Category: Decipherment



Early Minoan hieroglyphic roundels and seals may lend some insight into the later development of the Linear A syllabary:

Minoan hieroglyphic writing

 

As illustrated above, early Minoan hieroglyphic roundels and seals may lend some insight into the later development of the Linear A syllabary. Notice that the the hieroglyphic for an axe or labrys looks remarkably like the Linear A and Linear B syllabogram for A, while the Y shaped hieroglyphic, whatever it is supposed to represent (and no one knows what), is similar to the Linear A syllabogram for SA. So it is conceivable, however remotely, that this hieroglyphic seal may actually read asa or saa, whichever way you read it (not that we have any idea what that is supposed to mean).Then we have the hieroglyphic marked with an asterisk (*). This looks very much like a vase, amphora or flask to hold wine, water or possibly even olive oil. There is another one which looks like a fish. That should not be too surprising, given that the ideogram for fish does appear on at least one extant Linear A fragment from Phaistos, as we have witnessed in a recent previous post. Finally, on the bottom line, the seal marked (f) bears a hieroglyphic which looks like a bat, and this in turn may very well be the antecedent to the Linear A syllabogram MA. But this hieroglyphic is not that of a bat, but rather of a cat, which we can see from the beautiful seal on the top left of the illustration. This is substantiated by the some of the variations in the scribal hands for Linear A MA, which indeed look like the visage of a cat, as we see here:

Linear A scribal hands for MA = cat

So I guess it is a cat.


Linear A fragment PH 8 (Phaistos), largely indecipherable for scanty text:

Linear A fragment Phaistos PH 8

My interpretation of Linear A fragment PH 8 (Phaistos), largely indecipherable for scanty text, is very much at odds with that of Prof. John G. Younger. This is not the first time either.


Linear A fragment from Phaistos with a fish remarkably resembling the ancient Christian-like iconography of the fish:

Phaistos Linear A tablet with fish Christian-like iconography

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 fishon 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

chi-rho fish anchor fragment from 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”.[14] (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

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

RESEARCH paper: Supersyllabograms in the agricultural sector of the Mycenaean economy, by Rita Roberts academia.edu:

This essay constitutes Rita Robert’s first foray into major research in ancient Mycenaean linguistics on academia.edu. Rita has composed this highly scholarly article as the major component of her mid-term examination in her second year of university, exactly half way to her degree. Keeping up this pace, she is bound to perform outstandingly in her final essay of her second year, and in her third year thesis paper, which will be considerably more demanding than this study, and about twice as long.

I strongly recommend you to download this study here:

supersyllabograms in agriculture in Linear B academia.edu

It makes for engaging reading in ancient linguistics research.

You can reach Rita’s academia.edu account here to view her other papers:

rita roberts academia.edu

 


Linear A fragment PH 7 (Phaistos) which is definitely a religious incantation:

PH 7 linear-a-phaistos-a religious incantation

Linear A fragment PH 7 (Phaistos), entirely inscribed in Mycenaean-derived New Minoan, is definitely a religious incantation. It is fascinating to note that the incantation is highly reminiscent of the Christian mass or communion, call it what you will. The priestess pours water, udiriki (instr. sing.), from a cup, dipaja (gen. sing.) and offers jatimane or the blessed bread of healing to her suppliants, while the whole ceremony, apparently conducted in a small shrine, is illumined by a firebrand. What a lovely, intimate picture of a scared religious ceremony this draws!


Linear A tablet dealing with wheat and spices:

Linear A tablet dealing with wheat and spices

Note that on this tablet, the word toesato/totaesato/toekito/totaekito (whichever one of these 4 alternatives it is and whatever it means) is conjectural, since I find it difficult to determine how many syllabograms there are in it.


Minoan Linear A decorated ceramic, kitina, Cf. Linear B kot0na = plot of land?

minoan decorated ceramic

This Minoan Linear A decorated ceramic is inscribed with the single word, kitina, which looks very much like the Mycenaean Linear B word kotona or kotoina, which means a plot of land. If this is the case, it would appear that the ceramic is a personal token of the owner of a plot of land. It could also be a personal name, but this is less likely. What appears to ber the genitive singular, kitanasija, also appears in Linear A.


