The Fox and the Sick Lion

Fox da Sick Lion yana ɗaya daga cikin Tatsuniyoyi na Aesop, wanda aka san shi tun zamanin Classical kuma yana lamba 142 a cikin Perry Index .  Akwai kuma kwatancen Indiya. Fassarorin ma'anar labarin sun bambanta sosai a cikin shekaru dubu biyu da rabi.

 Tsoffin nau'ikan 
Zaki ya tsufa kuma ya ƙasa yin farauta, ya yi kamar ba shi da lafiya a matsayin dabara, ya ci dabbobin da suka zo masa ziyara a cikin kogonsa. Amma dila ya gaishe shi ne kawai daga waje, kuma bayan an tambaye shi dalilin da ya sa bai shiga ba, sai ya amsa da cewa "Domin ina ganin hanyoyi ne kawai ke shiga, amma babu wanda ke fitowa."

Farkon amfani da tatsuniya yana cikin yanayin tattalin arziki a cikin First Alcibiades, wata tattaunawa da aka saba dangantawa da Plato kuma aka rubuta ta a ƙarni na 4 kafin haihuwar Annabi Isa.  A can Socrates ya yi ƙoƙarin hana wani matashi bin aikin siyasa kuma, yayin da yake bayanin tattalin arzikin Spartan, ya ce:

 Kuma game da zinariya da azurfa, akwai su da yawa a Lacedaemon fiye da sauran Hellas, domin a cikin tsararraki da yawa zinariya tana kwarara zuwa gare su daga duk duniyar Hellene, kuma sau da yawa daga bare kuma, kuma ba ta taɓa fita ba, kamar yadda a cikin tatsuniyar Aesop, dila ya ce wa zaki, 'Sawun ƙafafun waɗanda ke shiga sun bambanta'- to amma wa ya taɓa ganin alamun kuɗi suna fita daga Lacedaemon? 

Tatsuniya kuma tana ɗaya daga cikin da yawa da mawaƙin Latin Horace ya ambata a cikin aikinsa, yana ganin darasin ɗabi'a cewa da zarar an lalata shi da mugunta babu dawowa. Yana Allah wadai da al'adar masu kuɗi da sauri na Romawa a cikin Wasiƙarsa ta farko, ya yi tsokaci:

 Idan mutanen Roma suka yi damar tambayar ni dalili
 Ina jin daɗin irin waɗannan gine-ginen kamar su, amma ba haka ba
 ra'ayi ɗaya, kada ku bi ko ku gudu daga abin da suke so
 ko kuma ƙi, zan amsa kamar yadda dila mai hankali ya taɓa amsawa
 Zakin da ba shi da lafiya: Domin waɗannan waƙoƙin da nake gani suna tsorata ni,
 Duk suna kai ku zuwa kogon ku kuma babu wanda zai iya kai ku. 

Akwai irin wannan lamari na Indiya a cikin addinin Buddha na Nalapana Jataka, inda wani sarki biri ya ceci rundunarsa daga halaka ta hanyar leƙen asirin wani tafkin daji da suke son sha daga ciki kuma ya ba da rahoton cewa "dukkan sawun ƙafafu sun gangara cikin ruwa, amma babu wanda ya dawo."  

 Dalilan yin taka tsantsan 
Ɗabi'un da aka zana a cikin sake ba da labarin tatsuniyar Latin ta Tsakiya kamar ta Adémar de Chabannes da Romulus Anglicus  shine cewa mutum ya kamata ya koya daga rashin sa'o'in wasu, amma kuma an ba shi karkata ta hanyar ƙarin sharhin cewa "ya fi sauƙi a shiga gidan babban ubangiji fiye da fita daga ciki", kamar yadda William Caxton ya bayyana a cikin sigar Turancinsa.  Duk da haka, Hieronymus Osius ya takaita kansa ga yin darasin labarin cewa mai hikima ba wai kawai yana lura da alamun haɗari ba har ma yana koya daga gare su don yin taka tsantsan.  Wajibcin yin taka tsantsan a cikin dukkan harkokin mutum, "tunani game da riba da asara", shi ma saƙon Gilles Corrozet ya yi amfani da tatsuniyar a cikin Hecatomographie (1540). 
A ƙarni na 17, kusan koyaushe ana fassara tatsuniya a matsayin gargaɗi game da alaƙa da masu mulki. Wenceslas Hollar ya jaddada alaƙar siyasa a cikin misalinsa na Tatsuniyoyi na Aesop (1673). A bakin kogo, an shimfiɗa kambi da sanda a kan duwatsu yayin da zaki ke cin abinci ga baƙi da aka yanka. Haka nan ma Pieter de la Court ya yi magana a cikin littafinsa na Sinryke Fabulen (Amsterdam, 1685). A saman katakon da ke kwatanta tatsuniya akwai gundumar Holland Een oud hoveling, een oud schoveling (tsohon mai fada, tsohon wanda ya tsira), yayin da a ƙasa akwai karin maganar Latin Cum principibus ut cum igne (Da sarakuna kamar wuta, ku yi hankali).

A cikin Tatsuniyoyin Jean de La Fontaine, an ɗauko ƙarin bayani daga aikin sarauta. Zaki yana bayar da hanyar wucewa lafiya ( fasfo ) ga dabbobin da aka yi wa ridda da aka umarce su da su ziyarce shi. A martanin dila suna aika da wata sanarwa da ta maimaita ƙarshen Latin: "Yayin da muke ganin yadda dabbobin ke shiga,/ Ba mu ga yadda suke fita ba".  Abin da za a fahimta shi ne cewa ba za a amince da kalmar masu iko ba.  Labarin Roger L'Estrange na 1692 ya biyo bayan La Fontaine wajen yin sadarwa tsakanin dila da zaki a musayar bayanan diflomasiyya amma ya ƙare da mafi kyawun ɗabi'a cewa "ya kamata a yi la'akari da alherin mutane marasa ɗabi'a da tsara su sosai kuma a bincika su, kafin mu ba su yabo". 

Fassarar da aka yi daga baya ta ba da shawarar amfani da hankali don guje wa cutarwa, a wannan rayuwa ko kuma bayan haka. Samuel Croxall ya kawo ƙarshen 'aikace-aikacen' a cikin Tatsuniyoyin Aesop da Sauransu (1722) akan tunanin cewa "ya zama mana, kamar yadda mu Halittu ne masu hankali, mu yi irin wannan halin kuma mu yi abubuwa kaɗan gwargwadon iko waɗanda za mu iya samun damar tuba".  Thomas Bewick, a cikin sake ba da labarinsa na 1818, ya ci gaba da yin magana sosai kuma ya yi shelar saƙon addini mai ban tsoro . "Babu wani ra'ayi, ko da kuwa rashin ibada ne ko wauta, wanda ba shi da masu goyon bayansa a wani ɓangare na duniya. Saboda haka, duk wanda ya ɗauki akidarsa bisa aminci, kuma ya kafa ƙa'idodinsa ba bisa ga wani dalili mafi kyau ba fiye da kasancewarsa ɗan asalin ƙasar ko mazaunin yankunan da suka mamaye, ya zama almajirin Mahomet a Turkiyya, da kuma Confucius a China; Bayahude, ko Ba'arna, kamar yadda hatsarin haihuwa ya yanke shawara." 

 Manazarta