The king of the plants designated the beet commander over the vegetables, as one [plant] which lasts in summer as a food for mankind. And the melon and watermelon, and other garden fruits and vegetables: sowsbread/cyclamen (t'aght'), turnip (shaghgam), and carrot (stepghin) were jealous and commenced slandering [the beet, saying]: "It is entirely severe and irritates the stomach." Now when their king found out about this [g51], he ordered them tortured, [saying]: "How could you dare oppose the prince? You must be obedient and not a critic, so that there will not be disorder."

This fable seeks to moderate the boldness of people who judge the behavior of princes and inpute much evil to them. They do not know that by such [practises] the orders/ arrangements of the realm are dissolved until the coming of the Prince, God.

During springtime, someone was cured by sowsbread/cyclamen (t'aght'). Thinking it useful in all remedies, he cooked it, seeds and all, and ate it. But he started to belch/vomit (ortsal) and became angrily hostile. Yet he was reprimanded by [the sowsbread/cyclamen, which said]: "To the knowledgable, I am useful in everything, both in food and in medicine."

The subject of this fable recalls those who attach themselves to some because of the sweetness of their disposition. Yet should it happen that for [their own] good they are severely rebuked, with animosity they utter haughty cries. And they learn that their words are not solely [g52] for advice, but also for the chastisement and healing of the soul.

A certain physician, discoursing, was checking the etymology of the vegetable called spinach (spanax; spananel, "to kill"). [He jokingly remarked]: "First, [the patient] should be killed, and then [the spinach] should be given to him to eat, for it is that harmful." Hearing this, a sick man refused [the spinach], not understanding that [the physician] was not talking about all sick people.

This fable wants us to understand that the learned discourse about laws/precepts that it is appropriate to kill the weak than to recommend fasting for them. Fools think [from this] that fasting is to be totally rejected. To others it seems absurd, but not to many who are spiritually sick. Just as spinach is foul to some, to many it is useful in remedies [g53].

Galen called garlic a cure-all for peasants (shinakans). When a laborer (mshak) heard this, he took and ate [garlic] by the basket. He went crazy and became blind.

The verdict of the fable is this: learned people say that the cure for human rage is piety. But if they clumsily overdo, they become spiritually blind.

A certain farmer (hoghagorts) cooked [and ate] many onions from his garden, thinking it an herb. He got diarrhea.

From this fable one learns that a desire for all things in moderation is good for [human] nature. But to pursue something very frequently and more than the limit, corrupts.

The onion and garlic together wanted to go along with all the vegetables to the squares of the rich, and to conceal themselves. But they [g54] were unable to, for nostrils filled up with [their] odor, and the eyes of the guest teared. Therefore all scrambled out.

The example advises [us] not to permit those with bad reputations and those unrepentant spiritually diseased [persons] to be with us in assemblies of holiness so that because of them we will not become odorous.

The carrot asked the turnip: "Why do you go underground so?" And [the turnip] said: "I am put to shame by your boldness. For, being red and white, you produce your aspect (? tesil zk'ez arhnes)." At this the carrot was silent: "if this is evil, then your timidity is entirely evil."

The moral urges us to be moderate in fear and boldness, for each is wicked [in excess].

The melon grew ripe and sweet and, despite the fact that it is a vegetable, called itself the "fruit of kings" [g55]—a great one from a small shoot. It slighted the walnut as being a big tree with little fruit[s]. The walnut returned: "If you were long-lasting, your nickname would be justified. But, passing through the stomach, you are repulsive to the very great as well as to the lowly. Now I, although contemptible, nonetheless am long-lasting and provide material for light, for the sick and poor.

The fable rebukes voluptuousness. Although befitting kings, [the melon] is short-lived and corruptible. However, virtue although it be thought abject, nonetheless is long-lived and luminous.

A certain man entered a garden and wanted to cut open a watermelon and eat it. Terrified, [the watermelon] said: "Oh man! What are you doing? Don't you know that I am an elephant egg, that if you take me to your home and keep me carefully so that I not break, I shall bear you an elephant-calf which would sell for [g56] 1000 dahekans?" Delighted, the man took [the watermelon] to his home; but later, hurt, he threw it out. Thus was [the watermelon] spared the knife.

The fable wishes us to use our wits. For when we fall into a murderer's hands [we should] say that we are revered and fetch a high price. With the expectation of profits [they will] take [us] home, and we shall be freed from the sword by illness or death. For necessarily we endure corruption, even though they try to be careful (? zi harkaw kremk' zapakanut'iwn, t'e ew nok'a zgushanayts'en.

