The Belly and the Members

The Belly and the Members
Asali
Mawallafi	Aesop (en)
Characteristics
Harshe	Ancient Greek (mul)

Littafin The Belly and the Members yana ɗaya daga cikin Tatsuniyoyi na Aesop kuma yana lamba 130 a cikin Perry Index . An fassara shi ta hanyoyi daban-daban na siyasa tsawon ƙarni.

Tatsuniya

Zane-zanen Wenceslas Hollar daga sigar John Ogilby ta tatsuniyoyi, 1668.

Akwai nau'ikan tatsuniyoyi da dama. A cikin majiyoyin Girkanci na farko, ya shafi takaddama tsakanin ciki da ƙafafu, ko tsakaninsa da hannuwa da ƙafafu a cikin sigar Latin ta baya. Waɗannan suna gunaguni ne saboda ciki yana samun dukkan abincin, yana ƙin ba su abinci mai gina jiki. Suna ganin ma'ana lokacin da suka fahimci cewa suna raunana kansu. A cikin sigar zamanin da, sauran jikin yana raguwa har ya mutu, kuma misalai na baya kusan iri ɗaya suna nuna mutum mai rauni yana mutuwa a ƙasa. Fahimtar da ake da ita a yanzu ita ce ɗabi'ar labarin tana goyon bayan ƙoƙarin ƙungiya da kuma fahimtar muhimmiyar rawar da duk membobi ke takawa a ciki. Duk da haka, a zamanin mulkin kama-karya, an ɗauki tatsuniyoyi don tabbatar da alkibla daga tsakiya.

Bincike ya nuna tatsuniyoyi na Gabas na farko da suka shafi irin wannan takaddama. Mafi mahimmanci akwai wani ɗan littafin Masar mai rarrafe wanda ya koma ƙarni na 2 kafin haihuwar Annabi Isa wanda ya kasance cikin nau'in waƙoƙin muhawara na Gabas ta Tsakiya ; a wannan yanayin takaddamar tana tsakanin Ciki da Kai. Saboda haka yana cikin misalan farko da aka sani na kwatancin siyasa na jiki .

Aikace-aikace daga baya

Akwai amfani da nassi na fahimtar haɗin kai tsakanin sassa daban-daban na jiki ta hannun Bulus na Tarsus, wanda ya sami ilimi a cikin tunanin Ibrananci da Helenanci. A cikin wasiƙarsa ta farko zuwa ga Korintiyawa, ya canza daga aikace-aikacen siyasa na tatsuniyoyi ya ba shi mahallin ruhaniya na jikin Cocin. An yi amfani da kwatancin don jayayya cewa wannan jikin yana wakiltar baiwa da yawa da ke aiki tare. Duk da cewa har yanzu akwai wani tsari a cikinsa, duk za a daraja su daidai gwargwado don rawar da suke takawa:

Gama jiki ba gaɓoɓi ɗaya ba ne, amma da yawa. Idan ƙafa ta ce, Domin ba ni da hannu, ni ba na jiki ba ne, to, ba na jiki ba ne? Idan kunne ya ce, Domin ni ba na jiki ba ne, to, ba na jiki ba ne? Da dukkan jiki ido ne, ina ji? Da dukan ji ne, ina ƙamshin yake? Amma yanzu Allah ya sanya gaɓoɓin kowannensu a cikin jiki, kamar yadda ya gamshe shi. Kuma da dukansu gaɓoɓi ɗaya ne, ina jiki yake? Amma yanzu gaɓoɓi da yawa ne, amma jiki ɗaya ne kawai. Kuma ido ba zai iya ce wa hannu, Ba ni da buƙatarka ba: kuma kai ga ƙafafu, Ba ni da buƙatarka. A'a, waɗannan gaɓoɓin jiki, waɗanda suke kamar sun fi rauni, suna da mahimmanci. Kuma waɗannan gaɓoɓin jiki waɗanda muke tsammanin ba su da daraja, muna ba da girmamawa mai yawa a kansu. (Sigar da aka yarda da ita 12.14–23)

Masanin tarihin Latin Livy ne ya jagoranci amfani da tatsuniyar ga rikicin farar hula. Ya ba da labarinta a cikin mahallin rabuwar Aventine a 495-93 KZ cewa wani memba na Majalisar Dattawan Roma ya shawo kan ' yan plebeians, waɗanda suka bar Rome suna nuna rashin amincewa da cin zarafin da patricians suka yi musu, su dawo ta hanyar ba da labarin. A cikin wannan tsari na siyasa, tare da patricians suna taka rawa a cikin ciki, tatsuniyar ta samar da "misalin misali" don falsafar Romawa ta gaba game da siyasa ta jiki . Daga baya an maimaita irin wannan tatsuniyar a cikin littafin Plutarch 's Life of Coriolanus .

