The Frightened Hares

Zomo yana da tsoro  tatsuniya ce kuma an gina wasu tatsuniyoyi da dama bisa ga wannan ɗabi'a. Mafi shahara, wanda aka fi sani da "Zore da Kwaɗo", ya bayyana a cikin Tatsuniyoyi na Aesop kuma yana lamba 138 a cikin Perry Index . Aesopica Baya ga kasancewarsa da kamannin Asiya, akwai nau'ikan iri-iri tsawon ƙarni.

 Tambari kafin halaka 
Tsohuwar nau'in tatsuniya da ta shafi turmutsutsun da zomo ya fara ta bayyana a cikin nau'in tatsuniya mai tarin bayanai da aka sani a cikin littattafan Buddha kamar Duddubha Jataka (332).  Da jin sautin faɗuwar 'ya'yan itace, zomo ya sa duk sauran dabbobin suka gudu suna tunanin cewa duniya za ta faɗi. A can labarin yana da alaƙa da karin maganar Indiya 'sautin da zomo ya ji', ma'ana ba zai yiwu ba.Brelief  Wani makamancin na Yamma da ya gabata shine tatsuniyar Henny Penny, inda karin maganar da ke da alaƙa da ita ita ce 'sama tana faɗuwa'.

A cikin tatsuniyar Aesopic ta "Zore da Kwaɗi" turmutsutsun ya fi ƙanƙanta. Akwai nau'ikan iri-iri a cikin Girkanci da Latin. A wasu zomaye suna motsawa ne ta hanyar sautin iska a cikin ganye; a wasu kuma suna kiran taro inda suka yanke shawarar cewa rayuwarsu tana cikin barazana har abada har ma za su iya jefa kansu cikin kogi. Duk da haka, yayin da suke ƙoƙarin zuwa gare shi, suna damun kwaɗin da ke bakin teku waɗanda duk suka tsalle cikin ruwa. Ganin haka, zomo mai tunani ya hana yanke shawarar kashe kansu; idan akwai wasu halittu waɗanda zomaye za su iya tsorata su, to rabonsu ba zai yi muni kamar yadda suka zata ba.

A cikin labarin da aka sake ba da labarinsa game da 1190 a cikin littafin Marie de France mai suna Ysopet, zomaye sun yanke shawarar ƙaura zuwa wata ƙasa amma suka tsaya lokacin da suka ga kwaɗi suna tsalle cikin tafki don tsere musu kuma suka yanke shawarar cewa "ba za su taɓa samun mulki ba, ko kuma su zo wani wuri a wannan duniyar, inda kowa zai iya rayuwa ba tare da tsoro, aiki ko baƙin ciki ba".  Sigar Yahudawa ta littafin Marie mai suna Berechiah ha-Nakdan, ta sa ƙungiyar masu ƙaura suka firgita har ma da ƙarar kwaɗi da daddare kafin su yanke shawarar komawa gida. 

An sadaukar da waƙoƙi biyu na Neo-Latin ga tatsuniyar Hieronymus Osius a cikin tarin littafinsa na 1564. A cikin na farko daga cikin waɗannan, ya zana daidai da wahalar ɗan adam da kuma maganganun cewa babu wanda yake son mutuwa da gaske;  a cikin gajeriyar waƙar da ke biyo baya, ƙarshe shine cewa koyon shawo kan tsoro yana cikin girma.  Sigar Eduard de Dene ta Dutch ta labarin ta bayyana a matsayin alama a ƙarƙashin taken "Zuciya mai ƙarfi ita ce maganin tsoro", inda aka ba ta fassarar addini.  Mai zane na wannan littafin shine Marcus Gheeraerts the Elder, wanda daga ƙarshe ya gudu zuwa Ingila. Za a sake buga zane-zanensa na batun a can a matsayin mai jefa bom, wanda gefensa aka kwatanta ainihin ɗabi'unsa kamar buƙatar tsoron halaka rai maimakon jiki.  Bayan ƙarni ɗaya, a shekara ta 1668, an ba da labarin Gargajiya da salon zomo ɗaya a cikin Tatsuniyoyi na La Fontaine (II.14).

A zamanin da, wasu sharhi kan tatsuniyoyin sun jaddada wajibcin ci gaba da gamsuwa da falsafa. An kuma ɗauki wannan jigon lokacin da aka haɗa tatsuniyoyin a cikin tarin Robert Dodsley sannan aka sake buga su a cikin bugu na zane na Thomas Bewick na Tatsuniyoyin Aesop a 1818. A nan ya ƙare da tunani a kan baitin,

 Ba a san irin wahalar da rabin ɗan adam ke sha ba,
 Wawaye ba sa tunanin baƙin ciki kamar nasu;
 Amma ka kalli duniya kuma za ka koyi jurewa
 Abin takaici ne kwarai, domin dukkan maza suna da nasu rabon. 

Wannan ƙarshe, cewa mutum ya kamata ya tausaya wa wahalhalun wasu, shi ne kuma ƙarshen sake ba da labarin Neo-Latin da Pantaleon Candidus ya sake yi a farkon ƙarni na 17.

 A cikin zane-zane 
A ƙarƙashin taken Latin na Lepores et ranae, fassarar Czech ta Pavel Jurkovic an saita ta ta Ilja Hurník a matsayin ƙarshen aikinta a cikin littafinsa na Ezop don ƙungiyar mawaƙa da ƙungiyar makaɗa (1964); kuma a ƙarƙashin taken "Zomomi da Kwaɗi" Howard J. Buss ya kafa labarin a matsayin abu na biyar a cikin littafinsa na "Fables from Aesop" (2002).

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