When God was creating living beings He was afraid of resistance. So He mixed up the heavy with the light, and the weak with the strong such that should they turn contrary, it would be against each other and not against the Creator.
This fable advises the king to counter the grandees with the lesser [folk] so that they war against each other and not against the king [g5].
Earth wanted to humble itself so that all would love it. However it was afraid of falling from grace. But the radiant bodies made it luminous.
This example teaches that one should boldly humble oneself to the exalted for, becoming accustomed to their honor, one will not be left dishonored.
Once the sun, while rising, thought it was God. But when it descended and set it recognized its own nature.
This expresses the idea that some foolish kings, rising with the glory of triumph, thought that they were God. Yet entering the grave they realized their [true] nature [g6].
When the moon was full it thought it was the sun and illuminated the day. Yet as the light grew weaker, it did not illuminate the night.
This opposes those who, upon encountering one honored thing, believe that they themselves have become very grand, and grow crazed about what they do not have.
Once when the stars had assembled, the oldest of them said: "We are numerous. Why don't we shine day and night like the sun and moon?" One replied: "Because we are not united." So, uniting [they resolved] first to reject the sun. Yet when the moon rose they were defeated, saying: "Having grown so dim because of this one [the moon], what will we do when the sun rises?" Regretting [their actions] they admitted defeat [g7].
This fable counsels that although the weak are numerous, they cannot vanquish the mighty. Furthermore, it means that [in dealing] with the weak, pardon is worthy for those who are tried and repent.
Earth, gazing at the height of the mountains, made bold to be Heaven. But unlike Heaven, it was unable to produce the luminaries of itself, and to shed light.
This reprimands some laymen who, puffed up by their wealth, want to ravage the priests' honor. But they are illuminated rather than illuminating, just as the Earth is illuminated and does not illuminate.
An assembly took place among the plants regarding which of them was suited to be their king. Some said: "The date-palm, because it is tall, and has sweet fruit" [g8]. But the grape vine opposed this, saying: "I am joy, and worthy of the kingship." The fig said: "I [should be king] for I am sweet tasting." But the buck-thorn said: "I am a striker, and as such, am worthy." Thus did each praise himself excessively and say that he needed nothing from others. Now the date-palm, meditating, realized that they did not consent to make these [others] king for they did not want others to grow rich among them. So he said: "I am better suited to be king." All bore witness to this, saying: "You are tall, and have sweet fruit, but you lack two things. For you do not bear fruit when we do, and are unsuited for building, especially since your height makes you displeasing to many." [The date-palm] responded: "I shall reign making you princes, and at the end of my term I shall enthrone your sons." And so he set up the order of the kingdom, making the grape vine their wine steward (ginepet); the fig, consul (hipatos); the buck-thorn, executioner [g9], and the pomegranate, physician and other fruits for maintenance: the pine for building, the forest for burning, the blackberry [bush] for a prison, and work for each of the others.
This fable illustrates that no one can grow rich without abasement and cannot ascend without dishonor. And further, that many with a tardy hope expect ready presents from their lords.
When in springtime the vine, bereft of children, wept, all the plants came to console it including the blackberry. These were their words of consolation: "Weep not," they said, "once again you shall have children." [The vine] replied: "I shall bear and again they shall destroy. What consolation is that? Rather my comfort would be if my children remained with me, were fruitful and the cause of human happiness. I would be comforted by this" [g10]. Now the blackberry spoke up: "I came to console you, so that you would wipe your eyes on me." And [the vine] replied: "I thank the gardener who snatches you from my root."
[The fable] clearly shows that temporarily one may be comforted by survivors, for humankind is mortal. However, the supreme consolation is that surviving heirs please the lord. Foolish words, such as those of the blackberry, aggrevate more than comfort the mourner, who would have been thankful to have never seen the senseless consoler.
The blackberry, having a grudge against the vine, said in a contrary way: "I shall ascend like you and bear fruit like you and furthermore, I shall remain green in wintertime." The vine rebuffed it, without reply, [saying to itself]: "Your boast will be fulfilled at harvest in the fall when you are gathered." And in the fall [g11], the blackberry was trampelled.
We learn from this that silence is appropriate in countering stupidity and not to play a second at it. And it is impossible to resemble one who performs many functions [by resembling him] in one thing.
The pomegranate and the fig wanted to make love, and they were equal in sweetness. But the fig grew sick of the pomegranate's acidity and the compact was broken.
