Many of the questions discussed at vesperies, inceptions, and other disputations at Oxford at the end of the thirteenth century--probably in the convent of the Minorites--are preserved in a manuscript at Assisi[326]. The question on which Friar Hugh of Hertepol disputed at the vesperies of Friar John de Persole was: _An Christus in primo instanti potuit mereri perfectione_. Other questions of the same Friar Hugh were: _An deus eadem ratione formali videatur trinus et unus_, _An incarnacio sit possibilis_. The following are also among the questions in the same volume: _Utrum deus sit infinite potencie_, _Utrum virgo concepit sine semine_, _An intellectus sit forma corporis_, _An deus sit in omnibus rebus_, _An omnes beati equaliter participant beatitudine_, _An ratio ymaginis est in actuali visione dei_. We may next enquire how far the statutable requirements as to the period of study were carried out: the only evidence obtainable is from the registers, which begin about 1450. The statutes, as we have seen, required that a religious should have studied Arts (i.e. philosophy) and Theology for fourteen years before opponency. The periods mentioned in the supplications vary from sixteen to eight years, the most usual number of years being twelve. Before inception, six more years of study were demanded, i.e. twenty in all. The period in the supplications varies from fourteen to twenty years; the usual number is eighteen. There is however reason to believe that these figures are not very exact. We have no means of checking them with regard to opponency, and the University was probably in the same position. But it frequently happened, that a friar, who had been admitted to oppose on the ground of having studied ‘logic, philosophy and theology’ for twelve years, supplicated two years later or less for grace to incept on the plea that he had studied the same subjects for eighteen years[327]. The expenses at inception were very heavy. The _religiosi_ wore their usual habit[328], and Mendicants were exempted from the payment of ‘commons’ to the University[329]. Further, when several inmates of the same convent incepted on the same day, the charges (fees to the bedells and others?) were the same as for one inceptor[330]. But these details did not touch the largest expenses. According to ancient custom, every inceptor on the day of his inception feasted the Regent Masters (apparently of all faculties)[331], and Wiclif inveighs against the Mendicant Doctors for their ‘great gifts and making of huge feasts of a hundred and many hundred pounds[332].’ Friar William Woodford, Wiclif’s contemporary, started from London to take his D.D. with £40 in his purse[333]. Attempts were made to curtail the expenses of the friars. In his constitutions for the reformation of the Franciscan Order in 1336, Pope Benedict XII decreed[334], that