Possible language , place of origin of the tablets & "writer"

Note and remember that my focuss is not where and how language branches emerged but only supposed writing on those messy tablets

First, I would present you the papers:

The Pelasgian Pre-Greek Substrate and the Linear-A by Arnaud Fournet
https://www.scribd.com/document/34142099/The-Pelasgian-Pre-Greek-Substrate-and-the-Linear-A
Pelasgians Indo-Europeans and the arrival of the Greeks by Professor Michael B. Cosmopoulos
https://www.scribd.com/document/181204119/Pelasgians-Indo-Europeans-and-the-arrival-of-the-Greeks
Excerpts from the later:
"Kretschmer suggested that before the Indo-European greeks arrived in the Aegean, the area was populated by twoo substrata:
If we accept that the indo-European languages were allready differentiated by the end of the fourth millenium B.C., it is possible that the early Bronze Age Aegean was inhabited by Proto-greeks: if not, it is likely that the population was not Indo-European(Pelasgians)"

 "They may have observed fertility rites, in wich ithyphallic images were used.It is also likely that they worshipped a hosehold/family deity.later identified with Hera or Eilythia.
Finally,the worship of a dominant male god may be suggested, at least for dodona-altough this may be a later introduction"

"Theyr original geographical distribution seems to have covered north Greece from Thessaly to Epiros, the Peloponese, and the Cyclades.
The Pelasgoi of the islans were expelled by carians, who arrived after greeks and stayed in the islands until Minos expelled them.
Carians and greeks, both indo-European peoples with knowledge of metallurgy and with more complex economic, social and political organisation (cf.Treuil 1983:515)-gradually took over the indigenous population, without an invasion or destructions."

"The Neolithic inhabitants of Greece could be identified with Pelasgoi.At the end of Neolithic  and the begining of the early Bronze Age,especially early Bronze I,some changes seem to have taken place in the aegean World"

Keos (Cyclades, Greece) as a pristine Sirius cult center in the Minoan Archipelago http://www.q-mag.org/amanda-laoupi-the-pelasgian-spiritual-substratum-of-the-bronze-age-mediterranean-and-circum-pontic-world-1.html?fbclid=IwAR1UEwWT3d75P3NDs19lV8ylkw6T_zoSvdyAtWLNgzfffV93KCTivjNsyUw#FXR9fGbV

The strongest unbroken link with the Pelasgians and Sirius’ prehistoric cult is provided by evidence found in ancient Keian tradition (for the decoding of the myth, see Laoupi, 2006b). A corpus of various data concealed in poetic images or hidden under the veil of allegory may function as a pool of inexhaustible sources of information.  Evidence has showed that Sirius was worshipped in later Greece, specifically in Keos, near Attica. The groups of Pelasgians were related to Keos (the initial name was of ‘protohellenic’ origin and it was Keōs) and other Cycladic islands, to Minoan Crete (bee-keeping and the semiology of the bee in ritual and religion was prominent in Minoan Crete), to Attica (especially prehistoric Athens, the eastern slopes of mountain Hymettos and the area of Mesogaia), Thessaly and Arcadia. These areas were also related to specific agricultural and pastoral activities.

Furthermore, Homer (Odyssey, xix.172-178) calls Crete a land of many peoples, reporting that "...therein are many men, past counting, and ninety cities. They have not all the same speech, but their tongues are mixed. There dwell Achaeans, there great-hearted native Cretans, there Kydonians, and Dorians of waving plumes, and goodly Pelasgians". Although the general trend of archaeological research shows that Keos underwent significant Minoan influence in early times, as well as the Athenians themselves (see the heavy toll to the Minoans, and Theseus’ trip to Crete), this paper suggests that evidence indicates fundamental continuity within a specific nucleus of prehistoric population found in Crete also, the Pelasgians. The pivotal figure of Aristaios is detected, directly or indirectly, wherever a Pelasgic substratum exists all over the Mediterranean and Asia Minor.

The island of Keos was once called Seiria or Syria in honor of the star Sirius aka Seirios in ancient Greek (Homer, Odyssey xv.403 ff; Svoronos, 1898 and 1899 in Greek). The coins of the island depicted a young man (Aristaios/Apollo; Nonnus, Dionysiaca V.xv: Aristaios was considered as the Sun’s son in Keos; Svoronos, 1899, p. 174: according to one version of the myth, Aristaios was also Cyrene’s son, Cyrene representing Selene) and the front body of a dog emanating beams. On the other hand, and according to ancient writers, the name Seirios (Liddell Scott, 1980) was also an epithet of the shining Sun (like Ariadne was an epithet of Aphrodite and Phaethon an epithet of Apollo). The constellation Lepus/the Hare which seems to be chased by the famous giant hunter Orion and his dogs (Canis major & minor) was associated with the qualities of the Moon (early Egyptians believed that this constellation symbolized the Boat of Osiris/Dionysos) and along with Canis major, it forms the letter E, the divine and sacred letter of the Hellenic race (but this correlation is beyond the scope of the present research).

Sirius on Keian coins. Source: Poole 1886:89, No 7, Pl. XXI.3 : CEOS in genere. 2nd & 1st century BCE Bronze. Poole 1886:93, No 46,  Pl. XXI.25:CARTHAEA.  2nd & 1st century BCE Bronze. 

Up left: Wall painting from the Hellenistic family tomb of Lysson & Kallikles
(2nd century BCE), Miesa/Naoussa, Macedonia, northern Greece; Up right: Sirius on the coin of Karthaia, Keos island, Greece (see above-mentioned image). Down left: Coin of Thespiai, Boiotia, Greece (early-mid 4th century BCE); Coin of Itanus, Crete (425-380 BCE). 

Six-ray star & E (triaichmon); Malia palace (on the wall of  a cistern used in catharsis rituals); once believed to be tectonic symbols but now considered as astronomical symbols found all over Minoan Crete. © Nikos Zervonikolakishttp://www.visaltis.net/2015/04/blog-post_24.html  (Greek text). For the astral cycle see also MacGillivray, 2004, p. 334 ff

Aristaios’ case proves an ancient Greek saying that ‘many names correspond to one figure’, as this mythological cycle includes various explanatory approaches, movements of prehistoric groups in the broader Mediterranean area and the recollection of a hero/benefactor of humankind (RE 1895:  852 - 859; Larson, 2001, Ch. II.5.3, pp. 84-87). The formation of the mythological substrata could be studied as following:

I. The Pelasgian nucleus of Thessaly: Aristaios and his healing traits  & prophecy skills (Apollonius of Rhodes Argonautica, II.498, II.509-515 & IV.1128;  Diodorus, Library of History  IV.81.1; Cicero, De Natura Deorum III.18; Oppian, Cynegetica IV.265; Nonnos, Dionysiaca V.212 & XVII.357; Hyginus, Fabulae 161;  Suidas s.v.  ‘silphion’).

