Eos Easily Exterminates Every Enemy Encounter | Hades 2

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28 thoughts on “Eos Easily Exterminates Every Enemy Encounter | Hades 2”

  7. you should try geyser spout + lucid gain + mental block on persephone, used it for 32 surface, insane for bossing since you’re nearly perma invulnerable. rooms suck a bit though so i copped arctic ring + sworn flourish

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  13. random thing, got apollo legendary through echo's 1 of 3 boons one run. was wondering if you could pull this off guarenteed if you just got the 3 boons + legendary for any god, and then after defeating polyphemus, just sell the other 3, or even just 1 or 2, and then just die in the next room, sp next night you could get this guarenteed. lotta effort but it do be funny if it works out

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  17. That offscreen Chronos kill might have unironically saved you. Looked like you were almost hit by a Tempest time-stop and the insta-kill timer was ticking down fast.

    Trivia time:
    Buckle in folks, this one is a wild ride between Ancient, Classical and Modern Paganism and like four different definitions for this one word: Miasma is the ancient Greek word for a 'stain' or 'pollution', and in mythological terms was usually a byword for the corruption of human sin. In some interpretations I've read, especially among modern Hellenist Polytheists, it's a kind of byproduct of the stain of human mortality upon the world. Human actions such as death, childbirth or the shedding of bodily fluids like tears and blood are mortal things that naturally accumulate over time, but need to be washed away periodically in cleansing waters to bring the soul closer to divinity and thus be less offensive to the immortal Gods. This seems to be a very ancient interpretation of miasma held by Greeks from the pre-Classical Era.

    Later Greeks used it in conflation with the term 'hubris', or something uniquely offensive before the Greek Gods such as murder, breaking hospitality (Xenia), incest or blasphemy. In the modern day we see 'hubris' as an act against the Gods, such as Arachne boasting she was a better weaver than any of the Olympians, a blasphemy for which she was cursed to become an adorable lil' spider-person. But in the distant past it was also a sin or stain upon your soul that could be physically corrupting. There were two tiers of rituals for washing away your sins. Sins of mortality ('miasma') were easy to wash away and natural for any mortal. Things like having sex, giving birth and eating meat required you to ritually wash after to cleanse yourself of these mortal acts (which also helped keep away germs). But sins against the Gods themselves, physical 'hubris', was a stench that could only be cleansed by a very elaborate ritual, and if it corrupted an entire city sometimes the sinner themselves needed to be sacrificed to purify the city (according to r/Hellenism anyway, couldn't find a primary source on that last bit).

    Eventually, the idea that mortal goings-on left behind a stain that needed to be mystically washed away became less and less popular in Classical Greece. Hubris became a word to describe the physical act of blasphemy against the Gods while miasma became the corruption hubris left behind at the site of an extremely blasphemous act such as murdering a member of your family or committing a massacre. Miasma still needed to be ritually purified, though, or it would corrupt and pollute those who were close to the evildoer, beginning a cycle of violence. Thus, miasma often became a thematic link in Greek Tragedies. If not washed away, miasma would taint a person's soul and turn them violent, perpetuating ancient sins. Sometimes, as with hubris, the sacrifice of the man behind the slaughter was needed in order to purify the city of the madness and disease that would be spread by miasma emanating from the evildoer and the scene of his (or her) crimes.

    Eventually, this idea of corrupting vapours coming off the bodies of those killed in a blasphemous way then became the basis for a more medical understanding of Miasma put forth by none other than Hippocrates (of the Hippocratic Oath) himself. This definition had it that a foul odour or vapour causing disease came from decaying organic matter such as corpses, and that certain types of water such as swamp water or sewage would produce this disease-making odour. Thus, disease would spread through poor hygiene, those giving off odors associated with plague and in decaying places such as swamps or cemeteries (they were so very close to being right about the source of germs…). This idea of miasma as a source of disease would be popular from the time of Classical Athens (the 4th or 5th century BC) all the way to the 1800s before it was replaced by traditional Germ Theory. Some of the most important rennovations to sewers and hospitals to allow for better hygiene were done under the belief that these changes would help combat this Ancient Greek concept of how disease spread. To this day the reason that cities like London and Paris aren't cesspools for disease like they were in the 1800s is because miasma theorists like Florence Nightingale and Georges-Eugene Haussmann renovated their sewers and hospitals to combat the spread of miasma generated from poor hygienic practices.

    As for Hades II, it seems to use something fairly similar to the Classical Era definition. The poisonous, corrupting vapours of Miasma we see in the game taint Mel with the sorrow of the dead in the Fields of Punishment. They produce this noxious gas because of the tragic circumstances of their death, rather than because they are mortals or because they are carriers of disease. Mel can eventually cleanse this shadow over her soul by thinking positive thoughts, but must cleanse it before normalcy can be restored and the corruption loses its hold on her. The game's miasma is also much more psychological than the original definition of miasma, which has become more common in popular culture over the years. In media miasma is often used as a metaphor for an ill-defined corrupting influence such as social media, disinformation, foreign culture etc. This means yet again the definition has become conflated and changed–almost like the term itself has become infected with a miasma of muddled cultural concepts. Anyway, this means that in series that borrow heavily from Greek mythology for their concepts miasma is often magical and psychological more than it is tied to sin and disease specifically. Besides Hades II, Percy Jackson uses miasma this way, as does Kingdom Heart's take on Disney's Hercule and even My Little Pony uses it this way when describing Princess Luna (an Artemis-like character)'s fall from grace. All of this to say that despite similarities with definition number two, Hades II and most other modern mythology stories use it in a still different fourth way unlike any of the three definitions used in miasma's history. It's almost as annoying to define it as it is to avoid it when you're running through the Fields.

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