as educational centres, although
their benevolent methods would not meet the approval of modern ideas
as to wise almsgiving. At the set time for the disbursement of alms,
the mendicants thronged the institution, and, by the liberality of
the donors, were encouraged to continue in a life of shiftlessness
and beggary. The disbursement of alms was really regarded by the
recipients not so much as an act of charity as something which they
had a right to expect.

One of the best phases of conventual charity was its influence in
developing the benevolent tendencies of women of position and means.
The feudal system, as we have seen, was largely a system of dependent
relations, so that those who were in the lowest social scale felt
that they had a right to the gifts of those who were above them. By
the inevitable working of the system, the lives of the poor were
interwoven into the lives of their betters. It was a gracious work
of the Church to teach those who were in the fortunate places of
life their responsibility toward their less happily situated fellow
creatures, and the monastic almsgiving was a practical exemplification
of the spirit of the Gospel in so far as the customs and practices
of the times made possible a clear interpretation of its benevolent
teachings. Although charity was not organized, and was dealt directly
to the needy without investigation of their claims on any other ground
than actual and manifest want, and thus was in violation of modern
social tenets and methods, it yet furnishes one of the most engaging
chapters of mediaeval life. Modern benevolences, however different
from those of earlier times, nevertheless derive their spirit and
inspiration from the gracious charities of the mediaeval nuns.

Under the incentive of the example of the monasteries, the great
ladies recognized and frequently performed their full duty toward
their dependants. The Countess of Richmond maintained a number of poor
people within her own walls. In the sixteenth century, Lady Gresham
left, by her will, tenements in the city, the rents of which were to
be used for the poor. The Countess of Pembroke built an almshouse and
procured for it a patent of corporation. These are but a few of many
illustrious examples of large charities which serve to brighten the
pages of mediaeval history.

In the Middle Ages, charity was a personal obligation. With the
elimination of personal service, charity came increasingly to be
dispensed