{"id":106956,"date":"2024-09-16T11:31:32","date_gmt":"2024-09-16T17:31:32","guid":{"rendered":"https:\/\/www.patheos.com\/blogs\/danpeterson\/?p=106956"},"modified":"2024-09-16T20:20:44","modified_gmt":"2024-09-17T02:20:44","slug":"the-curious-hospitality-rituals-of-a-great-homeric-house","status":"publish","type":"post","link":"https:\/\/www.patheos.com\/blogs\/danpeterson\/2024\/09\/the-curious-hospitality-rituals-of-a-great-homeric-house.html","title":{"rendered":"The interesting hospitality rituals of great Homeric houses"},"content":{"rendered":"\n<\/head>

\u00a0<\/p>\n

\"JLS,<\/a>
The late Professor John L. Sorenson, a titan of faithful Latter-day Saint scholarship and a good friend, founded the \u201cJournal of Book of Mormon Studies\u201d under the auspices of the old \u201cFARMS.\u201d \u00a0(Wikimedia Commons public domain photograph)<\/figcaption><\/figure>\n

It appears that the Journal of Book of Mormon Studies<\/em>, once one of the two flagship periodicals of the old Foundation for Ancient Research and Mormon Studies (FARMS) and of its successor, the Neal A. Maxwell Institute for Religious Scholarship, is going the way of all flesh:<\/p>\n

\n
The organizational changes at the Institute provide an opportune occasion to wind down production of its academic periodical, The Journal of Book of Mormon Studies.<\/div>\n
<\/div>\n
\u201cThe Journal was a vital home for nurturing Book of Mormon scholarship at a time when the field was small and other venues for a believer\u2019s perspective were virtually nonexistent,\u201d said Kim Matheson, the Institute\u2019s Laura F. Willes research fellow.<\/div>\n
<\/div>\n
\u201cUnder Joseph M. Spencer, the journal continued to help mature Book of Mormon scholarship, but the field began to develop needs beyond what a journal could meet. Today, Book of Mormon studies requires open access venues that can reach new audiences. We need fresh forms of collaboration that nurture young scholars from many academic disciplines and backgrounds, both inside and outside the tradition. We hope to adapt to these urgent needs for the field even as we continue to champion traditional Book of Mormon publications in other, increasingly available peer-reviewed venues.\u201d<\/div>\n<\/blockquote>\n

For the complete article, see here<\/a>. \u00a0I\u2019m deeply grateful for all of those \u2014 donors, authors, editors, and readers \u2014 who have made it possible for Interpreter: A Journal of Latter-day Saint Faith and Scholarship<\/em> to thrive<\/em>.<\/p>\n

\"Messina<\/a>
The Strait of Messina, the narrow waterway that passes between Sicily and the Italian mainland, was likely the setting for Homer\u2019s story of Scylla and Charybdis in the \u201cOdyssey.\u201d \u00a0My wife and I have been through the Strait ourselves, but emerged quite unscathed. \u00a0(Wikimedia Commons public domain image)<\/figcaption><\/figure>\n

The Odyssey of Homer,<\/em> translated into English prose by T. E. Shaw (London, Oxford, and New York: Oxford University Press, 1960). \u00a0Incidentally, T. E. Shaw is also known as T. E. Lawrence, famously portrayed by Peter O\u2019Toole in the great 1962 David Lean film, Lawrence of Arabia<\/em>. \u00a0I\u2019m not sure that I\u2019ve re-read the Odyssey<\/em> since my days as an undergraduate, struggling with the Homeric Greek. \u00a0Maybe I read it thereafter, but it\u2019s been years. \u00a0I know that I\u2019ve read multiple translations of it, and I had already read Shaw\u2019s prose translation, which my annotation indicates that I bought in January 1976,<\/p>\n

In this blog post, I want to call attention to one recurring motif in the text \u2014 that of washing, anointing, and clothing a guest who is newly arrived to a great, lordly house. \u00a0It\u2019s an image that caught my attention many years ago, for reasons that I hope will be obvious to many. \u00a0I quote from Shaw\u2019s translation, giving first, in Roman numerals, the number of the book of the Odyssey<\/em> where the passage occurs and then, since Shaw\u2019s prose version lacks line numbers, I provide the page reference.<\/p>\n

