baptism, unction, the eucharist, and the imposition of
hands." On the whole, the theory of Isidore of three
sacraments--of four, when the eucharist is counted as two--
was dominant in the Carolingian period, but it was not the
law. ¹

Its decline began in the eleventh century. Then rites
hitherto unknown or but little considered attracted attention
and were surrounded with respect. It was necessary to
justify these newcomers and inscribe them on the list of
sacraments. The matter would have been simple if the
doctors had been able to agree. Unhappily, for more than a
century they seemed to be eager to differ. Each one drew
up a list according to his preferences which were not those
of his neighbour. Pierre Damien enumerated three major
sacraments (præcipua sacramenta): baptism, the eucharist,
and orders. Nicholas of Clairvaux, in a sermon often attri-
buted to Pierre Damien, taught that the sacraments were
twelve in number: baptism, confirmation, the unction of the
sick, the consecration of bishops, the unction of kings, the
dedication of churches, confession, the sacrament of canons,
the sacrament of hermits, the sacrament of monks, the
sacrament of nuns, the sacrament of marriage. Geoffroy of
Vendôme places among sacraments, the investiture by ring
and crosier. Bonizo distinguishes two sacraments of divine
origin: baptism and the eucharist; two of apostolic origin:
the sacrament of salt received by catechumens, and the
sacrament of oil; and, lastly, sacraments of ecclesiastical origin
of an indeterminate number. Hugh of St. Victor also gives
a threefold division, but in a way unlike that of Bonizo. In
the first category he places the sacraments necessary to
salvation; these are two in number: baptism and the
eucharist. In the second category he puts the sanctifying
sacraments: the water of aspersion, the receiving of ashes,
the blessing of palms, the sign of the cross, the insufflation
of exorcisms, the spreading out of the hands, genuflexion,

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