The king of India possessed a certain bird which laid pearls and precious gems instead of eggs. When the king of Greece heard about it, he wanted it and sent an emissary to request [the bird]. And [the king] gave it [to him]. However, [the king of India himself] requested the horse [belonging to the king of Greece] which in speed surpassed even the birds. Despite the fact that these requests were heavy for them, both [kings] met them at once. But when the bird reached Greece, it laid [regular] eggs just as other birds do; while the horse, upon reaching India, went lame and never galloped at all. The Indian king sent the horse back, greatly blaming [the Greek king] and, similarly, [the Greek king returned his gift], deriding the bird. And when each creature had returned to its own place, it behaved as it had before.
The moral of the fable is none other than this: the wealth of each kingdom is given by God. And even if some try to give that [wealth] to another, they cannot [g129].
The Greek king's son wanted a wife, but did not like the one his father approved of. He said: "Search through all the realms so that she will be a great beauty." Bothered by this, the father summoned a group of philosophers to persuade the lad. Unable to move him with philosophical concepts, they devised the strategem of preparing a fine dinner for him. Cooked according to custom, [the food] was placed in diverse vessels, gold, silver, wood, stone, etc. At dinner time they presented [this meal] to him and obliged him to eat [something] from each vessel. Eating, [the prince] said: "They all taste the same. Why did you not prepare different foods with differing tastes?" The philosophers replied: "Let this be a lesson to you. All of these delicacies were the same, just as the body of all women is formed the same, with becoming taste." Thereupon the lad was convinced [g130].
This fable rebukes the voluptuous. For though there are diverse physiques, women['s bodies] have but one function. Their [bodies] are given for child-bearing, not to be vessels of desire.
Once there was a wicked prince who oppressed his subjects. Now a certain old man offered this advice: "There is no way we shall be free of him unless we can make him jealous of his wife." When the prince heard heard about this [i.e., heard about his wife's supposed infidelity], he took sick and died, and his subjects were saved.
This fable illustrates the force of jealousy between married people. Though they be hard-hearted, such matters crush them and they die.
There was a certain weaver (ktawagorts) who lived in Tambat. He had the habit of [trying] to make his son powerful. He would say [g131]: "Let us reign through [our] craft." When his son inquired how that was to be done, he replied: "I shall place on [my] head as a crown the warp staff (shiw), I shall raise as a sword the small staves (stets), I shall sit on worked linen as a throne with a footstool for my feet, and shall amass cloth as a means of subjugating the world. The sound of the warp staff shall be the trumpet's fanfare." He said many other things in the same vein. After this, [the son] forced his father to seek the Persian king's daughter for his wife. The father went and asked for her. [The king] becoming angered, ordered the man killed, but upon learning that he hailed from Tambat, he ordered him pardoned.
The fable illustrates that sinning done in ignorance merits forgiveness from God and man.
When they were building a palace for Alexander, the king honored the farmer more than the carpenter. There was jealousy [g132] between them, one claiming that it was thanks to him that the dwelling was built; the other, that he was responsible for food [production]. When he heard about this, [Alexander], being a philosophical man, summoned other philosophers to choose which of the two should be more honored. [The philosophers] said: "Adam was first told to work the land, consequently honor goes to the former. But the farmer has need of the other as well." And thus did they persuade them not to envy each other.
This fable says that of people in spiritual and temporal callings, the former should be more honored although they are mutually dependent.
Someone, sewing clothing for king Solomon with marvellous skill, was extremely pleased [about it] and boasted. However, a maker of cloth (behezagortsn) countered him and praised his own craft. When the king heard about this, he summoned them and chose between them, [saying]: "Cloth remains [g133] shapeless without a sewer, but if there is not prepared cloth, who can sew anything? Moreover, Adam was able to make clothing from a leaf he found." Thus did he show that primacy belongs to the cloth-maker, rather than the tailor.
The fable demonstrates that the cloth-maker should not be ridiculed—even though many do that.
The copper-worker and iron-worker, having become related through marriage ties were boasting about their crafts. Over a dispute they even went to the elders at court (yatean ews ert'ayin tserots'). [The elders] demonstrated the great honor of the iron-worker, saying: "What is useful to society must be honored."
This fable points out that there is nothing more honorable than help to society, both in temporal and spiritual [matters].
