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 mediæval life. Modern benevolences, however different from those of earlier times, nevertheless derive their spirit and inspiration from the gracious charities of the mediæval 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 mediæval history. In the Middle Ages, charity was a personal obligation. With the elimination of personal service, charity came increasingly to be dispensed by voluntary associations. Of such organizations may be instanced the Sisters of Charity and, in recent years, the various orders of deaconesses. For although charity has gone outside the bounds of the Church, its ministrations are directly traceable to the convents, and it yet finds its most appropriate relations and allies to be religion and the Church. CHAPTER VIII THE WOMEN OF THE INDUSTRIAL CLASSES