278:"The fourth type of stranger comes rarely, if ever: should there, however, come at any time from another country an inspector similar to those we send abroad, he shall come on these conditions:—First, he shall be not less than fifty years old; and secondly, his purpose in coming must be to view some noble object which is superior in beauty to anything to be found in other States, or else to display to another State something of that description. Every visitor of this kind shall go as an unbidden guest to the doors of the rich and wise, he being both rich and wise himself; and he shall go also to the abode of the General Superintendent of Education, believing himself to be a proper guest for such a host, or to the house of one of those who have won a prize for virtue; and when he has communed with some of these, by the giving and receiving of information, he shall take his departure, with suitable gifts and distinctions bestowed on him as a friend by friends."
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260:"The second type of stranger is he who is an inspector, in the literal sense, with his eyes, and with his ears also of all that appertains to musical exhibitions: for all such there must be lodgings provided at the temples, to afford them friendly accommodation, and the priests and temple-keepers must show them care and attention, until they have sojourned for a reasonable length of time and have seen and heard all that they intended; after which, if no harm has been done or suffered by them, they shall be dismissed. And for these the priests shall act as judges, in case anyone injures one of them or one of them injures anyone else, if the claim does not exceed fifty drachmae; but if any greater claim is made, the trial for such strangers must take place before the market-stewards."
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400:)". Within the ritual it was important that the return gift be offered immediately after receiving a gift with each commensurate rather than attempting to surpass each other in value. The initial gifts in such an exchange would fall somewhere between being symbolic but useless, and of high use-value but without any special symbolic significance. The initial gifts would serve as both object and symbol. Herman points out that these goods were not viewed as trade or barter, "for the exchange was not an end in itself, but a means to another end." While trade ends with the exchange, the ritual exchange "was meant to symbolize the establishment of obligations which, ideally, would last for ever."
257:"The first and inevitable immigrant is the one who chooses summer, as a rule, for his annual visits, in the fashion of migratory birds— and, like birds, the most of these cross the sea, just as if they had wings, for the sake of making gain by their trading, and fly over to foreign cities during the summer season; this stranger must be received, when he comes to the city, at the markets, harbors, and public buildings outside the city, by the officials in charge thereof; and they shall have a care lest any such strangers introduce any innovation, and they shall duly dispense justice to them, and shall hold such intercourse as is necessary with them, but to the least extent possible."
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710:, mocks the disguised Odysseus and hurls an ox's hoof at him as a "gift", mocking xenia, though Odysseus dodges this, Telemachus says if he had hit the guest, he would have run Ctesippus through with his spear. The other suitors are worried, saying Ctesippus is "doomed" if the stranger is a disguised god. As well as this, whenever Homer describes the details of "xenia", he uses the same formula every time: for example, the maid pouring wine into the gold cups, etc.
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422:"...When the Greeks became more luxurious, and their circumstances more opulent, they began to provide dining rooms, chambers, and storerooms of provisions for their guests from abroad, and on the first day they would invite them to dinner, sending them on the next chickens, eggs, vegetables, fruits, and other country produce. This is why artists called pictures representing the things which were sent to guests ‘xenia.’"
685:, were famed for their immaculate application of xenia, as the princess and her maids offered to bathe Odysseus and then led him to the palace to be fed and entertained. After sharing his story with the Phaeacians they agree to take Odysseus to his home land. In a new rule, he states that you should not beat your host in a competition because it would be rude and could damage the relationship.
732:. The cyclops breaks custom by asking Odysseus where he is from and what his name is the moment he meets him (it is proper for a host to first feed their guest before asking them questions). Then, not only does the cyclops not offer Odysseus's crew any food, he eats them and then refuses to let them leave.
