IV
SIDNEY HERBERT'S death finally put an end to Miss Nightingale's dream of a reformed War Office. For a moment, indeed, in the first agony of her disappointment, she had wildly clutched at a straw; she had written to M. Gladstone to beg him to take up the burden of Sidney Herbert's work. And Mr. Gladstone had replied with a sympathetic account of the funeral.
Succeeding Secretaries of State managed between them to undo a good deal of what had been accomplished, but they could not undo it all; and for ten years more (1862-72) Miss Nightingale remained a potent influence at the War Office. After that, her direct connection with the Army came to an end, and her energies began to turn more and more completely towards more general objects. Her work upon hospital reform assumed enormous proportions; she was able to improve the conditions in infirmaries and workhouses; and one of her most remarkable papers forestalls the recommendations of the Poor Law Commission of 1909. Her training, school for nurses, with all that it involved in initiative, control, responsibillity, and combat, would have been enough in itself to have absorbed the whole efforts of at least two lives of ordinary vigour. And at the same time her work in connection with India, which had begun with the Sanitary Commission on the Indian Army, spread and ramified in a multitude of directions. Her tentacles reached the India Office and succeeded in establishing a hold even upon those slippery high places. For many years it was de rigueur for the newly appointed Viceroy, before he left England, to pay a visit to Miss Nightingale.
After much hesitation, she had settled down in a small house in South Street, where she remained for the rest of her life. That life was a very long one; the dying woman reached her ninety-first year. Her ill health gradually diminished; the crises of extreme danger became less frequent, and at last altogether ceased; she remained an invalid, but an invalid of a curious character—an invalid who was too weak to walk downstairs and who worked far harder than most Cabinet Ministers. Her illness, whatever it may have been, was certainly not inconvenient. It involved seclusion; and an extraordinary, an unparalleled seclusion was, it might almost have been said, the mainspring of Miss Nightingale's life. Lying on her sofa in the little upper room in South Street, she combined the intense vitality of a dominating woman of the world with the mysterious and romantic quality of a myth. She was a legend in her lifetime, and she knew it. She tasted the joys of power, like those Eastern Emperors whose autocratic rule was based upon invisibility, with the mingled satisfactions of obscurity and fame.
And she found the machinery of illness hardly less effective as a barrier against the eyes of men than the ceremonial of a palace. Great statesmen and renowned generals were obliged to beg for audiences; admiring princesses from foreign countries found that they must see her at her own time, or not at all; and the ordinary mortal had no hope of ever getting beyond the downstairs sitting-room and Dr. Sutherland. For that indefatigable disciple did, indeed, never desert her. He might be impatient, he might be restless, but he remained. His 'incurable looseness of thought', for so she termed it, continued at her service to the end. Once, it is true, he had actually ventured to take a holiday; but he was recalled, and he did not repeat the experiment. He was wanted downstairs. There he sat, transacting business answering correspondence, interviewing callers, and exchanging innumerable notes with the unseen power above. Sometimes word came down that Miss Nightingale was just well enough to see one of her visitors. The fortunate man was led up, was ushered, trembling, into the shaded chamber, and, of course, could never afterwards forget the interview. Very rarely, indeed, once or twice a year, perhaps, but nobody could be quite certain, in deadly secrecy, Miss Nightingale went out for a drive in the Park. Unrecognised, the living legend flitted for a moment before the common gaze. And the precaution was necessary; for there were times when, at some public function, the rumour of her presence was spread abroad; and ladies, mistaken by the crowd for Miss Nightingale, were followed, pressed upon, vehemently supplicated 'Let me touch your shawl'; 'Let me stroke your arm'; such was the strange adoration in the hearts of the people. That vast reserve of force lay there behind her; she could use it, if she could. But she preferred never to use it. On occasions, she might hint or threaten, she might balance the sword of Damocles over the head of the Bison; she might, by a word, by a glance, remind some refractory Minister, some unpersuadable Viceroy, sitting in audience with her in the little upper room, that she was something more than a mere sick woman, that she had only, so to speak, to go to the window and wave her handkerchief, for … dreadful things to follow. But that was enough; they understood; the myth was there—obvious, portentous, impalpable; and so it remained to the last.