The first instance that I mention takes place when Telemachus has set out in quest of information about the fate of his father, Odysseus, who had set out for the Trojan War fully two decades earlier. \u00a0That war has now been over for ten years, and all of the besieging force who survived the conflict have long since returned.. \u00a0Telemachus first arrives at the court of Nestor, king of Pylos:<\/p>\n

During this sacrifice beautiful Polycaste, the youngest grown daughter
\nof Nestor son of Neleus, had given Telemachus his bath, washing him and
\nanointing him with rich olive oil before she draped him in a seemly
\ntunic and cloak: so that he came forth from the bath-cabinet with the
\nbody of an immortal. He rejoined Nestor, the shepherd of his people,
\nand took place by his side. \u00a0(III, 42)<\/p><\/blockquote>\n

Telemachus, accompanied by Peisistratus, the son of Nestor, arrives at the palace of Menelaus, brother of Agamemnon, in Lacedaemon.<\/p>\n

Upon first sight of this palace of the heaven-nurtured king the
\nvisitors paused in amaze. The lustre that played through it was as
\nthough the sun or the moon had risen within the lofty dwelling of
\nfar-famed Menelaus. They stared round, feasting their eyes: then went
\nto the polished bath-tubs and bathed: or rather, the house-maidens
\nbathed them and rubbed them down with oil, and after swathed them in
\nwarm mantles over tunics; fitting them to take place on their thrones
\nbeside Menelaus the son of Atreus. \u00a0(IV, 45)<\/p><\/blockquote>\n

Helen, wife of Menelaus and proximate cause of the Trojan War, recalls welcoming the disguised Odysseus in Troy:<\/p>\n

After the washing and anointing with oil
\nwhen I was clothing him in new garments . . . \u00a0(IV, 51)<\/p><\/blockquote>\n

When Odysseus is washed ashore on the island of Scheria or Phaeacia, the young princess Nausicaa orders her handmaidens to perform the appropriate rites as best they can out by the riverside where they\u2019ve been washing clothes:<\/p>\n

Soon they had set Odysseus in the sheltered place
\naccording to the word of Nausicaa, daughter of large-minded Alcinous.
\nThey laid out clothes, a loose mantle with a tunic, and gave to him
\ntheir pure oil in its golden phial and urged him to be washed in the
\nwaters of the river: but noble Odysseus up and spoke to the serving
\nmaids, saying, \u201cHandmaidens, stand you thus far off, in order that I
\nmay myself cleanse my body of the sea-stains and anoint it with oil.
\nToo long has my skin been a stranger to ointment. Yet in your sight I
\nwill not bathe. I am shy of my nakedness among maidens so carefully
\ntressed.\u201d . . .<\/p>\n

Meanwhile great Odysseus in the river scrubbed the salt crust from
\nthe flesh of his back and broad shoulders and cleaned his hair of
\nthe frothy scum dried in it from the infertile sea. When he had so
\nthoroughly washed and anointed himself smoothly and put on the clothes
\ngiven him by the girl, then did Athene daughter of Zeus contrive to
\nmake him seem taller and stronger, and from his head she led down
\nthe curls of his hair in hyacinthine tendrils. \u00a0(VI, 90)<\/p><\/blockquote>\n

Once he has arrived in the palace of Alcinous, however, Odysseus is properly welcomed there:<\/p>\n

When the maids had washed and anointed him they draped him in a rich
\nrobe and tunic; and he went out from the bath-house to join the men at
\ntheir wine-drinking. \u00a0(VIII, 116)<\/p><\/blockquote>\n