"Ya taɓa faruwa," in ji Menenius Agrippa, "cewa duk sauran gabobin wani mutum sun yi tawaye ga ciki, wanda suka zarge shi a matsayin kawai ɓangaren jiki mara aiki, ba tare da wani taimako ba, yayin da sauran kuma aka saka su cikin wahala da kuma kashe kuɗi mai yawa don ciyar da abinci da kuma ciyar da shi. Duk da haka, cikin ya yi ba'a ne kawai ga wauta na membobin, waɗanda suka bayyana ba su san cewa cikin yana samun abinci na gabaɗaya ba, amma kawai don ya dawo da shi, ya kuma raba shi ga sauran. Haka lamarin yake," in ji shi, "ya ku 'yan ƙasa, tsakanin ku da majalisar dattawa. Shawarwari da tsare-tsaren da ke wurin sun narke sosai, suna isar da kuma tabbatar muku da fa'idodinku da goyon bayanku."

Daga wannan tushe William Shakespeare ne ya ɗauki hoton kuma ya nuna shi a wurin buɗe wasansa na Coriolanus .

A cikin majiyoyin Faransa, an yi amfani da labarin makamancin haka. Sigar ƙarshen ƙarni na 12 ta Marie de France ta ƙare da tunani na feudal cewa 'babu wanda ke da girmamawa wanda ya kunyata ubangijinsa, kuma ba shi da uba sai dai idan ya girmama mutanensa'. Kusan ƙarshen ƙarni na 14, Eustache Deschamps ya yi Allah wadai da yaƙin basasa a cikin wani ballade mai taken Comment le chief et les membres doyvent amer l'un l'autre (Yadda shugaban da membobi ya kamata su ƙaunaci juna). Wannan ya yi amfani da tatsuniyar don yin jayayya cewa ƙasa tana raunana lokacin da aka keta wajibcin feudal. Bai kamata shugaban ya zalunci waɗanda ke ƙarƙashinsa ba kuma a bi shi. Ƙarnuka uku bayan haka La Fontaine ya fassara tatsuniyar dangane da cikakken mulkin mallaka na zamaninsa. Yana juyawa tsarin tsoffin masana tarihi, ya fara da tatsuniyar, ya zana dogon ɗabi'a kuma sai kawai ya ba da mahallin da aka fara ba shi labarinsa. A gare shi ikon sarauta shine tsakiya ga kuma mai kula da ƙasa.

Batsa mai ban dariya na Kawanabe Kyosai, Mai kasala a tsakiya, 1870–80

Wannan ma haka abin yake ga John Ogilby a cikin tarihin Ingila na ƙarni na 17 mai cike da matsaloli. [1] Mutum ɗaya tilo da aka gani a cikin misalin Wenceslas Hollar na tatsuniya (duba sama) shine kan mutum-mutumin da ya karye wanda cikinsa makaho mai takobi ya lalata. Batun yanke kan Sarki Charles na Majalisa da rushewar gwamnati a lokacin jamhuriya da ya biyo baya ba zai iya zama mafi haske ba. A farkon ƙarni na 19, mai fassara Turanci na La Fontaine, John Matthews, shine ya faɗaɗa tatsuniya zuwa wani tsayi mai tsawo. Tun daga mahallin Romawa, yana kwatanta rikicin zamantakewa ta hanyar amfani da kalmomi na zamani kuma yana nuna cewa tatsuniya tana goyon bayan ikon majalisar sarakuna ta zamaninsa ba tare da buƙatar faɗin haka kai tsaye ba.

Ambrose Bierce ya yi amfani da tatsuniyar a cikin takaddamar aiki a cikin littafinsa mai suna Fantastic Fables (1899). Lokacin da ma'aikata a masana'antar takalma suka shiga yajin aiki don neman mafi kyawun yanayi, a cikin sake rubuta shi na barkwanci, mai shi ya kunna wuta don karɓar inshorar don haka ya bar su babu aiki. Wani ɗan lokaci da ya gabata na bugun katako na Japan wanda Kawanabe Kyosai ya buga a cikin jerin Isoho Monogotari (1870-80) ya kuma ba tatsuniyar aikace-aikacen kasuwanci. Mai taken "Mai kasala a tsakiya", yana nuna cikin da ke zaune yana shan bututu yayin da sassan jiki da suka rabu suka rarrafe a ƙasa a kusa da shi. An yi wa babban ɗaurinsa lakabi da 'Mai Kuɗi' a cikin haruffan yamma don ya nuna ma'anar. A cikin waɗannan biyun, an juya hujjar cibiyar a matsayin mai tallafawa. Maimakon kiyaye membobin rai, damuwar son kai da buƙatun kwadayi na ciki suna ɓata musu kuzari.