Strange to tell, Ferdinand II. rendered one considerable service to the national cause; not that he saw it in that light, but the service was none the less real because its motive was a narrow one. Austria proposed a defensive league between the Italian Sovereigns: defensive not only with the view to outward attack, but also and chiefly against 'internal disorder.' Piedmont was to be invited to join as soon as she had renounced her constitutional sins, which it was sanguinely expected she would do before very long. Meanwhile Parma, Modena, Tuscany and Rome embraced the idea with enthusiasm, but the King of [Pg.189] the Two Sicilies, who dimly saw in it an opening for interference in his own peculiar governmental ways, boldly declined to have anything to do with it. And so, to Prince Schwarzenberg's serious disappointment, the scheme by which he had hoped to create an absolutist Italian federation, came to an untimely end.
The Grand Duke of Tuscany timidly inquired of the Austrian premier if he might renew the constitutional régime in his state. Schwarzenberg replied with the artful suggestion that he should hear what the Dukes of Modena and Parma, the Pope, and King Ferdinand had to say on the subject. Their advice was unanimously negative: Cardinal Antonelli going so far as to declare that Constitutionalism in Tuscany would be regarded as a constant menace and danger to the States of the Church. The different counsels of Piedmont, conveyed by Count Balbo, weighed little against so imposing an array of opinion, backed as it was by the Power which still stabled its horses in the Convent of San Marco. The Tuscan Statute was formally suspended in September 1850.
From that day forth, Tuscany sank lower and lower in the slough. To please the Pope, havoc was made of the Leopoldine laws—named after the son of Maria Theresa, the wise Grand Duke Leopold I.—laws by which a bridle was put on the power and extension of the Church. The prosecution and imprisonment of a Protestant couple who were accused of wishing to make proselytes, proclaimed the depth of intolerance into which what was once the freest and best-ordered government in Italy had descended.
The ecclesiastical question became the true test question in Piedmont as well as in Tuscany, but there it had another issue.
[ [Pg.190] It had also a different basis. In Piedmont there were no Leopoldine laws to destroy; what was necessary was to create them. To privileges dating from the Middle Ages which in the kingdom of Sardinia almost alone had been restored without curtailment after the storm of the French Revolution, were added the favours, the vast wealth, the preponderating influence acquired during Charles Felix' reign, and the first seventeen years of that of Charles Albert. Theoretically, the Statute swept away all privileges of classes and sects, and made citizens equal before the law, but to put this theory into practice further legislation was needed, because, as a matter of fact, the clergy preserved their immunities untouched and showed not the slightest disposition to yield one jot of them. The Piedmontese clergy, more numerous in proportion to the population than in any state except Rome, were more intransigent than any ecclesiastical body in the world. The Italian priest of old days, whatever else might be said about him, was rarely a fanatic. The very nickname 'Ultramontane' given by Italians to the religious extremists north of the Alps, shows how foreign such excesses were to their own temperaments. But the Ultramontane spirit had already invaded Piedmont, and was embraced by its clergy with all the zeal of converts. There was still a Foro Ecclesiastico for the arraignment of religious offenders, and this was one of the first privileges against which Massimo d'Azeglio lifted his 'sacrilegious' hand. To go through all the list would be tedious, and would demand more explanation regarding the local modes of acquisition and tenure of religious property than would be interesting now. The object of the Siccardi laws, as they were named after the Minister of Grace and Justice who introduced them, and of the stronger [Pg.191] measures to which they led up, was to make the priest amenable to the common law of the land in all except that which referred to his spiritual functions; to put a limit on the amassment of wealth by religious corporations; to check the multiplication of convents and the multiplication of feast days, both of which encouraged the people in sloth and idleness; to withdraw education from the sole control of ecclesiastics; and finally, to authorise civil marriage, but without making it compulsory. The programme was large, and it took years to carry it out. The Vatican contended that it was contrary to the Concordat which existed between the Holy See and the Court of Sardinia. Massimo d'Azeglio replied that the maintenance of the Concordat, in all its parts, meant the ruin of the state; that he had tried every means of conciliation, made every effort towards arriving at a compromise, and that since his endeavours had failed in consequence of the refusal of the Vatican to abate pretensions which it neither could nor did enforce in Austria, Naples or Spain, heaven and the world must judge between Rome and Piedmont, between Cardinal Antonelli and himself.
The struggle throughout was bitter in the extreme, but its most striking incident was the denial of the last Sacraments to a member of the Government, the Minister of Agriculture, Santa Rosa, who happened to die soon after the passing of the Act abolishing the Foro Ecclesiastico. Santa Rosa was a sincerely religious man, but he resisted all the attempts of the priest to extort a retractation, and died unabsolved rather than leave a dishonoured name to his children. The popular indignation excited by this incident was in proportion with the importance attached to outward observances of religion in Catholic countries; the government had to protect the Archbishop of [Pg.192] Turin from violence, while, at the same time, they sent him for a month to the Citadel for having forbidden his clergy to obey the law on the Foro Ecclesiastico. He and one or two of the other bishops were afterwards expelled from the kingdom. An unwelcome necessity, but whose was the fault? In other countries, where the privileges claimed by the Piedmontese clergy had been abolished for centuries, did the bishops dictate revolt against the law? If not, why should they do so in Piedmont?
The successor of Santa Rosa in the ministry was Count Cavour, who thus in 1850 for the first time became an official servant of the state. When D'Azeglio submitted the appointment to the King, Victor Emmanuel remarked that, though he did not object to it in the least, they had better take care, as this man would turn them all out before long. This man was, in fact, to stand at the helm of Piedmont, with short intervals, till he died, and was to carve out from the block of formless marble, not the Italy of sublime dreams, which, owing her deliverance to her sons alone, should arise immaculate from the grave a Messiah among the nations, but the actual Italy which has been accomplished; imperfect and peccable as human things mostly are, belonging rather to prose than to poetry, to matter than to spirit, but, for all that, an Italy which is one and is free.
COUNT CAVOUR
Fifty years ago a great English writer pointed out what the real Italy would be, if it were to be; 'The prosperity of nations as of individuals,' wrote Mr Ruskin in one of his earliest papers, 'is cold and hard-hearted and forgetful. The dead lie, indeed, trampled down by the living; the place thereof shall know them no more, for that place is not in the hearts of the survivors, for whose interest they have made way.[Pg.193] But adversity and ruin point to the sepulchre, and it is not trodden on; to the chronicle, and it does not decay. Who would substitute the rush of a new nation, the struggle of an awakening power, for the dreamy sleep of Italy's desolation, for the sweet silence of melancholy thought, her twilight time of everlasting memories?'