Or, again, on the Terrace of the Gluttonous, where Forese explains to Dante that the voluntary pain of the penitents (which is also their solace) is mystically identified with that of Christ upon the Cross—“For the same desire doth conduct us to the tree, which moved Christ to say with joy: ‘Eli,’ when by His blood He won our freedom.” Che quella voglia a li albori ci mena Che menò Cristo lieto a dire ‘Elì,’ Quando ne liberò con la sua vena.[207] And this spontaneity on their part is matched and helped by the atmosphere and environment provided for them. Their movements and occupations are indeed, in one sense, unnatural; but this is because their purpose is the counteraction of that most unnatural of all things, Sin. Here, however, are no frequent warders and task-masters, like the grotesque fiends of the Inferno. The Angel guardians of each of the seven terraces where sins are purged are no more in evidence than is the Teacher in a Montessori School; an unobtrusive, ever-present, never-interfering inspiration to the pupil’s own spontaneous development. There is no external voice to bid a spirit move on when its purgation is done. So Statius explains to Dante when describing the impulse of his own upward movement. “Of the cleansing, the will alone gives proof, which fills the soul, all free to change her cloister, and avails her to will. She wills indeed before; but that desire permits it not which Divine justice sets, counter to will, toward the penalty, even as it was toward the sin”— De la mondizia sol voler fa prova, Che, tutto libero a mutar convento, L’ alma sorprende, e di voler le giova. Prima vuol ben, ma non lascia il talento Che divina giustizia, contra voglia, Come fu al peccar, pone al tormento.[208] When the soul is ready for another task, it moves on, naturally and spontaneously,—like a Montessori child!