The Annotated Edition
DIALOGUE BETWEEN HORACE AND CANIDIA. by Horace
A man ensnared by a witch's curse pleads with Canidia to set him free, promising her anything she desires — cattle, admiration, or even a poem that immortalizes her.
- Poet
- Horace
§01Quick summary
What this poem is about
§02Themes
Recurring themes
§03Line by line
Stanza by stanza, with notes
Now, now I yield to powerful science; and suppliant beseech thee by the dominions of Proserpine...
Editor's note
The speaker begins by fully surrendering. He calls upon Proserpine, the queen of the underworld, Diana, the goddess associated with witchcraft, and the incantation books — the very tools of Canidia — to serve as his witnesses. By appealing to her powers and pleading with her to halt their actions, he cleverly uses the language of her world to communicate with her.
Telephus moved [with compassion] the grandson of Nereus...
Editor's note
The speaker presents three mythological examples of mercy: Achilles, the grandson of the sea-nymph Thetis (also known as 'grandson of Nereus'), spared Telephus; Priam retrieved Hector's body from Achilles; Circe turned Ulysses' men back from pigs. Each tale conveys a similar message — even the mightiest and most ruthless eventually show compassion. The speaker aims to persuade Canidia to do the same.
I have suffered punishment enough, and more than enough, on thy account...
Editor's note
Here, the speaker details his physical decline: diminished strength, pale skin, visible bones, hair bleached white by her potions, lungs gasping for air, and sleepless nights. The list is raw and nearly clinical, meant to make Canidia recognize the extent of the harm she has inflicted and evoke some reaction—pity, satisfaction, or anything that could persuade her to stop.
Wherefore, wretch that I am, I am compelled to credit (what was denied, by me) that the charms of the Samnites discompose the breast...
Editor's note
The speaker acknowledges that he once doubted the existence of magic. Now, through his suffering, he has changed his mind. This represents a minor humiliation within a larger one: he is not only physically broken but has also had to let go of his rational beliefs. The Samnites and Marsians were ancient Italian peoples known for their expertise in spells and folk magic.
What wouldst thou have more? O sea! O earth! I burn in such a degree as neither Hercules did...
Editor's note
The speaker likens his suffering to two well-known mythological torments: Hercules succumbing to the poisoned shirt drenched in the blood of the centaur Nessus, and the raging fires of Mount Etna. While claiming his pain surpasses both is an exaggeration, it emphasizes the severity of his condition. He then refers to Canidia as a 'laboratory of Colchian poisons' — Colchis being the land of Medea, the classic sorceress.
What event, or what penalty awaits me? Speak out: I will with honor pay the demanded mulct...
Editor's note
The speaker moves from complaining to negotiating. He proposes giving a hundred cattle (a significant Roman offering) or, more importantly, to sing her praises on his lyre — which means he’ll compose poetry to celebrate her. For a poet, this is the most valuable gift. He then lavishly flatters her, promising she will be remembered as a golden constellation, like the Dioscuri (Castor and Pollux).
Castor and the brother of the great Castor, offended at the infamy brought on [their sister] Helen...
Editor's note
The Castor and Pollux story mentioned here relates to the legend of the poet Stesichorus, who lost his sight for speaking poorly of Helen. He regained his vision after he took back his words in a 'palinode' (a poem of retraction). The speaker suggests that even divine twins, who were truly wronged, eventually forgave a poet. This implies that Canidia, lacking any divine status, ought to follow their example.
And do you (for it is in your power) extricate me from this frenzy; O you, that are neither defiled by family meanness...
Editor's note
The poem ends with a wave of ironic flattery. The speaker hails Canidia as nobly born, clean-handed, and a good mother — traits she likely lacks, considering her reputation in Horace's Epodes as a low-born, grave-robbing witch. The compliments are so exaggerated that they come off as desperate sarcasm, or as a man ready to say anything to gain his freedom.
§04Tone & mood
How this poem feels
§05Symbols & metaphors
Symbols & metaphors
- The burning sensation
- The speaker claims he suffers more than Hercules did in the shirt of Nessus or the flames of Etna. Here, fire represents the relentless, uncontrollable nature of the curse — a self-destructive force that he cannot evade or manage, regardless of how logical or defiant he attempts to be.
- The golden constellation
- The speaker vows to make Canidia a golden star in the sky. In ancient times, constellations represented the highest form of posthumous honor, typically reserved for heroes and gods. Bestowing this honor upon a witch is a ridiculous compliment, highlighting the total shift in power: the poet, whose art usually grants immortality, now finds himself pleading to use that gift as a bargaining tool.
- The lyre
- The lyre is the poet's true weapon and his only form of currency. He proposes to play it in Canidia's honor — exchanging his art for his freedom. In this poem brimming with magical power, the lyre stands as the sole counter-magic the speaker has.
- Circe's transformation of Ulysses' men
- The sailors who were transformed into pigs and later returned to their human form represent the idea that magical harm can be reversed. The speaker intentionally references this myth: if Circe was able to reverse her actions, then Canidia can do the same. This symbol positions the curse not as an unchangeable destiny but as a decision that Canidia is consciously choosing to maintain.
- Hoary hair and ghastly skin
- The speaker's physical decay — with whitened hair and bones visible beneath the skin — clearly shows the curse's progression. In Roman culture, a man's appearance was closely linked to his social status and vitality. His deteriorating body represents not only suffering but also public humiliation.
- The unpolluted hands
- When the speaker compliments Canidia's 'unpolluted hands,' he's referencing a Roman standard of ritual purity. The irony cuts deep: Canidia's hands are notoriously linked to grave robbery and poison crafting. Describing them as clean is either an act of desperate flattery or a stark reminder of the person she has the potential to become.
§06Historical context
Historical context
§07FAQ
Questions readers ask
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