II. The Pelasgian nucleus of the Aegean islands: Apiculture (Rose: 321- 322; Aristotle Keion Politeia fr. = Schol. in Theocr. id. 5,5; Apollonius, IV.1128; Diodorus, IV.81-82; Ovid, Fasti I.363;  Oppian, IV.265; Nonnos, V.212; Hesychius,  s.v. ‘ vrisai’; Pliny in his Historia naturalis (XI.xii) associated Sirius, the famous ‘honey star’, with the formation of honey at the times of its rising, since honey was collected after its rising). Especially the Keian relation between Aristaios and the legend of the Etesian Winds, which led to an annual summer ceremony during the heliacal rising of Sirius, is recorded by ancient writers (Apollonius Rhodius, Argonautica II.516-527 with scholion to II.498; Theophrastus, De ventis, IV.73; Aristotle fr 511, 611.27; Callimachus, fr. 75.32; Diodorus of Sicily, IV.82.1-3; Heraclides of Pontus, fr. 141; see also: Burkert, 1983, pp. 109-116 and Davidson, 2007, p. 207. For an in-depth analysis of mountain peak sanctuaries see also: Cherry et al., 1991, p. 100; Kyriakidis, 2005; Earle, 2008, p. 41; Renfrew, et al., 2015).

The typology and variety of the potsherds from beehives found during surface surveys in the area of Koressia, or derived by other archaeological layers from Karthaia and Ayia Irini (Archaic and Classical deposits of the settlement), show not only the importance of apiculture for the above-mentioned areas, but also the stable relationships (economic, cultural, religious, technological) between them (Cherry, et al., 1991, pp. 260-263). Especially in Keos, there was a place-name Melissos, in the territory of the ancient city-state of Karthaia (IG xii.5 1076 1,93; Cherry, et al., 1991, p. 238).

III. The Pelasgian nucleus of the Peloponnesus: Pastoralism & Agriculture  (Homeric Hymn to Hermes, V.2; Hesiod, Theogony 977; Pindar Odes, Pythian  IX.59-65; Herodotus, I.146;  Hellanicos Ia,4,F.4  Harpokrates Suidas s.v. ‘tetrarchia’; Heraklides of Pontus, FHG II.215.ix.2; Pausanias, Guide to Greece VIII.4.1; Apollonius, II.498; Diodorus, IV.81.1; Larson, 2001, ch. I.4, p. 40 & II.5.3, pp. 84-87)

Aristaios was considered a perfectly apt hunter and shepherd. People used to call him ‘agreus’ (hunter) and ‘nomios’ (shepherd), characterizations attributed to Hermes and Apollo, too. The gods Hermes and Pan were primaly Arcadian deities, thus, Aristaios could be also a pastoral demon related to the Nymphs, as was Orion. Similarly to the Keians who claimed that Aristaios taught them cattle-breeding, the ancient Arcadians, considered to be ‘the natives of  Greece’, used to say that Aristaios taught the head of their race, Arcas, the art of bread-making and weaving.

            IIIa. Arcadia
During the 16th century BCE, Aristaios, along with a group of Arcadians from Peloponnesus, Thessaly or Boeotia, came to the island of Keos. According to other traditions, he left the island and moved to Arcadia, Sardenia or Thrace (all being pristine Pelasgian cult centers).  Later on, during the 12th century BCE, the hero Keos, another son of Apollo, arrived to this Cycladic island giving his name to it. Modern scholars recognized the two different aspects of Artemis Kalliste in the tradition of two Arcadian female figures of Callisto (representing the Big Bear astronomically), mother of Arcas (grandson of Pelasgos), and Cyrene, mother of Aristaios.

            IIIb. Argolid
The rescued fragments of Hellanicos’ works often refer to the migrations of Pelasgians during prehistoric times and the strong bonds among them, from Argolid to Thessaly, the Ionian Coasts, Magna Grecia and Sicily.

IV. The Pelasgian nucleus of the Eastern Mediterranean and beyond: Kadmos and Dionysos (Hesiod, Theogony 975; Apollodorus, The Library III.25 & III.30-31; Hyginus, Astronomica II.4 and Fabulae 181; Oppian, IV.265-272; Diodorus, IV.81.1; Nonnus, V.212, XIII.253-308, XIX.225, XXIV.77& XXIX.179).

The Boeotian king Kadmos, father-in-law of Aristaios, was also father of Semele, mother of the god Dionysos. According to several traditions, the hero belonged to the secret custody of this god, and could be traced in the area of Thrace, where, after having been initiated by Dionysos in the Thracian Mysteries, he finally disappeared on Mount Haimos (or Hemus). Autonoe, daughter of Kadmos, married the hero and gave birth to a son, Actaion, whose destiny was to be a rather cruel one, for he died later by goddess Artemis, and his own hounds, in the Boeotian mountain of Kithairon.   

Moreover, the figure of Aristaios is also present in the local traditions of the Euboean cities of Eretria and Karystos, across from the northern coasts of Keos. Aristaios traveled also to India, to the Indian River Hydaspes along with god Dionysos.

V. The Pelasgian nucleus of Attica: Viticulture – Dogs - Lion hunting (Homeric Hymn to Demeter, 154 & 476; Herodotus, VI.137; Aristotle, The Athenian ConstitutionXXXIX.2; Pausanias, I.38.3; Plutarch, On Exile 607b; Apollodorus, II. 5.12; Kearns, 1989).

In ancient Athenian tradition, the native Pelasgians were expelled from Attica by the Athenians, at a time when they cultivated successfully the land at the foot of mountain Hymettos, given to them as an exchange gift for the erection of the ‘Cyclopean’ Walls.  In later centuries, the Athenian calendar began at Sirius' rising. According to Graves (1969), Orthrus (the morning twighlight), mate of Echidna and father of Chimaera, the Sphinx, the Hydra and the Nemean Lion, symbolized the Dog Star having two heads – the Lion and the Serpent – thus, representing the new reformed calendric Athenian year. Hecate was also involved in Sirius’ lore, as she was considered protector of the dogs (Artemis-Selene-Hecate).

