by

Clyde 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

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
 Men on a boat from Thera

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)

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

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

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
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.

 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.
 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

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

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.

 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)

 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.

 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

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

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:
 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".
 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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