
		   the polytheist.

	     =================================================
	     055
		   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.

	     ==================================================
	     056
		   Hindus, etc.  The sins of the soul.  
		   Cf. Ezekial XVI and XXIII -- indeed the 
		   whole symbolism of the Hebrew prophets.

	     ==================================================
	     057
		   Meaning that his buttocks are now public, 
		   like a serai; while before they were 
		   private, like a harem.

	     ==================================================
	     058
		   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.

	     ==================================================
	     059
		   [persian]: Hakim -- doctor, not to be 
		   confused with [persian] Hakim -- official.

	     ==================================================
	     060
		   Wolf's Tail -- the false dawn or 
		   Zodiacal Light.

	     ===================================================
	     061
		   One M.S. [sic??] omits the sentence, and 
		   finishes the previous couplet "O flabby and 
		   withered lips!" ([persian]) lit. "lips of 
		   one who fasts".

	     ===================================================
	     062
		   Probably a pun [persian] to kiss [persian] 
		   rotten.

	     ===================================================
	     063
		   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.}
	     
	              ORCHITIC TESTICULAR SUBSTANCE
	     
	     	   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.

	     ===================================================
	     064
		   See footnote 063.

	     ===================================================
	     065
		   Firdausi, the epic poet of Persia.

	     ===================================================
	     066
		   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.

	     ===================================================
	     067
		   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.

	     ====================================================
	     068
		   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."

	     ====================================================
	     069
		   Ka'abah -- the "Holy Place" at Mecca.  See 
		   Burton's Pilgrimage for a long description 
		   of this and of the black stone.

	     ===================================================
	     070
		   Hujjaj -- plural of Haji, a pilgrim to Mecca.

	     ===================================================
	     071
	     	   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. 

	     ====================================================
	     072
	     	   Whose?  Presumably the Nubian's; but the 
	 	   text is ambiguous.

	     ====================================================
	     073
		   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.

	     ====================================================
	     074
		   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.

	     ===================================================
	     075
		   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.

	     ===================================================
	     076
		   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.

	     ===================================================
	     077
		   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.

	     ===================================================
	     078
		   Q'uran CXII.  Cf. Browning (Ring and Book, 
		   The Pope) [sic??] for these 3 qualities.

	     ===================================================
	     079
		   Affirms the subjective value of Devotion.

	     ===================================================
	     080
		   Often the case in Persia.

	     ===================================================
	     081
		   Often the case in Persia.

	     ===================================================
	     082
		   Karenian -- proverbial expression. (Write 
		   this up fully).*L

	     ==================================================
	     083
		   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."

	     ==================================================
	     084
		   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.

	     ==================================================
	     085
		   A proverb and a pun, [persian] denial, 
	     	   [persian] splendour.

	     ==================================================
	     086
		   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.

	     ==================================================
	     087
		   Abdullah -- the unredeemed man; 
		   Cf. [sic??] Rev. III.17.

	     ==================================================
	     088
		   A common medical practice in the East.

	     ==================================================
	     089
		   The worst of insults. The great excuse for 
		   the podex is its superior tightness -- 
		   supposing that Persians thought an excuse 
		   necessary.

	     ==================================================
	     090
		   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.

	     ==================================================
	     091
		   This passage is a clever parody on a well 
	     	   known Ghazal of Hafiz.

	     ==================================================
	     092
		   That is to say, phenomena are all alike 
		   to who perceives the Noumenon. 

	     ==================================================
	     093
		   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.

	     ==================================================
	     094
		   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?"

	     ==================================================
	     095
		   Ass [sic??] of the member of honey [persian].
	     	   So Mahbub's expansion of the "portmanteau"
	     	   text [persian] Khazk'asal.

	     ==================================================
	     096
		   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 
		   miserably.*M

	     ==================================================
	     097
		   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.

	     ==================================================
	     098
		   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

	     ==================================================
	     099
		   [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!

	     ==================================================
            100
		   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.

	     ==================================================
	     101
		   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.

	     ==================================================
	     102
		   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.

	     ==================================================
	     103
		   A last touch of the whip.

	     ==================================================
	     104
		   As a witty Irishman remarks, "There is
	     	   only one argument that will convince a
	           woman -- the argument in a circle".

	     ==================================================
	     105
		   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".

	     ==================================================
	     106
		   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.

	     ==================================================
	     107
		   [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.

