Chapter 4 is in part an examination of a Mycenaean divine Potnia, one affiliated with the “labyrinth,” the Potnia of the dabúrinthos (δαβύρινθος). The labyrinthine space with which she is associated is an Asian cult notion introduced from Anatolia to Balkan Hellas. This chapter also examines the Rājasūya, a Vedic rite of consecration by which a warrior is made a king and a likely cult counterpart to the Mycenaean initiation of the wanaks.

Chapter 2 examines the Vedic sacrificial post called the yūpa and its role in ritual performances. A Mycenaean Greek cognate term and comparable ritual implement lies behind the Linear B form spelled u-po – that is, hûpos (ὗπος). Among other topics treated in this chapter are the Mycenaean deity called the po-ti-ni-ja, a-si-wi-ja, the Asian Potnia, and the u-po-jo po-ti-ni-ja, the Potnia of the u-po (that is, húpoio Pótnia [ὕποιο Πότνια]), a term matched exactly by Sanskrit patnī-yūpá-.

Chapter 1 examines Pylos tablet Tn 316 in depth, giving particular attention to the Linear B forms spelled po-re-na, po-re-si, and po-re-no-, and related Sanskrit forms, and to the especial closeness of post-Mycenaean Aeolic to ancestral Helleno-Indo-Iranian in regard to this matter.

Chapter 3 examines the Mycenaean wanaks and lāwāgetās, figures responsible for leading Mycenaean society in specific ways and who correspond notionally to figures implicit in Indic and Iranian social structures – figures who descend from still more ancient Indo-European antecedents charged with the task of leading society through the spaces of the Eurasian Steppes and in migrations southward out of the Steppes.

A synthetic, concluding discussion addressing the relationship between Ur-Aeolic and Special Mycenean and providing a historical framework for, especially, the introduction of Aeolic language and culture (pre-Thessalian/Boeotian) into European Greece following the Bronze-Age collapses and for the spread of pre-Aeolians (Iron-Age Ahhiyawans) eastward into Cilicia.