’Messer Bembo,’ said Montano, between meditative and caustic, ’you do not agree that our poor Lupo’s definition of a perfect government, an autocracy with an angel at its head, is a practicable definition?’ He was sitting, as often during the last few days, at talk with the boy, on subjects civic, political, and theological. They had discussed at odd times the whole ethics of government, from the constitution of Lycurgus to the code of Thomas Aquinas: they had expounded, each in his way, a scheme or a dream of socialism: they had agreed, without prejudice, to liken the evolution of the simple Church of Peter into the complicated fabric of the fourth Sixtus to a woodland cottage, bought by some great princely family, and improved into a summer palace, which was grown out of harmony with its environments. Somewhat to his amazement, Montano discovered that the boy was the opposite to a dogmatic Christian; that his was a religion, which, while conforming or adapting itself to the orthodox, was in its essence a religion of mysticism. No doubt the traditions of his origin were, to some extent, to seek for this. A pledge, so to speak, of spontaneous generation, Bernardo accounted for himself on a theory of reincarnation from another sphere. He believed in the possibility of the resurrection of the body, which, though destroyed, and many times destroyed, could be, in its character of mere soul-envelope or soul expression, as regularly reconstructed at the will of its informing spirit. Death, he declared, was just the beginning of the return of that divested spirit to the spring of life—to the river welling in the central Eden from the loins of the Father, the spouse of Nature, the secret, the unspeakable God, of whom was Christ, his own dear brother and comrade.