Coronation Rites

Here we leave the Roman imperial rite at the last stage of its developement. It may be noted that the Roman Emperor was three times crowned; first at Aachen, later sometimes at Frankfort, as King of the Eastern Franks, or after the time of Henry II as King of the Romans[61]; secondly at Milan (or more often as a matter of fact at Monza) as King of Italy or King of the Lombards; thirdly at Rome by the Pope as Roman Emperor. Until he had been crowned at Rome he was only Imperator Electus or Erwählter Kaiser. As a matter of fact no Emperor was crowned at Rome after the time of Frederick III (1440), though Charles V was crowned as Emperor at Bologna.

CHAPTER V
THE CORONATION OF A KING.
THE ENGLISH RITE

As we have seen, the coronation rite is found existing in the new kingdoms of the West some two centuries before an imperial coronation rite was called into existence in the West at the resuscitation of the Empire by Charlemagne. In Spain the rite is found in use in the seventh century, in Frankish lands it was already well established in the eighth century, and in England a rite was used at the end of the same century certainly on two occasions though under special and abnormal circumstances[62].

In the ninth century a Roman rite for the coronation of a king came into being, partly derived from the Roman imperial forms but largely influenced also by the other existing royal rites. From this time there was a continual reaction of the Roman and the national rites upon each other, and it is safe to say that on no two occasions even in the same country was the rite used in exactly the same form, so unceasing was the developement.

The classifying of the different developements of the rite even of one country is a work of considerable difficulty. The ‘Recensions’ by means of which the developement of each rite is marked are, to a certain extent, arbitrary, and simply mark periods at which the process of developement has evolved definite changes. There is a vast number of forms in existence, many of which were probably never used but simply served to render the Pontificals in which they occur complete.

The history of the rite is most easy to follow in the older kingdoms of England and France, in which both the monarchical and the national spirit were most marked, and which accordingly were inclined to shew a somewhat independent spirit towards the Papacy. Germany and Hungary were largely influenced in their rite by the Roman, while those lands, such as the Scandinavian kingdoms and Scotland, which emerged somewhat late from a condition of semi-barbarity, only attained to the dignity of possession of a coronation rite at a time when the prestige of things Roman was well established, with the result that their rite appears to have been more or less Roman.

The English Rite

There are six well-marked recensions of the English rite.

(1) The Order of the so-called Pontifical of Egbert.

(2) The so-called Order of Ethelred II.

(3) The Order of the twelfth century.

(4) The Order of the Liber Regalis, which lasted (in English from the time of James I) until the reign of James II.

(5) The Order of James II.

(6) The Order of William and Mary, which with comparatively unimportant changes has been used down to the present time.

I

The earliest form of the English rite is that which is found in the so-called Pontifical of Egbert, Archbishop of York 732-766. Of this rite Dom Cabrol[63] says that it is ‘sans doute le plus ancien qui existe.’ But the whole question of the date of this Pontifical, and its connection with Egbert is one that much needs investigation, and in the absence of any recent and thorough discussion of these points, it is precarious to deal with this document as belonging to the eighth century.

As to the existence of a coronation rite among the Anglo-Saxons, we find two allusions to a religious ceremony in the Anglo-Saxon Chronicle at the end of the eighth century. Thus under the year 785 we are told that Ecgferth, who was associated on the throne by his father Offa, was in that year ‘hallowed as king[64]’ (to cyninge gehalgod). The same authority speaks of the consecration of Eardwulf on his accession to the Northumbrian throne in the year 795; ‘he was then consecrated and raised to his throne’ (geblestod ⁊ to his cinestole ahofen). Eardwulf who was of the old line of kings had been called to the throne after a usurpation.

Both these kings were, however, raised to the throne under peculiar circumstances, and we cannot therefore regard this evidence as proof that a coronation rite was definitely established in England by the end of the eighth century because of these isolated instances occurring in the two Saxon kingdoms of Mercia and Northumbria, all the more so as in both cases it was the influence of the Church that set these kings on the throne. We are also told by Asser a story of the consecration of Alfred as king by Pope Leo IV at Rome, whither he had been sent by his father Ethelwulf. This story is embellished and repeated by other writers[65], who add that Alfred retained the regalia and vestments used at this Roman coronation, and that they were preserved henceforward among the English regalia. But a fragment of a letter from Pope Leo to Ethelwulf disposes of this legend altogether, for in it he informs King Ethelwulf that he has invested his son Alfred with the insignia of a Roman consul[66]. Asser makes no mention of any coronation of Alfred in England.

The Order then of the Pontifical of Egbert must be used with caution. All that we can say with respect to its date is that a comparison between it and the so-called Order of Ethelred, which is of the tenth century, shews that the former is an earlier compilation than the latter, and much simpler and less fixed in character.

The Order[67] is called Benedictio super regem noviter electum, and the Mass into which it is inserted is called Missa pro regibus in die benedictionis. The Mass collect is Deus regnorum omnium et Christiani maxime protector imperii, da servo tuo regi nostro N. triumphum virtutis suae scienter excolere, ut cuius constitutione sunt principes eius semper munere sint potestates.

The Epistle is Lev. xxvi. 6-9, and the Gospel is that which is used in the English rite to this day, Matt. xxii. 15-22. After the Gospel the coronation service begins, and seven prayers are contemplated as being used.

1. Te invocamus.

2. Deus qui populis tuis, or (alia)[68] In diebus eius oriatur.

3. Deus electorum fortitudo. This is the consecration prayer, and while one bishop says it all the other bishops anoint the king on the head. During the unction is sung the anthem Unxerunt Salomonem and the Ps. Domine in virtute tua.

4. A series of 15 benedictions, said probably by different bishops, following the delivery of the Sceptre to the king: Benedic Domine hunc praesulem, etc.

5. The Verge or baculus is delivered to the king with the form Omnipotens det tibi Deus de rore caeli.

6. The crowning takes place. All the bishops set the Crown on the king’s head with the prayer Benedic Domine fortitudinem regis. The people immediately acclaim the king with the cry Vivat rex N. in sempiternum, and the nobles salute him with a kiss[69].

