In his Travels in Various Countries of Europe, Asia and Africa (7.240), Dr. Edward D. Clarke discusses a sepulchral inscription in the sanctuary at Delphi, Greece:

It is in honour of a youth of Larissa in Thessaly, who died at eighteen years of age. As to the words χρήστος [chrestos] and ᾕρωος ["heros"] it may be remarked that all the epitaphs upon Larissaeans, which Spon has preserved, contain these words.

The fact that the words chrestos and heros appear together in numerous places ranks as remarkable, because it demonstrates a widespread tradition of the dead considered as good and useful "heros" and "demigods." This fact also underscores the importance of this term during antiquity and its association with death and the afterlife. One might suggest that this exalted status of "good hero" or "good demigod," this latter designation essentially a deity, may have been promised at some point during initiation or membership in the various mystery schools and brotherhoods around the Mediterranean. This title may have also been conveyed for other exploits, such as exceptional athleticism or heroics.

Further revealing the term's widespread usage, "sepulchral formulas" such as ήρωος χρηστή χαιρε or heros chreste chaire, meaning "hail the good hero," are common on epitaphs in Greece in general. (Mitchell, 14-15) As part of this afterlife and netherworld mythology, Mitchell further states (15): "The ήρωοὶ χρηστοὶ [herooi chrestoi] were in fact the saved or redeemed souls, the Pagan saints."