The Frog and the Mouse

***Kwaɗo da Bera*** ɗaya ne daga cikin Tatsuniyoyin Aesop kuma yana wanzuwa a cikin sigar da dama. An lasafta shi a lamba 384 a cikin Perry Index .   Akwai kuma sigar Gabas ta asali mara tabbas waɗanda aka rarraba su a matsayin nau'in Aarne-Thompson 278, game da dangantaka ta rashin ɗabi'a.  Labarun sun nuna cewa ayyukansu sun lalata mayaudara. 

## Tatsuniya ta Girka da bambance-bambancen tsakiyar zamani
Labarin asali shine na wani beraye da ya roƙi kwaɗi ya kai ta ɗayan gefen rafi kuma aka ɗaure ta a bayan kwaɗin. A tsakiyar tsallaka, kwaɗin ya nutse ya nutsar da linzamin, wanda ya yi iyo a saman ruwa. Wani kibiya da ke wucewa ta ɗauke shi daga cikin ruwa ta ɗauki kwaɗin bayansa, daga ƙarshe ta cinye duka biyun. Wasu sigar suna nuna su a matsayin abokai a cikin tafiya tare ko kuma su yi musayar karimci.

An fassara labarin a hanyoyi daban-daban a Zamanin Tsakiya. Odo na sigar Cheriton bai nuna cin amana ba amma kawai alaƙar wauta ce; ta hanyar amincewa da tayin kwaɗo, duka biyun sun rasa rayukansu lokacin da kwaɗo ya buge su.  Ballan ɗabi'a bisa labarin Eustache Deschamps ya nuna "Yadda kalmomi masu laushi ke yawan yaudara". Kwaɗo yana tserewa yunwa kuma ya yarda da tayin kwaɗo na jan shi a kan kogin; sannan labarin ya ci gaba kamar yadda *Ysoppe ya ce a ɗan littafinsa* (bisa ga labarin Aesop).  Labarin Marie de France ya fi dacewa kuma ya ƙare daban da sauran. Kwaɗo yana rayuwa cikin gamsuwa a cikin injin niƙa kuma yana ba da karimci ga kwaɗo mai wucewa. Kwaɗo ya jawo kwaɗo ya ketare rafin yana nuna mata gidansa. Yayin da yake ƙoƙarin nutsar da fasinjansa, kwaɗo ya kama su biyun, wanda ya fara cin kwaɗo saboda yana da kitse. A halin yanzu, kwaɗo yana fama da rashin ɗaurewa kuma ya tsira. 

A farkon ƙarni na 15, mawaƙi John Lydgate ya ƙara faɗaɗa labarin Marie.  Babban ƙarin bayani shine yadda linzamin kwamfuta ke nuna farin cikin gamsuwa da rabon mutum. Sakamakon haka ne kwaɗin ya fi son kitse saboda kitsensa, tunda linzamin kwamfuta mai kyau, kasancewar yana da ɗan daɗi, "mai siriri ne kuma siriri".  Labarin Lydgate ya biyo bayan wasu nau'ikan harsuna guda biyu. A cikin tarin tatsuniyoyi na William Caxton, bera ne a kan aikin hajji wanda ke neman taimakon kwaɗi don ƙetare kogi.  Waƙar Scotland a ƙarƙashin taken The Paddock and the Mouse ta bayyana a cikin Morall Fabillis na Robert Henryson *na Esope* kuma sigar ce ta Eustache Deschamps da aka faɗaɗa, wanda kwaɗin ya bayar don ɗaukar linzamin kwamfuta mai tafiya zuwa gonakin hatsi a ɗayan gefen rafin. Henryson ya fassara labarin a cikin ballade na ƙarshe, yana mai cewa "Ra'ayin banza yana ɓoye ta kalmomi masu adalci da 'yanci" kuma ya fi kyau mutum ya gamsu da rabonsa "Da a haɗa abokin mugunta da shi".