7. The last prayer is Deus perpetuitatis auctor.

After this the Mass proceeds, and there is a special Preface. It is noticeable that all the variable Mass prayers are Roman.

At the end of the rite there is appended a short charge on the three chief duties of a king, Rectitudo regis est noviter ordinati ... haec tria praecepta populo Christiano sibi subdito praecipere, namely to secure the peace of Church and people, to repress violence and rapine, and to be just and merciful. Probably in such words as these the king’s oath ran. The oath in the next recension is in almost the same words, and most of the prayers reappear later in other rites. There is no provision made for the coronation of a Queen consort, just as in the Eastern rite there is no provision made for the ceremonial crowning of the Empress. But there seems to have been some prejudice among the Anglo-Saxons against any very close association of the king’s consort with him on the throne[70], apparently on account of the matrimonial irregularities of which Saxon kings were guilty in common with most other Teutonic monarchs.

It is to be noticed that the crown is called the Galeus, a word which recalls the περικεφάλαιον Καισαρίκιον of the Eastern Emperor. The Saxon kings of later date called themselves βασιλεῖς. And in the charter of Burgred and Aethelswyth, to which reference has already been made, one of the regular Greek terms for the imperial crown is actually used ‘Ego Burgred rex necnon ego Aethelswytha pari coronata stemma regali Anglorum regina.’ These facts may possibly indicate the influence of the Eastern Empire on the courts of the West, though they may simply illustrate the Latin of the period.

II

The order that marks the second recension of the English rite, and which is called the Order of King Ethelred, was in all probability that used at the coronation of Edgar in 973.

In this second recension of the English rite every portion of the older is represented but there is more solemnity. In the delivery of the insignia there is a greater formality; and whereas the rite in ‘Egbert’s’ book is simply called Benedictiones super regem, in this order it is called Consecratio Regis. Alternative forms are provided, and whereas in ‘Egbert’ the rite is inserted into the Mass, in later recensions the whole rite precedes the Mass.

As the king enters the church the anthem Firmetur manus is sung. Then the king prostrates himself before the altar during the singing of Te Deum. After this the king takes the oath, which is the charge at the end of ‘Egbert’s’ order transformed into a direct oath by a slight alteration of the first few words[71]. Then is said Te invocamus, (alia) Deus qui populis, (alia) In diebus eius oriatur. Here probably the ‘alia’ means ‘or’ though it may mean ‘also.’ Now comes the Consecratio, Omnipotens sempiterne Deus creator ac gubernator, (alia) Deus electorum fortitudo, (item alia) Deus Dei Filius. Of these three prayers the first is found in the rite used by Abp Hincmar at the coronation of Louis II in 877, and also in the Ordo Romanus of Hittorp of about the same date; the second is the consecration prayer of ‘Egbert’; the third is an early Roman form, and is found in nearly all subsequent rites. Then follows a new feature, the investiture with the Ring, with the form Accipe anulum signaculum videlicet sanctae fidei and the prayer Deus cuius est omnis potestas, both of them found in Hittorp’s Ordo Romanus. The king is then girt with the Sword with the form Accipe hunc gladium, which is different from the Roman form, and now first occurs, and the prayer Deus qui providentia tua, which also now first appears, and is based on a collect in the Gregorian Sacramentary for use in time of war. The king is crowned with the form Coronet te Deus, which was used at the coronation of Charles the Bald at Metz in 869; and the prayer Deus perpetuitatis follows. The Sceptre is delivered with the form Accipe sceptrum regiae potestatis followed by the prayer Omnium Domine fons bonorum, both of which occur first here and in the contemporary French order of Ratold. The Verge is then delivered with the form Accipe virgam virtutis atque aequitatis[72], which first occurs in the Ordo Romanus of Hittorp. A series of nine benedictions follows, six of which occur in the orders of Charles the Bald (869) and Louis II (877), and the last three in ‘Egbert’s’ rite. Finally the king is enthroned with the form Sta et retine, a form which first occurs here and in Ratold’s rite, followed by the blessings Omn. det tibi Deus de rore, (alia) Benedic Domine fortitudinem principis, both of which occur in the forms of ‘Egbert.’

The Mass prayers, which are different from those of ‘Egbert,’ are found in the Missa quotidiana pro rege of the Gregorian Sacramentary.

In this recension the coronation of the queen consort first occurs. She is anointed on the head with the form In nomine Patris ... prosit tibi haec unctio olei in honorem, etc., and the prayer Omn. semp. Deus affluentem spiritum[73]. Both these forms here first occur. The Ring is then given with the form Accipe anulum fidei signaculum sanctae Trinitatis, and the prayer Deus cuius est omnis potestas (which is not the same prayer as that found elsewhere with the same beginning in the coronation of a king), both of which appear now for the first time. Lastly the queen is crowned with the form Accipe coronam gloriae, and the prayer Omnium Domine fons bonorum; the second of which is a shortened form of the corresponding prayer in the order for the coronation of the king, while the former is a slightly different edition of the form in Hittorp’s Ordo Romanus. It may be noted that the forms for the coronation of a queen given in the order of Ratold, and forming the second recension of the French rite, are almost identical with those of the English recension.

The developement of the rite in this second recension is most marked, and it is interesting to note that the same influences have been at work on the French rite of this period, which is very close to the second English recension.

III

In the twelfth century a third recension of the English rite[74] appears, in which the rite has been subjected to a very considerable Roman influence. The Ordo Romanus of Hittorp or some kindred order has been followed to a large extent in preference to the old national order.

