Easy to read
Purchased at Yahoo Auctions. 200 yen + shipping fee 185 yen. I was looking for another book, and I happened to find it, so I bought it, but it might have been cheaper.
Very easy to read. The lines are short and the spacing between lines is wide. Although it uses modern kana, it is a translation that has the dignity of a (epic) poem. I read it the day it arrived.
A NEET family?
Hesiod, who was in a lawsuit with his younger brother who did not work and used up the property inherited from his parents without working, came again and wrote to his younger brother. It's a life lesson. I was surprised because I thought it was written by a poor farmer about the hardships of his daily labor.
Written around 700 BC. Since then, property disputes have been litigated. Hesiod's father is said to have moved to mainland Greece after failing in a trading business. He farmed, and after his death the land was brought to justice.
He was not a "poor farmer" because he had enough land to go to court, and he was educated enough to go to court (or rather, he could write). It says, "Have a messenger." man and woman. A man is “a robust man of 40 years old” (p.63) “one man without a household” (p.80), and a woman is “one childless working woman”. Because, "Women with children are bad at taking care of them" (P.80) (laughs). In other words, both older brothers and younger brothers can have two or more servants. They say that they should have their own cattle and farm equipment.
At that time, in Greece, only citizens could have slaves, and I think that it was a "citizen" who filed a lawsuit. How did the father who came to Greece become a citizen?
Are women the root of all evil?
(In Theogony) Prometheus stole it and gave it to humans, and as punishment, Zeus created a "woman" to harass humans (men). become. (P.148)
(Zeus) As a punishment for stealing fire, I will give humans a disaster.
All men will rejoice and embrace their misfortunes. (P.18)
Some people say this is male-dominated. If that is the case, then Greece or Western Europe has been a male-dominated society since the earliest documented times. Aristophanes' "Women's Peace" is famous, although it goes back in time. I think that neither should be judged by the sense of modern people.
Hesiod of women, Zeus
(Commanding Hephaestus) Make her face like the Immortal Goddess,
beautiful made the figure of a lovely maiden.
And teach Athena the arts and the art of weaving exquisite cloths.
To pour out the glamor of enchantment, the agonizing longing and the pain of love that eats the limbs,
And to Hermeiace, the messenger of the gods, the slayer of Argos,
>I was commanded to instill the heart of a dog and the nature of treachery. (P.18-19)
I feel Hesiod's painful feelings for women. There is no way I can win against a "beautiful and lovely" woman. After all, it was created by God. This is effectively a declaration of defeat.
But Hesiod cannot understand women. Even his younger brother can't see him. Hesiod says so.
There is no reward greater than a good wife,
There is no greater affliction than a bad wife,
Gluttonous, how stout Husbands
The kind of daughter-in-law who burns up without fire and makes her grow old prematurely. (P.91-92)
It's the same feeling I have now (laughs). Who was Hesiod's wife? Socrates' wife is famous for being a "bad wife", but did Hesiod also think of her as a bad wife?
A man who trusts women also trusts swindlers. (P.55)
Ahaha.
The Iron Race
Now I don't want to live with the Fifth Race anymore,
Rather before that I want to die or be born later.
This world is the age of the Iron Race. (P.32)
A lawsuit relative (younger brother), a fraudster, a thief, and a woman. It seems that Hesiod had no one around whom he could trust.
And the cold of winter, the heat of summer, the sea that bankrupted his father with his whims. It seems that the nature of the Mediterranean Sea at that time was harsh for Hesiod. Hesiod isolated among humans and nature. Maybe I was in some kind of despair.
However, Hesiod believed in God, tried to live in the harsh nature, and tried to pass on the art to his brother and to the people of Greece at the time. And I think that the eyes and techniques were aimed at "knowing" nature rather than trying to go against it. There is a desire to live "with nature". But I can't see the feeling of "let's enjoy life" there. I think that Hesiod's sense of despair (give up), suspicion, and pessimistic character (negative thinking) were there. That negative thinking and literary talent (the talent to create poetry) must have made me write this book. In that way of thinking, I feel the influence of the East (Hebraism, desert thinking).