The cucumber, called the fruit of the garden, considered itself more honorable than the others because of its early ripening. It was rebuked by the melon [which said]: "[You] are honored when I am not nearby, but otherwise dishonored, having become yellow and loathsome.

The message of the fable is clear. Everywhere the dishonorable are honored for arriving early. Yet when they come near to the [g57] venerable, they are scorned. And if they tarry there longer, their foulness is exposed even further.

An inexperienced person saw a muskmelon (shamam) at a merchant's and asked those who were nearby what it was. Realising that he was an ignorant fellow, they replied: "It's a peacock's egg." He believed this because of their similarity. He took [the melon] and put it under a hen so that a peacock-chick would hatch. But the hen ate [the melon]. After some days he went to have a look, and found there a winged maybug (oski eznak' t'rheaw). And he sat down and wept [saying]: "I came at the wrong time and the peacock-chick was born deformed.

We understand this fable as follows: Beauty deceives fools, and they believe its reality to be true. However, the wise know that beauty is non-existent, and that strength is truth [g58].

Cabbage was preaching about its properties for healing stomach problems. "Should anyone eat me raw, I act as a laxative; eaten cooked, as a costive." And it related numerous other lies. Deceived, someone started eating it to test its efficacy. Sound started issuing forth from his stomach, and he accused [cabbage] of being false and a deceiver. And [cabbage] replied: "I do not care, for I devised a way of entering your stomach, even though I leave it in disgrace."

We understand the fable this way: cheats and hypocrites say many deceptive things while they are [still] respected. But later, exposed, scorned and rebuked, they are not honored, since their wickedness has come forth.

We shall stop [relating] this sort [of fable] and move on to other types [g59].

Among the mountains, each one regarded itself as chief of the others for various and sundry distinctions. In Greece [Byzantium] [it was] the Pontus and Propontus; in the west, Aetna; in Palestine, Carmel; in Assyria, the Korduk'; in Armenia, Masis with the ark; in [Caucasian] Aghbania/Aghuania, the Kawkas; just as in Cilicia [there are] the Parxar [mountains]; in Meso-Armenia (mijnahayk'), the Taurus; and elsewhere, other [mountains]. But those selected were [mt.] Horeb (K'oreb) since the cross of God appeared to Moses [there]; [mt.] T'abor, because the transfiguration of the Lord [took place there]; and Mt. Galilee because of the Lord's teaching. With such views [expressed, the other mountains] became quiet, giving rights to those [chosen].

This example means that although kings of the heathens, for example [the kings] of Israel, are considered great in glory, nonetheless, such individuals, humble in body and breath, are great in virtue when the Descended God dwells in them [g60].

Similarly, each of the rivers considered itself superior to the others: the P'ison, Gehon, Tigris, Euphrates, Kur, Arax, Parhatis and others besides. When judged, the foremost was shown to be the Jordan, because of the Lord's baptism.

The fable is clear: the original is stronger than the copy.

The streams also contended. The one in Persia was reputed to be a daughter of the Nile, or the one at Antioch or Aret'usa and others. But [the streams] which watered Paradise were shown to be [the most] venerable.

Here's what this fable symbolises: each of the streams is a copy/specimen of human wisdom, but the one which watered Paradise was [a specimen] of the divine. For Paradise is Man and the trees [g61] are virtue, and [that] stream is spiritual knowledge which waters virtue.

We shall enlarge upon [this type of fable] a little, taking [examples] from living beings.

All species of living things, of sea and land requested a king for themselves from Christ the King. He fulfilled their request, giving marine creatures Leviathan and land creatures Behemoth. He necessarily stipulated that they not usurp each other's authority, even if they wanted to. Consequently, he made Leviathan immobile and always in need of water [and so arranged] that Behemoth would drown in the water.

We understand this fable as follows: He divided the kingdom of the world providentially, some on islands in the sea, some on the mainland secured by mountains and rivers, so that they not befoul each other's kingdom, even if they should so desire [g62].

Now after king Leviathan had designated princes in the water, they asked: "Why is it that you do not circulate about, or raid?" And he replied: "Because enemies do not come near us and we need nothing, enjoying what we already have. Furthermore, I do not travel around with you so that it would not be difficult for you." What he said appeared pleasing to them.

This fable alludes to the fact that if a kingdom is not harassed by another king, and has sufficient means, it is good for it to be peace-loving. Furthermore, [the king] should not burden his own people by moving about. However, should the enemy force the issue, it is dishonoralbe to not wage war.

