The Cock and the Jasp

"The Taill of the Cok and the Jasp" wani nau'in tatsuniya ne na Middle Scots na Aesop's Fable The Cock and the Jewel na mawaki na Scotland na karni na 15 Robert Henryson . Shi ne na farko a cikin tarin Henryson da aka sani da Morall Fabillis na Esope the Phrygian . Cok da Jasp an tsara su ne ta hanyar gabatarwa da moralitas, kuma a matsayin waka ta farko a cikin tarin yana aiki a kan matakai da yawa, kuma a duk sassansa, don gabatar da sake zagayowar mafi girma.
Henryson directly quotes the second line of the prologue to the verse Romulus, "Dulcius arrident seria picta iocis," in his own prolog — a clear and deliberate identifier of his auctor. See Edward Wheatley, Mastering Aesop: Medieval Education, Chaucer and his Followers, University Press of Florida, 2000. p.152.
 Majiyoyi 
Ko da yake labarin Aesopian na The Cock and the Jewel, wanda Henryson ya sake ba da labari, yawanci abu ne mai sauƙi, yana ɗaya daga cikin mafi rikitarwa a cikin littafin tatsuniyoyi. Yana gabatar da abin da, a zahiri, wasali ne kan ƙimomin dangi tare da kusan ƙarfin kōan . Wata fassarar zamani ta tatsuniyoyi, a cikin mafi kyawun sigarta, tana gudana kamar haka:

Duk da haka, fassarar da aka saba yi ta tatsuniya ta zamanin da (wanda Henryson ya biyo baya) ta zo da ƙarfi a kan zakara bisa dalilin cewa lu'u-lu'u yana wakiltar hikima maimakon dukiya ko jan hankali kawai. An bayyana wannan fassarar a cikin ayar Romulus, rubutun tatsuniya na yau da kullun a duk faɗin Turai a wannan zamanin, wanda aka rubuta a cikin harshen Faransanci, Latin.

Henryson ya amince da wannan "tushe" a cikin sigarsa ta faɗaɗa ta hanyar da'awar cewa yana yin "fassarar" daga Latin kuma yana ambaton wasu layukan sa kai tsaye.  Romulus rubutu ne na aji na yau da kullun da ake amfani da shi a ilimin firamare don koyar da Latin. Tunda The Cock and the Jewel ( De Gallo et Jaspide ) shine tatsuniya ta farko a cikin wannan tarin daidaitattun abubuwa, a zahiri, rubutu ne da aka saba da shi a cikin ilimin adabi a duk faɗin Turai.

 Gabatarwa 
Babu shakka cewa taƙaitaccen gabatarwar da ke kaiwa ga Cok da Jasp an yi shi ne don gabatar da tarin Fabillis gabaɗaya, ba kawai Fabill na Cok da Jasp ba.  Ya fara da kare waƙoƙi (wanda aka faɗaɗa daga ayar Romulus ), ya gabatar da uzuri don yin fassarar, ya kafa mai ba da labari na mutum na farko, ya taƙaita aikin Aesop kuma ya samar da hanyar haɗi zuwa Fabill na Farko .The textual witnesses which place Henryson's Cok and the Jasp at the head of the sequence (as also occurs in the verse Romulus) include the Charteris and Bassandyne editions of 1570 and 1571 respectively. Earlier manuscript witnesses, being more fragmented, do not universally make this clear. See John MacQueen, Complete and Full with Numbers: The Narrative Poetry of Robert Henryson. Scottish Cultural Review of Language and Literature, Vol. 5. Rodopi. Amsterdam/New York. 2006. p.283.
Rubuce-rubucen farko guda huɗu sun samar da hujja ta gabaɗaya cewa almara, ko da yake tana iya zama feinyeit ta dabi'a, tana iya samun kyakkyawan manufa ta ɗabi'a a zuciyarta, kuma labaran da suke da pleisand (layi na 4) ko merie (layi na 20) sun fi dacewa su isar da hikima fiye da rubuce-rubucen ilimi na busasshe. Henryson ya haɓaka ma'anarsa ta amfani da hotuna uku; noman hatsi (layi na 2), schell na nuttis (layi na 3) da kuma igiyar baka (layi na 4).

A cikin babi na 5 (babi na tsakiya na gabatarwar), mai ba da labarin ya gano kuma ya yi magana kai tsaye ga masu sauraronsa a karon farko a matsayin maigidana, ko kuma a wata ma'anar, takwarorinsa da suka yi karatu a jami'a . A zahiri, marubucin yana ɗaukar kansa a matsayin ɗalibi a gaban malamansa (masu karatunsa). Babi na kuma ya yi nuni ga wani mai ba da umarni wanda ba a san sunansa ba ga waƙar wanda wataƙila ya wanzu ko bai wanzu ba. 