## Sifofin Renaissance
Jigon akidar aminci ta zamanin da ya ci gaba har zuwa Renaissance . Tatsuniya tana cikin waɗanda Martin Luther ya fassara zuwa Jamusanci a 1530, tare da rubutu bisa ga sigar Heinrich Steinhöwel . Darasin da za a koya daga gare ta shine da farko a kasance a sa ido kan yaudara, amma kuma cewa mayaudara suma za su iya zama waɗanda aka zalunta da dabarunsu.  A zamanin yau Hans Poser ne ya tsara rubutunsa a cikin littafinsa *Die Fabeln des Äsop* don waƙoƙin mawaƙa tare (Op. 28, 1956).

Masu tattara littattafan tambari sun kuma fara amfani da tatsuniya a matsayin misali. An yi mata lakabi da "Ƙwallon Dodo da Bera", ta bayyana a cikin littafin Eduwaert de Dene mai *suna De Warachtighe Fabulen der Dieren* (True Animal Tables, 1567). A can akwai karin maganar "Lalacewar da kake yi ta dawo gare ka" da kuma zane-zanen ƙwaro yana jan beran a kan wani babban kogi yayin da ƙwaro ke faɗowa a kansu.  Wani zane makamancin haka ya bayyana a cikin *rubutun XL na Christoph Murer mai suna miscella nova* (1622), tare da layukan tarbiyya waɗanda suka danganta labarin ga Aesop "wanda za a iya amincewa da shi" a ƙarƙashin taken ban dariya "Abokai a cikin rashin sa'a" ( *Amici a cikin ɗan lokaci adverso* ). 

Jean de la Fontaine invented his own fanciful details to bulk out his retelling of the fable in 1668. There the frog feigns friendship and invites a fat rat to a banquet, intending to drown and eat it while swimming across the marsh. Then a kite that has seen them struggling in the water carries both away for a feast of its own. As in the case of the emblems, the moral is that the trickster often falls into the trap of his making.

Wani misali mai kama da wanda ke cikin littattafan tambari ya zo tare da labarin La Fontaine a cikin *Phryx Aesopus* (1564) na mawaƙin Neo-Latin Hieronymus Osius .  Labarin ya biyo baya da na biyu, duk da haka, inda halittun biyu suka zama abokan gaba da ke jayayya da mulkin dausayin da suke zaune kuma kite ya ɗauke su yayin da suke yaƙi.  Wannan shine babban nau'in tatsuniyar da ta fito a lokacin Renaissance a ƙoƙarin bayyana dalilin kwaɗin, wanda ba a taɓa bayyana shi a cikin wani labari na baya ba. Bayan halayensa akwai yanayin da ya faru a farkon tsohon almara na *Batrachomyomachia* inda kwaɗi ɗauke da linzami a bayansa ya nutse saboda tsoron maciji kuma ya nutsar da mahayinsa ba da gangan ba. Don ɗaukar fansa, beraye sun ayyana yaƙi da kwaɗin kuma bayan haka su biyun sun kasance abokan gaba.

A cikin fassarar wani fassarar Latin da aka sake maimaitawa a ƙarshen ƙarni na 16, Arthur Golding ya zana daidai da wannan tsohuwar ƙiyayya a cikin rubutun littafinsa na "A Moral Fabletalk".  John Ogilby ya ci gaba da haɗa yaƙe-yaƙe daban-daban zuwa wani dogon tatsuniyoyi,  nan ba da daɗewa ba za a biyo baya da labarin yaƙin da suka yi da fadama da ciyayi da ciyayi don makamai a cikin tarin tatsuniyoyi na Francis Barlow (1687),  Roger L'Estrange (1692)  da Samuel Croxall (1722).  Bayan rikicin basasa da juyin juya hali, dama ce mai kyau don yin wa'azin yarjejeniyar farar hula, amma tatsuniyar ta riga ta yi nisa da labarin Aesop na asali. Wannan ba zai dawo cikin majiyoyin Turanci ba har sai da George Fyler Townsend ya sake fassara shi a shekarar 1887, inda ɗabi'ar labarinsa ta sake jaddada cin amana da ayar karin magana, "Harm hatch, harm catch". 