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The focus on creating distinct space to house strangers is shown to be a movement connected to both piety and opulence, due to how the housing of guests was seen as a virtue. Displays of wealth in decoration and in parting gifts for guests likewise serve as both a status symbol and as a demonstration
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volunteers himself to participate in the boxing match.This is a clear violation of xenia, and the
Argonauts become worried when they reach their next destination later on in Book 2, when the Argonauts are on an island after a storm caused by Zeus. The Argonauts call out, asking for the strangers to
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Calypso, a fair goddess, had wanted to keep
Odysseus in her cavern as her husband, but he refused. Circe had also failed to keep Odysseus in her halls as her mate. Although both of these women had fine homes and fine things to offer him, their hospitality was too much for Odysseus. He instead left
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shipwrecked and receiving hospitality from the
Rhodians. He explained how Vivruvius' understanding of xenia extended beyond the home, and involved general welcoming exchanges between strangers. Prior to Vitruvius, xenia still appears pervasive in the work of the earliest ancient Greek architects,
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as a fundamental Greek custom. While these practices of guest-friendship are centered on the gods, they would become common among the Greeks in incorporating xenia into their customs and manners. Indeed, xenia would become a standard practice throughout all of Greece as a custom in the affairs of
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The respect from hosts to guests. Hosts must be hospitable to guests and provide them with a bath, food, drink, gifts, and safe escort to their next destination. It is considered rude to ask guests questions, or even to ask who they are, before they have finished the meal provided to
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Xenia was considered to be particularly important in ancient times when people thought that gods mingled among them; if one had poorly played host to a stranger, there was the risk of incurring the wrath of a god disguised as the stranger. Notable among them is the Greek god
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The respect from guests to hosts. Guests must be courteous to their hosts and not be a threat or burden. Guests are expected to provide stories and news from the outside world. Most importantly, guests are expected to reciprocate if their hosts ever call upon them in their
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These stories caution mortals that any guest should be treated as if potentially a disguised divinity, due to both a deity's capacity to instill punishment or grant reward for their behavior, who highly valued generosity and welcoming attitudes towards strangers.
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The rituals of hospitality created and expressed a reciprocal relationship between guest and host expressed in both material benefits (e.g. gifts, protection, shelter) as well as non-material ones (e.g. favors, certain normative rights). The word is derived from
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whose work was always concerned with public buildings and the hosting of guests rather than the design of private residences. In particular, Architectural historian, Lisa
Landrum has also revealed the presence of Xenia in Greek theatre onstage and offstage.
330:. This exchange allowed for more peaceful political relations between both figures, and established a tone of generosity and brotherhood between the two. This type of exchange was also known to have been done not face-to-face through the work of messengers.
341:. He connects xenia to studies of African tribal societies studied by Harry Tegnaeus, and certain traditional notions of African tribal brotherhood. Separately, he connects xenia as the predecessor to vassal and lord dynamics in later medieval times.
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1628-1629 is an oil painting by Guido Reni: it depicts the forceful seizure of Helen of Troy by the hero Paris. The kidnapping of Helen, who was already married, was a violation of the domain of Zeus Xenios that prompted the start of the Trojan
90:. It is almost always translated as 'guest-friendship' or 'ritualized friendship'. It is an institutionalized relationship rooted in generosity, gift exchange, and reciprocity. Historically, hospitality towards foreigners and guests (
360:. It was as important to give such gifts as to receive, and refusal to reciprocate as tantamount to a declaration of hostility. Mutual acceptance of the gifts, on the other hand, was a clear mark of the beginning of friendship."
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Upon revealing it, Diomedes realizes that their fathers had practiced xenia with each other, and they are guest-friends. Therefore, they decide not to fight, but to continue their hereditary guest-friendship by trading
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about exchanging presents so that people will remember them for dropping their hatred and becoming friends. While this is not a traditional example of xenia, it does demonstrate the power of friendship in the Greek
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Plato makes a list of such xenoi in an effort to promote legal responsibility to uphold the domain of Zeus Xenios. Plato likewise makes mention of Zeus Xenios while discussing his journey to meet
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meet in no man's land. However, Diomedes does not want to fight another man descended from the Gods, so he asks
Glaucus about his lineage. Glaucus revealed he was the grandson of the hero
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comments on how xenia was expressed in ancient Greek home layout and decoration. In particular, he emphasizes the decorative paintings of food in guest apartments of Greek homes:
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humans interacting with humans as well as humans interacting with the gods, which was culturally reinforced through understandings of gods interacting with gods as well.
