Greek Hospitality: The ancient Homeric roots
Greece and Cyprus are known as welcoming destinations, where visitors are treated as honoured guests. Where does this open-armed approach stem from? Myth and history hold the clues.
Τhe tradition of hospitality is a timeless characteristic of Greek culture, dating back thousands of years, and commemorated in the pages of Homer, whose frequent descriptions of hospitality highlight the tradition’s religious, social and political functions.
It was a ritual that encouraged social, political or military “networking” – a sacred responsibility. Regardless of a guest’s identity – king, general, dignitary, friend, simple messenger – one had to welcome him with food, drink and shelter before asking any questions. A guest was equally respectful, listening attentively to his host and returning his favour by entertaining the assembled banqueters with his own story.
From the Late Bronze Age to the Iron Age, hospitality thrived in the Eastern Mediterranean and Near East as a vital practice, a religious duty, a facilitator of commerce and, of state diplomacy. Respect was demonstrated by both parties and an exchange of gifts indicated the acceptance or continuance of friendship.
Homeric hospitality
In the Iliad, top-level diplomatic hospitality is demonstrated when Agamemnon dispatches an embassy to the disgruntled Achilles. His ambassadors, Odysseus, Ajax and Phoenix, are received in grand style and offer lavish gifts to Achilles, including: “…seven tripods, that the fire hath not touched, twelve strong horses…seven women skilled in goodly handiwork.”
The tale of the Iliad recalls the Trojan War, the Greeks’ reaction to a blatant violation of the proper conduct for hosts and guest, which occurred when Paris, leaving Sparta, “stole” his host’s wife. The Odyssey, which recounts Odysseus’s tireless search for hospitality on his homeward journey, serves as a vehicle for examining the nature of exile.
At least eighteen scenes of hospitality are found in Homer’s works, including four in the Iliad, twelve in the Odyssey and two in the Homeric Hymns.
These scenes reflect a traditional formula for the giving and receiving of hospitality: arrival; the wait at the threshold; the supplication; the reception; the seating; the feast; the after-dinner drink; the identification of the visitor; an exchange of information; entertainment; the visitor’s blessing on the host, the shared libation or sacrifice, the request for sleep; the bed; the bath; the host’s attempts to detain the visitor; the guest-gifts; the departure meal and libation; the farewell blessing; the departure omen and interpretation; and the escort to the visitor’s next destination.
In the Christian World, the importance of hospitality as an element of morality continued to be transmitted through religion. Hospitality is central to virtually all Old Testament ethics. Leviticus 19: 33 pronounces: “When a foreigner resides among you in your land, do not mistreat them. The foreigner must be treated as your native-born. Love them as yourself, for you were foreigners in Egypt.” Thus, the “golden rule”: do unto others as you would have them do unto you.
Duties end at the door
Hospitality’s rituals and codes that include showing a guest to the door, underline a concern in his welfare as long as he is a guest. The guest remained deferential to his host while accepting his hospitality – with the understanding that the kindness would later be returned.
Key elements of hospitality were reciprocity and alternating roles, even among bitter enemies – like King Priam’s visit to Achilles’ tent to request the body of his son, Hector.
In the climax of the Odyssey, the rules of hospitality are dramatically reversed; Odysseus’ slaughter of his “guests,” the suitors, is rightful justice, after which order and peace are restored.
(Source: John Leonard)
James Neophytou
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