PROTESTANT RITES. SCOTLAND
The Scottish pre-reformation rite has not been preserved. It was not
until the time of Pope John XXII that the kings of Scotland were crowned
with an anointing, but in 1329 there was conferred upon the kings of
Scotland ‘the right to receive anointing and coronation by the sacred
hands of a Pontiff,’ a privilege which most of the kings of Europe at
that time enjoyed. There was, however, long before this time some sort of
inauguration ceremony. The ‘Ordination’ of King Aidan by St Columba has
been mentioned, and there is reference fairly frequently in the Scottish
annals to a ‘Custom of the nation,’ some ceremony that took place at the
accession of a king, but of the details of which we have no knowledge.
It was probably of the nature of an enthronisation. Again we can perhaps
obtain some information on a detail of the coronation rite in general
from a question that came up over the inauguration of Alexander III in
1249. The king was eight years old, and a dispute arose whether the king
should be knighted before he was made king. It will be remembered that in
the rite of Aragon the king was invested with the Sword at his coronation
only if he had not been knighted before. It would seem that originally
the investiture with the Sword was no part of the coronation ceremony,
but was in process of time taken into the rite from the order for making
a knight. Perhaps, too, we may see in the obligatory oath of the people
of the post-reformation Scottish rite a survival of a peculiarity of the
old rite.
Four coronations took place in Scotland subsequent to the
Reformation[131].
In 1567 James VI was crowned during the lifetime of his mother, when he
was one year old. The rite on this occasion was the old one, except that
there was no Mass, and the officiating prelate was Adam Bothwell, Bishop
of Orkney, the king being duly anointed, and the usual ceremonies taking
place. The sermon was preached by John Knox, and the Earl of Morton
acted as sponsor for the king. In the oath the king swore to extirpate
heretics, but this was probably in accordance with the old form, the
only difference being that heretics were now those who did not hold the
doctrines of the ‘true Kirk.’
The second occasion on which a coronation ceremony took place in Scotland
in post-reformation times was when Anne of Denmark was crowned as
Queen-consort in 1590. This was the first occasion on which a definitely
protestant rite was used. The service was of appalling length and lasted
from 10 a.m. till 5 p.m. There was no singing of any kind, not even of a
psalm, and the unfortunate Anne had to listen to six discourses, three
addresses, and three sermons, the last being in English, French, and
Latin. After these Mr Andrew Melville recited two hundred lines of a poem
of his own composing. The Queen took an oath against Popery. She was then
anointed on the breast, and the method of anointing must have been very
unpleasant, for we are told that ‘Mester Robert Bruce immediately puires
furthe upon thois partis of hir breist and arme of quhilk the clothes
were remowit, a bonye quantitie of oyll.’ Pressure had to be put on the
Kirk to consent to use any anointing at all, and it was only when James
threatened to procure a Prelate to perform the rite, if the Kirk was
obdurate, that it was agreed to perform the obnoxious ceremony, and then
on the understanding that it should be regarded as a civil and not as a
religious act, and should be done without any form of words. After the
anointing the Sceptre was delivered into her hands by Mr Melville, and
the Duke of Lennox, receiving the Crown from the King’s hands, set it
upon her head. And so the rite was concluded.
In 1651 Charles II was crowned as king of Scotland at Scone. The rite
used[132] on this occasion was purged of ‘superstition’ inasmuch as no
anointing was used. Otherwise it is based to some extent on the old rite
and probably owes something to the English-Scottish order used at the
coronation of Charles I at Holyrood.
Before the procession started, the king was addressed by the Lord
Chancellor to the effect that his subjects desired him to be crowned and
to maintain the Covenant and to defend their rights, and Charles having
given the required promise the procession set forth. During the first
part of the proceedings in the church the king occupied a chair by the
pulpit, the regalia being deposited on a table. The ceremony began with
a sermon of inordinate length, preached by Mr Robert Douglas, Moderator
of the Assembly. Basing his discourse on the narrative of the crowning
of Jehoiada, the preacher dealt with many subjects, the meaning of the
Coronation ceremony, the need of a reformation of their ways on the part
of the king and his family, the freedom and independence of the Kirk and
of the king’s duties towards it. The sermon being over, the king swore to
maintain the Solemn League and Covenant. The Recognition then followed,
the king ascending a stage and being presented to the people at the four
sides by the Lord Great Constable and the Marischal, the people crying
_God save King Charles II_. The oath was then tendered by Mr Douglas, and
the king swore to maintain the established religion, to defend the rights
of the crown of Scotland, and to extirpate heretics.
