It may be added that the names Argia and Deipyle, though not mentioned in this place in the Convito, occur in Purg. xxii. 110, together with several others taken from the works of Statius, and they are introduced by Virgil, who is addressing him, as ' delle genti tue.' (19) Conv. III. viii. 11. 93-95 seqq. Siccome dice Stazio poeta del tebano Edipo, quando dice che 'con eterna notte (fals. lect. nota) solvette lo suo dannato pudore.' The false reading nota is found (auct. Fraticelli) in the earlier editions, and in nearly all the known MSS. of the Convito. The language of Statius in the passage quoted conclusively establishes the reading notte. It occurs in Theb. i. 47: Merserat aeterna damnatum nocte pudorem. My MS. of the Convito omits the disputed word altogether; a curious way of evading a difficulty, which has been noticed elsewhere. See supra, p. 36, and also under Vulgate, No. 12, and Ovid, No. 17. JUVENAL. Dante does not appear to have been very familiar with the works of Juvenal, indeed less so than we should have expected, since his splendid irony and sarcasm, as well as the epigrammatic vigour of his style, would have been likely to command Dante's admiration. We have, however, a few quotations and allusions, and in particular there is also the interesting mention of Juvenal in Purg. xxii. 13 seqq., where he is represented as having conveyed to Virgil on his descent into Limbo the admiration in which he (Virgil) was held by Statius in the world above. We have in Conv. IV. xii. 1. 84, a general. reference to Juvenal, together with David, Solomon, Seneca, and Horace, as having declaimed against 'the deceitfulness of riches.' The following passages may be further noticed. (1) We find in De Mon. II. iii. 1. 18 a direct quotation of Juvenal, from Sat. viii. 20: Nobilitas [animi] sola est atque unica virtus. This is interesting (1) because it is put in contrast with the sentiment of Aristotle in Pol. IV (al.VI) viii. 9, where a nobility of position and descent is also recognized. This leads Dante here to assert that two different kinds of nobility are thus implied, propriam scilicet et maiorum.' He appears tacitly to acquiesce in this, though in Conv. IV. vii. he strongly insists on the former being the sole ground of nobility. (2) It will be observed that Dante (perhaps quoting from memory) inserts the important word animi, which is not found in Juvenal, but which adds to the aptness of the quotation for Dante's purpose, since it enables him to say that Juvenal and 'the Philosopher' are not at variance. (2) There is next a passage in Sat. vii. 82-5 which we strongly suspect to have lingered in Dante's memory. Curritur ad vocem iucundam et carmen amicae We cannot but think that we have an echo of this passage in the epithet 'dolce,' twice applied to Statius by Dante: Tanto fu dolce mio vocale spirto (Purg. xxi. 88), and again in Conv. IV. xxv. 1. 60, ' E però dice Stazio, il dolce poeta.' In confirmation of this we may recall the way in which Dante associates Juvenal and Statius in Purg. xxii. 14, 15. It might also be suggested that 'dolce' is not so obvious a description of Statius (especially considering the subjects of his pocms), that it would have occurred spontaneously to Dante. (3) There is yet another place in Juvenal that may have been. floating in Dante's mind when he describes the primitive simplicity of Florence in the words: Non v'era giunto ancor Sardanapalo A mostrar ciò che in camera si puote. (Par. xv. 107, 108.) Pietro di Dante in his commentary quotes in illustration of this, Juvenal, Sat. x. 362: Et Venere et coenis et pluma Sardanapali. Certainly the three forms of luxury alluded to by Juvenal seem to be not inaptly summarized by the words 'in camera' in Dante. (4) Finally we have the well-known line Cantabit vacuus coram latrone viator, from Sat. x. 22, cited thus in Conv. IV. xiii. 1. 108 seqq., ‘E però dice il Savio: "se vôto camminatore entrasse nel cammino, dinanzi a' ladroni canterebbe." Here it seems to me nearly certain that Dante is quoting not from Juvenal, but from Boethius, who is no doubt reproducing, though without any indication of quotation, the sentiment of Juvenal1. We may observe: (1) the word 'Savio' would be more naturally applied to the former than to the latter 2; (2) the form of 1 It will be remembered that Dante once quotes a fragment of Homer as though it were Aristotle's language, because Aristotle cites the words (as being probably quite well known) without specifying that they come from Homer (see supra, p. 166, and also under Cicero, No. 2). 