With statesmen and governors at her beck and call, with her hands on a hundred strings, with mighty provinces at her feet, with foreign governments agog for her counsel, building hospitals, training nurses—she still felt that she had not enough to do. She sighed for more worlds to conquer—more, and yet more.
She looked about her—what was left? Of course! Philosophy! After the world of action, the world of thought. Having set right the health of the British Army, she would now do the same good service for the religious convictions of mankind. She had long noticed—with regret—the growing tendency towards free-thinking among artisans. With regret, but not altogether with surprise, the current teaching of Christianity was sadly to seek; nay, Christianity itself was not without its defects. She would rectify these errors. She would correct the mistakes of the Churches; she would point out just where Christianity was wrong; and she would explain to the artisans what the facts of the case really were. Before her departure for the Crimea, she had begun this work; and now, in the intervals of her other labours, she completed it. Her 'Suggestions for Thought to the Searchers After Truth Among the Artisans of England' (1860), unravels, in the course of three portly volumes, the difficulties hitherto, curiously enough, unsolved—connected with such matters as Belief in God, the Plan of Creation, the Origin of Evil, the Future Life, Necessity and Free Will, Law, and the Nature of Morality.
The Origin of Evil, in particular, held no perplexities for Miss Nightingale. 'We cannot conceive,' she remarks, 'that Omnipotent Righteousness would find satisfaction in solitary existence.' This being, so, the only question remaining to be asked is: 'What beings should we then conceive that God would create?' Now, He cannot create perfect beings, 'since, essentially, perfection is one'; if He did so, He would only be adding to Himself. Thus the conclusion is obvious: He must create imperfect ones. Omnipotent Righteousness, faced by the intolerable impasse of a solitary existence, finds itself bound by the very nature of the cause, to create the hospitals at Scutari. Whether this argument would have satisfied the artisans was never discovered, for only a very few copies of the book were printed for private circulation. One copy was sent to Mr. Mill, who acknowledged it in an extremely polite letter. He felt himself obliged, however, to confess that he had not been altogether convinced by Miss Nightingale's proof of the existence of God. Miss Nightingale was surprised and mortified; she had thought better of Mr. Mill; for surely her proof of the existence of God could hardly be improved upon. 'A law,' she had pointed out, 'implies a law-giver.' Now the Universe is full of laws—the law of gravitation, the law of the excluded middle, and many others; hence it follows that the Universe has a law-giver—and what would Mr. Mill be satisfied with, if he was not satisfied with that?
Perhaps Mr. Mill might have asked why the argument had not been pushed to its logical conclusion. Clearly, if we are to trust the analogy of human institutions, we must remember that laws are, as a matter of fact, not dispensed by lawgivers, but passed by Act of Parliament. Miss Nightingale, however, with all her experience of public life, never stopped to consider the question whether God might not be a Limited Monarchy. Yet her conception of God was certainly not orthodox. She felt towards Him as she might have felt towards a glorified sanitary engineer; and in some of her speculations she seems hardly to distinguish between the Deity and the Drains. As one turns over these singular pages, one has the impression that Miss Nightingale has got the Almighty too into her clutches, and that, if He is not careful, she will kill Him with overwork.
Then, suddenly, in the very midst of the ramifying generalities of her metaphysical disquisitions, there is an unexpected turn and the reader is plunged all at once into something particular, something personal, something impregnated with intense experience—a virulent invective upon the position of women in the upper ranks of society. Forgetful alike of her high argument and of the artisans, the bitter creature rails through a hundred pages of close print at the falsities of family life, the ineptitudes of marriage, the emptinesses of convention, in the spirit of an Ibsen or a Samuel Butler. Her fierce pen, shaking with intimate anger, depicts in biting sentences the fearful fate of an unmarried girl in a wealthy household. It is a cri du coeur; and then, as suddenly, she returns once more to instruct the artisans upon the nature of Omnipotent Righteousness.