THE MYSTICAL WAY Mysticism: to dwell on the unseen, to withdraw ourselves from the things of sense into communion with God--to endeavour to partake of the Divine nature; that is, of Holiness. When we ask ourselves only what is right, or what is the will of God (the same question), then we may truly be said to live in His light.--FLORENCE NIGHTINGALE. It has been mentioned incidentally in an earlier chapter that Miss Nightingale was fond of reading the books of Catholic devotion which the Reverend Mother of the Bermondsey Convent used to send her. Long before, she had studied carefully the writings of the Port Royalists; and at the Trinità de' Monti she had seen the ideal of Catholic devotion in real life. She used to pass on some of her devotional works to Mr. Jowett. He began with St. Teresa, and, at first repelled, he gradually became interested. Miss Nightingale was in the habit of copying out passages for her own edification, sometimes in the original, sometimes translating them. The idea of making a selection for publication occurred to her, and Mr. Jowett encouraged it. "Do not give up your idea," he said, "of making a selection of the better mind of the Middle Ages and the Mystics." "You will do a good work," he wrote again (Oct. 3, 1872), "if you point out the kind of mysticism which is needed in the present day--not mysticism at all, but as intense a feeling, as the mystics had, of the power of truth and reason and of the will of God that they should take effect in the world. The passion of the reason, the fusion of faith and reason, the reason in religion and the religion in reason--if you can only describe these, you will teach people a new lesson. The new has something still to learn from the old; and I am not certain whether we ought not to retire into mysticism (I thought I should not use the word) when the antagonism with existing opinions becomes too great." Miss Nightingale's close study of Plato and of the Bible, described in the last chapter, increased her interest in Christian mysticism. The Fourth Gospel was the work of a mystic. And there were curious analogies, which she pointed out to Mr. Jowett,[145] between Plato and the mediæval mystics. The famous myth of the purified soul, for instance, recalled a passage in the _Fioretti_ of St. Francis, except that there the purgatorial stage, before the "wings grow," lasts 150 years, instead of 10,000. Miss Nightingale said of the closing prayer in the _Phaedrus_--"Give me beauty in the inward soul, and may the outward and inward man be at one"--a prayer unequalled, she thought, by any Collect in the service-book--that it "put in seventeen words the whole, or at least half, of the doctrine of St. John of the Cross." Plato made her the more interested in the Christian Mystics; the Christian Mystics, the more interested in Plato. Concurrently with her work for Mr. Jowett's revised _Plato_ she gave much time during 1873 and