Xenos in Philoctetes

Xenia in Sophocles' Philoctetes
Author(s): Elizabeth Belfiore

Source: The Classical Journal, Vol. 89, No. 2 (Dec., 1993 - Jan., 1994), pp. 113-129
Published by: The Classical Association of the Middle West and South, Inc. (CAMWS)
Stable URL: https://www.jstor.org/stable/3297661
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XENIA IN SOPHOCLES' PHILOCTETES
Philia and its betrayals are among the central issues of Sophocles'
Philoctetes. Deserted by his Greek friends, Philoctetes has been left on
Lemnos with only his powerful bow, the gift of his friend Heracles, t
save him from starvation. When a prophecy reveals that Philoctetes,
or his bow, or both, are necessary to the conquest of Troy, Odysseus i
determined to persuade or trick Philoctetes, who now hates his former
friends, into rejoining the Greek army.1 Odysseus persuades Neop-
tolemus, the son of Philoctetes' friend Achilles, to gain Philoctetes'
confidence (bOtXia ... itozl, 70-71) by pretending to hate the Greeks
as much as Philoctetes does (EX0og A %0paq; ya, 59).2 After gaining
control of the bow by pretending to be Philoctetes' friend, Neop-
tolemus is overcome with disgust at his role of false friend. He return
' Scholars have long debated the question of whether Philoctetes, his bow, or
both are needed. Useful surveys of the controversy are given by P. E. Easterling,
"Philoctetes and Modern Criticism," ICS 3 (1978) 27-39, and A. Machin, Cohdrence et
continuitt dans le thadtre de Sophocle (Quebec 1981) 61-103. I agree with D. Seale
that Sophocles deliberately keeps the audience in a state of "suspended uncertainty":
"The Element of Surprise in Sophocles' Philoctetes," BICS 19 (1972) 97.
Hereafter, these and the following works will be referred to by author's last
name, or last name and short title: H. C. Avery, "Heracles, Philoctetes, Neoptolemus,"
Hermes 93 (1965) 279-97; M. W. Blundell, Helping Friends and Harming Enemies
(Cambridge 1989); C. Gill, "Bow, Oracle, and Epiphany in Sophocles' Philoctetes,"
G&R 27 (1980) 137-46; J. Gould, "Hiketeia," JHS 93 (1973) 74-103; C. Greengard
Theatre in Crisis (Amsterdam 1987); G. Herman, Ritualised Friendship and the Greek
City (Cambridge 1987); J. A. Johnson, "Sophocles' Philoctetes: Deictic Language an
the Claims of Odysseus," Eranos 86 (1988) 117-21; R. C. Jebb, ed., Sophocles: The
Plays and Fragments, vol. 4, The Philoctetes (Cambridge 1932); J. C. Kamerbeek, The
Plays of Sophocles, vol. 6, The Philoctetes (Leiden 1980); B. M. W. Knox, The Heroi
Temper (Berkeley 1964); J. Kott, The Eating of the Gods (New York 1970); R. New
man, "Heroic Resolution: A Note on Sophocles, Philoctetes 1405-1406," CJ 86 (1991
305-10; P. W. Rose, "Sophocles' Philoctetes and the Teachings of the Sophists," HSC
80 (1976) 49-105; D. Seale, Vision and Stagecraft in Sophocles (London 1982); C. Segal,
Tragedy and Civilization (Cambridge, MA 1981); W. Steidle, Studien zum antiken
Drama (Munich 1968); 0. Taplin, Greek Tragedy in Action (Berkeley 1978), and
"Significant Actions in Sophocles' Philoctetes," GRBS 12 (1971) 25-44; T. B. L
Webster, ed., Sophocles: Philoctetes (Cambridge 1970); R. P. Winnington-Ingram,
Sophocles: An Interpretation (Cambridge 1980).
2 All citations are from Lloyd-Jones and Wilson's 1990 Oxford Classical Text. All
translations are my own unless otherwise noted.
The Classical Journal 89.2 (1994) 113-29
114 ELIZABETH BELFIORE
the bow to Philoctetes and proves himself

he is unable to persuade Philoctetes t
willing to sacrifice glory for friend
appearance ex machina of the deified H
Philoctetes to go to Troy, and ratifies t
Neoptolemus and Philoctetes, who will
one another like two lions ((D X;ovrt o
icatl ab 6vb', 1436-37).
Much has been written about the dif
with which this play is concerned: frie
between military or political allies; betw
people who share the same ideals and h
ship based on hate for the same people,
sympathy and pity; even friendship of hu
Little attention, however, has been paid to
relationship to which Sophocles repeate
the formal xenia relationship between h
role in the interactions of Neoptolemus
not only become philoi who like and r
establish a xenia relationship, initiated b
sanctioned by the gods, that obligates each
responsibilities towards the other. After
and its initiation rituals in Greek society
gestures and actions associated with xen
Xenia is characterized by Gabriel Her
ship," a formal relationship entered in
different social groups, and manifested
services. It had many similarities to kin
non-relatives belonging to the same pol
relationships were inherited. Xenoi pro
and often acted as foster parents. Xen
3 Among those who discuss philia in the P