This fable instructs lovers to test each other's behavior so that they be similar in all things. Otherwise, that love is easily dissolved. .
The apple and the pear, brothers, were jealous of each other. This was the argument. "Why," said [the pear] to the apple, "despite the fact that we are brothers, do kings fashion [g12] gold in your example and represent it in hand?" [The apple] replied: "Because I am round and fragrant. And if you were not jealous, I would take you along and you would be with me on the table of the wealthy, although the symbol would not be gold." But [the pear] continued to complain until it fell to the pigs.
This [fable] teaches that a contemptible brother should not be jealous of the glory of a brother honored by the grandees. For thanks to him [the glorified brother], the other one too enjoys grace. Should he grow brazen, he will be abased even more. .
The fig tree was asked: "Why do you spread forth so many branches on the ground"? And it replied: "Because my enemies are numerous. I bend down so that my branches will not be broken. And before coming up to me, I satisfy them and they forget the evil."
This fable teaches us to go before the enemy with humility, [laden] tables [g13], and sweetness when we are unable to receive [what we want]. For thus are they turned from bitter behavior and forget evil.
The mulberry and the olive wanted to have relations. Each boasted of its strength(s), the olive of its evergreen condition and plentitude of fruit—especially since its fruit is made of oil, and oil ismade of light, and light dispels the darkness. And the mulberry [took pride in] the sweetness of its fruit and in the fact that its leaves make silk. Worms are born and cloth comes from it—cloth enjoyed by kings and princes. The olive resisted the mulberry, [arguing that] its fruit passed too quickly, was also diseased rather than necessary, and that [people] removed [silk clothing] at night, but still left the lamp lit. The mulberry replied: "But it is extinguished in daytime." The olive said, "It is not [14] put out but rather mingles with its relatives. Now your glory has faded and is transitory." So defeated, the mulberry saw reality.
The fable means this: that even if the royal line is glorious, it grows rich by mortals who are transitory. The mulberry symbolizes that. Now the priestly clan, although it is poor, is greatly honored by the pious and is worthy of intermarriage with the royal clan.
Someone unfamiliar with plants asked the pomegranate: "How is it that you have many flowers yet flow and ooze?" And [the pomegranate] replied: "The planter's eye is greedy. I have thin branches and heavy fruit. If my branches were not flexible, I would not be able to bear up. That is why I flow, so I won't break."
This fable reprimands those who demand more than is possible and ordered by the Creator, from attendants [g15]. Whose care is brought so that they do not break from the weight. Similarly let it be so among the clergy for whom God cares.
The plum, prune, and apricot together were accused of setting the teeth on edge. In response they said: "You do not know it, but skilled physicians do know that we are harmful to the abdomen. If we do that and they continue to eat, what would they do if we did not set [teeth] on edge? We deserve thanks, not condemnation."
This fable is explained as follows: bitter and corrupting is evil of the soul and painful as it first works. The diseased wish to be easy. For if they work with difficulty and are so appetizing, what would they do if easy. It is clear to the wise that the protector is to be thanked, not blamed [g16].
At court once the peach started reroaching the quince, saying: "You are of yellow appearance and are difficult for people to eat. I, however, am attractive and easily eaten." [The quince] said: "You are a complete hypocrite and a deceiver of people. You seem sweet while being eaten, but on entering the stomach you cause much damage. Now I am yellow since I am the fellow-sufferer of the sick, going to see [them] and doing away with the illness unlike you who is expelled by them."
This fable expresses the thought that hypocrites always reproach honest [people] as having the rudest morality and being merciless, while decreeing themselves as goodnatured and sharers of grief. However, true words are medicine for the spirit, though at first they appear the contrary. Sharing pain with them, they eliminate the illness [g17].
All of the plants simultaneously began to slander the walnut, saying: "You are entirely stingy, unobliging, tart and wicked, and you bear inedible fruit." [The walnut] said in response: "Truly, should I be unlike you? For who among you gives up its fruit for eating before the [proper] time?" They answered: "They eat of us before we are ripe, but you keep [your fruit] in a sordid way until the end." Then [the walnut] said: "Yet I am the most generous of all to humankind and to the birds, not, like you, providing [fruit] irregularly." Thus did [the walnut] vindicate itself over them. "Especially", it said, reiterating, "since many of you do the same thing. And [by keeping] all [the fruit] uneaten, at the right time I shed my stinginess."
