Note 104 — Chapter V · FREETHOUGHT IN GREECE

Whether as teaching meant for public currency or as a philosophic message for the few, the pantheism of Xenophanes expressed itself in an attack on anthropomorphic religion, no less direct and much more ratiocinative than that of any Hebrew prophet upon idolatry. “Mortals,” he wrote, in a famous passage, “suppose that the Gods are born, and wear man’s clothing,104 and have voice and body. But if cattle or lions had hands, so as to paint with their hands and make works of art as men do, they would paint their Gods and give them bodies like their own—horses like horses, cattle like cattle.” And again: “Ethiopians make their Gods black and snub-nosed; the Thracians say theirs have reddish hair and blue eyes; so also they conceive the spirits of the Gods to be like themselves.”105 On Homer and Hesiod, the myth-singers, his attack is no less stringent: “They attributed to the Gods all things that with men are of ill-fame and blame; they told of them countless nefarious things—thefts, adulteries, and deception of each other.”106 It is recorded of him further that, like Epicurus, he absolutely rejected all divination.107 And when the Eleans, perhaps somewhat shaken by such criticism, asked him whether they should sacrifice and sing a dirge to Leukothea, the child-bereft Sea-Goddess, he bade them not to sing a dirge if they thought her divine, and not to sacrifice if she were human.108