Role Of Hospitality In The Odyssey

Hospitality proved to be an essential value in The Odyssey. It shows the respect for people as well as the gods. For example, Odysseus approaches Eumaios’, one of Odysseus’ loyal servants, home as an old beggar. Eumaios still takes Odysseus in and offers him food and wine. Eumaios also states that “rudeness to a stranger is not decency...

Frank improves the quality of life in the annex through his personality. Anne prefers her father over her mother because he frequently supports and takes her side during family arguments. When Anne has a nightmare she calls for her father, which shows how understanding he is (I. iv). Unlike Mrs. Frank, he is not judgmental. Mrs. Frank often criticizes Anne for her actions.

She thinks fast and is often the one who comes up with a plan in crisis situations. She never complains about the discomfort or fatigue of traveling. Many modern female readers can easily identify with Aravis character: she comes from the ruling nobility of Calormen, however she prefers leaving the comfort of her life to not marry an old, rich and powerful man to live her own life. She is a free-spirit.

The stories and epics of the great Greek heroes were each composed of a long journey that was greatly aided by the idea of hospitality. Most think of hospitality as the warm, friendly welcoming into your home. However, hospitality is merely defined as the relationship between the host and guest and can be negative or unfavorable. In the Odyssey, Odysseus learns to adapt to the different forms of hospitality. Homer clearly demonstrates the positive and negative effects of the frequent offering of hospitality throughout Odysseus’s journey in the Odyssey.

A common strength between the two mythological love stories is the use of symbolism to support the overall meaning of loyalty in love. In Baucis and Philemon, the symbol that most supports loyalty is the ramshackle home filled with warmth and joy. Baucis says to her visiting guests, “‘We are poor folk,’ she said, ‘but poverty isn’t so bad when you’re willing to own up to it, and a contented spirit is a great help too.’” This quote contributes to the author’s strength in the use of symbolism in that it effectively shows that even in their old age and poor economic condition, they are still devoted to each other and their home as seen in their cozy hearth and uplifted spirits. Similarly, in the love story Orpheus and Eurydice, Orpheus’ journey

She greets the king with kind words, “amiable humility” and “heaps dissimulation on dissimulation by showing the deepest gratitude for the great honour” of having the king in her house. (Pfundheller 3) The power of Lady’s words upon Macbeth and her determination to achieve the criminal plan are valued in the seventh scene. Macbeth’s soft character and his weak-will determine him to have second-thoughts and “proceed no further in this business” (1.7.34), but Lady Macbeth succeeds to pursue him to continue the plan: Art thou afeard

Throughout The Odyssey there are many examples that prove the significance of the Homeric value of “hospitality.” Due to the unadvanced ways of transportation and communication, many days could be spent in an unknown location and the hosts of the location were supposed to treat the guests very well. For instance, as Odysseus arrives on the island of the Phaeacians, he is greeted with welcoming hospitality. Nausikaa, “But now that you have taken refuge here, you shall not lack for clothing, or any other comfort due to a poor man in distress (VI.205-207.104.) Clearly Nausikaa and Phaeacians are aware of the challenges Odysseus has endured and offered him clothes, food and any comfort he wants, all hospitable acts.

119 The suitors curse her for her deceitful scheme, but still they praise her for her intelligence, which in turn makes her more desirable. Regardless, Penelope manipulates her suitors without violating the social role of women in ancient Greek society; in the world of the Odysseus, the social order was fixed and hierarchical and social mobility was

The treatment of women must have been near atrocious if the narrator’s wife looks forward to one of her friend’s visits, especially since she knows that he will treat her, most likely, better than her husband. She revels in the spotlight, and doesn’t seem at all concerned or worried how included into the conversation the narrator feels. Eventually, the narrator’s wife leaves the conversation, and the narrator is left without a buffer to deal with Robert. This, I believe, opens his eyes to his wife’s reality and standard of living, while also making him sympathize more with

Rhodopis’s resourcefulness manifests itself in, not only her physical labor, but in her use of song to stay optimistic, while Raisel’s ingenuity is displayed when she tells the rabbi’s son a riddle while disguised as Queen Esther at a Purim celebration. Because both of these women live in patriarchal societies, there is little they could do to actively change their respective fates but to use the seemingly insignificant skills that they possess. Though they possess these talents, Rhodipos and Raisel also gain status through divine intervention. Both stories insist that women are not to be complex creatures, but rather pawns that are at the will and whim of the men and the divine entities that surround them, both ideas being perpetuated by each of their

Although, in Sold, Lakshmi listens to her family and trusts what they tell her when really it was wrong. Although she has her blood family, but her friends in the Happiness House count as a family also to Lakshmi. They may have not been her mother and father’s blood, but the girls in the house all act as one family. They care and trust each other just like a family does. In the story, one of Lakshmi’s family members, Anita, tells her false information.

Xenia is the ancient Greek concept of hospitality, the generosity, and courtesy shown to those who are far from home and/or associates of the person bestowing guest-friendship [XENIA]. Xenia is also a way of life, in Ancient Greece, people are being hospitable all the time. Some people are being hospitable because this is the right thing to do and they also enjoy doing this, also being generous made them look good. The second reason for doing this is because people believe that Zeus was the protector of guests. “It 's wrong, my friend, to send any stranger packing— even one who arrives in worse shape than you.

Although Ifemelu received the service that she should have received without the initial response, Curt’s ability to threaten the salon in a raging manner without any backlash was an indication of his white privilege. No one questioned Curt or ignored his demands –he was visible to the Asian employee and his voice was heard. (361) Nevertheless, Curt’s white privilege caused a discomfort that would remind Ifemelu of the differences between them. Curt and Ifemelu’s relationship –that of a black woman and a white man –reflects the real world of white supremacy and systematic racism in America where people manifest attitudes of superiority and

(Kerman 73). Clearly being placed with an honored woman her first time moving into the dorms meant Kerman was very well liked by Mr. Butorsky. Not many women get that privilege, and one cannot help but think that Kerman’s appearance had something to do with this random act of kindness.

In Greek epics, tragedies, and mythology women are portrayed in various ways. Women are mainly considered to be weak and less important than men, but there are some women who are shown to be strong and heroic, despite the reputation that was placed onto them in Ancient Greek civilizations. There were two particular women that were strong and took the roles of their husbands while the men left to fight in the Trojan War. These two women were Penelope, wife of Odysseus, and Clytemnestra, wife of Agamemnon. These two women were different in how they chose to rule while their husbands were at war and how they acted once they got back.