But, although Aristaios holds a primal position in the local tradition of ancient Keians, their neighbours, the Athenians, attributed the sacred knowledge of viticulture to the god Dionysos, relating it to the tragic story of Icarius and her daughter Erigone (later in this paper the interconnection of Sirius and Apollo/Dionysos will be revealed). This tragic story (Kearns, 1989) contains elements of the Pelasgian Sirius cult, as the girl’s dog, Maera or Maira,  which itself means ‘Shining’, refers to Sirius, since her mistress Erigone was  transformed into Virgo, and her master Icarius into Boötes (Hyginus, Astronomica 2.4). Then the god Dionysos punished the Athenians (making their maidens lose their mind and hang themselves), or especially the shepherds who were responsible for Icarius and Erigone’s deaths. According to a different version, the shepherds fled Attica finding refuge in the island of Keos (Theodossiou, et al., 2011).

On the other hand, Sirius was annually, from its heliacal rising to 22 August, also called ‘Maira’ (< ancient Greek verb marmairo = ‘to shine’ Palatine or Greek Anthology, 1917, 9, p. 55). And Maera was a starry goddess, daughter of the Titan Atlas, who was also strongly related to arcadian lore and tradition (Theodossiou, et al., 2011). The Hellenistic poet Callimachus mentions (Aetia, fr. 3.1) “The [Kean] priests of Zeus Aristaios Ikmaios (the Lord of Moisture): priests whose duty is upon the mountaintops - to assuage stern Maira [Seirios] when she rises” (Sirius as female deity). Finally, Sirius was called ‘Maira’s star’ by the epic poet Nonnus of Panopolis (Dionysiaca, V.5.220-222).
Another interrelation of archaeoastronomical data with Athenian and Minoan traditions is that after Orion’s death, Artemis donated his exquisite hound to Procris, daughter of the Athenian Erechtheus, or to Zeus and Europa, the son of which (Minos) gave it to Procris because she had healed him (Theodossiou, et al., 2011).

Considering that the Sirius cult among various ‘proto-hellenic’ groups adopted  concrete symbolic language and archetypes, this paper deals also with transculturality at a cognitive level. According to this methodological framework, the motive of the hunting lion seems to be appropriate for the connection between the summer solstice (the beginning of dog-days and the heliacal rising of Sirius) and solar deities. The above-mentioned interrelation had been built especially in the geographical area of attico-cycladic cultural structures.  Since early times, people of Attica knew about the existence of a cave near the area of Spata, on the northeastern slopes of mountain Hymettos, the name of which was ‘Lion Cave’. Apart from the intense use of its space by shepherds and a later cult of god Pan and the Nymphs (cave sanctuary), the local traditions (Wordsworth, 18362 / 2004, pp. 126 & 212 / note 3; Scully, 1962, p.  220 / note 19; Goette, 2001, pp. 191-192; Karali, Mavrides and Kormazopoulou  2005) date back to prehistoric times. Ancient lore says that a fierce lion having its den in the cave used to terrorize the local population of the Mesogaia plain (the slopes of Hymettus and the areas of eastern Attica, where the nuclei of Pelasgian settlements were found).

The Keian tradition of the hunting lion is a very interesting version. Formerly, the island was called Meropis and Hydroussa (land full of water) and it was the Nymphs’ favourite homeland (Ovidius, Epistulae Heroidum k 221). The Nymphs, spirits related to water (in the form of ocean, spring, lake or river), dwelled in the woods (the eastern coasts of Attica and the island of Keos were characterized by the abundance of a specific species of oaktree: see Plinius, Historia Naturalis IV.5.xviii; Hesychius s.v. ‘saronidas drys’; Scholia in Callimachum, Jovem Hymn 22. Nowadays, a tiny part of this oak forest has survived in the inner part of the island.  This type of vegetation refers to wetter and colder weather conditions, preceding historical periods). But, unfotunately, the Gods kept a jealous eye on the island’s prosperity, so they sent a ferocious lion to chase the Nymphs out of it. This beast gave its name to a northern Keian promontory, later known as ‘the peninsula of Kephala’, where a neolithic settlement and cemetery have been already excavated. On a map, the promontory appears shaped like a horse’s or dog’s head.

Apart from the strong parallels between the Cycladic islands, general parallels between Kephala and Thessaly are found in the form of cultural items (e.g. terracotta figurines) and architectural features. Moreover, a connection between Kephala and the Late Neolithic mainland of the South (Argolid and Attica) has been detected by researchers (Coleman, 1967, p. 1, 172-173 and 1977).  On the other side of the island, inland, to the SE to the ancient capital Ioulis, lays the statue of an enigmatically smiling Lion - kwown as ‘Liontas’ by local people (Welter, 1954, pp. 78-86: connection of the statue with the prehistoric tradition of Nymphs’ pursuit). The archaic statue, 6,40 m long, dated to ca 600 BCE (although there is a strong correlation with the megalithic monuments of perehistoric times), is carved from hard granite (Chartophylakides, 1962, p. 11: referred to also by Goethe in his diary, where the writer comments on P.O. Bröndsted related monograph). Nearby, at Ioulis, the temples of Apollo, Artemis and Dionysos were built during the historic period (Mendoni, 1991).

A parallel myth which described severe hydroclimatic changes in Bronze Age Greece referred to the island of Aigina in the Saronic Gulf, initially colonized by the Pelasgians. According to this version, the jealous goddess Hera wanted to punish the inhabitants of the islands by sending a dragon (instead of a lion), in the form of drought and plague, which devastated the major part of the living population. Then Zeus transformed the ants of the islands into people and called them Myrmidons, the ancestral tribe of the Homeric hero Achilles (Ovid, Metamorphoses VII. 520 ff; Strabo, Geography VIII.6.16).

VI. The Pelasgian nucleus of the Western Mediterranean: the colonization & the silphium trade (Hesiod, The Catalogues of Women fr. 93 [from Servius on Vergil, Georgics 1.14]; Pausanias, X0.17.3; Diodorus, IV.81.1; Nonnus, XIII.253). The figure of Aristaios is also present in the local traditions of ancient Corfu and Sicily, the coasts of North Africa and Sardenia.

