The story which is here broken off, of the voyage to Chrysa, is resumed v. 430.
 ἀπολυμαίνεσθαι: they were to purify themselves symbolically from the sin of Agamemnon which had brought upon them the pestilence. cf. the action of the children of Israel, after their idolatry: ‘And they gathered together to Mizpeh, and drew water, and poured it out before the Lord, and fasted on that day, and said there, We have sinned against the Lord,’ 1 Sam. vii. 6. They trusted that the pollution would depart from them into the sea, where they washed themselves.
 τεληέσσας: cf. on v. 66.ἀτρυγέτοιο: epith. of the sea and the aether (17.425).
 Transition to another scene, which fills the blank during the jour ney of the embassy to Chrysa.κατὰ στρατόν: (down) through the camp, cf. “ἀνὰ στρατόν” vs. 10, 53, “κατὰ νῆας Β 47, κατὰ βωμούς Β” 305.
 ἔριδος: as v. 210.πρῶτον: once, see on v. 6. ἐπηπείλησε: vs. 181 ff.
 Ταλθύβιον: the principal herald of Agamemnon, cf. “Γ 118, Δ 192, Η 276, Τ 196, 250, 267, Ψ” 897. According to Herodotus (vii. 134), he had a sanctuary at Sparta, and his family lived there long as heralds.Εὐρυβάτην: only here as herald of Agamemnon; to be distinguished from Odysseus's herald of the same name, see on 2.184. προσέειπεν: is regularly followed by the direct address in the next verse, but occasionally some incidental remark intervenes by way of parenthesis, as here and Od. 17.342 ff.
 ἔρχεσθον: here followed by the acc. of limit of motion, without a prep.; see § 3 i. This const. is freq. with “ἵκω, ἱκάνω, ἱκνέομαι”, but rare with “βαίνω, εἶμι, ἔρχομαι”. — Agamemnon does not go in person (“αὺτός” v. 185) since Achilles had declared (v. 298) that he would make no resistance.ἀγέμεν: inf. for the imv., parallel with “ἔρχεσθον”, see on “δέχεσθαι” v. 20. — This contains an explanation of the preceding imv. and hence is not connected with it by a conj. (§ 2 m), cf. v. 363. 324 = v. 137, with “δώῃσιν” for “δώωσιν”. ῥίγιον: for its formation, see § 22 b. μῦθον: the preceding command.
 ἀέκοντε: because of their dread and reverence for Achilles, cf. v. 331. For the form, see § 6 a.βάτην [“ἐβήτην”]: dual forms generally have no aug. in Homer. παρὰ θῖνα: cf. v. 347. The quarters of Achilles were at the extreme right of the camp, cf. “ἐπ᾽ Αἴαντος κλισίας … ἠδ᾽ ἐπ᾽ Ἀχιλλῆος, τοί ῤ̔ ἔσχατα νῆας ἐίσας
εἴρυσαν, ἠνορέῃ πίσυνοι καὶ κάρτεϊ χειρῶν
” 11.7 ff. 328 = 9.185, cf. 652. γήθησεν: inceptive aor., cf. vs. 92, 255; “did joy enter his heart.”
 333 = 8.446.ὁ ἔγνω: for the hiatus, cf. v. 532, “Β 105, ἄστυδε ἔλθωμεν ζ” 296; see § 9 b. ἔγνω: sc. their errand; cf. v. 302.
 χαίρετε: the customary greeting. — “Διὸς ἄγγελοι κτλ”.: as 7.274; inviolable servants of “διοτρεφέων βασιλήων” (on v. 176); hence they are “διίφιλοι Θ” 517. Hermes is not the patron god of heralds in Homer.κούρης: “κοῦρος” and “κούρη” are used esp. of young men and women of noble families; but “κοῦροι Ἀχαιῶν” (v. 473) does not differ materially except in metrical form from “υἷες Ἀχαιῶν” (v. 162).
 ἄγειν: final inf., cf. “μάχεσθαι” v. 8, “ἀγέμεν” v. 443, “Β 477, Γ 117. — τὼ δ̓ αὐτώ”: these two themselves. The very men who executed the unjust order are to be witnesses of its injustice and of Achilles's justification in withdrawing from active service.θεῶν, ἀνθρώπων: for a strong “all persons”; cf. the words of Zeus, “τόσσον ἐγὼ περί τ̓ εἰμὶ θεῶν περί τ̓ εἴμ̓ ἀνθρώπων Θ” 27. πρὸς τοῦ βασιλῆος ἀπηνέος: before that king, the cruel king, equiv. to “πρὸς τούτου τοῦ βασιλέως τοῦ ἀπηνοῦς”. For the order of words, cf. v. 11, “τὸν λωβητῆρα ἐπεσβόλον Β 275, τὰ τεύχεα καλά Φ 317, τοῦ παιδὸς ἀγαυοῦ λ 492, τὸν ξεῖνον δύστηνον ρ” 10. Since the art. is still a dem. in Homer, the foregoing are merely apparent exceptions to the rule that the attributive adj. stands between the article and its noun. δὴ αὖτε: for the synizesis, cf. v. 131. αὖτε: not again, marking a repetition; but indicating a situation opposed to the present, cf. v. 237.
 χρειὼ γένηται: this happens in the Ninth Book, cf. 9.230 ff. — The object before the speaker's mind is Agamemnon; hence at the close of the sent., “τοῖς ἄλλοις” is used instead of the general word “Ἀχαιοῖς”.γα?ρ: lengthened, as 2.39, for an unknown reason. οἷ: ethical dat. with “σόοι μαχεοίατο”. μαχεοίατο: that they should fight; the pres. of the principal sent. is followed by the opt., since the purpose is presented as a mere conception of the speaker's mind. 345 = “Ι 205, Λ” 616.