About the beginning of July 1833 he moved to Geneva. He came there to be on the spot for a new plan of insurrection. The failure of the army plot only impelled him more feverishly into his fixed idea of a rising in Piedmont. He wished no doubt to punish Charles Albert, and well may he have been maddened by the savagery, which had sickened Europe. He wanted to "moralise" his party by proving that the terrorism had no fears for him and striking back at the victorious and brutal enemy. He thought that, if he was to keep his following together, he must make his cast now or never. Once allow the fire to slack down, and it would be beyond his power to rekindle it. He believed that half Europe was on the brink of revolution, that a republican movement in Italy would be the signal for republican risings in France and Spain and Germany. It was probably a fantastic dream; but he had surer ground for thinking that a revolt would fire the tinder throughout Italy. Exaggerated as his hopes were even here, the revolutionary spirit, that Young Italy created, had sunk deep. In the Genovesate and Savoy, in the Papal States and parts of Naples there was a good deal of material ready for an insurrection; and Mazzini had assured himself that on the appointed day guerilla bands would take to the mountains in several districts. The chances of success, indeed, were not bright at the best; but the raid was not quite the unpardonable playing with brave lives, that it seems at first sight. Mazzini, taking up a plan of the Carbonari at Paris, chose Savoy for the starting-point of the insurrection. He expected that the troops there would join the insurgents, and the revolutionary army would cross the Alps into Piedmont, while another band would land in the Riviera and rouse the Genoese country.[7]

By the autumn of 1833 several hundred exiles had been enrolled in Switzerland. Many of them were Poles and Germans, a few were French; and Mazzini welcomed assistance, which he hoped might cement an international alliance of democrats, and develop into a "Young Europe," which would do elsewhere what Young Italy was doing for his own country. He had the help of several officers, Bianco di San Jorioz, author of a clever book on guerilla warfare, which had much influenced him, and Manfredo Fanti, the future organiser of the Italian army. They saw the importance of giving the command to an experienced officer, and the Savoyard conspirators insisted that the choice should fall on a certain General Ramorino, a cosmopolitan adventurer of Savoyard birth, who had fought under Napoleon, and had an undistinguished command in the Polish rising of 1831. Mazzini's slender preparations were completed by October, and about eight hundred men were armed and ready to march. There were plans of simultaneous risings at Genoa and Naples, in the Marches and the Abruzzi; and Garibaldi enlisted in the Piedmontese navy in the quixotic hope of bringing it over to the revolution. But what chance there was of success was spoilt by Ramorino. He had no real interest in the expedition; perhaps he was paid by the French government to wreck it. At all events he lingered at Paris, squandering much of the war-fund, that Mazzini had collected with infinite labour. Every week added to the difficulties. The foreign governments put pressure on the Swiss to break up the volunteers. Buonarrotti, suspicious of the whole design, did his best to discredit Mazzini among his own men. When Mazzini at last insisted that the volunteers must wait no longer, the conspirators in Savoy refused to cooperate unless Ramorino came. Mazzini worked desperately to undo the mischief, and at last, in January, Ramorino arrived. It was too late. The Swiss authorities harassed the volunteers, and on February 1 only a small body of the raiders could gather on the frontier near St Julien. Ramorino marched them aimlessly about. Probably he saw from the first how desperate were the chances, and wished to spare a useless loss of life. On the 4th, before hardly a shot had been exchanged, he disbanded his men, and the insurrection was still-born.

Chapter IV
Switzerland
1834-1836. Aetat 28-31

Life in exile—Mental crisis—Principles of the revolution—Young Switzerland—Young Europe—Literary work—Women friends: Giuditta Sidoli—Madeleine de Mandrot.