Sirius A (Canicula Constellation/Orion’s Family: alpha Canis Major, alpha CMa) is the brightest star in the night-time sky, with a visual apparent magnitude of -1.46 (only the Sun, the Moon, Venus, Jupiter and periodically Mars are brighter than Sirius). This probably triple star system consists of a blue-white main sequence dwarf star, a faint white dense and heavy dwarf companion, and Sirius C as proposed in 1994 and 1995 respectively by two researchers from the Observatoire de Nice in France (Benest and Duvent, 1995). It is located in the constellation Canis Major. Sirius A can be seen from almost every inhabited region of the Earth's surface (only those living north of 73.284 degrees can't see it) and, in the Northern Hemisphere, is known as a vertex of the Winter Triangle (Gatewood, 1978; Henshaw, 1984).

Apart from references in the Homeric Odyssey (e.g. v, 271), the Iliad seems to start with the reappearance of Achilles, in other words, of Sirius in the northern skies and especially at the latitude of Grece, around 8900 BCE, after a period of 7,000 years of disappearance due to the phenomenon of the Precession of the Equinoxes (Woods, 1991). The icon of the dog on the Phaistos disc (appearing 10 times) has been also recognised by some researchers as the symbol of Sirius a (Kilbourne Matossian, 2013, pp. 243-244). Sirius a is one of the main stars by which maritime navigation is carried out. On June 24, at 5am, Sirius rises.

On the other hand, wind patterns with their regularity and intensity, along with oceanographic characteristics, controlled seafaring operations in the Mediterranean since prehistoric times (Davis, 1979; Barber, 1987; Cline, 1994). In the Odyssey,Aiolos ties up adverse winds in a leather bag which he gives to Odysseus to assure a safe home-voyage. Later myths refer to him as the controller, or king, of the winds, in which role he persists through the ages (Odyssey, x. 1 – 76; Apollodorus, E 7.10; Hyginus, 125; Ovidius, Metamorphoses 14.223-232). Magical control of the winds only becomes important when seafaring is a critical part of a nation's life. So, he is pivotal in some major trade routes, as he may symbolize the priest who performs wind-magic or the prehistoric king who has the power to manipulate naval trade routes, being possibly less a mythic symbol than a real figure in the historical record.

As for the Minoan religious belief system, a powerful link between Neolithic societies,  the ‘proto-hellenic’ nuclei and Mycenean Greek cultural expression,  P. Faure (1994 & 2002), having assumed that any sign from Hieroglyphic or Linear A that was identical to one known in both Linear B and the related Cypriot syllabary, had the same meaning as the Linear B-Cypriot one,  analyzed inscriptions  on offerings (e.g. the libation formulae IO Za 2.1-2, VRY Za 1, SY Za 3,  IO Za 9, TL Za 1, KO Za 1, where SI-RU-TE appears) found at ten (10) caves or underground caverns in Crete, well known centers of Minoan cult. In fact, couples of these were associated with peak sanctuaries. Comparing the inscriptions piece by piece to very early Greek, Faure came to some intriguing conclusions. Among the Minoan deities’ names identified by Faure and found across the island of Crete, at Petsopha, Juktas, Apodoulou, Mt. Vryssinas, Psychro, Kato Symi and Arkalochori, the name Si-ru or Se-ri-o also appears. Apart from Siru or Serio, who represents a ‘sun’ god, there is a lunar/solar trinity including Nopina (in later Greek = Nymph or Maiden), who represents a new-moon goddess and Ma (in later Greek = Mother), who represents a full-moon goddess (see also Owens, 2007, Addenda).  Figures of the sun and moon occur frequently in Minoan iconography (Morgan, 1990; Faure, 2002). 

The name of Sirius in Minoan religion. After Faure, 2002

At Knossos, divinities are mentioned in contexts dealing with offerings made to them. Among the cult personnel, the priestess of the Winds (A-NE-MO  I-JE-RE-JA =  hiereia anemon) is most often mentioned. She receives honey on behalf of the powers which she serves. This priestess of the Winds could be a prominent personality in the Sirius cult (and its relation with the Etesian winds) in the broader priesthood of Cycladic cult centers (e.g. on the highest peak of Keos’ island during  summer ceremonies). But in contrast to Knossos, where only this Priestess is certainly identified as a human cult personage, Pylos tablets mention a large number of priests and priestesses (Palmer, 1963; Chadwik, 1987). It follows that each prominent maritime civilization all over the world should have an apt knowledge of climatic/meteorological/astronomical phenomena, in order to perform successful open sea voyages on a steady basis. Furthermore, it needs to build a symbolic system within its social network, in order to insure the proper elaboration of its continuity.

Moreover, the triptych of Fire/Light-Winds-Rainfall/Dew is clearly recognised in the structure of the Aristaios myth.  Aristaios was one of the prime hierophants in the Sirius cult initially performed in peak sanctuaries. Ancient traditions wanted Aristaios to be the first observer of Sirius’ heliacal rising on the island of Keos (Justin’s Epitome of the History of Pompeius Trogus, XIII.vii).

 
This strong bond between winds and rainfall patterns is also detected  on Mount Hymettus (Young, 1940: 1-9; Langdon, 1976, pp. 7-8, 78-80  & 96-97), where ancient Athenians worshipped Zeus, as god of Rainfall, and Apollo, as god both of Fire and Dew (Pausanias, I.32.2; Hesychius, s.v. ‘ hymettios’).  So, the primordial Cycladic ceremonies that honoured Sirius and other deities of moisture and winds had later been transformed into another ceremonial framework (Caskey, 1971; Rutkowski, 1986; Peatfield, 1987; Rutkowski, 1988; Peatfield, 1989, 1990 & 1995; Watrous, 1995 & 1996; Sakellarakis, 1996).

On the other hand, the Pelasgian substratum of Arcadia (Greece) is reflected in the cult of Apollo. The majestic Classical temple of Apollo Epicurius at Bassai (Peloponnesus, Greece), probably built by the architect of the Parthenon Iktinos, is considered one of the most important and most imposing temples of antiquity (Pausanias, 8.41.7; Dinsmoor, 1933), and the first Greek site to be inscribed on the World Heritage List in 1986 http://whc.unesco.org/en/list/392. It was constructed for the inhabitants of Phigaleia in honour of god Apollo and in gratitude for their salvation from the long and devastating disease epidemics that had plagued the area after 430 BCE, coinciding with the sighting of an Aurora borealis (Liritzis and Vassiliou, 2002-2003 & 2006). Apart from being the only building which combined elements of three architectural styles of antiquity (Doric, Ionic and Corinthian), it is oriented North to South and it is rotatable around its own axis by 50.2° in order to be coordinated with the star Sirius a, and the Precession of the Equinoxes.

