Academia.edu THESIS The Minoan and Mycenaean Agricultural Trade and Trade Routes in the Mycenaean Empire by Rita Roberts: Click on this logo to download her thesis:We are proud to announce that Rita Roberts has fulfilled the requirements of her second year of university, and has passed with a mark of 85 %. We have awarded her 90 % for thesis, The Minoan and Mycenaean Agricultural Trade and Trade Routes in the Mycenaean Empire, which is a finely researched document I highly recommend to any and all. It deals in great detail with every conceivable aspect of Minoan and Mycenaean agricultural trade via their trade routes in the Mycenaean Empire, ca. 1600-1450 BCE. We congratulate Rita on her splendid achievement, and we look forward to her fuflling the exacting requirements of her third and final year of university which commences on July 1 2018, Canada Day. Once she has completed her third year, she will have earned her Bachelor of Arts degree in Minoan and Mycenaean studies.
Tag Archive: religious
Rita Roberts’ translation of Knossos tablet KN J 1 f 01, her last tablet for her second year of university:
Line 1: Deukijojo = month name + temeno = shrine. The damaged first syllabogram looks like TO. The actual word temeno = “temple” does not appear on the first line of this tablet, since it appears that the the scribe has made a scribal error, which actually happens quite often on Linear B tablets. The writing is messy, and appears to read teno, which would explain the scribal error, i.e. he missed on one syllabogram. Deukijojo could either be a month name, in which case it means “the tenth month” or more properly in this content, “of the tenth month” or it could simply be a person’s name. If it refers to the tenth month, then it follows that the entire tablet refers to this month.
Line 2:
Wakatanujo – or- Dukatanayo = name + newejo = “of something new” + 3 units (probably bales) of barley. Hence the line refers to 3 new units (probably bales) of barley from Wakatanujo – or- Dukatanayo
Line 3:
Padarejode = a place hame, which is a sanctuary = hence, olive oil from Dardare and 2 units (probably bales) of barley.
Line 4:
Pade = name plus olive oil and 1 unit (probably a bale) of barley
Line 5:
Pasiteoi = “to all gods” barley and 1 unit of olive oil
Line 6:
olive oil and barley for Qerasiya = goddess Artemis, with numerals absent because of right truncation.
Line 7:
1 unit of barley to all the gods at Aminiso = Amnisos
Line 8:
2 units (probably pithoi) of olive oil for the goddess Erinu. Note that Erinu references one of the Furies (Erynies) in Greek. So it would appear that the scribe tells us that there was a sacrifice to at least one of or probably all of the Furies to appease them so that crops would thrive.
Line 9:
Gold and olive oil and 1 cyperus plant, probably dedicated to the priestess of the winds in Line 10.
Line 10:
4 cyperus plans dedicated to Anemo Ijereja = to the priestess of the winds
Line 11:
Blank and truncated.
Line 12:
3 units (probably pithoi) of olive oil and 2 units of barely plus 2 cyperus trees (also probably dedicated to the priestess of the winds)
Line 13:
Blank and truncated.
COMMENT:
This is the very last tablet Rita Roberts is to translate for her second year of university, and it is by far the most challenging she has ever been confronted with to date. Congratulations to Rita! She is now about to take her final examination for her second year, which is to consist of 25 questions in increasing level of difficulty, the last 5 of which are to be translations of tablets, plus her second year thesis paper, What did the Minoan agricultural sector contribute to the Mycenaean Empire? This paper must be at least 25 pages long, inclusive of the bibliography but excluding illustrations, which will add to the page length of her thesis. Since this thesis paper is much more difficult than her first year thesis, I am allotting her three months to complete it, i.e. Feb. 15 – May 15. However, she must complete the rest of the examination in just 2 weeks (Feb. 15 – March 1 2018).
In the next post, I shall re-inscribe the entire tablet in archaic Greek from the Mycenaean.
