Eubouleus is a mysterious hero or minor deity in the Eleusinian Mysteries. The name is also an epithet for Dionysus, Zeus, and Hades later.
But the ancients indeed call Dionysos the good counsellor, as if he had no need of Hermes; and for his sake they named the night Îľá˝ĎĎąĎνΡ, as it were, well-minded.
(Plutarch, Quaestiones Convivales, 7.9)
to the most epiphanes god Dionysos Eubouleus (áźĎΚĎινξĎĎÎŹĎáżł [θξῡ ÎΚο]νĎĎáżł Îá˝Î˛ÎżĎ Νξáż) and to the associated mystai
(Choisir Dionysos, no. 161)
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đ¤ (AKA Likely Godly Parents of the Chill and Well-Adjusted)
Amphitrite: Queen of the Sea
Amphitrite kids
đ޸Shy
đ޸Accomplished
đ޸Hate conflict
đ޸Prefer old movies and classic lit over anything contemporary
Aristaeus: God of Cheesemakers, Beekeepers, and Rural Crafts
Aristaeus kids
đDog people
đUnproblematic
đDonât keep up with the news
đBoring but fine with that
Epione: Goddess of Soothing Pain
Epione kids
đCompassionate
đGreat listeners
đClueless when it comes to fashion
đCan always spot a lie
Eubouleus: God of Swineherds
Eubouleus kids
đˇObservant
đˇGreat teachers, trainers
đˇSatisfied with what they have
đˇCanât stop watching the same comfort TV show on repeat
Hestia: Goddess of the Hearth, Home and Family
Hestia kids
đŻď¸Self-possessed, contented
đŻď¸Eldest child syndrome
đŻď¸Go a bit overboard for holidays
đŻď¸Keep a small but close social circle
Iris: Goddess of Rainbows and Messenger of Olympus
Iris kids
đPeacekeepers, moderators
đKind of woo-woo
đ#1 enemy of climate change deniers
đMaximalism > minimalism
Karmanor: God of Harvest
Karmanor kids
đžCommunity-oriented
đžNot afraid to get their hands dirty
đžObsessed with their local farmerâs market
đžIndecisive
Book Three in the Hades and Persephone series. Seventy years have passed since Elysion was created, and Persephone's efforts to conceive a child with Hades have been in vain. But a secret rite on Samothrace might bend the Fates and give her all that they have dreamed of, or pave a path of untold suffering.
Chapter 8
Wind battered the west wall of the temple and guttered the torches. The winter had been a stormy one, a hard start to the season. The Thracians had worried that there hadnât been enough sacrifices to Zeus at the Spring of Midas, The Arcadians swore that Poseidon had whipped up the seas in anger, and the Athenians worried that they hadnât sent enough propitiations to Eleusis for Demeter.
But the summer had been kind to all. There were bountiful stores of grainâ not just on Samothrace, but in every small village and great city in Hellas, Thrace, the islands and cities beyond. Orpheus stared out at the pool that dominated the center of the atrium. The oculus above and the slender clerestory windows had been sealed shut for winter, covered by tar-thatched reeds and battened down with hempen rope. It would keep the place warm for anyone seeking sanctuary. He reached the twelfth brazier and stoked it with an iron poker, the heat grown heavy beneath his woolen himation.
âWhere did you hear the name Zagreus, hymnist?â
Every hair on his neck stood up. Orpheus stopped in his tracks and held his breath.
âTell me.â
The hall was empty: the few who had sought shelter there during the day had found other places to stay for the evening. Though he was sweating in the templeâs close warmth, ice filled the pit of his stomach. He fell to his knees, his palms clammy against the stone floor, his eyes fixed on the ground. âIt⌠i-is it you, God of Nysa?â
âAfter the first moon of winter, as promised,â the voice said. âStand. Thereâs no need to kneel before me. It is I who come asking you for favors. Now, who gave you that godâs name?â
Orpheus swallowed. âThe nameâŚâ
The visitor grew silent. He was holding his breath.
