21. verecundus color] 'the hue of modesty,' the fresh colour of blushing youth. ossa...: 'my bones now covered with yellow hide'; cf. Theocr. 2. 89 ἔρρευν δ ̓ ἐκ κεφαλᾶς πᾶσαι τρίχες, αὐτὰ δὲ λοιπὰ | ὅστι ̓ ἔτ ̓ ἧς καὶ δέρμα, where ὄστια and δέρμα exactly correspond to ossa and pelle here, and ossa atque pellis esse, 'to be a bag of bones,' is a proverbial expression; cf. Plaut. Capt. 1. 2. 26; Aul. 3. 6. 28. Bentley and others read ora with no authority, urging that the colour could not leave his bones, but, as Wickham says, ossa pelle amicta is really = pellem ossa amicientem-the rosy hue of youth has left what is now yellow hide enwrapping bones.

25. urget...] 'night treads on the heels of day and day of night, and yet it is not possible....' Notice the inverted order of the cases in diem nox et dies noctem. The repetition emphasizes the idea of ceaseless continuity, as in our phrases 'year by year,'' day by day' &c.

26. tenta spiritu] 'strained with sighing.'

27. negatum...] 'I am driven to believe what I denied (namely), that....' increpare, of. Od. 4. 15. 2 n., seems here ='move (by the terror of their sound),' and so almost-incantare. Sabella...Marsa...Paelignas: witches seem to have abounded among these old-fashioned mountain tribes; cf. 5. 76; Sat. 1. 9. 29. dissilire, 'is racked with pain'; cf. our 'splitting headache.'

31. Hercules] Cf. 3. 17.

32. Sicană fervida] Note the quantities.

33. virens] The use of vireo='am strong,' 'vigorous,' is well known (cf. 13. 4), and so most take the word here, comparing such phrases as Tupòs aveos (in Lucr. flammai flore coorto) and pλòg éμapávon. Orelli gave 'green'= sulphurous; Peerlkamp explains as fulgens, cf. Plaut. Men. 5. 2. 76 viden tu illi oculos virere; Kiessling strangely derives the word from vis vires, making the i long, of. viresco. The readings of some MSS. are clear corrections, Virens becoming Vrens and Furens.

tu...] (but) thou dost glow a workshop with Colchian poisons until, burnt to ashes, I am scattered abroad by the insulting winds.' The language is strange, but not unsuited to the highly artificial and unnatural character of the Epode.

Canidia is spoken of as herself a workshop aglow with poisons' or magic spells,' because she is at work keeping the magio fire aglow, in which she burns various objects, in order that, as they consume away, so Horace also may consume away. This method of affecting a person by burning an image of him (cf. 1. 76; Theocr. 2. 28), or something that belonged to him or symbolized him (cf. Virg. Ecl. 8. 82 Daphnis me malus urit, ego hanc in Daphnide laurum; Theocr. 2. 23—26) was regular in witchcraft. Wickham's phrase, 'a laboratory of magic drugs,' suggests a more mediaeval picture of an alchemist at work. Canidia's fire is not for use in the actual preparation of drugs (as most editors take it), but is a magic fire, the fierce glow of which is by magic means (venenis) to consume Horace. iniuriosis: cf. Od. 1. 35. 13.

36. stipendium] 'tribute,' 'penalty,' Sŋuía, and so exactly =poenas in the next line.

39. centum iuvencos] i.e. as an expiatory sacrifice, éxaTóμẞn. sive..., 'or whether thou shalt choose to be hymned by my untruthful lute (then), "thou chaste, thou virtuous," shalt traverse the stars a golden constellation.' The language is mock-heroic and satirical in the extreme. mendaci has two meanings: (1) that lied when it reviled you, (2) that will lie when it calls you chaste. sonari: cf. Ov. Met. 10. 205 te carmina nostra sonabunt; Od. 2. 13. 26. tu pudica, tu proba: a quotation from his suggested palinode; the repetition of tu and the alliteration in pudica proba emphasize the sarcasm. Most make the quotation extend to aureum, which is obviously wrong, for perambulabis is 'thou shalt (i.e. in my palinode) be described as traversing,' and the future would not occur in the palinode, but is due to parallelism with luam here. For the highly comic perambulabis cf. 4. 5 n. and Od. 4. 5. 17. Of course traversing the stars &c.' is heroic language for 'being deified.'