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Translation of a very tricky Linear B tablet, Knossos KN 913 D k 01 by Rita Roberts:
The decipherment of this tablet is far from clear-cut, and all because of 1 word, paro, the first on both lines 1 and 2. This word very likely corresponds to the ancient Greek pa/loj (palos) = a lot (cast), meaning a lot cast by one or more people to decide who is obliged to do something, and in this case, which is apparently a religious context, that something is the sacrifice of a billy goat and a she goat. Etowono got the lot for the ram, probably the long stick, if that is what it was, given that we are dealing with a ram here. Komawete got the short one for the she goat. It kind of makes sense, and in fact there would seem to be no other rational interpretation of this tablet. It is one of the trickiest I have ever assigned to Rita, and this aroused her suspicions in the first place. Because she could not possibly have recognized the (archaic or ancient) Greek for paro, I had to delve into that word. Otherwise, her translation is highly commendable, and deserves a full 100 %.
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New interpretation of Linear A tablet HT 7 (Haghia Triada):
A few months ago, I tentatively deciphered Linear A tablet New interpretation of Linear A tablet HT 7 (Haghia Triada), but when I look back on that decipherment now, I find it implausible. So I have re-interpreted here in light of new data I have acquired since then. As the tablet is inscribed mostly in Old Minoan, it is rather difficult to make complete sense of it. However, the two Mycenaean-derived New Minoan (NM1) terms offer us a clue. These are iruja = “a priestess” and tanati, which appears to be dative singular for “death”. However, although iruja is nominative singular, it is followed by the number 3, which would seem to indicate that there are 3 priestesses. And the Minoan plural of a is e, hence iruje. The only explanation I can find for this discrepancy is that the 3 priestesses are operating independently, one by one, each one making at least 1 offering, while 1 priestess makes 2, for a total of 4. But this translation, which is rather convoluted, remains in doubt because I cannot verify with any real certainty the meanings of the Old Minoan words. However, it does manage to hold together. Perhaps someday in the future, we shall unearth more Linear A tablets, which will provide us with insight into the significance of the Old Minoan vocabulary.
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Silver pin from Mavro Spelio: A.Y. Nikolaos Museum PL Zf 1:
This silver pin, PL Zf 1, from Mavro Spelio, now housed in the A.Y. Nikolaos Museum, Crete, bears an inscription which may read dextrograde (left-to-right) or sinistrograde (right-to-left), but either way the text reads the same way. The inscription is a mixture of Mycenaean-derived New Minoan (NM1) and Old Minoan. The words Tanunikina (nom. fem. sing.) and Ninuni (dat. sing.) are almost certainly eponyms, with the former acting in some way as an agent of healing to the latter. Apart from the eponyms, the Old Minoan text is indecipherable. But that does not mean we cannot catch the drift of the inscription, because we can. It certainly makes sense that Tanunikina, despite her best efforts to spin or weave a magic spell, cannot heal Ninuna. We can infer that Tanunikina is a healer priestess. Such personages were extremely common in the ancient world, and certainly in Minoan Crete and on the Mycenaean mainland, with this practice surviving into archaic and classical Greece. She may even be an oracle, such as we find at Delphi much later on in ancient Greek history. If she is an oracle, she probably worked from a Minoan peak sanctuary.
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Linear A haiku: the saffron goddess, her crimson dress adorned with ivy:
In this haiku, all of the words except sarai = “flax” or “saffron” (the latter in this context) are Mycenaean-derived New Minoan (NM1). The onomatopoeia of the 3 phrases rolls off the tongue. Not only is her dress adorned with ivy, apparently she is as well.
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Linear A haiku: a prayer for the hearth shared with an immortal ... wine vowed to Mother Earth:
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Linear A fragment PH 7 (Phaistos) which is definitely 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!
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Inscription from Malia in New Minoan Linear A, Tainaron, a town with authority:
Here we have yet another inscription from Malia in New Minoan Linear A, which appears to invoke the supreme authority of Tainaron, a town at the southern tip of Laconia, with the blessings of the gods. If this tablet is indeed inscribed in Mycenaean-derived new Minoan, then it is the fourth of the tablets from Malia I have deciphered, all of them in New Minoan. It would thus appear that the Mycenaeans had assumed suzerainty over Malia before these tablets were inscribed, and that the scribes there were still using the Linear A syllabary to inscribe tablets in Mycenaean Greek, just before the switch-over to the new official syllabary, Linear B. It cannot simply be co-incidental that all of the inscriptions from Malia, including the famous IDAMATE labrys from the Archalochori Cave, appear to be inscribed in Mycenaean-derived New Minoan. In fact, the word Idamate can easily be rendered as “the mother (goddess) of Mount Ida”. It is also a matter of great interest to note that Tainaron itself is the toponym of Cape Tainaron,
where there was a sanctuary of Poseidon, who may very well be the god who has brought blessings on the town. It is to be noted that the Archalochori axe inscribed in proto-Greek is also in a sanctuary where a horde of bronze votive weapons, mostly axes, were discovered. Moreover, Malia tablet MA 1 appears to deal with Minos, the legendary king of Knossos offering gold to Rhea, mother of Zeus. In other words, all of the inscriptions from Malia deal with religious rites. This should come as no surprise, as more Linear A than Linear B tablets appear to focus on religious symbolism or rites.