After 117 years, the Linear A vocabulary for 3 major grains (bran, wheat, barley) and for flax is conclusively deciphered:

Although decipherment of Linear A vocabulary for the primary Minoan grains has seemed beyond reach for the past 117 years, I believe that I may have actually cracked the vocabulary for at least 3 major Minoan grain crops, kireta2 (kiretai)/kiretana (attributive) = barley, dideru = einkorn wheat, kunisu = emmer wheat and for sara2 (sarai) = flax, while concurrently tackling 3 more grain crops, rumata(se), pa3ni (paini)/pa3nina (painina) (attributive), which I may or may not have managed to accurately identify. More on this below.

How did I manage to accomplish this feat? My first breakthrough came with the code-breaker, Linear A tablet HT 114 (Haghia Triada), on which appears the word kireta2 (kiretai). It just so happens that this is a match with the ancient Greek word, kritha(i) for barley, here Latinized:

Minoan Linear A tablet HT 114 Haghia Triada

Armed with this invaluable information, I then devised a procedure to extract the names of the other 2 major grains, dideru (Linear B equivalent, didero), and kunisu and for sara2 (sarai) from all of the Haghia Triada tablets. I selected the tablets from Haghia Triada because they mention grains far more often than any other extant Linear A tablets do, regardless of provenance, with the sole exception of Zakros ZA 20, which is a very close match with the many Linear A tablets from Haghia Triada dealing with grains.

The procedure I have adopted is tagged cross-comparative extrapolation (CCE). I scanned every last word related to grain on every last Linear A tablet from Haghia Triada, HT 1 – HT 154K on Prof. John G. Youngers Linear A texts in phonetic transcription HT (Haghia Triada) for the recurrence and numerical frequency of each of these words. It strikes me as very odd that no one in the past 117 years since the first discovery of Linear A tablets at Knossos has ever thought of this or a similar cross-comparative procedure. While it is practically useless to try and extrapolate the meaning of each and every grain merely by examining them in context on any single Linear A tablet, regardless of provenance, because even in single tablet context, and even in the presence of other words apparently describing other type(s) of grain, we get absolutely nowhere, the outcome from cross-correlating every last one of these words on every last tablet from Haghia Triada paints an entirely different picture, a picture which is both comprehensive and all-embracing. Clear and unambiguous patterns emerge for each and every word, including the total incidence of all statistics for them all. The result is astonishing. The table below makes this transparently clear:

Minoan ancient grains

We see right off the top that all of the Haghia put together mention akaru, which means field, the equivalent of Linear B akoro, no fewer than 20 times! Additionally, the generic word for wheat, situ, corresponding to Linear B sito, surfaces 5 times. But this is just the tip of the proverbial iceberg. Cross-comparative extrapolation of the next 4 grains has proven to be much more fruitful. The first of these is of course kireta2 (kiretai) kiretana (attributive) for “barley”, which appears 149 times (!) on all of the Linear A tablets from Haghia Triada. I was definitely on to something big.

But the preliminary step I needed to take, before I actually attempted to identify the next 2 most common grains cultivated in the pre-Mycenaean and Mycenaean Minoan era, was to conduct a Google search on the 2 most common grains after barley grown in Minoan Crete. These are einkorn and emmer respectively. Returning to my cross-comparative extrapolative scan, I discovered the words dideru and kunisu recurring 40 times each. It just so happens that one previous researcher (whose name unfortunately escapes me for the time being, but whom I shall fully acknowledge when I publish my summary data on academia.edu) has accurately identified both of these types of wheat. As can be seen from the table above, these are dideru for “einkorn” and kunisu for “emmer” wheat respectively.

