The fundamental principle of Madame Montessori’s Method is that of Liberty. Education, she would say, must be a free organic process of development from within. This vital growth may be guarded, nourished, and (within limits) guided. The right kind of atmosphere and of external stimulus is of immense importance; but mechanical pressure, or domineering force, or inappropriate stimulus will only stunt and distort the growth, deaden the life that is calling out for free self-development. All this is not, of course, a new discovery. It was enunciated in other forms by Pestalozzi and by Froebel; it is implied in the words and works of all the greatest educators—of Vittorino da Feltre in the Renaissance, of Quintilian in the early Empire, and of Aristotle himself. But in Montessori the principle of individual freedom acquires a new prominence, and is given a larger scope than ever before; and the principle is coming to its own in many phases and many grades of our present-day education. It is interesting, therefore, to note what a fundamental position it holds in Dante’s _Purgatorio_, the central Cantica of what Professor Edmund Gardner rightly calls “The mystical Epos of the Freedom of Man’s Will.” Liberty—that true liberty of soul which is found in perfect conformity to the Will of God—is the end and purpose of the Poet’s grim journey. _Libertà va cercando_—“he goes seeking freedom”—says Virgil to Cato at the foot of the Mountain:[202] the freedom which Dante himself, a little later, identifies with inward peace—“That peace which ... draws me on in pursuit from world to world.”[203] ... Quella pace Che, dietro a’ piedi di sî fatta guida Di mondo in mondo cercar mi si face. It is to the entrance upon this peace and this freedom that Virgil refers in his words quoted above, where on the threshold of the Earthly Paradise he declares the pilgrim to be, at last, “King and Bishop of his own soul”— Perch’ io te sovra te corono e mitrio.[204] And, finally, in the heaven of heavens itself Dante pours out his thanks to Beatrice for liberty regained—“Thou has led me forth from bondage into liberty.” Tu m’ hai di servo tratto a libertate.[205] We have already spoken of the spontaneity of Dante’s Penitents; the eager gladness and alacrity with which they embrace the discipline appointed for them, “glad in the Fire”: a temper which finds its typical expression in the attitude of the souls who are purging the sin of Lust in literally burning flames. “Certain of them,” says the Poet, “made towards me, so far as they could, ever on their guard not to come forth beyond the range of the burning”— Poi verso me, quanto potean farsi, Certi si feron, sempre con riguardo Di non uscir dove non fosser arsi.[206]