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 7 examines the sheep’s fleece filter used in the preparation of Soma. A cult ideology in which such an implement played an important role was preserved for some time in Iranian tradition in the Caucuses, ultimately giving expression to Greek ideas about the presence of fleecy filters impinged with gold in the vicinity of Dioscurias – rationalizing accounts of the Golden Fleece of Aeolian Argonautic tradition. Particular elements of the Golden Fleece myth find parallels in Indic poetic accounts of the performance of Soma cult. The common Hellenic and Indic elements constitute a shared nexus of ideas that earliest took shape in Bronze-Age communities of admixed Mycenaean and Luvian populations into which Mitanni Soma ideas had spread via Kizzuwatna. The Golden Fleece mythic tradition, with its geographic localization in Transcaucasia, is a Mycenaean Asianism that took shape in Asia Minor under Indic and Iranian influences and that continued to evolve among the Iron-Age Asian Greeks.

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.

Starting from the respective onomastic landscapes of Dionysos and Poseidon, this chapter draws portraits of each god before comparing them. Indeed, as far as divine onomastics, and especially cult epithets, are concerned, points of convergence can be investigated, such as fishing or plant-growing. On the other hand, oppositions are even more representative of the situation of each god in structuring axes of ancient Greek Weltanschauung: Poseidon seems to be very ‘male’ while Dionysos is definitely more mobile between genders; and while the former is deeply rooted in stability and ‘holding together’, the latter makes waves and ‘loosens’. As other deities in a polytheistic system, what distinguishes these two gods is not so much a space (the sea, for example or a domain (such as that of vegetation) as the way in which they invest it. In other words, gods and goddesses of ancient polytheisms can be better understood when looking at their relations with and situations vis-à-vis each other.

Shaped by the confinement to place and a limited number of participants, the local horizon of Greek religion is typically circumscribed as subject to a smallness in importance and meaning; at best, it is viewed as a canvas for the projection of local idiosyncrasy. This chapter calls for a reassessment of the prevailing orthodoxy. In the first section, Hans Beck gauges the vectors that lent particular, culture-specific traits to the local as a source domain of ancient Greek belief and cult practice. The second part applies the findings to an exemplary case study, the Sanctuary of Poseidon at Kalaureia. Contextualising the site in space and time, Beck argues that Kalaureia gained religious prominence as a satellite sanctuary of the city of Troizen. Kalaureia documents not only the merits of the local perspective, but exemplifies the role of the local as a feeder of religious practice and purpose.

Shaped by the confinement to place and a limited number of participants, the local horizon of Greek religion is typically circumscribed as subject to a smallness in importance and meaning; at best, it is viewed as a canvas for the projection of local idiosyncrasy. This chapter calls for a reassessment of the prevailing orthodoxy. In the first section, Hans Beck gauges the vectors that lent particular, culture-specific traits to the local as a source domain of ancient Greek belief and cult practice. The second part applies the findings to an exemplary case study, the Sanctuary of Poseidon at Kalaureia. Contextualising the site in space and time, Beck argues that Kalaureia gained religious prominence as a satellite sanctuary of the city of Troizen. Kalaureia documents not only the merits of the local perspective, but exemplifies the role of the local as a feeder of religious practice and purpose.