English Translation
In the name of the Father, the Son, and the Holy Spirit. Amen.
In these present days, as we bear witness to the relentless march of time and progress, we, the scholars of the Occident, find ourselves in the unyielding pursuit of knowledge, seeking it even amongst those whose faith diverges from the sanctity of our own. As illuminated servants of Christ, we are guided by the divine light of wisdom, striving to discern the hidden truths that may lie ensconced within the works of unbelievers, for the vast expanse of human understanding knows no boundaries, and it is our sacred duty to explore, examine, and endeavor to comprehend it. In our quest, we are reminded of the erudition discovered within the writings of the Andalusian philosopher Averroes, an unbelieving Arab who penned commentaries on the works of the great philosopher Aristotle. Though the roots of these commentaries are entwined with heresy and false beliefs, their branches have stretched forth into the halls of Christendom, resonating with those who seek to separate the chaff of untruth from the wheat of wisdom. For even as the fires of the Saracens consumed the works of Averroes, the eternal flame of Christian scholarship has been kindled, illuminating the significance of his commentaries and allowing us to sift the grains of truth from the tares of falsehood sewn by the heathen Aristotle and the heretical Averroes.
It is within this crucible of knowledge-seeking, fueled by the sacred fire of Christian discernment, that I, Olaus Wormius, a humble servant of the Lord, have endeavored to translate into Latin this enigmatic and esoteric tome, the Necronomicon. This dark manuscript, whispered about among the learned and wise of our age but rarely spoken of openly, is a work shrouded in mystery, yet so powerful and arcane that it has filled and captivated the minds of many brilliant individuals, compelling more than a few of them to wander beyond the confines of their sanity. As alchemists strive to transform the base metals into gold, we, the scholars of Christendom, must endeavor to transmute the raw materials of heretical knowledge into the refined substance of divine understanding. The spiritual alchemy we undertake in this process mirrors the divine transformation of our souls, as we seek to purify our minds and hearts through the pursuit of wisdom and truth. In this spirit, I present my translation of the Necronomicon, so that those who possess the fortitude and discernment to gaze upon its pages may unlock the hidden secrets within, and in doing so, bring light to the darkness that shrouds our world.
Through the boundless mercy and grace of Divine Providence, the cryptic tome known as the Necronomicon has traversed the vast expanse of lands and seas, journeying from the distant East to the learned scholars of the Occident. The origins of this mystifying manuscript can be traced back to the ancient city of Damascus, where it was first committed to parchment by the enigmatic and tormented figure of Abdul Alhazred. Alhazred, an Arab like the esteemed Averroes, ventured far beyond the confines of ancient Greek philosophy in his relentless pursuit of wisdom. In his ceaseless quest for understanding, he delved into the depths of antiquity, unearthing long-forgotten knowledge from the once-great civilizations of Babylon and Sumer. His journey took him to the farthest reaches of the known world, from the mysterious lands of India and Cathay to realms that lie beyond the veil of human comprehension. As he traversed these distant lands, Alhazred gleaned wisdom from places and peoples lost to the inexorable march of time, piecing together an unparalleled treasure trove of arcane lore that would ignite the imagination of the most keen and discerning minds. It is within the pages of this mystifying work that the reader may find a portal to the most profound and elusive truths of the universe, concealed within layers of allegory and symbolism that only the most learned and perceptive can hope to decipher.
Alhazred, in his wisdom, bestowed upon his work the appellation “Al-Azif,” which signifies the nocturnal sound made by insects, believed by many to be the sinister howling of demons. Following the completion of his manuscript, the enigmatic figure of Alhazred vanished into the mists of history, leaving behind no further trace of his existence save for the cryptic pages of his magnum opus. Yet, despite the mysterious fate of its author, the influence of “Al-Azif” persisted, casting its long shadow over the development of human understanding. Though the manuscript was never reproduced in great numbers, and its very existence remained a closely guarded secret, whispered only in hushed tones among the most select circles of natural philosophers, the work continued to wield a profound impact on the progression of human thought and inquiry. In time, the fabled tome found its way to the great city of Constantinople, where, nearly three centuries past, the eminent Theodorus Philetas recognized the immense value of Alhazred’s work and embarked upon the monumental task of translating it into the Greek language. It was his diligent and arduous labor that made possible the preservation and dissemination of the knowledge contained within the Necronomicon, ensuring that the fruits of Alhazred’s extraordinary journey would not be lost to the ravages of time and oblivion.
