The Penguin History of the World

Whether or not this explains the appearance of Minoan civilization, its peak came about 1600 BC. A century or so later, the Minoan palaces were destroyed. The mystery of this end is tantalizing. At about the same time the major towns of the Aegean islands were destroyed by fire, too. There had been earthquakes in the past; perhaps this was another of them. Recent scholarship identifies a great eruption in the island of Thera at a suitable time; it could have been accompanied by tidal waves and earthquakes in Crete, 70 miles away, and followed by the descent of clouds of ash which blighted Cretan fields. Some people have preferred to think of a rising against the rulers who lived in the palaces. Some have discerned signs of a new invasion, or postulated some great raid from the sea which carried off booty and prisoners, destroying a political power for ever by the damage it inflicted, and leaving no new settlers behind. None of these can be conclusively established. It is only possible to guess about what happened and the view which does least violence to the lack of evidence is that there was a natural cataclysm originating in Thera which broke the back of Minoan civilization.

Whatever the cause, this was not the end of early civilization in Crete, for Knossos was occupied for another century or so by people from the mainland. Nevertheless, though there were still some fairly prosperous times to come, the ascendancy of the indigenous civilization of Crete was, in effect, over. For a time, it seems, Knossos still prospered. Then, early in the fourteenth century BC it, too, was destroyed by fire. This had happened before, but this time it was not rebuilt. So ends the story of early Cretan civilization.

Fortunately, its salient characteristics are easier to understand than the detail of its history. The most obvious is its close relationship with the sea. The Minoans exploited the sea as other peoples exploited their own natural environments. The result was an interchange of products and ideas which shows once more how civilization can accelerate where there is the possibility of cross-fertilization. Minoans had close connections with Syria before 1550 BC and traded as far west as Sicily, perhaps further. Someone took their goods up the Adriatic coasts. Even more important was their penetration of the Greek mainland. The Minoans may well have been the most important single conduit through which the goods and ideas of the earliest civilizations reached Bronze Age Europe. Certain Cretan products begin to turn up in Egypt in the second millennium BC and this was a major outlet; the art of the New Kingdom shows Cretan influence. There was even, some scholars think, an Egyptian resident for some time at Knossos, presumably to watch over well-established interests, and it has been argued that Minoans fought with the Egyptians against the Hyksos. Cretan vases and metal goods have been found at several places in Asia Minor: these are the things which survive, but it has been asserted that a wide range of other products – timber, grapes, oil, wood, metal vases and even opium – were supplied by the Minoans to the mainland. In return, they took metal from Asia Minor, alabaster from Egypt, ostrich eggs from Libya. It was already a complex trading world.

Together with a prosperous agriculture it made possible a civilization of considerable solidity, long able to recover from natural disaster, as the repeated rebuilding of the palace at Knossos seems to show. The palaces are the finest relics of Minoan civilization, but the towns were well built too, and had elaborate piped drains and sewers. This was technical achievement of a high order; early in the sequence of palaces at Knossos the bathing and lavatory provision is on a scale unsurpassed before Roman times. Other cultural achievement was less practical: art embodied Minoan civilization at its highest and remains its most spectacular legacy, influential across the seas, in Egypt and in Greece.

Archaeology has also provided evidence of the Minoan religious world, though this does not, perhaps, take us very far since we have no texts. We have representations of gods and goddesses, but it is not easy to be sure who they are. Nor can we much penetrate their rituals, beyond registering the frequency of sacrificial altars, sanctuaries in high places, double-headed axes, and the apparent centring of Minoan cults in a female figure (though her relationship to other deities remains a mystery). She is perhaps a Neolithic fertility figure, such as was to appear again and again as the embodiment of female sexuality: the later Astarte and Aphrodite.