Moving on, fully realizing that sara2 (sarai) runs rampant on the Haghia Triada Linear A tablets, I discovered that this word recurs no less than 1321 times. Astonishing! But what does it mean? The answer was not long coming. The next most common crop the Minoans cultivated was flax, for the production of linen. Flax is not a grain, but is derived from flax flowers and seeds. This fully explains why sara2 (sarai) recurs with such astonishing frequency. Unlike the aforementioned grains, which would have been grown on a relatively restricted number of plots, in this case not exceeding 4o each, the number of flax flowers required to produce a sufficient flax harvest would have had to be very high… hence 1321. These stunning frescoes illustrate a male Minoan flax flower and a female flax seed gatherer:

Minoan flax gatherers

Even from these 2 frescoes, we can easily see that the flax gatherers were kept busy picking what was required, a large flax crop, in this case running to 1321 flax seeds and flowers. No surprise here.

As a result of my exhaustive cross-comparative extrapolation of the first four Minoan crops, I have been able to define 3 of them for certain as grains, kireta2 (kiretai), dideru and kunisu, and one of them, sara2 (sarai) as flax. It is practically certain that all 4 definitions are correct. Hence, I have managed to isolate for the first time in 117 years the actual names of 4 major Minoan crops, barley, einkorn wheat, emmer wheat and flax.

However, when it comes to the next 5 crops, we run up against inescapable semiotic problems. What does each of these signifiers signify? There is no easy answer. On the other hand, I would have been remiss were I not to make a stab at extrapolating the names of these crops as well. It just so happens that the next most common grains after barley, einkorn and emmer cultivated by the Minoans were millet and spelt. And the next two words I extrapolated were rumata(se) and pa3ni (paini)/pa3nina/painina (attributive). But if one of them appears to be millet, the other is spelt, or vice versa. That is the conundrum. But the problem is compounded by the mystifying cumulative total statistics for each of these words, 1039 for rumata(se) and 1021 for pa3ni (paini)/pa3nina/painina (attributive). Why on earth are there so many recurrences of these 2 crops, when there are only 40 instances of dideru and kunisu? It does not seem to make any sense at all. Yet there is a possible explanation. While dideru and kunisu reference einkorn and emmer crops as crops per se, it would appear that rumata(se) and pa3ni (paini)/pa3nina/painina (attributive) refer to the seeds derived from the crops. It is the only way out of this impasse. However, it is not necessarily a satisfying answer, and so I have to reserve judgement on these definitions, which are interchangeable at any rate.

Next we have the ligatured logograms dare and kasaru, either of which might refer to the next most common crops, durum and lentils. But there is no way for us to corroborate this conclusion with any certainty. The verdict is out. Finally, the last word, kuzuni, might refer to 2 other, less common Minoan crops, either sesame or vetch for fodder. But once again, which one is which? Your guess is as good as mine.

Conclusions:

Nevertheless, one thing is certain. Every last one of these words identifies a Minoan crop. While most of them are grains, three of them are certainly not. One of them is clearly flax (sara2/sarai) The other two may or may not be lentils or sesame. But they probably are one or the other, if they are not on the other hand durum or vetch. In short, there several permutations and combinations for the last 5. Yet the circumstantial evidence for the first 4 appears quite solid enough to justify the definitions we have assigned, barley, einkorn, emmer and flax. So at least this constitutes a major breakthrough in the identification of these 4 for the first time in 117 years.

I shall eventually be publishing a much more comprehensive draft paper on this very subject on my academia.edu account, either this summer or autumn. I shall keep you posted.


Google image search “Minoan Linear A grains” reveals that practically every last image is from Linear A, Linear B, Knossos & Mycenae:

Click on the image search banner to see the results for yourself:

google search on grains and their decipherment in Linear A

This confirms that the almost all current research (2015-2017) is almost exclusively founded in my studies and decipherments of grains (wheat, barley, flax, spelt etc.) on Linear A tablets.


Credible decipherment of several grains mentioned on of Linear A tablet HT 10 (Haghia Triada):

Linear A tablet HT 10 Haghia Triada dealing with several grain crops

After several abortive attempts at realizing a relatively convincing decipherment of Linear A tablet HT 10 (Haghia Triada), I believe I have finally managed to come through. This has to be one of the most challenging Linear A tablets I have ever been confronted with. Any credible decipherment eluded me for months on end, until it finally struck me that all I needed to do was to identify the grain crops most commonly cultivated in the Neolithic and Bronze Age Mediterranean. And this is precisely what I have just done.  