Easterling; Gill; Newman; Rose; Segal 292-3
Community in Sophocles' Philoctetes," in Hera
4 I am not aware of any publication that disc
xenia rituals in this play. C. Segal mentions "the
the bow": "Visual Symbolism and Visual Eff
133 (cf. Tragedy and Civilization 295, "renewa
ritual"), but does not elaborate. After completin
deliver a paper on "Xenia and Physical Trans
meeting of the American Philological Assoc
to some of the aspects of xenia that I discuss he
in Sophocles' Philoctetes, Ajax, and Oedipus at
XENIA IN SOPHOCLES' PHILOCTETES 115
range of other services for one another. They offer

maintenance, saved, spared, and ransomed one anoth
and guarded one another's property, provided ritual
one another achieve political power, avenged pers
and provided military assistance. To harm a xen
ularly heinous crime, an offense against the gods as
human decency.5
The formal initiation of xenia was preceded by
preliminary steps that created only a temporary bo
preliminaries were euergesia, supplication, and the ex
Euergesia consisted in such good service as gift-g
someone's life. Herman (57) classifies supplication as
ited euergesia." The suppliant was like a xenos in ma
John Gould (99-100) notes in his discussion of the su
The suppliant crouched and touched the knees or ch
supplicated and made a formal request. In respo
supplicated took the suppliant by the hand and rais
Typically, the suppliant's hands were then washed,
and a libation was made. This sequence of actions
suppliant the honor disclaimed by the act of supplica
the acceptance of the suppliant into the social group
supplicated. It changed the suppliant "from xeno
'outsider' to xenos in the sense of 'guest', one who in
be addressed as philos. In all this the response of the
almost all respects the same as that of the xenodoko
guest without the addition of the ritual of supplication."
of xenia might also be preceded by the exchange
Herman to be objects "of immense symbolic sig
imbued with the personality of the giver, they were
cise a binding force upon the personality of the rec
50). The pista were also called dexia, and the initial b
sealed by a ritual handclasp (dexidsis).8 The gods we
be present as witnesses by means of oaths and libatio
5 Herman 10 (general characterization), 16-31 (similarity to k

ship), 69-72 (hereditary), 22-26 (foster parents), 97-105 (military
(other services), 124-27 (harm to xenoi).
These preliminaries are discussed by Herman 41-58.
7 Gould 79.
8 Herman notes that pista and dexia are indistinguishable in m
slightly in connotation (49), and that dexia in the sense of "pl
from the ritual handclasp (50). On the handclasp see also J. T
pistis6 et foedus," REG 95 (1982) 2-4.
Herman 50.
After peaceful relations were establishe

a formal ritual was required to initiate x
of xenia initiation were a declaration of
of objects:
The ritual was made up of a complex combination of symbolic

elements which were enacted in a sequence. The whole range of
possible elements included a declaration, an exchange of objects,
feasting, and again, the taking of oaths. Both the declaration and
the exchange were indispensable for the validity of the alliance.
The feasting and the oaths were optional. The whole process
could be sealed by an exchange of yet another type of object,
the symbolon.10
The exchange of gifts in xenia initiation differed in several respects

from other kinds of gift exchanges that might precede or follow
this initiation. The initiatory gifts were called xenia11 or dora, in
distinction from the pista that might be exchanged before the initia-
tion, and from the sumbola (two halves of a single object, each of which
was kept by one partner as a token of their xenia relationship) that
might be exchanged after the establishment of xenia relations. In the
exchange of xinia, gift was promptly followed by counter-gift
of commensurate worth. A refusal to reciprocate amounted to a
declaration of hostilities, while acceptance of the gifts marked the
beginning of the xenia relationship. Because xfnia gifts had symbolic
as well as functional value, they were unusual objects, each with its
own history. They represented a man's place in society, for "the identity
of a man ... was determined by his relation to kin and quasi-kin
abroad."12 This combined symbolic and functional value makes it
understandable that weapons were frequently exchanged in Greek
warrior societies. Herman cites Odysseus's bow and Meges's corselet
(II. 15.525 ff.) as literary examples of xenia gifts, and, as an historical
example, Pharnabazos's gift of a javelin to Agesilaos in exchange for
horse trappings.13 Weapons might also be exchanged at an earlier
stage, as pista.14
10 Herman 59.
" The accent on the first syllable distinguishes this word from the term for the
xenia relationship; see Herman 60.
12On these characteristics of xdnia gifts see Herman 60-63. The quotation is from p. 63.
13 Herman 58-61. The historical example is cited from Xenophon, Hellenica 4.1.39.
14 For example, the Greeks and the Macronians exchanged lances as pista:
Xenophon, Anabasis 4.8.7, cited by Herman 50.
In literature, the distinctions between pista and xtni