Except for Tainaro, which is equivalent to the nominative neuter in Linear B, all proto-Greek spellings on this inscription have been adjusted to meet the exigencies of Old Minoan syntax. It would thus appear that etanasu is the Minoan orthography for hestanwn (standing, Greek Latinized), while pijani is the dative or instrumental singular in Minoan of the noun derived from the Greek verb, piainw, to enrich. The orthography of Tainaro appears to confirm that the nominative neuter in Linear B underwent no change in Minoan. This conclusion conforms with the table of 45 apparent Minoan masculine and neuter nominatives I recently posted:
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Free translation of Linear A tablet KH 5 (Khania) concerning the shipping of wine by sea?
If this tablet, KH 5 (Khania) is inscribed in Mycenaean-derived New Minoan, then it would appear that it deals with the shipping of wine by sea. The fact that the floor boards are apparently level would imply that the shipment was carried out successfully in calm seas. On line 1, adakisika, which is Mycenaean-derived New Minoan with orthography adapted to Old Minoan, translates as “and adorned with ivy”, which implies that the cargo has been blessed by a priest(ess). If this is the case, there is text missing before this phrase, which after all ends with “and”, hence possibly “and adorned with ivy (blessed by a priest(ess))”. If NA references nauwi, i.e. “on a ship”, then the mention of “on a level wooden floor (i.e. deck)” makes sense in context. This decipherment may be largely correct, but there is no way of verifying this with any certainty. Finally, if PA is the first syllabogram of pa3ni (paini), which I interpret as Old Minoan for “amphora”, then the wine is being shipped in amphorae, the only way wine could have been shipped in Minoan times. As if…
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Haghia Triada roundels & noduli:From: The Haghia Triada administrative documents: http://www.aegean-museum.it/musint2/en/crete/documents.inc.php Descriptions from this site (quoted): Although the writing has not been deciphered neither the language has been interpreted (sic, poor grammar) various data may be obtained from the tablets. First of all, a list of Linear A signs may be hypothesized, which, with its 97 symbols, reveals a syllabic script of a simple typology (consonant + vowel and vowels): the signs are, in fact, too many, to represent a complex syllabic system (as the Near Eastern Cuneiform and the Aegyptian Hieroglyph). To these syllabic signs a long series of "logograms", representing each one a word, are added. Types of seals represented:
Roundels: The roundel is a characteristic document of the Neopalatian Minoan [1] administration, beside the tablet. It is a round clay disk (classified as Wc) with seals impressions along the edge - from one to six impressions - and, on most cases, one inscription on one or both sides. Frequently the inscription consists of a logogram, sometimes also of a sign-group. It seems to represent the last act [2] of an administrative transaction and probably functioned as a receipt. The seals stamped on roundels fully coincide with seals stamped on the other different documents. At Haghia Triada 22 roundels have been found, one of them being without (an) inscription. Nodules: It is (sic, They are) the most widespread Aegean Bronze Age document, both geographically and chronologically. These clay small object (sic, objects) (defined as noduli by J. Weingarten) were not always inscribed but only sealed. They appear in two shapes: dome (classified as We) (fig. 4) and disk (classified as Wf) (fig. 5). At Haghia Triada 54 noduli have been found, in dome shape, and only 7 are inscribed. Types: 1 Flat-based nodule: This type of document is rarely inscribed but regularly sealed. Its characteristic is the negative impression on its reverse (or base) which shows that it had been placed upon a folded piece of parchment around which a thin thread was wound which was also wound into the clay. It appears in two different shapes: standing (fig. 6) or recumbent (fig. 7) (both classified as Wb). At Haghia Triada 76 flat-based nodules have been found, only 2 having a carved inscription. 