Graeco-Macedonian goddess as Minoan city queen

Бурдо Н. Б. Сакральний світ трипільської цивілізації, К., 2005; Бурдо Н. Б. Антропоморфна пластика з трипільського поселення Майданецьке, Археологія, 2011, № 2, http://dspace.nbuv.gov.ua/bitstream/handle/123456789/67536/01-Burdo.pdf?sequence=1
KO (?) Zf 2 (Khania Mus. 1385 [Mitsotakis collection]) (GORILA IV: 158-159), bronze mesomphalos bowl, http://www.people.ku.edu/~jyounger/LinearA/religioustexts.html
Cf. Greek rhinos 'nose' instead of *nasus > *nahus > *naus because of homonymy with more frequent (mainly in epic texts and catalogues) naus 'ship', ippos 'horse' instead of *epos which is preserved in Epeios, architect of the Trojan Horse.
LSJ, s. v.
Cf. also: Γυγαίη : λίμνη, the Gygaean lake, in Lydia, near Sardis (Iliad 20.391), also the nymph of this lake (Iliad 2.865); 'goddess Gygaea Agrisa' (Lycophron Alexandra 3.1152), 'Athena Gygaea either, in spite of the quantity, from Gygaiê limnê in Lydia (Strabo 626) or cf. Gyga Athêna enchôrios (Boeotian?). Hesych. Agrisca as goddess of agriculture' (note by A. W. Mair), http://www.theoi.com/Text/LycophronAlexandra3.html Gyga is regarded as Thracian-Macedonian goddess, Кацаров Г. Пеония: Принос към старата етнография и история на Македония 1921, с. 8, 35; Шофман А. С. История античной Македонии, прим. 98, http://annales.info/greece/makedon/mk1_2.htm
Puhvel, J. Hittite Etymological Dictionary, Mouton de Gruyter (Berlin, New York 1991), vol. 3, pp. 355-358.
http://www.palaeolexicon.com/Hattic
Adiego I. J. The Carian language, Brill (Leiden, Boston 2007), p. 334, https://books.google.com.ua/books?id=fYyvCQAAQBAJ&pg=PA334&lpg=PA334&dq=lycian+xuga&source=bl&ots=gXQwFEZ7dM&sig=B4i6Vls4z2DrbRMUDfAowa9zhvQ&hl=uk&sa=X&redir_esc=y#v=onepage&q=lycian%20xuga&f=false
See about the Lin. A – Luwian word: Neumann G. Weitere mykenische und minoische Gefassnamen Glotta. Bd. XXXIX. H. 3/4. 1960/1961. S. 172-178; Шеворошкин В. В. Новые исследования по хеттологии (Работы Г. Ноймана и А. Хойбека), Вопросы языкознания, 1964, № 3.
Possible Indo-European loanword in Egyptian: w;st [waset] 'Egyptian Thebes' while other name of Thebes was used as common name of city; however, the Egyptian word is traditionally interpreted as the cognate of was, 'sceptre'. Egyptian proto-urbanisation may be dated to the time of possible pre-dynastic elite migration from Mesopotamia whereas Sumerian language was Indo-Europeanized.
A deeper source of Cretan Britomartis, http://paleoglot.blogspot.ca/2009/12/deeper-source-of-cretan-britomartis.html
http://www.theoi.com/Georgikos/Britomartis.html
Cf. Лурье С. Я. Язык и культура микенской Греции, М.; Л. 1957, с. 303–307
https://en.wikipedia.org/wiki/Greek_city-state_patron_gods


Graeco-Macedonian goddess as Minoan city queen

Linear A a-ra-ko-ku-zu-wa-sa-to-ma-ro-au-ta-de-po-ni-za might be readed as ἀρχόιο Γύγας ἀστυόχης αὐτοδεσποινική/ία