As the king enters the church the anthem Firmetur manus is sung, and the king lies prostrate before the altar during the Litany. The introduction of the Litany is a new feature and Roman. After the Litany the king takes the oath, In Christi nomine promitto haec tria populo Christiano. A bishop then asks the people whether they accept the Elect as king, Si tali principi, etc., and they answer Volumus et concedimus. This recognition is a new formal feature, but informally it had taken place long before, e.g. at the coronation of William I. It also appears in the French order of Louis VIII, but disappears again from the French rite later on. Then is said the prayer Omn. aeterne Deus creator omnium, followed by a series of benedictions, the same as those which follow the delivery of the sceptre in ‘Egbert,’ but in a shorter form. Next is said the prayer Deus ineffabilis auctor mundi, which is first found in the order by which Pope John VII crowned Louis II at Troyes in 877. It occurs henceforward in practically every order, but whereas the word ineffabilis is always used in the English orders (and the German Aachen order) elsewhere inenarrabilis is always found. The anointing is much more elaborate than heretofore; first the hands are anointed Unguantur manus istae, etc., then follows the consecration prayer (Roman) Prospice omnipotens Deus, after which the king is anointed on head, breast, shoulders and bends of arms, Unguantur caput istud, pectus, etc., and during the anointing the Responsory Deum time is sung. This elaborate unction is identical with that prescribed in Hittorp’s order, though the forms are not the same. After the anointing is said Deus Dei Filius, (alia) Deus qui es iustorum gloria. The investitures are then made; the Sword with the Roman form Accipe gladium per manus, etc.; the Armills and the Pallium with forms now first appearing, Accipe armillas sinceritatis, and Accipe pallium, etc. Then comes the coronation, the crown being blessed with the prayer Deus tuorum corona, and the king being crowned with the form Coronet te Deus, which is first found at the coronation of Charles the Bald in 869. The prayer Deus perpetuitatis follows the coronation. The ring is given with the Roman form Accipe regiae dignitatis anulum; the sceptre with the old form Accipe sceptrum regiae potestatis, and the prayer Omnium Domine fons bonorum; and lastly the verge with the old form. The benedictions which follow are those contained in Hittorp’s order, and finally the king is enthroned with the form Sta et retine.

The queen’s coronation follows in substance Hittorp’s order, while retaining some of the features of the last English recension.

The first prayers Omn. semp. Deus fons et origo and Deus qui solus habes both follow the Roman order. At the unction the Roman prayer Spiritus sancti gratia is found, while the actual form of anointing In nomine Patris and following, Omn. semp. Deus affluentem, etc., are of the last English order. The ring is given with the old English form slightly altered and the prayer Deus cuius est omnis potestas, also from the English rite. There is the same benediction of the queen’s crown as of the king’s, and she is crowned with the old form or (alia) the Roman Officio nostrae indignitatis, and the rite ends with the English Omnium Domine fons bonorum.

IV

A fourth recension is that of the Liber Regalis[75], and was probably the order used for the first time at the coronation of Edward II. This recension, which represents the English rite in its most elaborate form, returns in part to the second recension and combines it with the Romanised rite of the last recension. This conflation renders it very long. This fourth recension remained more or less unchanged until the time of James II, although in English for James I onward.

The recognition takes place as a preliminary to the rite, and then the rite begins with the anthem Firmetur manus as in the last recension, and the king makes his first oblation, and then is said a prayer now first appearing, Deus humilium visitator, which is adapted from a collect in the Gregorian sacramentary ‘in adventu fratrum supervenientium.’ A sermon is now introduced, after which the king takes the oath, no longer directly, but in answer to interrogations as in the Roman rite. Finito quidem sermone ... metropolitanus ... interroget, Si leges et consuetudines ab antiquis iustis et Deo devotis regibus plebi Anglorum concessas cum sacramenti confirmatione eidem plebi concedere et servare voluerit; et praesertim leges, consuetudines, et libertates a glorioso rege Edwardo clero populoque concessas.

The king promising that he will maintain these rights, the Archbishop then puts to him the following questions:

Servabis ecclesiae Dei cleroque et populo pacem ex integro et concordiam in Deo secundum vires tuas? Resp., Servabo.

Facies fieri in omnibus iudiciis tuis aequam et rectam iustitiam et discretionem in misericordia et veritate secundum vires tuas? R. Faciam.

Concedis iustas leges et consuetudines esse tenendas, et promittis eas per te esse protegendas, et ad honorem Dei roborandas quas vulgus elegerit secundum vires tuas? R. Concedo et promitto.

Then follows the bishops’ petition Domine Rex a vobis perdonari and the king’s promise to preserve the rights and privileges of the Church, which is probably derived from the French rite. After this Veni Creator is sung, and then is said the old prayer Te invocamus—reintroduced into the rite—and the Litany, after which are sung the Penitential psalms—a new feature.

The consecration section of this recension is a curious conflation of a number of consecration prayers. Omn. semp. Deus creator omnium[76], (alia) Benedic Domine hunc regem, (alia) Deus ineffabilis, followed by the restored Deus qui populis tuis, and then the actual consecration prayer, the old Deus electorum fortitudo, introduced by Sursum corda and Preface. The king is now anointed on the hands with the form Unguantur manus, the anthem Unxerunt Salomonem being sung the while, and after the prayer Prospice omn. Deus serenis obtutibus (the Roman consecration prayer) the king is anointed in the form of a cross on the breast, each shoulder, between the shoulders, at the bend of each arm, and on the head. After the anointing the prayers Deus Dei Filius and Deus qui es iustorum are said. The king is now arrayed in the ‘Colobium sindonis,’ and the Archbishop proceeds to bless the regalia, using for the purpose the prayer here first occurring, Deus rex regum. The king is then arrayed in tunic, hose, and buskins, and the Archbishop then blesses the sword, using the prayer Exaudi Domine preces nostras, which now appears for the first time. The investiture with sword, armills, pallium, and crown then takes place, the accompanying forms being those of the last recension. After the crowning the anthem Confortare et esto vir is sung, and the ring is first blessed with two prayers now first occurring, Deus caelestium terrestriumque and Benedic Domine et sanctifica anulum, and then delivered with the form of the last recension followed by the prayer Deus cuius est omnis potestas. The sceptre and verge are then delivered with the forms of the last recension, and finally after the three benedictions and Te Deum comes the enthronisation. The king being enthroned the homage is done.