In 1968 the American archaeologist Fred Kooper (1992-1996) found that the temple had moved out of his position, sitting on anarrimmata (debris). He also observed great wear, subsidence of floors and of the stairs in the South, and a general torsion or translocation in a sliding southward of the entire of the temple. There is also an observation made by modern researchers that the temple, Mount Taygetos and Eleusis (Pelasgian/Minoan substratum) are the three apexes of an isosceles triangle.

The twin sister of Apollo, Artemis, holds the bow of Sirius, the Bow Star, and releases the hounds of hell upon Aktaion (son of Aristaios) in order to kill him. Her hounds symbolize the Sirius constellation. She is a symbolization of Sirius before being a symbolization of the Moon (Temple, 1976). On the other hand, in many myths, the Moon is a 'front man' for Sirius and the crescent may be interpreted as the waning of the star’s light, almost to a vanishing point.
 The Cherokee paired Sirius with Antares as a dog-star guardian of the ‘Path of Souls’. The Skidi tribe of Nebraska knew it as the ‘Wolf Star’, in Chinese and Japanese astronomy, Sirius is known as the ‘star of the celestial wolf’, while further north, the Alaskan Inuit of the Bering Strait called it ‘Moon Dog’ (Holberg, 2007). According to the Incas, Sirius symbolized the jaguar, and for the Tahitians and Samoans in Polynesia, it was their zenith star.

Sirius has been Earth’s brightest star, apart for the Sun, for the last 90 ky, after Canopus aka α Carinae (Sirius is the closest 1- magnitude star to Canopus) and it will remain as such for the next 210 ky, before Vega. In 60 ky from now, it will be at the closest distance from our planet and shine a little more brightly (Schaaf, 2008). Its worldwide lore and its correlation with the constellation of Orion is recent (few thousands years) due to its motion in Heavens, thus we have an excellent archaeoastronomical tool to date the creation of the Orion and Sirius myth (Laoupi, 2016).

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Note: see corespondent colours
So this above come to be convergent with my observations:

1. The writing is not genuine sumerian writing nor the writer was a native sumerian. Rather Linear A. But the writing in my opinion is sufficient old, not so old as presumed (4.000-6.000 B.C.) but rather 3.500-1.000 B.C.

From Apprehending the semiotics of global typography: A Systemic Functional Grammar approach of Japanese and Latin typefaces file:///C:/Users/User/Downloads/bu-dc33-pue-full.pdf

"However, the authenticity of the Vinča tablets as part of the 6,500 years old civilization is debated amongst scholars (Hood, 1967), for some think they might have been re-written centuries after the end of the civilization. However clever, the Vinča system is considered a symbol system, not a sign system, and therefore not a writing one. “A ‘symbol’ is a graphic mark that stands for something else, while a ‘sign’ is a conventional component of a writing system (Fischer, 2003)."

Could bis not proper "Vinca writing" even not proto-writing, wich was only an symbol system, but rather kind of Pelasgian proto-writing/writing.

2.The other artefacts found close-by were like or of Cycladic origin (alabaster cup, idol like those used in funeral rituals and burried in Cyclades, Spondylus bracelet.(remember:Cyclades<>Pelasgoi& Carians)

3.Out of the symilar signs used in sumerian proto-cuneiform and linear A wich permited a consequent reading, the signs on the round tablet I've found 100%  in proto-cuneiform and carian alphabets.The signs on the squared tablet with hole are not writing but logogram,icons used in religious rituals.(I did not atempted an carian reading for laughing reason that carian is one of the less known and awkard language.)

4. there is also a posibility to read the round tablet using archaic greek alphabet close to that eteocretan-one.( so possible as was found the monogram Heta-Rho in remote place to mean Hera or Heros) Note: archaic eta/heta "a scala" with 3 horiz. strokes, live phoenician Heth/cheth)...as a joke of fate Hera could mean Lady, apropos of Lady from Tartaria!/ Heros gr. lat. Lord
=================================================================

From reading an Eteocretan inscription | Evangelos C Papakitsos and ...

www.academia.edu/35000400/reading_an_Eteocretan_inscription

A Decipherment of the Eteocretan Inscription from Psychro (Crete)

www.journalrepository.org/media/journals/.../Kenanidis432017ARJASS36988.pdf

"As explained in previous works, the Cretan. Protolinear script was created by the Minoans, who were Sumerian settlers"

Gods of Love and Ecstasy: The Traditions of Shiva and Dionysus

https://books.google.ro/books?isbn=0892813741

Alain Daniélou - 1992 - ‎Body, Mind & Spirit

Their Anatolian, Pelasgian, and even Proto-Indo-European origin is still being debated The language thus formed was spoken throughout the Aegean,the whole of greece and south-West Anatolia"

From A modification of Indo-Aegean, plus some new grammatical ideas on Minoan Glen Gordon

http://paleoglot.blogspot.com/2009/11/modification-of-indo-aegean-plus-some.html

I like to explore new ideas and test them as always. One of my ever-evolving ideas is on the idea that Indo-European and Aegean are related to a common Proto-Indo-Aegean ancestor datable to 7000 BCE. Or so I've been thinking up to now but...

 

If pelasgians were ancestors of the greeks or not, the pre-indo-european people, they are located in Egean area.The ancients-ones made supositions going back in time only to Bronze-Age.

But they know nothing (as we know same litle) about much earlier inhabitants in Balkans.

I mean neolithic Vinca-Turdas people.

But we are not forced by anyone to give an ultimate answer regarding the people.

We must make supositions about writing.

As one easy notice:

The proper wrting apeared in South-Aegean.

No evidence of proper writing north of classical greek inhabited area.

My clonclusion expressed many times before, is that Vinca-Turdas civilisation (till scientific comunity not agree unanimously on Tartaria tablets issue) not attained the stage of writing.

(Tartaria tablets are kind of misterious findings and in the area and field of writing UNICUE, KIND OF SINGLETONS)

despite the fact that was on the verge of using proto-writing.

