ἐς μέσσον: see on v. 69. ἐστιχόωντο: went, as B 92. αὐτίκ̓ ἔπειτα: follows the verb, as Od. 17.120. κήρυκες: sc. of both armies, cf. v. 274.
 ὅρκια: see on v. 245.
 μίσγον: not like “κερόωντο” (“θ 470, ο 500, υ” 253), but mingled the wine of both parties to the libation. In solemn sacrifices, the wine was not mixed with water, hence “σπονδαὶ ἄκρητοι Β” 341. When “μίσγω οἶνον” is used like temperare vinum, “ὕδωρ” is added, cf. “οἱ μὲν οἶνον ἔμισγον ἐνὶ κρητῆρσι καὶ ὕδωρ α 110. — βασιλεῦσιν”: for the princes of Trojans and Achaeans. Obs. that no priests are mentioned in this connection.ἐπὶ χεῖρας: see on A 449.
 = 19.252 f.χείρεσσι: “χειρί” would be more exact. αἰέν: as commander and high-priest of the army, Agamemnon used this knife often at sacrifices. ἄωρτο: from “ἀείρω”, cf. “ἄορ” sword, “ἀορτήρ” sword-strap.
 νεῖμαν: sc. “τρίχας”. They distributed the wool cut from the victims' heads as a symbol that all the chiefs present took part in the treaty, swearing by the victim. This sacrifice was without fire, as was most freq. in the case of treaties and reconciliations. “γ 446, ξ” 422, are different.
 cf. 1.450.276 = v. 320, “Η 202, Ω” 308. — Agamemnon invokes the divinities of the heavens, the earth, and the regions beneath the earth. cf. “ἴστω Ζεὺς νῦν πρῶτα, θεῶν ὕπατος” (most exalted) “καὶ ἄριστος, ι γῆ τε καὶ ἠέλιος καὶ ἐρινύες” (furies), “αἵ θ̓ ὑπὸ γαῖαν ι ἀνθρώπους τίνυνται κτλ”. T 258 ff., esto nunc Sol testis, et haec mihi Terra vocanti, | ... et pater omnipotens, et tu Saturnia coniux, ... tuque inclute Mavors, | ... fontesque fluviosque, voco, quaeque aetheris alti | religio, et quae caerulio sunt numina ponto. Verg. Aen. xii. 176 ff. Ἴδηθεν: Zeus had a sacred grove and an altar on Mt. Ida (8.48), and ruled thence as god of the country. The pious soul sought and found the divinity near at hand, esp. on mountain summits. — “κύδιστε κτλ”.: cf. Iupiter optimus maximus. See on B 412. 277 = “λ 109, μ” 323. ἠέλιος: nom. as voc. This const. is rare. — “πάντ̓ ἐφορᾷς κτλ”.: Helios, accomplishing daily his course in the heavens, is fitted to be a witness to solemn compacts. cf. “ὄμνυμί σοι θεοὺς, οἵ καὶ σ῾ρῶσι πάντα καὶ ἀκούουσι πάντα” Xen. Cyr. v. 4. 31, qui pervidet omnia, Solem Ovid Met. xiv. 375. καὶ οἵ: const. with “τίνυσθον”. The dual is used with reference to Hades and Persephone, cf. “Ζεύς τε καταχθόνιος καὶ ἐπαινὴ” (dread) “Περσεφόνεια Ι 457. — καμόντας”: who have become weary; euphemism for “θανόντας”.
 cf. 19.260.ὅ τις: obs. the distributive sing., after the pl. For the form, see § 24 s. ὀμόσση: for the aor. subjv., cf. 1.554.
 νεώμεθα: the subjv. expresses the speaker's resolve, not unlike the ordinary hortatory subjv.ἥν τινα: sc. “ἀποτινέμεν”. 287 = v. 460. καί: also; const. with “ἐσσομένοισιν. — πέληται”: shall be. This is strictly a final clause. — This exemplary penalty was to serve as a precedent in later times and warn men against committing such deeds. Ἀλεξάνδροιο: prob. gen. abs.; although it could be construed with “τιμήν”, see § 3 f “β”.
 cf. 19.266.ἦ: see on 1.219. στομάχους: obj. of “ἀπὸ τάμε”, cf. “ἀπέκοψε τένοντας” (sinews) “γ 449. — χαλκῷ”: equiv. to “μάχαιραν” v. 271. 2.271.
 πρότεροι: comp., for only two parties are in question, cf. v. 351.ὑπὲρ ὅρκια: “contrary to the compacts.” cf. “Δ 67, 236, 271. — πημήνειαν”: intrans.; “commit an act of hostility.” The opt. is used in the subord. clause, with the opt. of wishing in the principal clause, to express a mere conception of the mind.
 “ὧδέ σφι κτλ”.: thus may for them, etc. The pers. pron. is used instead of the dem., since the protasis has hypothetical force; see on “Β 392. — ὡς ὅδε οἶνος”: symbolical actions were customary in curses and conjurations; cf. (fetialis) ‘si prior defexit publico consilio dolo malo, tum illo die, Iuppiter, populum Romanum sic ferito ut ego hunc porcum hic hodie feriam.’ ... id ubi dixit, porcum saxo silice percussit Livy i. 24, (Hannibal) eaque utrata scirent fore agnum laeva manu dextera silicem retinens, si falleret, Iovem ceterosque precatus deos, ita se mactarent, quem ad modum ipse agnum mactasset, secundum precationem caput pecudis saxo elisit ib. xxi. 45, ‘As sinks that blood stream in the earth, | So may his heart's blood drench his hearth’ Scott Lady of the Lake iii. 1.
 αὐτῶν καὶ τεκέων: the gen. depends on “ἐγκέφαλος”, although “σφί” (not “σφέων”) has preceded; see § 3 g “γ”. This clause forms an extension of the original thought; cf. “δίδωθι δέ μοικλέος ἐσθλόν, ι αὐτῷ καὶ παίδεσσι καὶ αἰδοίῃ παρακοίτι” (spouse) Od. 3.380 f.ἄλλοισι δαμεῖεν: “may they be made the slaves of others,” cf. 6.454 ff., 9.594; unlike 2.355. — This prayer contains four verses, like the prayers of vs. 320 ff., 351 ff., 365 ff. See on v. 161.