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263:"The third type which requires a public reception is he who comes from another country on some public business: he must be received by none but the generals,
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a sword and spear after having been given a formidable bow while saying they were "the first token of loving guest-friendship". Herman also shows that
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A renaissance painting displaying traditional exchanges of gifts between gods. This represents the material and social exchanges involved with Xenia.
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to make the strongest wine for them to drink. Patroclus also brings meat with the wine. The men eat and have light chatter before
Odysseus delivers
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each with the goal of returning to Ithaca and reclaiming his family and his home. Sometimes hospitality was unwanted or was given unwillingly.
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As a part of how Xenia was culturally reinforced, demonstrations of theoxenia and xenia were present through major works of Greek literature.
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out of house and home, as well as being rude not only to each other but to
Telemachus and the guests, such as disguised Athena and Odysseus.
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When Jason talks about going to Aietes' palace, he says that they will receive a warm welcome and surely he will follow the rules of xenia.
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Xenia as a custom appears to have been a critical factor that helped determine layouts of homes and of common areas. In the classical work
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the swineherd shows xenia to the disguised
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by graciously welcoming her into his own home and offering her food. He even moves her chair away from the suitors who are rude.
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were required by duty to Zeus to avenge this transgression, which, as a violation of xenia, was an insult to Zeus' authority.
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BLOOD BROTHERS: an ethno-sociological study of the institutions of blood-brotherhood with special reference to Africa
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Landrum, Lisa (2013). "Ensemble performances: Architects and justice in
Athenian drama". In Simon, Jonathan (ed.).
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Aristippus and His
Companions after Being Shipwrecked, Seeing Mathematical Diagrams, Realize the Land Was Inhabited
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To reinforce this, Herman notes out several instances of Xenia's usage in literature. He points to the account of
935:"Social Dynamics" Courts and Elites in the Hellenistic Empires: The Near East in the Achaemenids, c 330 to 30 BCE
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in his home. Concerned with making Thetis comfortable, Hephaestus lays out entertainment and puts away his tools.
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back. Instead of turning him out as the enemy, Achilles abides by the rules of xenia and allows him to stay.
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be kind to them and treat them fairly. They realize that Jason and the men on the island are related by
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North Meets South: Theoretical Aspects on the Northern and Southern Rock Art Traditions in Scandinavia
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who provides safe harbor and sacrificial materials to help the Argonauts consecrate a new altar to
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Since the story takes place during Greek times, the theme of xenia is shown throughout the story.
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Some of this material comes from lectures by Dr. Elizabeth Vandiver, recorded and distributed by
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holds "the conclusion of an alliance and the exchange of gifts appeared as two inseparable acts:
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wherein human beings demonstrate their virtue by extending hospitality to a humble stranger
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The Stranger's Welcome: Oral Theory and the Aesthetics of the Homeric Hospitality Scene.
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Biggs, Cory; Joseph, Melissa; Bennet, Mollie; Manning, Dustin; Schrodt, Jonas (2002).
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also covered entertaining and hosting among the gods themselves, a popular subject in
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This article is about the ancient Greek concept of hospitality. For other uses, see
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A comic-strip explanation of the formula of Xenia or hospitality in Greek Epic by
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Odysseus' house is inhabited by suitors with demands beyond the bounds of xenia.
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Relief of King Xerxes I of Persia, who engaged in xenia with Pythios the Lydian.
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Herman goes on to analyze instances of xenia in political and social relations:
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Jason displaying the golden fleece, which he found with the aid of Meidea.
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There are many other households observed in the epic, including those of
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to several historical cultural exchange customs throughout
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The suitors also display bad xenia. They continue to eat
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in his role as a protector of strangers. This normalized
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Jupiter and Mercurius in the House of Philemon and Baucis
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Plots of Epiphany: Prison-Escape in Acts of the Apostles
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amongst themselves, reinforcing the established idea of
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1605:. Berkeley, CA: University of California Press. 2007.
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Another excellent example of bad xenia is the cyclops
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Interstices: Journal of Architecture and Related Arts
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Every household in the epic is seen alongside xenia:
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Telemachus shows xenia in Book One to the disguised
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1529:(Student project). Schenectady, NY: Union College
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1197:. Oxbow Books. pp. Chapter 7.