a temporary bond and the more permanent xenia r
be somewhat fluid. Herman notes that Hector an
gifts in Iliad 7.287 ff. "not in order to establish xen
temporary cessation of fighting," but that Soph
exchange into an initiation of xenia (Ajax 817 ff
illustrates the importance of xenia in Sophocles, and
use and adapt tradition and social customs for h
purposes. The sword carried by Ajax was given to hi
most hated of his xenoi (Ajax 817-18; cf. 661-62). It
instability of human relationships, in which friends
and enemies friends. After being used by Ajax in his
the herds of the Greeks, it becomes his suicide wea
is a powerful visual symbol, carried by Ajax at sign
during the first half of the play.16
I argue below that in the Philoctetes as well
Sophocles alludes to and adapts many features of th
ship and its initiation. Like Ajax's sword, Philoctetes'
visual symbol of the instability of friendship, in l
of its associations with xenia rituals. Philoctetes entrusts this bow
to Neoptolemus in a way that strongly recalls xenia rituals, and
Neoptolemus's initial failure to return the bow has connotations of
violation of xenia. His decision about whether or not to return the bow
is in part a decision about whether or not to fulfill the ethical and
religious obligations he has incurred towards someone who is much
like a xenos. When Neoptolemus does return the bow, he completes
the initiation of xenia, and thereafter acts as a xenos towards Philoc-
tetes. Sophocles uses language as well as actions to express the
instability of friendship. The word xenos varies in meaning and
connotation from "enemy stranger" to "friendly stranger" or "guest,"
to "ritual friend," and it is often impossible to tell which sense is
appropriate in a given passage. The poet skillfully exploits the
ambiguities of this word and its cognates in his portrayal of the
ambiguous relationship between Neoptolemus and Philoctetes.'7
15s Herman 60, n. 56. On the Iliad passage see also E. Benveniste, Le vocabulaire
des institutions indo-europeens, vol. 1 (Paris 1969) 343.
16M. Sicherl, "The Tragic Issue in Sophocles' Ajax," YCS 25 (1977) 88, writes that
the sword is "the hero's own symbol, the embodiment of the heroic friend-foe
morality." On the symbolism of the sword and its use as a prop in this play, see also
D. Cohen, "The Imagery of Sophocles: A Study of Ajax's Suicide," G&R 25 (1978) 24-
36, and Taplin, Greek Tragedy in Action 85-87.
17The Greek tragedians make frequent use of ambiguities, in language and in
The importance of the concept of xe

indicated by the prominence of xen- words
These words occur twice in the first line
Neoptolemus's sailors: "What, oh what, m
in a strange land (Uv vq vov) conceal,
the stranger-shy man?" (135-36).'8 Her
"stranger," but the dramatic situation g
well. These strangers have come in order
and in so doing they will have to become
their host Philoctetes. They are in the p
men arriving at the island of the Cyclopes,
they are savage and violent, and witho
strangers and with minds that are godly"'
evidently fear that the man will be as in
land of Lemnos (a'E vov ... ipjov, 217-18) w
from far off. The sick man then enters on
thing terrible!" (nppopoq t 8ttv6v, 218). P

xenoi!" (219), remind us of the Chorus's o
ful emotional effects of this short line ex
the rich overtones of the word xenos.20
pain heard by the Chorus, and it echoes
previous line. At the same time, the wor
than "strangers," for the lonely man hop
become friends. He refers to himself as "f
Neoptolemus and the sailors to pity him,
(227-29). He also uses phil- words of Gre
(234), the wind that brought Neoptolemu
native land of Scyros (242). Philoctetes
relationships. See W. B. Stanford, Ambiguity in G

more recently, S. Goldhill, Reading Greek Tragedy
"Tensions and Ambiguities in Greek Tragedy," in Tra
by J.-P. Vernant and P. Vidal-Naquet, trans. J. Llo
18 "Stranger-shy" is Webster's rendition of vnbo6
19 I quote the translation of R. Lattimore, The Od
Some parallels between Philoctetes and the Cyclops
Cyclops, are noted by Greengard 56 and 81-83;
importance of xenia in both of these works see
Euripides' KyklSps," Ramus 10 (1981) 87-103, rpt
ed. J. J. Winkler and Froma I. Zeitlin (Princeto
"Satyr Plays and the Odyssey," Arethusa 7 (1974) 1
sion of the relationships among epic, satyr play, a
Cyclops (Oxford 1984), introduction.
20 Kamerbeek ad loc. calls attention to the emoti
notes the parallel interruptions of the meter made by
Neoptolemus are in large part due to his previous fr

