And so Virgil’s work is done, and the Teacher shews himself sublimest in the last act. “The hardest lesson,” says the apostle of the New Teaching, “for a clever teacher to learn, is to let a clever pupil be clever in his own way,” nor “has a teacher been really successful” until “he has, by skilful preparation, enabled his pupil to do without him.”[259] This final self-effacement of the Teacher, with its corollary, the achievement of self-mastery and self-determination in the Pupil—the achievement of that _liberty of soul_ which is the supreme aim of the pilgrimage—is best described in Virgil’s matchless words of farewell, which we may now quote in their fulness. His “skilful preparation” has all led up to this ... to make itself dispensable! “By force of wit and skill I have conducted thee hither; henceforward let thine own pleasure be thy guide; from both the steep and the narrow ways thou art now free.... No longer await either word or sign from me; free, sound, and upright is thy will, and it would be amiss not to do its bidding; wherefore over thyself I invest thee with supreme control.” Tratto t’ ho qui con ingegno e con arte; Lo tuo piacere omai prendi per duce; Fuor sei de l’ erte vie, fuor sei de l’ arte. ... Non aspettar mio dir più, nè mio cenno, Libero, dritto e sano è tuo arbitrio E fallo fora non far a suo senno: Perch’ io te sovra te corono e mitrio.[260] VI DANTE AND ISLAM (_As represented by_ “THE GOSPEL OF BARNABAS”) E solo in parte vidi il Saladino. —_Inf._ iv. 129. The aim of these Essays has been to present Dante in different aspects as the Apostle of Freedom: a man endowed with those profound convictions on which alone true tolerance can be built, a man whose deep and passionate earnestness is tempered and balanced by a saving sense of humour. The substantiation of this claim may perhaps justify us in carrying the reader into a remote by-way of Italian literature; in asking him to note points of contact and of contrast which emerge when the Poet is confronted, so to speak, with a document which we may be sure he never saw,[261] but which yet seems to bear, here and there, strange marks of the impress of his thoughts and of his phraseology. If the comparison of the two writers should seem at first sight gratuitous and far-fetched, it may yet succeed in throwing light on Dante’s genius and temper from an unfamiliar angle. The Clarendon Press published in 1907 an _Editio princeps_ of the Mohammedan _Gospel of Barnabas_ from an unique MS. of the latter half of the sixteenth century in the Imperial Library at Vienna.[262] This document—apart from its theological and dogmatic importance—should prove to be of considerable interest to students of Italian literature, as well on account of its grammatical and orthographic peculiarities, as for the positive literary merits which not infrequently relieve a style in general somewhat rough and bald.