2 It should be admitted, however, that this expression il Savio is applied two or three times to Virgil in the Divina Commedia, and once to Statius, Purg. xxxiii. 15, and to both together, Purg. xxiii. 8. Also in the Vita Nuova (§ xx. Son. x.) to Guido Guinicelli, and to the 'five great poets' collectively in Inf. iv. 110. This perhaps somewhat weakens the force of the first argument. S Dante's quotation more nearly corresponds to the language of Boethius than to that of Juvenal. The passage, which occurs in De Cons. Phil. ii. Pros. 5 (fin.), is as follows: 'Si vitae huius callem vacuus viator intrasses, coram latrone cantares.' Note 'entrasse nel cammino'; the hypothetical form 'se ... entrasse'; and also the order of the words ' vacuus viator.' (3) This view of the probable origin of Dante's citation is confirmed by the fact that the author of the Ottimo Commento quotes this line, in his long Proemio to Paradiso, Canto xi. (vol. iii. p. 262, ed. Pisa, 1829), quite definitely as coming from Boethius 1. (4) As Dante elsewhere cites Juvenal by name, why should he not do so here, if he was aware that he was quoting him? CICERO. The quotations from Cicero in Dante's prose works are rather numerous, and though direct quotation is not to be expected in the Divina Commedia, there are several passages in which we can scarcely doubt that Dante has been indebted to Cicero. There is little or no evidence that Dante was acquainted with Cicero's oratorical works, and of about fifty quotations or references that I have been able to trace, it will be seen that rather more than one half come from either the De Officiis or the De Senectute. Next to these come the De Amicitia and De Finibus. Special interest attaches to the former of these two works, because in Conv. II. xiii. Dante traces his devotion to Philosophy mainly to the study of the De Amicitia of Cicero, and the De Consolatione of Boethius, to which he devoted himself when weighed down with 'overmuch sorrow' at the death of Beatrice. See further another such acknowledgement in Conv. II. xvi. (init.). We will take first of all those passages in the Commedia in which we can trace the influence of Dante's Ciceronian 1 Compare a very similar sentiment in Seneca, Epist. xiv., evidently also suggested by Juvenal originally—‘Nudum latro transmittit; etiam in obsessa via pauperi pax est.' studies, and then places in the Convito where use may be made of quotations from Cicero for the purpose of rectifying some of the numerous corruptions in the text of that work. (1) The most interesting and important in the former group of passages is undoubtedly that in which Dante enounces one of the leading principles in his classification of sins, viz. the distinction between sins of Violence and sins of Fraud, in Inf. xi. 11. 22 seqq. This is certainly derived from the De Officiis of Cicero (I. c. xiii. § 41), just as the other main principle, the distinction between sins of Incontinence (incontinenza, åkpaoía) and those of Vicious Habit (malizia, Kakía), is derived from the Ethics of Aristotle. The source of the distinction is directly acknowledged in the latter case, though not in the former. The reason would probably be, that for Dante the authority of Aristotle was almost as binding as that of Scripture; while that of Cicero would not have carried any such weight. But, in my judgement at least, there can be no more reasonable doubt as to the source of this distinction than of the other. As, however, I hope to discuss this at length in an Essay on Dante's Classification of Sins, I may refer my readers to that instead of pursuing the subject further at present. I may perhaps insert here two or three quotations from the prose works which have no bearing on textual difficulties, but which illustrate Dante's familiarity with just that portion of the De Officiis in which the passage referred to under the last head is found, thereby increasing the probability that he had that passage in his mind. The first Book of the De Officiis is quoted or referred to about a dozen times by Cicero, and the seven chapters, xi to xvii, no less than six times, besides the case contended for above. Only the following seem to call for a brief special notice. (2) In De Mon. II. x. 11. 62 seqq., Dante quotes the well-known lines of Ennius in reference to the refusal of Pyrrhus to |