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Hero or god
Heracles' role as a culture hero, whose death could be a subject of mythic telling (see below), was accepted into the Olympian Pantheon during Classical times. This created an awkwardness in the encounter with Odysseus in the episode of Odyssey XI, called the Nekuia, where Odysseus encounters Heracles in Hades:
And next I caught a glimpse of powerful Heracles—
His ghost I mean: the man himself delights
in the grand feasts of the deathless gods on high …
Around him cries of the dead rang out like cries of birds
scattering left and right in horror as on he came like night …[8]
Ancient critics were aware of the problem of the aside that interrupts the vivid and complete description, in which Heracles recognizes Odysseus and hails him, and modern critics find very good reasons for denying that the verse's beginning, in Fagles' translation His ghost I mean … were part of the original composition: "once people knew of Heracles' admission to Olympus, they would not tolerate his presence in the underworld", remarks Friedrich Solmsen,[9] noting that the interpolated verses represent a compromise between conflicting representations of Heracles.
Christian chronology
In Christian circles, a Euhemerist reading of the widespread Heracles cult was attributed to a historical figure who had been offered cult status after his death. Thus Eusebius, Preparation of the Gospel (10.12), reported that Clement could offer historical dates for Hercules as a king in Argos: "from the reign of Hercules in Argos to the deification of Hercules himself and of Asclepius there are comprised thirty-eight years, according to Apollodorus the chronicler: and from that point to the deification of Castor and Pollux fifty-three years: and somewhere about this time was the capture of Troy."
Readers with a literalist bent, following Clement's reasoning, have asserted from this remark that, since Heracles ruled over Tiryns in Argos at the same time that Eurystheus ruled over Mycenae, and since at about this time Linus was Heracles' teacher, one can conclude, based on Jerome's date—in his universal history, his Chronicon—given to Linus' notoriety in teaching Heracles in 1264 BCE, that Heracles' death and deification occurred 38 years later, in approximately 1226 BCE.
Cult
The ancient Greeks celebrated the festival of the Heracleia, which commemorated the death of Heracles, on the second day of the month of Metageitnion (which would fall in late July or early August). What is believed to be an Egyptian Temple of Heracles in the Bahariya Oasis dates to 21 BCE. A reassessment of Ptolemy's descriptions of the island of Malta attempted to link the site at Ras ir-Raħeb with a temple to Heracles,[10] but the arguments are not conclusive.[11] Several ancient cities were named Heraclea in his honor.
Although the Athenians were among the first to worship Heracles as a god, there were Greek cities that refused to recognize the hero's divine status. There are also several poleis that merely provided two separate sanctuaries for Heracles, one recognizing him as a god, the other only as a hero.[12] This ambiguity helped create the Heracles cult especially when historians (e.g. Herodotus) and artists encouraged worship such as the painters during the time of the Peisistratos, who often presented Heracles entering Olympus in their works.[12]
Some sources explained that the cult of Heracles persisted because of the hero's ascent to heaven and his suffering, which became the basis for festivals, ritual, rites, and the organization of mysteries.[13] There is the observation, for example, that sufferings (pathea) gave rise to the rituals of grief and mourning, which came before the joy in the mysteries in the sequence of cult rituals.[13] Also, like the case of Apollo, the cult of Hercules has been sustained through the years by absorbing local cult figures such as those who share the same nature.[14] He was also constantly invoked as a patron for men, especially the young ones. For example, he was considered the ideal in warfare so he presided over gymnasiums and the ephebes or those men undergoing military training.[14]
There were ancient towns and cities that also adopted Heracles as a patron deity, contributing to the spread of his cult. There was the case of the royal house of Macedonia, which claimed lineal descent from the hero[15] primarily for purposes of divine protection and legitimator of actions.
The earliest evidence that show the worship of Heracles in popular cult was in 6th century BCE (121–122 and 160–165) via an ancient inscription from Phaleron.[14]