Thus, it was through the tireless efforts of Theodorus Philetas that the Necronomicon, the mysterious product of Alhazred’s perilous quest for wisdom, continued to endure, casting its enigmatic light upon the path of human understanding and forever shaping the destiny of all who dare to delve into its arcane depths. Despite the invaluable contribution of Philetas, it is an unfortunate truth that the knowledge of the Greek language is not widespread in the Occident, even amongst the most erudite and esteemed men of learning. Consequently, I, Olaus Wormius, have deemed it essential to render this arcane text into the Latin tongue, thereby ensuring that the most capable and discerning minds in Christendom might distill the invaluable knowledge contained within its cryptic pages. It is my fervent hope that this translation will serve as a beacon of light for those who seek the truth in the shadows of obscurity. Furthermore, it is worth noting that it was Theodorus Philetas himself who bestowed upon this tome the enigmatic appellation by which it is now known—Necronomicon. This mysterious title, as elusive as the secrets concealed within the work, defies conventional attempts at translation. With great deliberation, I have determined that the most fitting approximation of the name in the Latin tongue would be “Librorum Mortuorum Tractantium.” Yet, in homage to the noble efforts of Philetas and in recognition of the unfathomable depths of the knowledge contained within, I have elected to retain the original Greek title for my Latin translation of this arcane work.
As I embarked upon the task of translating Theodorus Philetas’ Greek rendition of the Necronomicon, I was confronted by numerous obstacles that served to render my labors all the more arduous and painstaking. The venerable tome that had come into my possession was in a lamentable state of disrepair, its once-sturdy pages now brittle and fragile, threatening to crumble at the merest touch. The ink, which once flowed bold and dark upon the parchment, had faded with the passage of time, its once-illustrious hue reduced to a feeble and barely discernible whisper. To further compound these challenges, the hand of the scribe who had copied the manuscript was, more often than not, a veritable enigma, for it seemed as though little regard had been given to the needs of future readers who would seek to unravel the mysteries contained therein. The script was often a tangled and indecipherable thicket, its secrets locked away behind an impenetrable veil of illegibility.
Undaunted by these trials, I resolved to seek out another copy of the Greek text, in the hopes that it might serve to illuminate the shadowy passages of the manuscript in my possession. My quest took me to the farthest reaches of Christendom, where I ventured into the most secluded and recondite circles of learning, driven by an unquenchable thirst for knowledge and an unwavering dedication to my scholarly pursuits. Although I was unable to procure a complete manuscript of the Necronomicon in its Greek form, my diligence was rewarded with the discovery of several fragments, which, though encompassing but a fraction of the entire work, were penned in a clean and legible hand that stood in stark contrast to the chaotic script of the full manuscript. By diligently juxtaposing these newfound fragments with the pages of the original text, I was able to decipher the elusive hand of the scribe who had copied the complete work, thus casting a ray of light upon the darkness that had previously shrouded the pages of the Necronomicon.
In my laborious pursuit to translate the mystifying pages of the Necronomicon into the Latin tongue, I strove to remain as faithful as possible to the Greek text upon which my efforts were founded. However, the inherent complexities of translation required that I occasionally adopt certain liberties with the original text, as the divergent characteristics of the Greek and Latin languages often called for a more imaginative and adaptable approach to the rendering of certain passages. There were instances where, despite my most diligent efforts, the reading stone could not dispel the shroud of obscurity that enveloped specific words or phrases, either due to the ink having faded entirely or the handwriting remaining inscrutable. In these cases, I was compelled to rely on my intuition and scholarly acumen to offer educated conjectures, always guided by the hope that the essence of the text would be preserved in my translation.
