Xenodochial

Xenodochial (pronounced zen-oh-dok-e-al)

Of or about being friendly to strangers.

From the Ancient ξενοδοχή (xenodokhḗ) (strangers' banquet), derived from ξένος (xénos), (guest, stranger, foreigner).  The –al suffix is from the Middle English -al, from the Latin -ālis, or the French, Middle French and Old French –el & -al.  The Latin is though formed from the Etruscan genitive suffix -l (as in the Etruscan ati (mother) & atial (mother's)) + the adjectival suffix -is (as in fortis, dēbilis et al).  The suffix was appended to many words, often nouns to create the sense “of or pertaining to”, thereby creating the adjectival form.  It was most commonly added to words of Latin origin and used also to form nouns, especially of verbal action.  The adjectival form xenodochial is the most frequently used form, often in the abstract sense of describing a functionally effective structure or a pleasingly ergonomic design.  In general though, all forms allude to being hospitable to strangers which is perhaps why the antonym xenophobic (unfriendly to strangers) seems more widely used.  As xenodocheionology, it’s the study of the lore and history of hotels and hospitality.  The noun xenodochium (the plural forms xenodochia or xenodochiums) was used to describe a room (or separate structure; a guesthouse) in a monastery for the temporary accommodation of guests or pilgrims and was from the Ancient Greek ξενοδοχεῖον (xenodokheîon), (place for strangers, inn) from ξένος (xénos), (guest, stranger, foreigner) + δέχομαι (dékhomai) (receive, accept).  Xenodochial is an adjective, xenodochy is a noun and the related xenophilia is the antonym of xenophobia.

On being turned away from the inn

Neither the year nor the day on which Jesus Christ was born is known, Western Christianity celebrating it on 25 December and the Orthodox on 6 or 7 January.  It made administrative sense to slot the celebration into the existing feast calendar, but the date wasn't universally (more or less) standardized until the sixth century although the historic record can be confusing because of changes to the medieval cadendar.

Bethlehem Inn , circa 24 December, 3 BC.  A member of one of the earliest chapters of the Secret Society of the Les Clef d’Or refuses to let Joseph and Mary check-in because they have no booking confirmation number.  In the Bible, Luke (2:4–7) records this lack of the xenodochial.

Christ was probably born circa 3 BC and being born not in a room in a house but in a stable has become important in Christian symbolism.  The tale though may be muddied.  It’s often recounted how Joseph and Mary, while looking for a place to stay the night, were many times turned away by members of the Secret Society of the Les Clefs d’Or, either because the inn was full or without reason.  In the bible, the versions differ, Matthew not mentioning them being turned away from inns, that part appearing only in Luke.  As told by Matthew, Mary and Joseph actually lived in Bethlehem so the birth was thus at home; it was only after returning from taking refuge in Egypt they decided to move to Nazareth in order to be further from Herod.  Luke (2:4–7) says they lived in Nazareth, journeyed to Bethlehem for a census, and were there turned away from inns, being forced to stay in a stable and there the birth happened.  It’s suspected by some Luke added the wrinkle to the story to emphasize the lowly birth of Jesus and revisionist theologians have provided alternative facts.  The Reverend Ian Paul, one-time Dean of Studies at St John’s theological college, reviving what's actually an old theory that Jesus wasn't born in a stable and there'd been no search for a room in an inn.  He lets the Les Clefs d'Or off the hook.

Dr Paul bases his position on a mistaken biblical translation of the Greek word kataluma as “inn” which he suggests, in the original texts, was actually used to describe a reception room in a private dwelling, the same term is used to describe the “upper room” where Jesus and his disciples ate the last supper and kataluma appear in that context in Luke 22:11 and Mark 14:14.  An entirely different word, pandocheion, is used to describe an “inn” or any other place where strangers are welcomed as paying customers.  Even were there an inn in Bethlehem, Paul argues, Joseph and Mary would not have sought to check-in.  For Joseph, the only reason to travel to Bethlehem, where his family lived, was because it was census time and the custom at the time was to stay with relatives, not with strangers or at an inn.  Given that, goes the argument, the kataluma where they stayed would not have been an Inn, but a guest room in the house of family members and the house was likely already full with other relatives there for the census.

The architecture of Palestinian does support the idea, most families living in a single-room house, with a lower compartment for animals to be brought in at night, and either a room at the back for visitors, or space on the roof.  The family living area usually would have straw-filled hollows dug in the ground at which the animals would feed.  Jesus thus was born not in a stable fit only for beasts but on the lower floor of a peasant house, shared with animals certainly but this at the time something not unusual.  It’s not a new interpretation, the Spanish philologist Francisco Sánchez de las Brozas (1523–1600) having published the same thoughts in 1584.  For his troubles he was dragged before the Inquisition, denounced and reprimanded but not tortured, imprisoned or burned at the stake, the court apparently viewing these things as poor scholarship rather than heresy.

Meet & greet: Lindsay Lohan being xenodochial, opening night of the Lohan Nightclub, Athens, Greece, October 2016.

Dr Paul suggests all this is not of interest only to word-nerds and that there is a theological significance.  It’s not that it diminishes the nature of Christ, quite where the Son of God was born seems a minor point compared with the other aspects of his birth; the important message of Christianity is that he was born of ordinary, humble, parents, it adds nothing to try to present them somehow as outcasts rejected from the comforts of society.  The celebration of the Christmas is not that his earthly life began cast out, but in the midst of his family and the visiting relations, the centre of their attentions.  In recent years, some editors have apparently been convinced, dropping all references to inns and using a translation along the lines of “because there was no guest room available for them.”