When the plants saw that the shrubs and trees had set up a kingdom and were conducting themselves in good order, they were envious and wanted to set up their own kingdom. And there was no little resistance, for some said that [the king] should be the lily, others said the nasturtium (axrizan), and many, the hamaspran [as yet unidentified plant]. The hamaspran became agreeable to all for the following [g30] reason: the world is in twelve parts and the hamaspran has twelve branches and ought to reign so that it rule the whole world. Especially since it has very great powers of healing, cures the sick, makes others far-sighted, permits travel over the sea and fills the ignorant with wisdom. So, with everyone's agreement, the hamaspran became king and ranked them in order, for he made the natural flowers [responsible for] recreation and medicine, green vegetables for food and nourishment/cures (i darmans), and similarly [he ranked] all the seeds. And he adorned his royal house with everything. And all rejoiced.

The meaning of this fable should be understood as follows: when humankind observed the temporal kingdom, they sought a kingdom patterned after th heavenly one. But some thought that the sun [g31] [should rule], others, the moon, and still others many things besides. Now upon the appearance of the Word of God and [His] acceptance of twelve apostles and the working of signs and healings, they recognized the truth, that He should be king of the world. and when He reigned, He made some evangelists—like the nasturtium—having three roots of life (eris unelov kendanut'iwn yarmats) for it has power over the oral and the written; some He established as shepherds and vardapets for the recreation of the soul and for healing. Their words are food and seeds for thought and planning. He set the entire Church, with the aspect of a lily, to flower with the wisdom of Gospel as [the lily] does in the Euphrates river and elsewhere. And there was great joy when He ruled.

Some of the plants wondered: "Why does our king conceal himself so [g32], yet made all others easily approachable by people and doctors? For about thirty days [the king] is not visible, while at other times he is incomprehensible. When found by doctors [the king] is used as needed; making the nasturtium invisible along with him, to be found by a luminous sign in the night." Now when [the king] understood their intention, he said: "Know that I do not completely disappear, but appear to those requesting [me] through prayers and fasting. I acted similarly regarding the nasturtium so that, being hard to find we not be easily scorned." Having learned this, they were happy and gave thanks.

This is what the fable means: the mystery of Christ is dubious to some because for thirty years He was unrevealed and then became revealed practising healing with the Apostles. This is known though eternal. He made the healing [abilities] of other holy men great, concealing Himself and acting through them. He also made the Gospel invisible with Himself, revealing [it] on the night [g33] of ungodliness. Having foreknowledge, He taught that 'I was not hidden as you thought' but revealed to those seeking Him through prayers and fasting. This is very clear. Similarly we shall find out the meaning of the Gospel with prayers, fasting and holiness so that we not be scorned like the Jews, since it [= the Gospel's message] was too easily found. And it/He is not invisible/incomprehensible so that we not be sorrowed by lack of hope. Rather, being happy with this, let us give thanks.

During springtime some lauded the beauty of the violet. The violet, thinking these thoughtlessly said things were true, sent an emissary to the lily to make an attachment with it due to the similarity of opinions [about them], for the praisers had also said that [the violet] resembled the lily. [The lily] said in response: "Although you are adorned with bloom now [g34], I am still dried up and concealed. Excuse me until I do blossom." Acquiescing to [the lily], after not a few days the violet had wilted and dried up. And when the lily blossomed, the violet had disappeared entirely.

This fable clearly shows that human glory is a vain thing, although lauded by fools. The weak-minded think they have permanent glory like the saints and thereby they believe that they share in the saints' glroy, and taught by choice words they are now not manifest to their glory. But should we mortals last until their glory blossoms forth, there would be an association together. However when they become bright, all of us earthlings, grow dim and are reproached for being vain.

Wood betony (p'enna) described itself as a lover of holiness, and was more arrogant than everyone, supposedly since it resists the dews [g35]. It did not know that its power derived from its own king. It attributed to itself what belonged to the king. When the king withdrew his power, [the betonica] was found to be more useless than many, since doctors use all flowers for [medicinal] needs, but not [the betony's].

There is nothing deep about this one. Some of the haughty priests and clerics when the Lord works healing with their hands, or rebuffs a dew, do not understand that it is not they, but the grace of the Lord which is with them [accompishing the wonders]. And when the Lord takes back what is His, [the haughty ones] are no use for anything.

Once there was a quarrel between the flowers of the mountains and the flowers of the fields. For the hawrut (jonquil), the mawrut (rose-campion), the marigold (aspuzan) and others like them could not bear the criticism of field flowers [such as] the checkered lily (ark'ayatsaghik'), the tulip and others like them who criticized [the mountain flowers] as rustic and useless, yet considered themselves geniuses, prepared for medicine/healing and handy for representation [g36]. This [argument] reached their king's ear. He summoned them and said, with severity: "Truly did I not cause you to dwell so? You cannot change your rank even if you want to. I made you need each other, for the mountain [flowers] cannot take the place of the plain [flowers], nor vice versa, not in medicine nor in anything else." And thus did he convince them.

