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byClyde A. Winters, PhD
Uthman dan Fodio Institute 2007 C.A. Winters
The ancient people of Crete are called
Minoans or Eteocretans. The Egyptians
knew these people as the Keftiu.
The Keftiu or Minoans spoke the
Malinke-Bambara language. The Malinke-
Bambara language is a member of the
Mande group of languages which belongs
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to the Niger-Congo superfamily of
languages spoken in Africa.
Here is a picture of Keftiu from the
Egyptian tombs. They are bringing goods
to Egypt in their distinctive ceramics.
Minoans/Keftiu in Egyptian Relief
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LIBYAN ORIGIN OF MINOANS
Every since Sir Arthur Evans, discovered the
hieroglyphics and Linear A writing of Crete there has been a
search for the authors of this script. Evans (l921) suggested
that the Minoan civilization found its impetus from the
arrival of refugees from Libya to Crete.
Evans supported this hypothesis by discussing the
affinities between Crete and Libya, e.g., l) the writing of
Crete and Libyco-Berber (Manding) writing are similar
(Winters 1985),2) both groups wore the cod piece, and 3)
Men on a boat from Thera
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they share the identical customs of leaving a lock of hair
hanging down in front of the ears. The protruding tuft of hair
was associated with an initiatory rite dedicated to the
goddess Neith.(Bruson 1985) The goddess Neith or Athene,
was a Libyan goddess.
Other scholars have also found a Libyan influence an
Crete. A.B. Cook (1914), noted that the Libyan ram with
horns curved downward occurs in Minoan art. The ram is
associated with the goddess Athene (Neith). In addition
Pendlebury (l965) postulated a Libyan immigration to
southern Crete in the area of Messara (c.3000-2200 B.C.)
Hammond (l967), feels that the Libyans settled the plains of
Phaestos between 1900-1700 B.C. In addition
Dr. Alain Anselin (1984), has done a fine study of the Black
Libyans of Crete.
LINEAR A WRITING
Linear A writing is a variant of the Proto-Saharan writing,
used by the Manding in the Sahara. The earliest Manding
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inscriptions have been found at Oued Mertoutek. The Oued
Mertoutek inscription has been dated to 3000 B.C. , by
Wulsin (1941)
The Proto-Manding script has around 200-350 signs and
around 40 different forms. It is a syllabic script. (Winters
1983,1985b) Due to the early date assigned to the Oued
Mertoutek site, we can infer that the Proto-Saharan writing
was invented sometime earlier than 3000 B.C. Up to this day
the Manding writing is used by Manding secret societies.
(Winters 1977)
The hypothesis that the Eteocretans spoke a Manding
dialect is supported by a comparison of Minoan Linear A
signs and the Manding signs which were used in the Western
Sahara. Many of these signs are clearly cognates.
To further test this hypothesis that the Eteocretans
probably spoke a Manding language we compared Manding
and the Keftiu or Cretan names collected by the Egyptians.
(Peet 1917) Crete is mentioned in Egyptian documents of
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the First Intermediate Period and 18th Dynasty. (Strange
1980 :71-73; Vercoutter 1956:43-45)
The Ketiu personal names come from a schoolboy's
writing board of the 18th Dynasty. The heading of the
writing board now located in the British Museum was "How
to Make Names of Keftiu".
Although the Keftiu names have been compared to
Semitic without success, a comparison of these names with
Manding personal names provide startling agreement.
In Manding /b/, /f/ and /p/ are often interchangeable.
This suggest that the MInoans or Keftiu called themselves
Kebe, the name of a leading Manding clan. Or this name
may refer to the Keita Mande, the royal family from which
sprang the rulers of ancient Mali.
Keftiu , is made up by the root kef-, plus the localtive
suffix /-i/ used to give the affirmative sense, /-t/ the suffixial
element used to denote place names, nationality and
personal names, and /-u/ the plural suffix. Thus Keftiu can
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be interpreted as "The land of the Kefs". The Egyptians
probably pronounced the Minoan /b/ like /f/ . As a result the
Eteocretans probably called themselves Kebe (pl. Kebew)
and Crete Kebeta.
