Xenia, a bond of trust or a genuine guest-host friendship, usually generates affections and obligations toward a guest who is in approximately the same social status of the host. This form of hospitality in the Homeric society is regarded as divine and disciplinary for every city in Rome and Greek as people believe it is in gods’ will to establish this affectionate bond between travellers and domestic dwellers. Additionally, from another perspective, hospitality is also seen as the pursuit of political and economic interests as the guest-host relationships play a peace-keeping role in ensuring bilateral trades and forming political alliances with other states.

In Odysseus, the Homeric epic poem, Xenia is commonly expressed through providing accommodations and setting up banqueting rooms for festival enjoys at central sites. But, generally speaking, the beginning of this friendship had to be marked by ceremonial performance. During the invitation of this ritualized friendship, several crucial events take place consecutively-a solemn declaration, gifts exchange, a handshake between the host and the guest, and feasting. Moreover, in Homeric society, bath and reclothing the guest are two other critical steps in indicating hospitality as these actions led to greater integration of the stranger into the domestic social and fit in with the host. In Odysseus book 4, Menelaus offers a decent meal before inquiry about the bloodline of the stranger. Additionally, a considerable amount of treasures are given to Telemachus even though it is the first time they meet with each other. Also, in book 8 and 9, accommodations and bath are provided 1 Odysseus to fit in the society.

However, interestingly, this ritualized friendship is not eligible for all citizens in Greek and Rome. Only a small minority of people from the upper-class institutions are qualified for showing their warmth as they own enormous fortunes and can be easily identified by titles like “hero”, “godlike”, “king”. For instance, in Odysseus book 7-8, When Odysseus finally reaches Phaeacian Kingdom, he intentionally sits in the ashes awaiting for the response from the host . At this time, a wise old man, Echeneus, notices that it is contrary to the value of Xenia to let a guest sitting improperly in the ashes, but he is still saying “we are all holding back, waiting on your word.” In this situation, Homer implicitly points out in his poem that only people with power at hand can perform this special friendship.

Additionally, people in the higher social hierarchy often exchange valuable resources, involving nominated gifts or the performance of specialized services like catering every need proposed by the guest. Therefore, these networks are often regarded as a tool to perpetuate class distinctions. Furthermore, the core value of these networks is the exchange of designated goods and services as they created what later to be known as the networks of ritualized friendship. 

In the Homeric world, especially in Odysseus, this special guest-host relationship is critical to the heroes as they found this friendship is mainly personal, and it can be seen as a form of political and military alliances. Hence, Xenia is a perfect substitute for kinsmen or a protector by providing sanctuary. Speaking from an economic standpoint,  these networks offered elites substantial benefits as they usually served as mediators between their kings and their community of origins. Therefore, it is also in elites’ economic interest to maintain these networks. To conclude shortly, Xenia appears almost everywhere in the Odysseus. It must be the essential value that Homer believes in to tie different people from diverse kingdoms.