No proof that atained the sumerian-like or equivalent of "Late Uruk=proto-cuneiform) stage.

=============================================================================

Due of thefact that the 3 Tartaria tablets are perfect examples of 3 main phases/types of writing

- pure pictographic (squared witout hole)

- proto-cuneiform (squared with hole)

-  true writng (round one with hole)

I stressed that somebody (wich could theoretically  lived way close to our era) wanted to show or teach the writing principles.

Sumerian School Texts [CDLI Wiki]

cdli.ox.ac.uk/wiki/doku.php?id=sumerian_school_texts

Apr 18, 2016 - 

A scribal apprentice would begin his training at a very young age in ... For shorter exercises, small round tablets could be made to fit in the palm of his hand. ... Sumerian language (learned through literature) The young scribe ...

From https://linearbknossosmycenae.wordpress.com/tag/linguistics/page/10/?iframe=true&preview=true%2Ffeed%2F Andras Zeke /Hungary

How did I manage to decipher 17 Minoan Linear A words in 1 month? The 4 principles

That is the burning question. And here are the reasons why. To begin with, it is impossible to decipher any unknown ancient language by relying on its internal structure alone. It simply cannot be done. We must have recourse to certain fundamental principles before we even being to attempt any decipherment. So far, I have been able to isolate four of them. These are:

1. The attempt to correlate Minoan with known ancient language (negative principle or factor):

All too many past researchers and philologists attempting to decipher Minoan Linear A have made the assumption that they had first to determine what class of language it must or may have belonged to before they even began to attempt decipherment. This is, as we shall see, a false premise, a non starter, a dead end.

The very first of these researchers to make such an assumption was none other than Sir Arthur Evans himself, though he could hardly be blamed for doing so, being as he was at the very frontier of the science of archaeology at the outset of the twentieth century, up until the First World War when he had to suspend archaeological work at Knossos (1900-1914). I made this clear in my article, “An Archaeologist’ s Translation of Pylos tablet Py TA 641-1952 (Ventris)”, in Vol. 10 (2014) in the prestigious international journal, Archaeology and Science (Belgrade) ISSN 1452-7448, in which I emphasized and I quote from Evans:

It would seem, therefore, unlikely that the language of the Cretan scripts was any kind of Greek, and probable that it was related to the early language or languages of Western Anatolia – associated, that is, with the archaeological 'cultures’ of Alaja Hüyük I ('proto-hattic’) and of Hissarlik II and Yortan ('Luvian’)...”, and a little further, “Though many of the sign-groups are compounded from distinct elements, usually of two syllables each, there is little trace of an organized system of grammatical suffixes, as in Greek. At most, a few signs are notably frequent as terminals... (italics mine) and this in spite of its great antiquity, given that it preceded the earliest known written Greek, The Iliad and The Odyssey of Homer by at least 600 years! It was a perfectly reasonable and plausible assumption, in view of the then understandable utter lack of evidence to the contrary.

Returning to my own analysis:

Besides, there were no extant tablets in either Minoan Linear A or Linear B with parallel text in another known ancient language, as had conveniently been the case with the Rosetta Stone, which would have gone a long way to aiming for a convincing decipherment of at least the latter script.  Yet Evans was nagged by doubts lurking just
below the surface of his propositions. (pp. 137-138)

So Evans was vacillating between the assumption that the Minoan language may have been related either to Luvian or Hittite (a brilliant assumption for his day and age) and that it was an ancestral form of proto-Greek. Both assumptions were wrong, but if only he had known that Linear B was alternatively the actual version of a very ancient East Greek dialect, namely, Mycenaean Greek, how different would the history of the decipherment of Linear B at least have been. 

To complicate matters, Michael Ventris himself, following in the footsteps of Evans, began by making the same assumption, only this time correlating (italics mine) Linear B with Etruscan, stubbornly sticking with this assumption for almost 2 years before Linear B literally threw in his face the ineluctable conclusion that the script was indicative of Mycenaean Greek (June 1952).

My point is and here I must be emphatic. It is a total waste of time trying to pigeon-hole the lost Minoan language in any class of language, whether Indo-European or not. It will get us absolutely nowhere. So I have concluded (much to my own relief and with positive practical consequences) that it does not matter one jot what class of language Minoan belongs to, and that it serves us best simply to jump into the deep waters without further ado, and to attempt to decipher it on its own terms, i.e. internally.

2. Cross-correlation between Minoan and a known ancient language: 

Notice that in 1. above I italicized the word correlating. This is no accident at all. It is only by the process of cross-correlation with a known language that we can even begin to decipher an unknown one. And of course, the known language with which the Minoan language must be cross-correlated is none other than Mycenaean in Linear B, if not for any reason other than that Linear B uses basically the same syllabary as its predecessor, with only a modicum of changes required by the latter to represent Mycenaean Greek, more or less accurately. This assumption or principle, if you like, is squarely based on the approach used by the renowned French philologist, Jean-François Champollion, who finally deciphered in 1822, 23 years after it was discovered in Egypt in 1799.

==============================  29.12.18 ====================================The folowing paper of Mrs. Lazarivici and Mr Lazarovici are containing :                 - some valuable assertions  wich I did not know before, (or more precisely from/at the time when published), and by an independent path or way (using only close signs analysis) I came to same or a close conclusion                                     - assertions wich as a consequence of my independent research, I do not agree.            Hope the autors not get angry, but the simpliest way for me is to comment every statements or here in text the main lines, so sorrow their every assertions will be folowed by my comments.