The oath taken, the Lord Great Chamberlain divested the king of his
purple mantle in which he was arrayed from the first, and girt on him
the Sword, saying: _Sir, receive this kingly sword for the defence of
the faith of Christ and protection of his kirk and of the true religion
which is presently professed in this Kingdom and according to the
National Covenant and League and Covenant, and for executing equity and
justice, and for punishment of all iniquity and injustice_. This is based
on the old form. The king was then crowned by the Marquis of Argyll,
the minister praying that the crown might be purged of the sin of his
predecessors, and firmly settled on the king’s head. The homage follows,
the Lyon king of Arms summons the nobles to come and touch the crown
and swear faithful allegiance, and then takes place what is perhaps a
feature peculiar to the old Scottish rite, the obligatory oath of the
people. The Lyon king of Arms dictates the oath at the four corners
of the stage, and the people holding up their hands repeat: _By the
Eternal Almighty God who liveth and reigneth for ever, we become your
liegemen, and truth and faith will bear with you, and live and die with
you against all manner of folk whatsoever in your service, according to
the National League and Solemn League and Covenant_. The Earl of Crawford
next delivers the Sceptre, saying: _Sir, receive this Sceptre of royal
power of the Kingdom, that you may govern yourself right and defend all
the Christian people committed by God to your charge, punishing the
wicked and protecting the just_. This again is based on the old form. The
king is then enthroned by the Marquis of Argyll with a very short form
based on the _Sta et retine_, _Stand and hold fast from henceforth the
place whereof you are the lawful and righteous heir by a long and lineal
descent of your fathers which is now delivered unto you by authority of
Almighty God_. The minister then delivers a ‘word of exhortation,’ after
which one by one the lords kneel and swear allegiance, and finally the
minister blesses the king and closes the proceedings with a long address
to the people.
THE CORONATION OF THE WINTER KING
In 1619 Frederick Count Palatine of the Rhine and the Princess Elizabeth
(daughter of James I) were crowned with a reformed rite at Prague[133].
The king goes in procession to the parish church of Prague, and arrays
himself in his regal vestments in the chapel of St Wenceslaus. As he
enters the choir from the chapel he is blessed by the Administrator (the
officiating minister) and, preceded by the procession of the Regalia,
goes up to the high altar. The _Veni Creator_ is sung[134], and then is
said a collect for the king, in Bohemian, after which the king goes to
his seat and the sermon is preached. After the sermon a Litany is sung
in Latin with special petitions for the king, then a lesson is read, and
the Administrator says a prayer for the guidance of the Holy Spirit.
Here comes the Recognition; the Burggraf demands of the people whether
it is their wish that the king be crowned, and on their signifying their
desire, the king takes the oath in the vulgar tongue, after which another
prayer is said. The Administrator then anoints the king in the form of a
cross on the forehead with an explanatory form which has no connection
with the old forms. The investitures follow, and the king is invested
with the Sword with the form _Accipe gladium Rex electe a Deo_, etc.,
which is based on the old Catholic form; then with Ring[135], Sceptre,
Orb or Reichsapfel, and with the Crown, the forms in all cases being new.
The enthronisation then takes place, after which the Burggraf summons
all present to take the oath of allegiance, during the taking of which
all who could laid two fingers on the Crown, and all others held up two
fingers, the oath being repeated in common. A long benediction[136] of
the king then takes place. The coronation of the queen is now proceeded
with. As she comes from the sacristy she is blessed by the Administrator
and kneels before the high altar while a prayer is said. The king then
asks the Administrator to crown his Consort. Litany is sung, with special
petitions for the queen, and the lesson read before is read again. A
prayer is said, and then the Administrator anoints her in the same way
as the king was anointed. The Sceptre is delivered to her with a form
which is based on the old Catholic form, and the Reichsapfel and Crown
with the same forms as were used in the case of the king. There is no
mention of a Ring. A long benediction[137] of the queen follows here, and
then the queen returns to her throne, and the proceedings close with the
singing of _Te Deum_.
