Pandora (pried Epimetheüs) : diforc'h etre ar stummoù

'''Pandora''' ( Πανδώρα e [[gregach]] " an hini a ro pep tra"<ref>[http://www.perseus.tufts.edu/cgi-bin/ptext?doc=Perseus%3Atext%3A1999.04.0057%3Aentry%3D%2377339 Pandora, Henry George Liddell, Robert Scott, ''A Greek-English Lexicon'', at Perseus]</ref>), a oa ar vaouez kentañ e mojennoù [[Hellaz]] kozh<ref>"Scatter-brained Epimetheus who from the first was a mischief to men who eat bread; for it was he who first took of Zeus the woman, the maiden whom he had formed." (Hesiodos, ''[[Teogonia]]'' 510 ff (Hugh G. Evelyn-White, translator)</ref>. Hervez ma skrivas [[Hesiodos]] en [[Teogonia]] e voe krouet gant an holl zoueed , rak pep hini anezho a roas dezhi ur perzh bennak.

[[Al Labourioù hag an Deizioù]]. Enni (linennoù 60–105), e ra an oberour anv eus orin ar vaouez-se, hag e hira roll ar gwalennoù a daol war choug an dud. Gant hefaistosHefaistos eo krouet bepred, evel en oberenoberenn all, met muioc'h a zoueed a gemer perzh en ober anezhi(63–82): [[Atena]] a zeskas dezhi gwriat ha gwiadiñ (63–4); [[Afrodite]] a skuilhas koantiz war he zal ...

<!-- [[Aphrodite]] "shed grace upon her head... and cruel longing and cares that weary the limbs" (65–6); [[Hermes]] gavea herroas dezhi "aur shamefulspered mindmezhus andhag un deceitfulnatur naturetreitour" (67–8); Hermes also gave her the power of speech, putting in her "lies and crafty words" (77–80) ; Atena he gwiskas (72); next she, Persuasion and the [[Charites]] adorned her with necklaces and other finery (72–4); an [[Horae]] he fichas gant ur c'harlantez da gurunenn (75). Ha [[Hermes]] a ro d'ar vaouez-se un anv: Pandora &ndash; "All-giftedDonezonet holl" &ndash; "becauseabalamour allma thevoe Olympiansroet gaveur herprof adezhi gant pep douee giftolimpat" (81).<ref>In Greek, ''Pandora'' has an active rather than a passive meaning; hence, Pandora properly means "All-giving." The implications of this mistranslation are explored in "All-giving Pandora: mythic inversion?" below.</ref> In this retelling of her story, Pandora's deceitful feminine nature becomes the least of mankind's worries. For she brings with her a jar<ref>A ''pithos'' is a very large jar, usually made of rough-grained terra cotta, used for storage.</ref><ref>Cf. Verdenius, p.64, comment on line 94, on pithos. "Yet Pandora is unlikely to have brought along the jar of ills from heaven, for Hes. would not have omitted describing such an important detail. According to Proclus, Prometheus had received the jar of ills from the satyrs and deposited it with Epimetheus, urging him not to accept Pandora. Maz. [Paul Mazon in his ''Hesiode''] suggests that Prometheus probably had persuaded the satyrs to steal the jar from Zeus, when the latter was about to pour them out over mankind. This may have been a familiar tale which Hes. thought unnecessary to relate."</ref> containing<ref>''Contra'' M.L. West, ''Works and Days'', p.168. "Hesiod omits to say where the jar came from, and what Pandora had in mind when she opened it, and what exactly it contained". West goes on to say this contributes to the "inconclusive Pandora legend".</ref> "burdensome toil and sickness that brings death to men" (91–2), diseases (102) and "a myriad other pains" (100). Prometheus had (fearing further reprisals) warned his brother [[Epimetheus (mythology)|Epimetheus]] not to accept any gifts from Zeus. But Epimetheus did not listen; he accepted Pandora, who promptly scattered the contents of her jar. As a result, Hesiod tells us, "the earth and sea are full of evils" (101). One item, however, did not escape the jar (96–9), hope:

==''Pithos'' intotroet en "boxboest"==

TheFalldroidigezh mistranslationar of ''pithos'', aur largejarl storage jarbras, asen "boxboest"<ref>The development of this transformation was sketched by [[Jane Ellen Harrison]], "Pandora's Box" ''The Journal of Hellenic Studies'' '''20''' (1900: 99–114); she traced the mistranslation as far as Lilius Giraldus of Ferrara, in his ''Historiarum Deorum Syntagma'' (1580), in which ''pithos'' was rendered ''pyxide'', and she linked the ''pithos'' with the ''Pithoigia'' aspect of the Athenian festival of [[Anthestria]].</ref> isa usuallyvez attributedlakaet towar thegont sixteenthal century humanistlenneg [[Erasmus of Rotterdam]] when hea translateddroas Hesiod'skontadenn taleHesiodos ofen Pandoralatin er intoXVIvet Latinkantved.
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Hesiod's ''pithos'' refers to a large storage jar, often half-buried in the ground, used for wine, oil or grain.<ref>Cf. Verdenius, p. 64.</ref> It can also refer to a funerary jar.<ref>Cf. Harrison, Jane Ellen, ''Prolegomena to the Study of Greek Religion'', Chapter II, The Pithoigia, pp. 42–43. Cf. also Figure 7 which shows an ancient Greek vase painting in the University of Jena where Hermes is presiding over a body in a pithos buried in the ground. "''In the vase painting in fig.7 from a lekythos in the University Museum of Jena we see a Pithoigia of quite other and solemn intent. A large pithos is sunk deep into the ground. It has served as a grave. ... The vase-painting in fig. 7 must not be regarded as an actual conscious representation of the Athenian rite performed on the first day of the Anthesteria. It is more general in content; it is in fact simply a representation of ideas familiar to every Greek, that the pithos was a grave-jar, that from such grave-jars souls escaped and to them necessarily returned, and that Hermes was Psychopompos, Evoker and Revoker of souls. The vase-painting is in fact only another form of the scene so often represented on Athenian white lekythoi, in which the souls flutter round the grave-stele. The grave-jar is but the earlier form of sepulture; the little winged figures, the Keres, are identical in both classes of vase-painting.''"</ref>