[Footnote 138: The following is the form of the _iuramentum de reconciliatione coniugatorum_ taken by GEFFCKEN (_op. cit._, 79) from cc. 241, 242, of REGINO'S book: The man shall swear: "Ab isto die in antea istam tuam coniugem, nomine illam, quam iniuste dimiseras, ita tenebis, sicut per rectum maritus suam debet habere coniugem in dilectione et debita disciplina, nec eam per ullum malum ingenium a te separabis, nec ea vivente aliam accipies. Sic te Deus adiuvet." The oath of the woman runs: "A modo in antea istum tuum maritum, quem iniuste dimiseras, ita tenebis et amplexaberis, et ei in servitio, in amore et in timore ita eris subiecta et obediens, sicut per rectum uxor suo debet subiecta esse marito, nec unquam ab eo te separabis, nec illo vivente alteri viro te sociabis in coniugio aut adulterio. Sic te Deus adiuvet."] A powerful instrument was thus provided for the development and enforcement of a complete system of divorce jurisprudence. Little by little the canonists, in tedious succession from Hincmar of Rheims to the decretalist Tancred,[139] brought order out of confusion and agreement out of contradiction. Through special pleading and violent assumption, unscrupulous twisting and suppressing of texts, earnest argument and childish allegory, the law of divorce was gradually brought into some degree of harmony with the sacramental theory of marriage.[140] The middle of the tenth century saw the task virtually accomplished at the hands of Gratian and Peter Lombard,[141] the master-builders of the canon law;[142] although their teachings are still "on the surface obscured by reminiscences" of earlier theories, and after them the Decretals show certain aberrations from the strict doctrine, like "sporadic cases after a great epidemic."[143] [Footnote 139: See WUNDERLICH'S excellent edition of _Tancredi summa de matrimonio_, especially 16 ff., on the impediments, and 70 ff., on causes of separation.]