The Revolutionary Movement of 1848-9 in Italy, Austria-Hungary, and Germany / With Some Examination of the Previous Thirty-three Years

by C. Edmund Maurice

This correspondence with Mazzini was maintained by means of another naval officer in the Austrian service, Domenico Moro; in the following year a passing struggle in Southern and Central Italy gave new hopes to the brothers. They fled from their ships and met Domenico Moro at Corfu. But a stronger influence than the fear of Austrian tyranny was put forward to hinder the brothers Bandiera from their attempts. Their mother wrote from Venice calling on them to return, and denouncing them as unnatural for their refusal. Even this pressure, however, they resisted, and they prepared to make their first rising in March, 1844.

The desire to free the Neapolitans, already distracted by so many insurrections, gave rise to this attempt, of which Cosenza was the head-quarters. Unfortunately, the plan of the rising had not been understood by some of the insurgents, and a preliminary effort was easily suppressed by the Neapolitan troops. Nothing daunted by this, the Bandiere planned a new march on Calabria. It was, unfortunately, on this occasion that the correspondence of the Bandiere with Mazzini was opened by the British Postmaster-General, and communicated by him to the Austrians. When, then, the brothers, accompanied by many recruits from various parts of Italy, marched upon Cosenza to deliver the prisoners who had been taken in the former unsuccessful attempt, they found guides prepared to deceive them; and in a wood near Cosenza they were met by a large body of gensdarmes, who had been warned of their coming. They repelled the attack, however, and retreated to Corfu to gather new forces; but the authorities had filled the minds of the inhabitants with the belief that the Bandiere and their followers were Turks. The people rose against them; and when they again marched on Cosenza they were easily overpowered and imprisoned, and soon after condemned to death. The brothers received the news of their condemnation with cries of "Long live Italy! Long live Liberty! Long live our country!" And, to the priests who tried to exhort them to repentance, they answered that they had acted in the spirit of Christ in trying to free their brethren.

The effect of their death, and of all the circumstances of their rising, was deep and wide; and their memory seems to have lived longer than that of any previous martyrs for Italian freedom. The bullets with which they were shot were collected as sacred relics; and it was felt that a new impulse had been given to the struggle against Austrian tyranny. But with the indignation at the treachery by which the Bandiera brothers had suffered, and with the reverence for their memories, there arose in Italy a passing wave of suspicion against Mazzini and the leaders of the Giovine Italia, as people who wasted the lives of the heroic youth of Italy in useless and ill-organized attempts.

It was at this period that two books, written in 1843, began to attract attention. These were the "Speranze d'Italia" of Cesare Balbo and the "Primato" of Vincenzo Gioberti.

Cesare Balbo was the son of that Count Prospero Balbo who was supposed, in the reign of Victor Emmanuel I., to have supplied a Liberal element to the Government. There had been, however, little in Count Prospero's career to inspire any reasonable confidence in him. He served under Victor Amadeus till the fall of Piedmont before the French; but after the establishment of Napoleon's power he had returned to Piedmont and become head of the University of Turin. After the restoration of the House of Savoy he had taken office again under Victor Emmanuel, and had played the somewhat doubtful part, described above, in the movement of 1821. Cesare had been presented by his father, when a boy, to Napoleon; and though Count Prospero had considered it a dangerous step, the young man had accepted office in Napoleon's Council of State in Turin, and subsequently had served under the same ruler in Tuscany. Although shocked at the kidnapping of Pius VII., he did not abandon the service of Napoleon until the fall of the French Empire in 1814. Yet, after the restoration of the House of Savoy, he entered the army of the King of Sardinia, and fought, first against Napoleon, and then against Murat. In 1821 he managed to remain on friendly terms with Santa Rosa, while he was at the same time advising Charles Albert to break with the Revolutionists, and was also trying to hinder the proclamation of the Spanish Constitution at Alessandria. Such was the man who now tried to tell Italy of her hopes.

While appealing to Gioberti as his master, and declaring his preference for a moderate party, Balbo dwelt on the want of national independence as the chief source of the evils of Italy, and particularly on the control exercised by the Austrians over the Pope. He urged his countrymen to put aside the old ideas of Dante, and not to go back further than 1814 for their conception of Italian Unity. He then proceeded to examine the different schemes for attaining this unity, and, rejecting alike the schemes of Monarchists and Federalists, as well as the plan for a closer unity put forward by the Republicans of the Giovine Italia, he pointed out as the only real hope for Italy the possibility of the fall of the Ottoman Empire and the consequent chance that Italy might be freed in the scramble which would follow.

It is well to dismiss this book of Balbo's first, because its only worth is that it shows what scraps of comfort were caught at eagerly by Italians at this period; but, as a matter of fact, its publication was slightly later than that of the "Primato" of Vincenzo Gioberti, to which Balbo alludes in the preface to his book.

Gioberti has already been mentioned as having been a contributor to the journal of the Giovine Italia. Previously to that time, he had chiefly been known as a writer on ecclesiastical or theological subjects. Before the age of twenty, he had written a philosophical treatise on Man, God, and Natural Religion; and early in life he had also written on the "Wickedness of the Popes," and had tried to prove that that wickedness was due to their temporal power. At the University of Turin, the Professor to whom he looked up with the greatest reverence was driven from his post by the Jesuits, and this event awakened in Gioberti his bitter hostility to that Order. Gioberti's connection with the Giovine Italia brought him under the suspicion of the Piedmontese Government; and he was banished from the country shortly before Mazzini's expedition to Savoy.

In that expedition, however, Gioberti had refused to join; and he remained at Paris, where many of the Italian exiles were gathered. Among these, two of the most prominent were Pellegrino Rossi and Terenzio Mamiani. Both of these writers may have confirmed him in his dislike of the Jesuits; though they may also have exercised some influence in alienating him from the Republicans. He returned, indeed, at this period to those philosophical writings for which he was much better fitted than for the active life of politics; and, in 1842, he was offered a Chair of Philosophy at Pisa. But Solaro della Margherita, the Minister of Charles Albert, succeeded in persuading the Grand Duke of Tuscany to withdraw this appointment. Such had been Gioberti's career up to the time when he brought out the book which, by a curious combination of circumstances, was to make his name famous.