The nation of fish came before their king and said: "You said that enemies do not come near us and, therefore, we do not wage war [g63], but behold! Men come to hunt us, and you do not exact vengeance. The swordfish (sghots'adzuk) has attacked the fishermen's boat and drowned many of them." And they also told him other things which had taken place. Hearing this, [the king] grew angry at them, and ordered a certain fish to keep a lookout for boatmen, so that such a thing should not happen. And he humored them, saying: "Don't you know that God designated humankind as our princes? Therefore we must keep silent, no matter what they do".

This example urges the king to be prudent. For whenever someone stronger than he is has reign and wants to demand taxes, [the weaker king] should undertake to give them gladly and counsel those opposed to it, not to resist. For it was set by God that the weak obey the strong.

[The fish], moreover, demanded [from their king]: "Since [you are] well-disposed in everything, not wanting a riot to occur—though the enemy does not know this—designate [g64] a second in command to yourself." [The king] fulfilled their request and designated the whale as his second.

This fable illustrates the necessity of the king having a second in all things, so that one would keep proper order, while the other would conduct battles.

Drawn up for military action, the turtles (kriayk') wanted to invade Crete (Krete). They placed their hopes on their armaments, being, as they were, possessed of armoured shells (zrahamort'), without realising that they would be defeated because they are slow moving. The Creteans tricked them, first fleeing, causing them to stop. Then they turned [the turtles] over, placed rocks on their chests and, ridiculing them, killed them.

This fable censures those who have proficiency in some one thing and boast about it, just as in this example. Coming forth, they are shamed by many who lack that particular quality, but defeat them anyway [g65].

Frogs of the sea were deliberating, saying: "Why are we drowning in the waters, big-bellied and yellowed? Let us arise and go live like others do." But one old frog said: "My father instructed me not to leave my refuge in the sea, for it is our nature to be frightened. Now should we go forth and return terrified, we shall reveal our timidity." But [the others], not agreeing, departed. However, upon hearing footsteps, they fled back into the deep.

The message of this fable is that first it is appropriate to know [our] strength, and [only] then to change [our] place or job with the consent of elders. Otherwise, seeing our shortcomings, [the enemy] will be aware of things [about us] that previously they did not know [g66].

A pinnamarina (epenes) saw the fire lit by hunters, and wanted to eat it, in passion. But the hunters seized it, and left it naked.

This fable teaches us first to examine the thing which we wish to take, so that in our desire to take it, we do not lose what we have.

Someone was flattering the murex (xxnjiwn), saying: "Come on out, for I shall honor and exalt you in manifold ways." But [the murex] replied: "No one has seen you honoring others. Why should you honor me? No, you want my blood." And he did not come forth, carefully escaping from him.

This fable alerts us to completely disbelieve [g67] the deceptive words of foreigners, bearing in mind their former treacheries. For they desire the Christians' blood and belongings, not to honor them.

The conger (zmiwrhnean: "conger-eel") invited a certain crustacean to his home to give a dinner for him and to relax him on the couch. But [the crustacean] refused, [saying]: "It is not easy for me to remove [my shell] and get onto a couch, even to enjoy a meal." And wanting to show that it was difficult, he did remove a little of his shell. Just then, the beast threw a rock at his casing, seized and ate him.

This fable clearly illustrates the behavior of a traitor. For finding the [appropriate] time, he wishes to bring his wickedness to fruition. Yet, because neither he nor his word is respectable, it is not easy to get free from him.

A certain sea creature wanted to eat frogs, but was unable, since [the frogs] were secure [where they were]. So he praised them, saying: "Your hands and feet are extremely beautiful, and when you sing together, it is as mellifluous as an organ. Why don't you come nearer so I may enjoy your music?" But, understanding the strategem, [the frogs] replied: "Did you speak truthfully about our appearance and voices? Now it is clear that you crave our bodies, not our looks or sounds."

This fable advises us to keep deceitful words in mind, for very often [an untruth] is clear from [the liar's] own words, even if he may want to conceal it.

The fish were rebuked by their king [who wanted to know] why they ate other little ones. Getting up their courage, [the fish] replied: "Well, we learned from you. When many [fish] [g69] come to revere you, you swallow them for your meal." Following this [example], [the fish], too, became rather forward.

This fable reproves those who chastise others for the very thing that they themselves do, encouraging their evil rather than curtailing it. It is appropriate [for one] to be an advisor based on his deeds, not his words.

We have had plenty of this sort. I come now to the denizens of dry land.

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