THE PRUSSIAN RITE OF 1701
In 1701, on the transformation of Frederick Elector of Brandenburg
into the first King of Prussia, a consecration rite was provided for
the occasion[138]. The ceremony took place at Königsberg, and two
court-preachers, one Lutheran and the other Evangelical, were appointed
to act as Consecrator and assistant-Consecrator. On the morning of
January 18th, the king, already vested in his royal robes, betakes
himself to the Hall of Audience and there crowns himself with his
own hands, and then proceeding to her apartments crowns the queen. A
procession then sets out to the Lutheran Schloss-Kirche, at the entrance
of which they are met by the Consecrator and blessed by him, and they
proceed to their thrones. A psalm (67) is sung and the Consecrator says
a prayer at the altar, praying that the king and queen may receive by
the anointing the gift of the Holy Spirit. A hymn is then sung, after
which comes the sermon. After the sermon _Veni Creator_ is sung, and the
Grand-Chamberlain hands to the assistant-Consecrator a vessel containing
the oil of unction, from which the Consecrator anoints the king (who has
in the meantime laid aside his Crown and Sceptre) on the forehead and on
both wrists, saying: _Let your royal Majesty receive this unction as a
divine sign and token whereby God formerly by His priests and prophets
did testify to the Kings of His people that He Himself alone is the most
high God: and that He makes, sets up, and appoints Kings; and let the
Lord our God Himself herewith anoint your royal Majesty with the Holy
Ghost, that you, as an anointed of the Lord, with a resolute, courageous
and willing heart may rule and govern this your people and Kingdom; and
in good health and prosperity for many years and times to come may serve
the counsel and will of your God: through our Lord Jesus Christ. Amen._
The anointing is not in the form of a cross, but of a circle as being the
most perfect figure known to mathematicians! Then the choir sings _Amen,
Amen. Prosperity to the king. Prosperity to the king. God grant him
length of days._ After this anthem the queen is anointed in the same way
as the king with the form: _Let your royal Majesty receive this unction
as a divine sign and token that your Majesty has this anointing and
appointment to your royal Dignity and Majesty from God; who espoused you
to your King, that he should have from you both joy and comfort: and the
Lord our God anoint you more and more with His Holy Ghost, that you may
be courageous and willing to glorify God and serve Him, for Jesus Christ
our Lord_. After which the anthem _Amen, Amen. Prosperity to the Queen_,
etc., is sung. A fanfare is then blown on the trumpets, and the ministers
make a deep reverence to the king and queen, and then the Consecrator
blesses the king saying: _Prosperity to the King, King Frederick, King of
Prussia, and the Lord the God of our Lord the King say so: as the Lord
hath been with him hithertowards, so let Him be with him for the time to
come: that his royal throne may daily be greater and greater. Amen._ The
anthem is then once more sung. The Consecrator then blesses the queen in
similar terms, and the anthem is once more sung. Then the choir sings
_Glory be to God on high_, and the Consecrator addresses the people,
saying, _Fear God, honour your King and Queen_, and blesses the king and
queen. An anthem follows, then a hymn, and then the assistant-Consecrator
makes a prayer of thanksgiving for the erection of the kingdom and the
anointing of the king. The usual blessing is given and the ceremony ends
with the _Te Deum_.
DENMARK
There is no evidence as to the coronation rite in the Scandinavian
kingdoms before the reformation, but as these nations only obtained
the privilege of a coronation ceremony comparatively late and at a
time when the Roman rite had become predominant, it is fairly certain
that the rite, when introduced, was Roman, with perhaps a few national
peculiarities.
In Denmark a coronation ritual continued to be used until the year 1840,
since which date it has been entirely given up. Until then each Danish
monarch was crowned on his accession.
We have an account of an early post-reformation rite in the case of
Frederick II in 1559. The description is unfortunately written in verse
by the Poet Laureate, Hieronymus Hosius[139], and of course no forms are
given. The description given by Hosius is as follows. The king goes in
procession to church, accompanied by the nobles by whom the regalia are
carried. The church is decorated with red hangings for the occasion, and
a throne set up in front of the altar. The king enters the church and
proceeds to his throne, and the regalia are deposited on the altar. The
king having made his private devotions, the officiating minister delivers
an admonition to him, and then is sung _Veni Creator_ or _Veni Sancte
Spiritus_[140]. After the hymn, the king and nobles standing before the
minister who remains seated, the Lord Chancellor presents the king as
lawful inheritor of the throne, and demands that he be crowned, and the
minister replies that in response to their demand he will proceed with
the coronation. He then once more addresses an admonition to the king on
his kingly duties, and the king then takes the oath, in which he swears
to preserve the peace of the Church, to defend the realm, and to maintain
justice. An anthem is then sung praying for the king’s prosperity. The
minister then anoints Frederick between the shoulders and on both wrists,
using a form which expresses the signification of the unction. After the
anointing during the singing of _Te Deum_[141] (?) the king is arrayed in
his regal vestments. The minister delivers the Sword, with an admonitory
form which contains something of the ideas of the old form of the Church,
and girds it on the king. He then addresses the people, warning them of
the king’s power and authority to punish, and the king draws the Sword
and brandishes it towards the four corners of the compass. The king is
then crowned, the minister and as many of the nobles as conveniently may
setting the Crown on the king’s head together, and the minister delivers
the Sceptre into the king’s right hand, charging him to rule well,
and the Orb and Cross into his left, with a long address, in which he
explains the meaning of the ornament. The singing is then resumed, and
the king delivers the regalia to the nobles appointed, and returns to his
throne. Homage is done, and the king, according to custom, creates eight
knights.
