OSPITALITÀ

HOSPITALITY. – From *hoopes* (whence *hospitium*, *hospitalis*, *hospitalitas*), it is the act of welcoming a stranger into one’s home.

I. HOSPITALITY AMONG NON-CHRISTIAN PEOPLES

Hospitality is a universal practice among primitive peoples, both among individuals and groups, because the stranger, being potentially an enemy (*hoopes* and *hostis* share the same root: Varro, *De lingua lat.*, 4,1; Cicero, *De off.*, I, 12), could bring harmful influences to the place where he was hosted; hence it was advisable to make him a friend and even to assist him in case of need. Therefore, among present-day primitive peoples, after the first encounter with a stranger, negotiations are established with exchanges of gifts, followed by the integration of the guest into the community, with various manifestations of friendship: sacrifices, binding with the same rope, exchange of blood, peace pipe, etc. In Rome, in the rites of the *feciales*, the territory of the stranger is taboo, and therefore they use rites of magical purification (verbena) and particular exorcisms when entering hostile territory (Livy, I, 24; IX, 5). In Greece, hospitality is an obligation sanctioned by Zeus Xenios, protector of strangers. In Homer (*Iliad*, III, 35), the Trojan War is caused by Paris’s violation of hospitality against Menelaus. This viewpoint is confirmed by Aeschylus. Odysseus (*Od.*, VI, 119; IX, 175; XIII, 201), when he lands in foreign territory, asks whether it is inhabited by hospitable people who fear this protector of strangers. In Rome, Jupiter is also the protector of the guest (*Juppiter hospitalis*: Cicero, *Ad Quintum fr.*, 2,11). The passing stranger enjoyed the security guaranteed by the *paterfamilias* who hosted him (*hospitium praetatum*). Among the Romans, a *tessera hospitalis* (generally made of wood; in the army it was oral, almost like a password) or a sign of recognition was used, which guaranteed the safety and indemnity of both host and guest (Plautus, *Poen.*, I, 5, 27: *Deum hospitalem ac tesseram mecum fero*).

As civilization developed, the duty of hospitality became a mere form of courtesy; Varro (*De arch.*, VI, 10) suggests building, next to the main dwelling, a smaller one intended for receiving guests.

II. HOSPITALITY AMONG THE HEBREWS AND CHRISTIANS

All Eastern peoples held hospitality in high honor (and still do), attaching to it a character of sacred inviolability. It was widely practiced by the Hebrews, and God often visibly blessed those who gave it generously. Its most important manifestations may be seen in: Gen. 18, 3-8 (Abraham); ibid. 19, 2-3 (Lot); Ex. 2, 19-20 (Moses); Jos. 6, 23 (Rahab); Judg. 19 (the Levite of Ephraim); Job 31, 31-32, etc. Hospitality consisted in allowing the stranger to spend the night under one’s tent or in one’s house, in providing him with the opportunity to wash his feet and refresh himself, which naturally extended to the entourage accompanying him.