There is no exact translation for the word filótimo. Even Greeks today do not have a ready answer when asked about its meaning. They often respond: "honor," or "giving everything of oneself without expecting anything in return." Moreover, a definition that modern Greek pedestrians frequently provide is this: "One is born with it." And indeed, filotimo is something one carries in their blood. The Greeks conceived of it as such from the most ancient times. Although the word filótimo does not have a precise definition, it originates from the Greek root φίλos, meaning "friend," and τιμή, which means "honor." The term, untranslatable in any other language, has represented for millennia a way of life for Greeks and encompasses principles and virtues that have served as examples to humanity throughout history, such as disinterested help to others, justice, respect, hospitality, gratitude, solidarity, nobility, sacrifice, honesty, loyalty, truth, etc. Ultimately, it represents the disposition to act with goodness.
The philosopher Thales, born in Miletus, said: "Filótimo for a Greek is like breathing. A person is not truly Greek if they do not carry it within them. It's better to be dead than not to have it" (Cicero, 2018, p. 158). This describes an innate quality. Good deeds are done for family, friends, community, and strangers. Trust is paramount in their culture. They are willing to offer the best hospitality to their guests. Greeks today exhibit the same characteristics as those who walked ancient Greece; they are the inheritors of good customs, courage, dignity, and a language that remains alive and pure with slight changes from their ancestors.
One of the earliest texts where this word appears is Plato's The Republic (2011, p. 28), written around 375 BC. There he mentions philotimon (φιλότιμον) in a reflective and even sarcastic tone: "the love of honors," referring to the shameful act of those who seek enrichment through greed. On the other hand, the Alexandrian poet Apollonius Rhodius (1996, p. 251) uses the word philotimeomai (φιλοτιμέομαι) in a promise of fidelity, giving it a sense of "prodigality": Οὐδ’ ἄμμε διακρινέει φιλότητος ἄλλο, πάρος θάνατόν γε μεμορμένον ἀμφικα λύψαι («And nothing will part us from our love until death predestined wraps us»).
A filótimo possesses dignity and a "sense of duty." Socrates taught men that each has a task to fulfill in the world, and the highest is to seek truth, justice, and goodness. He called them to listen to their conscience, that little voice or daimon, which warns when one acts wrongly. One who gets accustomed to listening to this voice will become a good person: "whoever knows what is good will do it." Socrates had stated that virtue in itself contains the greatest happiness. That is, an individual's happiness lies in doing good at all times, even if it costs them their life. Virtue is not only the path to happiness but also the sole true joy. On his part, Pythagoras advised that no one should offer help out of laziness but rather from virtue; he especially recommended telling the truth because only this could make men resemble divinity.
It is precisely the following story that might describe with notable accuracy the meaning of the word "filótimo." It occurred in the 4th century, in Sicily when it was part of Hellenic territory. During the reign of Dionysius I in Syracuse, a man accused Phintias of conspiring against the tyrant and he was sentenced to death. Phintias needed time to put his affairs in order and a good friend with whom he lived, Damon, offered to stay in his place as a hostage while the accused went home, vouching for his return at the appointed hour or face hanging. Damon was willing, with the best intentions, to be executed in his stead.
This noble proposal provoked an insulting and mocking gesture from the monarch who, for some strange reason, yielded and took the brave friend as a substitute. The day arrived for the execution and Phintias did not appear. When the faithful companion of the accused was about to be sacrificed, he heard Phintias's voice in the distance. He had suffered an unavoidable delay and galloped quickly to fulfill his sentence. Upon meeting his friend, he apologized to him and approached desperately to prevent them from hanging his comrade, as he returned to face death himself. All present were stunned into silence. The powerful monarch was moved by the immense loyalty shown by both men and pardoned Phintias. Dionysius embraced and kissed both of them and asked them to accept him in their friendship. However, neither of them accepted even when the old tyrant pleaded (Cicero, 2018, pp. 45-46). The magnitude of a young man's nobility capable of denying his own life for another's betrayal with absolute trust and without fear, at no cost, highlights fidelity and honor.
Following the line of the highest actions, we encounter a Macedonian with Greek education: Alexander the Great (Plutarch, 2007). The great conqueror, raised under the standards of the highest virtues as Aristotle's disciple, experienced overwhelming events. At twenty-three years old, a simple man, a beggar named Leucus, approached him and asked for some coins out of charity. The king turned around, looked at him intently, and without delay promised to give him a nearby city in his kingdom to rule over it. The poor man laughed skeptically, seemingly believing the king was mocking him, but then Alexander the Great said: "You do not think who you are asking, Leuco; it is Alexander the Great giving this to you. The gift must be worthy of me, not of you." The imprint of the hegemon of Greece went even further: every time he found a well with water, he drank last after all his soldiers. Alexander's generosity shows his sensitive side. He was compassionate. In its simplest form, "he did good." For his outstanding qualities, Alexander was filótimo.
The word philótimo is associated with honor. For the Greeks, sloth was as shameful as ignorance and laziness. This trilogy indicated a lack of culture and education. It's important to remember that during competitions, the most significant part of the celebration was the awarding of prizes; the victors only received a laurel wreath, but the eternal honor gained was invaluable.
It follows then that no philosopher in antiquity has left us a definition of philótimo. The word remains and will continue to be an enigma. Filótimo is not merely a praiseworthy trait; it is a way of life, wisdom. A Greek knows they must do good because it is their duty, out of respect for themselves, their peers, their homeland, and their ancestors.
Bibliography
Apollonius Rhodius (1996). Argonautica (translation by Mariano Valverde Sánchez). Editorial Gredos.
Cicero, M. T. (2018). The Duties. (Translation by Ignacio J. García Pinilla). Biblioteca Clásica Gredos.
Plato (2011). Republic (translation and introduction by Antonio Gómez Robledo). Universidad Autónoma de México.
Plutarch. (2007) Lives of the Noble Greeks and Romans, Volume VI: Alexander and Caesar (Translation by Jorge Bergua Cavero). Biblioteca Clásica Gredos.
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