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1636:Vandiver, Elizabeth (1999).
1627:Vandiver, Elizabeth (1999).
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862:- stranger, foreigner, alien
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1523:"The Value of Hospitality"
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1557:Harvard University Press
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793:The King of Bebrykians,
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1649:(Audio CD).
1640:(Audio CD).
1631:(Audio CD).
1586:Argonautica
1342:Interstices
1084:. pp. 31–2.
1080:Cambridge:
1059:Ann Arbor:
841:Bellerophon
755:Argonautica
739:Argonautica
606:supplicates
546:Bellerophon
320:King Xerxes
220:In politics
201:Renaissance
158:Zeus Xenios
88:hospitality
86:concept of
1676:Categories
1553:20.287-319
1272:2020-04-16
1097:. Berlin:
908:References
893:Genesis 18
866:Omotenashi
799:Polydeukes
730:Polyphemus
721:Telemachus
672:Phaeacians
670:, and the
657:Telemachus
588:Hephaestus
559:speaks to
519:, king of
491:Trojan war
454:Aristippus
427:of xenia.
378:Polykrates
306:Historian
1411:2537-9194
1360:2537-9194
1323:145783068
1315:1360-2365
1213:cite book
1040:173354759
835:Hospitium
776:Argonauts
774:When the
708:Ctesippus
586:Book 18:
581:Agamemnon
577:Patroclus
521:Mycenaean
416:Vitruvius
374:Herodotus
316:Near East
273:prytaneis
269:taxiarchs
265:hipparchs
209:theoxenia
192:theoxenia
189:The term
167:theoxenia
39:Theoxenia
18:Theoxenia
1395:: 9–15.
1344:: 9–15.
1178:(1987).
1131:June 10,
1101:. p. 34.
1074:Homer's
1002:June 10,
978:52295939
829:See also
784:Doliones
768:Odyssey.
766:and the
717:Penelope
683:Nausicaä
573:Odysseus
571:invites
569:Achilles
567:Book 9:
564:culture.
550:Oeuneus.
538:Diomedes
532:Achaeans
517:Menelaus
392:king of
366:Odysseus
162:theoxeny
126:Overview
92:Hellenes
82:) is an
1549:Odyssey
1547:Homer,
1533:12 July
1509:Odyssey
1507:Homer,
1120:Plato.
1076:Odyssey
991:Plato.
899:in the
782:of the
737:In the
704:Eumaeus
668:Calypso
659:visits.
638:Odyssey
619:Odyssey
617:In the
542:Glaucus
481:In the
370:Iphitos
368:giving
180:(theos)
173:(xenos)
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795:Amykos
788:Apollo
696:Athena
653:Nestor
610:Hector
592:Thetis
590:hosts
557:Hector
553:armor.
524:Sparta
390:Amasis
139:homes.
107:Athene
102:Xenios
59:Rubens
44:Ethmia
1663:Xenia
1465:Iliad
1319:S2CID
887:Grith
882:xenia
873:お持て成し
855:xenia
851:Ixion
845:xenia
804:Jason
764:Iliad
664:Circe
603:Priam
599:Iliad
528:Helen
509:Priam
505:Paris
501:Homer
496:Iliad
483:Iliad
443:xenia
394:Egypt
388:with
386:xenia
382:Samos
354:xenía
350:xénia
335:xenia
328:xenos
312:xenia
245:xenoi
241:Plato
213:xenia
177:deity
135:them.
119:xenos
110:Xenia
105:(and
100:Zeus
96:polis
79:ξενία
74:Greek
70:Xenia
1607:ISBN
1535:2014
1489:ISBN
1444:ISBN
1425:link
1407:ISSN
1374:link
1356:ISSN
1311:ISSN
1238:ISBN
1219:link
1199:ISBN
1133:2024
1036:OCLC
1026:ISBN
1004:2024
974:OCLC
964:ISBN
939:ISBN
895:and
822:Eros
752:The
719:and
561:Ajax
540:and
513:Troy
489:The
476:War.
398:dora
358:dora
322:and
267:and
250:Laws
154:Zeus
1563:. .
1397:doi
1346:doi
1303:doi
511:of
499:of
286:in
164:or
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