	     ==================================================
	     108
		   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

	     ==================================================
	     109
		   Roses etc. -- the cheeks, teeth, and lips.

	     ==================================================
	     110
		   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.

	     ==================================================
	     111
		   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.

	     ==================================================
	     112
		   Yusuf -- possibly represents that class of 
		   persons who ridicule and slander the 
		   Mystic.  The epithets seem to uphold such 
		   a conclusion.

	     ==================================================
	     113
		   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.

	     ==================================================
	     114
		   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.

	     ==================================================
	     115
		   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".

	     ==================================================
	     116
		   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.

	     ==================================================
	     117
		   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.

	     ==================================================
	     118
		   So our best M.S. [persian] But [sic??] [persian] 
	     	   flesh -- meaning buttocks -- sounds more 
		   likely.  Consideration of prosody support 
		   the text.

	     ==================================================
	     119
		   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.

	     ==================================================
	     120
		   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".

	     ==================================================
	     121
		   This jest depends on the pun -- a somewhat
	     	   significant one! -- between [persian] 
		   unconscious, stupefied and [persian] matron, 
		   a virtuous woman.

	     ==================================================
	     122
		   An excellent prescription.  Olive oil is 
		   of course meant.

	     ==================================================
	     123
		   For the use of the refrain the reader 
		   may consult any manual on Persian 
		   prosody.  El Haji has made several 
		   innovations.

	     ==================================================
	     124
		   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 
		   breath.

	     ==================================================
	     125
		   A river which flows by the ruins of 
		   Chilminar.

	     ==================================================
	     126
		   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.

	     ==================================================
	     127
		   Evidently refers to the physiological 
		   sensations experienced in some mystical 
		   practice -- perhaps Pranayama or one of 
		   its congeners.

	     ==================================================
	     128
		   Kir -- membrum virile.

	     ==================================================
	     129
		   This simile, like that of the lotus-leaf 
		   in India, is the invariable expression of 
		   the life "unspotted from the world".

	     ==================================================
	     130
		   Hajj -- here used of the actual procession 
		   of pilgrims.

	     ==================================================
	     131
		   The official leader of the Hajj, usually 
		   appointed by the Padishah.

	     ==================================================
	     132
		   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.

	     ==================================================
	     133
		   Kaffur means Camphor, white wax, and is a 
		   lucus a non lucendo insult given to 
		   unusually black slaves.

	     ==================================================
	     134
		   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.

	     ==================================================
	     135
		   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.

	     ==================================================
	     136
		   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.

	     ==================================================
	     137
		   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 
		   Celestial.*Q
	     
	     ==================================================
	     138
		   Suleiman -- our King Solomon, as 
		   historical as King Brahmadatta, who 
		   reigned 120,000 years in Benares. 

	     ==================================================
	     139
		   Isa -- Jesus.  Muslim [sic] hold that a 
		   phantom was crucified in the place of 
		   Jesus.  See Q'uran III.

	     ==================================================
             140
		   Gold -- noon, not sunrise, or sunsewht, ose 
		   [sic; s/b sunset, whose] colours are rose 
		   and grey.  A question of clinometer.

             ==================================================
	     141
		   They who worship Allah give pleasure to 
		   themselves, but He profiteth not at all 
		   thereby.  (Mahbub's comment).

	     ==================================================
	     142
		   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]
		   Taylor.

	     ==================================================
	     143
		   Once union with God is attained, the whole 
		   of life (or perhaps religion) becomes 
		   pleasant.

	     ==================================================
	     144
		   May perhaps refer to the "horror of great
	     	   darkness" which comes, say the Mystics, 
		   to an Aspirant on the Threshold of 
		   Illumination.*R.

	     ==================================================
	     145
		   Obscure throughout, and the two last 
		   stanzas seem quite inconsequential.  They 
		   may have been transferred from another 
		   Ghazal by some presumptuous scribe.*S

	     ==================================================
	     146
		   Identical with a phrase in Dhammapada, the 
		   Buddhist "Book of Proverbs".

	     ==================================================
	     147
		   Mirrikh.  Mars the planet.

	     ==================================================
	     148
		   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.

	     ==================================================
	     149
		   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.

	     ==================================================
	     150
		   An hardly obvious analogy.  Boccoccio's use 
		   of it is a curious coincidence.

	     ==================================================
	     151
		   Persia.  Not to be confused with [persian] 
		   Iram, the legendary Paradise which Sheddad 
		   ibn 'Ad is said to have established 
		   somewhere in Arabia.

