Exploring Xenophanes: A Critic of Anthropomorphic Gods
- Xenophanes of Colophon was a critic of the Homeric concept of anthropomorphic gods. He believed that the gods depicted by Homer had immoral and disgraceful traits, making them unworthy of veneration.
- Xenophanes also expressed cultural relativism by highlighting how different cultures have different representations of gods. He pointed out that different cultures imagine their gods to have physical features similar to their own.
- In addition, Xenophanes criticized Pythagoras' doctrine of the transmigration of souls. He mocked the idea that a human soul could inhabit another animal. Instead, Xenophanes believed in a single deity that was completely different from humans and controlled everything through his thoughts.
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Xenophanes of Colophon Following Thales, he criticizes the Homeric concept of anthropomorphic gods. Homer’s gods, Xenophanes complained, had all the immoral and disgraceful traits of flawed human beings and should hardly be the object of veneration. In one of the earliest known expressions of cultural relativism, Xenophanes remarked that Homer’s gods were simply a reflection of Homerian culture. As he proclaimed, ‘the Ethiopians make their Gods black and snub-nosed; the Thracians say theirs have blue eyes and red hair’. If oxen and horses had hands and could paint, Xenophanes said, oxen would no doubt paint the forms of gods like oxen and horses would paint them like horses. Likewise, he criticized Pythagoras’ doctrine of the transmigration of souls, making fun of the idea that a human soul could inhabit another animal. Xenophanes held some vague concept of a single deity that was ‘in no way like men in shape or in thought’ but rather ‘causing all things by the thought of his mind’. 最後のところなのですが、 ‘in no way like men in shape or in thought’ but rather ‘causing all things by the thought of his mind’.はどういう意味ですか？前半の‘in no way like men in shape or in thought’のところがわかりません。 よろしくお願いいたします。
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> Likewise, he criticized Pythagoras’ doctrine of the transmigration of souls, making fun of the idea that a human soul could inhabit another animal. Xenophanes held some vague concept of a single deity that was ‘in no way like men in shape or in thought’ but rather ‘causing all things by the thought of his mind’. クセノパネスも、ピタゴラスの魂の転生説、すなわち人間の魂は別の動物の魂に輪廻するという考えを受け入れなかった。クセノパネスは、姿かたちや心はいささかも人間と異なり、万象をその心のままに作り出すような、単一神という考えをぼんやりと抱いていた。 not A but B という構文はご存知かと思いますが、ここではその変形ともいえる形が使われています。in no way が not と等価、あるいはもっと強い表現としてあり、その先に but が現れてきます。構文としては not A but B と同じことです。 like men in shape or in thought は、ユダヤ教の神 （後にはキリスト教の神にもなりますが） のような、人の姿は神の姿を映したものだとする考え方です。姿だけでなく、思考する特製も神 （唯一神） に通じるものだとすることを表現する文です。
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以下の英文の文法構造を教えてください。 -------------------------------------------------------------------------------- For instance, the things that give meaning to the lives of the Kaihari in Africa, and shape the way that they they perceive the world, are in no way inferior to those that Norwegians use to measure their lives and the world around them. (たとえば、アフリカのカイハリ族の生活にとって大きな意味をもつものや、彼らが世界をどう捉えるかを形づくるものは、ノルウェー人が自分たちの生活や世界を評価・判断するのに用いるものと比べても、何ら劣るものではないということなんです。）
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- （144）Thucydides, in quoting ……この英文はどう訳せばよいでしょうか
QA144 Thucydides, in quoting the "Hymn to Apollo", calls it PROOIMION, which ordinarily means a 'prelude' chanted by a rhapsode before recitation of a lay from Homer, and such hymns as Nos. vi, xxxi, xxxii, are clearly preludes in the strict sense; in No. xxxi, for example, after celebrating Helios, the poet declares he will next sing of the 'race of mortal men, the demi-gods'. 試し訳 （＊この文は直前の質問QA143のアレクサンダー格（韻律）の続きです） トウキディデスは、『アポロ賛歌』の引用において、それをプロオイミオンと呼び、一般にホメーロス以来の短い物語の朗誦の前にラプソディーで歌われ、ノスの第六巻、二十六巻、二十七卷のような賛歌は、明らかに、厳格な意味で、序曲であって、例えば、第二十六章では、ヘリオスを讃えた後、この叙事詩は彼は次に‘死す人間の種、半神‘を歌うことにしようと語るのである。 質問 (1)he will next sing of the 'race of mortal men, the demi-gods'. について このwillは単純未来か、希望か、強い意志か、迷ういます。 著者は「序曲が終わって、今度は本番の叙事詩を歌う」という順番だと云い たいのだと理解しますた。とすれば、このwillは「次にこれを歌うことにしよ う」という意味に考えて良いでしょうか。
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