Achilles. He calls the young man "the son of the dear
and addresses him as though he were his own son: "
of your father Achilles" (% ztirvov, iRai atazp6b kp
While we are not told in this play that Achilles and
xenoi, this is certainly possible, especially since Philo
xenos in treating Achilles' son as his own child.
Neoptolemus and the Chorus respond to the
straightforward appeals for friendship with a re
reflect Neoptolemus's embarrassment at being in a f
Neoptolemus uses no phil- words or other expression
or pity, and he even pretends not to have heard of Ph
he addresses Philoctetes as xenos at 232, the wor
"stranger." Philoctetes now tells the story of his
complaining that the island has no harbor to receive
(~evexorat, 303), and that those people who have hap
have offered him pity only in words (305-13). In a re
of which cannot be missed by the audience, the Choru
pity Philoctetes as much as those "strangers wh
(dptyLvot ...now
Neoptolemus ~votC,
tells 317-18).23 Inof
a false story answer tomaltreatment
his own Philoctetes' questions,
by
Odysseus and the Atridae. He addresses Philoctetes as xenos, again
using the word in the sense of "stranger" (348). Neoptolemus uses
the word philos for the first time at the end of the story (390). It is
important to note, however, that he does not directly address Philoc-
tetes as "friend," but makes the general statement that whoever hates
the Atridae is a friend of his (cf. 585-86). It is Philoctetes who applies
this general principle to himself, for, as he thinks (405-6), he and
Neoptolemus have both suffered at the hands of the Atridae and
Odysseus.24 Philoctetes answers, "Having, as it seems, a clear sum-
bolon of pain, you have sailed to us, o xenoi" (403-4). The prominent
position of these words, coming immediately after a brief choral
interlude, emphasizes the importance of the new concept they express.
These xenoi, unlike the previously arriving strangers who pitied
only in words, can be compared to ritual friends who carry half of a
token (sumbolon). The comparison suggests not only warm emotion,
21 This aspect of the relationship between the two men is discussed by Avery.
22 Kamerbeek on 248 notes the cruelty of Neoptolemus's pretense of ignorance.
23b (qtoIEvoq can mean "the stranger, newcomer": LSJ s.v. &qtucyvopat. On the
irony of the Chorus's words see Blundell 194-95.
2 On this beginning of friendship, based on common hate, see Segal 332;
Blundell 196.
but also the hope and expectation that

xenos. The young man, however, still do
sympathy for Philoctetes.25 When he a
xenos (412), we cannot tell whether t
"friend" or "stranger."
Increased friendly feelings towards N
to take the first steps towards a more f
crouches in the suppliant position (ti
Neoptolemus by his parents and dear o
suppliants (484), asking him to pity (50
grasps Neoptolemus's knees (npoonivo) o
of supplication, and remains in this positio
The Chorus ask Neoptolemus to pity Ph
things they hope no friend of theirs m
remind their leader that if he rejects this
the nemesis of the gods (517-18). Neopt
pretends to yield to their entreaties whe
you, let us sail" (526). At this point, he
and raises him from his kneeling positi
he accepts him as suppliant.26 Now at l
xenos (525), the young man's friendly a
give the word the warmer connotations
In accepting Philoctetes as suppliant, N
friend. Philoctetes responds warmly. W
Neoptolemus "child" (teknon) up to thi
addressed either Neoptolemus or the sa
Philoctetes greets the Chorus, who had
him, as philoi (531). He calls Neoptolem
but he will not address him as philos un
25 Steidle argues (176-81) that Neoptolemus feels

his encounter with Philoctetes, and that his first
racXaq. While these words, and the other pass
evidence for Neoptolemus's pity, I agree wit
Sophocles leaves this ambiguous until 759. On
Element of Surprise" 97-100.
26 While the text of the play does not explici
Philoctetes by the hand and raises him, this gestu
part of the ritual of supplication, and would, I be
If my interpretation is correct, Neoptolemus tou
this scene, and not, as Taplin believes ("Signifi
85-90 for other examples of acts of supplication
27 Teknon: 236, 249, 260, 276, 284, 300, 307, 32
has some good remarks on Sophodes' use of the wor
returns the bow.28 For his part, Neoptolemus does not r