When gold became king it sought [g134] adoration from all other materials, and styled itself king since the king's image was made [of gold] (zi patker eghew t'agawori). As a result of this, it ridiculed [objects] made of silver and other [materials] even more. But when all had come [to adore the king], wheat (ts'orean) stayed behind, saying: "I'll wait until [gold] comes and adores me first."
This fable illustrates the changeable [conditions] of materials, for they are not always honored. Sometimes a certain thing is greatly honored, sometimes it is dishonored. Thus, many times during the danger of famine all materials bow down to wheat, and to others similarly. Consequently, those in the crafts should not be derided (? est aysm ew yaruestawors patahi, oronk' ch'e part ambarhawachel)
A certain tanner (xaghaxord) passed by the doorway of a skinner (mortegortsi) and started to laugh at him and call him smelly. When he was leaving, [the skinner] became angry and said: "If it were from a goldsmith or someone else, the insult would be in order, but you—more smelly than I—how dare you" [g135]!
The fable notes that many people are impatient to deride someone else as being more evil than themselves. They give the just a right to rebuke them.
Old people were discussing ancient matters. A certain aged potter said something which [the others] could not believe. But he [tried to] substantiate it, [saying]: "I heard that when I was a student of God." Another one said: "I did not hear it that way when God taught me creation, for first heaven and earth were created, and then mankind."
This fable illustrates how old people lie about many things, to appear older.
A certain man ate a corpse which had fallen on the road. Thereafter he saw a shoemaker who was cleaning leather with this teeth, and he started to upbraid him. [The shoemaker] [g136] replied: "Oh man, if the skin of a dead [body] is so wicked—and I do not even eat it—how much more foul is that carrion which you eat, not even as a sacrifice (ew ayn anzen).
This fable depicts the arrogance of some who do not see their own great evil but judge the small [evils] of others with the Lord's voice.
On the day of the feast of Easter, believers came to take communion; and they tried to force a certain shepherd to commune. [The latter, however,] seeing [what it was] fled, saying: "It is neither dinner that I should eat it, nor is it lunch." They replied: "It is the sacrament." But [the shepherd] refused to take it, and departed.
This fable depicts the wickedness of some ignorant rough people who, looking only for what is noteworthy, are offended [not finding it].
In the days of Galen, a certain man [g137] who had a healthy body, ridiculed the physicians who discoursed about health. [The man] said that he did not need their craft. It happened that he became sick. Going to the doctors, he was rebuked by them. Learning about the body's weakness, he commenced frequenting them constantly.
The fable intends to say that [just as] the body is always in need of the physician, [so is] the soul [in need] of the counsel of doctrine. Neither should be derided, for we are not always well.
Once it happened that Galen, discoursing about the health of the body, remarked: "If a person is careful about eating and drinking, he shall have no need of our profession." Hearing this, a certain man neither ate nor drank and, consequently, became severely ill, denouncing Galen. [The latter] heard about this and said: "You stupid man, don't you know that we are not the creator of nature, but the [g138] aid to it? Why didn't you understand what I said and act accordingly?"
This teaches that it is fitting to listen to words of the vardapets (doctors of the Church) and the [medical] doctors wisely and to act accordingly—which results in spiritual and physical health—and to avoid immoderation, be it from excess or from too little. For both are wicked.
A certain learned man saw a planter (tnkagorts) who was cutting and planting, and he said [to him]: "Why, you are a laborer, not a planter." [The man] wisely responded: "This is as it should be, for although Adam was told to work and keep [his produce] and not to plant—for he did not need to plant— nonetheless we corrupt beings must do it. Furthermore, had he liked planting, perhaps he would not have been cast out [of the Garden] to forever unworthily work the land with seeds."
This fable teaches us that planters who love to plant [should] remain for a long time in garden, vineyard and orchard, and work the land properly, season by season.
A certain brave soldier was ordered by the king to martyr himself in single combat with another king. But [the soldier], frightened because of his age, dyed his hair and beard. During the battle he was defeated, nature not aiding him.
The fable says that the Lord has called us to be martyrs in battling the dews (supernatural spirits). If we be hoary in sin and pretend to be good, we shall be defeated since we do not have the same true vigor as the good [g140].
