its radical proposals with some literary devices, and the author was eventually unable to ever translate them into reality. The first volume of comparative Sardinian dialectology was produced in 1786 by the Catalan Jesuit Andres Febres, known in Italy and Sardinia by the pseudonym of , who returned from Lima where he had first published a book of Mapuche grammar in 1764. After he moved to Cagliari, he became fascinated with the Sardinian language as well and conducted some research on three specific dialects; the aim of his work, entitled , was to "write down the rules of the Sardinian language" and spur the Sardinians to "cherish the language of their Homeland, as well as Italian". The government in Turin, which had been monitoring Febres' activity, decided that his work would not be allowed to be published: Victor Amadeus III had supposedly not appreciated the fact that the book had a bilingual dedication to him in Italian and Sardinian, a mistake that his successors, while still echoing back to a general concept of "Sardinian ancestral homeland", would from then on avoid, and making exclusive use of Italian to produce their works. At the end of the 18th century, following the trail of the French Revolution, a group of the Sardinian middle class planned to break away from Savoyard rule and institute an independent Sardinian Republic under French protection; all over the island, a number of political pamphlets printed in Sardinian were illegally distributed, calling for a mass revolt against the "Piedmontese" rule and the barons' abuse. The most famous literary product born out of such political unrest was the poem , noted as a testament of the French-inspired democratic and patriotic values, as well as Sardinia's situation under feudalism. As for the reactions that the three-year Sardinian revolutionary period aroused in the island's ruling class, who were now in the process of Italianisation, for Sotgiu "its failure was complete: undecided between a breathless municipalism and a dead-end attachment to the Crown, it did not have the courage to lead the revolutionary wave coming from the countryside”. In fact, although pamphlets such as "the Achilles of Sardinian Liberation" circulated, denouncing the backwardness of an oppressive feudal system and a Ministry that was said to have “always been the enemy of the Sardinian Nation”, and the “social pact between the Sovereign and the Nation” was declared to have been broken, there was