Orsino was not more highly gifted as to intelligence than many young men of his age and class. Like many of them he spoke English admirably, French tolerably, and Italian with a somewhat Roman twang. He had learned a little German and was rapidly forgetting it again; Latin and Greek had been exhibited to him as dead languages, and he felt no more inclination to assist in their resurrection than is felt by most boys in our day. He had been taught geography in the practical, continental manner, by being obliged to draw maps from memory. He had been instructed in history, not by parallels, but as it were by tangents, a method productive of odd results, and he had advanced just far enough in the study of mathematics to be thoroughly confused by the terms "differentiation" and "integration." Besides these subjects, a multitude of moral and natural sciences had been made to pass in a sort of panorama before his intellectual vision, including physics, chemistry, logic, rhetoric, ethics and political economy, with a view to cultivating in him the spirit of the age. The Ministry of Public Instruction having decreed that the name of God shall be for ever eliminated from all modern books in use in Italian schools and universities, Orsino's religious instruction had been imparted at home and had at least the advantage of being homogeneous.
It must not be supposed that Orsino's father and mother were satisfied with this sort of education. But it was not easy to foresee what social and political changes might come about before the boy reached mature manhood. Neither Giovanni nor his wife were of the absolutely "intransigent" way of thinking. They saw no imperative reason to prevent their sons from joining at some future time in the public life of their country, though they themselves preferred not to associate with the party at present in power. Moreover Giovanni Saracinesca saw that the abolition of primogeniture had put an end to hereditary idleness, and that although his sons would be rich enough to do nothing if they pleased, yet his grandchildren would probably have to choose between work and genteel poverty, if it pleased the fates to multiply the race. He could indeed leave one half of his wealth intact to Orsino, but the law required that the other half should be equally divided among all; and as the same thing would take place in the second generation, unless a reactionary revolution intervened, the property would before long be divided into very small moieties indeed. For Giovanni had no idea of imposing celibacy upon his younger sons, still less of exerting any influence he possessed to make them enter the Church. He was too broad in his views for that. They promised to turn out as good men in a struggle as the majority of those who would be opposed to them in life, and they should fight their own battles unhampered by parental authority or caste prejudice.
Many years earlier Giovanni had expressed his convictions in regard to the change of order then imminent. He had said that he would fight as long as there was anything to fight for, but that if the change came he would make the best of it. He was now keeping his word. He had fought as far as fighting had been possible and had sincerely wished that his warlike career might have offered more excitement and opportunity for personal distinction than had been afforded him in spending an afternoon on horseback, listening to the singing of bullets overhead. His amateur soldiering was over long ago, but he was strong, brave and intelligent, and if he had been convinced that a second and more radical revolution could accomplish any good result, he would have been capable of devoting himself to its cause with a single-heartedness not usual in these days. But he was not convinced. He therefore lived a quiet life, making the best of the present, improving his lands and doing his best to bring up his sons in such a way as to give them a chance of success when the struggle should come. Orsino was his eldest born and the results of modern education became apparent in him first, as was inevitable.
Orsino was at this time not quite twenty-one years of age, but the important day was not far distant and in order to leave a lasting memorial of the attaining of his majority Prince Saracinesca had decreed that Corona should receive a portrait of her eldest son executed by the celebrated Anastase Gouache. To this end the young man spent three mornings in every week in the artist's palatial studio, a place about as different from the latter's first den in the Via San Basilio as the Basilica of Saint Peter is different from a roadside chapel in the Abruzzi. Those who have seen the successful painter of the nineteenth century in his glory will have less difficulty in imagining the scene of Gouache's labours than the writer finds in describing it. The workroom is a hall, the ceiling is a vault thirty feet high, the pavement is of polished marble; the light enters by north windows which would not look small in a good-sized church, the doors would admit a carriage and pair, the tapestries upon the walls would cover the front of a modern house. Everything is on a grand scale, of the best period, of the most genuine description. Three or four originals of great masters, of Titian, of Reubens, of Van Dyck, stand on huge easels in the most favourable lights. Some scores of matchless antique fragments, both of bronze and marble, are placed here and there upon superb carved tables and shelves of the sixteenth century. The only reproduction visible in the place is a very perfect cast of the Hermes of Olympia. The carpets are all of Shiraz, Sinna, Gjordez or old Baku—no common thing of Smyrna, no unclean aniline production of Russo-Asiatic commerce disturbs the universal harmony. In a full light upon the wall hangs a single silk carpet of wonderful tints, famous in the history of Eastern collections, and upon it is set at a slanting angle a single priceless Damascus blade—a sword to possess which an Arab or a Circassian would commit countless crimes. Anastase Gouache is magnificent in all his tastes and in all his ways. His studio and his dwelling are his only estate, his only capital, his only wealth, and he does not take the trouble to conceal the fact. The very idea of a fixed income is as distasteful to him as the possibility of possessing it is distant and visionary. There is always money in abundance, money for Faustina's horses and carriages, money for Gouache's select dinners, money for the expensive fancies of both. The paint pot is the mine, the brush is the miner's pick, and the vein has never failed, nor the hand trembled in working it. A golden youth, a golden river flowing softly to the red gold sunset of the end—that is life as it seems to Anastase and Faustina.
On the morning which opens this chronicle, Anastase was standing before his canvas, palette and brushes in hand, considering the nature of the human face in general and of young Orsino's face in particular.
"I have known your father and mother for centuries," observed the painter with a fine disregard of human limitations. "Your father is the brown type of a dark man, and your mother is the olive type of a dark woman. They are no more alike than a Red Indian and an Arab, but you are like both. Are you brown or are you olive, my friend? That is the question. I would like to see you angry, or in love, or losing at play. Those things bring out the real complexion."
Orsino laughed and showed a remarkably solid set of teeth. But he did not find anything to say.
"I would like to know the truth about your complexion," said Anastase, meditatively.
"I have no particular reason for being angry," answered Orsino, "and I am not in love—"
"At your age! Is it possible!"