	     ==================================================
	     152
		   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.

	     ==================================================
	     153
		   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!

	     ==================================================
	     154
		   A mystical fact.  The rationalist 
		   objection is put satirically.

	     ==================================================
	     155
		   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.

	     ==================================================
	     156
		   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.

	     ==================================================
	     157
		   God -- not Noah.  But the grape here 
		   means the physical basis of Ecstasy.

	     ==================================================
	     158
		   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:
	     
	     			     492
	     			     357
	     			     816
	     
	     	   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.

	     ==================================================
	     159
		   Refers, in all probability, to the 
		   reddening of the buttocks.  The Persians 
		   supposed the smaller capillary bloodvessels 
		   to be nerves.

	     ==================================================
	     160
		   Imam -- a leader of prayer.  Muslim [sic] 
		   have no "priests" in the sense of paid 
		   mediators.

	     ==================================================
	     161
		   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.

	     ==================================================
	     162
		   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.

	     ==================================================
	     163
		   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.

	     ==================================================
	     164
		   This is the very same old fable we learnt
	     	   about the Tower of Babel.

	     ==================================================
	     165
		   Jilt -- the Persian has a coarser word -- 
		   our English "cockteaser".  But a translator 
		   must be allowed both latitude and modesty.

	     ==================================================
	     166
		   Surely Oriental exaggeration.*U

	     ==================================================
	     167
		   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
	     
	     ==================================================
	     168
		   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.

	     ==================================================
	     169
		   Death in the East rides a camel, not a 
		   white horse.

	     ==================================================
	     170
		   Bedawin -- any wanderers.  But the 
		   homeless necessarily live by robbery.
	     	   Hence the paradoxes of Socialism.

	     ==================================================
	     171
		   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] 
		   process.

	     ==================================================
	     172
		   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.

	     ==================================================
	     173
		   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.

	     ==================================================
	     174
		   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.

	     ==================================================
	     175
		   Some M.S. end with this Takhallus.  See 
		   note 180.

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

	     ==================================================
	     176
		   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.

	     ==================================================
	     177
		   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.

	     ==================================================
	     178
		   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.

	     ==================================================
	     179
		   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.

	     ==================================================
	     180
		   The last three verses are probably 
		   spurious.  Verse 11 supplies a natural 
		   end, with the takhallus.*W

	     ==================================================
	     181
		   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.

	     ==================================================
	     182
		   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 
		   books.

	     ==================================================
	     183
		   This stanza is almost certainly spurious.

	     ==================================================
	     184
		   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.

	     ==================================================
	     185
		   In fact, I saw a very beautiful copy so 
		   inlaid on thin sheets of ivory in the 
		   house of a wealthy whoremaster.

	     ==================================================
	     186
		   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 
		   months.

	     ==================================================
	     187
		   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, 
		   frigidity.

	     ==================================================
	     188
		   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
	     	   Muslim.

	     ==================================================
	     189
		   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.

	     ==================================================
	     190
		   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.

	     ==================================================
	     191
		   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.

	     ==================================================
	     192
		   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

	     ==================================================
	     193
		   These similes are very affected.

	     ==================================================
	     194
		   See note 195.[[??]]] 
	     ==================================================
	     195
		   Dinar -- a gold coin worth about 10/- [sic]

	     ==================================================
	     196
		   Evidently the reviewer is as old as the 
		   world.

	     ==================================================
	     197
		   Pious folk -- Wahhabi [persian] the Muslim 
		   strictarians.

	     ==================================================
	     198
		   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.

	     ==================================================
	     199
		   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.

	     ==================================================
	     200
	     	   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 
		   philosophy!"*Y
	     
	     ==================================================
	     201
		   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.

	     ==================================================
	     202
		   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.

	     ==================================================
	     203
		   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.

	     ==================================================
	     204
		   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.

	     ==================================================
	     205
		   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.

	     ==================================================
	     206
		   This is the Rabelasian jest -- the story 
		   of Hans Carvels ring -- in Eastern dress.

	     ==================================================
	     207
		   Again a confusion.  He refers to the 
		   Sufi, not to the Zahid.*Z

	     ==================================================
	     208
		   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.

	     ==================================================
	     209
		   "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.

	     ==================================================
	     210
		   Zemzem. The holy well at Mecca.  Its 
		   waters are excessively foul, and even the 
		   most devout make a wry face when drinking 
		   them.

