In this passage, Laertes provides us with more insights on the proper kind of relationship of kharis, of reciprocal exchange of good turns. Most importantly, he specifies what is themis, right in accordance with the rules that enforce cosmic hierarchy and proper social behavior, in relationships of kharis: the ample reciprocal exchange of gifts and hospitality (O.24.285). Both of the key terms for reciprocity, in the form of words connected to kharis (χαρίζεο, “gave freely,” O.24.283) and amoibe (ἀμειψάμενος, “having requited,” O.24.285), are present. In addition, the way the themis of relationships of kharis is phrased, with ὅς τις ὑπάρξῃ, “when one has begun,” (O.24.286), implies that the relationship is continuous, with a potentially infinite number or reciprocations. This confirmation the ongoing nature of kharis also supports its connection to memory, which is necessary for sustaining this continuity. This is the kind of reciprocity, Laertes maintains, that Odysseus would have shown.
Laertes also characterizes the suitors (and by extension, especially given the impreciseness of his words, their solidarity group) as ἀτάσθαλοι ἄνδρες, “wicked men” (O.24.282). This adjective is applied to their behavior elsewhere in the poem, too, and it is the opposite of Odysseus’ conduct according to Penelope (O.4.693). Laertes also characterizes the suitors as ὑβρισταὶ, “men of hubris,” making explicit their status as violators of the rules maintaining the cosmic order (cp. O.24.458 on atasthalia; O.1.368, O.3.206-207, O.4.321, O.4.625-627, O.16.85-86, O.16.410, O.15.328-329 on hubris). The contrast drawn here between the suitors and Odysseus implies that what qualifies the suitors as men of hubris is their failure in matters of kharis in accordance with themis. What Laertes says of the suitors matches what we see in Penelope’s speech at O.4.687-695 (where see my comment).