N. B. Burdo underlines a role of water-bird related to the Moon in the Trypillian art, on the one hand, and a similarity between Trypillian and Mycenaean religious art, on the other hand.
The names of the Lunar Goddess of Athena (Γυγᾶ) and of the water bird (γύγης) were very similar in the Old Greek language. The Lunar Goddess might be mentioned in an eight-sided Cretan Hieroglyphic seal and in a Linear A inscription.
However, the Trypillian bird-goddess was related to a duck (and traced to Starčevo-Kriş and Pre-Cucuteni-Trypillia A), according to N. B. Burdo, while ancient Greek lunar goddess of Athena was related to an owl. The duck is depicted on the above-mentioned eight-sided seal as possible designation of goddess: ἄνασσα 'queen, lady (goddess or human)' and νᾶσσα 'duck'. Perhaps, the Greek name of duck lost initial α- (cf. Latin anas, gen. anat-is, Lithuanian ántis 'duck'), because of the homonymy with the title of queen. Cf. 'consecrate wheat in honor of the duck' (Aristoph. Birds 567). Greek names of queen and duck are Proto-Indo-European; cf. also Proto-Indo-European names of grandfather (Hier. Luw. huha-, Lat. avus) and bird (Hier. Luw. huwa-, Lat. avis).
Aforementioned Linear A inscription may be read in Greek.
Lin. A a-ra-ko-, cf. ἀρχός 'leader, chief, ruler': ἀρχός πόλεως 'ruler of city' prob. in Eur. Fr. 1014
Lin. A ku-zu-, cf. Γυγᾶ: Ἀθηνᾶ ἐγχώριος ('of the country', Hesych.), γυγαί: πάπποι ('grandfathers', Hesych.), γυγαίη νύξ: ἡ σκοτεινή ('darkness', Hesych.), ὠγύγιος ('primeval', Hesych.), κουκᾶνα: πάππον ('father', Hesych.: Hitt. huhhant- 'grandfather; ancestor'), Hittite huhhas, Luwian huhhas, Hieroglyphic Luwian huha-, Lycian χuga- 'grandfather'. Hattic kuka 'ancestor' (possible loanword from Hittite-Luwian) might be related to these words. The name of grandmother is different in mentioned Hittite-Luwian languages (Hitt. hannas 'father's mother', Hannahanna- as a goddess). Despite Hittite Tawananna (queen and then queen-mother) was a human in contrast to Minoan goddess, positions of Hittite king and Tawananna resemble positions of Minoan king and the goddess.
A goddess of zu-za = k'u-k'a or gu-ga is mentioned in the Cretan Hieroglyphic as EYE (zu/k'u)-ANKH (za/k'a). In contrast to Hittite, Luwian, Luwian Hieroglyphic, and Cretan Hieroglyphic, the word has different consonants in Lycian and Linear A; if k' = g then Lin. A ku-g- is certain correspondence of Lyc. χuga- (Lycian name Κουγας, Lydian king Γύγης, Greek Ιδαγυγος), cf. Cret. Hier. za-ti/ga-ti, Lin. A, B ka-ti and Luw. Hier. gati- 'vessel'. It might be a trace of 'Cretan Lycian'. Frequent Linear A 'si-ka' alongside the bird picture might be ku-ka because of similarity between ku and si in Linear A.
Lin. A wa-sa-to-, cf. ϝάστυ, ἄστυ 'town', Sanskrit wasati 'dwell'; Ἀστός fem. as epithet of Κόρη, IG 12(5).225 (Paros, v c. BCE, LSJ, s. v.).
Lin. A ma-ro-, cf. μάρη 'hand', μάρπτω 'take hold of', μάρπτις 'seizer'; the root formed a verb in Linear B; Etruscan maru, name of magistracy while o > u in Etruscan. Alternatively, cf. Proto-Semitic *marʔ- 'son, boy, child, man, lord' etc. and Canaanite-Phoenician worships of the lord (i. e. god) of city, but 1) only in Aramaic the root mārā means 'lord' and 2) the feminine form, Proto-Semitic *marʔ-at-, means 'woman' and has a suffix which is absent in the Linear A inscription. 'Cretan Artemide, Βριτόμαρτις, might include Assyrian mārtu, mārti- 'daughter, girl' or Cretan marna 'virgo' (St. Byz.); cf. also Μάρνας, name of Zeus at Gaza (St. Byz.).
Lin. A wa-sa-to-ma-ro- might mean 'city-holder, city-ruler, city-protector, city patron', cf. ἀστυάναξ 'lord of the city', epithet of certain gods (Aesch. Suppliant Women 1018), and name of the throne descendant in Troy, and especially ἀστυόχος 'protecting the city', Ἀστυόχη, Ἀστυόχεια Homeric personal names of women; πολιοῦχος Ἀθάνα (Aristoph. Clouds 595), Ὦ πολιοῦχε Παλλάς (Aristoph. Knights 581), Ἀθηναίης πολιούχου (Herodot. 1.160), ὦ πολιάοχε Παλλάς (Pind. Olymp. 5); ὑπὸ τῶν Ἀθήνησιν ἀστυνόμων (Diog. Laert. 6.5). The structure is similar to Aeolian Λεσβῶναξ and Phrygian modrovanak (king of the Bithynian city of Modra).
Lin. A au-ta-, cf. αὐτός, Cretan ἀϝτός, fem. αὐτή 'self'. It is common Greek-Phrygian word.
Lin. A de-po-ni-, cf. δέσποινα 'mistress, princess, queen, goddess'. It is an epithet / title of Arete, Medea, Hecate, Artemide, Demeter, Persephone, Cybele etc. Two Arcadian goddesses had this name. Cf. δέσποιν᾽ ἁπασῶν, πότνι᾽ Ἀθηναίων πόλι (Com. Adesp. 340.1), δεσποίνῃ Ἀθηναίᾳ τῇ τῆς πόλεως μεδεούσῃ (Aristoph. Knights 763), πότνια δέσποιν᾽ Ἀθηναία ποιῶν ἀπόλωλ᾽ ἐκεῖνος κἀν δέοντι τῇ πόλει (Aristoph. Peace 250), δέσποιν᾽ Ἀθάνα (Eurip. Rhesus 595, Suppliants 1196), δέσποινα Πολιάς (Athena, Plut. Demosthenes 26). Despoina is close equivalent with Potnia.
Lin. A au-ta-de-po-ni-, cf. αὐτοδεσπότης 'absolute master', αὐτοδεσποτεία 'absolute rule'. About the suffix -za in de-po-ni-za, cf. adj. δεσποινικός and Lin. B za < kja. The adjective form might point to the vessel, possessed, i. e. offered, to the goddess.
So the whole inscription a-ra-ko-ku-zu-wa-sa-to-ma-ro-au-ta-de-po-ni-za may be read as ἀρχόιο Γύγας ἀστυόχης αὐτοδεσποινική/ία (vessel) 'chief goddess', city-holder's, absolute ruler's (vessel)'. The goddess of Anatolian origin was a cognate of classical Athena. Many Greek city-states had own patron gods, as well as Egyptian, Levantine, and Mesopotamian ones.