Between 1872 and 1900 Miss Nightingale used, when she was able, to send an annual letter or address to the probationer-nurses of the Nightingale School at St. Thomas’ Hospital, “and the nurses who have been trained there.”[1] These addresses were usually read aloud by Sir Harry Verney, the chairman of the Nightingale Fund, in the presence of the probationers and nurses, and a printed copy or a lithographed facsimile of the manuscript was given to each of the nurses present, “for private use only.” A few also were written for the Nightingale Nurses serving in Edinburgh.

The letters were not meant for publication, and indeed are hardly suitable to be printed as a whole as there is naturally a good deal of repetition in them. Since Miss Nightingale’s death, however, heads of nursing institutions and others have asked for copies of the addresses to be read or given to nurses, and her family hope that the publication of a selection may do something to carry further the intention with which they were originally written.

Perhaps, too, not only nurses, but others, may care to read some of these letters. There is a natural desire to understand the nature of a great man’s or woman’s influence, and we see in the addresses something at least of what constituted Miss Nightingale’s power. Her earnest care for the nurses, her intense desire that they should be “perfect,” speak in every line. They do not, of course, give full expression to the writer’s mind. They were written after she had reached middle age, as from a teacher of long and wide experience to pupils much younger than herself—pupils some of whom had had very little schooling and did not easily read or write. The want of even elementary education and of habits and traditions of discipline which grow in schools are difficulties less felt now than in 1872, when Miss Nightingale’s first letter to nurses was written. At that time it was necessary in addressing such an audience to write very simply, without learned allusions (though some such appear in disguise) and without too great severity and concentration of style. The familiar words of the Bible and hymns could appeal to the least learned among her hearers, and never lost their power with Miss Nightingale herself.

But through the simple and popular style of the addresses something of a philosophical framework can be seen. When Miss Nightingale hopes that her nurses are a step further on the way to becoming “perfect as our Father in Heaven is perfect,” she has in mind the conception she had formed of a moral government of the world in which science, activity, and religion were one. In her unpublished writings these ideas are dwelt on again and again. They are clearly explained in her note on a prayer of St. Teresa:—

“We cannot really attach any meaning to perfect thought and feeling, unless its perfection has been attained through life and work, unless it is being realised in life and work. It is in fact a contradiction to suppose Perfection to exist except at work, to exist without exercise, without ‘working out.’ We cannot conceive of perfect wisdom, perfect happiness, except as having attained, attained perfection through work. The ideas of the Impassible and of Perfection are contradictions.... This seems to be the very meaning of the word ‘perfect’—‘made through’—made perfect through suffering—completed—working out; and even the only idea we can form of the Perfect Perfect ... ‘God in us,’ ‘grieving the Holy Spirit of God,’ ‘My Father worketh and I work’—these seem all indications of this truth.... We cannot explain or conceive of Perfection except as having worked through Imperfection or sin.... The Eternal Perfect almost pre-supposes the Eternal Imperfect.” Hence her deep interest in the “laws which register the connection of physical conditions with moral actions.” She quotes elsewhere a scientific writer who delighted in the consciousness that his books were to the best of his ability expounding the ways of God to man. “I can truly say,” she continues, “that the feeling he describes has been ever present to my mind. Whether in having a drain cleaned out, or in ventilating a hospital ward, or in urging the principles of healthy construction of buildings, or of temperance and useful occupation, or of sewerage and water supply, I always considered myself as obeying a direct command of God, and it was ‘with the earnestness and reverence due to’ God’s laws that I urged them.... For mankind to create the circumstances which create mankind through these His Laws is the ‘way of God.’”

The letters have needed a little editing. Miss Nightingale had great power of succinct and forcible statement on occasion, but here she was not tabulating statistics nor making a businesslike summary for a Minister in a hurry. Certain ideas had to be impressed, in the first place orally, on minds which were not all highly trained; and for this she naturally wrote in a discursive way. She did not correct the proofs. As readers of her Life will know, she was burdened with other work and delicate health, and she found any considerable revision difficult and uncongenial. It has therefore been necessary to make a few emendations, such as occasionally correcting an obvious misprint, adding a missing word, and taking out brackets, stops, and divisions which obscured the sense. A few of the many repetitions and one or two passages only interesting at the time, have also been left out. The object has been to change as little as possible, and I hope nothing has been done that Miss Nightingale would not have done herself if she had corrected the proofs. The first two addresses give perhaps the fullest expression of the main theme to which she returns again and again. Others have been chosen chiefly for the sake of characteristic illustrations of the same theme.

ROSALIND NASH.