Musamman labarin Croxall an sake buga shi sau da yawa a rabin na biyu na ƙarni na 19, kuma an haɗa shi cikin wasu tarin tatsuniyoyi. Daga cikin na ƙarshe akwai Tatsuniyoyi na Kirista na Samuel Lysons *ko Tatsuniyoyi na Aesop da Sauran Marubuta Kiristanci* (London 1850), inda aka ba da sabon amfani ga ɗabi'a. Croxall ya kasance roƙon siyasa don "jefa bambance-bambancen Jam'iyya" wanda ke raunana jihar. A zamanin Victorian, Lysons yana kai hari ga jayayya tsakanin ƙungiyoyin Kirista waɗanda ya kamata su haɗu tunda "rarrabuwa a coci da gwamnati kawai yana sa mu buɗe ga hare-haren babban maƙiyinmu na halitta - Shaiɗan". 

## Analogue na Gabas
Tatsuniyar Aesop ta kasance a Gabas ta Tsakiya a zamanin da, kuma Rumi ya ba da cikakken bayani a cikin littafinsa Masnavi a matsayin misali na haɗarin rashin daidaiton abota. 

A kusan lokaci guda, wani nau'i daban game da kunama da kunkuru ya bayyana a cikin tatsuniyoyin Bidpai . Kunama ta roƙi kunkuru ya ratsa ta rafi kuma ya yi alƙawarin cewa ba zai cutar da ita ba. Lokacin da kunkuru ya gano cewa kunama tana ƙoƙarin tuƙa ƙurarta ta cikin harsashinsa, sai ya nutse ya nutsar da fasinja mai ha'inci. Duk da cewa ana iya samo labarin Bidpai da yawa daga cikin tsoffin tatsuniyoyin Hindu, Panchatantra, babu sigar Sanskrit ta labarin kunama da ke akwai. Wani bincike na Jamusanci da Arata Takeda ta gudanar ya nuna cewa an gabatar da shi a ƙarni na 12 da 13 a yankin yaren Farisa.

Nazarin Takeda ya fara ne a matsayin ƙoƙarin gano asalin wani labari na zamani mai haɗaka wanda ya ƙunshi abubuwan da suka shafi tatsuniyar Aesop da kuma misalin Gabas. A cikin wannan, kwaɗo ne da kunama ta roƙe shi ya ratsa ta cikin ruwa. Domin a kwantar da zato na kwaɗo, kunama ta yi jayayya cewa wannan zai kasance lafiya tunda, idan ya harbi kwaɗo, duka biyun za su nutse. Kwaɗo ya yarda, amma a tsakiyar kogin kunama ta harbi kwaɗo. Lokacin da aka tambaye shi dalilin aikinsa mara ma'ana, kunama ta bayyana cewa wannan kawai yanayinsa ne. Bayyanar farko ta wannan nau'in ta kasance a cikin rubutun 1954 na fim ɗin Orson Welles *Mr. Arkadin* .  Saboda mummunan ɗabi'unsa, akwai nassoshi da yawa da suka shahara tun daga lokacin. Ɗabi'ar cewa babu begen gyara a cikin mummunan abu ya zama ruwan dare a zamanin da kuma an misalta ta, misali, a cikin tatsuniyar Aesop ta The Farmer and the Viper, amma babu wata shaida da ke nuna alaƙa tsakaninsu.

A wasu lokutan ana yin iƙirari, ba tare da wata shaida mai goyon baya ba, cewa tatsuniyar kwaɗi da kunama ta samo asali ne daga Larabawa, amma ingantattun labaran Yammacin Asiya waɗanda suka bayyana su biyun sun bambanta gaba ɗaya. Wani tushe daga Sufi daga ƙarni na 6 ya nuna ikon Allah tare da labarin kunama da ta ketare Kogin Nilu a bayan kwaɗi domin ceton mashayi da ke barci daga harbin maciji.  Akwai kuma wani nau'in Yahudawa a cikin littafin Talmud na Babila mai suna Nedarim 41a inda wani malamin addinin Yahudawa ya shaida kunama tana ketare kogi ta wannan hanyar don ta kashe mutum.  A cikin duka biyun, kwaɗin bai ji rauni ba.

## Manazarta