The document discusses the concept of "xenia" in ancient Greece, which refers to ritualized guest-friendship between individuals from separate social groups. It was established through an exchange of goods and services meant to create a moral obligation and extend the relationship over time. Guest-friends were expected to guarantee mutual protection and help to one another, but they lived apart and had no common interests or objectives that could cause disputes. Their relationship was seen as very stable since it was not motivated by competition or disputes like relationships between fellow citizens might be. The document examines examples of guest-friendships from ancient literature and the rituals and expectations involved in the practice.

1. Welcome…
Wesleyan Live, Spring 2011
Friendship and Politics: Ancient
Practices and Modern Habits
Session III, February 15

2. Xenia
“Guest friendship” or “ritualized friendship” is:
“a bond of solidarity manifesting itself in an
exchange of goods and services between
individuals of separate social units” (Ritualised
Friendship and the Greek City, Gabriel
Herman, p. 10)
Questions, comments, email Mel: mluetche@nebrwesleyan.edu

3. “Exchange of goods and services”
Exchanges are non-mercantile, non-monetary
transactions meant to extend the relationship
in perpetuity.
“From the point of view of the partners
[exchanges] appeared not as an end in itself,
but as a means for creating a moral
obligation” (Herman, p. 10).
Questions, comments, email Mel: mluetche@nebrwesleyan.edu

4. “Separate social units”
Xenoi are 1) non-family members (“outside” the
bonds of blood or marriage), or 2) “outside”
the bonds of locality or tribes (geographical
areas), or 3) “outside” the city (polis).
A xenos is a stranger; a philos is kin, a person of
the same tribe or deme, or a fellow citizen.
Questions, comments, email Mel: mluetche@nebrwesleyan.edu

5. How guest-friendships come to be based
upon patterns in ancient literature
Two strangers (not necessarily enemies) are
“brought together” and violence looms over
their meeting; but violence is averted by a
“generous gesture.” This gesture, along with
certain rituals, “serves as a kind of triggering
event which brings about a reversal:
strangeness and enmity are replaced at a
stroke with warm intimacy” (Ritualised
Friendship and the Greek City, p.43)

6. A “generous gesture”…
Benefactor-Beneficiary
• A “benefactor” enacts euergesai -a “favor” or “good
deed” (i.e., a short-term sacrifice of self-interest)
• A “beneficiary” displays charis (gratitude)
• The acceptance of euergesai establishes a “sacred
bond of trust”
• Because the “favor” must be ‘paid back’ at all
costs…(i.e., Darius and Syloson)
Questions, comments, email Mel: mluetche@nebrwesleyan.edu

7. “along with certain rituals…”
Sequence of actions that distinguish guest-
friendship:
-always a declaration
-always an “exchange of gifts” (gifts are symbols
of the relationship)
-sometimes feasting, taking of oaths, and
libations
Questions, comments, email Mel: mluetche@nebrwesleyan.edu

8. Diomedes and Glaucus; Iliad, 6.231-245
Diomedes: “But that makes me your friend and
you my guest friend if ever you come to Argos,
as you are my friend and I your guest
whenever I travel to Lycia. So we can’t cross
spears with each other even in the thick of
battle. There are enough Trojans and allies for
me to kill, whomever a god gives me and I can
run down myself. And enough Greeks for you
to kill as you can.

9. Renewal of Xenia - Gold for Bronze?
And let’s exchange armor, so everyone will know that we
are friends from our father’s days.”
With this said, they vaulted from their chariots, clasped
hands, and pledged their friendship. But Zeus took
away Glaucus’ good sense, for he exchanged his golden
armor for bronze, the worth of one hundred oxen for
nine.
Xenia (under the aegis of Zeus) requires reciprocal
counter-giving of ‘objects’ of commensurate value;
xenoi do not try to “outdo another” (not pleonexia).
Questions, comments, email Mel: mluetche@nebrwesleyan.edu

10. Xenoi…
• Behave as if they “love” one another (but they might not)
• Guarantee “mutual protection and help” between one
another and one’s closest associates, offspring, etc.
(including foster parenthood)
• Live apart; distance seems to be key in the relationship
• A xenos can act as, or is, a proxenos (a “foreign” friend
with whom there exists a “sacred bond of trust,” i.e. the
Athenian “traitor” Alcibiades…)
Questions, comments, email Mel: mluetche@nebrwesleyan.edu

11. Pseudo-Aristotle Magna Moralia
“Further it may perhaps be thought that wherever justice
is possible, there friendship may exist too. Wherefore
there are many species of friendship as there are just
dealings. Now there can be justice between a foreigner
and a citizen, between a slave and his master, between
one citizen and another, between son and father,
between wife and husband, and generally every form
of association has its separate form of friendship. But
the firmest of friendships would seem to be that with a
foreigner, for they have no common aim about which
to dispute, as is the case with fellow citizens; for when
these dispute with one another for the priority, they do
not remain friends” (2.1211a6-13).

12. Xenoi do not experience Eris?
• Philoi have a common object (i.e., the
common good?) for which and about which
they argue and dispute;
• Xenoi have no common object, so there is no
reason for them to argue and dispute.

13. Pros and Cons?
• Xenia is an “overwhelmingly upperclass”
practice?
• Xenia is not motivated by Eris or Philia?
• Xenia transcends social and political
boundaries, so xenia cannot be a viable social
or political practice?
• Xenia is the only type of human relationship
that is inherently non-competitive?