It will be noticed that this order is based on the Roman rite. The
presentation of the king by the Chancellor has taken the place of the
presentation by bishops; the king is anointed as in the Roman rite; the
brandishing of the Sword is Roman, and there is no Ring.
There is no mention of the Communion, nor is there any reference to the
queen.
The later history of the rite is somewhat obscure, and by the nineteenth
century it had been subjected to considerable alterations and omissions.
As used (for the last time) at the accession of Christian VIII in
1840[142] it is very similar to the Prussian rite of 1702.
The king and the queen come to the church in separate processions. Three
bishops meet the king at the entrance of the church and conduct him to
his throne during the singing of the Introit, and then three bishops meet
the queen’s procession and conduct her to her throne. The Introit over
the Bishop of Sjaelland delivers a first address, and after it the Bishop
Olgaard reads a lesson, which is expounded by the Bishop of Sjaelland. A
copy of the Statutes and the anointing vessels are then deposited on the
altar, and the Bishop of Sjaelland delivers another address with special
reference to the Constitution. The three bishops then kneeling before
the altar, the Bishop of Sjaelland begins the Lord’s Prayer. The king in
the meanwhile lays aside his royal ornaments, Crown, Sceptre, and Orb,
with which he has entered the church in preparation for the anointing.
First is sung in Latin _Veni Sancte Spiritus_, and ℣. _Emitte Spiritum
Sanctum Domine_, ℟. _Et renovabis faciem terrae_, etc., followed by the
collect of Pentecost, _Deus qui corda fidelium_. A hymn is then sung,
during which the Bishop of Sjaelland goes up to the altar, opens the
vessel containing the oil, and consecrates it with a secret prayer. The
king during the singing and the prayers has reassumed his ornaments. The
Bishop of Sjaelland now summons the king to be anointed, and the king
goes up to the altar with his Crown on his head, the Sceptre in his right
hand and the Orb in his left. Again the king lays aside the regalia and
takes off his right-hand glove, while the Lord Chamberlain unfastens the
clothing over his breast. Then as the king kneels before the altar the
bishop, dipping the tips of two fingers in the oil, anoints him in the
form of a cross on forehead, breast, and right wrist, using a suitable
form. The king then resumes his ornaments. General Superintendent
Callisen reads _Ps._ xxi. 2-8, and the Bishop of Sjaelland delivers
another discourse, after which a hymn is sung. The Bishop of Sjaelland
now summons the queen and anoints her on forehead and breast, using a
suitable form; a hymn is sung, the bishop delivers a last discourse, and
the Hymn of Praise is sung. The king once more lays aside the regalia,
and the bishop intones _The Lord be with you_, ℟., _And with thy spirit_,
and sings the special collect, and then immediately gives the blessing.
A hymn is sung and, the king resuming his ornaments, the royal procession
leaves the church.
The degenerate nature of this rite is very evident. Like the Prussian
order it has no investitures at all, only the central feature of the
anointing remaining, and that is done apparently without any fixed forms.
Indeed the rite is more or less a series of preachings.
THE SWEDISH RITE
The post-reformation Swedish rite seems to have undergone very little
variation. It was however discontinued at the accession of the present
king of Sweden.
The coronation of Carl XI on August 23, 1675, took place as follows[143].
The king goes in procession to the Domkirche, and passing to his seat in
the midst of the choir kneels and makes his private devotions. A hymn is
then sung, after which a sermon is preached by Basilius Bishop of Skara.
