If ever a man was cursed to live in interesting times, it was the man who was born Barnaba Chiaramonti, and is known to history as Pope Pius VII.
Since the days of the Cisalpine Republic, when he was bishop of Imola, he had done his best to turn the other cheek to the Bonapartists and their followers and allies. “That democratic liberty which now is introduced among us… is not against the gospel,” he said to his followers in the Christmas homily of 1797. “It demands on the contrary the lofty virtues that are only to be attained in the school of Jesus Christ… Do not think that the Catholic religion and the democratic form of government are irreconcilable. When you are wholly Christians you will be excellent democrats.”
When Chiaramonte was elevated to the papacy in Venice and escorted to Rome, Napoleon, flush with victory from Marengo, went to great lengths to present himself as the Church’s stoutest ally. “If I should be able to talk with the new pope,” he said to the priests of Milan, “I hope to succeed in removing all the obstacles that may still hinder the complete reconciliation of France with the head of the Church.”
But if Napoleon had hoped that Pius would prove a coward or a collaborator, he was disappointed. He refused most of the gifts that Napoleon offered him on the occasion of the emperor’s self-coronation in 1804, and regularly opposed him on issues of civil law and government control of church functions in France. When the French emperor and the puppet Kingdom of Italy annexed the Papal States, Pius responded by excommunicating Napoleon. As a resule, he was taken prisoner and held for years. By the time of Napoleon’s escape from Elba, Pius had a reputation as a man who would do what he thought was right, and one whom it would be more trouble than it was worth to try to bribe or bully into doing otherwise.
This was to prove important during the annus horribilis of the Italian war, from the summer of 1816 to the summer of 1817. Although Pius was at this point completely out of sympathy with liberal causes, he never condemned the rebellion outright, despite the urges of Cardinal Pacca and other zelanti. He simply denounced the crimes of the war, whichever side happened to be committing them. As a result, for a long time neither side dared to attack or make demands of the Papal States, for fear of his considerable moral authority landing on the other side.
So Pius’s dominion became a shelter for thousands of refugees from the north and south. He put the numerous monks of Rome to work ministering to the needs of the refugees, and dug deep into the Church’s already-strained coffers to pay for their food and clothing.
But his effort to remain above the fray was doomed by the fact that the Papal States themselves were on the brink of anarchy. They had been rather loosely governed at the beginning, and over the course of the wars had been divided, conquered and reunited again, with changes in the laws at every step. By retaining some of the French-imposed reforms, the pope and Cardinal Consalvi, who had represented the States at Vienna, hoped to turn the Pope’s dominion into something that more or less resembled a modern, centralized state (a task made no easier by the fact that Cardinals Pacca and Rivaroli had undone almost all the French reforms in Rome and the western States while Consalvi was away).
In the process, they had not only created a great deal of confusion, but had stepped on a lot of toes. The privileges of the old nobility and the municipal governments had been lost, and prelates were placed in charge of each of the “delegations” into which his realm was divided. Opposition to his reforms — and, by extension, to his government — was already rife on the local level.
Then came the flood of refugees, bringing little beyond the clothes on their backs. They were governed and policed, if at all, by the sort of ad-hoc, self-organizing citizens’ groups that often emerge in the immediate wake of disasters. Meanwhile, the regular population of bandits in the Apennines had been swelled by uncountable desperate men, more and more of whom were joining or assisting the carbonari or other partisans. In the words of the Austrian field marshal Frederick Bianchi, “We cannot end this war with a victory while our enemies can run and hide under the Pope’s robes. He must either join the war or stand aside.”
Under the circumstances, what happened on June 27, 1817 was probably inevitable. On that day, a regiment of Austrian dragoons operating in Tuscany entered Imola on the the rumor that one of the major partisan leaders, Santorre di Santa Rosa, was there. (In fact, he had already moved on to Rimini by this time.) Precisely what happened next is not known — the Austrians claim they were attacked by rebels within the town, the Italians that the occupiers were in a fit of rage at being thwarted. What is known is that somewhere between 500 and 3,000 civilians were killed, and the dragoons burned most of the city to the ground.
It is generally agreed by historians that the Imola Massacre was not the first reprisal against civilians committed on Pontifical soil. By the end of May, there had been several incidents in which refugee camps on the south bank of the Po had been burned out on suspicion of harboring rebels. But it was the first incident that came to the attention of the Pope.
This attack against a flock that he had once served as bishop shook him to his core. According to Consalvi, he spent the rest of the day, and all that night, secluded in prayer. The next morning, he began making plans.
On July 8, he addressed the people of Rome in St. Peter’s Square. The pope began by making it clear that on this occasion he was not speaking ex cathedra, but in his capacity as their temporal leader. He recalled words he had spoken before, about rendering until Caesar and obeying magistrates.
Then he took a different tack. “There comes at last a moment,” he said, “when a magistrate is no longer a magistrate, when Caesar casts down his laurel crown. When that day comes, he who hath eyes, let him see. For the tree is known by its fruit, and the tree that bears bad fruit is cut down and thrown in the fire… The House of Hapsburg has forfeited the right to rule any part of Italy. It is no part of Christian duty to obey them, but rather to protect our women and children, our aged and invalids, from their mad depredations.”
Now the war took a new direction. Within weeks, even the sanfedisti had joined the fight against Austria…
Arrigo Gillio, The War of Italian Unification