The Cock and the Jewel

Zaki da Jauhari tatsuniya ce da aka danganta ta da Aesop kuma an sanya ta lamba 503 a cikin Perry Index .  AesopicaA matsayin wani yanki a cikin adabi, tatsuniya tana tunawa da labaran da aka yi amfani da su a Zen kamar kōan . A zahiri, tana gabatar da tatsuniya kan ƙima mai dangantaka kuma tana da ikon fassara daban-daban, ya danganta da ra'ayin da aka ɗauka daga gare ta.

 Tatsuniya zuwa karin magana 
A cikin tsari mafi ƙarfi, ba tare da an gwada shi ba, tatsuniyar ta yi gajeru sosai. Zakara tana neman abinci, maimakon haka, tana samun dutse mai daraja, tana gane darajar da take da ita ga wasu, amma tana ƙin ta a matsayin ba ta da amfani ga kanta.Translated by V.S. Vernon Jones in his Aesop's Fables (1912) Galibi ana nuna ƙin ta ta hanyar yin magana kai tsaye ta bakin zakara ga dutse mai daraja, kamar yadda yake a cikin wannan fassarar Turanci ta zamani: "Ho!" ya ce, "abin kirki ne kai, babu shakka, kuma, da mai gidanka ya same ka, da farin cikinsa ya yi yawa. Amma a gare ni, ka ba ni ƙwayar masara ɗaya kafin duk kayan ado na duniya." 

Tatsuniya ta shahara sosai a Renaissance Britain saboda fifikon Cock ya zama karin magana. "Kada ka fi son masarar sha'ir kafin jauhari mai daraja," wani hali a cikin littafin Robert Greene mai suna Euphues His Censure (1587) ya yi gargaɗi; kuma Francis Quarles ya yi gunaguni cewa "Muna kama hatsin sha'ir, yayin da lu'u-lu'u ke tsaye a wurin da aka raina" a cikin littafinsa mai suna Divine Emblems (1635).  Wani hali kuma, a cikin littafin Henry Fielding mai suna The Temple Beau (1729), ya nuna cewa "kyakkyawa ba ta rasa darajarta ta hanyar wulakanta ta da duniya, fiye da lu'u-lu'u lokacin da zakara wawa ya fi son masarar sha'ir".

 Al'adar adabi 
An bai wa Zakara da Jauharin suna a Turai ta tsakiya saboda gaskiyar cewa yana buɗe abin da a wancan lokacin ya zama rubutu na yau da kullun don koyar da nahawu, wanda ake kira elegiac Romulus . Wannan galibi ana ɗaukarsa a matsayin abin tunawa a farkon shekarun makaranta.  Tatsuniyar yawanci gajeriya ce kuma an bayar da ita a layuka takwas na mita elegiac tare da ƙarin biyu suna ba da hukunci na ɗabi'a.  Yana nuna zakara a matsayin wanda ya firgita don gano irin wannan kyakkyawan abu a cikin ƙasa (  ) da kuma fahimtar cewa ba shi ne halittar da ta dace ba da ta samo shi. Ƙarshen ɗabi'ar marubucin mai ƙarfi ya ba da fassarar da aka saba amfani da ita ta tatsuniyar zamanin da: "Kazaki, kana wakiltar wawa, jauhari, kana tsaye don kyakkyawar baiwar hikima; ga wawa, wannan masara ba ta da ɗanɗano" (  ).

Hukuncin da aka yanke a fili na aikin zakara a matsayin wauta, bisa ga cewa lu'u-lu'u yana wakiltar hikima maimakon kawai jan hankali ko dukiya ta zahiri, na iya wakiltar amsar da aka saba bayarwa ga tatsuniya ta Aesop, amma akwai bambance-bambancen al'adar. Labarin ya tsaya a kan tarin tatsuniyoyi na Marie de France na ƙarni na 12, Ysopet . A can ta ƙara wani bayani da aka saba bayarwa a cikin sake ba da labarin daga baya, cewa zakara yana gogewa a kan tudun shara, don haka yana jaddada bambanci tsakanin abin da aka samo da wurinsa. Zakara ya yi lura cewa mai arziki zai san yadda zai yi amfani da lu'u-lu'u da ya gano yadda ya kamata, yayin da "tunda ba zan iya ƙawata ka kamar yadda nake so ba, ba zan sa maka ba kwata-kwata." Sabanin wannan ƙarshe mai ma'ana, Marie ta yi tsokaci cewa zakara kamar waɗanda, "idan komai bai tafi yadda suke so ba, ba sa daraja nagarta da daraja kwata-kwata amma suna ɗaukar mafi muni suna raina mafi kyau." 

