An Essay by Renee D Mattila

October 7, 2004

The hospitality of the Greeks is a central theme in Homer’s Odyssey. Much of Homer’s epic poem is devoted to descriptions of the feasting and gift giving by generous hosts. Hospitality is concerned with the relationship between guest and host, and focuses on the exchange of wealth, knowledge and accommodation. The conventions of Greek hospitality serve a number of purposes, such as pleasing the gods, pleasing guests, spreading a good reputation throughout the known world and establishing bonds with other families and cities.

In ancient Greece the practice of hospitality is motivated by a desire to please the Gods. All dinners and feasts are accompanied by libations to the Gods. Guests and hosts make such offerings as honeyed wine and charred meat to Olympian Gods and lesser deities such as nymphs. When Telémachus arrives in Pylos he finds a feast in honour of Poseidon underway. The sacred feast includes the seaside sacrifice of jet-black bulls and offerings of burnt thighbones. Nestor welcomes Telémachus and Athena with these words “Pray now to lord Poseidon, stranger: we would honour him with this festivity” (42). The guests pray to Poseidon and make offerings of wine from a golden, two-handled cup. When Nestor realises that the Goddess Athena has visited his feast he prepares an elaborate sacrifice. Nestor proclaims to Athena “I’ll sacrifice to you a broad-browed heifer, one year old, unbroken, not yet subject to yoke, and I shall overlay her horns with gold” (54). Nestor shows his devotion to the Gods in detailed rituals and extravagant sacrifices. Throughout The Odyssey many such rituals and sacrifices occur to gain the favour of Gods and spirits.

The Greeks also believed that treating strangers with hospitality pleased the Gods. Throughout Homer’s Odyssey, Zeus is repeatedly referred to as the God of supplicants and beggars so many libations are poured out to him. Odysseus’s wife, Penelope, shames the suitors for their conspiracies and reminds them that the rights of the host are also protected by Zeus “for he is guardian of both host and guest”, and that they are exploiting the wealth of their host (331). Strangers are not only protected by Zeus but also may be a God or Goddess in disguise. Athena appears throughout The Odyssey in different forms. She appears to Telémachus as his old friend Mentor, to Nausícca as a young woman and to Odysseus as a helpful child. Even Odysseus does not recognise her when she does not wish to be recognized. Therefore, it would be unwise to mistreat any stranger when he or she might be a God. This moral is demonstrated when Odysseus himself appears as a beggar in his own home. The suitors and servants, not recognizing him, grievously abuse him. Tossing about footstools and cutting words the suitors reveal their corrupt character. One young man warns the vicious Antinous “You’re doomed if he is one who comes from heaven. For Gods may wear the guise of strangers come from far-off lands…they would see if men live justly or outrageously” (354). These wise words come too late for Antinous as Odysseus is already among them, in disguise, to see which men are just and which are not. Although Odysseus is not a God, his wrath is just as fatal. The suitors would have been wise to treat the stranger graciously. Their deaths emphasize the importance of offering hospitality to strangers; to avoid the disfavour of the Gods and to act in a just manner.

Hospitality is also pleasing to mortal guests, as they are the recipients of the most luxurious of life’s pleasures. Hosts and their guests are immersed in an Epicurean lifestyle. Guests, weary from travel, are often bathed by servants, smoothed with olive oil and dressed in fine clothing. With the dirt of their travels rinsed off, the guests are treated to abundant feasts of roasted boar and sweet wine, accompanied by musical entertainment and pleasant conversation. Throughout The Odyssey guests are treated to wine and food before their host asks for explanations and introduction. Nestor welcomes Telémachus and his crew amid a feast in honour of Poseidon. Nestor ensures that his guests have sated their hunger and prayed to the Gods before he asks for Telémachus’s tale. Guests and hosts retell tales of their life in an atmosphere of friendship. They share their own stories as well as regional legends retold by bards. The presence of bards entertains guests while exhibiting the wealth of the household. Rich homes like those of Meneláus and King Alcínoüs draw the most talented of poets and musicians. Their performances are emotionally moving and both Telémachus and Odysseus are brought to tears by the powerful stories. Telémachus and Odysseus also receive opulent gifts from their hosts. The Phaeácians ensure that Odysseus leaves their shores as a man satisfied and grateful for their extravagant hospitality. His ship is laden with gifts that announce the wealth and power of both the men who gave the gifts and the man who receives them.

The luxuries that the guest experiences are meant not only to bring him pleasure now but also to ensure that the good reputation of the host will be spread across the region, advancing alliances and fortifying positive interpersonal relationships. Storytelling is the most prominent way that reputations are communicated between people. There are many stories around the acquisition of gifts and their history. Telémachus receives a magnificent gift from Meneláus.
“I give you the handsomest and richest prize
this crafted mixing bowl designed in silver,
with gold about the rim: Hephæstus’ work.
Courageous Phædimus, the king of Sidon,
gave me this bowl when, on my homeward path,
I was his welcome guest.”
(299)
Meneláus is spreading the reputation of Phædimus, as well as exhibiting his own generosity. Strangers from far-off lands will carry their gifts and tales home with them. All the lavish gifts and regal treatment impress upon the guest the great wealth and power of their charitable host. Thus a host can ensure that his reputation of generosity and greatness is spread throughout the region. These good relations and the spread of a good reputation can lead to positive trade relations and allies in times of war. The effects of good hospitality reach beyond the individual and forges bonds between families and cities. In stories people are often named along with their father and occasionally their mother or grandparents. Children are thus able to benefit from the good reputation of their family. Telémachus is recognised as and referred to as Odysseus son. He benefits from his father’s reputation as a courageous warrior and just man. Nestor encourages his son Pesistratus to accompany Telémachus to the city of Meneláus. The hospitality that was shared between the fathers is to be passed on to the sons. Thus the bonds of hospitality can be intergenerational.

Men like Nestor, Meneláus and Odysseus recognise the importance of establishing favourable relations with the Gods and other mortals. Hospitality in Homer’s Greece was set up to promote peace and partnership in an often chaotic and hostile world. Its purpose was first to appease the Gods and second to appease men. Hospitality was undoubtedly less expensive than either the punishment of the Gods or the ravages war.

Works Cited

Mandelbaum, A. Trans. The Odyssey of Homer. USA: Bantam Book. 1990