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Updated: June 28, 2025
For the rest, with minds such as Cavour's, religion is not the mystical elevation of the soul towards God, but the intellectual assent to the ruling of a superior will, and religious forms are, in substance, symbols of that assent. The essence of Cavour's theology and morality is expressed in two sayings of Epictetus.
The "eternal vows" were kept for a year and a few months; then on Cavour's side a love which, though he did not guess it, had only been a reflection, faded into compassionate interest. The Inconnue uttered no reproaches; after a few unhappy years she died, leaving a last letter to her inconstant lover. "The woman who loved you is dead ... no one ever loved you as she did, no one!
Then it came back to him Bentley was the vice-provost of the London Institute of Technology, Cavour's old school. Alan had had a long talk with Bentley one afternoon in January, about Cavour, about space travel, and about Alan's hopes for developing a hyperspace drive. The parcel was the right size and thickness to contain a book. Alan slit the fastenings, and folded back the outer wrapper.
He went on to say that he had not lost the hope that France and the Head of the Church would yield to the inexorable logic of the situation, and that the same generation which had resuscitated Italy would accomplish the still grander task of concluding a peace between the State and the Church, liberty and religion. These were no formal words; Cavour's whole heart was set on their realisation.
Such different elements could hardly have dwelt together in harmony if the head of the household, Cavour's grandmother, had not been a superior woman in every sense, and one endowed with the worldly tact and elastic spirits without which even superior gifts are of little worth in the delicate, intimate relations of life.
It is difficult to say what were at this date Cavour's own private sentiments about Italian unity. Though he once confessed that as a young man he had fancied himself Prime Minister of Italy, whenever the subject was now discussed he disclaimed any belief in the feasibility of uniting all parts of the peninsula in one whole.
Before Cavour's death, there had been frequent discussion of a project for revolutionising the east of Europe on a grand scale; Hungary and the southern provinces of the Austrian Empire were to co-operate with the Slavs and other populations under Turkey in a movement which, even if only partially successful, would go far to facilitate the liberation of Venice.
Cavour's speech on this occasion was memorable: 'Rome, he said, 'would inevitably become the splendid capital of the Italian kingdom, but that great result would be reached by means of moral force; it was impossible that enlightened Catholics should not end by recognising that the Head of Catholicism would exercise his high office with truer freedom and independence guarded by the love and respect of 22,000,000 Italians than entrenched behind 25,000 bayonets. Of Venice, the martyr-city, he said 'that public opinion was rapidly turning against its retention by Austria, and that when the great majority of Germans refused to be any longer accomplices in its subjection, that subjection would be brought to a close either by force of arms or by pacific negotiations.
Garibaldi asked for the governorship of the Two Sicilies for a year with unlimited power, and this, in the opinion of every person of weight in Italy, it was impossible to grant. In reviewing Cavour's conduct of affairs at this point, it is important to dwell on his unwavering fidelity to constitutional methods. We know now that he was strongly urged to take an opposite course.
So, racing against encroaching death, James Hudson Cavour turned to a new page in his diary, headed it, in firm, forceful letters, For Those Who Follow After, and inked in a clear and concise explanation of his work. It was all there, Alan thought exultantly: the diagrams, the specifications, the equations. It would be possible to build the ship from Cavour's notes.
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