The Fisherman and his Flute

Fisherman da sarewarsa sun bayyana a cikin Tatsuniyoyi na Aesop kuma an sanya shi lamba 11 a cikin Perry Index .  Akwai bambance-bambance masu yawa kan jigon tsawon ƙarni.Aesopica site

 Tatsuniya da makamantanta 
A zamanin gargajiya, tatsuniya ta bayyana ne kawai a cikin majiyoyin Girka, musamman a cikin Tarihin Herodotus, inda Cyrus Ƙarami ya yi amfani da shi ga wakilan Girka waɗanda suka yi masa biyayya a makare. Ya ba da labarin wani mainta yana tuƙa kifi don ya sa su yi rawa.Christos A. Zafiropoulos, Ethics in Aesop's Fables, Brill 2001, p. 16 Idan ba za su tilasta ba, sai ya kama su a cikin raga ya yi musu ba'a game da azabar mutuwarsu: "Wawayen halittu, ba za ku yi rawa a gare ni ba a da kuma yanzu da ba na sake yin wasa ba, kuna yin haka." A cikin wannan mahallin, tatsuniya ta ba da ma'anar siyasa cewa waɗanda suka ƙi wani amfani idan aka fara bayar da ita ba za su sami komai ba ta hanyar yin abin da aka tambaye su lokacin da aka tilasta musu. 
Kayan kidan da masunta ke amfani da shi ya bambanta tsawon shekaru a cikin labarin. A Girkanci, bututu ne mai kauri (αὐλός), kamar mai rera waƙar bagpipe. A cikin tarin tatsuniyoyi na William Caxton, hakika an sanya shi a matsayin bagpipe,  yayin da a cikin Neo-Latin na Pantaleon Candidus da Hieronymus Osius, tibia ce, wanda mai zane ga marubucin na ƙarshe ya yi ƙaho.  A cikin sigar La Fontaine ta Faransanci, ana kiran kayan kidan da 'musette' wanda, tunda tatsuniyarsa ana kiranta "Fishes and the Shepherd who Played the Hight" ( Les poissons et le berger qui joue de la flûte, X.10), dole ne ya koma ga tsohon piccolo oboe . Duk da haka, Anne Finch, Countess of Winchilsea, ta fassara shi a matsayin bagpipe, a cikin fassarar waƙarsa. 

La Fontaine ya yi labarin wani fasto na wucin gadi inda Tircis ya yi ƙoƙarin jan hankalin kifayen zuwa ga ƙugiyar makiyayi Annette amma bai yi nasara ba har sai da ya yi amfani da raga don kama su. Ya ƙare da tunani mai ban tsoro cewa ƙarfi yana cimma fiye da fara'a a cikin mahallin fasahar gwamnati, wanda ya maimaita ƙarshen Herodotus.  Duk da haka, wasu marubuta sun zana ɗabi'u daban-daban. A cewar Babrius, sai lokacin da mutum ya yi nasara ne lokacin farin ciki.  Ga William Caxton da Roger L'Estrange, darasin da za a koya shine akwai lokaci da wuri da ya dace da komai. 

Wasu misalai ko makamancin tatsuniya sun bambanta sosai tsawon ƙarni da yawa. Masu sharhi sun ga kamannin labarin, kodayake kawai a cikin cikakkun bayanai na rawa da bututu, a cikin misalin Yesu na yara suna wasa a kasuwa waɗanda ke kuka ga junansu, "Mun busa muku busa amma ba ku yi rawa ba; mun yi kuka da kuka, ba ku yi makoki ba" (Matta 11.16–17, Luka 7.31–2). Akwai kuma amsa a nan game da sukar ɗabi'ar da ba ta amsa ba da aka samu a cikin Herodotus.

A zamanin daular Medieval, wani labari game da wani manomi wanda da gaske yana da ikon jan hankalin kifaye zuwa bakin teku da kade-kaden sa na garaya ya bayyana a cikin littafin Gesta Romanorum,  yayin da kifaye ke rawa a cikin wani labari na Ivan Krylov . A can ne sarkin dabbobin ya ba wa dila ikon kula da koguna amma, lokacin da ya zo yawon shakatawa, ya gano dila yana dafa kifin. Da aka tambaye shi bayani, dila ya bayyana cewa kifin da ke cikin ruwan zafi suna rawa don farin ciki da ziyarar zaki.

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