	     ==================================================
	     211
		   Jasmine podex -- surely a true perversion 
		   of sense!  Yet the adjective is as 
		   invariable as pius for Aeneas and fidus 
		   for Achates.

	     ==================================================
	     212
		   Fatihah, the first chapter of the Q'uran.  
		   To recite it 1,000 times nightly causes 
		   one to become a great Sheikh.

	     ==================================================
	     213
		   Surely Oriental exaggeration.*AA

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

	     ==================================================
	     214
		   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
	    
	     ==================================================
	     215
		   Suraiya. [sic] -- the Pleiades.

	     ==================================================
	     216
		   Hell. [sic]

	     ==================================================
	     217
		   The passage in brackets is certainly 
		   spurious.  We retain it as shewing the 
		   ingenuity of interpretation employed in 
		   this class of literature.

	     ==================================================
	     218
		   The natural (though hardly altogether 
		   just) contempt of the practical expert 
		   for the arm-chair critic.

	     ==================================================
	     219
		   Surely Oriental exaggeration.

	     ==================================================
	     220
		   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.

	     ==================================================
	     221
		   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.

	     ==================================================
     	     222
		   Charles' wain -- the Great Bear, the Car 
		   of David, and many other names, all 
		   equally absurd.

	     ==================================================
	     223
		   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!

	     ==================================================
	     224
		   Shaitan -- Satan.  It is however a generic 
		   name for an evil spirit.

	     ==================================================
	     225
		   Lion.  The Persian, with the Scot and the
	     	   Cingalee, claims a lion for his emblem.

	     ==================================================
	     226
		   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.

	     ==================================================
	     227
		   [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.

	     ==================================================
	     228
		   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.

	     ==================================================
	     229
		   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].

	     ==================================================
	     230
		   i.e. it is useless to explore the universe 
		   until the problem of personality is 
		   satisfactorily settled.

	     ==================================================
	     231
		   Hakim -- doctor.

	     ==================================================
	     232
		   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).

	     ==================================================
	     233
		   Cf. Canticles; and Matthew, "What shall 
		   a man give in exchange for his soul?"

	     ==================================================
	     234
		   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 
		   Hardie.

	     ==================================================
	     235
		   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.

	     ==================================================
	     236
		   Surely Oriental exaggeration; especially 
		   when one considers the shortness of 
		   Persian twilight.*DD
	     
	     ==================================================
	     237
		   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:

     [persian]     [persian]       [persian]       [persian]       [persian]
     as salamu     al cadasu       al maliku        arrahimu       arrahmanu
       peace         holy            king           merciful     compassionate

     [persian]       [persian]      [persian]      [persian]       [persian]
   al mutakabiru   al jab(ac)aru    al azizu      al muhaiminu    al muhminu
     the proud      the mighty      the dear      the terrible      he to
	     					                   whom one
	                                              		  is faithful
	     
    [persian]       [persian]        [persian]     [persian]       [persian]
  al cah(ac)aru  al ghaff(ac)aru    al musawiru   al b(ac)ariu   al kh(ae)aliq
    conqueror       pardoner          picturer     innocent         creator

     [persian]       [persian]      [persian]         [persian]       [persian]
     al cabidu       al 'alimu     al fat(ac)ahu     arraz(ac)aqu     al wahabu
      holder         all-wise        opener           bountiful         giver

    [persian]      [persian]      [persian]        [persian]      [persian]
  al muz(ac)ilu   al mu'aizzu   arr(ac)ahfi'au   al kh(ac)afidu  al b(ac)asitu
      hater        cherisher       exalter          humbler       supporter
	     
     [persian]       [persian]       [persian]      [persian]       [persian]
allathifu the [sic] al'(ac)adiu  al h(ac)akamu    al basiru       allami'au
      comforter        just           judge        all-seer       all-hearer
	     
     [persian]       [persian]       [persian]      [persian]        [persian]
  al shak(ac)uru   alghaf(ac)uru    al 'az(ac)imu   al halimu       al khabiru
     worthy of       pardoner          great      long suffering    all-knower
      thanks                                        gracious
 
     [persian]      [persian]       [persian]       [persian]       [persian]
     al hasibu      al moqitu       al hafizu       al kabiru       al aliyu
     numberer        exposer        protector       the great       exalted
	     
     [persian]     [persian]       [persian]       [persian]       [persian]
    al wasi'au     al mujibu       arraqibu        al karimu       al jalilu
       vast        hearer of      beholder of    the generous      glorious
                  complaints        hearts
	     
