night and the lower world, to whom witches might be supposed to pray.

3. non movenda, 'that may not be provoked'; Od. 3. 20. I 'Non vides quanto moveas periclo, Pyrrhe, Gaetulae catulos leaenae?'

4. carminum, of magic formulae ; Epod. 5. 72, &c., Virg. E. 8. 67–72. 5. refixa, pred., 'to draw the stars from the skies and bring them down'; Virg. Aen. 5. 527 ‘caelo ceu saepe refixa Transcurrunt .. sidera.' Conington remarks that the stars are viewed as nails that stud the sky. 6. vocibus sacris, 'mystic words'; Epod. 5. 76 Marsis vocibus.' 7. retro solve, 'let it loose, that it may run back.'

turbinem, póμßov, the wheel, which was one of the instruments of a magician. Theocritus gives a meaning to its spinning 2. 30 'Ns diveîð” ὅδε ῥόμβος ὁ χάλκεος, ἐξ ̓Αφροδίτας | ὡς τῆνος δινοῖτο ποθ ̓ ἁμετέρησι θύρῃσιν.

8. movit, 'moved to pity.'

nepotem Nereïum, as the son of Thetis. Telephus had been wounded by Achilles, and the oracle declared that he only who had wounded him could cure him.

11. unxere; Virg. Aen. 6. 218, of the honours paid to the body of Misenus, corpusque lavant frigentis et unguunt.' Some good MSS. have luxere'; but, besides the preponderance of MS. authority, 'unxere' answers better to addictum alitibus': it expresses more definitely the fact which is the real point, viz. that they recovered the body, though Achilles had declared that they should not have it. 'Luxere' would at least involve an ambiguity, even if it admits, as Bentley argues, the sense of formal mourning over the body.

addictum; Il. 23.182 Εκτορα δ ̓ οὔτι | δώσω Πριαμίδην πυρὶ δαπτέμεν, ἀλλὰ κύνεσσιν.

12. homicidam, a translation of årdpopúvos, Hector's epithet in Il. 1. 242 and elsewhere.

13. Hom. II. 24. 510, of Priam before Achilles, λaî” áðivà пpowápoile ποδῶν ̓Αχιλῆος ἐλυσθείς.

14. heu pervicacis; Od. 1. 6. 6 'cedere nescii.' The exclamation emphasizes the epithet: 'We reprobate obstinacy even in him, yet he yielded.' Orelli takes it rather as referring to the whole sentence ⚫ ad indignitatem facti,' to the thought of Priam holding the knees and kissing the hands, δεινὰς ἀνδροφόνους αἱ οἱ πολέας κτάνον υίας.

15-18. Ritter points out that the last place is reserved for Circe, as coming nearer home to the witch Canidia.

15. The construction is 'membra setosa pellibus,' i.e. the shapes of swine, with bristles on their hard hides.'

16. laboriosi, genitive case; Epod. 16. 60. It is a translation of πολύτλας, πολυτλήμων.

17. Circa. Some good MSS. read 'Circe'; but the other form is sufficiently established by the express statement of Val. Probus, 2. 1. 16 (a grammarian of uncertain date, but considerably earlier than any existing MS. of Horace), who, speaking of substantives from the Greek in e, says, that as there is no ablative in Greek, they take in the ablative the Latin a, unde est illud Horatii Volente Circa.'

sonus, the power of speech.

18. honor; Virg. Aen. 1. 591, 'beauty,' 'dignity.'

20. multum, with adjective, Od. 1. 25. 5 multum facilis.' institoribus; on Od. 3. 6. 30.

21. verecundus color, the blush of health.

22. ossa. Bentley, followed by Haupt and Meineke, would alter the unanimous reading of the MSS. to 'ora,' objecting to the expression ossa reliquit color.' But'ossa atque pellis' were as habitual a conjunction as our 'skin and bones.' Plaut. Aul. 3. 6. 28 'ossa atque pellis totus est, ita cura macet,' and 'ossa pelle amicta' is equivalent to 'pellem ossa amicientem,'

pelle, not used of the human skin in life and health; see Forc., s. v. 'cutis,' and cp. Juv. 10. 192 'deformem pro cute pellem.'

