in Aulis. The tablets contain a number of important terms previously unattested in Linear B, such as ra-ke-da-mi-ni-jo /Lakedaimnijos/ "a man from Lacedaemonia (Sparta)", or ma-ka /Mā Gā/ "Mother Gaia" (a goddess still revered in Thebes in the 5th century BC, as reported, for example, in Aeschylus' Seven Against Thebes). Also ku-na-ki-si /gunaiksi/ "for women" exhibits the peculiar oblique stem of "woman". Vassilis L. Aravantinos, Louis Godart and Anna Sacconi read the tablets to indicate cult activity dedicated to Demeter, Zeus protector of crops, and to Kore, and they speculate that the roots of the Eleusinian Mysteries can be traced back to Mycenaean Thebes. Thomas G. Palaima, however, has criticized their suggestions as "subject to very dubious interpretations" and "highly suspect on linguistic and exegetical grounds". Other arguments against the identification of cult activity in the texts have been advanced by Sarah James and Yves Duhoux. Palaima attaches importance to one tablet (Uo 121) as evidence of linking sacrificial animals with foodstuffs at the end of LHIIIB. The same phenomenon, part of ritual Mycenaean feasting, occurs in the contemporary Pylos tablets. Vienna symposium The Thebes tablets were discussed at a linguist symposium held in Vienna December 5–6, 2002, the results of which have been published. Günter Neumann (pp. 125–138) argues that the animals in the Thebes tablets are not sacred or "divine" but animals that would naturally be part of everyday life for both Mycenaean and later Greeks. He gathers historical evidence, including references to the animals being fed grains. Michael Meier-Brügger (pp. 111–118) argues that de-qo-no as "master of banqueting" has no clear linguistic origin but could be deipnon "main dinner", as in Homer; that di-wi-ja-me-ro may not refer to "the part for the goddess Diwia" but instead a "two-day period" (as also argued earlier by Melena and in the same volume by Killen). Meier-Brügger also argues that si-to is not a previously unattested god Sito (Grain) but siton "grain". José Luis Garcia Ramón (pp. 37–69) argues that, linguistically, a-ko-ro-da-mo may not be agorodamos "mystic assembler of the people". He proposes the Greek male name Akrodamos. He believes that o-po-re-i, according to Mycenaean usage of gods' names and epithets, could not mean "Zeus of the Fall Harvest". Instead, he posits that o-po-re-i is a personal name, parallel to another in the Thebes tablets, me-to-re-i; the names mean respectively "on the mountain" and "beyond the mountain". John T. Killen (pp.