Published online by Cambridge University Press: 01 August 2014
Attentive observers of conditions in Italy are well aware that Fascism is an exceedingly complicated phenomenon; that what seems to be simply a dictatorship of the upper classes in reality presents many surprising and apparently contradictory features. Fascism, indeed, has been likened to a great river into which numerous tributaries have poured their waters. Among these tributaries are such movements as Nationalism, Futurism, and Syndicalism. Besides, Fascism is more than a practical experiment in government. It has developed a theory and a philosophy, and, one may even add, an art, a mysticism, and a religion. “Fascism,” declares Mussolini, “has a doctrine, or, if you will, a philosophy with regard to all the questions which beset the human mind today.” And again he remarks, “We play upon every chord of the lyre, from violence to religion, from art to politics.”
The stages in the outward history of Fascism need only be mentioned. The movement had humble and, its enemies say, even sordid beginnings. The first Fascio di Combattimento was formed in March, 1919, by Mussolini and other derelicts of the war. This organization, swollen by all sorts of unexpected accretions, was transformed into the National Fascist party in November, 1921. In October, 1922, occurred the sensational march on Rome, which placed the party exultantly, but none too securely, in the seat of power. The murder of Matteotti in May, 1924, precipitated a dangerous crisis in which Fascism appeared to be momentarily on the defensive, but from which it triumphantly emerged as complete master of the situation. Since then it has effectually quelled all opposition and has proceeded to the realization of its constructive program, of which the great Labor Charter of April, 1927, is thus far the most impressive item.
1 This myth of Greater Italy has taken on a distinctly religious tinge, as myths always tend to do. Mussolini has referred to it as “the new religion,” and has furnished Fascism lavishly with the rites, ceremonies, and visible symbols of a cult. The following creed, taught to the Balilla, or boy recruits to Fascism, speaks for itself:
“I believe in Rome Eternal, the Mother of my Fatherland,
And in Italy, her first born,
Who was born of her virgin womb by the Grace of God,
Who suffered under the barbarian invader, was crucified, slain and buried,
Who descended into the sepulcher and rose again from the dead in the Nineteenth Century,
Who ascended to Heaven in her glory in 1918 and 1922,
Who is seated at the right hand of Mother Rome,
Whence she will come to judge the quick and the dead.
I believe in the genius of Mussolini,
In our Holy Father Fascism and in the communion of its martyrs,
In the conversion of the Italians,
And in the resurrection of the Empire.
Amen!”
2 The following prophecy, uttered by Sorel in 1912, is all the more remarkable, since he always insisted that no one could tell what the future held in store. “Our Mussolini,” he said, “is not an ordinary Socialist. Believe me, you will one day see him at the head of a sacred battalion with his sword saluting the Italian flag…. Perhaps it is not yet known, but he is the only energetic man capable of repairing the government's weakness.” See article by M. Jean Variot in the Paris Éclair, Sept. 11, 1922.
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