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σπένδων. Since libations of wine were not customary in Persia (i. 132. 1) this libation must have been of the holy water zaothra, or more probably of the intoxicating juice of the golden Haoma (Darmesteter, op. cit., p. xix). The drinking of this by the faithful was deemed acceptable to the gods. Though Mithra, the god of the heavenly light, is not invoked along with Ormuzd by any king before Artaxerxes II Mnemon (404-359 B. C.) [in an inscription where he is mentioned along with the goddess Anahita, with whom H. confuses him (i. 131)], yet since Mitra appears in the Veda, and Mithra in the older formulae of the Zend-avesta, we may accept the statement that Xerxes sacrificed to him. For the infinitive καταστρεψάσθαι after παύσει cf. v. 67. 1. After οὐ πρότερον ἤ H. always uses the subjunctive without ἄν (Goodwin, § 653), as he usually does with οὐ πρὶν ἤ, following Homeric usage. Here the negative is implied only. ἀκινάκην: as seen on sculptures at Persepolis and elsewhere, a short straight poniard about a foot long, used for thrusting rather than cutting. It was worn in a sheath hanging from a girdle, at the right side; cf. ch. 61. 1. The somewhat similar offerings of Alexander on crossing the Hellespont (Arr. i. 11. 6) and on starting from the mouth of the Indus (Arr. vi. 19. 5) were to propitiate Poseidon (Macan).
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