to the stranger
and to the sick. It will be convenient to consider both in relation to
the whole classical period.

With the growth of towns the administration of hospitality was
elaborated.

The stranger.

(1) There was hospitality between members of families bound by the
rites of host and guest. The guest received as a right only shelter
and fire. Usually he dined with the host the first day, and if
afterwards he was fed provisions were supplied to him. There were
large guest-chambers ([Greek: xenon]) or small guest-houses,
completely isolated on the right or left of the principal house; and
here the guest was lodged. (2) There were also, e.g. at Hierapolis
(Sir W.M. Ramsay's _Phrygia_, ii. 97), brotherhoods of hospitality
([Greek: xenoi tekmereioi], bearers of the sign), which made
hospitality a duty, and had a common chest and Apollo as their
tutelary god. (3) There were inns or resting-places ([Greek:
katagogia]) for strangers at temples (Thuc. iii. 68; Plato, _Laws_,
953 A) and places of resort ([Greek: lesche]) at or near the temples
for the entertainment of strangers--for instance, at a temple of
Asclepius at Epidaurus (Pausanias ii. 174); and Pausanias argues that
they were common throughout the country. Probably also at the temples
hospitable provision was made for strangers. The evidence at present
is not perhaps sufficiently complete, but, so far as it goes, it tends
to the conclusion that in pre-Christian times hospitality was provided
to passers-by and strangers in the temple buildings, as later it was
furnished in the monasteries and churches. (4) There were also in
towns houses for strangers ([Greek: xenon]) provided at the public
cost. This was so at Megara; and in Crete strangers had a place at the
public meals and a dormitory. Xenophon suggested that it would be
profitable for the Athenian state to establish inns for traders
([Greek: katagogia demusia]) at Athens. Thus, apart from the official
hospitality of the proxenus or "consul," who had charge of the affairs
of foreigners, and the hospitality which was shown to persons of
distinction by states or private individuals, there was in Greece a
large provision for strangers, wayfarers and vagrants based on the
charitable sentiment of hospitality. Among the Romans similar customs
of private and public hospitality prevailed; and throughout the empire
the older system was altered,