Xenia
Giver: | - |
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Receiver: | Individual or unstructured/informal group |
Gift: | - |
Approach: | Reciprocal Gift |
Issues: | 16. Peace, Justice and Strong Institutions, 3. Good Health and Well-Being |
Included in: | Food and Generosity |
Xenia refers to the Greek custom of providing hospitality to strangers. The concept derives from the Greek word xenio, which literally means “stranger” but can also suggest “traveler.” A core value in ancient Greek civilization, xenia ensured that people arriving from distant lands would feel welcome and safe among the local inhabitants. By showing respect and kindness toward a guest, the host established feelings of mutual trust and solidarity, strengthening social and cultural ties between members of different communities. This ideal of displaying generosity toward outsiders continues to thrive in modern Greek society.
Xenia originated as a way of showing deference to the gods, who sometimes appeared at people’s homes disguised as impoverished travelers. To act ungraciously toward an unknown visitor was to risk incurring divine wrath. Zeus in particular was known to adopt this ruse as a way of ensuring that mortals observed the rules of hospitality. For this reason the king of the gods is sometimes referred to as Zeus Xenios, the protector of travelers.
Xenia serves as a major theme in classical Greek literature. Instances of xenia occur repeatedly in Homer’s Odyssey, as when Odysseus – disguised as an elderly beggar – receives the hospitality of his swineherd Eumaeus, or when Odysseus’s son Telemachus enjoys the extravagant generosity of Nestor and Menelaus. Breaches of xenia can also lead to tragic consequences – most notably in Homer’s Iliad, when Paris flouts the hospitality of Menelaus by seducing and abducting his wife Helen, thus instigating the Trojan War.
The observance of xenia follows a specific set of rituals. It begins with the host receiving the guest into their home. In ancient times, the host invited the traveler to bathe and put on fresh clothes; today they typically offer their visitor coffee and something sweet. The host then prepares a meal, making sure that the guest receives the best seat at the table and the most generous portion of food. After formally welcoming the guest with a speech, the host will ask them where they are from, the purpose of their travel and other questions aimed at getting to know them better.
Through this process, xenia establishes a unique relationship between host and guest. In the introduction to her English translation of The Odyssey (2018), Emily Wilson draws a distinction between philia – the sense of closeness and affection one feels with family members and friends – and xenia, or “guest-friendship,” that arises from an act of generosity toward a stranger. Other sources have referred to this form of hospitality as philoxenia, or “love of strangers.”
While the practice of xenia has evolved over time, it remains a vibrant part of Greek life today. By following the norms and customs prescribed by xenia, people separated by geographical distance or cultural differences can forge deep personal bonds. This form of generosity expands the meaning of community for both giver and receiver – reinforcing the social fabric through the celebration of a shared human experience.
Contributor: Stephen Meyer
Source type | Full citation | Link (DOI or URL) |
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Publication |
Athanassiou, Emilia. “Weaving the Xenia Network in Post-War Greece: The Ethical Structure of Hospitality.” Docomomo Journal 60 (July 2019): 34–41. |
https://doi.org/10.52200/60.A.TTORF6J5 |
Publication |
Belfiore, Elizabeth. “Xenia in Sophocles’ Philoctetes.” The Classical Journal 89, no. 2 (December 1993-January 1994): 113-29. |
https://www.jstor.org/stable/3297661 |
Book |
Herman, Gabriel. Ritualised Friendship and the Greek City. Cambridge: Cambridge University Press, 1987. |
9780521325417 |
Book |
Homer. The Odyssey. Translated by Emily Wilson. New York: W.W. Norton & Company, Inc., 2018. |
9780393089059 |
Publication |
Roth, Paul. “The Theme of Corrupted Xenia in Aeschylus’ Oresteia.” Mnemosyne 46, no. 1 (February 1993): 1-17. |
https://doi.org/10.1163/156852593x00015 |
Publication |
Scott, Mary. “Philos, Philotēs and Xenia.” Acta Classica 25 (1982): 1-19. |
https://www.jstor.org/stable/24591786 |
Publication |
Weir, Simon. “Xenia in Vitruvius’ Greek House: Andron, ξείνία and Xenia from Homer to Augustus.” Journal of Architecture 20, no. 5 (October 2015): 868-83. |
http://dx.doi.org/10.1080/13602365.2015.1098717 |