2 Hanging nodule [3]: This small clay piece is characterized by string holes which show that it was fastened to another object by a string. They may present one or two holes. Those with two holes (classified as Wd) have an elongated shape (fig. 8), while those with one hole (classified as WA) present five slightly different shapes: pendant, pyramid, cone, dome, pear (fig. 9) [4]. At Haghia Triada 936 single-holes have been found, 851 being inscribed, and 11 two-hole, only 2 being inscribed. Comments by Richard Vallance: [1] Neo-palatial Minoan administration: This is the Minoan administration at Haghia Triada dating from the Middle Minoan MM ca. 1750-1550 BCE & Late Minoan LM1A, ca. 1550-1500 BCE. Documents in Linear A inscribed during the LM1A period may have been inscribed in Mycenaean-derived New Minoan. [2] “the last act”. This is ambiguous English. Does it refer to the “the most recent” of the Haghia Triada administration? And if so, does this mean the act or acts date from the Late Minoan LM1A period? And if so, are these acts inscribed in Mycenaean-derived New Minoan? [3] The nodules illustrated in my decipherment of Figure 9 above are hanging nodules. [4] See my 3 decipherments in Figure 9 at the outset of this post. If the syllabogram SI is the first syllable of a Mycenaean-derived New Minoan word, it could represent any of the 3 decipherments I have proposed. If on the other hand, SI represents any Old Minoan word, it is indecipherable.
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Decipherment of the Linear B seal BE Zg2:
This decipherment is straightforward. It certainly makes sense that a Linear B seal could deal with 5 torches, more than likely in the context of a religious or royal rite.
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Linear A seals: Part 2 + Minoan grammar, nominative singular masculine in u:Linear A seal HM 570.1g confirms beyond doubt that the word situ is New Minoan, i.e. Mycenaean-derived for “wheat”, a tight match with Mycenaean sito. But it establishes a lot more than just that. Since there are well over 200 Minoan words, whether Old Minoan or Mycenaean-derived New Minoan, all of which terminate in u, the circumstantial evidence is very strong that u is the nominative masculine singular of Minoan nouns and adjectives regardless. I have no idea what jetana means, as it is clearly Old Minoan.
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Second of 6 Linear A fragments from Phaistos in New Minoan = matere = to Mother (Earth)?This second of 6 Linear A fragments from Phaistos appears to bear the inscription 2. = matere, which would be Mycenaean Greek dative for “to mother”, with right-truncated text possibly following being waiaia or gaiaia = genitive singular = “of Earth”, i.e. “to Mother Earth”. The inscription tagged 1. consists of what appears to be an unidentifiable right-truncated syllabogram on the left, followed by the 2 ideograms identified. It would thus appear that this fragment is at least partially inscribed in New Minoan, with the word “to mother” being derived from Mycenaean. There is a greater likelihood than might have otherwise been the case that this fragment is in New Minoan, since its provenance is Phaistos, where a large number of Linear B tablets, many of them quite detailed and lengthy, have been unearthed. So in view of this, it would appear that this fragment (of a larger tablet) was probably inscribed in the Linear A syllabary immediately prior to its abandonment and replacement by the new official syllabary, Linear B. Hence its date of composition would probably have been ca. 1450 BCE, and no earlier.
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9 new Minoan Linear A words under U-WI, all of but 1 of which are probably of proto-Greek origin:
The 9 new Minoan Linear A words under U-WI are all probably of proto-Greek origin. As for those terms beginning with the syllabograms WA & WI, I have come to the conclusion that they all begin with digamma, meaning that digamma is even more common in Minoan Linear A than it is in Mycenaean Linear B. If we take into account that every last one of the Minoan Linear A words beginning with digamma would appear without digamma in Mycenaean Linear A, they all are equivalent to their Mycenaean Linear B and ancient Greek counterparts (the latter having dropped digamma for good). For instance, [3] TERA is almost certainly the ancient volcanic island of Thera, now Santorini, while [5] WAJA is equivalent to archaic Greek aia = earth, land and [7] WIJA is fem. pl. = arrows. The only word I have been unable to satisfactorily decipher is [6], of which I was able to decipher the first 2 syllabograms. You have to read the table to see my translation.
