is addressing no one in particular. The work closes with an affectionate greeting to those whom he calls the Flowers of the Church, Pearls of Christ, his monastic sisters and scholarly pupils, whose prayers he always desires.

In Wessex the double monastery of Wimborne was the most important of its time, and most famed for its literary activity. According to the Anglo-Saxon Chronicle,[30] it was founded by Cuthburg, sister of Ine, king of Wessex. Most of our knowledge of the community comes from the Life of S. Lioba[31] ('the beloved'), who was educated there during the reign of the Abbess Tetta, another sister of the royal founder. The author of S. Lioba's Life describes the arrangement at Wimborne. He says that there were two monasteries there, one for clerks and the other for women. The two houses were surrounded by high walls and the monastery was well endowed. No nun could obtain permission to go to the monks' house, and no man might enter the nuns' convent, except the priests who came to celebrate in their church. One gathers from this that there was not a common church for both sides of the community, as was often the case. The abbess gave any necessary orders to the monks through a window. No woman was admitted to the community unless she undertook not to attempt to leave it except for very urgent reasons and by permission of the abbess.

Some idea of its size may be gathered from the fact that there were five hundred nuns at Wimborne. That strength and tact were needed to rule them is shown by one amusing if lamentable episode.

A very religious virgin was placed in authority over the novices, and she was so hated by them on account of her severity that even after her death the young nuns could not forget; and rushing out, they trampled upon her grave, with curses, until the mound became a hole half a foot deep. The abbess Tetta rebuked them for their unchristian behaviour, and ordered a three days' fast and penance, after which the culprits apparently recovered their senses.

Lioba herself seems to have had an attractive personality, and to have gained the affection both of the abbess and the other nuns. A little letter of hers is extant, wherein she writes to Boniface recalling herself to his mind and claiming relationship with him through her mother. She also encloses some Latin verse for his criticism. She says, "This too, I ask, that you will correct the mistakes of this letter, and send me a few words as a proof of your goodwill. I have composed the little verses written below, according to the rules of prosody, not from pride, but from a desire to cultivate the beginnings of a slender genius, and because I wanted your help. I learnt the art from Eadburga, my mistress, who devotes herself unceasingly to searching Divine Law."

When Boniface was establishing religious houses in Germany he sent to Abbess Tetta, asking that Lioba might be allowed to come over and help him. She went, and Boniface put the monastery of Bischofsheim on the Tauber, a tributary of the Main, under her care. Here she carried on the traditions of Wimborne, for she taught and encouraged learning in every way. Her rule was sane and wise. Her biographer says of her, "She was careful always not to teach others what she herself did not practise. Neither conceit nor overbearing found any place in her disposition; but she was gentle and kind to everyone without exception. She was beautiful as an angel and her conversation was charming. Her intellect was renowned, and she was able in counsel. She was catholic in faith, most patient in hope, and of widespread charity. Though her face was always cheerful, she never broke into hilarious laughter. No one ever heard an ill-natured remark fall from her lips, and the sun never went down upon her wrath. Though she provided food and drink with the greatest liberality for others, she was very moderate herself; and the cup from which she used to drink was called by the sisters, on account of its size, 'darling's little mug.'"

She knew that a heedful mind is necessary for both prayer and study, and so she insisted upon moderation in holding vigils. She allowed herself, and the sisters under her, a short rest after dinner, especially in the summer time; and would never willingly allow people to stay up late; for she maintained that loss of sleep meant loss of intelligence, especially in reading. Her methods were undoubtedly successful, for Rudolf says that among the other convents for women in Germany, there was scarcely one which had not teachers trained under Lioba, so eagerly sought after were her pupils.

Here this account of some early double monasteries must end. In England they probably existed right up to the Danish invasions of 870, and disappeared in the general devastation of the country during the succeeding years. The organisation, however, appears again in this country in the C12, and even as late as the C15. The order of S. Gilbert of Sempringham in the C12 was a double one, and the only order which actually had birth in England. It was, however, entirely lacking in that intellectual activity which was a special feature of the earlier double monasteries, among both men and women, and which, from the secular point of view, gave to the Anglo-Saxon nunneries a place not incomparable with the women's colleges of the present day. The latest double monastery in England was that of S. Bridget of Sion, near Isleworth, on the Thames.

Reference has been made only to the more important early double monasteries in England; but there are others which may or may not come under this category. Of these some are Whitern in Galloway, Carlisle, Caistor in Northamptonshire, Gloucester, Strenshall in Staffordshire, and Lyminge in Kent.

It is uncertain whether Bischofsheim, in Germany, under the abbess Lioba, was a double monastery, but the arrangement is known to have existed in Germany in the C8 and later. There are also traces of them in Italy, and considerable evidence for the same sort of system in Spain, but time does not allow of dealing with them here.

Finally, the double monastery did not flourish or find much favour in the more sophisticated ages of Christianity, but generally followed an outburst of religious enthusiasm in the earlier centuries of the Faith. "It was," says Montalembert, "a peculiarity belonging to the youth of the church, which, like youth in all circumstances, went through all the difficulties, dangers, and storms of that age, and which in maturer times gave way before a more practical, if less ideal, outlook on life."[32]