âIt came in a vision. Certain herbsâŚâ Orpheus swallowed. âI had composed a hymn to the Moirai and the residents of the lands below, the night before I came here from Eleusis. There was a ritual at the temple on the night I arrived, and all within partook of a ceremonial draught. Its ingredients had been prepared for us by a nymph-born woman who lives in the forest. This order had consumed it before, for a generation at least, but that night I saw⌠visions of sigils and symbols and epithets, and when I slept that night, I dreamed. I dreamed of the Mnemosyne and the waters that restore life eternal and memory to those who go to Elysion. I dreamed of a god not yet born. I saw a babe crying out, coming into the world in a flash of flame and light. I heard his name, then. And in that moment I knew that he would be the one to keep and protect Paradise itself through the ages, who would reveal its true purpose, one who could unite tribes and nationsâŚâ
There was a rustling, then the faint outlines of a very tall man with jet black hair. As he grew clearer, he lowered a polished gold helm to his side and stared down at Orpheus with eyes that had seen the rise and fall of civilizations. He spoke evenly, almost conversationally. âAnd in your vision the name this unborn god was givenâŚâ
âIt was Zagreus. Zagreus Sabazios Eubouleus. As clear as if I were awake. And it was not only I who had that dream that night.â
âThere are other mystics here?â
âI would never go so far as to call myself one.â
âIf the mantle fitsâŚâ
âI merely listen. But yes, others that night heard that exact same name. Saw what I saw.â
The manâ the god, ratherâ straightened. A faint smile teased the corner of his mouth. âEubouleus. The Good Counselor. That epithet also belongs to another.â
âI know, my lord.â
âYou know who I am, then.â
Orpheus paused. He knew it in his bones. He also knew that he risked being struck down if he was wrong. But he had trusted this god so far. Still he closed his eyes when he answered. âYou are the Unseen One. The Receiver of Many.â
âYou are permitted to use my name, Orpheus.â
âYouâll forgive me if I do not?â
The Unseen One nodded at him, then shifted and paced the room, glancing at the empty niches and the absence of any statuary of the gods. âI know your reasons. But in knowing why, you likewise understand why no one must learn mine nor my wifeâs true identity if this is to succeed.â
âI do.â
âHave you thought on my offer?â
âIt is all I have thought about these many months. Especially since time grows short.â
âWhat do you mean?â
âWe hold these rites once every three years, on the third full moon after the first crocus blooms. This is the year.â
âI want you to know this,â Aidoneus faced him and crossed the room to stand in front of Orpheus. âIf you say ânoâ to me, there will be no repercussions for you or yours. I, Hades Aidoneus Chthonios, firstborn son of Kronos, swear it to you on the Styx. You will not have displeased me, you will not have displeased my wife, nor any other god or creature who dwells on or below the earth. And when you pass from this world and journey to mine, your choice here will have no bearing on the hereafter.â
âAnd what of the gods above?â
He waved his hand dismissively. âThese arenât their matters. They care nothing about this.â
âWhy would you come to meâ to a mortal, my lordâ for something like this? We are such finite, small beings when compared to the Deathless Ones.â
âI am not an Olympian, hemitheoi , and donât hold myself on high above your kind. Those who oversee the earth, whose lives are intertwined with the mortals and their immortal souls, cannot afford such⌠vanities. Your kind have a wisdom that comes from the knowledge that your lives are finiteâ one lifetime in which to accomplish what you can. That itself is a powerful thing. More than you, or the gods above truly realize.â
âBut in Elysion we have a hope of remembering what we were,â Orpheus said, his voice growing earnest. âOf continuing on and growing and learning even after death, once we drink from the Mnemosyne.â
Aidoneus shook his head and sighed. âThe words written on your scrolls, the ones you place in the mouths of the dead⌠are a fiction. A pleasant one, to be sure, but all who reside in my realm must drink from the Lethe. For their own sakes.â
âButâŚâ Orpheus felt cold creep over him. The rites for the dead heâd performed for countless adherents⌠Were they all for nothing? âThe visions I had, though, they said that you would let those who are worthy of Elysion drink from the Pool of Memory, that theyââ
He shrugged. âI do not know whence those visions came to you, but rest assured⌠Elysion is new, but the laws that govern Chthonia remain unchanged, as they have for aeons.â
âBut the memories and lives of those who are rebornââ
âAnd with good reason.â
The god had raised his voice. Even now, it faintly reverberated through the hall. Orpheus swallowed. His words came out thin and reedy. âI only know what I saw. As clearly as I saw the child you believe will come from this rite. If I were to say no, to say no to you , why would you let me go so easily?â
âBecause it is not your decision alone. It is ananke. If a child is not meant to be made by these means, then I accept that. As does my wife.â
Orpheus let out a sigh, feeling a great weight lift from his shoulders. For all this time, he was convinced that he was being given an order by a god. âIâll do it.â
âFor the gift of a lyre?â
âNo.â He paused then shook his head. âPartly. But more so because I know for certain I can trust you. And that my decision wasnât compelled.â
Aidoneus smiled and folded his hands behind his back, then turned away from Orpheus, observing the walls of the stark temple. âMy wife will be very pleased by this.â
Orpheus leaned against the column. The King of the Underworldâs voice had hitched. He was moved and didnât want to show his emotions.