Even the Olympian Immortals receive the same rites of hospitality. \u00a0Illlustrating this, Aphrodite flees from Olympus<\/p>\n

to Cyprus, to Paphos, her sanctuary with its incense-burning
\naltar. There the Graces bathed her and anointed her with ambrosial oil,
\nsuch as is set aside for the ever-living Gods. There they put upon her
\nglorious clothing, till she was an enchantment to the eye. \u00a0(VIII, 113-114)<\/p><\/blockquote>\n

Odysseus is given the customary treatment in the palace of the goddess Circe:<\/p>\n

Then she put me in a tub
\nand washed me with water from the great tripod, diluted to a pleasant
\nwarmth; sluicing my head and shoulders till the life-destroying
\nweariness had melted from my limbs. When she had washed and anointed
\nme with pure olive oil she wrapped me in a tunic and cloak and set me
\nagain on the silver-bossed intricate throne, with the foot-stool under
\nmy feet. \u00a0(X, 145)<\/p><\/blockquote>\n

But not only Odysseus:<\/p>\n

\u201cMeanwhile Circe had commanded baths for the others of my company in
\nher house, with olive oil and fleecy tunics and other garments for each
\none. So we found them attired at all points and feasting in the hall.\u201d \u00a0(X, 147)<\/p><\/blockquote>\n

When Telemachus returns to Ithaca after his search for news of his father, he brings a refugee with him by the name of Theoclymenus:<\/p>\n

He led the way-worn Theoclymenus to the house. Within its massy walls
\nthey threw down their cloaks upon some settle or throne and went to
\nwash themselves in the polished baths. The ministering women bathed and
\nanointed them and clothed them warmly. Forth they came once more to
\ntheir seats, where the maid of the ewer poured for them the hand-water
\nover its basin and drew up their table which the housekeeper hospitably
\nspread with loaves and many dishes. \u00a0(XVII, 234)<\/p><\/blockquote>\n

Even though Odysseus has returned, he is clad as a beggar and his noble wife, Penelope, doesn\u2019t recognize him. \u00a0(It\u2019s been twenty years!). Still, in contrast with the ravenous \u201csuitors\u201d who, thinking her a widow, oppress and threaten her, she understands the rules of hospitality. \u00a0Thus, unaware, she honors Odysseus as a guest:<\/p>\n

Let be now. Women, prepare the
\nbath and make down the stranger\u2019s bed, with quilt and rugs and glossy
\nblankets, that he may arrive snugly before Dawn\u2019s golden throne. And be
\nprompt in the morning to wash and anoint him, that he may sit at table
\nwithin the hall beside Telemachus. (XIX, 264)<\/p>\n

Odysseus after being washed and anointed with smooth olive oil dragged
\nhis bench nearer the fire to warm himself (XIX, 268)<\/p><\/blockquote>\n

When Odysseus\u2019s true identity as lord of Ithaca has been revealed, and he has vanquished the so-called \u201csuitors,\u201d he receives the rites of hospitality anew:<\/p>\n

Meanwhile, within, old Eurynome washed and anointed Odysseus, draping
\nupon him a fair tunic and cloak, while Athene crowned him with an
\nespecial splendour that filled the eye; she made the hair of his head
\ncurl downward floridly, like bloom of hyacinth. As a craftsman lavishly
\nendowed with skill by Hephaestus and Pallas washes his silver-work
\nwith fine gold until its mastery shines out, so the grace from Athene
\nglorified his head and shoulders and made his figure, when he left the
\nbath-chamber, seem divine. He retook his former throne opposite his
\nwife . . . \u00a0(XXIII, 308)<\/p><\/blockquote>\n

It will be noticed that a common (but not invariable) sequel to the welcoming ritual of washing, anointing, and clothing is admission to a royal banquet, being seated upon a throne, or even a kind of quasi-deification.<\/p>\n

I find this all rather interesting, and I hope that you have found it so, as well.<\/p>\n

\u00a0<\/p>\n

\u00a0<\/p>\n<\/body><\/html>\n","protected":false},"excerpt":{"rendered":"

\u00a0 It appears that the Journal of Book of Mormon Studies, once one of the two flagship periodicals of the old Foundation for Ancient Research and Mormon Studies (FARMS) and of its successor, the Neal A. 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