Sigar John Lydgate, wacce aka rubuta a kusan shekara ta 1410, ta fi tsayi kuma ta fi rikitarwa. Ya fara Gabatarwar littafinsa na Isopes Fabules da cewa "Hikima ta fi zinariya a cikin asusu" amma ya juya hakan yana nufin cewa a ƙarƙashin tatsuniyar "  da  " ta ɓoye darussa masu mahimmanci don rayuwa, don haka ana tsammanin abin da Zakar zai samu daga ƙarshe. A cikin bayaninsa game da Zakar, Lydgate ya gabatar da shi a matsayin dabba mai daraja kuma misali mai kyau na himma. Bayan gano jacinth a cikin tudun ƙasa, Zakar ya ƙi kiyaye shi a matsayin wanda ya saba wa matsayinsa na halitta a rayuwa. Duk hikimar da za ta iya wakilta, daga ra'ayinsa na aiki, ba ta fi kyau fiye da hasashe kan 'yadda mutumin ya fara shiga wata' ba. Daga nan Lydgate ya yi tsokaci cewa Zakar ya yi zaɓi mafi hikima wajen ƙin son duniya da fifita nagarta.  Bayan kimanin ƙarni uku, marubucin da aka buga a jaridar John Hawkesworth ya daidaita labarin zuwa irin wannan ɗabi'a a cikin wata waka mai tsawo, "The Fop, Cock, and Diamond", a cikin Mujallar Gentleman na 1741.  A can ne tafiyar lu'u-lu'u ta samo asali daga zoben wani mutum a kusa da gari zuwa gano shi ta hanyar zakara, wanda halayensa masu kyau suka bambanta da halayen banza na mai shi na baya, wanda ya haifar da shawarar cewa mutum ya kamata ya kiyaye sha'awarsa ga abubuwa masu sauƙi.

Littafin Samuel Croxall, wanda aka fara bugawa a shekarar 1722 kuma aka sake bugawa sau da yawa, shi ma ya kai ga wannan ƙarshe. Da yake lura da rashin tabbas na tatsuniya, ya yi tsokaci cewa "mafi yuwuwar manufar marubucin ita ce ya nuna misali na masana'antu da hankali mai kyau. Darasin da aka koya shi ne hikimar ƙiyasta abubuwa ta hanyar darajarsu, da kuma ƙin yarda a jawo su daga abubuwan da ba a sani ba daga hanyar aiki da aka sani."  Amma kauracewa Cock daga tarkon ajin masu mulki shi ma yana iya karanta karatun siyasa da John Ogilby ya bayar a cikin Tatsuniyoyin Aesop  a aya (1665).  Darasin da ke nan na kiyaye daidaiton dangantakar zamantakewa an ƙara jaddada shi ta hanyar rubutun Wenceslaus Hollar wanda zakara ke tafiya a kan tudunsa yana da bambanci da gidan sarauta na Jamus a kan tudu maƙwabta.