In this recension the coronation of the queen consort is very similar to the rite of the last recension, the differences being that the first prayer in the third recension, Omn. semp. Deus fons et origo, is omitted, the prayer Spiritus Sancti gratia before the unction disappears, and Officio indignitatis is no longer an alternative form, but is said after the coronation has taken place with the older English form. The queen is anointed on head and breast.

The Mass prayers are similar to those of the second recension, but there are some differences; a collect is said for the queen as well as for the king; the two prayers Omn. Deus det tibi de rore and Benedic Domine fortitudinem (which are said immediately after the enthronisation in the second recension, but had disappeared from the third) are said at the king’s second oblation of a mark of gold; an alternative Secret is given, that of the Roman Missa pro Imperatore; a blessing of the king and people is inserted before the Agnus Dei; and the alternative Postcommunion is different from the alternative of the second recension.

The rite of the Liber Regalis was used, as has been said, until the time of James II. It was rendered into English for James I[77], and served in an almost identical form for the coronations of Charles I and Charles II. The version is not very elegant, but it is certainly as good an English composition as the original is a Latin. The miraculous chrism[78] was last used at the coronation of Elizabeth, and was then either exhausted or had become unfit for further use. The form with which Archbishop Laud consecrated the chrism for the coronation of Charles I still exists[79].

The Recognition becomes at this time an integral part of the rite, and is introduced by an anthem. Immediately after the Recognition the anthem Firmetur manus and Ps. lxxxix are sung. The king then makes his first oblation and the Archbishop says the prayer O God which visitest those that are humble (Deus visitator humilium). The king now takes the oath, which is given in Latin and French as well as English, and the petition of the bishops, Domine Rex a vobis perdonari, which is left untranslated. Veni Creator is then sung, followed by We beseech thee, O Lord, Holy Father (Te invocamus), and the Litany in English with a special petition proper to the occasion. Then are said the four prayers O Almighty and everlasting God, Creator of all things (Omn. semp. Deus creator omnium); O Lord, thou that governest all kingdoms (Benedic Domine); God the unspeakable Author (Deus ineffabilis); and God which providest for thy people (Deus qui populis). The consecration follows, God the strength of thy chosen (Deus electorum fortitudo), introduced by Sursum corda and Preface, the prayer being slightly altered in some of its phrases. The king’s hands are then anointed with the form Let these hands be anointed (Unguantur manus), followed by the anthem Zadok the priest (Unxerunt Salomonem) and the prayer Look down, Almighty God (Prospice omnipotens); the king is then anointed[80] on the breast, between the shoulders, on both shoulders, on the boughts of the arms, and on the crown of the head. Then follow the prayers God the Son of God (Deus Dei Filius) and God which art the glory of the righteous (Deus qui es iustorum gloria). The king is now vested with Colobium and Dalmatic, after which the Archbishop says the prayer O God the King of kings (Deus Rex regum); then with the Supertunica or close pall, hose, and sandals by the Dean of Westminster, and with the spurs by a nobleman. The Sword is blessed with the form Hear our prayers (Exaudi quaesumus), and is delivered to the king with the form Receive this kingly sword (Accipe gladium). He is invested with the Armill, Receive the armill (Accipe armillas); with the Mantle or open pall, Receive this pall (Accipe pallium); with the Crown, the Archbishop taking it in his hands and saying God the crown of the faithful (Deus tuorum), and O God of eternity (Deus perpetuitatis), and crowning the king with the form God crown thee (Coronet te Deus). The choir in the mean time sings the anthems Be strong (Confortare) and The king shall rejoice (Deus in virtute). The Archbishop now blesses the Ring with the prayers O God the creator of all things in heaven (Deus caelestium) and Bless, O Lord, and sanctify (Benedic Deus), and places it on the king’s right wedding finger, saying Receive the ring of kingly dignity (Accipe regiae dignitatis anulum). Then the prayer O God, to whom belongeth all power (Deus cuius est), after which the king offers the sword and it is redeemed. The Archbishop delivers the Sceptre, Receive the sceptre (Accipe sceptrum), and prays O Lord, the fountain of all good things (Omnium Domine fons); likewise the Verge, Receive the rod (Accipe virgam). The Archbishop then blesses the king, The Lord bless thee (Benedicat tibi); Te Deum is sung, and the king is enthroned with the form Stand and hold fast (Sta et retine), after which the peers do their homage.

The order of the queen’s coronation follows that of the Liber Regalis. First is said by a bishop at the west door of the Abbey the prayer O Almighty and everlasting God, the fountain (Omn. semp. Deus fons et origo), then at the altar God, which only hast immortality (Deus qui solus). She is then anointed on the crown of her head with the form In the name of the Father (In nomine), and then on the breast, the same form being repeated, after which is said the prayer O Almighty everlasting God, we beseech thee (Omn. semp. Deus affluentem). She is then given the Ring with the form Receive this ring (Accipe anulum), and the prayer God, to whom belongeth all power (Deus cuius est omnis potestas). The Archbishop blesses the Crown saying O God the crown of the faithful (Deus tuorum), and crowns her with the form Receive the crown of glory (Accipe coronam), adding: Seeing you are by our ministry solemnly consecrated (Officio indignitatis), after which he says the prayer O Lord, the fountain (Omnium Domine fons), and so ends the queen’s coronation.

The Communion service follows, beginning at the collect O Almighty God, we beseech thee that this thy servant (Quaesumus omn. Deus ut famulus). The epistle and gospel are the same as in the Liber Regalis. The offertory is sung, and the king offers bread and wine and a mark of gold. At this point are inserted the two blessings Almighty God give thee (Omn. Deus det tibi) and Bless, O Lord, the virtuous carriage (Benedic Domine fortitudinem), which occur in the Liber Regalis after the enthronisation. The Secret is the old prayer Bless, we beseech thee, O Lord, these thy gifts (Munera Domine quaes. oblata). There is no longer a special preface as heretofore.