With this, we have come full circle to the end of our remarkable journey towards the decipherment of Minoan Linear A. Now that I have deciphered every last word I believe is of proto-Greek, proto-Hebrew, proto-Semitic or proto-Scythian origin, I have reached a cumulative grand TOTAL of 62 new Minoan Linear A words, expanding my original Minoan Linear A Glossary of 107 words = 21.5% of the total extant Linear B lexicon of 510 terms by my arbitrary count to a TOTAL = 169 words = 33 % of the total Minoan Linear A lexicon, which is exactly the sum and percentage I had predicted! This amounts to what is demonstrably a workable decipherment of the Minoan language, including of its grammar, which had evaded me before. Now all I have to do is to decipher as many of the 27 supersyllabograms in Minoan Linear A, beyond the 9 I have already deciphered. Now that I am armed with 62 new Minoan Linear A words, I am quite sure that I shall be able to decipher quite a few more of the supersyllabograms, and with that goal accomplished, I shall have effectively and once and for all deciphered the Minoan language.
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Bahai’ = the latest Dispensation from God = Progressive Revelation Imagine my astonishment when I happened across the teachings of the Bahai’ Faith, which came into being in the latter part of the nineteenth century. Its teachings are revolutionary. It allows one to keep the faith of one’s birth, in my case, Christian, but it opens up so many avenues to a faith greater than all religions, including itself. The Bahai’s firmly believe that theirs is not the last revelation, that more are to come. This sets them apart from all past religions. Unlike all previous religions of the past, the Bahai’ faith firmly counsels universal education, the education of women and the equal rights of women and men, the promotion and teaching of technology and science, and the list goes on and on. This sort of religion truly appeals to an intellectual such as myself. I shall be posting the tenets of the Bahai’ faith on a regular basis here on Minoan Linear A, Linear B, Knossos & Mycenae. Here are the first three observations from the faith:
They are real eye-openers!
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POST 1,400: another sonnet of mine, based on the previous 2 haiku in Mycenaean Greek: Never fearMatthew 14:27 But Jesus immediately spoke to them, saying, Take courage; it is I: do not be afraid.
The Temple of Bahai’, Tel Aviv, Israel While you are so afraid of your own life, never fear for me, for I fear as well as well as you for every scrap of strife we shall have all endured by spiting hell: and it’s just as well, heaven willing earth shall allow Bahai’ the inspiration to distance wisdom of our precious worth, our spirit His, His imagination ours the “forever Was”, forever shared with every single soul, however ill: We’ll know the love of God has always spared us all and embraces us in his Will... ... and it’s just as well I can hear Him spell his Word on us to see us faring well. Richard Vallance, January 10, 2017
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UPDATE on the military Minoan Linear A tablet HT 94 (Haghia Triada) = attendants to the king/foot soldiers:This tablet, HT 94 (Haghia Triada) contains the key military Minoan Linear A term, kapa, which is almost certainly the approximate equivalent to Mycenaean Linear B eqeta = “follower”.
The term eqeta in Mycenaean Greek has a special connotation. It denotes an attendant to the king, wanaka, who is usually also the rawaketa = “leader of the hosts” i.e. “Commander-in-Chief”, which in the case of the Mycenaean expedition against Troy (ca. 1300-1250 BCE) would have been Agamemnon.
It is notable that the ideogram, apparently for “man”, on the medallion is so large that it practically fills the entire surface. Note also the supersyllabogram KA which is surcharged top right. This medallion is not the Linear A tablet HT 94 (Haghia Triada), but its resemblance to the text of the latter is so striking it simply cannot be ignored. In addition, this ideogram is more elaborate than the standard one for “man” in Minoan Linear A, and bears an amazing resemblance to the fresco image of the eqeta above. For these two reasons alone, I have come to the firm conclusion that indeed kapa in Minoan Linear A is the close equivalent to eqeta in Mycenaean Linear B, with a scalar precision of 75 % or >. According to the renowned twentieth century Linear B expert and researcher, L.R. Palmer, the eqeta also appears to have had a religious function. It is highly unlikely there was such a person as a “follower” in pre-Mycenaean, Minoan society at Knossos. So we must take a stab at an approximation to the term eqeta in Minoan Linear A, i.e. kapa, which would probably have referred to attendants to the King, much in the same way as the Praetorian Guards who protected the sacrosanct person of the Emperor in post AD ancient Rome.
