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Eubuleus
In ancient Greek religion and myth, Eubuleus (Greek Εὐβουλεύς, ''Eubouleus'', "Good Counsel"〔Rosemarie Taylor-Perry, ''The God Who Comes: Dionysian Mysteries Revisited'' (Algora, 2003), p. 10.〕) is a god known primarily from devotional inscriptions for mystery religions. The name appears several times in the corpus of the so-called Orphic gold tablets spelled variously, with forms including Euboulos, Eubouleos and Eubolos.〔Fritz Graf and Sarah Iles Johnston, ''Ritual Texts for the Afterlife: Orpheus and the Bacchic Gold Tablets'' (Routledge, 2007), pp. 5, 13, 123.〕 It may be an epithet of the central Orphic god, Dionysus or Zagreus,〔Jane Ellen Harrison, ''Prolegomena to the Study of Greek Religion'' (Cambridge University Press, 1908, 2nd ed.) pp. 585–587.〕 or of Zeus in an unusual association with the Eleusinian Mysteries.〔Used as an epithet of Zeus in some inscriptions; J.G. Frazer, ''Pausanias's Description of Greece'' (London, 1913), vol. 2, p. 70.〕 Scholars of the late 20th and early 21st centuries have begun to consider Eubuleus independently as "a major god" of the mysteries, based on his prominence in the inscriptional evidence. His depiction in art as a torchbearer suggests that his role was to lead the way back from the Underworld.〔Kevin Clinton, "The Mysteries of Demeter and Kore," in ''A Companion to Greek Religion'' (Wiley-Blackwell, 2010), pp. 347–353 (online. ) For assertions of his growing importance to scholars, see also Kevin Clinton, "The Sanctuary of Demeter and Kore at Eleusis," in ''Greek Sanctuaries: New Approaches'' (Routledge, 1993), p. 113, where Eubuleus is called "a principal god in the Mysteries and co-equal with Triptolemus," and Pierre Bonnechere, "Trophonius of Lebadea: Mystery Aspects of an Oracular Cult in Boeotia," in ''Greek Mysteries: The Archaeology and Ritual of Ancient Greek Secret Cults'' (Routledge, 2003, 2005), p. 181.〕
==Genealogy and identity==
Literary texts provide only scant evidence of the mythology of Eubuleus. He is not mentioned in the ''Homeric Hymn to Demeter''.〔Clinton, ''Greek Sanctuaries'', p. 113.〕 Differences among genealogies and cross-identifications with other gods raise the question of whether all the sources using a form of the name refer to the same figure.〔Susan G. Cole, "Landscapes of Dionysos and Elysian Fields," in ''Greek Mysteries: The Archaeology and Ritual of Ancient Greek Secret Cults'' (Routledge, 2003), p. 199.〕 Diodorus Siculus says that he was a son of Demeter and the father of Karme, thus grandfather of Britomartis.〔Diodorus Siculus (5.76. )〕 One of the Orphic tablets identifies him as the son of Zeus, as does one of the Orphic Hymns.〔''Hymn'' 30.6, as cited by Graf and Johnston, ''Ritual Texts'', pp. 123–124 (''Hymn'' 29 in the translation of Thomas Taylor).〕 Hesychius identifies him with Plouton,〔The entry in Hesychius reads: Εὐβουλεύς (sch. Nic. Al. 14) · ὁ Πλούτων. παρὰ δὲ τοῖς πολλοῖς ὁ Ζεὺς ἐν Κυρήνη (''Eubouleus: ho Ploutôn. para de toîs polloîs ho Zeus en Kyrene''), 643 (Schmidt).〕 who is also hailed as ''Euboulos'' in the ''Orphic Hymn to Plouton'', but other contexts distinguish the two.
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