The sermon ended, the king goes up to the altar, and taking off the
mantle in which he has come to the church is anointed by the Archbishop
of Upsala on breast, shoulders, and hands, the archbishop using a special
form during the anointing. The king is then invested in the Royal Mantle.
The accustomed oath is then taken by him, after which, sitting on a seat
in front of the altar he is invested with the royal ornaments, which are
brought down from the altar on which they have been deposited. First he
is crowned, the king himself setting the Crown on his head. Next he is
invested with the Sceptre, Apple, Key, and Sword, the archbishop using
a special form at the delivery of each ornament. After the investitures
the king returns the ornaments to the lords, to whose charge they belong,
except the Crown and Sceptre, and returns to his seat in the choir. A
herald proclaims _Carl has been crowned King of Sweden and no other_, a
fanfare of trumpets is sounded, and the choir sings _Vivat Rex Carolus_.
The Litany is then sung by the bishops and congregation, and after
certain prayers and hymns the ceremony comes to an end. The various
nobles and officials then swear allegiance and the royal procession takes
its departure.
The most noticeable feature in this order is perhaps the occurrence of
the Key among the regalia, an ornament peculiar to the Swedish rite, and
evidently an ancient peculiarity. It is possible that in this account the
taking of the oath is wrongly described as occurring after the anointing
instead of before it, for in subsequent orders it occurs in its proper
place, before the anointing. Also the king is stated to have crowned
himself, whereas in a contemporary engraving of the coronation of King
Carl Gustaf in 1654, the king is represented as being crowned by the
archbishop and the Princeps Senatus, Count Drotzel, conjointly, and
this has been the practice down to the last celebration of a coronation
ceremony in Sweden.
The coronation of a Swedish king in modern times may be illustrated by
the order used when Carl XV and Queen Wilhelmina Frederika were crowned
in 1860[144].
The king and queen proceed to the church in separate processions. The
king is met by the archbishop in his canonicals and the bishops in
their copes, the archbishop greeting him with the words _Blessed be he
that cometh in the name of the Lord_, and the Bishop of Skara saying a
prayer that the king may be endowed with grace to rule his people well.
The archbishop and bishops then escort the king to his seat before the
altar with the Royal Standard on his right hand and the banner of the
Order of the Seraphim on his left. The Bishop of Strengnäs and the other
bishops await the coming of the queen, and when she enters the Bishop
of Strengnäs greets her with the words _Blessed be she that cometh in
the name of the Lord_, and the Bishop of Hernosänd says a prayer almost
identical with that said at the king’s entrance. She is conducted to her
seat on the left side of the choir, and their Majesties kneel and make
their private devotions, while the regalia are deposited on the altar.
The archbishop begins the service singing _Holy, Holy, Holy, Lord God
of Sabaoth_, with which the Swedish ‘High Mass’ commences; the Bishop
of Skara recites the Creed before the altar, and the hymn _Come thou
Holy Spirit, come_, is sung, and the sermon is preached by the Bishop of
Götheborg. The Litany is then said and after this, during the singing
of an anthem, the king goes to his throne on a dais before the altar,
with the Royal Standard borne on his right hand and the banner of the
Seraphim on his left, followed by a procession of the regalia. There
before the altar his mantle and princely coronet are taken off and
deposited on the altar, and kneeling he is invested in the Royal Mantle
by a state minister, and the Archbishop of Upsala reads the first chapter
of St John. The Minister of Justice then dictates the oath to the king,
which he takes, laying three fingers on the Bible. Immediately after the
taking of the oath the archbishop anoints the king on forehead, breast,
temples, and wrists, saying, _The Almighty everlasting God pour out His
Holy Spirit into your soul and mind, plans and undertakings, by whose
gift may you so rule land and kingdom, as to redound to the honour and
glory of God, maintain justice and equity, and be for the good of the
land and people_. The king then resumes his seat, and the archbishop and
Minister of Justice crown him conjointly, the archbishop praying in a set
form that his rule may be good and prosperous. The king is next invested
with the Sceptre by the archbishop and the Minister for Foreign Affairs,
and the Apple is delivered to him by Count Hamilton, the archbishop
using a set form in both cases. The Key is then delivered to the king
by Major-General af Nordin, the archbishop saying the following prayer:
_God the Almighty who of His divine providence hath raised you to this
royal dignity, grant you grace to unlock treasures of wisdom and truth
for your people, to lock out error, vices, and sloth from your kingdom,
and to provide for the industrious prosperity and increase, relief and
comfort for the suffering and afflicted_. Finally a naked sword is put
into the king’s hand, the archbishop saying a prayer that he may use his
power well and justly. The archbishop then returns to the altar, and
the king having his Crown on his head and holding the Sceptre in his
right hand and the Apple in his left, a herald proclaims _Now has Carl
XV been crowned king over the lands of Sweden, Gotha, and the underlying
provinces. He and no other._ A hymn is sung and the archbishop says a
prayer and gives the Benediction.