expression of friendship until the next scene, after th
the Merchant. Even then he does so only indirectly,
Philoctetes in the third person. He tells the Merchant t
is his "greatest friend" (586), who shares a common hatr
of Atreus. In the absence of direct address, as well as in
this passage recalls 389-90.
Philoctetes collects his possessions in preparation for
giving Neoptolemus an opportunity to remark on the b
"Is this the famous bow which you now hold?" (654)
then asks to be allowed to touch Heracles' bow, and Phil
(656-73), in a scene which contains many allusions to
xenia ritual. We have been well prepared for these allu
friendship ties have been preceded by good service and
of philia between suppliant and supplicated, as was fre
case in xenia relationships. Philoctetes acts like a xenos
treating his dead friend's son as his own child. Moreove
had explicitly compared the young man to a xenos when
a sumbolon of pain (403-404). Now, like xenoi, the tw
a reciprocal declaration of friendship. Philoctetes' word
when he agrees that Neoptolemus will be allowed to to
because of his good deeds, are an implicit declaration o
Neoptolemus makes an explicit statement that he takes
as friend (Xapw3v (pikov, 671).29 No oaths to the gods
sometimes happened in xenia initiation, but the bow its
qualities: Neoptolemus asks to be allowed to "to do reve
to a god" ( poaK? oaat 0' "iroep Oe6v, 657).
It is this bow that gives the scene its most signific
blances to a xenia initiation. The bow is a weapon, and
often exchanged by xenoi. Like a xenia gift, the bow h
value, as Philoctetes' means of acquiring food and the w
will capture Troy. The sacred bow also has the immense
of a xinia gift. It represents Philoctetes' friend Heracl
the divine qualities of the hero. Later in the play, Phil
personify the bow itself as the friend that pities him (W' z
1128-31). Philoctetes received the bow from Heracles for
and he in turn says that he will allow Neoptolemus "alon
28 I assume the attribution of 671-73 to Neoptolemus, following L

Wilson and most other editors.
29 On this passage, and the pun on Philoctetes' name see J. Daly, "The Name of
Philoctetes: Philoctetes 670-73," AJP 103 (1982) 440-43, and Greengard 60.
to touch it, for your excellence" (668-6

statement indicates that the bow has neve
it is untouchable as well as sacred.3'
defined in terms of his bow. When
is, Philoctetes first states that he is t

after this giving his own name and
In Philoctetes' view, which Neoptolem
agrees to the exchange, the bow sy
Philoctetes, and Neoptolemus as friend
it for being "another Heracles, another
will receive it for being "another self" to
Although the symbolic significan
promised exchange mark this scene as
than to the ritual establishment of a t
purpose by means of declarations and
unequivocal xenia initiation does not t
declare friendship rather than xeni
actually touch the bow at this poin
667 indicate. For him to do so now would undercut the dramatic force
of the next scene, in which Philoctetes actually gives the bow to the
young man.34 Another departure from the usual pattern of xenia
initiation is the fact that Neoptolemus will not immediately give
another gift to Philoctetes in exchange. Because nothing can be
commensurate with Heracles' bow, the young man's return of the same
object to the giver (86vt So0bvat, 668) will constitute the traditional gift
given in exchange. Even these peculiarities of the exchange, however,
acquire most significance when seen as variations on an underlying
xenia pattern. Here, as often in tragedy, the poet adapts ritual patterns
for dramatic purposes.35
30 P. W. Harsh, "The Role of the Bow in the Philoctetes of Sophocles," AJP 81

(1960) 411, notes that the bow is the "objective symbol of Heracles." On the signifi-
cance of the bow as a symbol of friendship and euergesia see also Gill; Johnson;
C. Segal, "Philoctetes and the Imperishable Piety," Hermes 105 (1977) 133-58, and
Tragedy and Civilization 318-22; Taplin, Greek Tragedy in Action 89-93.
31 Vision and Stagecraft 36.
32 Johnson 117 notes this.
This proverb is quoted by Aristotle, Eudemian Ethics 1245a30: 'XXoq 'HpaicKiq,
C CoC aiA6q. On the bond created by the bow among Philoctetes, Neoptolemus, and
Heracles, see Avery 294-95.
34 Among those who write that Neoptolemus handles the bow during the
conversation at 654-73 are H. D. F. Kitto, Form and Meaning in Drama (London 1956)
118; Knox 129; Winnington-Ingram 286. For the correct view see Seale, Vision and
Stagecraft 36-37.
35On tragedy's use and adaptation of ritual patterns see P. E. Easterling, "Tragedy
When Philoctetes actually gives the bow to Neop

following scene, the previous allusions to xenia initiat
the dramatic power of the gesture. Philoctetes, sensin
illness coming on, asks Neoptolemus to keep and gua
"holding this bow, just as you asked me a moment a
this way, he reminds Neoptolemus of their previous
which the promised exchange was given many of th
of xenia initiation. Next, the sick man asks Neoptol
the bow up to the Greeks, reminding the young
suppliant (np6orponov) whose betrayal will lead to Ne
punishment by the gods (769-73).36 Neoptolemus sta
"will only be given to you or to me" (774-75), in wor
reciprocity of 668 (86vrt 80O)Vat).37 Philoctetes hold
Neoptolemus (io{), S'Xou, 776). At this point, Neopto
out his right hand and takes the bow from Philocte
in a gesture recalling the handclasp of friendshi
exchange of xenia gifts. In this context, however, the
overtones of betrayal, for Neoptolemus has bee
Odysseus to steal the bow from Philoctetes. Mad wi
tetes now asks the young man to end his torment by
he himself mercifully ended Heracles' life: "For I also
right to do this service for the son of Zeus, in return fo
which you now guard" (801-803). While this request
to be meant literally, it serves to remind Neoptolemu
scene at 656-73, in which the divine and symbolic qu
were so strongly felt. Next (809-13), Philoctetes says
require Neoptolemus to swear an oath that he will n
but he asks instead for a handclasp (Eakke XEtp6
Neoptolemus grants (43&dXh o geverv). As he does s
switches the bow from his right to his left hand, a
engage in the ritual handclasp so often represented in
In giving his hand, Neoptolemus promises only
Philoctetes. The handclasp is also, however, t
of a series of promises, explicit and implicit, by
Neoptolemus has incurred ethical and religious oblig
the bow and to take Philoctetes home.40 Neoptolem
and Ritual," Metis 3 (1988) 87-109.

