^This list includes deities which in later Greek times and sources were thought of as semigods or mortal heroes. Scholars assign to attested words in Linear B a possibility or probability - many a time different scholars assign different ones - of being a theonym or an anthroponym, a toponym, etc.; Mycenaean Linear B sources are often damaged inscriptions bearing e.g. lacunae, and in any case, they are neither so many in number nor so detailed, to make us capable, always and without a doubt, of distinguishing, telling apart, such possible differences.
Finally there is a list of attested words which seem to refer for example to mortal people or whose reference is unclear, yet they possibly or probably have a connection (e.g. through their name) to religion or to a divine or heroic figure of later times.
^The names/words in Linear B and the transliteration thereof are not necessarily in the nominativecase and also not necessarily of said gods per se, as e.g. in the case of Hephaestus.
^ abcdThe word Poseidon (Ποσειδῶν; variant forms include Ποσειδάων, the former's final syllable being a synaeresis of the latter's final two) itself, could be connected in an etymological sense - cf. πόσις - to Despotas (if indeed this is the correct reading-interpretation of do-po-ta) and Potnia; likewise compare the same word in connection to Ge-Gaia (hence possibly to Ma Ga) and the possible Enesidaon and other undoubted later-times epithets of him, in consideration of the word-endings, etc.. Moreover some scholars have connected - in a similar manner to the one of Poseidon - Demeter to "Earth" via the De (Da; considered in this case as Pre-Greek and as meaning "Earth") syllable, the goddess thus viewed as representing Da-Mater, "Mother Earth" or similar; others on the other hand have interpreted Demeter's Da syllable as related to domos (i.e. to be Indo-European), interpreting her name as "Mother of the House", creating thus an etymological connection to Despotas and Potnia. À propos, some scholars have considered the attested, on the PY En 609 tablet, Mycenaean word 𐀅𐀔𐀳, da-ma-te, as reading Demeter, but the view isn't widely held anymore; the former is indeed thought to be connected to domos, etc, but it is believed to probably be a form of, or something similar to, δάμαρ.
^According to Chadwick, "Dionysos surprisingly appears twice at Pylos, in the form Diwonusos, both times irritatingly enough on fragments, so that we have no means of verifying his divinity". This old view can be found reflected in other scholars but this has changed after the 1989-90 Greek-Swedish excavations at Kastelli Hill, Chania, unearthed the KH Gq 5 tablet.
^Cf. Ἐνοσίχθων, Ἐννοσίγαιος, Poseidon's later epithets.
^𐀁𐀔𐁀, when in the nominative, is thought to be read as Ἑρμάhας.
^Hiller's or Schofield'spa-ja-wo is not actually attested per se; the word actually attested on the damaged KN V 52 tablet and the fragments thereof, reads pa-ja-wo-ne; the latter would be the dative case form of the former.
^Found on the PY Tn 316 and PY Fr 1204 tablets.
^It is generally thought to be connected to τριπάτορες, i.e. the "collective, anonymous family ancestors", but it could perhaps instead refer to Triptolemus, himself possibly "a ‘hypostasis’ of Poseidon".
^ abThe King and the Two Queens are sometimes attested on tablets together, in the offerings or the libations to them; forms of both "the King" and "the Two Queens" are in the dative case. An example of said concurrent attested worship is the PY Fr 1227 tablet.
^ abOn the other hand, there are scholars who have argued that "the King" and "the Two Queens" are not theonyms, that they simply refer to mortal royalty.
^Said Potnia or Potnia in general is found on only one table at Thebes: TH Of 36. Her premises, her house is thought to have been her shrine.
^The word, on the same tablet, 𐀡𐀩𐀙, po-re-na, *phorenas, understood to mean "those brought or those bringing" (it actually reads 𐀡𐀩𐀙𐀤, po-re-na-qe, but a postfixed 𐀤, qe, is usually a conjuction; cf. καί, τε, and Latinet, qve), has been interpreted by some scholars as evidence of human sacrifice at said sanctuary: "According to this interpretation, the text of Tn 316 was written as one of many extreme emergency measures just before the destruction of the palace. Tn 316 would then reflect a desperate, and abnormal, attempt to placate divine powers through the sacrifice of male victims to male gods and female victims to female gods".
^The nominative case form of the place (i.e. of the sanctuary) is 𐀞𐀑𐀊𐀚, pa-ki-ja-ne; it is also found in other forms, including derivative words; the specific form found on the PY Tn 316 tablet is 𐀞𐀑𐀊𐀯, pa-ki-ja-si, i.e. possibly its locative plural form.
^This term is for example found, on the Kn Fp 1 and KN Fp 13 tablets.
^It should be made clear that an absence of offerings, in parallel, to explicitly named deities or people (like priests or priestesses) on relevant attested inscriptions, does not neccessarily follow from the presence of this special dedication; for example, the Kn Fp 1 inscription also includes, among others, offerings to Zeus Diktaios, Pade, Erinys and Anemon Hiereia.
^The words are two - despite the lack of a separator symbol - and in the dative plural case; their reconstructed form is *pansi tʰeoihi; see the words πᾶς, θεός.
^Peters, Martin (2002), "Aus der Vergangenheit von Heroen und Ehegöttinnen", in Fritz, Matthias; Zeifelder, Susanne, Novalis Indogermanica: Festschrift für Günter Neumann zum 80. Geburstag, Grazer vergleichende Arbeiten (in German), Graz: Leykam, pp. 357–380, ISBN3701100322.
Deger-Jalkotzy, Sigrid; Lemos, Irene S., eds. (2006) [Date of Conference: 22–25 January 2003]. "Ancient Greece: From the Mycenaean Palaces to the Age of Homer". Edinburgh Leventis Studies 3. Edinburgh: Edinburgh University Press. ISBN0748618899.
Sacconi, A., ed. (2008) [Date of Conference: 20–25 February 2006]. "Colloquium Romanum: atti del XII colloquio internazionale di micenologia". XII colloquio internazionale di micenologia. Rome. Pasiphae. In two volumes. Pisa and Rome. ISBN9788862270564.