During the raid Mazzini's health collapsed. The strain of work and anxiety might have broken down a stronger man; he had not touched his bed for a week, and fatigue and cold and the crushing responsibility brought on fever. There was a false alarm one night, and a patrol fired; and Mazzini, hurrying up excitedly with his musket, lost consciousness and did not regain it till the volunteers had recrossed the frontier. The collapse unstrung him for the time, and perhaps it was only the letters of the woman he loved, that kept him from a worse fate. "I have moral convulsions," he writes to her; "there are moments when I could roll on the ground and bite myself. I have fits of rage at every human face and voice." When he recovered, he found his residence in Switzerland threatened. The foreign governments rained threats on the Federal Diet to make it expel the refugees. The Diet was easily frightened, but even had it been braver, it could not tolerate acts contrary to international law, or allow Switzerland to be a recruiting ground for raids upon a neighbouring power. The Swiss could not be expected to risk foreign complications for the sake of men who, from any ordinary standpoint, had abused their hospitality. After what had happened, it was difficult for the raiders to plead at once even the traditional right of asylum for political refugees; and though after a lapse of time a stronger government would have reverted to the more generous policy, and though some of the cantons were restive at its continued deference to foreign pressure, it is not easy to blame the Diet, even at a later date, for its unwillingness to shelter the raiders.

Many of them were sent at once across the frontier; others succeeded in hiding themselves. Mazzini was determined not to leave Switzerland. It was essential to his plans that he should be near Italy, and he dreaded moving further from the beloved land. He grew fond of Switzerland, and came to "love the Alps almost as one loves a mother." England and America were the only other countries open to him, and he feared that if a Tory government came into power in England, he would find no shelter even there. "Besides," he said, in words to be recanted later, "there is no sympathy there, no help, no anything." For nearly three years he led a more or less hunted life—at Lausanne, at Berne, at Soleure and Bienne and Grenchen, in the house of a Protestant pastor at Langnau; sometimes hotly sought by the police, sometimes with the connivance of the government, but generally a virtual prisoner in the houses where he found a refuge. For seven months, at one time, he fled from place to place, living in apparently untenanted houses, with mats at the windows, never setting foot outside, except in his fugitive removes by night across the mountains. Exhausted in body and soul, he had to taste an exile's life in all its bitterness; "the existence mournful and dull as a stormy sky or the ashes of a dead fire; the suffering that has no name, that finds no vent in tears or words, that has no poetry save for the distant sentimentalist; the suffering that makes a man wan and hollow-cheeked but kills not, that bows but does not break; while the weary eyes follow the driven clouds, that the wind wafts away to the skies of fatherland, beyond the everlasting Alps, those icy cherubim that guard the gate of the heart's Eden."

There was little interruption to his desolate solitude. Save for occasional glimpses, he was parted from his old comrades, except the Ruffinis; and though he found a few sympathetic friends in Switzerland and caught greedily at their affections, it could not make up for the loss. He had few books; "I could well live all my life shut up in one room," he wrote wearily, "if I had all my books at hand, but without books, or guitar, or view, it is too much." The sedentary life told on his health, and he obstinately declined the medicines his mother sent him. Toothache wore him down, though sometimes he welcomed it as a diversion from his sickness of heart. Money difficulties came, with their sordid complications. His mother sent what she could spare; friends helped him with loans. But he could never refuse an exile in need, and they importuned him, till even he rebelled against their exigencies. The organisation of Young Italy—such of it as still was left—and expenses of publishing and postage absorbed most of the rest, for there were few subscribers to the party funds. He denied himself all but bare necessities and cigars, even the two small luxuries he valued—scent and good writing paper. He borrowed what few books he had. He went short of clothes, and sends his mother lean inventories of his wardrobe, which she and his old nurse did their best to replenish. Sometimes he found himself in absolute want, and writes "with a blush on his face" to the mother who never refused him. Aching fits of home-sickness came on him, "a physical craving for home, for Italian clouds and winds and sea." "The other day," he writes to a little girl friend, "I was looking at the Alps in the distance—beyond them is my country, my poor country that I love so much, where my father and mother are, and my two sisters, and another sister who has been dead many years, and the tomb of the best friend of my youth, who died for liberty, and meadows and hills and beautiful lakes like your own, and flowers and oranges and a beautiful sky—all that one needs to make one die happy, and I thought sadly on it all."