3On this interpretation of 772-73 see Kamerbeek ad loc.
37The parallel is noted by Jebb on 774.
3 This gesture is referred to at 942, and repeated at 1291-92; s
For examples in the visual arts see Herman 51-52.
4oSee further below, note 55.
Philoctetes as suppliant, the two men ha

the presence of the divine bow, Neoptol
the bow back only to Philoctetes, and h
two men have clasped hands, and the b
context giving this exchange connotatio
made to feel that Neoptolemus's return
tion of the xenia ritual, while his failu
reciprocate in the exchange of xinia gifts,
These obligations help to create t
now faces. The Chorus urge him to t
opportunity, but Neoptolemus refuses
saying that the man himself must go to T
episode, Neoptolemus is at a loss (89
conflicting loyalties to military superi
whom he has come to pity (759, 965
incurred xenia obligations. In represen
continues to allude to xenia rituals and
the word xenos.
In his first words after his illness has passed, Philoctetes rejoices
that his xenoi have kept watch (867-68), using the word to mean some-
thing between "friendly stranger" and "ritual friend." Philoctetes
believes that Neoptolemus, and the sailors whom he had previously
addressed as philoi (531), are true friends, who have done good
service to him. He also believes that Neoptolemus has acted like a
ritual friend in protecting a helpless stranger who has given him a gift.
On the other hand, the word also has ironic connotations for
Neoptolemus and the audience, who know that this "friend" has
acted falsely, as a stranger and an enemy. As he is about to lead
Philoctetes to the ship, Neoptolemus is overcome with disgust at his
role of false friend (902-903), and he confesses that he has deceived
Philoctetes (915-16). Philoctetes says that he has been betrayed, and
asks Neoptolemus to return the bow, calling the young man xenos (923-
24). Ivan Linforth takes this word to mean "'stranger'... one with whom
he had no bond of friendship." 41 This does not, however, capture the
rich nuances of the word, used here to allude to Neoptolemus's
betrayal of someone towards whom he has incurred the obligations of
a xenos. Philoctetes is angry, and calls Neoptolemus "most hated"
(~XOtazov, 928) precisely because a bond of friendship exists and is on
the point of being violated. He begins to curse him, but waits to see
41 I. M. Linforth, "Philoctetes: The Play and the Man," University of California

Publications in Classical Philology 15 (1956) 132.
if Neoptolemus will repent (6koto--Il ro, 961), for

that the young man's essential nature is good. In his sp
Philoctetes appeals to Neoptolemus as a xenos. He su
young man, whom he calls "child" (teknon, 932), and h
of his promise, the handclasp, and the gift of the bow:
6jp6oa;q &ldaetv o'i a6', S9 Tpoiav Ig' &yet"

npoaoei; es ecipa 6Et&v, r ?r64a goi
iep& XcpWv roi Zqivb; 'HpaKiouS ;Xet.
Having sworn to take me home, he leads me to Troy;

And giving his right hand, taking from me the sacred bo
of Heracles, the son of Zeus, he keeps it (941-43).4
Most editors and translators take the phrase npoo0ei; -

("giving his right hand") to refer to a handclasp confir
mentioned in the previous line (941): "having added the
hand (813) to his word."43 The phrase is ambiguous, ho
also be taken closely with what follows: "taking from
bow of Heracles" (942-43). In this case, "giving his righ
not to the handclasp but to Neoptolemus's act of grasp
in his right hand (776)." Nearly identical language
Neoptolemus gives the bow back (eSet&v ynp6'etvE Xep
accepting this gift, Philoctetes means to suggest, Neo
pledged himself to return the bow, just as the acceptance o
obligates the recipient to give a gift in return. Philoc
Neoptolemus's sense of shame (929) and better nature
a powerful effect, in large part because of these allus
rituals and obligations. They cause the young man to
avert his eyes (934-35, 951),45 to express his "terrible pi
ask, "What shall we do?" (974). The sudden appearan
prevents Neoptolemus from acting on any impulse he
to return the bow, and makes Philoctetes more adaman
his refusal to accompany the Greeks to Troy. Philoctet
appeal to xenia obligations when he addresses the Chor
1070, 1190, 1203, and at 1184, where he supplicate
421 follow Webster in taking 'HpaicKov; as possessive genitiv