A thief (gogh) entered the home of a rich person to steal something. When he had come in, the owner ("the man") saw him and, striking him with a stick, wanted to seize him. The thief quickly struck the man and said: "Why, when you see me working, didn't you say that I am deserving of recompense?" [The owner], crying out, summoned others, and took the thief to court. The judge asked: "For what good deeds did you seek salvation?" [The thief] replied: "If [what I did] was not good for him, nonetheless, for me it was extremely good." After this there was no help for [the thief] and [the judge] ordered him hanged.
This fable ilustrates the habit of evil doers, for even though they harm others, they consider themselves good. However, not being justified they are punished in this world and in the next.
A robber (awazak), having seized a certain priest, wanted to kill him. But [g141] the spirit of power came over [the priest], he vanquished [his assailant] and tormented him as his deed merited. [The robber] said beseechingly: "You are a priest and always preach peace toward all, and such like." The priest replied: "Oh evil doer, it is to keep the peace that I torment you, for you dislike peace."
This fable teaches us about resisting, for resistance is not appropriate merely out of the love of agitation, but rather to prevent the peace from being corrupted.
Because of the senseless wanderings about of her child, a mother said: "My little son, there is a werewolf (mardagayl) outside." The lad went out, saw some stooped old person wildly rolling his eyes around, and thinking that this was the werewolf, rushed to his mother and said: "I saw it [g142]!"
It is appropriate to learn from this fable that there is nothing venerable about old age when its conduct is foul.
A certain king summoned many men for military service, promising that after the battle there would be an eternal reign. He ordered that none should carry old weapons but rather that they should arm themselves with his own weapons, to be victorious. The soldiers were pleased. When the war started, those who were fortified with the king's weapons could not be pierced. But those old soldiers, even though they accepted new weapons, died of wounds and remained uncrowned by the victor's crown.
In this fable the true king of kings is Christ who summoned many to spiritual service. He ordered that the weapon of sin not be taken along with the weapon of justice, since they are opposed to each other. Otherwise in the war with evil they shall die and not attain the crown of righteousness along with the victors [g143].
A certain man who loved to garden, planted the strong shoot of a plant in his garden and irrigated it with a beautiful stream. Consequently, it quickly bore fruit, and the planter was exceedingly happy. Now polluted water from elsewhere came and caused the olive tree to lose its fruit. But when [the gardener] led that water elsewhere, once again the plant produced fruit wonderfully, and the planter grew even more delighted.
In this fable, the garden represents those various virtues planted in the heart of the virtue-loving. The olive is mercy which [the gardener] loved and planted amidst the others. The stream is knowledge from which humanity bears fine fruits. The foul waters are polluting diseases, vainglory and others. When they are turned away, the disease is cut away and [one may] again rejoice at the fertility [g144].
Two men were travelling to a distant city. One of them started out briskly but by degrees he slowed down, lingering here and there on the road. Near the city he had become exhausted and was killed by robbers. Now the other traveller had started out slowly and progressively increased his speed until [when passing] close to the city he was going at full speed. Entering the city, he enjoyed his rest.
This fable depicts the lazy and the robust. The lazy strive little for goodness on the road leading to life, and daily they grow lazier. At the end of [their] lives, when they should have grown vigorous, their beings are dissolved and they die at the hands of supernatural spirits (dews), deprived of access to Life. Now although the robust initially begin slowly, they always advance wisely and, just as they are about to enter upon Life, departing from their bodies, they hurry yet more and enjoy goodness [g145].
A merchant once possessed an extremely large, pricelessly fine pearl, and also many gems which were even rarer. When many people heard about them, they hastened to buy. Coming [to the merchant] they found no price [attached to the stones], rather, the merchant placed the gems on top of an extremely smooth stone pillar, and said: "[The gems] have no price. However, if someone can climb up [the column] and take them, they are his." Though many tried, by no strategem were they able [to climb the column]. But some put blood on their feet and since blood is sticky, they were able to climb up and take [the gems] and they rejoiced exceedingly.
The merchant is Christ, the priceless pearl, His gospel; the gems, the words of the prophets and apostles; the column, the ascetic life of study. And one must strive, even to the point of losing blood, to reach the top and to learn the message of the gospel from the saints [g146].
A certain distant king owned a city very renowned for its beauty and having many roads leading to it. People hastened to go there by each road. It happened that for some the road was long and difficult; for some, it abounded with wild beasts; for some, it was uphill; while for others it was flat and short. However, upon approaching the city, all converged on the level road. Having entered the city, [the travellers] rested at diverse lodging places; and all the viewers were exceedingly happy at the different sorts of beauty there.