Neolithic and Bronze age grains cultivated in the Mediterranean during the Neolithic and Bronze Age eras (the most common italicized):

barley (sara2/sarai?) *
einkorn (dideru) *
emmer (kunisu) *
flax (sara2/sarai?) *
freekeh (sara2/sarai?) *
and
bran (less common)
bulgur (less common)
groats (less common)
lentils (less common)
millet (dare -or- kasaru)
spelt (dare -or- kasaru)
vetch for fodder (less common)

Now it strikes me that if we find any of these grains recurring on several Linear A tablets, and we do, these grains must be the most common cultivated then. As it so happens, the 3 grain crops most frequently referenced in Linear A tablets are dideru, kunisu and sarai2 (sarai). They appear over and over and in abundant quantities on several Linear A tablets from Haghia Triada (HT 8 HT 10 HT 28 HT 85-68 HT 91 HT 93 HT 95 HT 114 HT 121 & HT 133), on HM 570, on Khania KH 10, Kophinas KO Za 1 and on Zakros ZA 20. We now know for certain that dideru means “einkorn (wheat)” and kunisu “emmer (wheat)”. It is also highly likely that sara2 (sarai) references “barley”, “flax” or “freekah”. Which one we cannot be sure, but it almost certainly has to be one of these. In addition, we also find dare and kasaru on HT 10. It stands to reason that, by elimination, dare and kasaru are probably either “millet” or “spelt” or vice versa. I have eliminated bran, bulgur, groats, lentils and vetch, as these crops appear to have been relatively less common. 

Free translation of HT 10:

emmer wheat on 4 hills + PA? + 16 1/2 bushel-like units of another type of grain (millet or spelt) *333? + RO + 6 *u325 + 14 bushel-like units of groats (?) + 2 1/2  of *301 (whatever that is), all stored in 8 vases, of which 2 are pithoi (very large) and also stored in 1 vessel of another type + 2 bushel-like units of bran, flax, millet or spelt & 16 young shoots of grain + 6 /12 of *312 TA ? & 6 bushel-like units of millet or spelt, of which 9 1/4 units were lost to death (i.e. never matured)...

My preliminary research into the types of grains cultivated in the Neolithic and Bronze Age Mediterranean has clearly facilitated this plausible decipherment of HT 10, and has moreover confirmed my even more accurate translations of several other Linear A tablets dealing with grain, almost all of them co-incidentally from Haghia Triada.



A major advance in the decipherment of Linear A, the impact of 22 Linear A ligatured logograms, of which 12 are in Mycenaean-derived Greek:

Linear A ligatured logograms

Here we see 22 ligatured logograms in Linear B. By ligatured logograms we mean two or more Linear A syllabograms bound together as one unit. To date, no previous researcher, not even Andreas Zeke of the Minoan Language Blog, has isolated any more than 10 ligatured logograms. This comes as a great surprise to me, if not a real shock. Considering the huge impact these 22 ligatured logograms is bound to have on the decipherment of Linear A, why any ancient language linguist in the past 117 years since the discovery of the first Linear A tablets at Knossos would not account for all 22 of the ligatured logograms I have taken firmly into account is beyond me.

Since there are at least 2 syllabograms bound together, it is impossible to determine which syllabogram comes first. This means that in the case of 2 ligatured syllabograms, the word represented may be reversed. For instance, in the case of the first ligature in the table below, the ligature could be either aka or kae, although the first is more plausible in the second in this case. If the first ligature is indeed aka, then it is highly likely that it is the Linear A equivalent of the Greek word aska, which is the archaic accusative of askos (here Latinized), meaning a leather bag or wine skin, more likely the second than the first. In the case of the third, we have either kuwa, the exact Linear A equivalent of Linear B kowa, which deciphered means girl”or if reversed, waku, which in ancient Greek is agu (Linear A orthography) or agos, meaning “any matter of religious awe/guilt/sacrifice”, of which the last definition is the most convincing.