bSca, and Igo) as ablative genitive, with cap4ov. Cf. Kamerbeek ad l
Jebb, followed by Kamerbeek ad loc.
44 LSJ lists "apply," "put to" as sense (1) of npoori0llpt, citing E
1110 XEpa spooi~kcav OkFb-. I translate as "giving" to preserve the
45 On Neoptolemus's silences see Taplin, Greek Tragedy in Actio
Neoptolemus, calling on "Zeus of the cu

punishes those who harm suppliants an
Neoptolemus and his followers is ref
the word xenos in two different senses
Philoctetes as a "burdensome strang
yield to his misfortunes, using the sam
uses of Philoctetes' burdensome sicknes
they again blame Philoctetes for not yie
show much more sympathy in their add
to urge him to go to Troy:
Inp6 O;e)v, e "'t of3p 1vov, iaaaov,

ebvoi a raa inekrav*
By the gods, if you have any reverence for a xenos who approaches
in all good will, approach (1163-64).47
Here, the xenos who is an object of reverence can only be a ritual friend,
as commentators have suggested.48
Neoptolemus actually completes the initiation of a xenia
relationship with Philoctetes when he returns the bow, at 1287-
92. Philoctetes has retreated into his cave, having given up all hope
that Neoptolemus will keep his promise. When Neoptolemus calls him
out, Philoctetes addresses him and the Chorus as xenoi, using the word
in the sense of "enemy strangers," who have come to do further evil to
him (1264-66). He calls Neoptolemus "most hated" (1284), and curses
him, this time without his previous hesitation (6Ooto0', 1285; contrast
961). In response, Neoptolemus tells Philoctetes to take the weapons
from his hand, and he swears by Zeus that he is no longer "enslaving"
Philoctetes, words the older man calls XptXhza', "most friendly" (1287-
90). Neoptolemus then tells Philoctetes to stretch out his right hand
and take the bow: 8e?t&V tp6oreV XEipa (1291-92). The gesture recalls
that by means of which Philoctetes gave the bow to Neoptolemus, and
the language reminds us of that used by Philoctetes to allude to this
46 Jebb, Kamerbeek, and Webster ad loc. note that this refers to Zeus who punishes
those who harm suppliants, but do not see that Zeus Xenios is also in question. The
appeal to xenoi at 1184 supports my interpretation.
47 For this reading of nikaaaov see Jebb ad loc., followed by H. Lloyd-Jones and
N. G. Wilson, Sophoclea: Studies on the Text of Sophocles (Oxford 1990) 208.
48 Jebb ad loc. quotes Arndt's translation of xenos as "guest-friend." Webster ad
loc. writes that if Cvov is construed with apl the words mean: "if you have any
reverence for a stranger', i.e. you have been my host since my arrival and that should
constitute a bond."
act in his earlier pleading (942). The parallels serve b

reciprocity of the exchange and to contrast Neoptol
of true friendship with his previous deceptive prac
action heightens the symbolism. Visually, the two m
symbolic handclasp, mediated by the bow, in a rati
confirmed by oath.
The language used by the two men reflects
relationship. The word xenos, so charged with ambig
most of the play, does not recur after 1264, where Phil
the sense of "enemy stranger." After the return of the
are used of the friendship between Neoptolemus
Philoctetes now uses a phil- word of Neoptolemus fo
addressing him as "dearest child" (pi-aTov kicvov, 1
mus in turn refers to himself as the older man's p
using the word in a non-deceptive context for the first
Xenia is now expressed in acts rather than words
the strangers arriving in Lemnos who had pitied on
308), Neoptolemus acts as a xenos towards Philoctet
cates. Although Neoptolemus tries to persuade Philoctet
the older man reminds Neoptolemus of his oath to
(1367-68), and asks the young man to keep this pro
touching Philoctetes' right hand (1398-99).49 Neopt
words that recall his earlier deceptive pretense of y
requests (Ei tOKFt, aCZTEXOgv, 1402; cf. Ei tOKFt, X
80KEi, XoppgEv, 645).50 He is prepared to keep his prom
the price not only of glory, but also of enmity with his
who, he fears, will attack his land (1404-5). In retur
that he will defend Neoptolemus with the bow of H
Philoctetes' willingness to use Heracles' bow, the sym
against fellow Greeks has often disturbed commentator
use the bow in this way gains more intelligibility when
context of the xenia relationship. One of the primar
had was to defend one another against enemies, and
this, Philoctetes proves his loyalty to a xenos .52
49 Philoctetes also mentions an oath to take him home at 94