In this fable the king really is God; the city is His kingdom, and the many roads, His commandments. For some reach [the City] in celebacy, over a difficult and long [road]; some through martyrdom in war with the pagans; some through the asceticism [g147] of clerical life; some through humaneness. But in the end, all are loved and by this each will be requited according to his labors, and they shall rejoice, worthy of the crown.
There was, in a certain country, an extremely lofty and inaccessible mountain. The inhabitants of the land wanted to secure themselves on it, for it was full of good things and health, in addition to being safe. Nonetheless, it was difficult of ascent even though there were many paths up. Now those ascending who wanted to rest and did, found themselves shot down to the base [of the mountain] and the same thing happened many times. As for those who did not want to rest but hastened along leaning on a walking stick, they ascended and rested there.
The message of the fable is this: the secure mountain is the country of the living, and Believers want to dwell on it with diverse commandments. Should [g148] some want to relax into haughtiness, they cannot ascend, for the course is one without stops. But the one who rests for nothing, relying only on patience, ascends with ease. For patience is the rest of virtue, and he shall rest rejoicing.
Once there were two trees which had been planted at the same time and were now laden with fruit. One tree had fruit beautiful to behold, sweet to the taste, and its shade was agreeable. Therefore many people hastened to it; but entering under its shade they grew diseased, and eating of its fruit, they died. Now the other [tree] was ill-formed, but its shade healed the sick and eating of its fruit bestowed immortality. Slowly learning this, many people hastened to it and rejoiced at the discovery.
This fable should be understood as follows: the two trees are sin and righteousness [g149] planted in humankind. At first, sin appears appetizing, [but] its thought brings disease to the soul, while its action brings death. Such are the shade and the taste [of its fruit]. But virtue is at first difficult to maintain; however, desiring and doing it brings health to the soul and life. Those who learn this later completely quit the evil and rejoice at the good.
There is a tree in one land which was lofty, beautiful of type and fruit, and providing desireable shade. All the holy birds rested on its boughs and holy animals [rested] in its shade. And should a wild beast or unholy bird apply to it, it would die immediately. But the blessed [birds and animals], eating of its fruit, grew and became immortal.
The tree in this fable is the Holy Trinity in [g150] a most felicitous symbol: the trunk (bunn) is the Father; the bough, the Son; the fruit, the Spirit; the shade, care (xnamk'); and the saints rest in its strength under the shade and on the boughs. Should the devil and the dews dare [to approach it], they are killed; while the just eat and grow immortal by faith and grow in goodness and in holy conduct.
When all peoples heard about the tree, they wanted to enjoy it. A grotesque woman, [however], seated herself at a pass on the road and with a cup gave [travellers] to drink the drug of stupidity. Those who took it fell down and were unable to continue. Some vomited and again continued on. Now those who passed [her] from a distance reached [the tree] without hindrance, and enjoyed it.
The woman is satan with multifarious evils. The cup symbolizes chimerical illusions; expurgation is confession though which [people] are saved. And those who pass by at a distance having renounced the world, are given to enjoy [Life] unhindered, in the care of the Trinity and [become] immortal [g151].
Someone who was planting planted seeds on his field (agarak). When they grew, they were transformed into barley, millet (koreak), weeds (oromn), and wheat (ts'oren).
The planter is Christ; the seed, the Gospel; and the field is the world. [The seeds] are transformed into diverse sects (aghands), greater and lesser, while few remain wheat. For few are chosen, even though many are orthodox.
A certain man descended from a very lofty mountain. In his right hand was the sun; in his left, the moon; and twelve stars were on his chest. A stream flowed from his mouth. This he divided into four branches and filled the country. Holy and unholy animals bathed therein. But when the man turned back, few [g152] ascended [with him]. Now on the mountain there were many birds and they mingled with them. Those who remained [behind] returned to their previous form. Others, even though they did not change, nonetheless were unable to ascend.
This fable is obvious.
With these fables, [the section of] original [fables] is concluded, to the glory of Christ our God.
Now, let no one ridicule us, for we considered it more appropriate to make [the fables in the form] of narratives and sayings rather than [to write them] in a general way. If [the fables] are agreeable to some, thank the Lord. Otherwise, out of love for Him, forgive us [g153].
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