Tawali'u ya ci gaba zuwa cikin babi na gaba inda mai ba da labarin ya yi kamar ba shi da fahimtar magana da kuma ikon rubutu kawai cikin harshen rashin kunya da hamelie, wani nuni ne na girmama kansa ga zaɓin da ya yi na ƙirƙirar waƙa a cikin harshen Scotland maimakon Latin . Ya kammala da gayyatar masu karatunsa su gyara duk wani kuskure da suka samu.

Bayan haka, sai a biyo baya da taƙaitaccen bayani game da adabin tatsuniyoyi na Aesop a cikin babi uku masu zuwa tare da cikakken bayani game da manufofinsa da kuma wasu sharhi kan yadda ɗabi'un dabbobi da yanayin ɗan adam suka bambanta.  Babi na tara ya ƙare da sauri cikin Fabill na farko.

 Tatsuniya 
Daga cikin dukkan waƙoƙin da aka rubuta a cikin litattafai goma sha uku, Cok da Jasp sun fi yin kamar sake ba da labari na yau da kullun da na al'ada wanda aka saba gani a cikin nau'in tatsuniyoyi. Sabbin abubuwa da ci gaban Henryson daga tushensa sun haɗa da gabatar da siffar cok mai kyau da aka fahimta a cikin wani yanayi na musamman da aka zana. Ya kafa dalilai bayyanannu na asarar jasp kuma ya saita wurin da aka gano shi a matsayin midden . Ya kuma faɗaɗa hujjojin zakara da dalilan ƙarshe na ƙin jasp a matsayin wani tsari mai kyau na magana mai cikakken tsari wanda duk da haka yana ci gaba da yin sauti kamar ana isar da shi da muryar zakara. Amma tunda wannan ba labari bane - mafi kyawun vignette mai ƙarfi - fabill bai cika cika buƙatun bayar da labari mai inganci da aka yi jayayya a kai a cikin gabatarwar ba. Wannan zai zo a cikin fabillis na gaba, don haka, a wata ma'ana, First Fabill ya yi aiki don jinkirta tsammanin mai karatu.

Cok ɗin ya yi magana kai tsaye ga dutsen, ya yarda da darajarsa, ya gane cewa an ɓata shi kuma ya yi jayayya, a zahiri, cewa ba shi da amfani a gare shi. Ya ce, jasp abu ne da ya fi dacewa da ubangida ko sarki (layi na 81), yayin da yake gamsuwa kawai da biyan buƙatunsa na tawali'u a cikin zane, masara, tsutsotsi da snaillis - taronsa na yau da kullun. Ƙarshen magana ya zo a cikin babi na bakwai na fabill inda cok ɗin, wanda ya tashi akan wasu tambayoyi na magana, ya ƙare da roƙon da ya kusan zama abin mamaki don dutsen ya tashi ya koma wani wuri na sarauta:

 Ta yaya za ku zama mazaunin ku?
 Quhar suld thow duell bot a cikin yawon shakatawa na royall ?
 Quhar suld ta zauna akan ane kingis croun ,
 Ana ɗaukaka ibada da kuma girmamawa mai girma?
 Jasper mai laushi, daga dukkan stanis ɗin gari
 Daga wannan tsakiyar, kuma pas quhar zai zama;
 Yaya gani ba don ni ba, ni kuma don .

(Layukan MF 106-112)

Kuma zakara, yana barin jasp, ya fita daga waƙar don neman gamsuwarsa (layi na 114).

 Moralitas 
Mawakin nan da nan ya bi bayansa da wani salon magana . Wannan wata dabara ce da aka saba amfani da ita a adabin tatsuniyoyi na zamanin da da na farfaɗowa, kuma amfani da ita a nan ya kafa al'adar da Henryson zai yi amfani da ita akai-akai a duk cikin goma sha uku na Morall Fabillis .

Amma a wannan yanayin, kafin Moralitas su fara yadda ya kamata, stanza 18 (ƙaramin ta tara na fabill) a matsayin maƙallin ƙasa zuwa wutsiya, yana shiga tsakani da cikakken bayani game da halayen jasp, gami da halayen kariyarsa, wanda kusan nan take yana jefa shakku kan hikimar shawarar zakara. Misali, layuka 125-6:

 Toh wannan snn sll din yana da damar da za'a iya zarcewa ,
 daga wuta, kuma kada ka shayar da shi, kada ka ji tsoro .

A wata ma'ana, babi na 18 ya gabatar da wani sabon wasali kuma, don a amsa, yana buƙatar a juya hujjar zakara.

Yawanci ana bayar da takardar Moralitas don farawa bayan babi na 18 a cikin mafi yawan shaidun rubutu banda Bannatyne .  Babi na biyar ɗinsa suna fitowa fili a kan zakara, don haka, ta hanyar ma'ana, suna nuna ra'ayin rufewa akan ainihin Aesop mai buɗewa da ban mamaki. Mai ba da labarin bai yi wata magana ba wajen bayyana yadda kuskuren zakara ya kasance mai tsanani wajen ƙin dutsen saboda, a cewarsa, jasp yana wakiltar kimiyya, a ma'anar hikima, wanda ya bayyana a cikin kalmomin da ke kusantar da shi ga ma'anar ra'ayoyi kamar dharma . A cikin babi na ƙarshe, ya yi kuka game da gazawar ɗan adam gabaɗaya na girmama da fahimtar waɗannan dabi'u:

 Bot yanzu, allace, wannan jasp ɗin yana da kyau kuma yana ɓoye;
 Mun yanke shawara, kuma ba mu san shi don gano ...