Moreover, the task of translating the illustrations proved to be a formidable challenge, as I often found myself questioning whether the markings were written in Arabic, Greek, or an entirely distinct language—or perhaps they were not text at all, but merely decorative ornamentation. In such instances, I endeavored to replicate the lines and shapes from the Greek source to the best of my abilities, trusting in the Divine guidance that has accompanied my work thus far. Yet another hurdle presented itself in the form of a peculiar chapter, written in a script unlike any I had ever encountered. A marginal note in the Greek manuscript made reference to this being the secret language of Naacal. Once more, I endeavored to reproduce the lines and angles as faithfully as I could, beseeching the wisdom of the Almighty to guide my hand. May those who come after me, with minds more enlightened and attuned to the mysteries of this ancient text, find greater success in deciphering the enigmatic message contained within that chapter.
As I conclude this preamble, I cannot help but raise my voice in humble gratitude to the Almighty for granting me the opportunity to engage in this monumental task. The Necronomicon, while shrouded in shadow and fraught with danger, offers a glimpse into mysteries beyond the ken of mortal minds. It is through the infinite grace and wisdom of the Divine that I have been able to bear witness to the secrets contained within and to share them, albeit cautiously, with those who possess the fortitude and faith to walk this treacherous path. My earnest hope is that this translation may prove to be of some benefit to those who choose to explore its pages. May they glean the wisdom therein, using it to further illuminate the wonders of God’s creation, and navigate the dark corners of the unknown. As they do so, let them be ever mindful of the need for discernment, for it is in the delicate balance between knowledge and wisdom that we may find our true purpose. I am but a humble servant of the Lord, and I recognize the limitations of my own knowledge and understanding. I pray that my efforts have not been in vain and that they may serve as a beacon of light in the unfathomable darkness. May those who embark on this journey be guided by the Divine hand and protected from the snares and pitfalls that await the unwary. And let us all remember that, while the pursuit of knowledge is essential, our ultimate salvation lies in our unwavering faith and devotion to the One who created us and who holds the keys to the mysteries of the universe.
I also find it incumbent upon myself to offer a word of caution to those who would seek to unlock the profound and arcane secrets contained within the pages of the Necronomicon. While the quest for knowledge is indeed a noble and virtuous pursuit, it is essential that this enigmatic tome be guarded with the utmost care and discretion, for the wisdom it contains, though immeasurable, is not without its perils. Only those possessed of both a keen intellect and unwavering faith should dare to delve into the dark recesses of this text, for it is fraught with dangers that could lead the unprepared soul into the depths of eternal damnation. The Necronomicon harbors countless mysteries that, should they fall into the wrong hands, might herald the end of mankind itself, casting all of creation into a maelstrom of chaos and despair. It is my hope that those who venture to read these pages will tread lightly and cautiously, guided by the ever-present light of Divine Providence, even as they venture into the shadows of untold mysteries. As the flickering candle of reason illuminates the path ahead, know that the abyss may stare back, and the boundaries of sanity may begin to blur, like the ephemeral shapes that haunt the edge of vision, dancing on the periphery of consciousness. Thus, I entreat you, dear reader, to proceed with vigilance and prayerful discretion, for the Necronomicon is not a work to be treated lightly, nor shared indiscriminately. The secrets it holds may prove to be as much a curse as a blessing, and it is left to us, the seekers of knowledge, to tread the fine line that separates enlightenment from madness, salvation from damnation, and light from the engulfing darkness that lies in wait.
Olaus Wormius,
14th of July 1228
Latin Original
In nomine Patris, et Filii, et Spiritus Sancti. Amen.
In praesentibus diebus, dum testamur incessantem temporis progressum, nos, docti Occidentis, in infatigabili cognitionis quaestione versamur, etiam inter eos quaerentes, quorum fides sanctitati nostrae discrepat. Ut illuminati servi Christi, divinae sapientiae luce ducimur, veritates occultatas quaerentes, quae intra infidelium opera latere possunt. Nam vasta humani intellectus ambitio nullis finibus clauditur, et sacrum est nobis officium scrutari, explorare et comprehendere conari. In hac quaestione, exemplum eruditionis reperimus in scriptis Andalusiani philosophi Averrois, infidelis Arabis qui commentaria de operibus magni philosophi Aristotelis scripsit. Cum radices horum commentariorum haeresi et falsis opinionibus intextae sint, rami eorum in aedes Christianitatis protenderunt, iis resonantes qui paleas falsitatis a frumento sapientiae separare nituntur. Nam, ut Saracenorum ignes Averrois opera consumpserunt, aeterna flamma Christianae eruditionis accensa est, commentariorum eius significatum illuminans et nos veritatum granis a zizaniis, quae paganus Aristoteles et haereticus Averroes sparsit, separare permittens.