He had more pungent thoughts to trouble him. The disastrous raid demoralised his party. From Italy came news of discouragement and desertion. The exiles loaded him with the responsibility of the fiasco; he found himself the centre of a miserable cross-fire of recrimination, and he repaid the criticism with scorn and suspicion. The want of response in Italy made him at times very bitter against his countrymen. "Oh, how cold those Italians are, and how they hunt for excuses for their apathy. They will not see that they are slaves, without a name, accursed by God, and mocked among the nations." The human sweetness in him was half dried up, and a misanthropy, so new and alien to him, made him querulous and captious. Friends were cold, or at all events seemed so to his sick mind. He wrote peevishly to the best of them; probably he talked more peevishly still. The society, even of those who were dearest, worried and distressed him, and he preferred to be left alone with a favourite cat. "I am inclined to love men at a distance," he writes; "contact makes me hate them." The sorest pain, one that obsessed him and dragged him to the abyss, was the thought of his suffering friends, suffering because of him, though for a cause for which he too had given all. It was the Gethsemane of every true-hearted man, who calls his fellows forth to sacrifice and battle. The friends of his youth were in exile. Men who had loved him and whom he had loved, were laying their misery to his charge. The Ruffinis' home was desolate—one son the victim of his own hand, two more in exile, the mother, whom of all women he reverenced most, sitting in loneliness and mourning. Another woman, to whom he had given his love, but to whom a fugitive exile could not give a home, was hunted by the Italian police, worn and desperate. "What gives me pain and very sad moments," he writes to his mother, "is the past and present and future of the few beings who love me and whom I really love, you, and the Ruffinis, their mother, my sisters, and Her. If I could see you all and my few other friends, I will not say happy, for that we can never be again, but tranquil, quiet, smiling, and united, I would die that day with rapture." "I wanted to do good," he writes to a friend, "but I have always done harm to everybody, and the thought grows and grows till I think I shall go mad. Sometimes I fancy I am hated by those I love most." Once, at all events, it made him doubt of all that he had done. "I think over it from morning to night, and ask pardon of my God for having been a conspirator; not that I in the least repent the reasons for it, or recant a single one of my beliefs, which were, and are, and will be a religion to me, but because I ought to have seen that there are times, when a believer should only sacrifice himself to his belief. I have sacrificed everybody."

The black misery settled on him. "I felt alone in the world, except for my poor mother, and she too was away and unhappy for my sake, and I stopped in terror at the void. In that wilderness I met Doubt." The men whom he had sent to a patriot's death, had they died in vain? Was it all a frightful error, an empty dream born of ambition and pride of intellect? Was it for some grandiose, impossible chimera, that he had taken men from quiet useful lives and the simple round of kindliness? What authority had he still to preach a creed, which meant the sacrifice of thousands more, the unhappiness of many another mother? In his nightly terrors, in his little lonely room, while the wind howled round, he heard Jacopo Ruffini's voice calling to him. He was of course verging on insanity, and thoughts of suicide passed through his mind. His strong moral nature and the influence of two women—Madame Ruffini and one unknown—saved him. Characteristically, mental health returned in the shape of a philosophy of life. It was his theory of Duty, expanded till it penetrated every cranny of the individual soul. His old enemy, the utilitarian theory, had taken subtle root in his affections. "I should have thought of them, as of a blessing from God, to be accepted with thankfulness, not as of something to be expected and exacted as a right and a reward. Instead of this, I had made them a condition of fulfilling my duties. I had not reached the ideal of love, love that has no hope in this life. I had worshipped not love but the joys of love." And so he put away that last infirmity of the true man, took to himself not only toil and danger and opprobrium, but unloved solitude of soul, the desert life of him who has no friend but God. He, who ached for sympathy and love, took duty for his hard task-master—duty, "an arid, bare religion, which does not save my heart a single atom of unhappiness, but still the only one that can save me from suicide." "There are four lines of Juvenal," he said, "that sum up all we ought to ask of God, all that made Rome the mistress and the benefactress of the world:—