The Gods of Hospitality in Homers Iliad and Odyssey - Essay Example

The Gods of Hospitality in Homer’s Iliad and Odyssey Iliad by Homer is a narrative of the events of the Trojan War, detailing allthe sides of the battle. In addition, Iliad has elaborate and detailed cultural values and customs as practiced by the ancient Greek people. The book demonstrates the roles and interactions between a guest and host. On the other hand, Odyssey is a detail narrative of the encounters and experiences of Odyssious in the journey back from Ithaca. Generally, in both the narratives, hospitality is portrayed as a norm, and a tradition demanded by gods, as alliances are formed, relationships are recounted and strengthened, as well as several cases where instigators are protected. Hospitality in Iliad is observed the best way to comfort the afflicted and strengthen them until they are comfortable. In Diomede tale involving Bellerophenetes and Oineus, the former is the target of the godly spite, with three of his children dead. Incidentally, Oineus encounters Bellerophenetes who happily welcomes him home as a special guest for twenty nine days, and the two develop close friendship ties; they continuously buy each other gifts to cement this friendship (Homer, 217). This interaction implies the host has a duty to accommodate a guest until the guest feels secure and ready to depart from such home. In this case, a weary and tormented traveler is provided a shoulder to lean on, and encouraged through friendship, before he regains his energy after the tragedy and departs. This implies anyone who encounters a guest despite their predicaments had an obligation to be hospitable towards such guest, which may be read as an instruction or demand from gods for the people to welcome and help the afflicted till they are comfortable to depart. As homer notes, gifts are exchanged “in token of friendship” (218) implying gifts are a sign to cement the bond between guests and the hosts, and to ex pres gratitude to each party. This is further portrayed as Oineous gives Bellerophenetes a “war belt bright with red dye,” and in return receipted “golden and double handled cup” (Homer 219- 220). The presence of these expensive gifts indicates the extent to which such hospitality is treasured, and the gratitude that both parties have to each other. The impact of gods is further reinforced by Gould (25) who asserts, “We would be quite wrong I suggest by setting aside the model of divinity that we find in Homeric poems, and image in it as a purely literary fiction, not part of the Greek religion.” Therefore, the hospitality portrayed in this case is demanded more by gods, than a personal preserve to act hospitably. In Homer’s Iliad, Hospitality is presented as a way to calm wars and disarming and ensuring unity, with an aim of initiating long lasting relationships, cemented over generations. For example, Diomedes and Glaukos are engaged in the battle field, but throw down their arms upon realizing their grandfathers had been friends. Therefore, the two though not related agree to “avoid each other’s spears,” (Homer, 226) though in the midst of a raging battle. Moreover, amidst this relation, Diomedes further claims to be the “host and friend” (Homer, 224) of Glaukos. This scenario implies hospitality is immortal, and has to be cultivated down generations, despite the predicament between such parties. Perhaps, the gods might punish those who defy their ancestors, and this fear may force people to act according to the wishes of their ancestors and gods. This leads to an everlasting nature of hospitality, which has to be observed under any circumstance. The impact of gods in maintaining this hospitality is further elaborated by Scott (174) as he states “The gods whom Homer pictures are not the gods he worshiped, they are poetic creations whom Homer adapts to his needs with no fear, or evidently with no reverence,” in response to Iliad by Homer. To Scott, the entire book is told through symbolic dimensions towards portraying the active participation of gods in all actions of the ancient Greek people. Therefore, the act of putting down weapons in response to reestablishment friendships ties started by ancestral grandparents may only be through the commands of higher orders other than the selves; these are the gods who directly call for and require hospitality among the people, despite being in war if their ancestors had a friendly relation. In Iliad, hospitality is a way to save lives especially of visitors, to prevent them from being attacked by their enemies, or perhaps to prevent spilling of visitors blood in their land. While the Greeks invade Ilion demanding the death of Paris who is guilty of stealing Menelaus wife in Troy, the Trojans have to protect the investigators as they are now equivalent to guests. Though housing Hellene and Paris is seen as “a great sorrow to the Trojans,” (Homer 282-283) the laws of hospitality prevent the Trojans from doing any harm to the two. In other words; according to this law of hospitality, guests have to be properly accommodated until their troubles are over, when they are free to leave. Though it does not feel good to accommodate the two, there are laws that force the host to ensure the guests are comfortable and unharmed in the land until they depart. This might only be a demand from higher powers; in this case a demand by the gods. The intense and seriousness of the laws of potentiality in Iliad is seen when though Paris is accommodated by the Trojans, he still waits at home and polishes his arms as “people die around the city” (Homer, 327). Homer portrays that guests have no obligation towards their hosts, and can continue with their preparedness for war with the same hosts, or enemies. However, to the hosts, the life of the guest gets priority. The laws of hospitality are therefore a demand from gods, deeply rooted in the culture of the people, such that they cannot attack their enemies within, but instead the enemy is treated as a guest, though it is annoying to the host. This might only be related to commands from gods, with people having deep rooting