    [persian]       [persian]     [persian]       [persian]      [persian]
    asshahidu     al b(ac)a'asu   al majidu     al wad(ac)udu    al hakimu
  witness of all     sender        exalted       reconciler     healer, wise
	     
     [persian]     [persian]       [persian]       [persian]       [persian]
     al waliyu     al matinu       al qawiyu       al wakiiu      al h(ac)aqu
fosther-father [sic] solid          strong         advocate          truth

     [persian]      [persian]      [persian]        [persian]       [persian]
     al mohiyu     al mo'aidu      al mobdiu       al mohsiu        al hamidu
   giver of life   resurrector     beginner         reckoner        worthy of
	                      				             thanks
	     
     [persian]       [persian]       [persian]         [persian]     [persian]
   al m(ac)ajidu   al w(ac)ajidu    al qoy(ac)umu    al h(ac)aiyu    al momitu
     most holy      the only one   advocate of all      living        stayer
	     
     [persian]        [persian]       [persian]       [persian]     [persian]
  al muq(ac)adimu   al maqtadiru    al q(ac)adiru     assamadu    al w(ac)ahidu
     first of        most mighty     of powerful   unaccompanied      sole
     officers [sic]
     hastener

     [persian]        [persian]        [persian]       [persian]      [persian]
   al b(ac)atinu      azz'ahiru       al (ac)ahiru     al aiwaiu     al moahiru
     concealed       manifested        the last        the first      retarder

   [persian]        [persian]    [persian]     [persian]        [persian]
 al munt(ae)aqimu   al towabu     al baru    al muta(ac)aiu   al w(ac)aliyu
    avenger         turner of   charitable      highest       fosterer of all
                     hearts 
	     
           [persian]       [persian]         [persian]       [persian]
          zuljalilie        maliku            arraufu      al 'af(ac)awu
           walikrami        el mulk         who pitieth      pardoner
           worthy of      king of the
          glory and        universe
            honour
	     
         [persian]        [persian]         [persian]           [persian]
      al marhny(ac)u     al rhaniyu      al j(ac)ami'au      al m(ac)oqsitu
         enricher           rich            assembler            divider
	     
     [persian]       [persian]     [persian]      [persian]       [persian]
   al h(ac)adiyu    ann(ac)aru   ann(ac)afi'au    adhdharu      al m(ac)an'au
    peace-giver     la lumiere     giver of       afflicter        refuser
                                  advantages

    [persian]       [persian]       [persian]       [persian]      [persian]
    assaburu        al rashidu    al w(ac)arisu   al b(ac)aqiu    al badi'au
    patient    (?beginning [sic])   inheritor       survivor       inventor
                       guide  

		[persian]
	     Hua is God; and there is none other God than Hua.  Amen.]

	     ==================================================
	     238
		   Alexander the Great, still great in 
		   Hindostan.  I can trace no legend to 
		   justify this epithet; perhaps it is
	     	   merely poetic for "mighty". 

	     ==================================================
	     239
		   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 
		   probable.
	     
	     	   The concealed Word is only the common:
		     [persian]

	    	 "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".

	     ==================================================
	     240
		   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.

	     ==================================================
	     241
		   Musalla, near Shiraz; as Richmond, near 
		   London; or the Cafe d'Hermenonville, 
		   near Paris.

	     ==================================================
	     242
		   Azrael -- the angel of death.

	     ==================================================
	     243
		   Arafat -- the holy mountain near Mecca.

	     ==================================================
	     244
		   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 
		the VAJROLI-MUDRA.

	     	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 
		Tantras.
	     
	     	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.

	     ==================================================
	     245
		   The angel to whom is allotted the duty of
	     	   sounding "the last trump".

	     ==================================================
	     246
		   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 

	     ==================================================
	     247
		   Surely Oriental exaggeration.

	     ==================================================
	     248
		   The rules for which are carefully laid 
		   down in the Ananga Ranga, and other works 
		   on the Science, Art and Craft of Love.

	     ==================================================
	     249
		   For a similar literal division of the 
		   stanzas of a poem, Cf. [sic] Psalm CXIX.

	     ==================================================
	     250
		   Surely Oriental exaggeration.

	     ==================================================
	     251
		   After all this mere envy must drive us to
	     	   assume a mystical sense for these writings.

