Romeyn described Margaret de la Batayle, whom he sent to Sinningthwaite, as "_juvencula_"[110]. The great Peckham went out of his way to make a specific defence of the practice in 1282, when the Prioress and Convent of Stratford sought to excuse themselves from veiling a little girl called Isabel Bret, by reason of her youth, "since on account of this minority she is the more able and capable to learn and receive those things which concern the discipline of your order"[111]. It is impossible to make the generalisation that even children professed at such an early age could have had no consciousness of a vocation for the religious life; the history of some of the women saints of the middle ages would be enough to disprove this[112]. The German monk Caesarius of Heisterbach, who is to be equalled as a gossip only by the less pious Salimbene, has some delightful stories of youthful enthusiasts in the _Dialogus Miraculorum_, which he wrote between 1220 and 1235 for the instruction of the novices in his own Cistercian house. One child, destined for a worldly match, protests daily that she will wed Christ only; and, when forced to wear rich garments, asserts "even if you turn me to gold you cannot make me change my mind," until her parents, worn out by her prayers, allow her to enter a nunnery where, although very young, she is soon made governess of the novices. Her sister, given to an earthly husband while yet a child, is widowed and, "_ipsa adhuc adolescentula_" enters the same house. Another girl, fired by their example, escapes to a nunnery in man's clothes; her sister, trying to follow, is caught by her parents and married, "but I hope," says the appreciative Caesarius, "that God may not leave unrewarded so fervent a desire to enter religion"[113]. But the most charming tale of all is that of the conversion of Helswindis, Abbess of Burtscheid[114].