The art of living in harsh nature and human relationships, this book contains heavy words that are still relevant today. It must have been read in Western Europe because it resonated with many Westerners. But Hesiod had land, he had the economic power to employ several servants, and he was not blind like Homer. He has his female servant weave the loom, and the man pull the plow and sow the seed. It is written as if Hesiod is doing farm work with the sweat of his forehead, but the work he does is supervised labour. Management. The agricultural calendar is a management technique. In the same way, life lessons are human management techniques.
I think it's too dangerous to simply accept the life lessons and farming calendar as "recommendation for work".
Hesiod (Addendum)
It is rather customary today not to indicate the length of the Greek vowels, but in this translation I used voice-over. One of the reasons is that it is easy to adjust the tone of the words. (P.5)
This is what makes this translation so elegant. The feeling of trying to convey the beauty of the original poem is well expressed. Perhaps the original is a "song" containing the unique rhymes of Greek bards. Is it a "hexapod rule" like Homer's epic? In order to match the prosody, both in the West and in the East, there are techniques for verbally composing poetry, such as kakekotoba, makurakotoba, and paraphrasing words. The same goes for Japanese haiku and tanka. That is the "beauty of language" that is unique to that language. And there is a culture in the background, and words have meaning only in that culture.
Speaking of letters and sounds, is Hesiod "hesiodos"? Zeus would also be "Zeus". Is "tansu" in Japanese tansu or tans? I think "in the chest" is close to tan(g)s no naka. I feel that "to open a chest of drawers" is close to tansu o akeru. There seems to be a difference between Kansai and Kanto. Eventually, "to open the chest" may also become tans o akeru (to open carbon). Like French liaisons, only public conversations and announcers may speak "literally". The difference between tanso akeru and tans o akeru is not the "sound", but the difference in accent and intonation.
This "literally" is a hoot. If you know the letters, you will interpret words by letters. When interpreting the word ``shiritsu'' in ``shiritsu school,'' many people think of it as ``private or municipal?''. Sometimes I ask back, "Watakushiritsu? Ichiritsu?"
I've been listening to The Rolling Stones' "Satisfaction" for over 50 years, and "I can't get know" still sounds like "I can get know." If you look at the lyric card, it says "can't", so when you listen to it, it sounds like you're saying it somehow... This is the world of "Sorami Hour". I don't speak English, but instead of saying "I don't know" as "ai donto no-", it might be better to say "ai don no" or "ai dn(g) no".
What I'm trying to say is that written words represent spoken language, not spoken written words. However, a culture that prioritizes writing over spoken language is gaining ground. In particular, there is a tendency to think that phonograms represent, or should represent, phonetic values (phonemes) as they are. And it becomes a substitute for "voice" and leads to the belief that it should have the meaning of the word as it is (it is a totality).
Written around 700 B.C., this book has various commentaries from B.C. At the end of this translation there are various references, many of which were written in recent years (after the 19th century). Which is "correct" or "faithful to the original" (closer to the meaning of the original), the commentaries of BC and the modern commentaries?
However, the level of knowledge given in the agricultural calendar was probably not beyond common sense to ordinary farmers, not even to Perses, who was lazy and inexperienced in working. . (P.187)
In other words, don't write obvious things in a book. To put it the other way around, it might be possible to say, "What was written in the book was not common knowledge at the time." There is no need to write about things that everyone takes for granted, and even if you do, no one will read them. Even if I write about my mundane (?) daily life, no one will read it (!) as much as I do.
Again, words have their wholeness or 'meaning' only within the culture in which they are uttered (in the context of time and context). It's about time to throw away the illusion that "characters" that are separate from the time, situation, culture, accent and intonation, the knowledge and experience of the speaker (writer), and the knowledge and experience of the listener (reader) create meaning independently. Isn't it?
Putting hope in the jar of evil may be inconsistent, but all legends and tales must be rationalized. The attitude of nu is not correct. (P.151)
That may be the conclusion.