The Ethnicity of the Sea Peoples - RePub - Erasmus Universiteit ...

identical to Egyptian bi’ty “king of Lower Egypt”, 661 so
that pinipiti actually constitutes a Semito-Egyptian calque
of Luwian hieroglyphic infans +H ANTAWAT- “prince”. 662
The geographic name Sa®urwa is attested in writing
variant Sa®arwa for other Cretan hieroglyphic inscriptions,
and occurs, in adjectival derivative, in Linear B as
Sakarijo or Saqarejo. It has been plausibly identified with
Homeric Skheria, which in turn appears to be the ancient
name of Hagia Triada in the western part of the Mesara. 663
Next, the frequent Tarunu is, considering the fact that Cretan
hieroglyphic [r] may also express [l] and, as we have
just seen, vice versa, and on the analogy of Tìtarma being
the Luwian hieroglyphic form of Hittite Attarima, likely to
be read Atlunu – which resembles Plato’s mythical Atlantis
too much to be dismissed as accidental. On the basis of the
distribution of the seals with this geographic name, it
probably refers to the northern zone of Crete from Knossos
to Kato Zakro. 664 Furthermore, Ayal, which turns up in
variant form Ayalu in Linear A, is for its association with
Semitic ajalu “stag”, ingeniously explained by Best as the
Semitic designation of modern Malia, otherwise indicated
in Cretan hieroglyphic by a deer with prominent antlers or,
as a pars pro toto, by the antlers themselves (028). As the
deer or antlers render the value rú, an abbreviation of Linear
B Rukito “Lyktos” lies at hand, which name is mentioned
in the itinerary of Aegean place names from
Amenhotep III’s (1390-1352 BC) temple tomb at Kom el-
Hetan (Thebes) in between Amnisos and Sitia – i.e. exactly
where we would expect665 the mention of the ancient name
of Malia. Finally, for its striking resemblance to Homeric
Phaiakes, the form Payaki is likely to be considered an
ethnonym referring to the inhabitants of Skheria – the ancient
name, as we have just suggested, of Hagia Triada. 666
If for the sake of completeness we add that anu in the
legend of seal # 255 is a Cretan dialectal variant of Luwian
hieroglyphic anan “under”, characterized by a/u-vowel
1994: 512.
661 Gardiner 1957: L 2; cf. Best 1996-7: 118-9; Woudhuizen
1997: 107.
662 Best & Woudhuizen 1989: 123-4; Woudhuizen 1992b: 197-8;
Woudhuizen 1997: 107; Woudhuizen 2001b: 611; cf. Laroche
1960a: *46.
663 Best & Woudhuizen 1989: 118; Woudhuizen 1992a: 32-3.
664 Woudhuizen 1992a: 78-9; Woudhuizen 2001b: 612-3.
665 Best 1996-7: 116; Woudhuizen 2002a: 126-7.
666 Best 2000: 29; see section 12 above.
129
shift, 667 that Taruni in the same legend bears testimony of
the dative singular in -i of Tarunu “Atlunu” as paralleled
for Luwian hieroglyphic, 668 that yatanu in the legend of
seals # 257, # 312, and # 314 corresponds to Ugaritic ytn
“he as given”, 669 and that pititi in the legend of seal # 314
shows the dative singular in -ti as attested for Linear A
(tel Dakuseneti “delivery to Taku-šenni”) and Cypro-
Minoan (telu Sanemeti “delivery to Sanemas”), 670 we arrive
in sum at the following transliteration and interpretation
of the legends of our 10 Minoan seals (cf. Fig. 26).
Remaining seals or sealings used in our discussion of
the signs are # 003 and # 139 from Knossos, which read
bi’ty ma6-sa PIA “the king has given to the god(s)”, with
masa representing either D sg. in -a or D pl. in -ai of Luwian
hieroglyphic masa(na)- “god”, # 196, presenting the
personal name sa-ná-ma, and # 246 from Kritsa, which
reads pi-ti ®i-a-wa6 “king (of) Akhaia”, thus presenting671 the earliest recorded reference to the Greek mainland.
667 Laroche 1960a: *57, 2; cf. atu “in”, corresponding to Luwian
hieroglyphic ata, and upa “behind”, corresponding to Luwian hieroglyphic
apa, from the text of the Phaistos disc, see Best &
Woudhuizen 1989: 79-82.
668 See section 5, note 88 above.
669 Gordon 1955: 70; Segert 1984: 44; 74; cf. Best & Woudhuizen
1989: 127; Woudhuizen 2001b: 612. Note that this element is paralleled
by the presence of “the hand that gives” pia (Laroche
1960a: *66) in the legends of Middle Bronze Age Luwian hieroglyphic
seals, see Best & Woudhuizen 1989: 135-6; Woudhuizen
2001b: 612; Woudhuizen 2004a: 119-20.
670 Woudhuizen 1992a: 96. The ending in -ti originates from the
Luwian hieroglyphic dative singular of the pronoun, see Meriggi
1980: 322-3. For another instance of a Luwian hieroglyphic case
ending in the legend of a Minoan seal, cf. the dative singular in -i
mentioned above and the genitive singular in -sa as attested for #
193 from Zyro, reading SASA magistratus TARKU-sa “seal of the
magistrate Tarkus” (Best & Woudhuizen 1989: 113-5, esp. note
88). These endings indicate that the legend of the seal in question,
notwithstanding the use of Egyptianisms and Semitisms, is
conducted in the Luwian language.
671 Note that this legend strikingly recalls “to the gods of the
Greeks” in inscriptions on pottery from the Hellenion at Naukratis
dating from the Archaic period, see Boardman 1994: 142; cf. section
2 above.