The fable calls to mind the providence of God in everything, which distributes in order the mountain and plain [flowers] such that one not take the other's place, and so that they need each other. One should not find fault with them; rather, according to the Creator's arrangement, one should honor comrades and brothers.

Once the marjoram (xnkoghkuzik) noised it about that it was the cause of the priests' holiness. And it rebuked a particular flower [g37], since its root was an aphrodisiac. A certain priest hearing this, was tormented by desire and placed [that plant] in his clothing. But as it did not help, he became hostile to the salvia/sage (xnkatsaghik), as though it were false. [The latter] turned to him and said: "it's because you put me in your clothing and not in your heart that you were not aided in anyway." When the man heard this, he became silent.

This is a brilliant example. Health, not physical but spiritual, is worth having. Otherwise, the disease of lust is unquenchable. And it is improper for one made by God to think evil.

The sun was having a wedding, and sent around inviting the flowers one and all, so that they come to the wedding in couples and together. When the snowball-tree (dziwnatsaghik) and others like it heard about this [g38], they hastened to arrive before many others. When the others had assembled, to enjoy things together, [the snowball-tree] did not appear; for, parched by the sun, it had dried up. The [other] species [of flowers] were universally honored and crowned.

Here is the thought this fable is expressing: the sun is the Lord and the wedding, a period of torments. The invitees are the Apostles, for after the Gospel, that is to say, at the Second Coming they shall be crowned together. The shallow ones although enthusiastic to the glad tidings, nonetheless fell into temptation and were unable to withstand. And when the others were crowned, they themselves remained uncrowned.

The southernwood (gndatsaghik), origan (korngan), and orchid, the blue lucerne (arhuoyt), the bent-grass (sez) and others like them were ridiculing the meadow-rue (ts'ink), saying: "Why is it that we are joyous, and it is languishing with a yellow color?" Hearing this, [the meadow-rue] [g39] replied: "It's because you are mindless and fearless and you do not think that the scythes sharpen their blades for us. I, however, meditating on this, am terrified, and turn yellow."

This fable clearly shows that those who forget that by nature humankind is mortal are very senseless. Deceived [into believing] that size is venerability they ridicule the behavior of the pious and of clerics. Whence they are criticized by them for their stupidity. They themselves, knowing the corruption of earthlings, are not deceived; rather, oppressed and with dread, they always grow weak.

The plants were wondering whom they should appoint for their sentry. The hawthorn (karhi) and others like it boasted, saying: "Since we are strikers, it is fitting that we be [sentry]." As they were so gabbing, asses and camels came, ate and trampled [the hawthorn] which dried up and was carried off by the winds [g40].

This fable opposes proud thoughts which thrive on talk. However, it is known that might is more powerful than the tongue.

The reed (eghegan tsaghik) and those like it were accused of being an official of the sun. [The reed] stretched forth its hand to the sun and swore: "Not I!"

The fable censures those clearly reproached for evil doing, who manage to conceal it. It is much better that they be rebuked than hidden.

Diseased by vainglory, the seeds were preparing to rule over each other. Barley made a parade of itself as a 60-er, and millet as a 100-er [g41]. Wheat alone was silent. When their king observed his humility—since those [seeds] especially which are food for animals and beasts were [trying to] surpass each other, whereas the wheat was calm—he made [the wheat] his own relative.

The fable means that to be a member of Christ, one need no other power than humility, for which the Lord became human to teach about.

When barley learned that it was through humility that wheat had become pleasing, [barley] grew ashamed and dressed in coarse clothing, so that he too be respected. But when the king saw him, he especially chided him, rather than choosing him, saying: "You are only humble in the externals (dzewov), but when you enter the stomach, you cause great swelling, a sign of arrogance" [g42].

This fable is self-explanatory. For many, knowing that humility is praiseworthy and close to the Lord adopt it outwardly, but not spiritually. Thus they are despised, not having it in [their] souls, since they become yet more haughty of [their] humility.

Millet also felt the same way, saying: "Humility is praiseworthy. It is fitting that I become associated with the lord. For I am so humble that when introduced to the hand of the honored, I fall to the ground." He was scorned as a fool, providing food for fools, and unaware of personal honor.

The fable instructs that to prudently humble oneself is truly humility, but thoughtlessly done it is corruption, not knowing the diverse types of humility [dictated by] time and place [g43].

The common rye (hachar) and the rye (mnew) were rejoicing together as [plants] the birds could not violate. But animals and beasts came, ate and trampled them. Repenting, they said: "We praised ourselves for being preserved; yet now, carelessly, we have been sullied."

This fable rebukes the cruel, for they do not help the poor as they could. Their provisions are witheld for themselves and, thoughtlessly, they regret matters but do nothing to help.