Nothing is dubious in this fable. For the well-ordered are always slandered by the tipsy as penurious; the dispensation [g18] of goodness is called stubborness; and rebuke against eaters termed bitterness. However, [the walnut] gives abundantly at the proper time, appears benevolent and also has numerous witnesses to this. Now the foolish, expending what they have inopportunely, have nothing to give at the right moment, and in this appear tipsy.
A thoughtless person struck at a jubjube, thinking that it was the buck-thorn. At this [the jubjube] grew angry and said: "Oh cruel one, the plant should be recognized by its fruit and not by its apearance!"
The fable symbolizes the imprudent judges: king, prince, judge, and director of the church, and reproaches them for condemning without trial [or: "in an inexperienced fashion"]. For from their [= the accused's] deeds the truth is ascertainable, as the Lord Himself said: "By their fruit you shall know them" and not by judging their appearance or reputation—[a practise] which causes much harm, tormenting the good with the wicked [g19].
Agriculturalists (erkragortsk') were watering cotton plants near a poplar [ saws] tree and were telling each other to be careful not to step on the "cotton tree." Hearing this, the poplar grew angry [since they] called it a [cotton] tree. It said: "Why do you call it—like me—a tree, while I am so dense, so tall, and occupy much ground?" Publicly, unafraid, the cotton plant replied: "You are tall and dense, but useless—praised neither for building, fruit, nor combustion. But you do have a heavy shade for which you are blamed particularly, rather than praised. Now I, although poor and weak, have many uses: not only to the wealthy (metsatants'), but to the poor, in [my] cultivation, picking, and working. I become clothing, like fleece from sheep, linen from flax, and silk from worms. You have nothing of the sort, only cones" [g20]. So rebuked, [the poplar] was quiet.
The words of this fable silence the vain human boasts which some have in [their] appearance and stature, [the boasters themselves] being frequently of no use for everyday things as well as for the spiritual. They despise the sight of others, weak and of short stature, [but] who are useful in many human things and bring riches. [Yet] such [useful ones] are praised by the facts [though] chided for vain pursuits.
All of the plants were grumbling that their king had given honor to each in a prejudiced way. For he caused some to dwell in homes, like the orange: some in gardens; and some in vineyards and [these] were respected by people. However, [he settled] other fruitbearers, as if worthless, in the wilds to be food for swine and to be trampelled by beasts. Others such as the pine [g21], the laurel and cypress and others like them [he settled] in the forest to be mercilessly chopped down and disrespectfully dragged to prepare buildings and fire-wood. When [the king] heard about this [dissatisfaction] he summoned them and growing wrathful, said: "Don't you know that not everyone understands the plan of a king [just as everyone does not understand the plan] of God? Should you become brazen again, you shall be greatly punished." Terrified, [the plants] were silent.
The fable wants us to be sensible, obedient to God and to the kings, and not to grumble about the ineffable concerns of God or the secret plans of kings, rather [we should] strive at every task. For the king did not rank the plants foolishly just as God and kings do not administrate foolishly. For he established some of the fruitbearers in vineyards, some in orchards, and others, belonging to the same family, in forests. The reason for this was that they provide food for animals so that people who cultivate [such fruitbearers] [g22] not be harassed by [having the fruit] eaten. As far as those planted in houses, they are principally inedible, consequently people cherish them in recreation for their appearance and fragrance. For fragrance is food for the nostrils and the sight of them causes joy as gardens/ orchards do. Similarly [such plants have use] in medicine. The fact that the forests were suited for building and for fuel is providential, so that fruitbearers would not be chopped down for building and burning. Thus too does God, and thus do the kings administer with sentient, inscrutable judgement. And should anyone make bold to say that [they reign] in confusion, such a one will be condemned.
A certain poor man went to an orchard in wintertime to pick and eat fruit. Seeing the fruit-bearers dried up, he started to get hostile, grumble, and abuse them, saying: "Why don't you have fruit so [g23] I may eat and be satiated? Not a single one of you has fruit." He became worst yet. Then a certain tree said sweetly and persuasively: "Oh man, do not be saddened, and do not slander senselessly, for you do wrong. Although you are needy, how is it that you do not know that in wintertime we rest and strengthen our roots so that we may blossom in the spring, nourish fruit in the summer, ripen in the fall, and provide food? Why didn't you come when people, animals, and beasts were enjoying our fruits? At each and every moment you are ready to eat, but we are not [always ready to provide]. Go now, and come back at the proper time and eat as much as you want." And the man departed with the expectations of what had been said.