42. infamis...] 'angry on account of libelled Helen, Castor and the brother of mighty Castor yielding to prayer restored....' See Od. 1. 16, Intr. For vice many MSS. give vicem; both are good Latin, though the acc. is more usual. infamis, i.e. who was made infamous by the account given of her by Stesichorus in his 'Ilov wépois. Castor and Pollux were Helen's brothers as being sons of Leda. For the phrase Castor... fraterque magni Castoris, cf. Catull. 4. 27 gemelle Castor et gemelle Castoris.

46. p. obsoleta sordibus] ‘sullied with hereditary squalor'; cf. Od. 2. 10.6; Cic. pro Sest. 60 virtus.....neque alienis sordibus obsolescit.

47. prudens...] 'a hag skilled to scatter (for inf. cf. Od. 1. 3. 25 n.) the newly buried ashes.' The ninth day after death witnessed the final completion of all funeral rites (cf. Apul. Met. 9. 31 nono die completis apud tumulum sollemnibus), or perhaps there was a final sacrifice at the grave on the ninth day after burial (novendiale dicitur sacrificium, quod mortuo fit nona die qua sepultus est, Porphyrion). Anyhow, by the phrase, ninth-day dust,' Horace clearly indicates that Canidia disturbs the ashes the first moment the final rites are concluded, and she can safely do so without fear of interruption.

50. tuus...tuo] Emphatic: the sneer is the same as in 5. 5. Pactumeius: the genuine name of a Roman gens; see Orelli.

52. fortis...] 'thou leapest up (from thy couch) a sturdy mother.' The recovery is so rapid as to throw doubts on the reality of the illness, which, it is hinted, is only a device to draw money from her lovers.

54. navitis] i.e. to their lamentations when shipwrecked on the rocks.

56. inultus...] 'shalt thou unavenged have treated the revelation of Cotytto's mysteries as a jest?' For the indignant question ut...riseris? cf. Sat. 2. 5. 18 utne tegam spurco Damae latus? Cotytto is the name of some Thracian goddess whose mysteries were celebrated in connection with licentious (cf. liberi) orgies.

58. et Esquilini...] Her 'magic practices' amid the graves on the Esquiline are fully related by Horace in Sat. 1. 8. Canidia here implies that he was able to tell so much because he was himself the chief performer, 'the high priest of magic,' on that occasion, and not a mere chance witness.

60. quid proderat] 'what profit were it then (i.e. if you are to escape) to me to have enriched Paelignian hags (i.e. by buying their secrets) or to have mingled swifter (i.e. more than usually deadly) poisons.' Many MSS. have proderit, 'what profit will it be to me?' Some, who adopt this reading, explain the words as a taunting question put to Horace, 'what

profit will it be to you to have studied these arts and to have mixed (for yourself) swiftest poisons?' to which the answer follows, none at all, for I will not let you die quickly.' But to supply tibi after proderit is very hard. Moreover, where has Horace hinted that he is going to poison himself 'very swiftly'? Canidia wishes to emphasize her power; she knows how to compound very swift poisons'; but, as she immediately goes on to state, Horace must not imagine that she is going to use them on him; for him there waits 'a more lingering doom' than he prays for.

63. in hoc...ut] 'to this end that thou mayest ever be ready for new sufferings.'

65. infidi] For the 'treachery' of Pelops to Myrtilus, the charioteer of Oenomaus, by whose assistance he won the hand of Hippodamia, see Class. Dict. Some MSS. give infidus, which would refer to the 'treachery' of Tantalus in betraying the secrets of the gods.

66. egens...] 'ever craving for the bounteous feast,' which is ever before his eyes, but which he can never touch; hence our tantalize.'

71. ense Norico] cf. Od. 1. 16. 9.

73. fastidiosa...] 'sad with loathing weariness (of life).'

74. vectabor...] 'then I will ride mounted on thy hated neck, and the earth shall yield to my triumphant pride'; cf. Plaut. Asin. 4. 1. 109, where a slave mounts on his master's back. cedet..., i.e. she will proudly spurn the ground on her novel steed, exactly like the victor insolens in 16. 14. For insolentiae, the conduct of a beggar on horseback,' cf. Od. 1. 16. 21 n.

76. an...] 'or (cf. 6. 15 n.) am I, though I have power (quae possim) to make waxen images feel..., to lament the issue of my skill that effects nothing against thee?' Wax images, representing the person who was to suffer enchantment, were pricked, burned, melted, and otherwise ill-treated in witchcraft; cf. Sat. 1. 8. 30; Virg. Ecl. 3. 80.

79. excitare mortuos] Cf. Sat. 1. 8. 35, 40, and the witch of Endor.

80. desideri pocula] ø{\тpa, cf. 5. 38.

INDEX.

(The references throughout are to the notes.)