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

[[FileSkeudenn:Pandora - John William Waterhouse.jpg|thumb|right|300px|''Pandora'' , gant [[John William Waterhouse]]]]

[[Zeus]] an hini a c'hourc'hemennas da [[Hephaestos]] aozañ anezhi en Douar (''Γαîα'' – [[Gaia]]) evel un tamm eus ar binijenn roet da Mab-Den war-lerc'h ma oa bet laeret an [[tan]] gant [[Prometeus]], hag an holl zoueed a gemeras un tamm perzh e-barzh reiñ d'ar vraventez drouk-se ampartizoù hoalus ken ha ken. <br />

Roet e voe da bried da [[Epimeteüs]].<br />

== An anv ==

Daou zoare zo da gompren anv « Pandora » : pe ''panta dôra'', an hini he deusbet an holl zonezoù, pe ''pantôn dôra'' an hini a zo donezon, pe prof, a-berzh an holl zoueed.

== Teogonia Hesiodos ==

[[ImageSkeudenn:Pandora.jpg|thumb|left|[[Jules Joseph Lefebvre]]: ''Pandora'', 1882]]E mojenn Pandora a lenner e Teogonia Hesiodos (linennoù 560–612, war-dro an VIIIvet pe VIIvet kantved kent JK) n'eus anv ebet d'ar vaouez.

Pa oa bet roet an [[tan]] d'an dud gant [[Prometeüs]], goude ma oa bet laeret gantañ digant Zeus, e tivizas mestr an doueed, [[konnar]] ennañ, reiñ dezho ur prof all evel kastiz. Goulenn a reas digant [[Hefaistos]] stummañ ar vaouez kentañ gant pri, un droug kenedus a vije he diskennadezed o wallgas gouenn an dud. Graet e labour gant Hefaistos, e voe gwisket ar vaouez gant [[Atena]] en ur sae arc'hant, ur ouel brodet, garlantezioù (garlands) hag ur gurunenn aour.

== E-barzh [[Al Labourioù hag an Deizioù]] ==

<!-- "... and cruel longing and cares that weary the limbs" (65–6); [[Hermes]] a roas dezhi "ur spered mezhus hag un natur treitour" (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;– "Donezonet holl" &ndash;– "abalamour ma voe roet ur prof dezhi gant pep douee olimpat" (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:

== Kaeraat ar vojenn diwezhatoc'h ==

== Penaos kompren ar vojenn ==

How one answers the first question largely depends on the answer to the second question: should we interpret the jar to function as a prison, or a [[pantry]]?<ref>The prison/pantry terminology comes from Verdenius 1985 ad 96.</ref> The jar certainly serves as a prison for the evils that Pandora released &ndash;– they only affect mankind once outside the jar. Some have argued that logic dictates, therefore, that the jar acts as a prison for ''Elpis'' as well, withholding it from men.<ref>Scholars holding this view (e.g., Walcot 1961, 250) point out that the jar is termed an "unbreakable" (in Greek: ''arrektos'') house. In Greek literature (e.g., Homer, and elsewhere in Hesiod), the word ''arrektos'' is applied to structures meant to sequester or otherwise restrain its contents.</ref> If one takes ''elpis'' to mean expectant hope, then the myth's tone is pessimistic: All the evils in the world were scattered from Pandora's jar, while the one potentially mitigating force, Hope, remains locked securely inside.<ref>See Griffith 1984 above.</ref>

In ''[[Human, All Too Human]]'', philosopher [[Friedrich Nietzsche]] argued that "Zeus did not want man to throw his life away, no matter how much the other evils might torment him, but rather to go on letting himself be tormented anew. To that end, he gives man hope. In truth, it is the most evil of evils because it prolongs man's torment."<ref>Nietzsche, Friedrich, ''Human, All Too Human''. Cf. Section Two, On the History of Moral Feelings. "Hope. Pandora brought the jar with the evils and opened it. It was the gods' gift to man, on the outside a beautiful, enticing gift, called the 'lucky jar.' Then all the evils, those lively, winged beings, flew out of it. Since that time, they roam around and do harm to men by day and night. One single evil had not yet slipped out of the jar. As Zeus had wished, Pandora slammed the top down and it remained inside. So now man has the lucky jar in his house forever and thinks the world of the treasure. It is at his service; he reaches for it when he fancies it. For he does not know that the jar which Pandora brought was the jar of evils, and he takes the remaining evil for the greatest worldly good&mdash;itgood—it is hope, for Zeus did not want man to throw his life away, no matter how much the other evils might torment him, but rather to go on letting himself be tormented anew. To that end, he gives man hope. In truth, it is the most evil of evils because it prolongs man's torment."</ref>

An objection to the ''hope is good/the jar is a prison'' interpretation counters that, if the jar is full of evils, then what is expectant hope &ndash;– a blessing &ndash;– doing among them? This objection leads some to render ''elpis'' as the expectation of evil, which would make the myth's tone somewhat optimistic: although humankind is troubled by all the evils in the world, at least we are spared the continual expectation of evil, which would make life unbearable.<ref name="Verdenius1985" />

The optimistic reading of the myth is expressed by M.L. West. ''Elpis'' takes the more common meaning of expectant hope. And while the jar served as a prison for the evils that escaped, it thereafter serves as a residence for Hope. West explains, "It would be absurd to represent either the presence of ills by their confinement in a jar or the presence of hope by its escape from one."<ref>West 1988, 169–70.</ref> Hope is thus preserved as a benefit for humans.<ref>Taking the jar to serve as a prison at some times and as a pantry at others will also accommodate another pessimistic interpretation of the myth. In this reading, attention is paid to the phrase ''moune Elpis'' &ndash;– "only Hope," or "Hope alone." A minority opinion construes the phrase instead to mean "empty Hope" or "baseless Hope": not only are humans plagued by a multitude of evils, but they persist in the fruitless hope that things might get better. Thus Beall 1989 227–28.</ref>

== ''Pithos'' troet en "boest" ==

== Notennoù ==

== Lennadurezh ==

* [[Jane Ellen Harrison|Harrison, Jane Ellen]], ''Prolegomena to the Study of Greek Religion'' (1903) 1922, pp. 280–85.

* Lamberton, Robert, ''Hesiod'', New Haven: Yale University Press, 1988. ISBN 03000406870-300-04068-7. Cf. Chapter II, "The Theogony", and Chapter III, "The Works and Days", especially pp. 96–103 for a side-by-side comparison and analysis of the Pandora story.

* [http://www.ancientlibrary.com/smith-bio/0186.html William Smith, ''Dictionary of Greek and Roman Biography and Mythology'' (1870) vol I:177, sub "Anesidora"] "Spender" is a misprint of "sender", often repeated.

* Verdenius, Willem Jacob, ''A Commentary on Hesiod ''Works and Days'' vv 1–382'' (Leiden: E.J. Brill, 1985). ISBN 900407465190-04-07465-1. This work has a very in-depth discussion and synthesis of the various theories and speculations about the Pandora story and the jar. Cf. p.62 and onwards.

== Liammoù diavaez ==

* [http://www.users.globalnet.co.uk/~loxias/pandora.htm Story of Pandora's Jar at The Classics Pages]

* [http://www.mythindex.com/greek-mythology/P/Pandora.html Pandora entry at Greek Myth Index]

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