In hoc cognitionis quaerendi conflatorio, sacro Christianae discretionis igne accenso, ego, Olaus Wormius, humilis servus Domini, hoc enigmaticum et esotericum volumen, Necronomicon, in Latinum convertere conatus sum. Haec obscura scriptura, inter doctos et sapientes aetatis nostrae susurrata, sed raro palam nominata, opus est mysterio involutum, tamen tam potens et arcanum ut multorum ingeniosorum mentes impleverit et plures eorum ultra sui sanitatis terminos errare compulerit. Sicut alchymistae metalla vilia in aurum transmutare conantur, nos, docti Christianitatis, opus habemus hereticam cognitionem in divinae intelligentiae subtilitatem convertere. Alchymia spiritalis, quam in hoc processu suscipimus, divinae animarum nostrorum transmutationi respondet, dum sapientiam et veritatem quaerendo mentes et corda nostra purificare nitimur. In hoc spiritu, translationem meam Necronomicon praesento, ut illi, qui fortitudinem et discretionem habent in eius paginas intueri, secreta occultata patefaciant et, id facientes, tenebras quae mundum nostrum obtegunt in lucem vertant.
Per infinitam misericordiam et gratiam divinae Providentiae, arcanus liber qui Necronomicon vocatur, vastum terrarum et marium ambitum transivit, ab orientalibus regionibus remotis ad doctos Occidentis viros perveniens. Huius mystici codicis origo in antiqua Damasci urbe inveniri potest, ubi enigmaticus et cruciatus Abdul Alhazred scripsit eum primo in membranis. Alhazred, Arabus similis venerando Averroes, ultra confinia veteris philosophiae Graecae in sapientiae incessabili quaestu processit. In quaestione perpetua intellegentiae, in antiquitatem altam descendit, diu oblitum scientiam de olim magnis Babylonis et Sumeriae civitatibus eruens. Itinere eum ad ultimas noti orbis partes duxit, a mysticis Indiae et Cathayae regionibus ad fines ultra humanam intelligentiam absconditos. Dum per has remotas terras iter faciebat, Alhazred sapientiam locis et populis temporis implacabilis cursu sublatis collegit, thesaurum incomparabilem arcanae doctrinae componens, qui acutissimas et perspicacissimas mentes inflammaret. In mysticis operis paginis lector invenire potest aditum ad universi veritates profundissimas et obscurissimas, intra allegoriae et symboli strata celatas, quas soli doctissimi et acutissimi sperare possunt interpretari.
Alhazred, in sapientia sua, opere suo nomen Al-Azif imposuit, quod nocturnum insectorum sonum significat, quod multi credunt esse sinistrum ululatum daemonum. Opere perfecto, enigmatica figura Alhazred in historiam nebulis evanuit, nullum praeter arcanas magnum opus paginas vestigium sui reliquens. Verumtamen, fato sui auctoris mysterioso, Al-Azif influentia perseveravit, longam umbram supra humanam intellegentiam iaciens. Quamquam liber nunquam magnis numeris multiplicatus est, et eius ipsa existentia arcanum firme custoditum erat, inter selectissimos naturalium philosophorum circulos solum susurratum, opus adhuc profunde repercussit in humani cogitationis et inquisitionis progressione. Tempore, fabulatus liber ad magnam Constantinopolim urbem pervenit, ubi, fere trecentis annis elapsis, eminens Theodorus Philetas operis Alhazred magni pretii recognovit et in Graecam linguam vertendum suscepit arduam operam. Eius labor diligens et durus conservationem et disseminationem scientiae in Necronomicon contentae effecit possibilem, ne fructus eximii itineris Alhazred temporis et oblivionis vastationibus perderentur.
