upon him, he hears at a mass that "you shall receive an hundredfold and shall possess eternal life". He returns to the inquisitor and marks large amounts of "swill" being given to the poor. He commiserates with the inquisitor saying that if he receives 100 times as much in the afterlife, he would be drowned. This incenses the inquisitor, but also embarrasses him for his gluttony. Some commentators have identified the inquisitor as Pietro della Aquila, the inquisitor of Florence in 1345. Seventh tale (I, 7) Filostrato tells this tale. Bergamino, with a story of Primasso (probably Hugh Primas) and the Abbot of Cluny, finely censures a sudden excess of greed in Messer Cangrande della Scala. Cangrande I della Scala is best known as Dante's benefactor, whom he praises in the Paradiso section of the Divine Comedy, xvii, 68. Eighth tale (I, 8) Lauretta narrates this tale. Guglielmo Borsiere by a neat retort sharply censures greed in Messer Ermino de' Grimaldi. There is no known source for this tale. It also includes another Dante reference, this time to Inferno, xvi, 66. Dante's influence is everywhere seen in the Decameron, from its subtitle (a reference to Inferno, v) to its physical arrangement and careful attention to Medieval numerology. Also Boccaccio often tells tales about the lives of people whose souls Dante had met in his epic journey through the afterlife. Ninth tale (I, 9) Elissa narrates another tale of censure. The censure of a Gascon lady converts the King of Cyprus from a churlish to an honourable temper. Boccaccio took this story directly from Cento Novelle Antiche, in which the male character is also the King of Cyprus. Tenth tale (I, 10) Pampinea narrates the last tale of the day. Master Alberto da Bologna honorably puts to shame a lady who sought occasion to put him to shame in that he was in love with her. Second day Filomena reigns during the second day and she assigns a topic to each of the storytellers: Misadventures that suddenly end happily. First tale (II, 1) Martellino pretends to be a paralytic, and makes it appear as if he were cured by being placed upon the body of St. Arrigo. His trick is detected; he is beaten and arrested, and is in peril of hanging, but finally escapes. Neifile narrates this tale, which, like I, 1, ridicules the Catholic tradition of discerning the Saints.