In the Order of Charles I there are a few unimportant variations. A sermon is introduced before the king takes the oath. In the Consecration prayer (God the strength) a return is made to the original, which had been slightly altered for James I. The old order of the prayers God crown thee and O God of eternity is reverted to. The first of the two blessings of the ring disappears. Perhaps the prayer God the unspeakable author was not used[81], as it does not occur in the copy of the order which the king himself used on his coronation day. In the Eucharist the two blessings after the offertory are said after, instead of before, the Secret.

Queen Henrietta Maria was not crowned.

At his trial, among the many accusations brought against him, Laud was accused of having tampered with the coronation oath[82] in two particulars. He was charged with adding to the first section the qualifying words ‘agreeable to the King’s prerogative,’ and of omitting from the last section the words ‘quae populus elegerit.’

There was an alteration made in the first section. This concludes in the old oath of the Liber Regalis, which was used in English at the coronation of James I, with the words ‘granted to the clergy and people by the glorious King, Saint Edward your predecessor.’ In the oath as taken by Charles I the words ‘and people’ were omitted, while there was added at the end of the section ‘according to the laws of God, the true profession of the Gospel established in this kingdom, and agreeing to the prerogative of the kings thereof and the ancient customs of this realm.’ Laud denied any knowledge of this alteration.

In the last section of the oath the Liber Regalis has Concedis iustas leges et consuetudines esse tenendas, et promittis per te eas esse protegendas quas vulgus elegerit? Here again in the oath of Charles there is a modification of the wording, Sir, will you grant to hold and keep the rightful customs which the commonalty of this your kingdom have? But this alteration had as a matter of fact been made at the time of the last coronation, for this passage is almost identical with the oath taken by James I. That there was in Stuart times a deliberate attempt to weaken the force of some of the language in the oath is evident. Henry VIII had been dissatisfied with the terms of the oath and made some attempt to alter it by the insertion of such modifying expressions as ‘not prejudicial to his jurisdiction,’ ‘not prejudicial to his crown,’ ‘which the nobles and people have made and chosen with his consent.’ But his attempted revision came to nothing, and both he and Edward VI took the oath at their coronation in the form in which it stands in the Liber Regalis[83].

It may also be noted here, as a matter connected with the oath, that up to the time of Henry VII the years of a king’s reign were reckoned from the day of his coronation, the oath being regarded as the compact or covenant made between him and his people, sealing as it were his election to the throne. From the time of Henry VIII onwards the king’s reign has been reckoned from the death of his predecessor[84].

Laud took infinite pains in the preparation of the coronation ceremony, in which he acted in the place of the Dean of Westminster. His copy of the Order with his MS. annotations still exists in the library of St John’s College, Cambridge. No detail is neglected and some of his notes are very amusing; for example, in connection with the putting on of hose and sandals he remarks, ‘These both—Hose and Shews the K: would haue putt on vpõ his other shoes: wᶜʰ had almost indaingered yᵉ tearinge of yᵉ old Tinsin Hose. It is safer to vnlase them before hand when they be vsed againe[85].’

The recipe for the preparation of the chrism used is preserved. The chrism was consecrated by Laud, who was at that time Bishop of St David’s, and who was acting for the Dean of Westminster. It is the dean’s function to bless the chrism if he is a bishop. If he is not a bishop the archbishop himself consecrates it.

It is perhaps most convenient at this point to deal with the coronation of King Charles at Holyrood by Abp Spotiswoode on June 18, 1633, for the rite then used was manifestly based on the English order, and was the work of Abp Laud. There are in it certain variations from the English rite, which were probably deliberately made with the intention of imparting a special Scottish character to the ceremony.

After the Litany, instead of the four prayers of the English order only one occurs, which is a combination of the two English prayers O Almighty and everlasting God, creator of all things and O Lord, thou that governest all kingdoms. The prayer after the anointing, God the Son of God, is shortened. At the investitures the prayer O God, the King of kings, a prayer of benediction of the ornaments, becomes a benediction of the king. The form accompanying the investiture of the Sword is shortened, and O God of eternity disappears at the crowning. On the other hand there appears after the crowning what may be a feature of the old Scottish rite, the ‘Obligatory oath of the people,’ which is read out by the Earl Marshal: We swear, and by the holding up of our hands do promise all subjection and loyalty to king Charles our dread sovereign: and as we wish God to be merciful to us, shall be to his majesty true and faithful, and be ever ready to bestow our lives and lands and what else God hath given us, for the defence of his sacred person and crown. The form at the delivery of the Sceptre is slightly shortened. After the benediction, as in the English rite, the king kisses the archbishop and the bishops. The form of enthronisation is slightly altered, and after the enthronisation a royal pardon is proclaimed and the homage of the peers is done. Of the Communion service which follows no details whatever are given.

V

With the accession of James II we come to an important point in the developement of the English rite. Since James was a member of the Roman Church he was not allowed to receive the Holy Sacrament after the use of the English Church, and Abp Sancroft was accordingly commissioned to edit the rite and omit the Communion altogether. Unhappily Sancroft in his work of editing made many and considerable alterations in the rite itself, which have never subsequently been properly rectified[86].