The term Caphor is probably based on the Egyptian work
Keftiu. The rulers of Kebeta, were called Mansa (> Manos).
On Egyptian writing board BM5647 there are eight Keftiu
names. These names agree with Manding names:
Keftiu (Kebetiw) Manding
'shr sye
nsy nsye
'ks nkyi
Pnrt Pe,Be-ni,Fu-ne
'dm Demba
Rs Rsa
Of the Keftiu names compared above we find startling
results four of these show full agreement, one name has
partial agreement and only one name lacks full or partial
agreement in both Manding and Keftiu.
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The personal name which shows partial agreement is
Pnrt. The root of the name Pnrt, is probably Pe. This name
can be easily explained by Manding grammar. If we break-
down Pnrt into its segments we have Pe, plus /-n/ a suffixial
element added to Manding words when they are verbalized.
The /-r/ (ra), is the suffix of the present participle ;and /-t/
(te) is the suffixial element used for form names. Thus Pnrt,
was probably pronounced Penrate.
LINEAR A INSCRIPTIONS
The Eteocretan inscriptions and tablets from the palaces
of Crete indicate that these buildings were mortuaries or
temples of the dead.
The idea that the palaces of Minoan Crete are in reality
mortuaries in not new. Oswald Spengler (l935) suggested
that the Minoan "labyriths" might be in reality temples of the
dead.
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Georg Wunderlich (l974) has the same views. He wrote
that "[T]he Minoans built genuine tombs for the preservation
and care of the dead. Their tombs were allowed to decay
when the old cult of the dead was superseded by
the "New" heroic method of cremation [introduced by the
Indo-Europeans] with its built in insurance against grave
robbing".
The Minoans practiced communal internment. the earliest
clan tombs were developed during the Neolithic; sites such
as Chrysolakkas near Mallia,and Arkhanes are examples of
this practice of making communal graveyards.The collective
graveyard at Arkhanes was replaced by a temple for the
dead.
Hagia Triada and the sanctuaries such as Iouktas were
probably also communal internment centres of the dead
dedicated to Neith or Athene the goddess who protected the
remains of the dead in their coffins or burial jars.
In Greek mythology Athene or Neith took the first olive
tree to be planted in Crete, after Libya became arid. (Graves
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1980:45) She was a major god in Libya and Lower Egypt.
This is significant because one of the pre-Islamic gods of the
Manding was called Ni-ya/Nia . This Nia is probably the
Neith of the Greeks. The goddess Neith came from Africa.
(Bernal 1986)
The goddess Neith is frequently mentioned in the
funerary tablets of ancient Crete in the form of Nia. A
comparison of the Vai (member of the Manding group) signs
and Linear A signs, indicate that the sign for Nia/
Neith is . This sign is formed by two symbols
na and___i. Thus was Nia among the
Manding. Ni-ya/ Nia was a mother goddess, protector of
nature and manifestation of life.
The association of many Minoan sites with the
underworld is evident from the presence of "double shields"
frescos, like the one at Knossos. In the ancient world ritual
shields were placed in tombs to ward off evil spirits.
(Wunderlich 1974:48-49) Among the ancient Egyptians the
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emblem of Neith the guardian of the coffins and canopic jars
was a shuttle or crossed shields . The center
of the Neith cult was Sais in the Delta. In Minoan Crete the
double shield motif in tombs and or sarcophagus may have
been used to indicate the presence of Neith. H.R. Hall,
observed that: "The characteristic Cretan figure-of-eight
shield is the same as the shield of the goddess Neith of Sais,
which probably goes back to early Neolithic days". (Hall
1927)
In Libya and Crete young children wore the uraeus
"serpent lock". This protruding tuft of hair was associated
with the initiatory rite dedicated to the goddess Neith.
According to Cook (l914), this coiffure was associated with
young Eteocretan initiates as late as the fifth century B.C.
Since many buildings of ancient Crete were temples of
the dead, most Linear A tablets, are funerary tablets. The
funerary tablets written in Linear A indicate that the people
put into these mortuaries were high born.