in the belief of gods. Likewise, there are many instances in the book Odyssey by Homer that depict hospitality to be more than a personal preserve, as strangers are treated as companions, or long time friends. Odysseus on reaching King Alcinous is considered a friend, though he is a stranger, and the two have not met before. He is taken straight to the dining hall; the first aspect in hospitality is welcoming and feeding a person. Importantly, the magnitude of hospitality is observed when King Alcinous, though he loves his dear son is willing to displace him to give room to a stranger he has never seen before (Homer, 32). The strong hospitality that leads one ready to displace a family member to accommodate a stranger is more than a preserve of selves, to a command demanded by higher orders. In addition, Calypso offers a kind and warm welcome to Odysseus (Homere, 7.294-295), lets him to his place and gives him bread and wine to drink (Homere, 14.50-51). Food in both cases is portrayed as the best way to welcome a visitor, and a sign of acceptance; wine may imply living in comfort or luxurious life, though in a strange land. Hospitality in Odysseus journey brings forth unity, and is a means through which people help one another despite their different origin, for a common cause. For example, the blinded Polyphemus cries out loud and awakens the neighbors from their “ambrosial night’s” sleep (Homere, 9.404). The subsequent inquiry by neighbors into what is at odds indicates the interests of neighbors to help, and this urge and preparedness to assist directly portrays the hospitality of the neighbors in willing to share with their neighbors predicaments. As Newton (1) elaborates, though the neighbors might not be that much cohesive, they may all together be said to possess neighborly compassion, which is a sign of hospitality cultivated by the neighbors to help one another in distress. This in addition brings forth the aspect of gods. “When the neighbors find that no one is stealing his sheep, and no one is hurting him, they conclude their neighbor is afflicted by a Zeus-sent illness, which can only be cured by gods (Norman, 2). Zeus, or the gods can therefore punish people, implying such hospitality in welcoming guests might as well be a command from the same gods, and has to be adhered to prevent punishments. Similar to Iliad by Homer, there are rules of Hospitality in Odyssey, which govern how any guest has to be treated. Swineherd says “every stranger and beggar comes from Zeus, and whatever scrap they get from the likes of us, they will find it welcome” (Homer 14.66-68). Therefore, the rules of hospitality come directly from Zeus, and those who may go against the gods may be reliable for punishment, just as the case with Polyphemus. Such punishment explains that hospitality in the journey of Odysseus is not a choice by individuals, but a virtue demanded by gods without which there has to be punishment. Similar to Iliad, Hospitality in Odyssey implies protection from both enemies and from bad health. For example, though Telemachus returns after Odysseus his guest has already arrived, he is still very hospitable to him. “but our new guest, since he’s arrived at your house, I’ll give him a shirt and cloak, towel, good clothing , give him a two edged sword, and sandals for his feet, and send him off where his heart desires” (Homere 16.87-90). Hospitality in this case requires the host to ensure the guest is protected from hunger, by giving food, protecting them from adverse weather through clothing, and arming them to protect against adversaries when releasing them to their destination of choice. Offering these things indicates the host is comfortable with the stranger, and is prepared to help. Richard (5) argues that hospitality towards strangers as outlined by both Plato and Homer is characteristic of civilization, and does not only mean to provide material goods, but also to honor the personhood and humanness of the individual, usually to be rewarded through happiness and blessings. As Richard argues, there is a link portrayed in Odyssey between divinity and strangers, as all these come from Zeus, who may reward or punish. To ensure maximum benefits, one has to ensure guests are well protected by providing them with the necessary amenities to make them comfortable and secure. Both the Iliad and Odyssey by Homer are narrative of journeys and epics of war in different timelines. In both the narratives, the aspect of gods dominates the life of the people, and is central in practicing the virtue of hospitality to strangers. Hospitality in both the narratives involves welcoming strangers, making them comfortable, offering them food and protection; this go beyond the normal value of being hospitable, to be a command from gods, especially god Zeus as noted in Odyssey. The willingness to displace a loving son to accommodate a stranger in Odyssey, the act of dropping arms in the battlefield on realizing grandfathers of Diomedes and Glaukos were friends, all present a higher take on hospitality, rather than the normal personal values. The extent that the characters have to go to make strangers comfortable, and especially in the case of Paris are indications that hospitality is a command deeply rooted in the cultural practices in both the narratives, and is a demand from gods for all people to be hospitable, and to follow the laws of hospitability. Therefore, in both the narratives, hospitality is a demand from gods and not a preserve of the individuals. Work Cited Gould J. “HIKETEIA.” Journal of Hellenic Studies, 93. (1973), 74-103. Homer, Pope. The Iliad: book II. Translated by Samuel Butler http://classics.mit.edu/Homer/iliad.2.ii.html Homer Pope. The Odyssey of Homer: retold by Pauline Francis. London: Evans Brothers Ltd, 2010. Homere Pope. The odyssey. London: Charles Rivington. 1760. Newton M. Rick. Assembly and Hospitality in the Cyclopeia. College of Literature 35.4, (2008), Proquest educational journals. Norman, Dietz. The Odyssey. Prince Fredrick, Calvert, Maryland 1989 Richard Lucien. Living the Hospitality of God. NJ: Paulist Press, 2000. Read More