After the Recognition the king and queen make their first oblation, and then is said the prayer O God, who dwellest in the high and holy place, which is a much altered version of Deus visitator humilium. The Litany is said, and then follow the prayers Almighty and everlasting God, creator of all things, which has been altered and shortened, and O God, who providest, practically unchanged. The two prayers O Lord, thou that governest and God the unspeakable author are omitted. Here follows the sermon, and the sermon over, the king takes the oath, which is the same as that of Charles I, except that in the first question ‘The Gospel established in the Church of England’ is changed to ‘The Gospel established in this kingdom’; after which is sung the Veni Creator in the version now in use. Then is said We beseech thee, O Lord, Holy Father (unaltered), and then, introduced by Sursum corda and Preface, the consecration prayer God, the exalter of the humble and strength of thy chosen (shortened), after which the choir sings Zadok the priest. The king is then anointed as hitherto with the form Be this head anointed with holy oil; and as kings and prophets were anointed, etc.; and the archbishop says the prayer God the son of God; the prayer God which art the glory of the righteous being omitted. Certain changes are made in the forms of investiture; the prayer said after the vesting with the Colobium is changed into a benediction of the king; from the form with which the Sword is delivered it is noticeable that the words for the defence of Christ’s holy church are omitted, and the reference to the persecution of infidels and heretics also disappears; the form accompanying the investiture with the Pallium is made to include the delivery of the Orb, an unfortunate innovation which has been retained to this day, for the orb is perhaps but another form of the sceptre; at the crowning O God, the crown of the faithful appears in its present form, much altered from the original, and the prayers God crown thee and O eternal God (O God of eternity) are also altered; the archbishop reads the first anthem Be strong, and the choir sings the second The king shall rejoice; the blessing of the Ring is omitted, and the prayer following its delivery, O God, to whom belongeth all power, also disappears; the form of the investiture with the Verge is much changed. At this point the king makes his second oblation, which should have taken place at the offertory, and the archbishop blesses the king with the blessing The Lord give thee of the dew of heaven, a much altered edition of the older form, which in the previous order followed the Secret; and then curiously enough there reappears a short edition of the old In diebus eius (In thy days may justice flourish), which last was used in the second recension of the English rite. A new benediction appears, The Lord preserve thy life, and the old, The Lord bless thee and keep thee, is altered, the last prayer for clergy and people acquiring much of its present form, And the same good Lord grant that the clergy and people, etc. After Te Deum the king is enthroned in much the present form, and after the homage a final anthem is sung.

At the queen’s coronation the prayer Almighty and everlasting God, the fountain of all goodness is somewhat altered, and the next prayer God, which only hast immortality is omitted. In the prayer following the anointing the words that as by the imposition of hands she is this day crowned queen becomes that as by our office and ministry she is this day anointed and solemnly consecrated our queen. The form with which the ring is given is quite different from the form hitherto used after the opening words, and the prayer following, God, to whom belongeth all power, is omitted. At the crowning God, the crown of the faithful is omitted, and the forms Receive the crown of glory and Seeing you are by our ministry are combined into one. The order ends with the prayer O Lord, the fountain of all good things and a final anthem.

There was no Communion service, and after the crowning of the queen three final collects were said and then the Blessing.

Archbishop Sancroft has been much blamed for his handiwork on the coronation rite, and it is certainly much to be regretted that he made so many and unnecessary alterations in the language of the old prayers. On the other hand it is a question whether the rite has not gained by the omission of some of the prayers, for the order as he found it was very conflate, many of the prayers being originally alternatives, which in process of time had become additional prayers in such a way as to cause a great deal of repetition and to make the service unnecessarily long and burdensome.

VI

At the election of William and Mary as King and Queen the rite was once more subjected to revision, and this time by one less fitted for the work than Sancroft, Henry Compton, Bp of London. The Order of William and Mary[87] is practically that which has been handed down to the present day.

There is prefixed to the order a feature unique among English coronation rites, an Order of Morning Prayer to be said on the morning of the coronation because ‘it is fit and congruous, and accordingly the king is to be desired that he will be present at Morning Prayer in Whitehall, and so begin that glorious day with Him by whom kings reign.’ The Order is derived from the Form of Prayer and Thanksgiving authorized by James II for the day of his accession.

Another unique feature in this rite is that by it two joint monarchs were crowned, for both William and Mary were regnant.

The order begins with the anthem I was glad. The Recognition is somewhat apologetic in tone, and in the place of ‘King James the rightful inheritor of this crown’ appears ‘King William and Queen Mary, undoubted King and Queen of this realm.’ The new anthem Blessed art thou, O Lord, is then sung in the place of the old, Let thy hand be strengthened, and the king and queen make their first oblation, after which the Bp of London (acting in the place of Abp Sancroft) says the prayer O God, who dwellest in the high and holy place, and the Litany is sung, with the prayer O God, who providest for thy people in the place of the prayer of St Chrysostom. The Communion service is now begun, the commandments being omitted and the two collects for the king combined into one. After the Creed the sermon is preached, and then the king and queen take the oath. This was altered from the form in which it was taken by James II, and the expression ‘Protestant reformed religion’ makes its first appearance; the petition of the bishops also vanishes at this time. There were also noticeable changes in the consecration; Veni Creator is sung, and then is said the consecration prayer O Lord, holy Father, almighty and everlasting God, the exalter of the humble and the strength of thy chosen, but without Sursum corda and Preface. There is moreover a great deal of alteration in the prayer itself, which is made to include a blessing of the oil, and has the conclusion of the prayer said before the laying on of hands in the Order of Confirmation. The anthem Zadok the priest is retained. The king and queen were anointed on the crown of the head, breast, and palms of the hands only, the hands being anointed last instead of first as hitherto, the anointing being followed by the prayer Our Lord, Jesus Christ, the Son of God, and then the anthem Behold, O God, our defender. Certain changes are also made in the forms of investiture; at the investiture of the Sword the prayer Hear our prayers is slightly altered; Receive this kingly sword appears as in the present rite; at the girding Remember him of whom the royal psalmist did prophesy is also slightly changed; there is no mention of any delivery of the Armill; the form with which the Pall and Orb are delivered is much expanded; the investitures with Ring and Verge precede the crowning instead of following it as hitherto, and the form with which the Verge is delivered is much enlarged; at the crowning the prayer O God, the crown of the faithful is more or less unchanged, but that following the crowning, God crown you, is considerably altered. Then comes a new anthem, Praise the Lord, O Jerusalem. At this point is introduced an entirely new feature, the delivery of a copy of the Bible with a form consisting of two parts, Thus saith the Lord of old, etc., and To put you in mind of this rule and that you may follow it, we present you with this book, etc. Then comes the Aaronic blessing, followed by the four benedictions as in the order of James, and the prayer for clergy and nobles. After the Te Deum the king and queen are enthroned, the words ‘Whereof thou art the lawful and undoubted heir by succession from thy forefathers’ being omitted from the form of enthronisation Stand firm and hold fast. After the homage a final anthem is sung, which is really the introit out of place. The Communion service now proceeds, the king and queen offering bread and wine, and the Bp of London, who was celebrant, saying the Secret, Bless, O Lord, we beseech thee, these thy gifts. The king and queen then make the second oblation, the same prayer being used, O God, who dwellest in the high and holy place, as at the first oblation. A proper preface appears again, By whom kings reign and princes rule, etc. Before the blessing three final collects are said, two of them from those in the Communion office, and the other that for the king and royal family used in the corresponding place in the Order of James II.

