The Eagle and the Beetle

Labarin rikicin da ke tsakanin gaggafa da ƙwaro yana ɗaya daga cikin Tatsuniyoyi na Aesop kuma galibi ana ambatonsa a lokutan gargajiya.  An lasafta shi a lamba 3 a cikin Perry Index  kuma shirin ya zama abin karin magana. Ko da yake ya bambanta dalla-dalla, ana iya kwatanta shi da tatsuniyoyi na Gaggafa da Dila . A duka halayen biyu gaggafa tana ganin kanta a shirye take daga hukunci saboda wani aikin tashin hankali kuma ana hukunta ta da halaka 'ya'yanta.

 Tatsuniya da bambance-bambancensa 
Zomo da ke guduwa daga gaggafa yana roƙon ƙwaro don neman mafaka. Ƙwaro yana roƙon cewa Zeus ne ya tabbatar da haƙƙin mafaka amma gaggafa, kasancewarta tsuntsun Zeus, ta yi watsi da wannan da girman kai ta kuma yaga zomo gunduwa-gunduwa. Francisco Rodríguez Adrados, History of the Graeco-Latin Fables, Brill 2003, pp. 6–8 It is numbered 3 in the Perry IndexAesopicaDon ɗaukar fansa, ƙwaro ya hau gidan gaggafa ya mirgina ƙwai, yana bin sa sama da inda ya gina. A ƙarshe gaggafa ta sanya ƙwai a cinyar Zeus amma ƙwaro ya tashi a kan allahn, ko kuma a wasu nau'ikan ya mirgina ƙwallon najasa a kansa, wanda hakan ya sa allahn ya yi tsalle ya bar ƙwai su faɗi ƙasa. Akwai wasu labaran da ba a bayyana ba inda labarin zomo bai bayyana kwata-kwata ba kuma ana danganta rikicin da cewa ya daɗe yana wanzuwa kuma ya ƙunshi hare-hare a wuraren zaman juna. William Caxton ne ya ba da labarin weasel da gaggafa  yayin da Gilles Corrozet ya ba da labarin tururuwa da gaggafa a cikin littafinsa na alama . 

A zamanin da, labarin ya zama tushen wani karin magana na Girkanci mai ban dariya, 'ƙwaron ƙura yana aiki a matsayin ungozoma ga gaggafa' (ὁ κάνθαρος αετòν μαιεύεται), wanda aka ɗauko daga layin Aristophanes Lysistrata . Erasmus ya rubuta wannan a cikin littafinsa Adagia (1507), tare da madadin Latin, Scarabaeus aquilam quaerit (ƙwaron ƙura yana farautar gaggafa), wanda aka yi amfani da shi wajen kama wani abokin gaba mai ƙarfi. Inda Erasmus ya ba da labarin a taƙaice, Andrea Alciato ya sadaukar da wani ɗan gajeren waƙar Latin ga wani bambancin a cikin littafinsa na Emblematum Liber (1534) a ƙarƙashin taken A mimumus timiendum (Ko da mafi ƙanƙanta ana jin tsoronsa). A can ya yi bayani cewa "kodayake yana da ƙarancin ƙarfi a zahiri, amma ya fi kyau a dabarun yaƙi. Yana ɓoye kansa a ɓoye a cikin gashin gaggafa ba tare da an taɓa shi ba, domin ya kai hari ga gidan abokin gabansa a sararin sama mai tsayi. Yana haƙa ƙwai kuma yana hana zuriya da ake fatan samu girma."

Hieronymus Osius ya kuma yi magana game da batun a cikin ayar Latin, yana zana irin wannan ɗabi'a,  kuma ya ba da labarin a mafi tsayi a cikin littafinsa na Phryx Aesopus (1564).  A duka halayen biyu, an ba da labarin game da ƙwaro na dung-beatle ( scarabaeus ), kamar yadda La Fontaine ya yi a cikin <i id="mwQg">Tatsuniyoyi</i> ( L'Escarbot et l'aigle, II.8). A cikin wannan, Zeus ya kawo ƙwaro zuwa shari'a kuma ya shawo kan allahn cewa a zahiri yana ɗaukar fansar laifin lèse majesté . Abin da Zeus zai iya yi shi ne canza lokacin kiwo na gaggafa zuwa ɗaya lokacin da ƙwaro ke yin huda . Francisco Rodríguez Adrados, History of the Graeco-Latin Fables, Brill 2003, pp. 6–8

Bayan zamanin Caxton, labarin ba kasafai yake sake bayyana a Turanci ba. Robert Dodsley ya faɗi hakan a cikin tarinsa na Zaɓaɓɓun Tatsuniyoyi na Esop (1761), amma ya raka shi da maganganu masu zafi game da gaskiyarsa ga rayuwa.  Sake ba da labarin Vikram Seth a cikin Tatsuniyoyi na Beastly (1991) daidai yake da magana ta hanyar da ke ɗaga tatsuniyoyi zuwa waƙoƙi.

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