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.