23. This line has been taken to show that the Epode was written when Horace was already 'praecanus'; Epp. 1. 20. 24, cp. Od. 3. 14. 25 'Lenit albescens animos capillus.' But it is no more real than the other symptoms described. They are all the effects of love in Theoc. 2. 88 811. Καί μευ χρὼς μὲν ὁμοῖος ἐγίνετο πολλάκι θάψῳ· | ἔρρευν δ ̓ ἐκ κεφαλᾶς πᾶσαι τρίχες· αὐτὰ δὲ λοιπὰ | ὀστέ ̓ ἔτ ̓ ἦς καὶ δέρμα.

odoribus = 'unguentis magicis'; Epod. 5. 59 and 69.

26. An amplification of the common 'respirare,' åvanveîv (sustaining the metaphor by which he has called his mental distress 'labor'), 'to draw the breath that would ease my strained lungs.'

27. 'I am constrained to believe, to my sorrow, what once I denied.' 28. Sabella; Sat. 1. 9. 29. The Sabini, Marsi, and Peligni (v. 60), are all spoken of as given to magical arts.

increpare, 'ring through.' It is used of a trumpet blast Virg. Aen. 9. 503, of a rattling peal of thunder Ov. Met. 12. 51 Iuppiter atras Increpuit nubes.'

31. Epod. 3. 17.

32. Join Sicana flamma. . fervida Aetna.

33. virens, 'ever fresh'; 'perpetua, acris, non languescens,' Lambinus. Cp. pavías deivòv ävenpóv тe μévos, Soph. Ant. 960, possibly, as Bentley suggested, with a reminiscence of Lucretius' flammai flore,' 1. 898. Orelli takes it of the green sulphurous flame of a volcano; but it

does not appear that the fire of Aetna has any colour which would justify such an epithet, or that the ancients attributed any such colour to it. There is a variety of reading among the later MSS., the i in 'virens' being scratched by a later hand in three, 'urens' being found in several, 'furens,' which Bentley preferred, in a few.

35. cales. The boldness of the metaphor attracted the notice of Porph. : : 'ipsam mulierem officinam venenorum diserte dixit.' Canidia is a laboratory of magic drugs, in which the fires will not slacken till Horace is burnt to ashes, which the wind can carry about and make sport of.

36. stipendium, 'composition,' 'payment in lieu of punishment.' When will the end come, or how can I buy myself off?' Cp. Catull. 64. 173, of the human tribute exacted by the Minotaur, 'dira ferens stipendia tauro.' It is not uncommonly used of a tribute imposed on a conquered country; stipendio multare,' Cic. pro Balb. 18.

39. mendaci lyra, parallel to v. 20. He must lie to praise her, but he will lie if she pleases. Orelli thinks that it is an équivoque, and that she might have taken 'mendaci' to mean 'which lied before in reviling you'; but the other meaning of the words would have been the more obvious of the two. The humour consists, not in any by-play which Canidia is supposed to miss, but in the offering as a palinode a lampoon more bitter than that which it professes to retract.

40. tu pudica, tu proba, imitated perhaps from the palinode of Catullus (42. 24) pudica proba redde codicillos.'

42. infamis = 'infamatae,' sc. 'a Stesichoro.' For the story see Introd. to Od. 1. 16.

vice, on behalf of.' Orelli and Dill. follow Bentley in preferring ⚫ vicem,' the reading which is found in two MSS. of no great age; the construction, then, as in Plaut. Rud. 3. 5. 34 ‘Vos respondetote istinc istarum vicem.'

46. obsoleta; cp. (with Orelli) 'Virtus. . neque alienis sordibus obsolescit,' Cic. pro Sest. 28; 'of tattered reputation from the meanness of your parentage.' Horace uses it elsewhere of a tumbledown house; Od. 2. 10. 6.

47. prudens, 'well skilled.' It is perhaps with special reference to the emphatic pauperum,' as the Scholiast suggests; she shows her wisdom in choosing graves that were not guarded.

