summer haiku d’été – koi carp drifting = carpes à la dérive koi carp drifting in unison downstream in the blue moonlight carpes à la dérive en aval à l’unisson au clair de lune bleue Richard Vallance
summer haiku d’été – fish scales in teal = écailles de poisson fish scales in teal, they sway and you sway, their oceanic fern écailles de poisson, ils oscillent, tu oscilles, leur fougère de mer Richard Vallance
funny summer haiku d’été rigolo – blue-bill pelican = pélican, bec bleu, blue-bill pelican his pouch all agape – where’s that f***ing fish? pélican, bec bleu, bouche bée, où est ce poisson foutu ? Richard Vallance Haiku by Richard Vallance, Canada, photo © by Mark Parkinson, Australia Haiku par Richard Vallance, le Canada, photo © par Mark Parkinson, l’Australie
summer haiku d’été – a pelican = un pélican a pelican spearing a fish – splash in a flash! un pélican qui harponne un poisson en un clin d’oeil ! Richard Vallance
summer haiku d’été - the kingfisher = le martin-pêcheur the kingfisher spreads a buoyant wing - what fish? le martin-pêcheur étale son aile allègre - quel poisson ? Richard Vallance Your fine text and lovely framed photo ornamenting this haiku all buoy me! La belle photo, ton texte et le cadre qui l'orne me rendent très allègre! Louis-Dominique Genest
summer haiku d’été – cormorant diving for fish = cormoran qui plonge cormorant diving for fish – on target... or not cormoran qui plonge aux poissons – il trouve sa cible Richard Vallance Janke
Linear A fragment from Phaistos with a fish remarkably resembling the ancient Christian-like iconography of the fish:
This Linear A fragment from Phaistos, which was found in the same cache as PH 7, is remarkable insofar as we find on it the sole occurrence of the ideogram for “fish” on any Linear A tablet anywhere, regardless of provenance.
This symbol is remarkable for two reasons. First, it is clearly a reflection of the inscription on Phaistos fragment PH 7, which reads as follows, “(illumined by) the firebrand of the goddess of healing, the bread of healing with water from a cup”. If this is not reminiscent of the Christian communion, I do not know what is. But we can go even further. The resemblance between the fish ideogram on this Linear A fragment from Phaistos to the fragment bearing an anchor, fish and Greek chi ro symbols from the Catacombs of Saint Sebastian
is so striking that one is left wondering how this can possibly be. However, there may be less of a mystery here than we might otherwise imagine. It is a well known historical phenomenon in ancient religions that a later religion frequently borrows its iconography from a former.
Additional critical highly relevant commentary by Daniel Rocha: It is true that later religions borrow from older religions, but it seems that these symbols kind of run in parallel to Judaism, as far as I know. In any case, the symbols you are mentioning are linked to the worship of Atargatis. This deity used to be the wife of God in the very primitive versions of Judaism. If what you are pointing is true, it seems that the worship of Mary is justified, since she would be the wife of God. But, as far as I know, this cult among Jews did not exist in the 1st century CE. But look here: “It has also been proposed that the element -gatis may relate to the Greek gados “fish”. (For example, the Greek name for “sea monster” or “whale” is the cognate term ketos. So Atar-Gatis may simply mean “the fish-goddess Atar”.” https://en.wikipedia.org/wiki/Ichthys https://en.wikipedia.org/wiki/Atargatis But it could be like gados mana, fish food or something along these lines: https://en.wikipedia.org/wiki/Manna#Origin Plus an additional comment by Richard Vallance Janke: The Linear A word keta/kete, which very much appears to be the same word, first in the accusative of aspect (keta) and secondly in the instrumental sing. (kete, meaning “with fish”), of which the masculilne singular in Linear A would have been keto, and which is the equivalent of ancient Greek gados. If this is the case, then the fish ideogram on this fragment from Phaistos echoes even more closely the text of Phaistos PH 7, which as we have already seen is a religious ceremony involving a libation of water along with the bread of healing. If all of this rings true, then the relationship between these two fragments is so striking it simply cannot be ignored. Moreover, the Hebrew, manna (grains, bread), interpreted in Christianity as the bread of Heaven, also appears in Linear A as mana, another astonishing co-incidence. Richard
Linear A tablet HT 87 (Haghia Triada), apparently in Mycenaean derived Greek: Linear A tablet HT 87 (Haghia Triada) is apparently inscribed in Mycenaean derived Greek. The literal translation and the free translation derived from it do make sense if we interpret the text as being Mycenaean derived Greek. The only word which is indecipherable is sa?supu -or- ni?supu. I cannot determine what the word is, since the syllabogram on the far left is left-truncated. It may be either ni or sa. On thing is certain: Prof. John G. Younger got it wrong. But it is probably an archaic proto-Greek word, which may mean something along the lines of “perfumed”, resulting in a translation “perfumed unguent”, of which 1 part is saffron. This makes sense in context.