TĂRTĂRIA AND THE SACRED TABLETS GHEORGHE LAZAROVICI CORNELIA-MAGDA LAZAROVICI MARCO MERLINI     2011                                                                                                    file:///C:/Users/User/Downloads/Tartaria_and_the_sacret_tablets.pdf
"WRITING WITHOUT BEING CAPABLE OF WRITING
Following the line of reasoning of the Mesopotamian-gate, the main questions are when and how the idea of writing, the inventory of signs of literacy, the system of writing, and the technique of inscribing clay tablets were transmitted from Mesopotamia to Transylvania. However, the answer to this issue requires the previous resolution of too many inconsistencies that affect this approach. They concern the implausibility in dating of the tablets and the culture to which they belong, as well as their diverse
time frame (from 2900 to 500 BC), inadequate chronological and factual correspondences between the Danube region and Southern Mesopotamia, the assumption of a file rouge relationship between two very distant regions, and the presence of Sumerian signs of literacy on tablets that were not imported goods, being made from local clay. "                                                                       ----------------------------------------------------------------------------------  Comment                                                                            Yes, it is out of doubt that the tablets are of direct sumerian influence/inspiration. I came to this conclusion checking that all the signs on the tablets has  an identical or close shape with those wich could be found in the proto-cuneiform sign lists. To be more clear, if not exact shape, but the exact blueprint/sqetch of the signs. Of course, if not genuine sumerian writing, at least arise the question how those signs were transmitted from a such distant place.                                                                                          Yes, "implausibility in dating of the tablets and the culture to which they belong, as well as their diverse time frame (from 2900 to 500 BC)".                        I totally agree with both assertions, I concluded of the same time frame 2900 to 500 BC.   I am not fully confident of beeing made of local clay, but generally agree.                                                                             ----------------------------------------------------------------------------

"Since the discovery of the tablets, fertile imaginations have been put in motion in order to make up for these incongruities. If we cannot move the goods, since the tablets were processed locally in Transylvania, we can imagine the people who produced them. Was there some form of East-Southern colonization of the Balkans during this remote period? N. Vlassa strictly connected what he called “the question of the primitive script” with the issue of a possible Near Eastern origin for this literate population. Gábor speculates about a Sumerian population that emigrated in Transylvania to settle down there forever. They utilized very early signs of writing from Ur and the surrounding area. Şt. Kovács specifies that the Sumerians settled down there as Hungarians.J. Harmatta arrives to interpret some incisions on artifacts as depictions of Sumerian wagons and considers some Neolithic villages in Transylvania to be settled by Sumerian populations. They actually are from the Linear pottery with musical note heads culture that belongs to the Middle Neolithic with a date to 5000–4950 CAL BC1118. However, the conjecture of Sumerian migrants from Mesopotamia who settle in Transylvania and in the northern area of the Balkans is not plausible according to the archaeological record."                                                                           -----------------------------------------------------------------------             Comment                                                                            From quite long time before, I hardly suspected a kind of sumerian migration, if not directly from Sumer (cause " is not plausible according to the archaeological record"), in one step, then through Anatolia and/or Aegean area, through one or few generations. I base this on:                                                        - generally allready agreed opinion of a demic and cultural infusion in neolithic from Near-East.                                                                    - my independent observations an clues for groups of suthern and Near-East craftsmen and  families wich entered Vinca-Turdas area (Serbia, Banat, Transylvania).                                                                   The suspected setlements are related to metal ores locations.I will present separately the arguments (mainly from linguistics field/toponyms) for exactly metal prospectors and metal craftsmen.                                                                                                                                       -------------------------------------------------------------------                 "Alternatively, was the transmission of literacy channeled only through indirect methods such as “contacts”? Merchant adventurers moving along the routes connecting Mesopotamia, Anatolia,Cyclades, and the Middle and Lower Danube may represent the links between the Fertile Crescent and the Balkans. J. Makkay investigates the advent of cylinder seals in Europe as a result of a strong impact from similar artifacts of the Jemdet Nasr and Pre-dynastic periods. According to him, in the Final Neolithic, the knowledge of making cylinders or cylinder seals was possibly bridged on the European by early settlements on the Cycladic Islands and via the export of obsidian from Melos to as far away as Thessaly and Thrace. He considers the small fragment of light-colored trachyte tuff with engraved signs found by Torma at the Transylvanian site of Nádorválya to be the most distant example of a cylinder seal made locally under indirect influences of the Mesopotamian prototypes.
What attracted eastern traders and adventurers to Transylvania? Makkay assumes that the gold of Transylvania made traders from the Near East, Anatolia, and the Eastern Aegean establish contacts with that European area, and points out that the ancient gold producing site of Zlatna (in the György valley) is located near Tărtăria and Turdaș. "



Comment                                                                            Yes, totally agree,  if not in my opinion "merchant adventurers" (" Merchant adventurers moving along the routes connecting Mesopotamia, Anatolia,Cyclades, and the Middle and Lower Danube may represent the links between the Fertile Crescent and the Balkans" ) then, I specify: "prospectors, craftsmen and merchants"              Yes, Makkay:" the gold of Transylvania made traders from the Near East, Anatolia, and the Eastern Aegean establish contacts with that European area".      I am adding, not only gold but also copper !                                         ----------------------------------------------------------------------------

"He presupposes that the mines in Anatolia could no longer satisfy the sudden increase in the demand for gold by the Mesopotamian city-states. Therefore the request was channeled – possibly via the entrepreneurial merchants of the Cycladic islands – to the efficient Transylvanian mines. I. J. Gelb attributes the tablets to Sumerian traders familiar with writing, or to a less specified “inhabitant of Transylvania” who had a vague idea of Sumerian documents and aped them."             Comment                                                                            So sorry, with consistent efforts, along time, in a paralel research, having no confidence in contradicting archeological data, based  only on the signs analysis, without knowing the Makkay opinion, I got independently to same conclusion, that could be " via the entrepreneurial merchants of the Cycladic islands". ( I specify a much larger group not only merchants) .                                                                                                                      The difference between Makkay assertion and mine, is that I found and could present evidences for an Egean, and more precise Cycladic route.                                                      No, I give not much credit of Gelb hypothesis that tablets were "written" by an Sumerian trader, cause an sumerian had no reason not to use original sign and to distort the signs. -----------------------------------------------------------------------------------------                                                "Among the different options concerning the identikit of the person who made and inscribed the clay tablets found by N. Vlassa, according to J. Makkay, one has to contemplate as the most plausible scenario, a Sumerian scribe native of Transylvania, or a Sumerian merchant trading to Transylvania in person; otherwise the artifacts could not have been produced from local clay.        



