It is here, then, that another brother and sister figure as the founders of a double monastery. S. Caesarius, Bishop of Arles,[6] persuaded his sister Caesaria to leave Marseilles, where she was in a convent, and join him at Arles to preside over the women who had gathered there to live under his guidance; and the rule which he afterwards wrote for these nuns is the first Western rule for nuns, and was afterwards followed in many double monasteries.[7] He arranged it, as he himself says, according to the teachings of the fathers of the Church. He stipulates that all joining the community shall, on their entry, renounce all claims to outside property. Only those women are to enter who accept the rule of their own accord and are prepared to live in perfect equality and without servants. Much attention is paid in the rule to the instruction of the nuns; they were to devote considerable time to music, as being an art through which God could fittingly be praised; to be taught reading and writing; to practice cooking, and weaving both of Church vestments and their own clothing. They were to attend to the sick and infirm, and above all they were not to quarrel. They were not entirely cut off from the outside world, since they were permitted to entertain women from other convents; but, says the Rule, "Dinners and entertainments shall not be provided for churchmen, laymen and friends." We have only indirect evidence that Arles was a double monastery. The confusion, for example in Caesarius's will between his two foundations of S. John's and S. Mary's, resolves itself, if we suppose that the monks were at the one, and the nuns at the other, and that they associated in the great church in the monastery, described by the authors of the Life of S. Caesarius, as being dedicated to S. Mary, S. John and S. Martin.[8] Such an arrangement was common in later double monasteries. Another famous C6 monastery in Gaul now supposed to have been double was that of S. Rhadagund at Poitiers about 566.[9] S. Rhadagund was married to King Clothair against her will, and their life together was a series of quarrels. She was so devoted to charitable work, we are told, that she often annoyed the King by keeping him waiting at meals, left him whenever possible and behaved in such a way that the king declared that he was married to a nun rather than a queen. Finally the murder of her young brother, at the instigation of the king, determined her to leave the court, and flying to the protection of Bishop Medardus, she demanded to be consecrated a nun.[10]