Wani faɗaɗar adabi da ta tsira daga ƙarni na 15 shine littafin Robert Henryson mai suna The Morall Fabillis na Esope the Phrygian, wanda aka rubuta kimanin shekara ta 1480, wanda wannan tatsuniya, ƙarƙashin taken The Taill of the Cok and the Jasp, ta fara da shi.  Ƙarshen ɗabi'arsa ya biyo bayan ayar da aka saba amfani da ita ta Romulus, inda ya sanya jasp da aka ƙi ya zama mutum mai cikakken bayani game da hikima kuma ya yi Allah wadai da abin da ya biyo baya na abin duniya na zakara. Wannan ya yi daidai da misalin Littafi Mai Tsarki na rashin amfani da lu'u-lu'u a gaban alade, wanda Henryson ya ambata a cikin waƙar. A gare shi yanayin yanayi yana da iyaka ta hanyar sha'awar zuciya; yana buƙatar hikima don gane hanyar koyo da nagarta. Caxton ya yarda da shi a cikin littafinsa na zamani na tatsuniyoyi (1484). Zakara, in ji shi, yana wakiltar " wawa  ba ya kula da  ", amma sai ya jawo rauni daga sukar da yake yi a ci gaba " kuma da dutse shine  wannan littafin  da  ". 

A cikin littafin La Fontaine's Fables, an yi masa wani salon magana na son abin duniya ta hanyar kwatanta zakara da waɗanda ba za su iya tantance 'darajar ciki' ta komai ba (I.20). Bayan ɗan gajeren bayani game da ƙin zakara na lu'u-lu'u a matsayin wanda ba za a iya ci ba, La Fontaine ya bayyana wani yanayi makamancin haka inda mutum ya gaji wani littafi mai mahimmanci amma ya fi son samun kuɗi a hannunsa. [undefined] Dangane da karatunsa na tatsuniyoyi, abin da mutum da zakara ba su da shi shine hukunci mai kyau maimakon hikima. Wasu fassarori daga baya suna da alaƙa da abin duniya. Thomas Bewick ya yi amfani da tatsuniyoyi ga zaɓin abokin tarayya na jima'i a cikin littafinsa na Select Fables of Aesop (1784), yayin da marubucin Kanada Robertson Davies ya mayar da shi zuwa wani wasan kwaikwayo wanda ke ɓata wa masu bauta wa Reader's Digest rai a cikin littafinsa na A Masque of Aesop (1955).

 Fassarorin fasaha 
Irin wannan ɗan gajeren labari ya nuna ɗan ƙaramin damar ƙirƙira ga yawancin masu zane-zanen littattafai, ban da haɗakar dunghill da castle da aka riga aka lura a cikin bugun Hollar. Ana iya yin irin wannan sukar game da zanen Flemish na wannan fanni na Frans Snyders kusan na zamani.  A rabin na biyu na ƙarni na 19, mai zane-zanen dabbobi ɗan Faransa Philibert Léon Couturier, wanda ƙwarewarsa ta kasance ta kaji, ya sami damar samar da bambance-bambancen ban sha'awa guda biyu kan jigon. A cikin , yanzu a cikin Gidan Tarihi na Denon, Chalon-sur-Saône, tsuntsun yana yawo da abin wuya na lu'u-lu'u da ke rataye a bakinsa, hoton girmama kai.  Akasin haka,  yana ɗaukar hoton tsuntsun yana kusantowa da sarka da ta faɗi da taka tsantsan.  Wani fassarar alama ta Gustav-Adolf Mossa ta nuna wani mai gadin gidan sarauta mai salo a cikin rigar launin ruwan kasa wadda ta haɗa da tsefe na zakara. Ya shagaltu da kamanninsa sosai har ya yi watsi da wata kyakkyawar mace sanye da fararen kaya wadda ke tsaye a baya tana kallonsa. 

Sigar La Fontaine ta tatsuniyar ta ba da damar zane-zane na simpleton da ke sayar da bugu mai mahimmanci wanda ya kwatanta zakara da shi.  Yanayin kalmominsa ba su da yawa. A shekara ta 1873 an saita shi don muryoyin maza ta Emile Pessard, daga baya kuma an saita shi don muryoyin maza na capella ta Noel-Gallon (1891–1927). Hakanan shine na biyu a cikin 6 Fables de La Fontaine na Marie-Madeleine Duruflé don mawaƙan Capella (1960).  A Jamus, fassarar Martin Luther ce (  ) wanda Hans Poser ya kafa a matsayin na farko cikin shida a cikin  don ƙungiyar mawaƙa ta maza da ke tare da su (shafi na 0. 28, 1956). 

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