Xenia, an intrinsic and quintessential aspect of civilized Greek life in Homer's time period, may simply be defined as guest-friendship or hospitality. Essentially, in order to demonstrate xenia, a host will offer or provide foods, drinks, baths, and other needs the guest may want, within reason, before asking or demanding anything from the guest. The guest, in return, is to be respectful and prove not an onerous burden upon the host. The first obvious portrayal of xenia within the Odyssey is found in the Telamachiad when Telemachus first meets Mentes [Athena] by the entrance to Telemachus'' home; Telemachus' immediately relieved Mentes of his spear, welcomed him with winged words, and noted that he is to be entertained and fed before any talk of business. Odysseus, due to being away from home, never hosts anyone in the same manner as his son, but, instead, demonstrates xenia in the role of a guest when among the Phaekians, Eumaios, Circe and Calypso by simply not being burdensome and abusing his privilege of being a guest; furthermore, Odysseus goes as far as to critique Polyphemus' lack of xenia when Odysseus runs into the cave of Polyphemus as Polyphemus refuses to take care of the needs of his guests and, instead, eats a number of them. It is this action that further enables the cyclopes to be labelled as uncivilized, for without any sort of hospitality, then conversation, story-telling, and lawfulness are not able to be fostered; without the essential aspects to civilization, then the cyclopes—Polyphemus—is not an example of what it is to be civilized.
Examining the killing spree of Odysseus, Odysseus does not always obey the social more of xenia. During Odysseus' killing spree near the end of the book, Telemachus persuades Odysseus to spare two exceptions from the suitor lot; Leodes, even after begging for his life at the knees of Odysseus and claiming innocence, was nonetheless killed by Odysseus despite supposedly being under the protection of Zeus (Latimore 329).
From what we've learned from the prior books, especially through Odysseus himself on the island of Phaekia [grabbing] a person's knees earns you instant suppliant status [and] puts you under the protection of Zeus and makes the other person have an obligation to treat you like a guest in your home and you should [receive] hospitality. But Odysseus does not heed xenia in this case. The conclusion we have to draw is that in certain times, there are certain people in extreme situations, and with great heroes, sometimes pieces of the social code need to give way when other pieces of the social code—that are more important—require that we cut corners in order to meet the end—justice dictated by the overarching social code. Homer is telling us that there is no way that Odysseus should have spared Leodes even despite Leodes getting a hold of [Odysseus'] knees.[2]
Perhaps Odysseus was justified in this case, for Telemachus, himself, did not claim Leodes to be innocent; or, perhaps, killing Leodes was a sort of necessary evil that Odysseus felt entitled to; or Odysseus was simply overwhelmed in his killing spree so as to forget to heed the social mores he had obeyed willingly beforehand. Regardless of why, xenia was not demonstrated in this case and Odysseus' actions almost mirror that of Polyphemus—lacking of xenia and killing a suppliant guest. Though, based solely on the precise frequency of Odysseus' demonstration of xenia, however, Odysseus, I would posit, is quite civilized despite the aforesaid infraction of xenia.
Perhaps it is arguable whether or not Odysseus' killing spree of the suitors was a major breach of xenia and what it is to be civilized. The suitors naturally adventured to Odysseus' domain as Odysseus was away at sea for several years; his family knew not where he was or if he was still alive. Thus, the suitors were not in the wrong when they ventured toward Penelope with the intention of marrying her. However, it is how the suitors acted while being housed within the domain of the absent Odysseus that nullifies their protection under xenia. Athena, in fact, observes how the suitors were unruly and tells how and when Telemachus ought to kill the suitors (Latimore 33-34). In this case, the killing of the suitors was warranted and sanctioned by a wise divinity; Odysseus and Telemachus need not worry about breaching xenia as xenia no longer applies to those who have broken xenia and, especially, those who would plot the demise of a host, Telemachus (Latimore 48). So, in conclusion, Odysseus breaches not xenia in the case of his slaughter of the suitors but, rather, displays a sort of piety towards Athena and his family.
The art of story-telling and conversation are quite intrinsic as many of the conversations observed within the Odyssey contain some sort of story and are demonstrated by civilized people. Notably, the major arcs within the Odyssey viz. the island of Calypso, Circe, Phaekians, Menelaus, Nestor, et cetera have stories told within the conversations held. The stories told in the Odyssey may serve a few purposes: to pass time or entertain, to notify the listeners of the story-teller's past, to describe one's self, to add substance to one's character or status, and to possibly impress the audience. It is on the island of the Phaekians that Odysseus seem to use all of the aforesaid functions of story-telling to his advantage. Near the end of book 8, Odysseus is asked to reveal himself to the Phaekians and does so in the style of a story—a story of his past wanderings after Troy. Itaque, in book 9, Odysseus claims himself as himself, son of Laertes, and claims his fame extends toward the heavens; furthermore, Odysseus tells the Phaekians of his homeland and, subsequently, of his previous wanderings before arriving to the island of the Phaekians. This act from Odysseus wins himself the full support of the Phaekians as well as a large amount of treasure, trust, and—most importantly—a ride home to Ithaka. Antinoös states that it is the manner of which Odysseus tells his story most skillfully and credibly that substantiates the credibility and trustworthiness of Odysseus with, "Odysseus, we as we look upon you do not imagine that you are deceptive or thievish man […] making up lying stories, from which no one could learn anything. You have a grace upon your words, […] sound sense within them, and expertly told […]" (Latimore 177). This act of profound story-telling can be observed not only by Odysseus but also by Nestor, Menelaus, Agamemnon and a few of the Phaekians—all civilized people.
In a sense, it can be extrapolated that Odysseus could serve the purpose of what the ideal Greek character ought to be like. In regards to xenia, an essential component of being civilized, Odysseus especially manages to withhold and demonstrate xenia. Odysseus also manages to remain civilized despite being far from home in troubled waters and partake in conversation and story-telling while, against the odds, return home after years of hardship in order to rule his land and care for his familial duty. This is what one would imagine the Greeks would have strived to do if given the chance. It could be said that, even today, this is what one should strive to do: withhold xenia and piety despite hardship.
Bibliography:
1: Sullivan, Larry. The SAGE Glossary of the Social and Behavorial Sciences: SAGE Publications, 2009. Print.
2: Struck, Peter. "Week 4 Lecture 6: The Bow." Online video Clip. Coursera. Coursera, N/A. Web. 15 Oct. 2015.
All right reserved.
Art: Johann Heinrich Wilhelm Tischbein (1751–1829)
No comments:
Post a Comment