The most interesting feature about the rite of William and Mary is its position in the Eucharist, a return to the old arrangement of the rite of ‘Egbert,’ which has been preserved at all subsequent coronations.

The recension of William and Mary is that which has been followed up to the present time. There have been certain changes, but none of a far reaching character.

The anthem after the Recognition from Anne to George II, The Queen (King) shall rejoice, was at the coronation of George III and onwards sung after the crowning. In the Communion service the commandments were said from George II till Edward VII, but in the rite of George V, after the introit Let my prayer come up into thy presence, the Communion service begins with The Lord be with you, and proceeds at once to the proper collect O God, who providest for thy people. From William and Mary till George III there was no introit, but from George IV till Victoria the Sanctus was used for the purpose. The declaration against transsubstantiation had a place in the coronation oath from the time of Anne till George III, but since that time has been made (now in a milder form) before Parliament at the time of the king’s accession. The anointing on the breast was omitted from motives of delicacy at the coronation of Victoria (and of the queen consort Adelaide), but has since been restored in the case of the king. The consecration prayer O Lord, holy Father, who by anointing with oil (the old Deus electorum fortitudo) has commenced as at present since the time of George III, and still bears signs of the preface that once introduced it. From the time of Anne the sentence blessing the chrism has been omitted, but the chrism was certainly consecrated beforehand for the anointing of George II. The chrism used in the case of Edward VII was consecrated before the ceremony with the form used by Abp Sancroft, and King George was anointed with chrism of that consecration. The Armill was delivered with a form in the case of the four Georges, but is not mentioned in the rite of Victoria, though it was used; it has since been delivered without any form. The vesting with sandals and buskins has been discontinued since the time of George II. At the crowning the prayer O God, the crown of the faithful was restored for Edward VII to the form in which it appears in the rite of James II, and the prayer after the crowning, God crown you with a crown of glory, which had been omitted from Anne till George III, restored for George IV and then again omitted, was brought back once more for George V; also the old anthem Be strong, which had become an admonition from the time of William and Mary, became once more an anthem for our present king. At the delivery of the Bible only the second section of the form, and that shortened, has been used from the time of King Edward VII. Of the benedictions only two remain, the Aaronic blessing and The Lord give you a fruitful country. The final anthem has been subjected to many changes. In the Communion service the benedictions of the king after the Secret have disappeared and a proper preface, which was for some reason omitted from the rite of Edward VII, was restored to the rite of George V.

Certain changes have also taken place in the coronation of the queen consort. From the time of Queen Adelaide there has only been one anointing, on the crown of the head. The prayer after the anointing, Almighty and everlasting God, we beseech thee of thy abundant goodness, has vanished from the time of Edward VII onwards, and the prayer at the delivery of the sceptre loses its first sentence and begins O Lord, the giver of all perfection. The final anthem has also disappeared in the rite of King Edward VII. In the order of George V the Te Deum is ordered to be sung after the Blessing.

CHAPTER VI
THE FRENCH RITE

I

As we have seen, there was in all probability a Frankish coronation rite in existence in the time of the Merovingians, and certainly in the time of the Carolingian kings, but it seems to have been very variable and without much stability before the tenth century.

A group of orders of the end of the ninth and the beginning of the tenth century may be taken as representing the Frankish or French rite in its earliest and unfixed stage.

Charles the Bald was crowned as king of Lotharingia in 869. The rite[88] begins with an address from Adventius, Bp of Metz, after which the king takes the oath to preserve the rights of Church and people. Another address is then delivered by Hincmar of Rheims, which perhaps is additional and exceptional. Adventius says the prayer Deus qui populis, and then follows a series of nine benedictions said by different bishops, four of the benedictions being identical with forms occurring in the second English recension. The unction follows, Bp Hincmar anointing the king on his right ear, from his forehead to his left ear, and on the crown of his head, with a form beginning Coronet te Deus, which does not occur again and is not to be confounded with the coronation prayer beginning with the same words. Hincmar then recites two benedictions, identical with the last two of the second English rite, and the prayer Clerum ac populum, which here appears for the first time. The king is now crowned, all the bishops uniting, as in ‘Egbert’s’ order, to set the crown on his head, the form used being Coronet te deus corona gloriae, which is found in the second English order and in most subsequent rites. The bishops then give the Sceptre and the Palm, with a form commencing Det tibi Dominus velle et posse.

The Mass which follows the coronation is the Mass for the day.

A second example of the Frankish rite may be seen in that by which Louis II (the Stammerer) of France was crowned at Compiègne in 877[89]. First of all the bishops ask that the rights of their churches shall be maintained, A vobis perdonari nobis petimus, and the king grants their petition Promitto et perdono vobis, a section which is found henceforward regularly in the French orders. Next is said the prayer Deus qui populis, and then follows the anointing, the king being anointed during the prayer Omnipotens sempiterne Deus creator et gubernator, which occurs in the second English order and in Hittorp’s Roman order. The crowning then takes place with the form Coronet te Deus, and the sceptre is given with the form used in the second English order and henceforward, Accipe sceptrum regiae potestatis. The order ends with a benediction consisting of fourteen prayers, among which occur all those used in the order of Charles the Bald.

These two orders are very simple, and while the former is manifestly in an unfixed stage, the latter is the first recension of the definite French rite. It is noticeable that it presents many points of similarity with the second English rite, and this is probably due to the influence of the Roman rite.

