Three distinct Africas are known to the modern world—North Africa, where men go for health; South Africa, where they go for money; and Central Africa, where they go for adventure. The first, the old Africa of Augustine and Carthage, every one knows from history; the geography of the second, the Africa of the Zulu and the diamond, has been taught us by two Universal Educators—War and the Stock-Exchange; but our knowledge of the third, the Africa of Livingstone and Stanley, is still fitly symbolized by the vacant look upon our maps which tells how long this mysterious land has kept its secret. Into the heart of this mysterious Africa I wish to take you with me now. And let me magnify my subject by saying at once that it is a wonderful thing to see. It is a wonderful thing to start from the civilization of Europe, pass up these mighty rivers, and work your way into that unknown land—work your way alone, and on foot, mile after mile, month after month, among strange birds and beasts and plants and insects, meeting tribes which have no name, speaking tongues which no man can interpret, till you have reached its secret heart, and stood where white man has never trod before. It is a wonderful thing to look at this weird world of human beings—half animal half children, wholly savage and wholly heathen; and to turn and come back again to civilization before the impressions have had time to fade, and while the myriad problems of so strange a spectacle are still seething in the mind. It is an education to see this sight—an education in the meaning and history of man. To have been here is to have lived before Menes. It is to have watched the dawn of evolution. It is to have the great moral and social problems of life, of anthropology, of ethnology, and even of theology, brought home to the imagination in the most new and startling light. On the longest day of a recent summer—midwinter therefore in the tropics—I left London. A long railway run across France, Switzerland, and Italy brings one in a day or two to the Mediterranean. Crossing to Alexandria, the traveller strikes across Egypt over the Nile, through the battlefield of Tel-el-Kebir, to the Red Sea, steams down its sweltering length to Aden, tranships, and, after three lifetimes of deplorable humiliation in the south-west Monsoons, terminates his sufferings at Zanzibar. Zanzibar is the focus of all East African exploration. No matter where you are going in the interior, you must begin at Zanzibar. Oriental in its appearance, Mohammedan in its religion, Arabian in its morals, this cesspool of wickedness is a fit capital for the Dark Continent. But Zanzibar is Zanzibar simply because it is the only apology for a town on the whole coast. An immense outfit is required to penetrate this shopless and foodless land, and here only can the traveller make up his caravan. The ivory and slave trades have made caravaning a profession, and everything the explorer wants is to be had in these bazaars, from a tin of sardines to a repeating rifle. Here these black villains, the porters, the necessity and the despair of travellers, the scum of old slave gangs, and the fugitives from justice from every tribe, congregate for hire. And if there is one thing on which African travellers are for once agreed, it is that for laziness, ugliness, stupidness, and wickedness, these men are not to be matched on any continent in the world. Their one strong point is that they will engage themselves for the Victoria Nyanza or for the Grand Tour of the Tanganyika with as little ado as a Chamounix guide volunteers for the Jardin; but this singular avidity is mainly due to the fact that each man cherishes the hope of running away at the earliest opportunity. Were it only to avoid requiring to employ these gentlemen, having them for one's sole company month after month, seeing them transgress every commandment in turn before your eyes—you yourself being powerless to check them except by a wholesale breach of the sixth—it would be worth while to seek another route into the heart of Africa.

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Before publishing the translation of the Golden Verses of Pythagoras, such as I have made it, in French verse which I have designated by the expression (eumolpique), I would have liked to be able to submit it to you and thus be enlightened by your counsels or sustained by your approbation; but academic laws and usages, whose justice I have felt, have prevented my enjoying this advantage. The innovation, however, which I have endeavoured to make in French poetry and the new explanation which I have tried to give of one of the most celebrated pieces of Greek poetry, have seemed to me to hold too closely to your labours and to enter too deeply into your literary provinces, for me to believe myself able to dispense with calling your attention to them. I crave your indulgence, if in the demonstration of a just deference to your judgment I involuntarily neglect certain formalities; and I beg you to judge the purity of my intentions. I claim not to be a poet; I had even long ago renounced the art of verse, but notwithstanding that, I am now presenting myself in the poetic career to solicit the hazardous success of an innovation! Is it the love of glory which inspires in me this temerity, which dazzles me today as my autumn advances, whereas it was unable to move me when the effervescence of my springtime ought to have doubled its strength? No: however flattering the wreaths that you award to talent, they would not concern me; and if an interest, as new as powerful, had not induced me to address you, I would keep silent. This interest, Messieurs, is that which science itself inspires in me, and the desire, perhaps inconsiderate but commendable, of co-operating with my limited ability for the development of a language whose literary and moral influence, emerging from the bourns of Europe and the present century, ought to invade the world and become universal like the renown of the hero who extends his conquests with those of the empire whose foundations he has laid. I feel, Messieurs, that I should explain my thought. My assertion, well founded as it may be, appears none the less extraordinary, and I am bound to admit this. The disfavour which is attached to all new ideas, to all innovations, the just defiance that they inspire, the element of ridicule that springs from their downfall, would have arrested my audacity, if I had had audacity alone, and if the worthy ambition of effecting a general good had not raised me above a particular evil which might have resulted for me. Besides I have counted upon the judicious good-will of the two illustrious Academies to which I am addressing myself: I have thought that they would distinguish in the verse which I am presenting for their examination, both as a means of execution in French poetry and as a means of translation in ancient and foreign poetry, the real utility that they can offer, of the fortuitous beauty which they lack, and which a more capable hand would have been able to give them; I flatter myself, at length, that they would grant to the end, without prejudice, the attention which is necessary, and that if they refused an entire approbation to my efforts, they would at least render justice to my zeal and commend the motives which have made me attempt them.

This classic book contains a collection of sayings attributed to the great Greek philsopher and mathematician Pythagoras and his followers, amd will prove an interesting read for all. Many of the earliest books, particularly those dating back to the 1900s and before, are now extremely scarce and increasingly expensive. We are republishing these classic works in affordable, high quality, modern editions, using the original text and artwork.

This book is a commentary on the Pythagorean Golden Verses, a neglected, but once very popular poem of the Hellenistic period. The goal of the poem is to introduce its readers to the basic moral, religious and philosophical doctrines of the Pythagorean sect and to guide them to spiritual maturity. The first part of the book treats still unresolved introductory matters such as the date, authorship, genre, composition, and the historical locus of the poem. This is followed by a text with translation on facing pages, and a detailed commentary containing a wealth of comparative material from the Greco-Roman period, including early Christianity and Judaism. Particularly valuable are the extensive discussions of the moral topoi and religious themes encountered in the poem.

The timeless brilliance of this exhaustive survey of the best classical writers of antiquity on Pythagoras was first published in 1687 in Thomas Stanley’s massive tome, The History of Philosophy. It remains as contemporary today as it was over three hundred years ago. The text of the 1687 book has been reset and modernized to make it more accessible to the modern reader. Spelling has been regularized, obsolete words not found in a modern dictionary have been replaced, and contemporary conventions of punctuation have been used. Biographical sketches of Thomas Stanley and Pythagoras by Manly Palmer Hall, founder of the Philosophical Research Society, have been included, along with a profound overview of Pythagorean philosophy by Platonic scholar Dr. Henry L. Drake. The extensive Greek language references throughout the text have been corrected and contextualized, and reset in a modern Greek font. Each quotation has been verified with the source document in Greek. An extensive annotated appendix of these classical sources is included. A complete bibliography details all the reference works utilized, and a small Glossary defines a number of terms, especially those from musical theory, which may be unfamiliar to the non-technical reader.