The Bald Man and the Fly

Tatsuniyar mutumin da ke da sanƙo da ƙuda yana cikin tarin farko na Tatsuniyoyi na Aesop kuma yana lamba 525 a cikin Perry Index . Aesopica Duk da cewa yana magana ne game da jigon hukunci mai adalci, wasu masu fassara daga baya sun yi amfani da shi azaman shawara ta kamewa.

 Lalacewa da gangan 
Wani mutum mai sanƙo ya ji wa ƙuda ya buge shi sannan ya mare shi. Lokacin da ƙudan ya yi masa ba'a ya kuma nuna cewa yana cutar da kansa ne kawai ta hanyar ramawa, mutumin ya amsa cewa ya shirya ya jure wa ƙarin idan zai iya halaka wannan mummunan halitta kawai. Da yake tsokaci kan tatsuniyar da Phaedrus ya rubuta, History of the Graeco-latin Fable, Vol. 3, p. 479
Francisco Rodríguez Adrados ya yi la'akari da cewa labarinta ya samo asali ne daga yanayi amma daga baya ya rikide ya zama muhawara kan neman adalci yadda ya kamata. The Exempla: or illustrative stories from the Sermones Vulgares, Aeterna Press 1890, Exemplum CXC

Ko da yake ba a ji labarin tarin tatsuniyoyi na Phaedrus a zamanin da ba, wannan labarin ya sake bayyana a cikin ayyukan wasu, ciki har da tarin misalan ɗabi'a na Jacques de Vitry na ƙarni na 13 don wa'azi.  Bayan gano tsoffin rubuce-rubucen Phaedrus a lokacin Renaissance, an yi fassarar ayoyi da yawa na dukkan aikin tun daga ƙarni na 18 zuwa gaba: na Christopher Smart a 1753,  na Brooke Boothby a 1809,  na Frederick Toller a 1854,  da kuma na PF Widows a 1992.  Bugu da ƙari, an haɗa tatsuniyoyi cikin 'yan kaɗan da Ashley Cowper ya fassara a 1769  da kuma sabunta su zuwa yanayin kasuwanci na zamani a cikin wani nau'i daban-daban mai suna Aesop in a Monkey Suit: Fifty Fbles of the Corporate Jungle .

 Gayyatar ba'a 
Duk da cewa ɓangaren da ya ji rauni a muhawarar da ke tsakanin mutumin da ƙuda ya ɗauki matsayin ɗabi'a cewa harin da ba a yi masa ba ya cancanci a mayar masa da martani mai tsanani, ƙuda ya yi jayayya cewa yin ɗan ɓacin rai da yawa yana haifar da ba'a. Ga Phaedrus "Wannan misali ya nuna cewa yin kuskure bisa kuskure abin yafe ne, amma yin barna da gangan ya cancanci kowace hukunci, a ganina."  Duk da cewa sigar rubutun George Fyler Townsend  da Vernon Jones  sun cire ɗabi'a, sun haɗa da ƙarfin halin mutumin. David Lignell, "The Executive and the Consultant", p. 6, iUniverse 2006

Tun daga Tsakiyar Zamani, wasu marubuta sun ɗauki ɓangaren ƙugiya a cikin muhawarar. Adémar de Chabannes ya kammala labarinsa da ra'ayin cewa "Wanda ya sa maƙiyan marasa laifi, ta hanyar cutar da kansa, ana sa shi abin dariya" ( iniuriosis, qui sibi inimicos creant, et qui sibi iniuriam facit, aliis plus ridendus est ),  yayin da William Caxton ya gabatar da tatsuniyar da cewa "Na lytel euylle zai iya zuwa babban mutum".  Duk da haka, sigar Sifaniyanci ta tatsuniyar a cikin La vida del Ysopet con sus fabulas hystoridas (1489), wanda aka ɗauko daga tushe ɗaya da Caxton, ya kammala da gargaɗin "kada ku nemi ƙiyayya don jin daɗi ko nishaɗi, domin idan aka yi la'akari da mugunta da rashin hankali na wasu, za ku iya ji rauni ta wanda kuka cutar da shi kuma kuka ɓata masa rai".  John Ogilby ma ya sa ƙuda ya yi magana don kare kansa a cikin littafinsa na Aesopics : "tsattsauran ra'ayi" mai suka ya kamata ya gode wa darasin da zai daɗe na kada ya bar kansa a ɓoye don kai hari a nan gaba. 

A ƙarni na gaba, William Somervile ya sake fassara ƙuda a matsayin wani mai tayar da hankali wanda wani mai kuɗi "Majalisar Dattawa" mai arziki zai iya yin watsi da shi cikin sigar waƙarsa ta tatsuniyar, "The Welchman and the Qud". Joseph Jacobs ya biyo shi, wanda ya kammala, tare da marubutan da suka gabace shi, cewa "Za ka cutar da kanka ne kawai idan ka lura da maƙiya marasa kyau."

 Manazarta