Louis II was crowned a second time in 877 at Troyes by Pope John VIII. The order used on this occasion[90] is quite different from that used at Compiègne, and is, as might be expected under the circumstances, somewhat Roman in character, but otherwise it is rather puzzling; perhaps it was specially composed for the occasion, or else it belongs to the unfixed stage and may be classed with the order of Charles the Bald.

The first prayer Deus cui omnis potestas et dignitas famulatur (an early form of the familiar Deus cuius est omnis potestas) occurs here for the first time and is found later in most French orders and in the English second and fourth recensions. Then follows Omnium, Domine, fons bonorum, also found in the second English recension, after which come the first ten of the benedictions which accompany the delivery of the Sceptre in ‘Egbert.’ Then comes the prayer Deus inenarrabilis, which here first occurs; and finally a prayer, evidently composed for the occasion, Oratio qua benedixit Apostolicus Johannes regem nostrum, and Spiritum sanctificationis quaesumus Domine, Hludowico regi nostro propitiatus infunde, which does not occur elsewhere.

There are two examples of the coronation of queens in Frankish lands at this time, the earliest examples of the rite in the case of queens in the West.

In 856 Judith[91], the daughter of the Emperor Charles II, was married to Ethelwulf, king of England, and was crowned at the time of her marriage. The actual coronation prayers, which are inserted in the marriage rite, are as follows: Te invocamus, and then, preceded by Sursum corda and Preface, Deus electorum fortitudo, in which however are inserted a few lines proper to the occasion. The queen is then crowned with the form Gloria et honore coronet te Dominus, etc.

The coronation of Queen Hermintrude[92] at Soissons in 866 is still more a special adaptation of the nuptial ceremony. There is first of all a very long allocution made by two bishops, after which follows the marriage prayer containing allusions to the royal position and duties of the bride, and then the queen is crowned with the words Coronet te Dominus gloria et honore et sempiterna protectione, qui vivit et regnat.

In England there was no coronation of the queen consort at this time, and the same was probably the case ordinarily in France. It will be remembered that in the Eastern Empire if an emperor was married after his accession his bride was crowned at the time of her wedding not only with the nuptial crown but also as empress. It is noticeable that both these coronations of Frankish queens took place at the time of their marriage, and it is most probable that there was some such adaptation of the nuptial coronation (which was at this time used in the West) to the special circumstances of the royal bride. The occurrence of Sursum corda and Preface before the consecration prayer in the case of Judith is the first occasion of their use in this connection, but probably this too is due to the influence of the special Preface of the nuptial rite with which it is combined.

II

In the tenth century there appears a definite French rite. This is represented by the orders contained in the codex of Ratold of Corbey[93] and Martène’s Ordo VII[94], which are very close to the almost contemporary second English recension, and manifestly derived from an English source.

It begins, as does the rite of Louis II in 877, with the petition of the bishops, A vobis perdonari, and the king’s promise, Promitto vobis. Here in M. VII comes the Oath Haec tria[95], which has been lengthened by the insertion of a promise to persecute heretics. Then comes the Recognition, two bishops asking the people if they will accept the king as the ruler, and Te Deum is sung, followed by the prayers Te invocamus, Deus qui populis and (alia) In diebus eius. In M. VII the investiture with the sword followed by Deus qui providentia and the Litany are inserted after Te Deum. Now comes the Consecratio regis, consisting of the prayer Omnipotens sempiterne Deus, creator et gubernator, during which the king is anointed, the anthem Unxerunt Salomonem being sung at the time of the anointing, (alia) Deus electorum fortitudo, (alia) Deus Dei Filius. There is no indication of the number of anointings in Ratold’s order, but in M. VII there are five, the head, breast, between the shoulders, on the shoulders, and the bend of the arms being specified. The investitures follow; the Ring with the form Accipe anulum signaculum and the prayer Deus cuius est omnis potestas, and the rest of the regalia, Sword, Crown, Sceptre, and Verge, are delivered in the same order and with the same forms as in the second English recension. After the investitures comes a series of six benedictions, all of which already occur in the orders of Charles the Bald (869) and Louis II (877), followed (item alia) by three more that are found in ‘Egbert’s’ rite. The king is then enthroned with the form Sta et retine, and last of all occurs in Ratold the charge as to the duties of a king, not yet in the form of an oath, but as in Egbert, Rectitudo est regis noviter ordinati. In M. VII the enthronisation is followed by two prayers, Omn. Deus det tibi de rore and Benedic Domine fortitudinem.

As has been remarked, there is a very close similarity between this order and the almost contemporary English rite, and it is evident that the compiler of Ratold’s order had before him one or more English orders; for in the consecration prayer, where in the English order the words occur, ‘famulum tuum N. quem ... in regnum Anglorum vel Saxonum eligimus,’ in Ratold’s order, in the corresponding position, are found the words, ‘quem ... in regnum N. Albionis totius videlicet Francorum,’ and elsewhere in the same prayer the words ‘totius Albionis ecclesiam.’ Probably the passages occur in this form in Ratold’s order as the result of an oversight on the part of the compiler. But this explanation is not altogether satisfactory, for in M. VII and in the order of Louis VIII (1223) the sentence in Ratold’s consecration prayer ‘ut regale solium vid. Francorum sceptra non deserat’ appears as ‘ut regale solium Saxonum, Merciorum, Nordanhymbrorum sceptra non deserat,’ which can only be explained as being retained for the purpose of making a claim to the English throne[96]. A further proof of the English origin of this rite is the occurrence of the name of ‘St Gregory the Apostle of the English.’ The clause ‘Rectitudo regis’ of Egbert is also found here. But while no really satisfying explanation of these features in the French rite of this period has as yet been forthcoming, they at least bear witness to the influence of the English rite on the French at this time.

The sacring of the queen is exactly like that of the second English order except that in the French order the prayer Adesto supplicationibus, which is said before the anointing, does not appear at all in the English.

III

The French rite in the twelfth and thirteenth centuries was subjected, as was the English rite of the same period, to considerable Roman influence. Of this recension Martène’s Ordo VI[97], and the order of Louis VIII[98] (1223) may be taken as examples.