	     ==================================================
	     252
		   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 
	     
	     ==================================================
	     253
		   This is the extreme sceptico-mystical 
		   position: to admit that phenomena are 
		   perfectly mysterious, while asserting a 
		   direct consciousness of the Absolute.

	     ==================================================
	     254
		   Riddle.  In the Persian are perhaps 
		   concealed some details of the Poet's 
		   life and amours.

	     ==================================================
	     255
		   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 
		   you".

	     ==================================================
	     256
		   Venus-throw -- the double six.  The 
		   highest throw at dice.

	     ==================================================
	     257
		   Ghoul -- a corpse-devouring devil.

	     ==================================================
	     258
		   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.

	     ==================================================
	     259
		   '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)
	     _________________________________

	     A
		   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.

	     ==================================================

	     B
		   Crede experto?

	     ==================================================

	     C
	     	   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.

	     ==================================================
             
	     D
	     	   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! 

	     ==================================================
	     E
		   This has been already anticipated in the 
		   long note (006) above.

	     ==================================================
	     F
	     	   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.

	     ==================================================
	     G
	     	   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.

	     ==================================================
	     H
	     	   He was presented with a London living in 
		   1900, and held it till his sudden 
		   conversion, and exodus, to Rome.

	     ==================================================
	     I
		   Tilting the ring?

	     ==================================================
	     J
	     	   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.  

	     ==================================================
	     K
		   In the other "Scented Garden".  

	     ==================================================
	     L
		   Major Lutiy did not live long enough to 
		   accomplish this intention and we cannot 
		   trace the phrase.  Possibly it is more 
		   Indian than Persian.

	     ==================================================
	     M
	     	   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."

	     ==================================================
	     N	     
		   See note #084.

	     ==================================================
	     O
		   Not [persian] but the Hebrew [beth].

	     ==================================================
	     P
		   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 
		   perfect}.] 

	     ==================================================
	     Q
		   See note #063.

	     ==================================================
	     R
	     	   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. 

	     ==================================================
	     S
	     	   Yet if so where is the Takhallus?  

	     ==================================================
	     T
		   Ars Cevendi in the case of a boy.  

	     ==================================================
	     U
             	   We cannot agree. The member is the 
		   Mahalingam, whose dimensions are only to 
		   be expressed in astronomical terminology.  

	     ==================================================
	     V
	           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.  

	     ==================================================
	     W
	     	   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.  

	     ==================================================
	     X
             	   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.  

	     ==================================================
	     Y
	     	   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.  

	     ==================================================
	     Z
		   Teacher is nominative -- fool accusitive.  

	     ==================================================
	     AA
		   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.
	     
	     ==================================================
	     BB
	    	   True.  I wrote the above without a copy 
		   of the text at hand. But the discussion 
		   will prevent repetition of my false 
		   conjecture.

	     ==================================================
	     CC
	     	   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.]

	     ==================================================
	     DD
		   Perhaps the 5 refers to the Pentagram.  

	     ==================================================
	     EE
             	   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.  

	     ==================================================
	     FF

	     	   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.

	     ==================================================
	     GG

		   not [sic??] the text here.  

	     ==================================================

	     FORMATTER'S NOTES (Haramullah -- tyagi@houseofkaos.abyss.com))
	     _________________

	     F01

		   MSC. -- manuscript; there are numerous
		   variations of abbreviation for this word
		   contained within this document, and all 
		   of them have been left as is.

	     ==================================================
	     F02
	
		   R... P...  -- this and subsequent blinds are
		   left as is.  should any who read this know
		   to what they refer, please email me.

	     ==================================================
	     F03

		   *nearly* -- text between asterisks was
		   italicized in the 1910 printing.

	     ==================================================
	     F04

		   el Haji -- the various capitalizations of
		   this name have been left as found.

	     ==================================================
	     F05

		   "begin... not the" book. -- it is unclear
		   precisely who or what is being quoted here.

	     ==================================================
	     F06

		   Q'uran -- sic throughout the text.

	     ==================================================
	     F07

		   Mirrikh Note -- in the 1910 printing the 
		   superscript for Mirrikh note was omitted.

	     ==================================================
	     F08

		   a/suaging -- the 1910 text has aasuaging 
		   with the second a merely slashed out.

	     ==================================================
	     F09

		   t/trifling -- the 1910 text has tatrifling
		   with the a merely slashed out.

	     ==================================================
kkk

EOF
--------------2B775958FE3D1B3147B31D67--