12 Mycenaean-derived Greek ligatures:

Linear A logograms ligatured Greek


When it comes to ligatures consisting of more than 2 syllabograms, the number of permutations and combinations rises dramatically. Whereas with 2 ligatured logograms there are only 2 possibilities, with 3 there are 9, and with 4 there are 16… at least theoretically. However, in practical terms, just one syllabogram, the first on the left, very likely certainly takes precedence, meaning that the number of permutations and combinations is probably no greater than 2 even in these cases. However, there is no way of knowing for certain. For instance, what are we to make of the eleventh ligature, which can read as either mesiki or sikime or kimesi, or as 6 additional permutations? As it so happens, 2 translations seem most plausible. The first is mesiki, which can be translated as Greek meseigu (Latinized), meaning “in the middle”, whereas the second is kimesi, which can be rendered as keimesi, instrumental plural of keimos, “with muzzles or halters for a horse”. Either translation is perfectly plausible; so we must account for both.

All in all, of the 22 ligatured logograms, 12 or over half are susceptible to translation into Greek. If anything, this illustrates the great impact of the Mycenaean-derived superstratum on Linear A. In this table, only 10 ligatures appear to be in Old Minoan, i.e. the original Minoan language, aka the Minoan substratum. Finally, with the addition of these 22 ligatured logograms and a few more words I have recently unearthed, the number of words in our Comprehensive Linear A Lexicon soars from 988 to an astonishing 1022, which means that the corpus of Linear A vocabulary now amounts to at least 20 % of that for Linear B. No previous Lexicon of Linear A even approaches this upper limit. Prof. John G. Younger’s Linear A Lexicon, the most thorough-going to date, contains only 774 intact Linear A terms, exclusive of broken words with some syllabograms missing, strings of greater than 15 syllabograms, and any words containing numeric syllabograms, which are utterly indecipherable at any rate. This means that our Lexicon is an astonishing 24.3 % larger than that of Prof. Younger. In addition, I have managed to decipher at least 30 % of Linear B, the highest amount ever. I shall be soon publishing our Lexicon on my academia.edu account, by mid-July at the latest, and it is bound to have a considerable impact on the ancient linguistics community.


Decipherment of Linear A tablet HT 14 (Haghia Triada) with John G. Youngers errors corrected:

Linear A tablet HT 14 Haghia Triada

 


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Rita Robert’s translation of an extremely challenging Linear B tablet, KN 903 D a 01:

Linear B tablet KN 903 D a 01

Linear B Latinized:
Line 1: Watoakoraya + ideogram for “rams” 60 + ideo for “ewes” 270 + ideo for aiza = billy goat  49
Line 2: ideogram for “she goat” 130 + ideo for siaro = “boar” 17 + ideo for sow 41 + ideo for tauro -or- toro = “bull/ox”   + ideo for “cow” 4

Decipherment:
Line 1: From the market in Wato (or: from the town market), 60 rams and 270 ewes plus 49 billy goats
Line 2: along with 130 she goats plus 17 boar plus 41 sows 2 bulls  and 4 cows



Decipherment of the RECTO of Linear A tablet HT 86 (Haghia Triada):

Linear A Haghia Triada HT 86

It is possible to decipher this tablet and several others dealing with grain crops with a reasonable degree of accuracy and, in the case of some words, with complete accuracy. The Linear A word akaru is almost certainly the equivalent of akaro, and not of akareu, in Linear B, the latter interpretation of John G. Younger being utterly out of the question in context. The standard Old Minoan words for emmer wheat and “roasted einkorn” are kunisu and dideru. The second of these words, dideru, is equivalent to Linear B, didero, but neither word appears in any later ancient Greek dialect, leading me to draw the inference that dideru/didero is either archaic proto-Mycenaean Greek or that it falls within the pre-Greek substratum or alternatively that it is Old Minoan (OM). As for dame, it appears to be dative singular for damu (Linear A) or damo (Linear B), hence grains for the village wheat”. Finally, minute would appear to signify “and for one month”, te being enclitic, meaning “and”, with the entire phrase derived from mini = “month”. The actual case structure for the ultimate u has yet to be determined for Old Minoan. Unfortunately, it will be some time before I can tackle Old Minoan grammar (declensions and conjugations), as I must first decipher as many Old Minoan, pre-Greek substratum and Mycenaean-derived words as I can in Linear A. And these run to at least 300 out of 988 Minoan words I have isolated.