The bean and the chickpea, being large, were boasting to the linseed (ktawati) and sesame (knchet'an). The latter replied: "We are small in size, but fruitful. We are food and a source of light for huddled and suffering humankind, whereas you are in no way useful either as food, or as a source of light" [g44].

This fable rejects any lavishing of praise on a body which lacks the capacity for [generating] light in itself. Now the weak ones are very praiseworthy. Although suffering from temporary torments, they gleam with the capacity [for producing] light and always feed the poor.

A chickpea fell from a portion of food someone was eating, and was scorned by the bean for being a coward. [The chickpea] replied: "I am not cowardly, but brave."

The fable points out that [we should] boldly flee whenever [we are] frightened of those who [would] corrupt our lives.

The bean, similarly, was ridiculed [by the chickpea], and retorted: "I am flat not because of fear, but from humility. For if [g45], with such a pose, people grind me in mills, what would happen if I was not this way?"

From this fable we learn to be humble in everything, without motive, irreproachably.

A pea, having escaped from the measurer's hand, rolled over to the apple. The latter, grew angry and said: "Go and be food for the birds." The pea responded: "It is enough that I am tortured in fire and water. I would sincerely like to be bird food."

The fable means that there is a difference between [one] torture and [another] torture, between [one] deprivation and [another] deprivation. Should [torture or deprivation] occur, one must chose from the very powerful that which is most tranquil, and from the very great, the lesser.

The lentil (osp), being of a uniform [color], regarded the kidney bean as false, saying that it had a white body and a black mouth. (g46] Wishing to justify itself, [the kidney bean] said: "I am white for the joyous and dark for the mourners." However, from testing it was acknowledged that it had but one nature—an inflator of stomachs of the rich and poor, and others as well.

The moral of the fable is obvious: despite the fact that some people pretend, nonetheless they are unable to alter their ethics, for they are exposed by [their] deeds.

The kidney bean, finding this rebuke intolerable, and wishing to expose the pea's nature to public censure, said: "You are entirely wicked, base, a damager of the stomach and nerves, a causer of bad dreams (dzhuarerazich') and a dissipator of eye sight."

This fable shows that mindless frauds rebuke [other] hypocrites, and, coming out into the open, are derided by people [g47].

The pea (mash), having been mixed into remedies for the sick, started to boast vaingloriously. The other seeds and grains did not stand for it and lambasted [the pea], saying: "Our prince, through whom the sick become well, does not boast so much. Yet you, feeble-minded—for which you are termed mash ("used up, worn out, old")—are all puffed up, not realizing that the need for you is temporary."

The subject of the fable resembles those who are useful for one thing, for a short period, yet, stupidly, are proud. They do not resemble the truly humble who, useful for everything, yield even more to be correct.

There was a seed named fennel (arjndegh, arj=bear, degh=medicine/drug). Now when a bear with a stomach ache heard this, he ate of it, thinking that it was the medicine for him, because of the name [g48]. But whn it didn't help him, he exclaimed: "Oh chickling vetch (xrhbu) and sandalwood (chandi), how good you are for the stomach!"

This fable denounces fools and gluttons who select many and large [things] rather than useful and few [things].

Anise (samit':"anise, dill, fennel"), coriander (gindz), cumin (ch'aman), rue (p'egenay), and those like them were derided by the briar grasses as being small/few, neither in sheaves nor stacks, rather they are cooked in very small packets. And since when cooked they burst out [of the packet?] there are a sufficient number of them in the pan (? zink'eants' bawakank' yaman). Now when they heard about this they responded: "We are that way not to be contemptuous but for honor. Because cooked, we give in strength to foods so that that strength be praised and not the stem. And we are wrapped in a napkin like precious gems. Now you are so useless, for in sheaves you are not among the many, and not among the few."

The substance of the fable is as follows [g49]: wise people are scorned by the senseless as moderates and useless [in dealing with] the ways of the world while [the senseless] give it to be believed about themselves that they have utility, although they are useless. As for those educated by them, although they scorn our bodies, nonetheless our wisdom is spiced with benevolent deeds, being moderate, like salt, and our words are honored like precious gems. Shamed thus, they cease, for they are useless among the wise and know nothing about the ways of the world.

A certain man heard from Galen that the plant called opium (xashxash) was said to be useful for staying awake. Taking seeds [of this plant] he [planted them] in his garden. When [the plant] grew and became a vegetable/herb (banjar), he took and ate of it, but it was no use for staying awake. Similarly [he tried it] when it blossomed, and wilted; then it was gone. He began getting hostile toward Galen and all the chief doctors, calling them cheats. Hearing him, they rebuked him severely, saying: "You stupid man, not knowing the [proper] time to eat it, you rendered it useless. Why blame us?"

The fable's message is this: fools hearing the requirements of laws from vardapets unseasonably put their hands to it. But being not perfected/being faulty, they become hostile to the preachers, not knowing that everything has its [proper] time.

What has been related of this type [of fable] is sufficient.

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