Ya rufe, da nuna rashin kulawa, ta hanyar ba wa mai karatu shawara, idan yana so, ya je ya nemi jasp inda yake. 

 Jigogi 
Faɗaɗa tatsuniyar Aesop da Henryson ya yi ya sa bincikensa ya zama gaskiya, ya gabatar da sarkakiya kuma ya ɗaga jigogi da yawa a cikin ɗan gajeren lokaci. Dangane da sauran littattafan tatsuniyar da aka sani a Turai har zuwa wannan lokacin, abubuwan da aka ɗora suna da matuƙar wadata.

Duk da cewa kyawawan halaye sun zo ne da gaske kuma da ƙarfi a gefen dutsen da aka ƙi, duk da haka, zakara ya tayar da tambayoyi waɗanda ba lallai ne a warware su cikin sauƙi ba. Waƙoƙin da suka biyo baya za su ƙara ƙara tsananta waɗannan shakku da bambance-bambancen maimakon warware su. Saboda haka, ɓangaren ban dariya na asalin Aesopian, a wasu fannoni, ba a ƙarshe an juya shi ba kuma ana iya cewa an kiyaye shi a matsayin wani ɓangare na ƙirar waƙar.

Daga cikin takamaiman batutuwan da aka taɓo ko aka nuna a faɗaɗa Henryson akwai tambayoyi na almara da gaskiya, sha'awa, son kai, rashin kunya, son abin duniya, aiki, hikima, matsayi, daidaito, ilimi, tsarin zamantakewa, gwamnati, yanayin masu mulki, yanayin sarauta da sauransu da yawa. Akwai kuma tambayar wanene zakara a ƙarshe yake wakilta, kuma ko, a wata ma'ana, waƙar Henryson da kanta ita ce waƙar da mai karatu ya ci karo da ita "a tsakiyar" don ɗauka ko tafi kamar yadda yake so.

 Layukan buɗewa 
Ya kamata a lura cewa buɗe littafin Henryson Prolog ga Morall Fabillis yana maimaita layukan farko na littafin John Barbour Brus . Saboda haka, bambanci ne kan jigon alaƙar da ke tsakanin gaskiya da rahoto a cikin adabi. Don kwatantawa, layuka goma na farko, na littafin The Brus, waɗanda aka rubuta a shekarun 1370, sun gudana:

 Labarun da za a sake tsarawa
 A ce thai ba ta da kyau amma fabill,
 Fiye da labaran da suka shafi soyayya
 Kuma Yaƙin Thai ya ce a kan Allah
 Ka yi farin ciki sau biyu a heryng.
 Farin ciki na farko shine carpyng ,
 Kuma zuwa ga suthfastnes
 Wannan yana nuna mana yadda abin yake,
 Kuma waɗannan abubuwan suna kama da
 Har sai mannys heryng ar plesand.

( Barbour, The Brus, layuka 1-10)

Waƙar farko ta Henryson, wadda aka rubuta bayan ƙarni ɗaya, ta yi amfani da wasu kalmomi iri ɗaya (ko makamancin haka), amma, a cikin ɗan gajeren sarari, tana haifar da ɗan ƙaramin ra'ayi game da alaƙar da ke tsakanin labari, masu sauraro da kuma batun da aka tattauna. Bambance-bambancen ba su da zurfi, amma sun bambanta:

 Thocht feinyit fabillis na ald mawaƙi
 Kada ka yi kasa a gwiwa kan gaskiya, duk da haka
 Kalmomin ladabi na Thair na magana mai dadi
 Richt plesand ar ga ear nasu mutum;
 Kuma dalilin da ya sa aka fara
 Ya kamata mu gyara kuskuren da ya faru
 Banda mutum, ka zama kamar wani abu daban.

(Henryson, Morall Fabillis, layi na 1-7)

Fabill na farko, a cikin dukkan sassa uku, ya ƙunshi sassa 23, an rarraba su 9—9—5.

 Gabatarwa: babi 9
 Fabill: Babi 9, gami da babi 18 akan halayen jasp (duba sama).
 Moralitas: 5 babi

Saboda rashin tabbas game da matsayin babi na 18 (kamar yadda a wani ma'anar "ƙananan" moralitas na biyu) ana iya fassara ƙidayar a matsayin

 9—8—6,

ko ma wataƙila,

 9—8—1—5.

 Manazarta 

Rukuni:Shafuka masu fassarorin da ba'a duba ba