For the first time ever in history, a conjectural full restoration of an entire Linear A tablet, ZA 20 (Zakros):

Linear A tablet ZA 20 Zakros restored

In the previous post, I conjectured how the text of the missing top of Linear A tablet ZA 20 (Zakros) might have read. While we shall never know for certain, one thing is sure: we do know that the entire tablet dealt with grain crops. It therefore stands to reason that the missing text on the top must have inventoried grains. With this firmly in mind, I have endeavoured to reconstruct what I believe how the missing text may have read. It could very well have run something along these lines:

kireta2 (kiretai) 11 dideru 42 dideru 30 qerie 22 qerie 6

NOTE that kireta2 (kiretai) is the Minoan orthography for Greek krithai (Latinized), which of course is barley.

Translation: 11 bushel-like units of barley, 42 units of emmer wheat, 30 units of emmer wheat mixed with 22 units of roasted einkorn, and 6 units of pure roasted einkorn

for a total of 111

which when taken into account with total of 19 on the bottom half of the tablet yields a grand total of 130.

Hence the decipherment of the entire tablet with the top half restored as conjectured, reads as follows:

11 bushel-like units of barley, 42 units of emmer wheat, 30 units of emmer wheat mixed with 22 units of roasted einkorn, and 6 units of pure roasted einkorn + ro? with dry units of measurement (i.e. bushel-like units) + 4 units of mi? + ? + ? + along with 1 bushel-like unit of wheat 7 12 bushel-like units of te*123 (flax?) + 2 bushels of rumatase (spelt?) for a grand total of 130.

As you can readily see, this decipherment makes perfect sense, and in any case, even if the text of original tablet did not read quite this way, it must have read very much like this.

You will forgive my awful scribal hand. I cannot hope to be able to replicate the finer hand of the original scribe.


A solid decipherment of Linear A tablet ZA 20 (Zakros), which definitely deals with several types of crops:

ZA 20

Even though at the very least the top half of Linear A tablet ZA 20 (Zakros) is missing, it definitely deals with several types of crops. This is abundantly clear from the extant text on the bottom half (or less) of the tablet, in which we find, not one but 2 references to wheat, and to another crop, rumatase, which remains undeciphered, but which in all probability means “flax”. This word could also be Mycenaean-derived New Minoan for luma (Latinized Greek) for “offscourings”, the process whereby impurities are removed from grain crops, in this case, the extraction of chaff from wheat. It makes perfect sense in context.

Given that at least half of the top of this tablet is lost, the question is, what does it reference? It is apparent from the remaining extant text on the bottom of this tablet, which deals with wheat twice, that the missing upper part of the tablet should deal with grain crops. There are indeed several words in Linear A which are grain crop-specific. These are dideru =  “emmer wheat”, qerie =  “roasted einkorn” and sara2/sarai =  “sharia wheat”. It is highly likely that the missing top portion of this tablet deals with at least one of these crops, or with 2 or even all 3 of them. In addition, mention may well have been made of either or both barley and flax crops.

standard ideograms for crops in Linear A

In view of the fact that the sum total for all crops on this tablet = 130, whereas the totals for the crops on the bottom half = 19 only, we are left with 111 units of something unaccounted for... and what might be that something?... other grain crops, of course. Otherwise, how are we to account for the 111 missing units on the lost portion of this tablet? We cannot. These 111 units, which were definitely tallied on the missing top of the tablet, must have been standard units of dry measurement for grain crops, something akin to our modern bushels. Of course, bushels are merely a speculative approximation, since there is no way we can know what the standard units of dry measurement for crops were either in the Minoan or Mycenaean eras, historically remote as they are.  All we can do is hazard an approximation. But at least bushels at least give us some idea of what we are dealing with here.

Evidence for a substantive inventory of several grain crops on this tablet is further buttressed by the presence of the word durezase, in an oblique case of dureza, which I have (and I believe correctly) deciphered as one standard unit of dry measurement in Minoan, in other words one unit roughly approximating the modern bushel. So the accumulation of circumstantial evidence lends even further credence to our decipherment. Finally, the decipherment makes so much sense contextually that it is more likely than not correct.    