Ergo, per indefessos Theodori Philetas conatus, Necronomicon, mysticum sapientiae quaestionis Alhazred periculosi fructus, perseveravit, enigmaticum lumen in humanam intellegentiam tramitem fundens et semper destinatum omnium qui in profunditates arcanas se mergere auderent. Licet Philetas inaestimabilem operam contulerit, veritas infelix est quod linguae Graecae cognitio in Occidente non est late diffusa, etiam inter eruditissimos et honorabilissimos viros scientiae. Itaque, ego Olaus Wormius, necessarium iudicavi hunc arcanum librum in Latinam linguam transferre, ut capaces et perspicaces mentes in Christianitate e crypticis paginis pretiosam scientiam elicerent. Fervens mea spes est ut haec translatio lux sit in tenebris obscuritatis veritatem quaerentibus. Amplius, notatu dignum est ipsum Theodorum Philetas fuisse qui huic volumini enigmaticum nomen, quo nunc notum est, imposuit, Necronomicon. Hic mysteriosus titulus, tam obscurus quam secretum intra opus absconditum, conventionalibus translationum conatibus renitit. Cum magna deliberatione, Latinam linguam appellationis congruentissimam esse Librorum Mortuorum Tractantium iudicavi. Verumtamen, in honorem nobilium Philetas laborum et in recognitionem profundarum scientiae in eo contentae abyssorum, Graecum originale nomen pro mea Latina translatione huius arcani operis servare decrevi. Cum ad Theodori Philetas Graecam Necronomicon versionem vertendam aggrediebar, multis obstaculis occurri, quae labores meos magis arduos et sollicitos redderent.
Venerabilis liber, qui in meam possessionem venerat, in deplorabili erat disiecti membrorum condicione, olim validae paginae nunc fragiles et friabiles, tactu minimo disrumpi minantes. Atramentum, quod olim audax et nigrum in pergameno fluebat, cum temporis decursu evanuerat, olim splendida coloris vis in murmur debile et vix discernibile redacta. Ut ulterius difficultates has augerent, scribae manus, quae librum descripserat, saepius quam non, aenigma erat vere, nam parum haberi videbatur futurorum lectorum necessitatibus, qui in eo contenta mysteria solverent. Scriptorium saepe erat perplexum et inextricabile perplexum, secreta retro velum intransgressibilis illegibilitatis clausa.
Intrepidus his probationibus, statui aliam Graeci textus copiam quaerere, sperans ut illa mihi adiuvaret in obscuras manuscriptorum mei possessionis vias. Quaestio mea ad ultimas Christianitatis partes duxit, ubi in reclusissimos et abstrusos scientiae circulos intravi, insatiabili scientiae siti et immutabili eruditionis studiis incitatus. Cum integrum Necronomicon manuscriptorum in forma Graeca invenire non potuerim, diligentia mea praemiata est aliquot fragmentis repertis, qui, licet opus totum non comprehendentes, mundae et legibiles litterae scribebantur, quae caotico scripto plenae manuscriptae praeclare adstabant. Diligenter hos novos fragmentos cum originalis textus paginis comparando, obscuram scribae manum, qui integrum opus descripserat, intellexi, sic lucem in tenebras quae ante paginas Necronomicon obvolvebant iaciens.
In ardua conatu ut mysticas Necronomicon paginas in Latinam linguam converterem, enisi sum ut Graeco textui, in quo opera mea fundata erant, tam fidelis quam fieri posset. Attamen, intrinsecae translationis difficultates necessitatem mihi imposuerunt ut interdum certa libertate in textu originali uterer, quoniam divergentes Graecae et Latinae linguae naturae saepe imaginativam et accomodatam ad certas partes reddendas rationem postulabant. Erat ubi, quamvis diligentissime agerem, lapidis lectorii obscuritatis velamen quod specificas voces aut phrases involvebat, vel propter atramentum penitus evanescens vel propter manum inscrutabilem, dissipare non poterat. In his casibus, cogebamur inniti intuitioni et erudito ingenio, ut coniecturas doctas offerrem, semper spe ductus ut textus essentia in translatione mea servaretur.
