From these claims, partly manorial and partly ecclesiastical, religious houses benefited very greatly, and their accounts sometimes mention mortuary payments. The Prioress of Catesby in the year 1414-15 records how her live stock was enriched by one horse, one mare and two cows coming as heriots, while she received a payment of 20_s._ for two oxen coming as heriot of Richard Sheperd[297]. In the chartulary of Marham is recorded a mortuary list of sixteen people, who died within the jurisdiction of the house, and the mortuaries vary from a sorrel horse and a book to numerous gowns and mantles[298]. The system was obviously capable of great abuse, and Mr Coulton considers that it did much to precipitate the Reformation, for the unhappy peasant resented more and more bitterly the greed of the church, which chose his hour of sorrow to wrest from him the best of his poor possessions; it must have seemed hard to him that his horse or his ox should be driven away, if he could not buy it back, to the well-stocked farm of a community which was vowed to poverty, far harder than if his lord were a layman, as free as he was himself to accumulate possessions without soiling the soul. When the parish priest followed the convent with a claim upon what was best, his despair must have grown deeper and his resentment more bitter. It was often difficult to collect these payments, just as it was often difficult to collect tithes, even when a priest was less loth to curse for them than Chaucer's poor parson. Vicars were obliged to sue their wretched parishioners in the ecclesiastical courts, and monasteries were sometimes fain to commute such payments for an annual rent, collected by the tenants[299]. But the best ecclesiastics recognised that the system was somewhat out of keeping with Christian charity. Caesarius of Heisterbach has a story of Ulrich, the good head of the monastery of Steinfeld, who one day came to one of his granges, wherein, seeing a comely foal, he enquired of the [lay] brother whose it was or whence it came. To whom the brother answered, "such and such a man, our good and faithful friend, left it to us at his death." "By pure devotion," asked the provost, "or by legal compulsion?" "It came through his death," answered the other, "for his wife, since he was one of our serfs, offered it as a heriot." Then the provost shook his head and piously answered: "Because he was a good man and our faithful friend, therefore hast thou despoiled his wife. Render therefore her horse to this forlorn woman; for it is robbery to seize or detain other men's goods, since the horse was not thine before [the man's death]"[300].