Comment                                                                            Between                                                                                                                                                               - "merchants of the Cycladic islands" and                                          - "to a less specified inhabitant of Transylvania who had a vague idea of Sumerian documents and aped them.",                                                          is hard to choose, cause have no sufficient evidences to a strong support of one of them, but rather somebody from the much "accustomed with writing" area as Aegean rather than some Transylvania inhabitant.                                       Could be Transylvanian inhabitant only if he/she was "contemporaneous" with us,  and  the tablets are so recent that I am really afraid to think of. (as to be an writing exercise of some close-fellows scientists of Zsofia Torma!)                 -------------------------------------------------------------------------------
"Did the trading contacts have a mere economic character or a religious nature? Vl. Popović made a complex exegesis on the epic of Gilgamesh in order to find traces of a Sumerian colonization of Transylvania and therefore a rationale for the ritual deposition at Tărtăria. S. Hood applied the schema of Cirillus’ and Metodius’ mission of evangelization along the Danube, postulating Sumerian proselytizers in prehistoric Southeastern Europe: “in Romania… the first spread of writing or of signs derived from it may have been in a strictly religious or magical context… It is not impossible that the missionaries of an earlier religion from the East brought a first knowledge of writing during the third millennium BC”. According to him, the Tărtăria tablets resemble the early tablets from Crete and Mesopotamia and were found in a ritual context because they might harmonize with the imaginative suggestion advanced by M. Vasić that the Vinča ruling class consisted of mining prospectors-cum-witchdoctors from the south. They were engaged in the exploitation of the mineral resources of the Middle Danube region keeping a hold over their native subjects by means of religion and magic."                                                                                                                        -------------------------------------------------------------------------           Comment:                                                                            S.Hood:"the first spread of writing or of signs derived from it may have been in a strictly religious or magical context" .                                           I am not so sure, cause  all scientists including S.Hood's emphasys of religious aspect, beeing inable to identify the inner structure and purpose of that writing, all pushed the matter in the " x-zone" of religious-magical field. Spiritual life is only a reflection of the everyday real-life wich is pushing us everyday! without water & food one will die in matter of days ! !                                                                                

"M. Vasić that the Vinča ruling class consisted of mining prospectors-cum-witchdoctors from the south. They were engaged in the exploitation of the mineral resources"                                                                       Me: Not necessary "rulling class" , but some elite-like, more advanced culturally, and possible literate ones.                                                      Not necessary "keeping a hold over their native subjects by means of religion and magic." cause one accept to do what an fellow with more practical knowledge say and not by a fool.                                                                     ------------------------------------------------------------------------------
A number of scholars who accept the Vinča (or Vinča-Turdaș according to the oldest terminology) horizon for the Transylvanian tablets and are puzzled by the correspondences between the oldest European inscriptions and early Sumerian pictograms/ideograms propose a different solution, preferring to recognize the parallels only in sign shape, but not in meaning. They state that the inscribed blueprint of the Tărtăria finds, especially on the rounded one, is so similar to writing on early Mesopotamian tablets that it must have derived, even if indirectly, from it. Nonetheless, the original Near Eastern signs of literacy might have lost their authentic functions having been merely copied and used as symbols of a religious or magical character without an understanding of what they actually meant.                                                                             ------------------------------------------------------------------------             Comment                                                                           Yes,  "the inscribed blueprint of the Tărtăria finds, especially on the rounded one, is so similar to writing on early Mesopotamian tablets that it must have derived, even if indirectly, from it.                                    



Yes,somehow,:                                                                     "the original Near Eastern signs of literacy might have lost their authentic functions having been merely copied and used as symbols of a religious or magical character without an understanding of what they actually meant." Aegeans took the signs and used whenever they need, they surely "renamed" the signs, atributed another another phonetics, (possible retaining some meaning ?)                       E.g. sumerian sign Ku become Aegean PA3, sumerian Pa become Aegean Pa, sumerian Se become Aegean Te....                                                                 -------------------------------------------------------------------------

"Semiotically, the hypothesis that the Tărtăria tablets bear only a writing-like design is based on the argument that the signs of literacy do not appear together in the same groups as they do on the Mesopotamian tablets. Two signs that occur separated, but in adjacent groups, on the Tărtăria discoid tablet are joined together on some of the Jemdet Nasr tablets to compose the name of a god: EN-GI. A Transylvanian “intellectual” copied two Sumerian signs, but was not capable to unite them to write properly the divine name. No scholar from that side expresses doubts that perhaps the ancient Transylvanians had no intention to write down the name of a Sumerian god. According to them, the illiterate presence of signs of literacy at Tărtăria might reflect the awareness that they were marks of great power, combined with ignorance of the significance of writing. The conviction that signs of literacy are carriers of magic powers is exactly the reason why their mere graphic imitations have been deposited in a ritual pit-grave with fragments of human bones. “The tablets, in all probability, are mere imitation of original Mesopotamian ones, made with a magic purpose without any real understanding, possibly by a person who saw the usage of such tablets somewhere, between Southern Mesopotamia and Southeastern Europe, without a real knowledge, however, of the art of writing… It is well-known that the
apotropaic power is specially felt among illiterate people”, explained J. Makkay some years before advancing the aforementioned suggestion of a Sumerian scribe native of Transylvania, or a Sumerian merchant trading to this region. "                                            

 Comment                                                                           On "  Tărtăria tablets bear only a writing-like design "  comments and explanations are inconsistent, as long as many researchers not lean on sufficient on the signs real shape.I discovered by their turn superfice approaches.            " at Tărtăria might reflect the awareness that they were marks of great power, combined with ignorance of the significance of writing. The conviction that signs of literacy are carriers of magic powers"....                                        



Me:  ... not much convinced, I sustain that (they/the scribe) new quite well the significance of the signs.                                                                                                                                            The folowing asertion may be partly true:                                          " The tablets, in all probability, are mere imitation of original Mesopotamian ones, made with a magic purpose without any real understanding, possibly by a person who saw the usage of such tablets somewhere, between Southern Mesopotamia and Southeastern Europe, without a real knowledge, however, of the art of writing… "                                          

To:    "by a person who saw the usage of such tablets somewhere, between Southern Mesopotamia and Southeastern Europe"  I am adding: and wich could be at the upper time-limit, even contemporaneous with us.                                                                                             

 " explained J. Makkay some years before advancing the aforementioned suggestion of explained J. Makkay some years before advancing the aforementioned suggestion of a Sumerian scribe native of Transylvania, or a Sumerian merchant trading to this region. " or a Sumerian merchant trading to this region. " 



Me: Hard to believe "sumerian merchant" and what do you understand that could be   " a Sumerian scribe native of Transylvania" ?                                      NO!                                                                             much lower chances for either :Sumerian scribe native of Transylvania, or a Sumerian merchant trading to this region. than mine opinion



 The writer seems to be from Aegean area !!