Praeterea, illustrationes transferendi munus ingens constituit, saepe enim quaestionem mihi faciebam utrum notae in Arabica vel Graeca vel omnino lingua diversa scriberentur, aut fortasse omnino textus non erant, sed tantummodo ornamenta decorativa. In eiusmodi casibus, enisi sum ut lineas et formas ex Graeco fonte quam optime possem replicarem, divinae directioni confidens, quae usque in hunc locum operi meo comitata est. Rursus, singulare caput, scriptura dissimili ab omni qua umquam incidi, obstaculum attulit. Nota marginalis in Graeco manuscripto ad hanc Naacal secretam linguam pertinere referebat. Iterum, lineas et angulos quam fidelissime possem reproducere eniterer, sapientiam Omnipotentis implorans ut manum meam duceret. Spero eos qui post me venient, mente magis illuminata et ad huius antiqui textus mysteria accommodata, maiorem in capitulo illo enigmaticum nuntium legendo successum invenient.
Dum hanc praefationem concludo, non possum non humiliter gratias Omnipotenti agere pro occasione mihi data ut hoc ingens opus perficerem. Necronomicon, quamvis in umbra et periculo involutum sit, visum offert in arcana quae ultra mortalis intellectus pertingunt. Per infinitam gratiam et sapientiam Divinam potui testis esse arcanorum intrinsecorum et eadem, licet caute, cum iis communicare qui fortitudinem et fidem habent ut in hunc arduum iter incipiant. Spes mea sincera est ut haec translatio aliquo iis qui paginas investigare elegerunt prodesse possit. Ut sapientiam inde colligant, ut ea utantur ad amplius Dei creationis miracula illustrandum et ad obscuras ignotorum angulos navigandum. Dum id faciunt, semper in mente teneant discernendi necessitatem, nam in scientiae et sapientiae delicato aequilibrio verum propositum nostrum reperire poterimus. Ego sum humilis Domini servus et agnosco meae scientiae et intellectionis limites. Oro ut mea opera non sint vana et ut sint lux in tenebris incomprehensibilibus. Qui in hoc itinere se committunt, divina manu ducantur et ab insidiis et ruinis quae incautos opperiantur, protegantur. Et meminerimus omnes, quamvis scientiae studium necessarium sit, ultimam salutem nostram in fide immutabili et in devotione ad Eum qui nos creavit et qui claves universorum arcanorum tenet.
Necessarium me esse existimo ut monitum praebeam iis qui arcana et abstrusa contineri in Necronomicon paginis investigare velint. Cum scientiae quaestio nobilis et virtuosa sit, oportet ut hic enigmaticus liber summa cura et discretione custodiatur, nam sapientia quam continet, quamvis immensa sit, periculis carens non est. Tantummodo qui intellectu acuto et fide immutabili praediti sunt, in hoc textus tenebras investigare debeant, quia periculis plenus est quae animam incautam in aeternae damnationis abyssum ducere possunt. Necronomicon innumerabilia arcana habet, quae, si in malas manus inciderent, humani generis finem pronuntiarent, universam creationem in chaos et desperationem mergentes. Spero eos qui haec legere voluerunt caute et circumspecte procedere, divinae Providentiae semper praesentis luce duce, etiam cum in obscurorum arcanorum umbras ingrediuntur. Dum rationis titilans lucerna iter ante ostendit, scito abyssum ut respiciat et sanitatis limites incipiant ut confundantur, veluti evanidae figuras quae visum marginem vexant, in conscientiae ambitu saltantes. Ergo, quaeso vos, cari lectores, ut vigilanter et cum precatione procedatis, quoniam Necronomicon non opus est quod leviter tractandum sit nec temere promiscue distribuendum. Secreta quae continet tam maledictio quam benedictio esse possunt, et nobis, scientiae quaerentibus, incumbit ut lineam tenuem inter il-luminationem et insaniam, salutem et damnationem, lucem et circumdantem tenebrarum insidiam ambulemus.
Olaus Wormius
XIIII Kalendas Julii anno Domini MCCXXVIII