Linear A tablet ARKH 2 (Arkhanes), dealing with wine and pomegranate juice?

Linear A tablet ARKH 2 Arkhanes

Linear A tablet ARKH 2 (Arkhanes) appears to deal with wine and pomegranate juice. This being so, we have now deciphered 2 Linear A tablets centred on this subject. If the two decipherments withstand scrutiny, they lend credence to the notion that wine and pomegranate juice were produced in pre-Mycenaean Minoan times. It is uncertain whether or not pomegranate juice was mixed with wine, but if it was, the composite alcoholic beverage would have been delicious. We recall that ancient wine, even as late as Roman times, was more sour than modern wine; hence, the need to sweeten it. The most common sweetener was honey, but it is conceivable that pomegranate juice was also used, at least in the middle and early late Minoan eras.

On a final note, I have greatly enhanced and digitized the original of this tablet, which was originally under-focused and fuzzy.


Proposed decipherment of a Trojan roundel in Linear A illustrating a bronze shield:

Trojan roundel in proposed Mycnaean-derived Linear A

This is my proposed decipherment of a Trojan roundel in Linear A illustrating a bronze shield. It is highly probable that a roundel of Trojan origin inscribed in Linear A would have been entirely composed in Mycenaean-derived New Minoan Linear A, since after all the Trojan War occurred near the end of the Mycenaean Era (ca. 1250-1200 BCE). Given the late date, it is improbable that it would have been inscribed in Old Minoan. Why it is inscribed in Linear A rather than in Linear B, which would have been the expected syllabary, remains a mystery. However, there is evidence that Mycenaean scribes switched back and forth between Linear A and Linear B indiscriminately.


Partial conjectural decipherment of Linear A tablet HT 6 Haghia Triada (VERSO):

Haghia Triada Linear A tablet HT6 VERSO

If there is any Linear A tablet which has proven a real headache, it has to be this one. The surface of the VERSO of HT 6 (Haghia Triada) is so badly damaged that experts such as Andras Zeke of the Minoan Language Blog and Prof. John G. Younger cannot even agree on a few syllabograms in the text, while I myself disagree with them on some of the same. Additionally, there is no consensus on the values of Linear A fractions. Interpretations by Andras Zeke and Prof. John G. Younger of the smaller fractional values often do not agree. So I am unwilling to add fuel to the fire. I simply choose whichever value (either that of Zeke or of Younger) seems more convincing to me. At any rate, no one today can determine with any degree of accuracy numeric values in Minoan Linear or Mycenaean Linear B, since both syllabaries are so historically remote as to preclude any convincing readings.

As for the syllabograms on this tablet, once again, Andras Zeke and John G. Younger do not agree on the values of at least 3 of them. And I find myself at odds with their own interpretations. This is the result of the shoddy scribal hand and the less than ideal condition of the tablet itself. As for maridi, I find myself obliged to read it as if it were meridi, since the interpretation wool (mari) is utterly out of the question in the context of this tablet, whereas reading it as meridi = “honey” makes much more sense contextually. As for sama, it may be the Minoan equivalent of Mycenaean Linear B samara = mound/hill”, but once again, this interpretation is conjectural. I have previously tentatively deciphered Old Minoan (OM) pa3nina (painina) as “an amphora for the storage of… ”, but here again, I have gone out on a limb. Nevertheless, the interpretation once again suits the context. Once all of fig and pomegranate juice (RECTO) and the drops of wine and honey (VERSO) are accounted for, we can see that this tablet may deal with a recipe for a sweet alcoholic beverage, which with these ingredients would indeed be delicious.

Consequently, any convincing decipherment of the VERSO of HT 6 is beyond our reach. We simply have to muddle through it and come up with the best alternatives we can for each apparently decipherable word. However, by fully taking into account the much more accessible text on the RECTO of HT 6, I believe I have been able to rescue a small portion of the significance of the text on the VERSO by placing it in its proper context with the RECTO. See the previous post for my fuller decipherment of the RECTO.

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