One of the questions asked by the official visitor of St. Mary Magdalene’s, Winchester, was whether the goods of deceased inmates went to the works of the church after the settlement of debts. In some hospitals, the rule of poverty was not held, or it was relaxed as time went on. By the will of William Manning, _lazer_, of the house of Monkbridge, York (1428), he requests that half a pound of wax be burnt over his coffin; he leaves 6_d._ to the [p135] works going on at the Minster, 6_d._ to the Knaresburgh monks, and the residue to his wife. In the old Scottish version of Troylus and Cresseid, the latter makes her testament before dying in the spital-house. She had lived in poverty, but a purse of gold had lately been thrown to her in alms. Her cup and clapper and her ornament and all her gold the leper folk should have, when she was dead, if they would bury her. The ruby ring, given her long ago by her lover, was to be carried back to him by one of her companions. Pensioners of the better class were expected to provide all necessary articles, and to contribute what they could to the funds. Money acquired during residence was divided, a portion being retained by the individual; at his death, either half his goods or the whole belonged to the community. The Heytesbury statutes directed:— “that euery poreman in his first Admyssion all such moueable goodes as he hath, pottis, pannys, pewter vessel, beddyng, and other necessaries, if he haue eny such thynges, to bryng hit within into the hous. And if he haue eny quycke catell, that hit be made monay of. And halfe the saide monay to be conuerted to y^e use of y^e hous, and y^e other halfe to y^e poreman to haue to his own propre use.” The goods of a deceased member were distributed to those who should “happe to overlyve,” whether “gownes, hodys, cotys, skertys, hosyn or shone.” It was ordained at Higham Ferrers that when an almsman died, his goods were taken into the storehouse, and either dealt out to the other poor men, or sold to a new inmate for the benefit of the rest. (b) _Rules of Conduct._—Social intercourse within the house and with the outside world was clearly defined. Among [p136] habited brethren and sisters, the sexes were rigidly separated, excepting at worship or work. In the case of inmates who were not professed, men and women seem to have lived a common life, meeting in refectory, day room, etc.