In the fifth century, prohibitions were issued proscribing the founding of any more monasteries for monks and nuns together and ordering the partitioning of those which already existed. No man excepting the officiating clergy, the bishop, and the steward of the convent was allowed to enter within its walls; and, indeed, one of the rules enjoined that the nuns were to make confession to the bishop through the abbess. Under no pretext whatever were the nuns to lodge under the roof of a monastery, nor was any person who was not a monk or a cleric of high repute to be allowed within the precincts of the convent on temporal business; but in spite of the many rules by which they were hedged about, in the eighth century nuns are found admitted into the monasteries on the ground of the necessity for their presence in sickness and similar emergencies. Besides the nuns, strictly so called, in the eighth and subsequent centuries there were canonesses, who differed from the nuns in retaining more of their secular character. Their vows were not perpetual, and they confined their labors chiefly to the instruction of the children of the nobles. Having cited some of the rules for the government of those who committed themselves to the life of the nun, it now remains to perform the delicate task of showing the degree of success which attended the attempt to isolate a class of unmarried women, that, by religious offices and meditations, they might wholly dedicate their time and their faculties to the cultivation of the Christian graces, and serve as the benefactresses of the poor in giving alms at the convent gate. The century that witnessed the outbreak of the Reformation is commonly regarded as exceptional for laxity of religious principle and perversion of the institutional ideals of the Church; but, from the eighth century, the ecclesiastical morality was of such a low order as seriously to affect the moral tone of the people and to invalidate the efficacy of the Church as a teacher of religion. The celibacy which was enjoined upon the clergy was largely responsible for this state of affairs. It is unfortunately not true that the ages of faith, so called, were ages of great moral purity. In spite of the interdict of councils, priestly marriages were looked upon as common events. The marriage of priests being under the ban of the Church, concubinage was regarded as almost a legitimate relationship, and carried less of stigma than the proscribed marriages. It is not singular that such impairment of moral ideas was not confined to the priests, and that the same low moral tone invaded the convents, many of whose inmates became the partners of the priests in their derelictions.