The queen is now led up to her throne before the altar. She is invested
in the Royal Mantle, anointed on forehead and wrists, crowned, and
invested with Sceptre and Apple, the forms used being those employed for
the king and adapted to the queen. She is then proclaimed by a herald,
and the choir sings, _Prosperity to the Queen_, and then part of a hymn,
and the archbishop recites the last prayer as over the king. As in all
other protestant rites there is no communion, only the first part of the
‘High Mass’ being used in this case. After the coronation of the queen
homage is done, and during the singing of the hymn _Now thank we all our
God_, the royal procession leaves the church.
The order used for the coronation of King Oscar II in 1872 is identical
with the above. This was the last occasion on which a coronation rite was
observed in Sweden.
NORWAY
There is no sign of any ancient rite belonging to the kingdom of Norway,
and perhaps none ever existed, for Norway was united with the kingdom of
Denmark from the fourteenth century until 1814, and since that date until
quite recent times with the kingdom of Sweden. According to the law of
1814, however, a separate coronation of the king as King of Norway took
place in the cathedral of Trondhjem where the king was solemnly anointed
by the Lutheran Superintendent, and crowned by the Superintendent and the
Prime Minister conjointly.
The following is the account of the ceremonial observed at the coronation
of King Haakon VII and Queen Maud in 1906[145]. It will be observed that
the order used is very close to that used in Sweden, though the forms
used are differently worded.
The royal procession goes in due order with the regalia to the Domkirke,
at the entrance of which it is met by the Bishops of Trondhjem,
Kristiania, and Bergen, and their attendant clergy, and the king and
queen are greeted with the words _The Lord preserve thy comings in and
goings out both now and for ever_. When they have taken their places
the service begins, the Bishop of Trondhjem intoning the first line of
the Introit hymn, of which the first verse is sung by choir and people.
The Bishop of Kristiania then reads the Creed, and the Bishop of Bergen
begins _Te Deum_, of which the first six verses only are sung. The sermon
is preached by the Bishop of Kristiania. After the sermon a verse of a
hymn is sung by a priest and choir antiphonally, and this is followed by
the first part of the anthem. The king now proceeds to his throne, which
is erected on a dais before the altar, the Royal Standard being held on
his right hand. He is divested of the mantle which he has been wearing,
it being laid on the altar, and he is invested by the Lord Chief Justice
and the Bishop of Trondhjem in the Royal Mantle which has been lying
on the altar. The Bishop of Trondhjem then anoints him on forehead and
wrist with a special form, the king kneeling during the anointing. The
king rises and takes his seat on the throne and is crowned by a Minister
of State and the bishop conjointly, the bishop using a special form of
words. He is then invested with the Sceptre by the Minister of Foreign
Affairs and the bishop; with the Orb by a Councillor of State and the
bishop; and with the Sword by another Councillor of State and the bishop,
the bishop using a special form at each investiture. The second part of
the anthem is sung and part of a hymn, and the Bishop of Trondhjem says a
last prayer for the king and then gives the blessing.
The king now returns to his seat in the choir, with his Crown on his
head, the Sceptre in his right hand, and the Orb in his left. The third
part of the anthem is sung, during which the queen passes to her throne
before the altar. She is arrayed in the Royal Mantle, anointed on
forehead and wrist, and duly invested with Crown, Sceptre, and Orb, the
forms used in each case being adapted from those employed for the king.
The fourth part of the anthem is sung and part of a hymn, and the Bishop
of Trondhjem says the last prayer, which is slightly adapted from the
corresponding prayer used in the case of the king; he gives the blessing,
and the queen returns to her seat in the choir. The President of the
Storthing then proclaims the Coronation Act to be duly consummated. Two
verses of the hymn _God bless our dear Fatherland_ are sung, and during
the last part of the anthem the bishops and clergy leave the altar, and,
the anthem being finished, the royal procession takes its departure from
the church.