Читать книгу The Life of Florence Nightingale - Edward Tyas Cook - Страница 33

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When o'er the world we range

'Tis but our climate, not our mind, we change.

Horace.

In the autumn of 1849 Mr. and Mrs. Bracebridge, who were to spend some months in the East, again proposed that Miss Nightingale should travel with them, and again the offer was gladly accepted. Her sister was delighted. The expedition to Rome had not done what was hoped, but here was a second chance. The sister reported to her friends that “Flo had taken tea with the Bunsens to receive the dernier mot on Egyptology,” and that she was going out “laden with learned books.” Perhaps Florence would become absorbed in such studies, and adopt a life of gracefully learned leisure. The literary temptation did, it is true, assail Florence, but she put it behind her.

* * * * *

The party started in October, bound for Egypt, where the winter was to be spent. Thence they were to proceed to Athens, where Mr. Bracebridge had property. The return journey in the summer of 1850 was to be made through Germany, and Kaiserswerth was to be visited. Florence, we may surmise, looked forward most to the last stage in the journey. On November 18 the travellers landed at Alexandria. On the 27th they reached Cairo. On December 4 they started in a dahabiah for the Nile voyage. The boat was christened in honour of Florence's sister. “My work,” she wrote, “is making the pennant, blue bunting with swallow tail, a Latin red cross upon it, and ΠΑΡΘΕΝΟΠΗ in white tape. It has taken all my tape, and a vast amount of stitches, but it will be the finest pennant on the river, and my petticoats will joyfully acknowledge the tribute to sisterly affection, for sisterly affection in tape in Lower Egypt, let me observe, is worth having.” They went up the river as far as Ipsambul (Abu-Simbel), a little below Wady Halfy; on the return journey they spent several days at Thebes. The letters which Florence sent home show that Egypt appealed strongly to her imagination. What struck her most was the solemnity of the country. “Nothing ever laughs or plays. Everything is grown up and grown old.” The letters are full too of Egyptology; for she had made tables of dynasties, copied plans of temples, and analysed the leading ideas in Egyptian mythology as expounded by the best writers of the time:—

Abu-Simbel, January 17 [1850]. … I passed through other halls, till at last I found myself in a chamber in the rock, where sat, in the silence of an eternal night, four figures against the further end. I could see nothing more; yet I did not feel afraid as I did at Karnak, though I was quite alone in these subterranean halls; for the sublime expression of that judge of the dead had looked down on me, the incarnation of the goodness of the deity, as Osiris is; and I thought how beautiful the idea which placed him in the foremost hall, and then led the worshipper gradually on to the more awful attributes of the deity; for here, as I could dimly see through the darkness, sat the creative power of the mind—Neph, “the intellect”; Amun, “the concealed god”; Phthah, “the creator of the visible world”; and Ra, “the sustainer,” Ra, “the sun” to whom the temple is dedicated. … I turned to go out, and saw at the further end the golden sand glittering in the sunshine outside the top of the door; and the long sand-hill, sloping down from it to the feet of the innermost Osirides, which are left quite free, all but their pedestals, looked like the waves of time, gradually flowing in and covering up these imperishable genii, who have seen three thousand years pass over their heads and heed them not. In the holiest place, there where no sound ever reaches, it is as if you felt the sensible progress of time, not by the tick of a clock, as we measure time, but by some spiritual pulse which marks to you its onward march, not by its second, nor its minute, nor its hour-hand, but by its century hand. I thought of the worshippers of three thousand years ago; how they by this time have reached the goal of spiritual ambition, have brought all their thoughts to serve God or the ideal of goodness; how we stand there with the same goal before us, only as distant as the star, which, a little later, I saw rising exactly over that same sand-hill in the centre of the top of the doorway, but as sure and fixed; how to them all other thoughts are now as nothing, and the ideal we all pursue of happiness is won; not because they have not probably sufferings, like ours, but because they no longer suggest any other thought but of doing God's will, which is happiness. I thought, too, three thousand years hence, we might perhaps have attained—and others would stand here, and still those old gods would be sitting in the eternal twilight. …

Thebes, February 10 [1850]. … The Valley of the Kings seems, though within a mile of Thebes, as if one had arrived at the mountains of Kaf, beyond which are only “creatures unknown to any but God,”—so deep are the ravines, so high and blue the sky, so absolutely solitary and unearthly, so utterly uninhabitable the place. One look at that valley would give you more idea of the supernatural, the gate of Hades, than all the descriptions, sacred or profane. What a moment it is, the entering that valley, where in those rocky caverns, the vastness and the gloomy darkness of which are equally awful, the kings of the earth lie, each in his huge sarcophagus, with the bodies of his chiefs, each in their chamber, about him; and where, about this time, they are to return, to find their bodies and resume their abode on earth—if purified by their three thousand years of probation, in a higher and better state; if degraded, in a lower. I thought I met them at every turn in those long subterraneous galleries—saw their shades rising from their shattered sarcophagi, and advancing once more towards the light of day, which shone like a star, so distant and so faint, at the end of that opening; the dead were stirred up, the chief ones of the earth. … Well, these Pharaohs are perhaps now here, again in the body, their three thousand years having just elapsed to some of them—that is, if they have philosophized sincerely, or, together with philosophy, have “loved beautiful forms.” … And if I were a Pharaoh now, I would choose the Arab form, and come back to help these poor people; and I am going to-morrow to a tomb of Rameses, B.C. 1150, to meet him and tell him so. …

It was no wonder that Miss Nightingale pitied the poor people; for the Egypt in which she travelled was as Mehemet Ali, the Lion of the Levant, had left it. She saw girls sold in the open slave market “at from £2 to £9 a head.” She heard how justice was sold to the highest bidder; and “everybody,” she noted, “seems to bastinado everybody else.” “Every man,” she noted further, “is a conscript for the army, and mothers put out their children's right eye to save them from conscription, till Mehemet Ali, who was too clever for them, had a one-eyed regiment, who carried the musket on the left shoulder.” Miss Nightingale was fond of escaping from the dahabiah in order to wander about the desert, “poking my own nose,” as she wrote home, “into all the villages,” and seeing for herself how “these poor people” lived. “They call me ‘the wild ass of the wilderness, snuffing up the wind,’ because I am so fond of getting away.” Egyptian impressions stayed long in her memory, and they recurred to her thirty years later in connection with her Indian studies.45 As on her earlier visit to Rome, so now in Egypt she utilized all such opportunities as came in her way for studying the work of religious Sisterhoods. At Alexandria she passed her days, she wrote, “much to my satisfaction, as I had travelled with two Sisters of St. Vincent de Paul from Paris to Auxerre, who gave me an introduction to the Sisters here; and I have spent a great deal of time with them in their beautiful schools and Miséricorde. There are only 19 of them, but they seem to do the work of 90.”