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
‘at inceptions[335] of Masters of the Order in theology, or of bachelors beginning the Sentences, they shall not spend in food and drink, except once only, more than would suffice for the moderate refection of the convent of the place where such inceptions take place. Other bachelors, lecturers or other students, both at Paris and at other studia generalia and studia particularia, shall not spend anything at their own inception or scholastic act or at the inception or act of others.’
It became usual, both among religious and seculars, to commute the expenses of the feast for a fixed money payment to the University. According to the scale fixed by statute in 1478[336], seculars who were able to spend at the University more than £40 and less than £100 (a year), paid twenty marks in lieu of the feast; those able to spend £100 or more, paid £20. A monk’s composition was assessed at twenty marks; a friar’s at ten marks or £6 13s. 4d. (equivalent to about £80 of present money). The sums actually paid by the Franciscans varied considerably. Sometimes the statutable amount was paid[337]. Friar John Whytwell (1449/50) paid £10[338]. Friar Richard Ednam (1463) was required to give £15, as well as a liberata to the Regents ex sumptu proprio[339]. More often (especially in the sixteenth century) a reduction of the sum was granted by the University, the concession being usually accompanied by the condition that the friar should say masses pro bono statu Regentium[340]. Friar Thomas Anneday was allowed to pay seven marks, ‘because he is poor and has few friends[341].’ Others obtained a reduction of their composition by one half[342]; or the whole sum might be remitted under certain conditions, as in the case of Friar Nicholas de Burgo[343]. Sometimes Congregation refused to allow the full reduction asked for[344].
It was further customary for inceptors to provide robes for masters and others attending their inception. Perhaps a trace of this custom may be seen in the grace to Friar Gonsalvo of Portugal, who at his inception was to
‘give a livery, i.e. cultellos, according to the ancient practice, to all the Regents[345].’