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In addition, their character appears to have been morally
sound because the documents speak of the deceased as
"becoming an amulet/object effective for its virtue". Thus
when these Cretans died they probably were deified as
first suggested by the remarkable scene discussed by Anta
Diop (l991) preserved on the Hagia Triada sarcophagus. This
indicates that people visited these tombs so they could btain
a blessing from the 'righteous dead'.
Due to our decipherment of the Minoan script, it has
become clear that the Minoans used Linear A to write
religious text. The corpus of Linear A inscriptions on tablets
and libation vessels show considerable repetition.
The sacred uses of the Linear A script is evident from the
numerous votive inscriptions found on stone objects of art
from the numerous Minoan sanctuaries excavated in Crete,
especially those found at Iouktas.(Karetsou 1985)
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LANGUAGE OF MINOAN INSCRIPTIONS
Since the Eteocretans were Manding speakers we can
read the Minoan inscriptions by comparing the Vai and
Minoan scripts to discover analogy in the shape and form of
the Linear A characters and the Vai characters. Once this is
done we give the Linear A sign its value in the Vai script, and
then use Malinke-Bambara to read the signs.
Each Linear A sign is monosyllabic. They are of the
consonant (C) vowel (V) class.
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The key to the decipherment of Linear A were:
1) the evidence of Manding migration to Crete; 2) repetition
of certain signs on Cretan libation vessels; and 3) this
regularity of inscriptions led to the assumption that the
inscriptions found in the sanctuaries are votive prayers.
The assumption that the inscriptions on sacred objects from
Crete were votive prayers made it possible to hypothesize
that the wish or desire requested in the inscriptions would
be addressed to a particular deity. This assumption proved
to be the correct one. Because a study of Linear A text
led to the discovery that a common sign in many of the text
was the sign, or the double axe of the votive vessels which
in both text represent the name Nia. This sign usually
appears once or twice in most Linear A documents and
votive inscriptions. This implied that Nia, was the
name of the major Eteocretan deity.
In the funerary tablets from Hagia Triada and
Arkhanes and votive prayers of Iouktas there is frequent
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mention of the dead inhabiting a place where they were "in
the company of Nia (Neith)" In an inscription from
Iouktas published by Karelsou, Godart and Oliver (1985):
Ni po-tu i-fe Yu-i I-gyo Nia
"This soul / is obliged to the order/ (his) breath of
life/ the vital spirit/(it is) thou in the company of the
divinity of the cult/(the Great) Nia". (See figure
18IOZa8)
In another interesting inscription from Iouktas we read
that:
Nia Yu tu-kpe fe-i po tu
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Nia/ the life blood/ the Ruler of Moral sweetness/
(she) is the breath of life/ the Pure Ruler".(See figure
IOZa2 Godart, et al 1985)
Nia is also mentioned many times in the Haghia Triada
documents published by Carralelli (l963). These tablets as all
Linear A tablets are read from right to left. In these texts it
is made clear that the dead reside in the company of Nia, in
a state of retreat. This is best illustrated in Carrotelli (l963)
illustration no. 12:
Nia ita-pa ta bu
"[You] exist with Nia in a unique state of retreat".
In Carratelli (l963) illustration no.7 side B, we find the
following:
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I Nia ita-pa i-fe pa-i
"In the company of Nia, thou exist in a most unique
state. Now you are very much empty".
It appears from the inscriptions that Haghia Triada was
the home of Neith. In Carratelli (l963) illustration no. 13 we
read the following:
Se gyo ta Nia lu.
A [fine] Supporter of the Diety (lies) here in Nia's
House".
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Our decipherment of the Linear A writing proves that the
Eteocretans came from Africa not the Middle East. It also
shows that even before rulers of the 18th Dynasty
conquered Keftiu, the rulers of this land were from
Libya.
These Linear A tablets give us valuable information about
the Minoans.Although the entire corpus of Linear A tablets
are concerned with statistics on flocks of sheep, harvests of
wheat and olives, and etc.; the Linear A tablets provide us
with a distinctive view of Eteocretan religion and devotion to
the goddess Nia or Neith.
Linear A Inscription
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