A core part of Odysseus' storytelling is his appeal to ethos, simultaneously seeking to build up his own credibility with the Phaeacians while "othering" the Cyclops. Odysseus creates a dichotomy between his "civilized" nature and the "brutishness" of the Cyclops. Odysseus strives to make the Cyclops seem uncivilized: "lawless brutes, who trust so to the everlasting gods/they never plant with their own hands or plow the soil." (120-121). In contrast, Odysseus makes emphasize his own "refined" ways, such as when he describes his crew as they, "sat to the oars in ranks/and in rhythm churned the water with stroke on stroke" (199-200). The seemingly inconsequential detail of rowing a boat is made more important when compared to Odysseus' account of the lack of shipbuilding or seafaring by the Cyclops. Odysseus actively separates himself from the Cyclops in order to justify his actions, especially since he is explaining his story to the Phaeacians, who he needs the help of to return home. This portrayal faces several contradictions, however. For example, while the Cyclops seem to not use agriculture, they are very proficient shepherds, and Polyphemus is shown to treat his herd tenderly and with great care. Another contradiction that arises is with Odysseus' indictment of the Cyclops' society. He claims, "They have no meeting place for council, no laws either... not a care in the world for any neighbor" (125-128), This is quickly contradicted once Odysseus succeeds in his plan of blinding Polyphemus with a wooden stake, as other Cyclops rush to his cave to ask him what is wrong when he cries out in pain.

The language Odysseus uses is extremely reminiscent of the rhetoric used to justify colonialism throughout history. Speaking about the Cyclops' island, Odysseus describes, "No flocks browse, no plowlands roll with wheat; unplowed, unsown forever—empty of humankind—". The attitude Odysseus has towards the Cyclops is specifically similar to genocidal attitudes that have existed in more modern times, othering them as something that is completely distinct from humans. The idea of land "clear for plowing" (147) is frighteningly similar to the German concept of "Lebensraum", literally living space, that eventually culminated in the Holocaust. Another perspective is less murderous though equally concerning, that of a "civilizing mission". Odysseus makes many allusions to his own civility in contrast to the savageness of the Cyclops, something seen by his frequent and explicit mention of shipbuilding and seafaring, a technology the Cyclops do not use. "Civilizing" colonialism doesn't look to eradicate or expel peoples, instead seeking to subjugate and impose upon them western technology, institutions, and practices. This current of thought expressed itself in Native American Boarding schools and Western imperialism in Africa, both of which have attracted controversy and criticism over the years. What Odysseus' account shows is that notions of "lesser" peoples and the desire to colonize what others already hold are not new but seem to go back as far as the concepts of civilizations and states themselves. 

A key concept in Book 9 of the Odyssey is the Greek idea of xenia, or ritual hospitality, where hosts are to accept strangers and take care of them. The steps of xenia are as follows:

1. Invite a guest in

2. Offer them a meal

3. Ask for their name

4. Exchange gifts with them

5. Offer them a safe escort home
   (Giannopoulou, Z)

Odysseus charges Polyphemus with having violated xenia, and in doing so incurred the wrath of the gods, Zeus especially. He indicts, "Your filthy crimes came down on your own head, you shameless cannibal, daring to eat your own guests in your own house—" (Homer 533-555). Polyphemus does not invite or offer a meal to Odysseus and his men, ignoring the first two steps, and immediately asks who they are, engaging in step 3 before the first 2. Odysseus offers Polyphemus extremely strong wine as a gift, with Polyphemus promising in return that he will eat Odysseus last as his gift in return; this never comes to fruition though, as Odysseus eventually blinds Polyphemus and escapes from the cave. Finally, instead of bidding Odysseus a safe voyage home, Polyphemus hurls a boulder at him in rage, and invokes his father Poseidon to prevent him from returning home. Odysseus' mention of xenia and the punishment Polyphemus receives is intentional, trying to signal to the Phaeacians that they are obliged to take part in xenia, lest they face the wrath of Zeus.

Although Odysseus makes great effort to depict his encounter with the Cyclops as a righteous resolution with him as the hero, closer scrutiny reveals the extent of his own crimes. Firstly, Odysseus does not wait to be invited into the cave, but instead lets himself in and helps himself to the food Polyphemus has prepared. In doing so, Odysseus has directly violated the first two steps of xenia, helping himself instead of allowing the potential host to permit it. Odysseus then proceed to pervert the third step and fourth steps, providing the fake name "Nobody" and providing Polyphemus with undiluted wine to drug him so he can blind him and evade him when Polyphemus cries out that "Nobody" has attacked him. While Polyphemus did violate or ignore many parts of xenia, Odysseus very blatantly violates them, and eventually uses xenia as a ploy to blind Polyphemus and escape. Overall, it can be argued that Odysseus' actions are a more egregious violation than Polyphemus', but as he is the storyteller, his actions constitute "divine punishment" while Polyphemus' are the work of a "savage".