they possess the undying instinct, the quenchless love of liberty. Time and the Gospel are the great teachers; and, by and by, they will understand it, and not only so, but possess it too. The song of freedom shall yet ring from the Alps to the Apennines, from the green plains of Lombardy to the sunny groves of Naples and Sicily. Italy, torn and bleeding, as in years gone by, is destined, we believe, to a rare and lasting heritage of blessing. But no heritage of this kind can be secured by any people, without long years—nay, sometimes ages of toil and discipline. It comes as the purchase of tears and blood, of agony and prayer.

CHAPTER XVII.

Gioberti, "The Prophet of Italy”—Theocratic views-Reception in Italy— Effect upon Charles Albert, Marquis Azeglio and others—Their effect on Pius Ninth-Their probable fate-Father Ventura-His character and relations to Pius Ninth-His eloquence-Views and influence-Funeral Sermon for O'Connell-Problem of Gioberti, Ventura and Pius Ninth-Anticipated Fall of the Papacy.

ONE of the most powerful and influential writers in Italy at the present time is Vicenzo Gioberti, a native of Piedmont, a monk by profession and a philosopher by choice." His speculations are exceedingly popular at Turin, and are said to have exerted a great influence over Pius Ninth. Indeed, all Italy has hailed him as its prophet and teacher. His shrewd conjectures, or rather extravagant hopes, were for a time partially realized; his works, therefore, have been received as a sort of new political revelation. A chaplain at the court of Sardinia, he became obnoxious to the Jesuits, and consequently to the government, at that time entirely controlled by "the holy Fathers," on account of his talents and somewhat liberal views. He has written able and elaborate, though not popular works, on philosophy; for his style happens to be rather prolix and heavy, and by no means adapted to win the public ear. That he has some originality, and a certain air of profundity and earnestness, is conceded by those best acquainted with his writings. Banished from Turin, he went to Paris, where he remained some time, in contented poverty, pursuing his speculations, and writing on Italy; thence he made his

way to Brussels, where he published most of his works, in Italian, ostensibly for the benefit of the Belgians, but really for that of his own countrymen. His first great work that attracted much attention was the Primato, or the religious, intellectual and political supremacy of Italy, in which he proposes the formation of Italian nationality, under the theocratic rule of the Pope, with Charles Albert of Sardinia as her secular prince and defender. This was written in the time of Pope Gregory Sixteenth, when the views of the author might be deemed entirely chimerical and impracticable. It made its way into Italy, and produced there an unusual excitement. Everywhere in Sardinia, Tuscany and Rome, the Primato was read with enthusiasm and delight.

Charles Albert, who began to grow weary of Jesuitical rule, took up the works of his banished chaplain. They struck a deep chord in his ambitious heart. He revoked the decree of proscription, invited Gioberti to his court, with the promise of patronage and a pension. Gioberti, at first, declined the honor; he had more to say to his countrymen, and he was afraid of the crafty monarch. Subsequently, however, he accepted the invitation, backed, as it appeared to be, by the unanimous voice of his countrymen. His return to Sardinia was a triumphal procession. Everywhere he was accompanied, on his journey, by crowds, shouting, Viva Gioberti! Viva Gioberti! He is now understood to be at the head of the liberals at the court of Turin, and is exciting a controlling influence in the Chambers. Whether he will maintain his position in the present peculiar condition of Italian, and especially of Sardinian affairs, is a doubtful matter. The most singular and startling changes, one way or the other, will not much surprise us.

Gioberti, though favorable to monks in general, has written powerfully against the Jesuits; and we doubt not his appeals have had something to do with their recent banishment from Sardinia and Rome.

The Primato is a sort of half philosophical, half religious and political romance. It is decidedly verbose, but earnest, enthusiastic and hopeful. It appeals strongly to the national vanity; for what nation would not be delighted to have it proved, that they were the greatest, and most influential people, on the face of the earth. The greatness of Italy he deduces, partly from its being the source of civilization to Europe, but chiefly from its being the centre of the Catholic faith, the only faith, in his view, really universal, authoritative and influential. His system is a theocracy-God, the source of power-and the priesthood of the Roman Catholic church, its dispensers on earth. As to the Italian States, they must become united, as a single nation, under the supremacy of the Pope, who is to be at the head of the Italian league, which is to drive the Austrians from the country, and establish Catholic unity and freedom. Great changes must be made, but without violence, and under the control of the Pope. Every thing must emanate from him as a centre, he being the professor of liberalism, and having for his pupils all the princes of Italy. He contends that Italy is God's chosen land; the Italians, God's chosen people; that the true principle of Italian power is federation, and the true centre of that federation the supreme Pontiff; that the Roman States are to Italy, what the site of the temple was to the Jewish people; and Italy to the world, what Palestine was in the days of the apostles. Thus the Italians are to rally around the standard of St. Peter. Hierocracy is to be established as the basis of all political orders-the priesthood, the centre and element of political power. Although he hates the Jesuits of Italy, who opposed his views, he presents the Jesuits of Paraguay as the beau ideal of a Christian State. "The priesthood," says he, "may rule by dictatorship or by arbitration. Its absolute autocracy is necessary in an imperfect state of civilization. Nothing, therefore, could be more legitimate, than the sway exer

cised by the pontiffs in the Middle Ages. In progress of time the 'civil conscience' of nations supersedes the necessity of his dictatorial supremacy. Then the world learns to obey the arbitration' or moral influence of the Church. The Pope becomes the organ of universal peace and union, the vindicator of the laws of nations. The continual state of war and anarchy in Europe arose from its rebellion against the paternal primacy. Let the Pope be obeyed, and all mankind will be brethren !"

Gioberti declares himself favorable to a temperate monarchy, the establishment of councils of state, a representation without an election by the people, and a free press under the control of a clerical censorship!

As to the details of government, the theocratic or priestly element must prevail. The monks, he claims, are, and must be, leaders of public opinion! Lights of the age, philosophers and thinkers, they are to guide society in the ways of truth, holiness and peace! Italy, in this respect, is to be the illuminator of the world, the great thinker and philosopher for the nations. "The human mind walks in England, skips and capers in France, plods and gropes in Germany, soars in Italy!" So says the Italian proverb. Italy, therefore, must take her destined place, as the glory of God, and the light of the world!

These views, extravagant as they were, took with the priests and liberals of Italy, at least with a class of them. Count Balbo and the Marquis Azeglio adopted them as their own. Charles Albert, of Sardinia, made them the polar star of his new political creed; and last, though not least, Pope Pius the Ninth received them with enthusiam, and attempted their realization in his own illustrious person. Gioberti's league was formed; the Pope put himself for a time at the head of the movement, Charles Albert attempted to drive the Austrians from the country, and secure the government of Upper Italy; and a considerable majority of