The message of this fable advises guests and the poor about expecting a good reception when they go somewhere at an awkward time. Guests are ready to eat and rest, and the poor [are ready] to fill their wants, but hosts are not ready, similarly, at every moment, nor are [g24] benevolent people [ready always] with charity. It is not worth getting angry when they are accused and complained about. Rather [they should] sweetly reply and explain the cause of their unpreparedness and [offer] plentitude at another time, when many will find comfort and mercy. To the extent of the possible, he should promise to receive [them] promptly, humbly fill their needs, and cause [them] to depart with love and hope.
An intelligent person asked the trees: "Why is it that the higher you climb, the deeper you sink your roots?" They replied: "Being as thoughtful as you are, how is it that you do not know that we would be unable to bear up so many branches and to resist the tyranny of the wind if we did not strike our roots deep and winding?" You see our brothers, the sand-box tree (hachari) and the pine (p'ichi). They are lacking many branches [g25] and are unable to resist the wind, not having deep roots."
This fable counsels those who want to learn about the spiritual and physical stability of a thing, that it is worthwhile starting off with a firm base so that they not fall to the tests of tyrants—be they daevic or human—and so that they be very productive. But it they are started [growing] on shallow [land] and from the top, they will be easily broken, as the fable instructs the lord.
Almonds, sweet and bitter, were brothers having the same mother but not the same father. [The sweet almond], harassed by his brother's bitterness, took as a friend (barekam) and brother the chestnut-tree (kaskeni), finding that the latter shared his own disposition, agreeable to both forms. Condemned by many, [the sweet almond] said: "According to my will, he is my brother". And no one could tell him anything.
The [meaning of] this fable is quite [g26] evident. For despite the fact that relatives be brothers, if they happen to be of divergent conduct they will necessarily break with each other and regard another one as sharing their own disposition. Although they are blamed, no one can prove the truth to them.
The oak vaingloriously put on airs, saying that it was of royal stock, on account of its height, and extremely powerful since a huge force [of oaks] resided in Lebanon. And it thought to trample all underfoot. Now the walnut/almond tree (ark'aykaghni) did not stand for this and rebuked the oak, saying: "Many like you do not boast albeit they are not unaware of their glory, [being] praised more for fruit than for size. Why are you so brazen? [Even] I am nothing except that people, eating my fruit, praise me and respect me. But your fruit is victuals for swine." Having said this, he silenced the other and showed him to be laughable [g27].
The message of this fable is clear, counseling the vainglorious who boast of [their] line, type, and might, who have not learned from the wise that your friend should [be the one] to praise you, and not you yourself. Rather, they conceal their despicable [sides]. However, they are rebuked by the knowledgeable since there is nothing of use in their conduct or spirits. Those scorned by such a one are many times better, accepted by people. And those [scorners], dishonored and laughed at, are themselves scorned.
The broom (or genista or birch, ts'arasi) and the heath (hawamrgi) were complaining to each other. Both were plants, but both silly. They grumbled: "Why is it that the myrtle, which resembles us in appearance, and the rose [resembling us] in delicacy, are so esteemed that they dwell in the homes of the very rich and in the Church, while we are dishonored instruments [used] to clean refuse in homes and on the streets" [g28]? Saying this, they concealed [the myrtle's and the roses'] fragrance, medicinal properties and general usefulness, and thrusting forth comparison with themselves, caused the complaint to grow.
The meaning of this fable is as follows: many who have recently entered the clergy, when designated for some very humble work which befits them, mutter, [saying]: "There are other clerics like us in form. Why are they honored and found doing decent work while we are so disrespected"? And they concealed [the modest clerics'] behavior, which was respect-worthy. For some are priests and in behavior resemble the Lord, like a rose. Others have become fragrant through celebacy from childhood, like the myrtle-tree. Not knowing themselves, they senselessly accuse.
We have left out numerous known and [lesser] known examples and fables of similar [g29] import, sufficiently comparing the symbolism of the one chosen, giving reasons to the intelligent and similarly filling in the defective. And now [the moral] was transmitted to us and to others, that is to say, from flowering plants, seeds, and vegetables—from them the idea is taken well enough morally and in story form. Although it may be thought improbable, nonetheless for the dull-witted [such a method of narration] is appetizing, and for that reason, we wished to write a little about them.