Neoptolemus gave at 813 was a promise to stay with Philocte
("Significant Actions" 38), Neoptolemus is morally committed to
even though no oath was given.
0Steidle 178-79 calls attention to the parallel between 526 an
51sSee Harsh 412; Knox 139-40; Segal 320-21.
52 On Philoctetes' act as an expression of philia see Newman
The appearance of Heracles adds new d

ship between the two men, showing us th
point of view. Heracles arrives to do his
8' icoi Xdptv, 1413), and to give the frie
Philoctetes to Troy (yvpil <pikwv, 1467)
friendship between the two men that has be
of his bow. In addition, Heracles is the r
Zeus (1415), to whom Philoctetes prayed
suppliants" (484), and on "Zeus of the cur
protects suppliants and xenoi. Heracles r
Philios, who protects and rewards friend
Philoctetes and Neoptolemus take Troy as
However, Heracles' words also contain
the curses," for he warns Neoptolemus to
Troy: Zeus, he states, values piety towards
44). These words remind Neoptolemus tha
who act reverently towards friends, s
punishes those who violate these relation
also reminds the audience that the Neopt
violence to a suppliant, impiously killing
sack of Troy. 53
This closing scene of the Philoctetes is
play in which the ambiguities of friendship
had so important a role. Sophocles leaves
god uniting in friendship two men wh
different senses: enemy strangers, fr
guest, ritual friends. The ambiguities of
symbolized by Heracles' bow, now carrie
like the relationship between the two
negative aspects. It represents past go
Heracles (670), present xenia between Ph
and future friendship and good fortune,
two men to take Troy. On the other han
with bad fortune and betrayal. It brou
(n oX1$0tov') to Heracles and Philoctetes
originally obtained it from Philoctetes
53 The negative aspects of Sophocles' Neoptole

"Sophoclean Apologia: Philoctetes," GRBS 12
negative side of Neoptolemus in myth is surve
Use of Myth in Sophocles' 'Philoctetes' and the '
(1976) 29-95.
friendship and xenia.54 As the god's bow and the inst

will take Troy, the bow also reminds us of the last
gods, which promise good fortune, but contain a w
Neoptolemus will be a "stranger in a strange land" (Ev
36) in Troy, just as he has been on Lemnos, and there a
to act reverently towards suppliants in order to avoid
the gods. For the moment, the bow symbolizes the tie
that unite men and gods, and give the story a happy en
however, that the story is not finished.55
ELIZABETH BELFIORE
University of Minnesota, Twin Cities
54 On the negative aspects of the bow see Kamerbeek ad loc.; Blundell 204-5,
who cites Kott 176.
55 On Neoptolemus's unfinished story see D. H. Roberts, "Different Stories:
Sophoclean Narrative(s) in the Philoctetes," TAPA 119 (1989) 173-75.
I am indebted to Mary Blundell for helpful discussions about the Philoctetes, to
Pat Easterling and Richard Seaford for insightful criticisms of an earlier draft of this
article, and to John Miller for editorial assistance.

Xenos in Philoctetes

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Xenos in Philoctetes

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Xenia in Sophocles' Philoctetes

Author(s): Elizabeth Belfiore

The Classical Journal 89.2 (1994) 113-29

the bow to Philoctetes and proves himself

3 Among those who discuss philia in the P

range of other services for one another. They offer

5 Herman 10 (general characterization), 16-31 (similarity to k

After peaceful relations were establishe

The ritual was made up of a complex combination of symbolic

The exchange of gifts in xenia initiation differed in several respects

In literature, the distinctions between pista and xtni

The importance of the concept of xe

thing terrible!" (nppopoq t 8ttv6v, 218). P

relationships. See W. B. Stanford, Ambiguity in G

Neoptolemus are in large part due to his previous fr

but also the hope and expectation that

25 Steidle argues (176-81) that Neoptolemus feels

returns the bow.28 For his part, Neoptolemus does not r

28 I assume the attribution of 671-73 to Neoptolemus, following L

to touch it, for your excellence" (668-6

is, Philoctetes first states that he is t

30 P. W. Harsh, "The Role of the Bow in the Philoctetes of Sophocles," AJP 81

When Philoctetes actually gives the bow to Neop

and Ritual," Metis 3 (1988) 87-109.

Philoctetes as suppliant, the two men ha

41 I. M. Linforth, "Philoctetes: The Play and the Man," University of California

if Neoptolemus will repent (6koto--Il ro, 961), for

6jp6oa;q &ldaetv o'i a6', S9 Tpoiav Ig' &yet"

Having sworn to take me home, he leads me to Troy;

Most editors and translators take the phrase npoo0ei; -

421 follow Webster in taking 'HpaicKov; as possessive genitiv

Neoptolemus, calling on "Zeus of the cu

Inp6 O;e)v, e "'t of3p 1vov, iaaaov,

act in his earlier pleading (942). The parallels serve b

49 Philoctetes also mentions an oath to take him home at 94

The appearance of Heracles adds new d

53 The negative aspects of Sophocles' Neoptole

friendship and xenia.54 As the god's bow and the inst

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