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 her community, "she built there a place set apart for the refreshment of the soul, namely a chapel of the Blessed Virgin." The writer adds that "in numberless ways she provided for the worship of God and the welfare of the sisters," and that "she so conducted herself with regard to exterior affairs, that she seemed to have the spirit of a man rather than of a woman." The account is altogether delightful and informing, and should be read by any who would go in spirit to a mediæval convent. It is therefore not surprising that in the late Middle Ages a regard and reverence for womanhood gradually arose—a regard and reverence for woman not merely as the weaker vessel, but as the principle of all good and of moral elevation. This attitude was also in large measure due to the inevitable fusion of the cult of the Virgin and the cult of woman, which in the thirteenth century developed into a faith. Then was it that religion and chivalry, in combination, formed the solvent that disintegrated the layer of selfishness—the outcome of the worship of brute force—that had settled over man's nobler instincts, and by their appeal to his better nature decided the position that woman, not only as an individual, but also as a class, was thenceforth to take in the civilised world.

Let us now turn, first to the woman of the