CHAPTER II
The gray deluge of democratic mud, which swallows up so many beautiful and rare things, is likewise gradually engulfing that particular class of the old Italian nobility in which from generation to generation were kept alive certain family traditions of eminent culture, refinement and art.
To this class, which I should be inclined to denominate Arcadian because it shone with greatest splendour in the charming atmosphere of the eighteenth century life, belonged the Sperelli. Urbanity, hellenism, love of all that was exquisite, a predilection for out-of-the-way studies, an æsthetic curiosity, a passion for archæology, and an epicurean taste in gallantry were hereditary qualities of the house of Sperelli. An Alessandro Sperelli brought in 1466 to Frederic of Aragon, son of Ferdinand King of Naples, and brother to Alfonso Duke of Calabria, a manuscript in folio containing the 'less rude' poems of the old Tuscan writers which Lorenzo de Medici had promised him at Pisa in 1465; and in concert with the most erudite scholars of his time, that same Alessandro wrote a Latin elegy on the death of the divine Simonetta—sad and melting numbers after the manner of Tibullus. Another Sperelli—Stefano—was during the same century in Flanders, in the midst of all the pomp, the extravagant elegance, the almost fabulous magnificence of the court of Charles the Bold, Duke of Burgundy, where he remained, having allied himself with a Flemish family. A son of his, named Giusto, learned painting under the direction of Gossaert, in whose company he came to Italy in the suite of Philip of Burgundy, the ambassador of the Emperor Maximilian to Pope Julius ii. in 1508. He settled in Florence, where the chief branch of his family continued to flourish, and had for his second master Piero di Cosimo, that jocund and facile painter and vivid and harmonious colourist, under whose brush the pagan deities came to life again. This Giusto was by no means a mediocre artist, but he consumed all his forces in the vain effort to reconcile his primary Gothic education with the newly awakened spirit of the Renaissance. Towards the middle of the seventeenth century the Sperelli family migrated to Naples. There a Bartolomeo Sperelli published in 1679 an astrological treatise: De Nativitatibus; in 1720 a Giovanni Sperelli wrote for the theatre an opera bouffe entitled La Faustina and also a lyrical tragedy entitled Progne; 1756 a Carlo Sperelli brought out a book of amatory verses in which much licentious persiflage was expressed with the Horatian elegance so much affected at that period. A better poet, and moreover a man of exquisite gallantry, was Luigi Sperelli, attached to the court of the lazzaroni king of Naples and his queen Caroline. His Muse was very charming, and affected a certain epicurean melancholy. He loved much and with a fine discrimination, and had innumerable adventures—some of them famous—as, for instance, that with the Marchesa di Bugnano who poisoned herself out of jealousy, and with the Countess of Chesterfield who died of consumption, and whom he mourned in a series of odes, sonnets and elegies—very moving, if perhaps somewhat overladen with metaphor.
Count Andrea Sperelli-Fieschi d'Ugenta, sole heir to the family, carried on its traditions. He was, in truth, the ideal type of the young Italian nobleman of the nineteenth century, a true representative of a race of chivalrous gentlemen and graceful artists, the last scion of an intellectual line.
He was, so to speak, thoroughly impregnated with art. His early youth, nourished as it was by the most varied and profound studies, promised wonders. Up to his twentieth year, he alternated between severe study and long journeys, in company with his father, and could thus complete his extraordinary æsthetic education under paternal direction, without the restrictions and constraints imposed by tutors. And it was to his father that he owed his taste for everything pertaining to art, his passionate cult of the Beautiful, his paradoxical disdain of prejudice, and his keen appetite for the sensuous.
That father, who had grown up in the midst of the last expiring splendours of the Bourbon court of Naples, understood life on a large scale, was profoundly initiated into all the arts of the voluptuary, combined with a certain Byronic leaning towards fantastic romanticism. His marriage had occurred under quasi tragic circumstances, the finale of a mad passion; then, after disturbing and undermining the conjugal peace in every possible fashion, he had separated from his wife, and, keeping his son always with him, had travelled about the whole of Europe.
Andrea's education had thus been a living one; that is to say, derived less from books than from the study of life as he had seen it. His mind was corrupted not only by over-refined culture, but also by actual experiments, and in him curiosity grew keener in proportion as his knowledge grew wider. From the beginning, he had ever been prodigal of his powers, for the great nervous force with which nature had endowed him was inexhaustible in providing him with the treasures he dispensed so lavishly. But the expansion of that energy caused in him the destruction of another force: the moral one, which his own father had not scrupled to repress in him. And he never perceived that his whole life was a steady retrogression of all his faculties, of his hopes, his joys—a species of gradual renunciation—and that the circle was slowly but inexorably narrowing round him.
Among other fundamental maxims his father had given him the following: You must make your own life as you would any other work of art. The life of a man of intellect should be of his own designing. Herein lies the only true superiority.
Again: Never, let it cost what it may, lose the mastery over yourself even in the most intoxicating rapture of the senses. Habere non haberi is the rule from which the man of intellect should never swerve.
And again—Regret is the idle pastime of an unoccupied mind. The best method, therefore, to avoid regret is to keep the mind constantly occupied with new fancies, fresh sensations.
Unfortunately, however, these voluntary axioms, which from their ambiguity might just as easily be interpreted as lofty moral rules, fell upon an involuntary nature; that is to say, one in which the will power was extremely feeble.
Another seed sown by the paternal hand had borne evil fruit in Andrea's spirit—the seed of sophistry. Sophistry, said this imprudent teacher, is at the bottom of all human pleasure or pain. Therefore, quicken and multiply your sophisms and you quicken and multiply your own pleasure or your own pain. It is possible that the whole science of life consists in obscuring the truth. The word is a very profound matter in which inexhaustible treasure is concealed for the man who knows how to use it. The Greeks, who were artists in words, were the most refined voluptuaries of antiquity. The sophists flourished in the greatest number during the age of Pericles, the Golden Age of pleasure.
This germ had found a favourable soil in the unhealthy culture of the young man's mind. By degrees, insincerity—rather towards himself than towards others—became such a habit of Andrea's mind, that finally he was incapable of being wholly sincere or of regaining dominion over himself.
The death of his father left him alone at the age of twenty, master of a considerable fortune, separated from his mother, and at the mercy of his passions and his tastes. He spent fifteen months in England. His mother married again, and he returned to Rome from choice.
Rome was his passion—not the Rome of the Cæsars, but the Rome of the Popes—not the Rome of the Triumphal Arches, the Forums, the Baths, but the Rome of the Villas, the Fountains, the Churches. He would have given all the Colosseums in the world for the Villa Medici, the Campo Vaccino for the Piazza di Spagna, the Arch of Titus for the Fountain of the Tortoises. The princely magnificence of the Colonnas, the Dorias, the Barberinis, attracted him far more than the ruins of imperial grandeur. It was his dream to possess a palace crowned by a cornice of Michael Angelo's, and with frescos by the Carracci like the Farnese palace—a gallery of Raphaels, Titians and Domenichini like the Borghese; a villa like that of Alessandro Albani, where deep shadowy groves, red granite of the East, white marble from Luni, Greek statues and Renaissance pictures should weave an enchantment round some sumptuous amour of