âThe god revealed to you⌠Zagreus⌠that was the same name my wife and I had decided upon when we first knew we wanted to have a child of our own. We never told anyone. And this has given me reason to hope.â
He whispered. âMy lord, I have hope as well, but⌠I can promise nothing.â
âOf course.â
âOur visions were clear, and all saw the same things come to pass. And we all saw that the Unborn One would come into this world from the womb of a mortal woman.â
â Your visions also told you that mortalsâ memories are restored in Elysion. When we dream, we see first what we know and believe. None in your order would imagine the rites being attended by gods.â
âNo. Certainly not.â
âBut only gods beget gods.â The Receiver of Many hesitated. âOrpheus, tell me⌠Eumolpus spoke of it before he passed, and you said the same this spring: that the sacrifice weâd make would be greater and unlike anything we could imagine⌠My wife and I have much to lose, so you can understand how that might give me pause.â
âIt wouldnâtââ Orpheus shut his eyes momentarily, trying to find the right words. âIt would not throw the spheres into chaos. A farmerâs crops would not wither any more than a king would lose his crown or a priest be cast out of his temple.  That much I know. It would be something personal. Not a sacrifice for the Lord of the Underworld, but a sacrifice for⌠Aidoneus.â Orpheus shuddered involuntarily, and his gaze fell to the floor.
âYou canât be any more specific?â
âI am sorry, my lord. I cannot,â Orpheus said. âIt is not known by me, nor would it present itself immediately. The sacrifice unfolds in time. It is in the hands of the Fates alone.â
Reread The Mysteries of Demeter and Kore by Kevin Clinton, here are some I missed before.
#1 (Possible) Difference between Iakchos and Eubouleus
The Ninnion Tablet, fortunately, begins to provide the answer. All of the initiates, male and female, in both upper and lower fields, wear a cloak (himation); the men have just a cloak, the women a cloak over a peplos. The cloak was the traditional garment of the initiates at the Mysteria. Here Iakchos, the god of the initiatesâ journey, also wears one, on top of his elaborately decorated tunic. This is the attribute that distinguishes Iakchos when he appears with Eubouleus, for in other scenes in which they appear together Eubouleus lacks a himation.
Third, in fifth-century vase scenes, Eubouleusâ garment is apparently not yet standardized: in two scenes he wears a short chiton with no himation (LIMC 4:24, s.v. âHadesâ; 4:388, s.v. âDemeterâ), in two others a long chiton, once with chlamys, once with himation (LIMC 4:25, s.v. âEumolposâ). In the fourth century, he is always dressed in a short chiton with boots and without himation. He usually carries two torches, sometimes one. In catalogue number 49, Hermes with a short torch is unique. In number 50, a similar relief, of mediocre quality, his right arm hangs down and seems to clasp the lower end of Koreâs torch, seemingly sharing it with her.
Book Review: The Athenian Agora: Votive Reliefs
#2 Dionysus with Triptolemus on Regina Vasorum
Dionysus appears separately (no. 4), also as an initiate, between Triptolemus (no. 3) and Demeter (no. 5).
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Eubouleus kids
đˇObservant
đˇGreat teachers, trainers
đˇSatisfied with what they have
đˇCanât stop watching the same comfort TV show on repeat
No Cabin Assigned Yet
Link in bio for more Eubouleus info đˇ
Long shot but I assume this is actually the best social media to ask, anyone got any reading recommendations for discussions on the nature of Eubouleus specifically as an aspect of Hades?
I've found some books that touch on it from the 70s but I was wondering what the agreed-upon consensus is at this point. Found a lot more discussion of him as a demi-god of swine that has to do with Persephone, and some interesting discussion about him and Hades as an aspect of the same god trifecta with Zeus.