48. novendiales, ninth-day ashes' seem to mean 'fresh buried.' These were held fitter for a wizard's purpose; cp. Ov. Her. 6. 90 'certaque de tepidis colligit ossa rogis,' &c. The adjective 'novendialis' properly means 'continuing for nine days'; and this is the common meaning of 'novendiale sacrum,' 'novendiales feriae,' &c. But it seems also to have been used of the special ceremonies which, at Rome

as well as in Greece, took place on the ninth day after death, тà évaτa. We are dependent for our information chiefly on the Scholiasts upon this place, upon Virg. Aen. 5. 64, and Terent. Phorm. 1. 1. 16, and they differ in their accounts of the employment of the intervening days. But all agree that the ninth day was the one on which the dead was finally put out of sight.

56, 59. ut.. ut; Madv. § 353, obs. Of something not to be thought of, whether as improbable or as offensive; Cic. Cat. 1. 9 ‘Quamquam quid loquor? Te ut ulla res frangat. Tu ut unquam te corrigas.' It more often has an interrogative particle added; as in Hor. Sat. 2. 5. 18 Utne tegam spurco Damae latus?'

56. riseris volgata, i. e. 'volgaveris et riseris.'

Cotyttia, licentious mysteries celebrated in Thrace, and later in Athens and Corinth, in the name of a goddess Cotys or Cotytto. Canidia gives this name to the dark rites described in Epod. 5, with their lustful purpose.

58. pontifex. A 'pontifex' had the right and duty of being present at all sacred rites, and of seeing that they were duly performed. Horace has acknowledged in Sat. 1. 8 his cognisance of Canidia's doings on the Esquiline. She turns the tables on him. He was there as a very master in the art, and yet has held her up to public scorn. Orelli quotes the title which Cicero gives Clodius on account of his unlawful presence at the rites of Bona Dea, pro Sest. 17' stuprorum sacerdotem.'

60-62. What profit, then, were it to me [i. e. if you could do this with impunity] to have made the fortune of Pelignian hags [i. e. to have paid for learning every secret of magic], and to have mixed the speediest poison? But [though I do not mean to let you off, and though I call my poison speedy] the fate that awaits you is all too slow for your desire.' The text is that of the Berne MS., and is defended by Bentley, Orelli, Ritter, and Dill., and it gives the best connection of thought. There is, however, good MS. authority for 'proderit' in v. 60, and for 'si' against 'sed' in v. 62. The question must then be removed to the end of v. 62, and the sentence will refer to Horace, not to Canidia, 'What will it profit you richly to have paid Pelignian hags (i. e. to find spells that might free you from me), or to have mixed the quickest poison (i. e. in order to kill yourself), if a fate awaits you too slow for your desires.'

61. velocius, sc. 'solito.'

62. tardiora answers verbally to 'velocius.'

63. in hoc, 'for this purpose.'

65. infidi, in his treatment of Myrtilus. Tantalus' character is to be gathered from that of his son.

67. obligatus, 'bound in the way of,' 'bound so as to be exposed to.'

67. aliti, the vulture that eat his liver.

71. Norico; Od. 1. 16. 9.

74. 'I will ride on my enemy's neck, and the world shall bow to insolent triumph,' i. e. my triumph over you will make me as proud a as insolent as if the world were at my feet, as though I were terraru domina'; Od. 1. 1. 6.

76. movere cereas imagines, 'to make waxen images feel'; Sa 1. 8. 30 Lanea et effigies erat, altera cerea; maior Lanea, quae poens compesceret inferiorem. Cerea suppliciter stabat, servilibus ut quae Iam peritura modis.' The waxen image represented the person whe was the object of the enchantments, and was supposed to communicate to him its pains ; Theoc. 2. 28 Ὡς τοῦτον τὸν καρὸν ἐγὼ σὺν δαίμων, τάκω, | ὡς τάκοιθ ̓ ὑπ ̓ ἔρωτος ὁ Μύνδιος αὐτίκα Δέλφις, Virg. Ε. 8. 80. 77. curiosus, 'through your prying.'

80. desideri, as Epod. 5. 38 ‘amoris poculum,' ‘a potion to excite desire.'