, յանդիմանական վարեցաւ առ նա բանիւ՝ ասելով. Բազումք
համանմանհամանման - alike
քեզ ոչ
պարծինպարծիլ - to brag
. սակայն եւ ոչ
զանխլանանզանխլանալ - to be ignorant of
փառք նոցա՝ ի պտղոյ առաւել քան ի հասակէ գովեալք. զի՞ այդպէս
յանդգնիսյանդգնիլ - to dare
. ես եւ ոչ մի ինչ եմ, բայց մարդիկ զպտուղ իմ ուտելով՝ եւ զիս եւս յարգեն. այլ պտուղ քո ի
դարմանսդարման - remedy, cure
կայ խոզից։ Եւ զայս ասացեալ լռեցուցանէր, ծիծաղելի զնա ցուցեալ։ Միտք առակիս յայտնի է, խրատելով
զսնապարծսսնապարծ - vainglorious
՝ որք
յազգքազգ - lineage
եւ ի
տեսակստեսակ - kind, type, collective
եւ ի զաւրութիւնս պարծին. ոչ ուսեալք յիմաստնոյն՝ եթէ գովեսցէ զքեզ ընկերն, եւ մի՛ դու. այլ նոքա
զխոտելինխոտելի - reprehensible
առ ինքեանս
թագուցանենթագուցանել - to conceal
, սակայն ի գիտողաց յանդիմանին, ոչ ունելով պիտանի ինչ
կենցաղոյսկենցաղ - conduct, life
՝ նա եւ ոչ
հոգւորհոգեւոր - spiritual
ինչ. եւ որք ի նմանէ
այպանինայպանել - to insult
, բազում անգամ քան զնոսա լաւագոյն գտանին, եւ ընդունելիք մարդկան լինին. եւ նոքա անարգ եւ ծիծաղելիք ի բաց խոտին։
—
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 edid 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.
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.
Learn Classical Armenian! started in June, 2021 with daily Grabar (Classical Armenian) exercises. Each exercise is designed to take about 15-30 minutes to work through, with most of the material sourced or modified from the 5th century Classical Armenian translation of the Bible. With the encouragement of Robert Bedrosian , the exercises have increasingly come to focus on "spoken" Grabar by emphasizing short, natural phrases that help the reader think in Grabar and, hopefully, come to parse longer sentences later on. Thanks to Taveen Miloyan for his help with developing the program for the exercises. To whet the appetite, here are some famous literary lines that I recently translated into 5th century style Classical Armenian. If you have any questions or comments about this content, please comment below. Additional resources: Arak29 Classical Armenian-English Bible Concordance Arak29 English-Classical Armenian Bible Concordance Krapar & Kini — Alphabet: The C
In Defense of Civilization This is an interview with Michael Bonner about his book, In Defense of Civilization , just published yesterday by Sutherland House . — BM: Your book, In Defense of Civilization , comes out on April 4th. What prompted you to write this book? What was the impetus? MB: Right at the outbreak of the pandemic in early 2020, a friend of mine and I were lifting weights at the gym. We were already very upset with the state of the world, and the news out of Wuhan was making us even more concerned. After some reflection, we realised that there was nothing we could do about anything but continue ‘getting huge’ at the gym. Kidding aside, he then suggested that I write a short book that would explain, broadly speaking, what had gone wrong in the world. Apart from that there were two main impetuses. The first was our collective experience of pandemic, quarantines, lockdowns, extreme political tension, rioting, forebodings of doom, quasi-apocalyptic expectations, and l
Comments
Post a Comment