[3] In the late 18th century the family built an iconic Mataró mansion known as Torre Llauder [ca][4] and kept living there interchanging with the residence at intersection of the Hèrcules and Arlet streets in Barcelona.

He was certainly active in various Catholic groupings; having inherited from his father vivid interest in social issues and a penchant for charity, in 1863 he was acknowledged as engaged in Caridad Cristiana, a Barcelona philanthropic institution specializing in education; in the early 1864 he rose to deputy treasurer of the organization.

[22] Llauder was also noted as active in regional realm in-between economy and public management: in 1865 he was secretary of comisión organizadora preparing an agricultural exposition in Mataró; within this body he represented the proprietors.

Political views of his father are unclear, while his paternal uncle, Carlos de Llauder y Freixes, was well established in the Isabelline system as a Partido Moderado politician and a Cortes deputy.

In 1871 he advocated alliance of all opposition groupings; the call raised eyebrows of those - like Navarro Villoslada [es] - who were surprised at having been encouraged to join ranks with the radical republicans.

In 1876 the claimant nominated him secretary to Junta de Generales,[45] a rather ineffective makeshift Carlist executive set up by Carlos VII prior to his departure to America.

Some sources claim that until 1878 he permanently resided in Rome, acting as sort of a Carlist diplomatic envoy to Vatican,[59] though contemporary press noticed his taking part in the 1877 pilgrimage to Zaragoza.

It was very much pursued along the lines set up by Candido Nocedal [es], who intended to format the party as focused on religious issues and vehemently opposed to the emerging Restauración regime.

Already shortly after the military defeat Llauder joined Nocedal in a plot, aimed against Junta de Generales, and served as liaison with a number of distinguished Carlist figures.

Since key nocedalista means of mobilization were public events styled as Catholic feasts, especially pilgrimages, in 1879 Llauder became member of Junta Directiva organizing another massive excursion to Rome.

[64] Nocedal and his followers envisioned Carlism as a loose movement, its direction set by a wide range of publications; in 1875 in Madrid they founded a daily which was to become an icon of Traditionalist press, El Siglo Futuro.

[73] In the mid-1880s Llauder seemed fully aligned with the Integrist vision and its key components: intransigent Catholicism, political abstention, and Carlism understood primarily as a platform of religious mobilization.

[74] He took part in number of formal Integrist-defined and Integrist-named public initiatives,[75] let alone co-operation between Correo Catalán and El Siglo Futuro,[76] his daily representing an exclusivist, hard-line, machamartillo format of religiosity.

[77] However, apart from continuing guerra periodistica, Llauder is not recognized for confronting the competitive group, led by marqués de Cerralbo and known as aperturistas, and is not considered protagonist of increasingly bitter strife between the warring factions.

[79] The publication took shape of a March 1888 article in Correo Catalán, titled El Pensamiento del Duque de Madrid;[80] it was styled as an interview with the claimant.

[88] In general, he tended to approach the Integrists as a sick branch of a healthy tree and later tried to exercise some moderating influence; following clashes in the Olimpo theatre [ca] in 1889[89] he criticized Carlists taking part and demanded they do not respond to provocations.

[90] As the breakaway Nocedalistas controlled El Siglo Futuro, previously the national party mouthpiece,[91] Carlos VII decided to set a new semi-official Carlist newspaper; this role was entrusted to Llauder, who in 1888–1889 moved to Madrid.

[98] Though in the early 1890s some suggested that Llauder takes back leadership of the newspaper, suffering from capricious de Mella's management,[99] the daily proved a lasting enterprise and closed as late as 1922.

[110] Though in general he remained antiparliamentarian and considered elections a secondary issue,[111] sort of front cover-up for Liberal backstage rule,[112] he engaged in Carlist electoral effort, resumed by de Cerralbo for the first time in the 1891 campaign.

[125] He is considered principal agent of carlismo nuevo in the region;[126] Catalonia was the first stage of innovative Cerralbo's tours across the country[127] and Llauder worked hand-in-hand with jefe delegado to implement new peaceful strategy and defuse conspiracy which aimed at renewing violence.

[128] He hugely contributed to smooth recovery of Catalan Carlism from the Nocedalista crisis; though Llauder had to cope with internal conflict;[129] he played vital role in party consolidation of the 1890.

[130] His 1897 contribution to Acta de Loredan became last Llauder's major public engagement;[131] starting 1898 due to rapidly deteriorating health[132] he was spending long periods in the spa of Cardó [ca][133] and his regional leadership became largely theoretical.

[134] No scholar mentions Llauder discussing Carlist 1900 revolts in Catalonia [es], which suggests that shortly before death - still official jefe - he already played no major role in politics.

[146] The 1884-launched La Hormiga de Oro[147] was among innovative periodicals on the Spanish market;[148] published in A3, they combined text and high-quality graphics,[149] first drawings and since early 1890s also photographs.

[150] The weekly aspired to the role of popular enciclopedia educativa;[151] its contents comprised news, information, history, letters, arts, politics, though it was dominated by religion-related topics.

[156] The power plant behind Llauder's periodicals[157] was his publishing house La Hormiga de Oro, founded in 1887;[73] of three similar Carlist enterprises in Catalonia it was the most stable and the most durable one.

[158] With a dedicated book shop serving as a front-end customer interface,[159] the conglomerate demonstrated that Llauder was fully conscious of the commencing mass culture era.

The Cuban war was seen as a warning (maybe the final one) to Spain, and the United States was presented as a divine tool, sort of a plague, administered by God to punish the Spaniards for their offences.

[185] Llauder viewed social problems as part of religious issue,[186] results of godless Liberalism allowing shameless profiteering,[187] brought to Spain by foreign and Jewish speculators.

[193] He viewed nascent Catalanism with cautious sympathy[194] as sort of unconscious Carlism; he encouraged the young Catalanists to look for their own way, confident that sooner or later they would join the ranks of Traditionalism and its vision of Catalunya muntanyenca.