[1] _The Book of the Divine Consolation of the Blessed Angela of Foligno._ The New Mediæval Library.
[2] _Revelations of Divine Love recorded by Julian, Anchoress of Norwich, 1373._
Still, even so, the records are scanty. In order, therefore, to form some idea and estimate of women generally in the Middle Ages, we must perforce fall back on reasoning from the known to the unknown, and, by studying the few who are recorded in written history, judge of that great majority who, though nameless, have yet so largely helped to make up the world’s unwritten history. Just as many a flower blooms and dies unseen, so many a woman must have lived her life, serviceable to her special environment, but wholly unrecorded. Just as, in the course of ages, the seeds of some humble plant have been carried by wind or water from some lonely region to one less remote, and made to serve a purpose by adding to the sum-total of beauty and usefulness, so the thoughts and deeds of many an unremembered woman have doubtless passed into the great ocean of thought, encircling us to-day, and influencing us as a living force.
Thus we have the women who figure in history, and whom we must take as types of the influential woman of the time, and the women whom history has not so honoured. Of the former, even when only portrayed in outline, we can learn something, but how are we to learn anything of the latter, whether living in the seclusion of religious houses or in the world? Of those living in religious houses, we know from records that, besides attending to their own spiritual and mental education and tending the sick, they conducted the cloister schools and taught in them needlework, the art of confectionery, surgery, writing, and drawing. They also wove, and embroidered, and added their mite to the sum-total of beauty by transcribing and illuminating MSS. of the Gospels and of the lives of the Saints. But sometimes such a limited sphere of activity was enlarged, and it is to an anonymous Anglo-Saxon nun of the eighth century, to whom the experiences were related, that we owe one of the earliest and most interesting accounts extant in Northern Europe of a journey to Palestine.
To learn something of those living in the world, who were the inspirers, the helpmates, and the companions of men in everyday life, we must turn to the poems and romances. These form the key to the domestic life of the time. Though ordinary life may be somewhat idealised in them, still it is ordinary life on which they are based. Moreover, many of the MSS. in which they are written down contain miniatures--a legacy of exceeding worth to the student. But if we seek some knowledge of mediæval life from miniatures, it is not necessary to confine our researches to MSS. of romances. Transcripts of the classics, of the moralised Bible, and of other religious works also supply many pictures of everyday life, adapted quite regardless of incongruity, for one of the characteristics of the Middle Ages was a profound incapacity to picture to itself anything _but_ itself, or to reconstitute in any way, as we do to-day, times and scenes not its own. This was owing partly to its vitality and its youthfulness, which grasped at anything and everything without discernment, and partly to its lack of reliable material. The whole aspect of life, too, was changed and enlarged, and for the moment over-charged, for the flood-gates of the East, hitherto only partially opened, had been rent asunder by the traveller and the crusader.