_By Fabre d’Olivet_ Hermeneutic Interpretation The Golden Verses of Pythagoras [Illustration: FABRE D’OLIVET After a miniature by Augustin 1799] The Golden Verses of Pythagoras Explained and Translated into French and Preceded by a Discourse upon the Essence and Form of Poetry Among the Principal Peoples of the Earth By Fabre d’Olivet Done into English by Nayán Louise Redfield Μηδὲν ἄγαν kαὶ γνῶθι σεαυτόν G. P. Putnam’s Sons New York and London The Knickerbocker Press 1917 COPYRIGHT, 1917 BY NAYÁN LOUISE REDFIELD _To the Travellers who have turned their Faces to the Dawn and their Steps toward the Eternal Hills is offered this rich Fruit of Wisdom, that, through it, they may achieve the Understanding of Knowledge._ TRANSLATOR’S FOREWORD In this twentieth century, the sacred books of the ancients are undoubtedly better understood than they were even by their contemporaries, for their authors, by the greatness of their genius, are as much nearer to us, as they were distant from them. At the close of the eighteenth century, the light which came from the illimitable mind of Fabre d’Olivet shone with solitary splendour and was destined to be seen by only a few devoted followers. But history shows that a great inspirer always appears at the beginning of every great epoch, and however small the number of his disciples, these disciples with their pupils form the magnetic chain which, according to Plato, carries his thought out into the world. Fabre d’Olivet, born at Ganges, Bas-Languedoc, Dec. 8, 1768, was distinguished even in his own day not only for the extent of his learning but for the rectitude of his judgment and the sublimity of his conceptions. If one can infer from the all too scarce records available since the calamitous fire which destroyed so many of his valued manuscripts, he evidently suffered keenly from the fetters of mortality, and sought with unfailing fervour what Porphyry so aptly called the “Olympia of the Soul.” Saint Yves d’Alveydre, writing of him in _La France vraie_, says, that it was in 1790, while in Germany, he received his Pythagorean initiation, the profound imprint of which marked all his later productions. After returning to Paris he applied himself to philological and philosophical studies undisturbed by the terrible revolutionary storm. In obscure seclusion he amassed, to quote Sédir, “a disconcerting erudition.” He became familiar with all the Semitic tongues and dialects, the Aryan languages, and even penetrated the secrets of the Chinese hieroglyphics.